A29331	----	A narrative of the proceedings of a great councel of Jews assembled in the plain of Ageda in Hungaria ... to examine the Scriptures concerning Christ, on the 12th of October 1650 / by Samuel Brett, there present ; also a relation of some other observations in his travels beyond the seas ... Brett, Samuel. This text is an enriched version of the TCP digital transcription A29331 of text R19639 in the English Short Title Catalog (Wing B4400). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 27 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29331 Wing B4400 ESTC R19639 12258677 ocm 12258677 57688 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29331) Transcribed from: (Early English Books Online ; image set 57688) Images scanned from microfilm: (Early English books, 1641-1700 ; 172:13) A narrative of the proceedings of a great councel of Jews assembled in the plain of Ageda in Hungaria ... to examine the Scriptures concerning Christ, on the 12th of October 1650 / by Samuel Brett, there present ; also a relation of some other observations in his travels beyond the seas ... Brett, Samuel. [4], 12 p. For Richard Moon ..., Printed at London : 1655. Reproduction of original in Bodleian Library. eng Judaism -- Relations -- Christianity. Voyages and travels -- Early works to 1800. A29331 R19639 (Wing B4400). civilwar no A narrative of the proceedings of a great councel of Jews, assembled in the plain of Ageda in Hungaria, about 30 leagues distant from Buda, Brett, Samuel 1655 5244 0 0 0 0 1 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-09 Jonathan Blaney Sampled and proofread 2003-09 Jonathan Blaney Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A NARRATIVE Of the PROCEEDINGS Of a great Councel of JEWS , Assembled in the Plain of Ageda in Hungaria , about 30 Leagues distant from Buda , to examine the Scriptures concerning Christ ; on the 12th of October 1650. By Samuel Brett there present . Also , A RELATION Of some other OSERVATIONS in his Travels beyond the Seas ; and particularly , in Aegypt , Macedonia , Dalmatia , Calabria , Apuleia , Cicilia , Assyria , Sclavonia , France , Spain , and Portugal ; the Islands of Cyprus , Candia , Pathmos , Delphos ; the Cities of Carthage , Corinth , Troy , Constantinople , Venice , Naples , Leighorn , Florence , Millaine , Rome , Bottonia , Mantua , Genoa , Paris , &c. Printed at LONDON for Richard Moon at the seven Stars in Paul's Church-yard , neer the great North-door , 1655. To the READER . THere was nothing I more desired , then to travel beyond the Seas , and to know the various manners of the Nations of the World : for which , through God's providence , I had an opportunity offered me , to my great satisfaction , being Chirurgeon of an English Ship in the Streights , where , for a cure that I did for Orlando de Spina of Gollipulo , an eminent man in those parts , I was by him preferred to be Captain of a Ship of Malta , which was set out by the said Orlando , and committed to my command against the Turks in the Arches , in assistance to the Venetian service : in the which service I spent about nine monthes , till the tempestuous season of the yeer enforced me to return into Harbour again . And in this time of employment , I made five fights at Sea , and two at Land ; being chosen by lot to invade the Turk's Country , with a certain company of Souldiers collected out of our Fleet , to do some execution upon the borders of the Enemy , and to get some provision for our relief ; in all which fights ( although very perillous ) God gave me the Victory . The whole time I spent beyond the Seas , before and after this employment , was almost four yeers , not staying long in any one place . But first I traveled to all the Sea-towns of note for Merchandizing , to know the Trade of the places , and the conveniency of their Harbours , that I might be able to do some profitable service in Merchant affairs . Also I travelled into several Countries , and the most eminent Cities and Towns therein , viz. Aegypt , Macedonia , Dalmatia , Calabria , Apuleia , Cicilia , Assyria , Sclavonia , some parts of Spain and Portugal ; to the Islands of Cyprus , Candia , Pathmos , Delphos ; to Carthage , Corinth , Troy , Constantinople ; besides many other Towns and Places : but my longest abode was in Italy , and therein at Venice , Naples , Leighorne , Florence , Millaine , Rome , Bottonia , Mantua , Genoa , &c. And at last looking homeward , I came into France , taking a brief veiw of many eminent places in that Kingdom . And at Paris I found many of my Country-men , ( of which though some be persons of great quality , yet ) God knoweth they are in a low condition . And now I shall give a brief account of some of my Observations , during the time of my abode beyond the Seas . Some OBSERVATIONS in my Travels beyond the Seas . AT Paris our Country-men live peaceably , and enjoy our Religion without disturbance . There is a place allowed them , with necessary accommodations for the exercise of Religion . Doctor Steward did often preach to them : and for their form of worship , it is the same that was formerly in England , with the Book of Common-Prayer , and the Rites therein used ; and also they continue the Innovations that were practised by many of our Clergy ; as , Bowing at the Name of Jesus towards the Altar , &c. which I know giveth offence to the good French Protestants , who to me did often condemn those Innovations for Romish Superstitions : doubtless , they would do our Church , and our Religion more credit there , if they did use less Ceremony . As for the French-Papists , truely they are more civil to them , then was expected : for the Opinion of the World where I have been , is but mean of that Nation . And I believe the Italian may be their Cousen-German , for both of them are false and faithless enough . And this consideration ( God having taken away Orlando my noble Friend , who did alwayes much countenance me ) did lessen my affection to continue in that service ; for my Souldiers were all Italians ( except a few Greeks : ) and I never saw much cause to be confident in their fidelity ; but it was chiefly for fear of him , that they were so tractable to me . As for Religion , in most parts where I have been , it is generally the same with the Church of Rome : but for the Grecians ( for amongst them I was ) they are neither pure Protestants , nor pure Papists ; I mean , neither onely Protestants , nor onely Papists , but their Religion is a mixture of both : for though they hold some Fundamentals with us , yet they follow many of the Romish Superstitions ; and ( according to my observation ) they follow more the Religion of Rome , then the Protestant Church ; and they are much poysoned with Heresies . But of all Nations , according to my observation , none are more zealous for the Religion of Rome , then the Spaniards , who , I think , for this , are more Romanists then the Romans themselves ; for with them there is an Inquisition , and in Rome I never heard of the same dangerous snare : there I had as much freedom , as I could desire ; and more courtesie then I could expect , without any temptation to apostate from my Religion . As for the Occurrences that I met with , they were many : but these four were the most considerable : First , The strangling of the great Turk by the Janizaries , at which time there was great fear and trouble in Constantinople ; but they enthroned his Son , and this brought a peaceable settlement : and with him there were cut off divers Basha's heads ; all whose heads ( excepting the great Turk's ) lay three dayes in Chargers before the Palace Gate , for the publick view of the people ; which they say is the custome for the Noblemen that are beheaded . The next thing is , The flowing of the River Nylus in Aegypt , the manner whereof is this : it beginneth to flow about the fifteenth of Iune every yeer : the people know the time thereof , and expect it accordingly ; and this is after their Harvest , which is usually ended about the beginning of May . As for Rain , there seldome falleth any in Aegypt . During the time the River is up , all the Country appeareth like Islands . Their Towns are seated upon Hills , and their lower Grounds are all covered with Waters ; and the Inhabitants use small Boats to pass from place to place about their affairs : and because they know the yeerly flowing of Nylus , they provide for the safety of their Cattel till the Waters are wasted away again . There are also certain Pillars of Stone set up , with divers marks upon them , by which they know the degrees of the rising , and the usual heighth that the Waters do ascend unto ; and if the Waters do ascend above the highest mark , they do expect some strange consequence thereof . But the greatest wonder is , the present cessation of the Plague upon the flowing of this River . There died some thousands of the Plague the day before the flowing of Nylus in Grandcairo , as they certified me ; & a day or two after , not one person more died of the Infection . This I observed , that the Land is full of unhealthy fogs , mists , and vapours , which cause the disease ; and it seems the Waters of Nylus do purifie it again . In the Kingdom of Grandcairo , alias , Pharaoh's Town , is the City , and it is greater then any elsewhere I did behold ; but Memphis is the neater City : and being there , I went to see the Land of Goshen , where the Israelites did inhabit : this is a very pleasant and fruitful Land for Pasture , such , as I have nowhere seen the like . At this time also , I had an opportunity to see the Red-sea , and the place where ( as they enformed me ) the Israelites did enter their Journey through the same : there also they shewed me the great Mountains that inclosed them , when Pharaoh pursued them with his great Army ; and the Hills where the two Armies lay in sight one of another : and there I found the true reason why it is called the Red-Sea ; not because the Water is red naturally , but because the Sand is red ; and this was clear to me , by plain demonstration : for I put some of the Water into a clean vessel , and there I did see it had the same colour of other Water ; but the Sand is reddish , and giveth the same colour to the Water . I shall omit many other things concerning Aegypt ; onely this , it is under the Turk's Dominion , and the Natives are his miserable slaves . Thirdly , You may expect some news from Rome , where also I was , and did behold their great Solemnity , it being then the Anno Sancto , as they there call it , that is , the yeer of Jubilee . There I beheld the Pope in his glory , and how in great state he was carried about the City : the streets were thronged with the people ; and as he passed by , they made them even to ring with acclamations and rejoycings : he was carried by some eminent men , having a rich Canopy over him . He made his Crosses in the Air with his fingers , and threw his blessings amongst them . And truly these delusions were so prevailing with the people , that ( poor souls ) they seemed to me to rejoyce , as if Christ himself had been come to Rome , and brought them down the foelicities of Heaven . At one time I beheld in Naples ( perhaps it will seem strange , but it is true ) about eight thousand Pilgrims going to Rome , for their absolution ; all which the Vice-Roy of Naples maintained three dayes at his own charge ; and on the fourth day , they did present themselves before him at his Palace in Prilgrim Weeds , ( viz. ) with leaden Pictures of Saints in their Hats , with leather Collers about their Necks , which fell down half way over their Arms , and their Staves in their Hands ; and thus they marched away from Naples , in the posture of an Army towards Rome , and so farewel Rome : Vidi , satis est vidisse . I omit to recite many other occurrences , which by conferrence I shall willingly communicate to my Friends ; they being too many to commit to writing : onely now the fourth remarkable thing remaineth to present you withal ; and that is , The proceedings of a great Councel of Iews assembled in the Plain of Ageda in Hungaria about thirty Leagues distant from Buda , to examine the Scriptures concerning Christ ; on the twelfth of October 1650. It hath been much desired by many honest Christians , that this Narrative of the Iews Councel should be published , which I did intend only to communicate to private friends : the chief Argument by which they have perswaded me to do it , is , because they do conceive it to be a preparative and hopeful sign of the Iew Conversion ; and , that it will be glad tidings to the Church of Christ ; and therefore I have yielded to satisfie their desires therein . And thus it was : At the place abovenamed , there assembled about three hundred Rabbies , called together from several parts of the World , to examine the Scriptures concerning Christ : and it seems this place was thought most convenient for this Councel , in regard that part of the Country was not much inhabited , because of the continual wars between the Turk and the King of Hungaria : where ( as I was informed ) they had fought two bloody Battels : yet both Princes , notwithstanding their own differences , did give leave to the Iews to hold their Councel there . And for their accommodation there , the Iews did make divers Tents for their repose , and had plenty of provision brought them from other parts of the Country , during the time of their sitting there . There was also one large Tent , built onely for the Councel to sit in , made almost foursquare ; the North and the South part of it , being not altogether so large as the East and West part thereof . It had but one Door , and that opened to the East ; and in the middle thereof , stood a little Table and a Stool for the Propounder to sit on , with his Face towards the Door of the Tent . The said Propounder was of the Tribe of Levi , and was named Zacharias ; and within this Tent round about were placed divers forms for the Consulters to sit on . It was also inclosed with a Rail , that stood a distance from it , to prevent entrance to all strangers , and to all such Iews as could not prove themselves to be Iews by Record , or could not dispute in the Hebrew-tongue , which many had forgotten which lived in such Countries , where they are not allowed their Synagogues , as in France , Spain , and those parts of Italy that do belong to the King of Spain , viz. the Kingdom of Naples , with the Province of Calabria , and Apuleia ; the Kingdom of Cicilia , and Sardania ; in which places , if a Iew be found , and he deny the Popish Religion , he is in danger to be condemned and executed for it ; and yet profit and benefit allureth them to dwell in those Countries , notwithstanding their fears and dangers : and themselves are willing to forget , and so neglect to teach their Children their native Language , rather then they will lose their opportunity of profit : and some have burned the ancient Records of their Tribe and Family , that they might not be discovered by searching , or otherwise . And for this defect , that they could not prove their Tribe or Family , they were not permitted to come within the Rail , but were commanded to remain without with the strangers that remained there , to see the issue of their proceeding , which were above 3000 persons , and they were for the most part of them Germans , Almaines , Dalmatians , and Hungarians , with some Greeks , but few Italians , and not one English man that I could hear of besides my self . I was informed , that the King of Hungaria not favouring the reformed Religion , did give no encouragement to any Protestant Churches to send any Divines thither ; but he did allow , that some Assistants should be sent from Rome : and their coming thither did prove a great unhappiness to this hopeful Councel . When the Assembly did first meet , they spent some time in their mutual salutations ; and , as their manner is , they kiss'd one the other's cheek , expressing much joy for their happy meeting : and all things being provided for their accommodation , they considered of the Iews that were to be admitted Members of this Councel ; and they were onely allowed to be Members , which could by Record prove themselves to be native Iews ; and for defect herein , I observed above five hundred refused : though doubtless they were true-born Iews , yet they could not by Record prove themselves so to be ; and for this they were not admitted to be Members of the Councel ; but they did abide without the Rail with the strangers that were there : and the number of them that were accepted to be Members , was about three hundred Iews . And this was all that was done the first day . On the second day , the Assembly being full , the Propounder stood up , and made his speech concerning the end of their meeting : And , This , said he , is to examine the Scriptures , concerning Christ , whether he be already come , or whether we are yet to expect his coming . In examining this question , they searched the old Testament with great care and labour , to be resolved of the Truth thereof , having many Bibles with them there for this end . And about this Point there were great Disputes amongst them . The major part were of Opinion , That he was not come : and some inclined to think that he was come ; being moved thereunto by their great Judgement , that hath continued now this 1600 years upon them . I remember very well , one of the Councel in his conference with me , seemed to be very apprehensive of the great and long desolation of their Nation , ever since their destruction by the Roman Emperours ; and he imputed this their affiction to their impenitency , and comparing their present Judgement , with their other Judgements they had suffered before . The same he ingenuously confessed , that he did conceive it was for some great wickedness ; and that their Nation was guilty of the blood of the Prophets sent from God to their Nation , and the many Massacres that had been committed by the several Sects and Factions amongst them . For ( said he ) we are no Idolaters , neither do I think we were guilty of Idolatry since our captivity in Babylon ; and therefore ( said he ) I do impute this our calamity and present judgement , to the forenamed causes . And this was the sum of that which was disputed amongst them the second day of their meeting ; and so they adjourned till the next morning , which was the third day of their meeting . When being assembled together again , the point that was chiefly agitated was concerning the manner of Christ his coming . And , This , some said , shall be like a mighty Prince , in the full power and authority of a King , yea , in greater power then ever any King had ; & that he will deliver their Nation out of the power of their Enemies , and their Temple shall be rebuilt again ; and , that the Nations shall be of their Religion , and worship God after their manner . For they hold , That the Messiah will not alter their Religion , whensoever he cometh . And further , concerning his Parentage , they did agree in this , that he should be born of a Virgin , according to the prediction of the Prophets ; and they agreed also , that he may be born of such a Virgin , which might be of mean note amongst their Nation , as was the Virgin Mary . And here some of them seemed to me to incline to think that Christ was come . Therefore when they came together again the next day , the Propounder demanded of them , if Christ were already come , and who they thought he was : and to this demand , they gave this answer , That they thought Eliah was he , if he were come , because he came with great power , which he declared by slaying the Priests of Baal : and , for the fulfilling of the Scripture , he was oppressed by Ahab and Iezabel : yet they esteemed him to be more then a mortal man , because he so strangely ascended up into heaven . And because this opinion was contradicted by others , the day following they tooke into examination the same question , to answer them that said Eliah was not the Messiah . They of the contrary opinion did urge the care and love of Eliah , for the good of their Nation , in that he left them Elisha his disciple to teach and instruct the people ; which they expect to be the care of their Messiah . These were the chief Arguments they had to defend their opinion : and the same day towards night , it came into question amongst them , What he then was that said he was the son of God , and was crucified by their Ancestors . And because this was the great question amongst them , they deferred the further consideration thereof , untill the next day . When meetting again , the Pharisees , ( for some of this Sect were amongst them , that were always the enemies of Christ ) they first began to answer this last nights question ; and these by no meanes would yeeld that he was the Christ ; and these reasons they gave for their opinion . First , because ( said they ) he came into the world like an ordinary and inferior man , not with his scepter , nor Royal power ; wherewith they affirmed the coming of Christ should be Glorious . 2. They pleaded against him the meanness of his birth , in that his father was a Carpenter ; and this they said was a dishonor , that Christ should not be capable of . 3. They accused him to be an enemy to Moses law , in suffering his disciples , and in doing workes himself , that were prohibited on the Sabbath day : for they believe that the Messiah will punctually and exactly keep the law of Moses : and where the Gospel doth testifie of Christ , that he did fulfill the law , they reject the Testimony thereof , because they do not own the Gospel . But I observed , these reasons of the Pharisees , did not satisfie all that heard them , but there still remained some doubt in some of them concerning Christ ; for there stood up one Rabbie called Abraham , and objected against the Pharisees , the miracles that Christ wrought whil'st he was upon earth , as his raising of the dead to life again , his making the lame to walk , the blind to see , and the dumb to speake . And the same Abraham demanded of the Pharisees by what power he did these Miracles . The answer the Pharisees returned to him , was to his purpose : They said he was an Impostor and a Magitian ; and Blasphemously traduced him of doing all his Miracles by Magicke : thus , said they , he first caused them to be blinde , to be dumb , to be lame ; and then by taking away his Magical Charme , they were restored to their former condition . Nevertheless this answer gave little Satisfaction to the said Abraham ; but thus he replyed , that he could not charme those that were borne in that condition , as blind , &c. and borne also before Christ himself was borne ; as it appeareth some of them were : this seemed to him an absurd paradox ; and truely the pressing of this argument , did almost put them to a nonplus , till at last they had this evasion ( though weak and vile ) they were ( said they ) by other Magitians convinced to be so in their mothers wombs ; & that although himself were not then borne when they were born with these evils , yet he being a great dissembler , & more cunning then any Magitian before him , power was given him by the Devil , to remove those charms which others had placed : and there was one Pharisee named Zebedee , that of the Pharisees there did most opprobriously revile him , and Vehemently urge these things against him ; but I conceive he did it not to the well-liking of many there that heard him , even members of the Councel . And as the Pharisees that day played their parts against him : so did the Sadduces also endeavour , ( for some of that sect were also of the Councel ) to render Christ vile and odious to the rest of the Iewes that were assembled there . I observed it was with them as it was once with Herod and Pilate ; though they two could not agree betwixt themselves at other times , yet they could agree together to crucifie Christ ; for the Pharisees and Sadduces , though they be much divided in opinion among themselves , yet did they at this time too much agree to disgrace and to dishonor Christ with their lyes , calumnies and blasphemies ; for the Sadduces as well as the Pharisees , did in other things accuse him for a grand Impostor , and for a broacher of corrupt doctrine : in that in his Gospel he teacheth the resurrection from the dead , which they there denyed to be true doctrine : but it is no new thing to see factions dissenting , to agree in some evil designe against others , as I found it by experience : being at Rome in the year 1650. which was the year of their Iubilee , there was a great strife between the Iesuites and the Fryers of the order of Saint Dominicke , both which were against the Protestants : and although their differences have been by the care and vigilance of the Pope , so smothered , that the world hath not taken much notice thereof , yet this fire broke out into a flame greater then ever it was before , ( as they certified me there ) both by publicke Disputings , and by bitter Writings one against another , opening the vices and errors of one anothers Faction , thus seeking to disgrace one the other ; which caused the Pope to threaten to excommunicate the authors of all such black and libellous bookes , that did tend to the dishonor of his Clergy and Religion , to make them infamous to the world . But this by the way . We are come now to the seventh and last day of their Councel ; and on this day , this way the main Quere amongst them : If Christ be come , then what rules and orders hath he left his Church to walke by ? This was a great Question amongst them : and because they did not believe the new Testament , nor would be guided by it , they demanded some other instruction to direct and guide them in this point : thereupon six of the Roman Clergy ( who of purpose were sent from Rome by the Pope , to assist in this Councel ) were called in , viz. two Iesuites , two Friers of the Order of S. Augustine , and two of the order of S. Francis : and these being admitted into the Councel , began to open unto them the Rules and Doctrine of the holy Church of Rome , ( as they call it ) which Church they magnified to them , for the holy Catholike Church of Christ , and their doctrine to be the infallible Doctrine of Christ , and their Rules to be the rules which the Apostles left to the Church for ever to be observed , and that the Pope is the holy Vicar of Christ , and the successor of Saint Peter : and for instance in some particulars , they affirmed the real presence of Christ in the Sacrament , the Religious observation of their holy dayes , the invocation of Saints , praying to the Virgin Mary , and her commanding power in heaven over her Son , the holy use of the Cross and Images , with the rest of their Idolatrous and superstitious worship ; all which they commended to the Assembly of the Iewes , for the Doctrine and Rules of the Apostles . But so soon as the Assembly had heard these things from them , they were generally & exceedingly troubled thereat , and fell into high clamours against them and their Religion , crying out , No Christ , no Woman-God , no intercession of Saints , no worshipping of Images , no praying to the Virgin Mary , &c. Truely their trouble hereat was so great , that it troubled me to see their impatience : they rent their cloaths , and cast dust upon their heads , and cryed out aloud , Blasphemy , blasphemy ; and upon this the Councel broke up : Yet they assembled again the eighth day ; and all that was done then , was to agree upon another meeting of their Nation three yeers ; after which was concluded upon before their final dissolution . I do believe there were many Iewes there , that would have been perswaded to own the Lord Jesus : and this I assure you for a truth , and it is for the honor of our Religion , 
A54056	----	Some considerations propounded to the Jewes that they may hear and consider, and their hearts at length may be turned towards that which alone is able to convert them to God, that they may once more become His people, and enter into an everlasting covenant with Him that may not be broken, that so they may abide in His love and covenant of life, and remain His people for ever. Penington, Isaac, 1616-1679. This text is an enriched version of the TCP digital transcription A54056 of text R14965 in the English Short Title Catalog (Wing P1192). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 19 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A54056 Wing P1192 ESTC R14965 12005819 ocm 12005819 52308 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54056) Transcribed from: (Early English Books Online ; image set 52308) Images scanned from microfilm: (Early English books, 1641-1700 ; 574:2) Some considerations propounded to the Jewes that they may hear and consider, and their hearts at length may be turned towards that which alone is able to convert them to God, that they may once more become His people, and enter into an everlasting covenant with Him that may not be broken, that so they may abide in His love and covenant of life, and remain His people for ever. Penington, Isaac, 1616-1679. 8 p. s.n., [London? : 1660?] Caption title. Signed at end: J.P. Attributed to Isaac Penington. Cf. NUC pre-1956. Imprint date from NUC pre-1956. Imperfect: top of pages cropped. Reproduction of original in Huntington Library. eng Judaism -- Controversial literature. A54056 R14965 (Wing P1192). civilwar no Some considerations propounded to the Jewes, that they may hear and consider, and their hearts at length may be turned towards that which al Penington, Isaac 1660 3701 6 0 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-09 TCP Assigned for keying and markup 2005-09 Aptara Keyed and coded from ProQuest page images 2005-10 Mona Logarbo Sampled and proofread 2005-10 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion SOME CONSIDERATIONS Propounded to the JEWES , That they may hear and consider , and their Hearts at length may be Turned towards that which alone is able to Convert Them to God , that they may once more become his People , and enter into an Everlasting Covenant with him that may not be broken , that so they may abide in his Love and Covenant of Life , and remain his People for ever . Consideration I. WHat great Love , Mercy and Kindness God shewed to that People , above all Nations and Peoples under Heaven . Of his own free love he set his heart upon them , chusing them to be a People to himself . He brought them out of Egypt by a mighty hand and outstretched Arm ; he mightily preserved them in , and led them through the Wilderness . He entred into a Covenant with them to become their God , and betrothed them unto himself for his own Lot and Inheritance . He gave them righteous Laws , Judgments , Statutes and Ordinances , both of Worship towards him , and of an upright Demeanour and Conversation among themselves and towards all men . He drove out , the Heathen from before them , and gave them a pleasant Land to possess , even the glory of all Lands , a Land flowing with Milk and Honey . He built an habitation for himself among them , first a moving Sanctuary or Tabernacle , afterwards a more setled abiding place or Temple ( which Solomon built ) wherein was the Ark of his presence , where he was to be sought unto and enquired of by them , and towards which their Prayers were to be directed , and there was a Mercy-seat , whereof they had large experience , and he ever and anon sent Prophets among them , to reprove their errors and blackslidings , and to set them to rights again . He raised up Judges likewise to defend them : and although they were weary of his Government , desiring a King after the manner of the Nations so vehemently , that they even forced a King from him , yet he took him away from them , and after him chose a man after his own heart , to feed Jacob his People and Israel his Inheritance , who fed them according to the integrity of his heart , and guided them by the skilfulness of his hands . What should I say more ? what was wanting of Love , of Care , of Goodness , of Kindness , of Mercy , of Gentleness , of any thing that a People could desire of their God ? I say , what was wanting of all this on Gods part ? What could he have done more for his Vineyard , than he did do ? Nay he emptied upon them all the Goodness , all the Mercy , Love , Favour , &c. that that Covenant would hold to the full , yea and more too : for he bare with them more than that Covenant required him to bear , and redeemed them oftner than that Covenant engaged him , yea many time turned he his anger away , and did not stir up all his wrath , as he might often have done according to the tenour of that Covenant . Yea in all their afflictions he was afflicted , and the Angel of his presence saved them : And he was still ready to say in his heart , Surely they are my People , Children that will not lie , at length they will see their error , repent and be true to me : insomuch as he was never weary of saviug them , of trying them again and again , of stirring up his Bowels of Love and Pitty to Redeem them , of sending his Servants and Prophets among them to warn and reclaim them , even till at last it was manifest that there was no remedy but he must cast them off , and provoke them to jealousie by a foolish Nation ▪ ( Deut. 32. 20 , 21. ) drawing them nigh to him , who had been Worshipping Stocks and Stones , making them become a People , who had long been no People , and casting these out of his sight , making them become no People , who had so long been his chosen peculiar People , in Covenant with him , and nigh unto him above all the Families of the Earth . Consid. II. What constant Rebellion and stiffness of Spirit that People all along expressed towards the Lord , what wild sowre Grapes they still brought forth to him , sowre Love , sowre Obedience , sowre Worship and Sacrifices , such as the pure pallate of the Lord could find no relish nor savour in : but as Moses had told them , that it was not for their Righteousness God chose them to give them the good Land to possess , for they were a Rebellious and stiff-necked People , Deut. 9. 6 , 7. So it was not for their Goodness that God continued his love to them , for they were all along provoking him , Jer. 44. 4. When God came to shew that great Mercy to them of Redeeming them out of Egypt , and bid them cast away their Idols , they would not cast away their Idols , Ezek. 20. 7 , 8. neither did they regard that Mercy of Redemption from the House of Bondage , and from the Iron Furnace , but said to Moses it was better for them to stay in Egypt and to serve the Egyptians , Exod. 14. 12. Again in the Wilderness , how did they provoke him all that forty years of Mercy , how did they err in their hearts from his pure fear , and from Love to him , and from Faith and Confidence in him ! how did they murmur against him , and against Moses and Aaron their Leaders ! how did they forget his Works and his Wonders continually ! When they came near the Land , and should have gone in to possess it , then they would not , but repined and rebelled because of the talness and strength of the Enemy , and of their Cities : and when they were forbid to go , then they would go and fight with them . What should I mention the time of the Judges and of the Kings , how often the Lord made them smart by their Enemies in their own Land , how often he gave them up to Captivity out of their Land , even till at length that great Captivity of Babylon befel them , and since that a greater Captivity and Desolation than that of Babylon ? Consid. III. Whether God , having tryed this People even to the utmost , by that Covenant which he made with them by Moses in Mount Sinai , may ever please to try them so any more : Or if there yet remain any Mercy or Love from God towards them , whether it is not to be expected another way , and upon another account ? This is very necessary and profitable for them to consider , that they may not be looking that way for Mercy and Favour from God , in which it is never to come , and so have their eyes and hearts diverted from that way according to which it is to come : for this must needs put them back exceedingly , if their eyes be looking out one way , and the Love of God hath chosen another channel to run towards them in . This may make them refuse the very Mercy , Love and Redemption when it comes , suspecting it not to be it , because it comes not in the way and after the manner that they look for it . Now God hath expresly said , that when he shall be pacified towards them , and shall look again upon them with an eye of Favour to do them good , it shall not be by their Covenant ( which could never last , but was still broken on their parts ) but by his own everlasting Covenant , which he would establish to them , Ezek. 16. 60. &c. It would therefore diligently be enquired by them , What Covenant it is which is called their Covenant , vers. 61. And what Covenant it is which is called Gods Covenant , vers. 62. That they may withdraw their eyes and hopes from the one , from whence their Redemption , Recovery and Mercy cannot come , towards the other from whence it is to come ? To which Query , for their sakes , it is in my heart to return this Answer . Answ. Their Covenant is that which they entred into with God , the Covenant that their hearts chose to unite with God by : and that was to this effect , That if God would shew them his Will , they would obey it . Go thou near ( said they to Moses ) and hear all that the Lord our God shall say , and speak thou unto us all that the Lord our God shall speak unto thee , and we will hear it and do it , Deut. 5. 27. Thus they thought , but the Lord knew otherwise , for O saith the Lord that there were such an heart in them , &c. vers. 29. and Moses knew otherwise , he knew that they would corrupt themselves , and that evil would befal them in the latter dayes , Deut. 31. 29. But Gods Covenant was the free Covenant he made with Abraham , Isaac and Jacob , the Covenant of his Grace , the Covenant of his free Love , whereby he was able to reach them in Egypt , upon the cry of the Seed in them ( in the midst of their Idolatries , and to bring them out and do them good notwithstanding their stubbornness and stiff-neckedness ) even before the other Covenant was made . This Covenant of Love was Gods Covenant . This is the Covenant God remembred to them in the days of their youth , while they were young and tender , and not yet grown up to be a people under the other Covenant : and this is the Covenant which lasts for ever , which is not founded upon their obedience , but on God's free Love to them for his own Name sake , and for their Fathers sake with whom he freely made it . Quest . What doth this Covenant contain ? Answ. putting his Fear in the Heart , writing his Laws in the Mind , pouring of pure clear Water upon them to wash away the pollutions of their inward parts , circumcising the filth of the Heart , healing the backsliding Nature by creating of a right Spirit within , and keeping of the created Spirit right by the presence of that Spirit which created it : See Jer. 31. 31 , 32. Ezek. 36. 25 , &c. Hosea 14. 4. This is God's Covenant , this is the new Covenant , which is to be made with the House of Israel and Judah when God redeems them : and they can never be redeemed but by this Covenant , but are to remain desolate , until the Spirit be poured out from on high upon them , Isai. 32. 15. until their Hearts be circumcised to love the Lord their God , untill his fear be placed there , and they thereby caused to walk in his ways . As therefore they receive the Spirit , are brought into the fear , have the Law written in their minds and become subject thereto , so will they tast of this Covenant , be brought into Redemption by it , and become a glory inwardly , and outwardly also upon the Earth . Quest . What is the way for them to have the fear of God put in their Hearts , to have their Hearts circumcised , to receive the Spirit and his Laws into their minds , and so to come into this Covenant ? Answ. There is no other way but that to which Moses himself directed them , after God had made the other Covenant with them , and tryed them long by it , together with many Temptations , Signs and Wonders both before and after it ; and seeing by all these they had not had an Heart to perceive , nor Eyes to see , nor Ears to hear , Moses at length directs them to another Covenant , the Word whereof would give them Eyes to see , and Ears to hear , and an Heart to understand . Which Covenant was a Covenant besides the former , Deut. 29. 1. And was indeed the Covenant concerning Life or Death eternal , chap. 30. 15. ( the other being but a Covenant of their outward state , made with them after their coming out of Aegypt , upon their deliverance there from , and according to their choise to become a People to God according to it . ) This Word , Moses tells them , was near them ( nearer then that which was spoken by God on the Mount , and afterwards written in Tables of Stone . ) The voyce of this Word and the Commandment thereof was nearer , that they need not seek anywhere abroad for it , but only listen at home to hear its speech , obey it in the faith , and live for ever , Deut. 30. 11 , &c. This is the way for them and all Men to come into this Covenant , and there is no other ; There is a Light shining in the Darkness of Mans heart , which Springs up in him , and casts forth it's rayes to discover and draw him out of the Darkness : Now as this Light is felt , loved , understood in Spirit , hearkned and cleaved to in the pure Faith , which it begets ; that which cleaves to it , is drawn out of the darkness by it , into the Covenant of the pure eternal Light , where God is , and whither all they are translated , who are drawn to him in and by this Covenant , as they are kept , preserved , and continue in the Faith , Love and Obedience of it . Now I would yet put these few things more to them . First , Whether that People of the Jews , as they stood related to God in that Covenant ( given by Moses at Mount Horeb ) with the Covenant it self and all things appertaining thereto , were not a shadow of some inward and Spiritual thing afterwards to appear and be made manifest in its season . Whether they themselves were not a shadow of a more inward and Spiritual People , to be gathered to God by the inward and Spiritual Covenant ; and whether their outward Covenant was not a shadow or visible representation of that Covenant , and the Laws of it a shadow or representation of the inward Laws , which were to be written in the hearts of that Spiritual People ? Was not their Tabernacle , or Temple , a shadow of the true Tabernacle or Temple , seeing God dwelleth not in Temples made with hands , but in a poor , humble , contrite Spirit , and in the Heart that trembles at his Word , Isai. 57. 15. and chap. 66. 1 , 2. So was not their circumcision a shadow of the circumcision which is to pass upon the Hearts of God's chosen ? Were not their Sacrifices types or representations of the Sacrifices of praise and of a broken Heart ? Psal. 51. 17. and Psal. 50. 14. Was not their Canaan , or Holy-land , a type of the true Holy Spiritual rest which the faith gives entrance into ? Their City Jerusalem a Tipe of the Jehovah-shammah ? Their Priests and Levites Tipes of the Spiritual Priesthood , which was to offer the pure offering and Spiritual Sacrifices among the Gentiles ? Malac. 1. 11. Mark that place , if it did not plainly foretel the casting off of the Jews , with the rejecting of their Offerings , Priests and Levites , and God's raising up a seed among the Gentiles , where he would have a more acceptable People and Worship , even a pure Spiritual People , and a pure Spiritual Offering . Secondly , If they were Types , Representations , or Shadows of somwhat Spiritual to come , then were they not to give place to that which is Spiritual when it came , and so to be swallowed up in it ? Is not the Spiritual Glory , the Glory ? the inward Jew , the Jew indeed ? the circumcision of the Heart , the choice circumcision ? the offering up of praise and of a broken Heart , the acceptable Sacrifice ? the Land of Life and Righteousness , the true Land of rest to the living by Faith ? Is not the Spiritual City , House , or Temple which God builds , the Ierusalem or Temple of the new Covenant ? Is not this the choice House to God ? and is not this Spiritual Glory to be expected in the days of the Messiah , and all the Tipes and shadows of Moses , which pointed at him , to end in him , when once he comes to set up his true , inward , invisible , substantial Glory among his inward and Spiritual People ? When the day of Messiah dawns , shall not Moses his shadows fly away ? O that your Eyes were opened to behold the inward Glory of Li●e , the good things of the new Covenant , the great Treasure and Riches which are revealed and possessed in the Spirit ; by the Spirits that are redeemed unto God , that ye might partake thereof ; and then your Eye would not be so much on that which is outward , which ifye had even to the utmost of your desires , are not comparable to the inward . Lastly , Search the Prophets , see if the Messiah is not first to come in a despiseable way as a man of sorrows , Isai. 53. 2 , 3. whose visage in that appearance was to be more marred then any mans , Isai. 52. 14. and consider whether he was not to be cut off , though not for himself ▪ Dan. ● . 26. and then to sit at the right Hand of God , until his Enemies be made his Footstool ; Psa. 110. ●● Before he come in that Glory wherein 〈…〉 . So that if he be not thus come already , then that coming of his is yet to be expected , and his Hands and Feet are yet to be pierced by you , and then afterwards ye may look upon him whom you have pierced ; Zach. 12. 10. and all the Families of Israel mourn bitterly apart for it , ver. 12. When Moses gave the Law , the vail was over his face : your Fathers were not able to bear the Light wherein the Law was given , nor the Light wherein the Prophecies of the Prophets were given , and so they still erred from the Law , were offended at the Prophets while they were alive , & mis-understood their words after their death . Now do not ye search into Moses and the Prophets , in the same Spirit of error as your Fathers did , being shut out from the Light of them , even as they were ? If it be thus , if the vail be over your hearts , if ye be ignorant of the true Light , of the true eternal Power wherein the Scriptures were given forth , ye must needs mis-understand them , mis-understand Moses , mis-understand the Prophets , mis-understand the things spoken concerning the Messiah , & so not be able to see unto the end of those things ministred by Moses , & of that ministration which was to pass away , nor into the beginning of the ministration of the Messiah , which was to succeed it . O turn within to the Word nigh in the Heart , that the true Jew may be begotten and formed in you , and his Light may arise and overspread you , that in that Light ye may see the Light of Moses , and the Light of the Prophets , and not gather false meanings from their words , but understand them a right in the same Holy Spirit , and injoy the blessedness they spake of and directed to , which lyes in the inward raising up of an inward Seed , and not in an outward conformity of the outward man , while the heart and mind remains unchanged and unrenewed , which can never be made new by any ministry of the Letter without the Spirit , but alone by the ministry of the Spirit , whether with or without the Letter , as he pleaseth . J. P. THE END . 
A17010	----	Tvvo epistles vnto great men of Britanie, in the yeare 1599 Requesting them to put their neckes unto the work of theyr Lord: to break the bread of the soule unto the hungry Iewes, by theyr writinges, or by theyr charges, through such as be ready to declare all that theyr necessity doth require. Printed now the second time, in the yeare synce the creation of the world 5532. Or yeare of the Lord 1606. Translated by the auctour for the use of such as would & should know what in this cause ought to be performed. Two epistles unto great men of Britanie, in the yeare 1599. Broughton, Hugh, 1549-1612. 1606 Approx. 37 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A17010 STC 3891 ESTC S120311 99855510 99855510 21005 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17010) Transcribed from: (Early English Books Online ; image set 21005) Images scanned from microfilm: (Early English books, 1475-1640 ; 411:19) Tvvo epistles vnto great men of Britanie, in the yeare 1599 Requesting them to put their neckes unto the work of theyr Lord: to break the bread of the soule unto the hungry Iewes, by theyr writinges, or by theyr charges, through such as be ready to declare all that theyr necessity doth require. Printed now the second time, in the yeare synce the creation of the world 5532. Or yeare of the Lord 1606. Translated by the auctour for the use of such as would & should know what in this cause ought to be performed. Two epistles unto great men of Britanie, in the yeare 1599. Broughton, Hugh, 1549-1612. [20] p. s.n.], [Amsterdam? : 1606. Dedication signed: Hugh Broughton. Date of publication conjectured by STC. Two letters. The first letter is to the Privy Council and dated 29 July 1599 at the end. The second letter is to Archbishop Whitgift, undated. Both letters refer to Broughton's "An epistle of an ebrew willinge to learne Christianity--Cf. STC. Title page plus A² (first leaf signed Aij) chi¹ B⁴ C² (British Library copy). Chi¹ to end has initial "u" (e.g. 'unto') and may have been printed by G. Thorp since the initial 'F' on C1v seems to be identical to that in STC 239. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Broughton, Hugh, 1549-1612. -- Epistle of an ebrew willinge to learne Christianity. Whitgift, John, 1530?-1604 -- Early works to 1800. Judaism -- Relations -- Christianity -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2005-11 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion TVVO EPISTLES VNTO GREAT MEN OF BRITANIE , IN THE YEARE 1599. Requesting them to put their neckes vnto the work of theyr Lord : To break the bread of the soule unto the hungry Iewes , by theyr writinges , or by theyr charges , through such as be ready to declare all that theyr necessity doth require . Printed now the second time , in the yeare synce the creation of the world 5532. Or yeare of the LORD 1606. Translated by the Auctour for the use of such as would & should know what in this cause ought to be performed . TO THE RIGHT HONORABLE THE TEMPORAL LORDS OF the Q. of Englandes most excellent privey Counsell . It is high time ( right honorable ) that som order were taken for that matter which the Q. Ambassadour of Byzāttium iudged likely to turn to the good of Cristēdome by right vsage . An entrance into which busines standeth in answering D. Abraham Ruben the Ebrew his Epistle . which to pas over in silence any indifferent wil iudg it great prophanesse . Hee speaketh glorious thinges of Gods goodnes vpon vs. vnto which if wee giue no acclamation , wee may iustly be counted godles . The Q. also is highly extolled by him for extraordinary breading of rare knowledge . Where , as it is profitable for the realme that shee should be counted in trueth no lesse then in title defendour of the fayth , ( which defence standeth chiefly in breeding rare skil for the trueth & clearnes of the holy Scripture ) so it is nedefull to confirm the Iewes praysing in that her Divines shew in worck all which his wordes tell : whereby the Ambassadour be not counted a Thraso for his nation , but honorable in sage spech . Moreover the Iew made a petition honorable for the Q. to performe : and such as she may not deny without open contempt of Christianitie : That one might be sent to Constātina able to direct the Iewes willing to learne Christianity . It is reported in Germanie that this Doctor hath turned full many to our fayth : who if they be not wel directed will turne to many by waies . And the nation that setleth them should finde Eternal blessing of God , and honour among men . An other petition also he hath as profitable for our nation : as nedeful for Iewes : and pleasant for a man of Learning to vndertake . He requesteth a full treatise for the Scripture & against the Law of traditions or Talmud . Here great matter of infinite vse might be handled , for both testaments , their tongues & copie , ( how they shewe Gods wisedome and quick eye ) and theyr story pithily compact , with Christianity breathing through all . So for Iewes traditions , the Ierusalemy Talmud might be printed , with approbation for their examininge of much text , but in such pointes as Rabbines wrest , to defeate S. Stephen , Actes . 7. who truly saith that after Idolathrous Terahs death Abraham was called from Charan : and to disgrace S. Paul geving Saul and Samuel 40. yeares they most impudently geue Samuel but 11. and Saul bare two : against their owne graunt vpon Midras tillin Psalm . 24. So to defeate the Iubilees that they fall not vpon our Lords death , which one poinct falling out from the partition of the Land by fifties vnto redemption makes all past gainsaying , here to worke disturbance they confound all . So where Gabriel telleth an end of Circumcision , sacrifice , and all Moses and the Gentiles callinge into equall covenaunt : there of malice they wander exceedingly . And for the familie of David to disgrace S. Luke and S. Mathew , they forge vanity . For all such they should be confuted . And generally for all their traditiones : whereof they that once were lawfull , had expresse limitation when they should ende . And all their owne additions were foolish or nedeles . For these every Massecheth or treatise might be confuted . This farr reacheth the Iewes Epistle , that which I haue sene . His desire of awnswer appeareth in that he wrote a second : which the Post of Strasburge hath lost . The iourneys of it are so far examined . Your honours must shew what you meane to doe in this case . Religion with policy , as I trow , forbid you to neglect it . Yf your honours thinke otherwise ; that I may discharge my self , and make away for other states to thinck vpon this same cause , I trust your Lordships will not be offended that I print this Letter in sondry languages . Thus I commend your HH . to God , as you regarde his H. & Christianity commended vnto you . BASIL , 29. Iulij , 1599. Your Lordships to commaund , HVGH BROVGHTON . TO THE METROPOLITANE , THE NEXT in England to the Queen ▪ exalted may bee her Maiestie . YOur soule knoweth full well how often you haue beheld my Letters for the affaires of a man of esteem Rabbi Abraham Ruben an Ebrew , a special Lawier in Iewes Lerning : whom we must regard , as hee loveth our nation , and affordeth honorable speches of our Queen , more then any one of milions : & also seketh the honour of our nation , and estimation for the lerning of our people in singular hartiness . Notwithstanding vntill this very day I heard no word from you , but that which others spake vpon heresay : whereon no hold is to bee taken , that you would giue me allowance sufficient to awnsweare the Iewe. And now because I haue been long a pilgrome without awnsweare now these two yeares dayes : & could haue made a greate volume before this , & left myne own busines to be imployed for the vse of the Church , I thought good to demaund of you before the Eyes of this soonne what you purpose for awnswear to the people of the King of Thogarma· And I will stay yet a little tine while , watching what you wil speake in the end . Although he wrote unto my basenes , I am not of authority to aunswer , because his writing went upon matters of your trade . And all the while you hold your peace , none may meddle with this busines . Therefore I am in great expectation that you will not hold your peace : but take the matter in hand : or will say , that you find none in the Kingdome which be men of understanding , and of settled affection for this worke : & will search for them from some other place where they may be found . For hee is not a speaker of light matter : & his spech is not of ēmpty & vayne sound : but he mindeth things of chief regard : his hart uttereth good matter : he desireth in his workes the kingdome of heaven : & his pen is the tongue of an amiable writer . Your eyes have ben the beholders of sundry former letters , & you have marked them . Yet you may here also consider the effect of his wordes : that you may perceive whether great blame were in yee for delay hitherto as though yee had bē weak of judgmēt , & you wil weigh my words whether they give advertisement of right . In the beginning he speaketh highly of God his blessing upō us , in the corners of the earth : how he createth the fruct of lippes to heavens peace , a far off : & from the corners of the earth he hath heard of songes of honour in true justice . Should not we all for this joyn to him with as good spech in the prophets allegories & say of God. Hee hath geven in the wildernes Ceder , The Tabernacles Sittah tree , & mirtle , & oile wood , & set in the desert , the Pitys & the Box also : that wee may see and understand , and marke , and perceave that the hand of the Eternall hath done this for us . It was our duty to have uttered with sage cariage : that the mercies of God upon us pass all spech : and it hath not bene done under the heaven as Gods cōpassiones were shewed upon the people of Britanie : yf God had gevē us an heart to consider his doings . The Rock of my heart knoweth that since I receaved the litle booke of the humane Rabbin I have ben ready to take the matter in hand : as in hand it must nedes be taken . And yf I wēt to the couch of my bed , yf I geve slepe to my eyes , or slumbering to my liddes without thinking upō an awnswear unto the Iew for the praises of our God , let my hand forget to rule a pen , & let my toungue cleave to the ruff . But it was not for me to speak , as with the realmes consēt , much or little , without publique auctority : nor to prevēt you in your owne office . Furthermore , the party hath writ ten most honorable praises concerning the Prince amōge nations , our soveraigne Lady : & he would make her the glory of all the earth . There hath ben none , there is none , there wil be none hereafter , a prayser of her highnes , such as he shewed himselfe . And although my pen found her all this prayse , with the children of the East , yet I am not fit to awnswer for the maiestie of the Q. because I am of no place among you , notwithstanding the manie & great preferments the Queen had to give : & sent me word from the LL. by S. Iul. C. that I should chose honorable preferments . Notwithstanding yf it be the Queenes pleasure to appoynt me for this charge : then wil I goe about hartely , to set forth the honour of her highnes , as the golden head of her kingdome : & I wil not suffre the sonnes of the East to be amazed : that there is no Patron to this cause among all sturdy hartes of Britanie . A digression to awnswere a libeller , that the Iewes Epistle should be forged . I will here digresse from translating : to meet with some readers opinion . For , some say : Many in London are persuaded that the Iewes Epistle was forged . For Wolf the Printer printed so much : & many countenanced the auctour of that fame : as D. Cosen , named in it , & M. Kuph , & Barker , that from the stage came to Paules crosse , & N. Scrivener , & stationer Ox. & M. Lively , & stationer Iacson , & A. w. & S. w. & He that durst write so against a true Epistle sent in Ebrew , to disgrace him that should defend the generall cause should be as great a slave as ever Satan captived : A Purgopolyneicen Menechmus , Knaviter impudent , a brainsick woodcok , & a lunatique foole , a new Iulian Apostata , as allowing sacrifice to be lawfull in Vespasianes warres , & toying with the name CHRIST , as not our Lordes name , but cōmon politique : Dan. 9. & denying that Prophecy had prefixed time for our Lordes birth , baptisme , or death , or for ending of Ceremonies . No better could he be that should write untruly that the Iewes Epistle was forged : & the beleevers of such should deserve to be blowē up with pouder : But some Barrabas recorded thus : The Iewes Epistle saluteth you as you feygne . Till this be proved a slaunder , none should think upon awnswear . And Vladislaus could not give Turkes more offence , & victory , then the forger or slaunderer here . Thus reasonable men have thought . My awnswer is : that the Turky Merchantes know , that the Iew doth acknowledg the Epistles to be his : & Grekes told them that the Rabbin highly commendeth so much awnswer as he had : & a Middelburgean went from me , & much for my sake to him : to whom he acknowledged the Epistle : & told him that the second which he sent & came to England , was the very same in a new copy : least the first had perished . Now a rude Iew , by I. C. setting him on , translated that : so , eyther men be extremly voyde of lerning , or full of impudency : & should abide Vladislaus punishment , for them selves & for such as fight for them , as many have bene noted quickly gone . Besides the libeller forged an whole letter , to play the villain : & skopheth Arc. wh . yelding that to descend to Hel in the Crede , is by cōsequent to ascend unto Paradise : & rayleth upon D. B. his defenders , saying , that none by Scripture may deny that our L. went hence to Paradise : & he libelled , when he hoped for great ruine , matter for bad men : of whom some openly break out , in hope of his libelled assistance . All this may convict the party to be in all badnes & madnes : till he bring a bar . Lo , This answear is plain . Now I will returne to translate : how in the former the Iew talketh of our happines through the blessings of the al sufficient : & of the high & greate dignity of our Q. 〈◊〉 〈◊〉 ( by him ) as the sun ▪ & as terrible as a camp . After this the Iew maketh a petitiō for a matter grateful to him , thankful amōge us : a matter honorable , & nothing onerable . His soule desired to obteyne from England some teachers of justice : which might guide al Ebrewes who delite in the shelter by Christ . & flee to repose al theyr hope under the winges of the Eternal majesty . For it is to be feared lest theyr way-pathes turne to be croked , for want of a guide and directer : & come to be of no worth , and decline in theyr voyage with tottering feet , & seke not the Eternal by the right path . Oh that his petition befell him , & Oh that the Mighty wold giue him his desire . Truly gref parcheth me that the Brestcare of judgement is gone from us , that we kepe back spech of holy truth , & cōtemne his petition , & restraine the request of his tongue : & withold the Māna from his meaning . Oh that my wayes wer fit for a journey as this my soule brayeth after the streames of water , for the honour of our natiō , & for the divine glory of our endes of the earth , the possessiō of the Sone in whō so many as trust are sure of happines . How honorable is the name of Cōstantine for his diligēce & care & busi thoughtes to call nationes unto the mountaine of the Lord , the celestiall Siō , & unto the Ierusalē which cometh downe from an high : our histories shew how he wrote & sent to Spain & India , carefull for East & Weast . Yf we come of his mothers kindred , flesh of his flesh , & bone of his bone , shall not we goe after his steppes in the steppes of Christ ? Is not our soveraī Lady our motherlik Sarah , & a new Helena ? Ther must be sent a messinger to the Virgin sea of Elisa that shal be a builder of the holy city . My hope is the L. wil not despise , nor your Grace . she wil not disdayne to send unto the city of Cōstātin an Orator that can handle the Law , aD . of divinity & an Evāgelist . For the mighty Emperour the king of Thogarmah desired to know the force of our religiō & to see how the high Ierusalē is built amōg us , which is paved with all preciousnes : her stones make a foundation of Saphires : The windowes are of the Chaldy Chalcedon or Carbuncle : & the gates of Chrystall stones : & pleasant stones are in all her borders . VVhen he seeth how beautifull our city is , he will have a desire to dwel with us in peace . Your wisdome knoweth well what the wordes of the Ambassadour closly touched concerning an hope exceeding great . VVe might bring all to passe by the help of God , and our purpose should not be hindred . And yf we could turne him to our side , what goodly dwellinges had we recovered , what pleasant soyles had come again to us : as streames spred abroad : as a garden upon a river . As the Santall which God planted : as the Cedres by the waterside . VVe feele that he is a mighty King : & hath the strength of the Rhinoceros . The mountaynes of the East obey him & principall nations have ben tamed of him . And who wold linger , or faint , or be weary in affayres for so great a personage . Yf wee set one , the Almighty will furnish with strength : & will encrease might , wher litle at the first was . And yf our success be good , we should ridd our side of much harme : & his strength wold turne to be our perpetuall mighty strength . And touching this Iew , newes upon newes rūne & tidinges upon tidinges , shewed by letters that this Rabbin hath drawen many with him to heare the whistling of the flockes of Christ . Yf that be true , our duty requireth we settle them : & to confirme them , lest theyr feet stumble , and theyr steppes slide , and some of them turne unto heresies . Moreover I think that the second Epistle which perished at Strawesburge , declared more oboundantly the counsell of the hart of the Rabbin , & cryed out to find some coning doctor , to teach readily the frame of all the bible . And it were an easy matter to teach them all this : & it should be a glory for our Quene , & as longe as the Mone primeth for ever and ever . And this much for the journey unto the City of Constantina . At the last the Ebrewes desire was to find so much favour as that he might have from vs a treatise of the written word : what consent & perfection the Bible had . The handling of this requireth also a confuting of the Thalmud geven , as Iewes say , by word of mouth from man to man. Here he made an high petition , & requested very depe matter And he knew well enough what costly studies must be joyned togeather for this compasse of lerning . At the first all the Scripture must be abridged , & the accidentes : the incorruption of the text : what tongues the Bible hath : what groūd we have for understanding the tongue of the Law : and the joyning of all bookes into one body : and how the glory of Christ & his salvation doth breath through every severall parcell . After this must come the Thalmudiques , Iewes workes : upon the Law , Prophetes , & Hagiographa . So the ground of translatiō soundly should be manifested . It is knowen & famous how the congregation of Romistes fighteth to overthrow the pureness of the Text : also they deny the Ebrew characters forme now , to be Mosaicall , and deny the vowels to be Mosaicall , & say , the eight hundreth forty eigh margent readinges , check the text as corrupt And thus before the simple folk , the Pope hath fell , cast downe , & overthrowē the glory of the Prophetes . Against such dealinges we should set furth the honour of the volumes writtē , by the Messingers of God , our doctour , & our teacher of justice : and to combat with them which say ther is corruption or alteration in the Prophetes Text. And theyr spech doth spare a truth . For the congregation of the lerned Iewes returned from Babel , men of light , pure , aboundant , mighty , have set up markes & a wall about the Law to kepe it sincere & sound . The Iew knoweth this full well . Yet to shew our consent with him , this matter must be handled . So we shall besene not to have any mynd of agreement and fellowship with them which say , the Originall , ( Ebrew or Greke ) is corrupted . Moreover touching the New Testamēt we must nedes declare wherfore it was written in the tongue of the sonnes of Iaphet : & how God acquainted the Iewes by litle & litle to take the tongue of theyr neighboures . So Ezra recordeth certen Epistles in the tongue of Aram Gen. 10. used in Chaldea & Persia . So Daniel wrote half his book in Arams tongue . And afterwardes the Septuaginta did set over the holy volume into the tongue of Iavan . notwithstanding all this the Iewes doe greatly marveile even unto this day why the New Testament was not written in the Iewes language : ( or tongue of Chanaan . Es . 19. ) and thy have forgotten what theyr old Doctours say : in the Thalmud Ierusalemy , in Megilah fol. 71. They shall in time speake in the tongue of Iapheth in the house of Sem. This thing is a great matter : & goodly to be shewed how it is come to pass . So , to shew directly all the drift of the Scripture , this labour will require travell . For the Iewes in this argument relie upon the Misnayoth or Thalmudiques . But you & your felowes upon our S S. Doctoures . And yf you so deale with the Iew , he and his people wold despise us all . Here I will shew my poore opinion , what should be done for declaration of the wisdome of our faith , according to the expectation of the King of Turky handled in the Iewes Epistle . For I have reason to think that by the Kinges commaundement , & not of him self , he wold write as he did . Thus the case standeth . VVhen we expound the Law , we must serch carefully , the propre force of every word so well as we can : & so we must bring the best sence that we can . For every commaundement litle or great , must be weighed with the balance of the hart . For the hart hath comon judgement planted from the wisdome of the Eternall God. Now yf comon judgement cannot bear the speach : or yf it goe against comon sense , then must we seke a trope from some other place of the Law or holy scripture . For the comon judgement graven in the mind , that is the ground of all expositiones . And all natiōs agree in that . For the Angel betwixt man & God is the light wherwith he was lightned at his coming into the world . And upon this ground all our religion is settled . And we must nedes handle this fully for the Easterne natiōs . And this much for the Scriptures , how the meaning should be opened . There remayneth a laboure of longe winges , for joyning of all the bookes : from theyr begining with the creation of the world , unto the end of the last book : which is called the Revelation of S. Iohn , which sealeth up all . The joyning of the curtines in the Tabernacle was not better fastened with stringes or clasping together , then all the bookes one enter into the other . And three bookes specially are full of the brightnes of Christ , & beames of his glory : the book of Daniel , The foreworke Gospell , & the vision of S. Iohn . How denty unto the palate be theyr wordes ? how swete unto the soule be theyr speches ? They are more worth then Gold , & much Fess Ore , & sweter then hony & the dropping of the combe . For Daniel shewed how Michael stode for his people under Babel , Madaj , Macedon & the Kinges of the North , with the Kinges of Egipt . how they walked in an image ; became as chaff : were eaten up of fier . But the people of Christ was still saved , & they who feared God were more honored in Babel then ever any should have bene under the Kinges of Iudah . Also they were taught of the very day when Christ who was holy above the sonnes of David , shold consecrate himself for us . Yea all nationes knew , whē the King of glory should come into the worle . Also , Flavius Iosephus , beside his testimony that Christ arose again the third day , he confesseth that in his dayes expectation was of a King who should reigne over all the world . Also Romanes wrote in the same sort . And all this bred from the book of Gracious Daniel , whose vesiones are sweteness it self , & his expositiones are as clear as chrystall , concerning what should befall the Iewes , untill the Redeemer came into the world . Also the Grekes recorde all that Daniell prophecyed , to have fallen out . And as he himself shewed in work the force of his name , when he transposed one Letter to make Balat Esh , tzar , he hath broken out a fyre to the foe , & shewed that ther none Bel , Tash , Azzar , Bel a storer of wealth : but Bel he is a fier of sorow to his worshippers & the God of Heavē is Tash Atzar , the storer of wealth : as he calleth his name & the Chaldeās King his name how they agree with Gods present judgemēt then : that the very letters placing should be regarded : so Heathen stories record , that his prophecies be true , & the matters which he wrot of be famously knowē among them : as the fall of Babel , of Paras , of Alexanders howse , and all the warres of the Kinges of the North , & the Kinges of Egipt : and all theyr mariages how they were mingled in the seede of man , and cleaveth not together till the Romanes bestript them of theyr Kingdomes by the yere that Christ came into the world , and was borne in Bethlechem Iehuda , in the reigne of Augustus . Any simple man might see the wisdome of our faith , yf a ready Doctour should teach him the Prophecy of Belat Esh Tzar . Daniel Tash Aozar , had layd up store full great : & he is , as it were a bridge from the end of the captiuity unto the dayes of Christ . And thence springes the Gospell of the fower Evangelistes , Mathew , Marc , Luke , Iohn . They are as the four beastes , in the head of whose bookes is the similitude of the Throne , of the Kingdome of David : and on the similitude of the Throne , the similitude of a man in dede . He is Christ . They have declared in few wordes the perfect knowledge of God with the Spirit of fier & judgemēts & a fierie Law was with theyr disciples . How goodly are the steppes of Christ in theyr story , how precious are his workes & wonders : his right hand wroght valiantly to subdue the old enemy , that he should not deceave the sonnes of Adam . They have gathered all the sweetenes of all the Prophetes to honour the honorable in strength , synce the coming of the sonne of man with the cloudes of heaven : and after his resurrection , he went unto the auncient of dayes , and was brought before him , and to him was geven power and honour and kingdome , and all people nations and tongues worshipped him . Those things have they writtē , and theyr true wordes be as light spred upon the mountaines . Also Iohn in the Revelation buildeth the high Ierusalem : after that Christ had destroyed the lower . And he testifieth that the covenant for all nationes made them the servantes of God in every country under Heaven . Only as in Daniel the sainctes of the most high Trinity , wer alwayes in affliction , so while the world endureth , all that desire life of the world to come , the world of recompence , shal be whittened & purified , through distress & anguish . Moreover he comprehendeth the four beastes of Daniel a new by like dealinges in one beast compoūded of the foure first : & the dealinges of this beast wil be stirring untill light and darkenes have theyr end . These thinges gracious Iohn setteth furth . Your high honour shall wonderfully advaunce the glory of the Gospell yf you afford a declaratiō of these three workes in particular concerning the brightnes of the light of Christ : whose glory covereth the heavens , and his praise filleth the Earth . And furthermore of Christ you hav an heavenly matter of spech . His barres reach through all the curtines of the holy Scriptures : Into which , breath of life is inspired , unto salvation : as he hath bene the hope of the auncient Fathers since Adam was set upon the earth : a bruser of the old serpentes head . Also he is properly Melchisedek , King of Iustice and King of peace : in whom all the families of the Earth should be blessed . And he is the unblemished Lamb , and by his blood we are redeemed : and God gave him for our sinnes : but he shall sit upō the Throne of David for ever : and he at the time prefixed was kild to make reconciliation for sin : & he confirmed the covenant for the many , that is , for all nationes , & he arise & destroyd city & temple , to make an heavēly city that Ierusalem which cometh downe from heaven . Great grace may be shewed in a true narration for all these poinctes . The joy of hart in all the readers wil be pleasant & permanent , when they goe throw Law , Prophet , & Hagiographa . No old gold can match the price ; no silver can be wayed to the valew , it cannot be peised with Ophirs Cethem , with the precious Beryll or ( Isachars ) Saphir . Doubtles a lerned man , & eloquent Oratour , one of a thousand , which could expound from the Apostles according to the brightenes of theyr wordes , how all dependeth upon the salvation of Christ : & how ther is no other name under heavē for which God gave charge to give honour for the world to come , by one booke of direction here , should be of high price , & delightfull full of comfort and esteeme . The joyes and price wold match all Iewells : & vessels of Fess Gold wold be geven for it . The gold and Chrystall wold not match it : the Ramoth and Gabish stones should not be regarded as it . And all this doth the learned Rabbin comprehend : who listned what wil be awnsweared from England , & geveth all heed of attention . The last petitiones cōteyned closly the Thalmudiques . For them a learned book should be made , to allow the right , and to damne the wronge : while the Apostles maner is shewed : how they handle Moyses 613 Lawes : and all their speches are called to those comō places : so to shew all theyr wordes , rule upon rule , rule upon rule : line upon line , line upon line , how they rule the Thalmudiques . A liuely man of good valour wold performe all this . The King of Togarmah or Turky , wished , desireth , and wold have the knowledge of our faith : the Quenes Ambassadour is the reporter : a Iew wrot it again and again : we hahe the praises of our God and of our Quene : he calleth for a guid : he hath geven us the honour asking instruction of us . And now the eyes of all look upon you , low & high mark you , what you will awnswear for the glory of our God and Kingdome , & wisdome of our nation . All Kinges in the world will marke , how you will cary this matter : whether to glory & honour for ever , or to eternall shame & reproch . To the christian Reader . FOr better understanding of this Turky cause , a narratiō of the whole matter may be added . There was one M. Ed. Barton made the Quenes Agent at Constantina , called Byzantium ▪ before Constantin our glory , hating the Idoles of old Rome , removed the Empire seat thither , & called it Constantines city , & new Rome . This Agent ther being a special wise man grew in great favour with the great Turk : whose mother , as report is , was a Iew. Also he fell into acquaintance with the chief Rabine ▪ of the Iewes Synagoge : to whom he had expounded the book of Scripture consent : as the Iew himself in effect recordeth : & greatly moved him to affect Christianes . Now L. Barton , the Rabbin , & the Iewess Quene mother , all three dealt with the Turk to consider that all Turkes perish for ever : & how unnaturall a thing it was for a Father to have his Funerall celebrated with the death of an exceeding great troupe of Sonnes : and told how Christianity were better : & by peace with the Emperour & change of countreys , his sonnes might be amonge Christianes , & theyr Princes sonnes wold gladly dwell in his territories . The Turk began to consult how his owne side could be brought to that . Then L. Barton gave him this intelligence : that ther was one in England : who from a child had night & day studied the Ebrew Bible with all Iudaique Hebrewes : & the Grek holy Testament Equally , expounding the tōgue & matter of the old Testamēt , with all kindes of Greke auctours : which in the university he professed , after one yeres abode there . For he was of his acquaintance , & knew all his affayres . Then he bad ●●nd for him : & he should teach in Ebrew or Greke , in what Church ●e wold in Byzantio : with safe garde , & all countenance : that by Iewes & Grekes assent , the Genisares might come to theyr Parentes faith , & be glad to live for a better hope . All Germanie knew , ●hat in the Turkes court strange alteration was : & he suffred Buda ●nvictualed three dayes : that it might have ben taken : but that our Generall stayed to have the Duk Mathias to come thither to have ●hat glory : But before his coming it was victualled . This & L. Bar●ons auctority as Mardochais Germanie knew . Novv to allure the Christian thither the learned Ievv is set on . He shevveth him self ●o be as learned a Rabbin as any in the world . Cōstantinopole Iewes ●ccused by Chrisostome very wisely from Dan. 12. by sundry very learned narrations , that therin God reckoning the very dayes of An●iochus rage , as for the 400. yeres affliction Gen. 15. & for the 70. in Babylon Ieremy 25. wold not suffre them voyd of time limited in ●urther affliction from God , those Byzantian Ievves styl provided for the chief city , a chief Rabbin : as for Ierusalem & Nehardeah , in Mesopotamia upon Euphrates . Th●se three places have the chief Rabbines in the world . And he of Constantinopole shevved him ●elf such . He writeth an Epistle full of Rabbish elegancy . And with more reverence then any Ievv might give a Christian , that forsoke ●ot his ovvne side . For they have a Canon , that , none seke Physik of 〈◊〉 Christian for body or soule , in Maymony . The sum of his letter was , ●hat the party wold come to Byzantian Rome , to bestovv his Ebrevv ●tudies among Ebrevves : & not live wher none knevv theyr use . He should be a Ietro to the Ievves , in theyr wildernes . And he should ●ule all Divinity scholes ther. It had ben death to him to have writ●en so unless the Turk bade him : and the Ievves in all places had sone ●en his accusers . This Epistle was sent to England , as a litle booke : to ●ALD . STAPERS , by L. Barton , writing that yf the party came to Constantinopolin it might turne to the good of Christendome . These fevv wordes might tell all not Atheā by envy , what the matter was . The LL. savv it : & none of theyr scholers could read it , as it hath strange writing , & a style most strange . Archb. wh . bade that it should be sent to me . I was then at Basil . I left England , being persecuted for sayng , that Barovv & Greenvvood wer pardon for all , as they were , but for denying that our L. went to Hel. And the very Iesuites of Mentz in a Grek letter to my self say : the Church never beleeued that our L. went to worse lodge then the Fathes had . All living are superi , all dead inferi : and against Epicures we confess our L. went to inferos , the soules departed . Before execution of Barovv & greenvvood tvvo dayes B. Elmer requested a chaplein of N. N. to request me from him , to talk with the tvvo bent to die : saying , as sure as I live , yf he talk with them , he will save theyr life . The Chaplein promised to move me , but did not . Othervvise he had requested me by an other . But the Chaplein had rather tvvo should dye : then N. should be detected , what imprisonment & coile his Gehēna kindled : as his slime still rageth in the same badnes & madnes , vvishing as Nero that all might be kild at a blovv that is not of theyr heresie . To be revenged of him , requesting leave of my L. keper , I went over sea , & at Midelburg I printed of the Kinges Right : & of the Grek Credes phrase : that by Heathen , 70. Apostles , or Thalmudizing Greke , it never meant more or less in writers of esteeme , then to go hence to God. And that in the Godly it was all one with this : to ascend into Paradise . From Middelburg I went to Helvetia for this cause . An Helvetian told me ther , that the Pope had sent one D. Pistorius to dispute , that the Scripture was corrupt : & therfore the Church must iudge : & yf our halfe wold not yeld to that : he wold fortify his side to fell ours . The Helvetian told me , that foyling him I should hinder warres . I went thither : he provoked me , upon occasion of spech , being at Fribourge , when I was in Basil 20. miles off . I wrote to him in Grek wherin he gloried : how he was led amisse . He three dayes after commēded my poore studies most highly to our Tigurines : who sent me his letter : but in the end , he wrot in Greke , he wold not dispute . That was shewed to the Popes Captaines : then they sayd : so our cōmissiō for war cesseth : seing the Popes D. is broken . A learned man Lodovicus Lucius will testify and sweare this : & the LL. of Berne , Zurick , & Basil offred all sufficient : hut I told I was bent to an other . This was my basil voiage wher I printed the two Eb. Epistles . Finis . 
A67923	----	The familie of David for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. Broughton, Hugh, 1549-1612. 1605 Approx. 13 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A67923 STC 3867.5 ESTC S3788 33150978 ocm 33150978 17264 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67923) Transcribed from: (Early English Books Online ; image set 17264) Images scanned from microfilm: (Early English books, 1475-1640 ; 1872:17) The familie of David for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. Broughton, Hugh, 1549-1612. [16] p. By Zacharias Heyns, Printed at Amstelredam a city of Marchandise knowen vnto India and all limites of the Earth : 1605. Title and imprint also printed in Hebrew characters. Hebrew title romanized: Mishpaḥat Daṿid ʻal bene hamalkhut ʻim Seder ʻOlam ʻad geʼulat [yoshve tekhel kedem?] berit hamashiaḥ. Parallel texts, English on recto and Hebrew on verso, reading right to left. Signatures: [A]⁴, B⁴. Reproduction of original in: Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Genealogy -- Early works to 1800. Judaism -- Controversial literature -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 Olivia Bottum Sampled and proofread 2003-06 Olivia Bottum Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE FAMILIE OF DAVID , FOR THE SONNES OF THE KINGDOME , VVITH A CHROnicle vnto the redemtion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Printed at Amstelredam a city of Marchandise knowen vnto India and all limites of the Earth By Zacharias Heyns . 1605. TO THE RENOVVNED IN IEVVISH LEARNING , ABRAHAM RVBEN ARCHISYNAGOGE IN CONstantinople , vvordes of peace and truth , FAMOVS sir , I promised to shevv you the vvays of our favth largely , vvhen the King of Scotland should be King of England . The day is come , and vvhat I longed for I haue seene . And novv I vvil declare in print what I did before in vvriting . And I vvil beginn from the house of Dauid , and the Chronicle For herein the heart of the most is deceyved and wandereth . Aftervvards ( if God wil , ) I vvil shevv the joynctes of al the holy Bible , and the superfluity of the Thalmud . God giue you knowledge for Dauids house : where the sonnes of Salomon fayle : and vvhere the seede of Nathan his brother doth come hey●e to the Kingdome . In Iechonias Solomons seede fayleth : according to the vvord of the Eternall , by Ieremy both of Iehoiachim and Iechonias , of Iehoiakim thus speaketh God. He shall haue none to sitt vppon the throne of Dauid ▪ And of Iehoiachin thus sayth the Eternall : O earth earth , earth heare the vvord of the Eternal ▪ vvrite this man childles : a man that shall not prosper in his dayes . For none shall euer prosper of his seede : to sitt vppon the throne of Dauid ; and to rule in Iudah ; This is the oath of God vvhich is neuer called back by no repentance : as the repentance of Moses could not call back Gods oath for his going into the land of Chanan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And now I will shew you the tvvo houses of Dauid vnto the captiuity in the one table , and in the second , vnto the redemption . Dauid . Salomon . Nathan , Roboam . Mattatha Abia. Mainan . Asa. Melea , Iosaphat . Eliakim Ioram . Ionan . Ochozias . Ioseph . Ioas. Iudah . Amasias . Symeon Ozias . Leuj . Ioatham . Matthat . Achaz . Iorim . Ezekias Eliezer . Manasses . Iose. Amon. Er. Iosias . Elmodad . Ioakim . Cosam Iechonias . Addj.   Melchj .   Nerj ,   Salathiel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obseruationes vpon the destruction of the Kingdome . IN the begining of the captiuitie before the death of Iehoiakim Nabucadnezar saw a great image resēblinge the kingdomes of the heathen : as Babel , and Paras , & Alexanders house , and the kingdomes of his princes which reigned in Egypt , and in the north Also Christ was sene as a stone cut out without handes , which smote the image vpon the legges of iron and clay , and brused them : and they became as chaff frō a barne flore , and the winde toke them away and no place was found for thē : and the stone which stroke the image became a great mountain and filled all the earth . Both true is the vision and the exposition is sure , And as the holy Ghost seauen times expoundeth † these kinges , the kinges that persecuted , so he recordeth the familie of Christ by Nathan his ancestor , from Salathiel and Zorobabel ( whom the kinges of Babel robbed ) in two houses of Zerobbabel whose name was in Babel , Glad-in-sorow bicause he was glad in sorow , and beleued ( Ier. 51. ) till Zaru ( they , fanned ) Babel , as chaff frō Corne , and Bel-she-Azar . 1. Bel L. of store , became Bel a fyer of sorow : and fire ate him vp : so his sonnes had two names : Mesullam was called Abihud ; and Ananias , Rhesa ; and these were persecuted by the kinges of Elam , and Iauah , The house of Alexander , and the house , of Ptolomy in Egypt : also by the house of Seleucus in the northe : He reigned ouer 72. kingdomes . And the same yere that Christ Iehoua our righteousnes was borne in Beth-Lechē now the Romane had bestript them from al kingdomes vnder heauē : and the kingdome of heaue which cannot be corrupted , was knowen : and from the East Persian wisemen came to Ierusalem to worship Christ and to kisse the sonne , in whom all that trust are happy . And this is his family , Zorobabel , S. of Salathiel . Abiud or Mesullam Rhesa , or Ananias Eliakim ▪ Iohanna . Azor Iudah . Sadoc Ioseph . Achim . Semej Elihud . Mattathias ▪ Eleazer . Mahath . Matthan . Nagge . Iacob . Chesli . Ioseph : the husband of Mary , the mother of Christ : therfore he is called the sonne of Ely the father of Mary . Nachum .   Amos.   Mattathias .   Ioseph .   Ianna .   Melcj ,   Leuj .   Matthat .   Ely.   Mary .   Iesus . And this is the name vvherby they shall call him : Iehoua our righteousnes Ier 23. and 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And novv , remember the dayes of old consider the yeres of all generations . FROM Adam vnto Tharaes departure to paradise are 2083. yeres . And the Lord toke Thara to him before Abraham went forth vnto the lād of Chanaan . This shineth cleare by the plain nes of the text . And Philo of Alexandria is a witnes , in peregrinat : fol 284 , And Bresith Rabba vpon gen . Also the holy ghost in the new Testament , in the actes of the Apostles . And Abraham was seauenty fiue yeres old when his father died at 205. And he begate Abraham at 130. as Adam at that age begate Seth , & Iacob , at that age , went into Egypt . So god dealeth in wonderfull sort , for ease to our remembrance in matters of like dignity . And al is settled , & the order goodly , & there is nothing croked or writhen of all this : Behold it , we haue serched it heare , it and know for thy good . And hitherto the yeres are fastened together . The number of the yeares is sealed sure : they touch one another , & no spirit can come betwixt them , they cleaue one to an other , they hold fast & will not be separated . Also these be equally sure . Presently after ●hara went to the Paradise of God , the Lord sayd vnto Abraham , Goe thou &c & all families of the earth shal be blessed in thee : meaning in Christ , the iust King , & King of peace & sacrificer for euer after the order of Melchisedek . Now then conceaue the worde & perceaue that which the eye may see From the calling of Abraham , vnto the Passeover Kept in Aegypt , are 430. yeres . So the Seuenty interpreters ex pound . Ex 12. 40. And the Thalmud Ierusalemy in Megila . Also these times folowing are past al doubt : In the 480. yere after the children of Israel left Aegypt , Salomon built an house to the Lord. Now the dayes that Salomon reigned at Ierusalem over all Israel were 40. yeres . At theyr end the yeres of the world were 3029. The Siluer chayne will not be loosed : & the Golden revolution of time will not be brokē of : and the bucket of the holy spring will not be burst , nor the wheele duly turning the heauens wil be rent at the cisterne of the story house , for any whit of these times . Now come & see the yeres of the Kingdome of Iudah . The sin of Israel was fastened to their head 390. yeres . For here many agree , Iewes & Christians . And these wordes hath Don Isaak Barbinel vpon Ezek. 4. It is well knowen that since the time that the Kingdomes were devided they reigned in Iuda from Roboam vnto the destruction of the temple 390. yeres exactly , according to the testimony of the scriptures . And vnto the same effect it is sayd in cabala of Dauid Ben ▪ Abraham , the tēple stood 427. yeres . Subduct thence the 37 of Salomons kingdome , & there remayne 390. for the kingdome of Asa. And many of vs Christianes haue in tables set forth lernedly this iust summe with all the particulars . So the yeres of the world before the destruction of the temple amount vnto 3418. And then there had passed 18. of Babels 70. Adde 52. & you shal come vnto the end of the transmigration in 3470 And this place maketh an end of reckoning by the date of earthly kinges . Now Israel wold not beleaue that all was vanity vnder the sunne , vntill they saw the kingdome of Salomon spent & rent vp : Also they saw the kinges of Babel how they came to nought in a moment , ended , wasted with horronr . And now men of sagenes wold cōsider , & pereccaue , and beleve , that the kingdome of Christ is a kingdome of the world to come . And the Angel Gabriel is sent from heauen , to shew the time of this kingodme vnto Daniel full of Grace . He sone told Cyrus the sone of great Sem , & told Darius S. of Iapheth when God wold persuade Iapheth to dwel in the house of Sē . Also all their king domes had heard of this mattter that a king should be manifested at Ierusalem which should rule from sea to sea , & from the riuer to the endes of the earth : & the time was prefixed , to be 490 , yeres , from the decree of Cyrus to restore & build Ierusalem . And the begining of this time had sene the fall of Babel , the house of Nemrod , likewise the mouth of lions was stopped , & a decree vvas published to worship Daniels God , & this decree did Darius the sonne of Iapheth publish . Cyrus also , his felow in kingdome , published in letters patentes , the God of heauen , & his People , & theire returne to Ierusalem , & the building of the tem ple. In the same sort , Iuda loved Ierusalem , & left the land of the north for mount Sion . All these Poinctes renowmed the beginning of the time whence rekoning should be taken , for the kingdome shewed by the Angel Gabriel . But the end was more honored fiō God by the death of Messias : when he powred out his soule a sacrfice for sin and darkened the Sun at none day : & the earth trembled & quaked : & they who slept in the dust of the earth awaked : & Christ arose the third day : who 40. dayes viewed the assemblies of the faithfull : & was taken vp into heauen : & at Pentecost , he sent downe to his disciples a fierie law : whe reby the fishers of Galilie spake eloquently in all tongues . Their writinges testify , thatin the tōgue of Iauan they passed all the dwellers in the Isles of Elisa , & the vvord of God nedeth not mortal mans testimonie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the most noble lady , our gracious Queene Anne . FRom the citie ( most gracious Queene ) of Constantin , son to Brettish Helen , a very lerned Iew wrotte vnto Britanie to haue Hebrew instruction of Christianiiie . And I haue in a litle book comprised for him in few wordes , the greatest matters to stay , Christianes in there groundes : & to stay Iewes from longer misbeliefe . And this part , in Ebrem & English for English matrones , I commend , with all that shall come such fro me , to your Graces care & charges . As you are engraffed into the nobilitie of Helens house , the spirituall , reparing of her sonnes towne is a kind of debt layd vpon our nation : and none in the world be so likely to driue thence the Turk , as your Maiesties familie may be thought : layng the Gospell , as Constantin did , the foundation of all successe , & teacing the east to take a better Gouvernour . Your Graces most humble HVGH BROVGHTON ▪ Notes, typically marginal, from the original text Notes for div A67923-e870 In the book of the gracious man , 
A13875	----	A treatise of libertie from Iudaisme, or An acknowledgement of true Christian libertie, indited and published by Iohn Traske: of late stumbling, now happily running againe in the race of Christianitie Traske, John, d. ca. 1638. 1620 Approx. 78 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A13875 STC 24178 ESTC S118597 99853804 99853804 19202 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13875) Transcribed from: (Early English Books Online ; image set 19202) Images scanned from microfilm: (Early English books, 1475-1640 ; 1011:12) A treatise of libertie from Iudaisme, or An acknowledgement of true Christian libertie, indited and published by Iohn Traske: of late stumbling, now happily running againe in the race of Christianitie Traske, John, d. ca. 1638. [10], 42, [2] p. Printed by W. Stansby, for N. Butter, and are to be sold at his shop, at the signe of the pyde Bull, neere S. Austens gate, London : 1620. Running title reads: Libertie, from Iudaisme. The last leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judaism -- Customs and practices -- Early works to 1800. Christianity and other religions -- Judaism -- Early works to 1800. 2006-11 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-11 John Latta Sampled and proofread 2008-11 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A TREATISE OF LIBERTIE FROM IVDAISME , OR An Acknowledgement of true Christian LIBERTIE , indited and published By IOHN TRASKE : Of late stumbling , now happily running againe in the Race of Christianitie . ISID . in MAT. 11. 29. Quid iugo Christi suauius ? quid onere leuius ? à scelere abstinere , bonum velle , omnes amare , nullum odisse , aeterna consequi , praesentibus non capi , nolle inferre alteri , quod sibi perpeti sit molestum ? LONDON , Printed by W. Stansby , for N. Butter , and are to be sold at his shop , at the signe of the pyde Bull , neere S. Austens gate . 1620. TO MY HOLY AND TENDER MOTHER , THE CHVRCH OF ENGLAND , ALL INCREASE OF Peace , Prosperitie , and holy Vigilancy , vnto the glorious appearing of IESVS CHRIST . To whome ON Earth , rather then to you , ( blessed & blessing Mother ) should I direct my Supplications , Deprecations , and my Thankes ? Seeing by Gods grace and your prudent patience amidst so many sore tryals , I haue yet a breathing time left ; & may for a while sit downe , contemplate and admire : O the vnspeakeable loue of God , in reducing me into nesse of my pollutions , made mee both afraid and ashamed to point at mine owne deformities . Incumbred I was with many thoughts how to discouer my minds change ; & how to walke for the time to come , and yet after a few daies , I could not but disclose it : It was within me like a fire in my bones , I was weary with forbearing and could not stay , and I resolued that it was both my duty and safetie to addresse my selfe to those whose lips preserue knowledge , and hands authoritie . If a Leaper was to shew himselfe to the Priest , and such as were full of vncured Blaines and Sores , to shew themselues to the High Priest : why should I bee afraid to present my selfe in my Scars to the Guides and Gouernours of this Church , for the glorifying of that grace which purged my Corruptions , and healed my Sores ? I therfore forthwith addressed mee to the most Reuerend Father of this renowmed Church , by him imploring reconciliation to my iustly offended Mother : And since , how open hath her bosome beene to her returning sonne , how ioyfully hath shee receiued , readily instructed , and willingly restored me to my sacred Office againe : and how blessedly haue some beene reduced by my weake helpe into the the way of peace : from which they had swerued with me , ( though not all by me ) I am not able to expresse with Pen. Neither shall I cease to vse all my industrie to bring again all that haue straied by my word or example , as by my Mothers leaue I shall bee authorized so to doe : seeing through Gods Mercie they are not manie , and those that are , no way dangerous , being such as haue little force to perswade any , and the most such as imbraced those things , without my aduice , and some contrarie to my iudgement at that time : and as I haue publiquely by preaching againe proclaimed my true change , so shall I priuately by practise confirme it to all with whom I shall conuerse ( by Gods grace ) vnto my liues end . And who am I , that I should be any more troublesome to so indulgent and gracious a Mother ? No verily , I shal neuer forget her mercie , wisdome , bountie , and meekenesse towards one so farre gone , though I should participate no more of her loue : And I am the more bold to disclose my whole heart vnto her , because she knowes that greater , more eminent , learned , and glorious members , haue had their foule slips . And though I for beare to name any , lest some should think I doe parallel my selfe with them : nor had we any to name either vnder the Law or Gospel , as examples to induce vs to be willing to acknowledge own our deformities ; for the magnifying Gods Mercie , edifying his Church , and humbling our selues : yet we cannot but know , that there is nothing so couered that shall not be reueiled , nor hidden that shall not be knowne . Neither shall hidden things of darkenesse , lurke alwaies in secret . The Lord will come , and all mens sinnes shall be layed open : such as goe not before to iudgement to their sauing , they must follow after to their eternall torment . Neither can I conceiue , that in this light , and loue of the Gospel , in the middest of true Israelites , in whom is no guile ; especially in the knowledge of my tender Mother , any derider shall be suffered to disport himselfe with the nakednesse not of a father , but a failing brother : or any scoffing Ismaclite , to mocke at Isaacs minoritie , or any vncharitable inconsiderate brother , to vpbraid with what hath beene formerly done ; much lesse , any Idolatrous Rabsakeh , to raile on the least seruant of God. But that on any such iust occasion giuen , it shal be lawful for such as haue an heart to the combate , to enter the lists againe , in the spirit of Meekenesse , though onely with a sling , and such smooth stones as may be chosen in our holy riuer of life . And in the confidence of this later , with the excitement of those former motiues , I am incouraged to penne what is done , concerning the Christian Libertie I doe now vnderstand . And though I am yet farre short of what my most iudicious Mother may expect for my large time ; yet well knowing , that she is so like our Lord of glorie , that she hath learned long since , to accept of weak works , where she perceiues willing mindes , according to what her children haue , and not according to what they haue not : I now rest , and am resolued to reremaine , though of late seemingly departed for a season , yet sincerely returned for euer , And at this time , thy dutifull and obedient sonne , IOHN TRASKE . TO THE CHRISTIAN READER . Courteous READER , IF I may not question thy Christianitie , then , I hope , not suspect thy charitie , in the view of this short Treatise . And though it bee somewhat confused , yet better is a tattered habite , where the body is sound , and the heart sincere , then gorgeous and well set attire on a false heart , and rotten carkasse . And what euer this booke may seeme to portend , yet I aime at nothing but mine owne discharge of dutie , in the free acknowledgement of all my failings . I meddle not with the instruction of any , but the helpe of such as haue beene hurt by mee ; and that all may know that I haue done with Iudaisme . Helpe mee , therefore , as I should helpe thee , against secret slanders , and willing mistakings of some maleuolent ones : And tell them that with me , that Pentameter is so true : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Euerie forced businesse is grieuous , That I should neuer haue done ought by costraint : Yea , I know certainly , that Nemo inuitus bene agit , etiamsi bonum est , quod facit , No man vnwillingly doth any thing well , though that which he doth he verie good . It is almost a whole yeare since God graciously relieued mee in so great a straite . And though some pennes haue runne ( as I since perceiue ) and tongues beene exercised , in wounding mee causelesly in other things ; yet God is sufficient to take iust reuenge , if my obedience were once fulfilled : Which vengeance , God auert , if it be his will , by giuing them hearts to raze out some vntruths out of their more then satyricall Inuectiues , and forbeare reproches for time to come . And desiring thy patience to reade the whole ouer , passing by the quotations in reading , though not in trying the truth of them all : I rest , Thy brother , that prayeth for thee , IOH : TRA. May 5. 1620. A TREATISE OF LIBERTIE : Against Judaisme . CHAP. I. The Authors preparation of himselfe to write , and helpe to some others , to read profitably , what followeth in this Booke . AMongst the manifold fruits of the holy Spirit , there is one , which is often read , freely acknowledged , much commended , yet least practised by the most , that should be the greatest proficients in Christs Schoole : and it is Meekenesse , which is expresly required of all ; whether Instructors , or instructed ; in authoritie , or vnder gouernement ; Pastors , or people ; men , or women ; and hath beene euer of great price with God , in the time of the Law : as it is now much set by , and highly valued , in the Gospels peace . As beneficiall it is , as any other grace , attended with as many pretious promises : as manifest a signe of the truth of Gods grace , as may be had . So that , though a Lyons boldnesse , a Serpents wisdome , a Doues simplicitie , or rather innocencie , be true badges of sound Christianitie ; yet it may be said , and that truly , that a Lambe-like meekenesse surmounts them all . Neither is it left to euerie mans choyce , to be meeke , or no ; but the man of God is inioyned it , and to all other men it is commanded , in plain words ; as to Timothie , Thou , O man of God , flie these things , ( namely doting about questions , strife of words , peruerse disputings , the loue of money , ) and follow after righteousnesse , godlinesse , faith , loue , patience , and meekenesse : 1. Tim. 6. 11. And , The seruant of God must not striue , but be gentle to all men , apt to teach , patient , in meeknesse instructing those that oppose themselues , if God , peraduenture will giue them repentance , to the acknowledging of the truth : 2. Tim. 2. 24 ▪ 25. And to Titus , the first Bishop of that Church of the Cretians , he saith , Put them in mind , to be subiect to principalities , and authorities , to obey Magistrates , to be readie to euerie good worke , to speake euill of no man , to be no brawlers , but gentle , shewing all meekenesse to all men : Tit. 3. 1 , 2. So that such as set light by this duetie , are no better then Rebells against God , and what euer pretence they may haue , Rebellion is written in all their fore-heads . Besides , Christ himselfe hath pronounced them blessed , Math. 5. 5. They shall inherit the earth : when ianglers , and such as are contentious , and full of strife , shall be authors of their owne woe , and plunge themselues into much miserie , and be an occasion of rooting themselues out of their habitations , meeke ones shall peaceably possesse the places where God hath graciously planted them : so saith the Psalmist ; Yet a little while , and the wicked shall not be ; thou shalt diligently consider his place , and it shall not be . But the meeke shall inherite the earth , and delight themselues in aboundance of peace , Psal . 37. 10 , 11. Neither shall meeke ones erre in iudgement , but they shall be taught Gods way , Psal . 25. 9. Yea such is the excellencie of their condition , that Gods Kingdome is their vndoubted possession , seeing against them , there is no Law ; Gal. 5. 23. And it is an euident note of election ; Col. 3. 12. And a notable helpe , to make Gods Word a sauing Word , to such as heare it , Iam 1. 21. And ; a meeke and quiet spirit , God highly prizeth , 1. Pet. 3. 4. Meeke ones , of all others , haue a possibility of being hidden in the day of the Lords wrath , Zephan . 2. 2 , 3. Who then is he , or where is he , that will be slacke at all in labouring to be as meeke as a Lambe , in all his conuersation ? And that such as are desirous , may attain it , the blessed Spirit , hath left directions how such may be holpen thereunto . As first , by the due and serious view , of what we our selues haue beene , and at left our pronenes to the same or like euils with which others are , or haue beene intangled , and ouercome . So Paul , willing Titus to teach his Disciples , to shew all Meekenesse to all men , vseth this as a reason or motiue thereto : We our selues also were vnwise , disobedient , deceiued , seruing diuers lusts , and pleasures , liuing in malice and enuie , hatefull , and hating one another , Tit. 3. 3. As if he should haue said , Why should we behaue vs angerly , or proceed bitterly , or disdainfully against any , seeing none are so odious , but we haue beene as vile as they ? They be foolish , and haue not wee beene vnwise ? they rebellious , and we were disobedient : they deceiued and intangled with errours , and we once knew not the way of peace : they serue lusts and pleasures , and wee haue beene as base slaues to our owne desires : they are now malicious , and we haue liued in malice and enuie : they deserue contempt , and we haue been worthie of all manner of hatred . Moreouer , if we consider , that which may yet befall our selues , seeing we stand not by any power or strength of our owne , this will much auaile vs , to worke in vs , Meekenesse : Not onely to open prophane , and such as are not yet called , but to failing brethren , especially as haue beene ouertaken by some subtile and strong temptations : that they may bee restored againe to their former standing , and that in the Spirit of Meekenesse , Gal. 6. 1. If spirituall men did but weigh this , duely , there would not be so bitter inueighing against others , in the state of lapse , much lesse in the case of recouerie ; when men are knowne to acknowledge willingly all their failings ; or haue in them a good forwardnesse to confesse , and forsake them , as they daily perceiue them to be faults indeed . And if we set before our eyes examples , it may helpe much thereto : Seeing it is left as Moses chiefe praise , that he was a verie meeke man , aboue all the men that were on the face of the earth , Numb . 12. 3. And our Lord proposeth his owne example , in this aboue all other things , where he saith , Learne of mee , for I am meeke , and lowly in heart ; and addeth a promise vnto it , You shall finde rest to your soules , Matth. 11. 29. And if these helpe not , pray for it earnestly , as Zephany willeth , where he saith : Seek the Lord , ye meek of the earth , seeke righteousnesse , seeke meeknesse . Zeph. 2. 3. So that to shut vp all , This Meeknesse is an excellent ornament to all , and the proper liuery of Gods Elect , whereby they may bee discerned from such as are filled with gall , and wormewood . By this , the penne that is truely guided , is kept from dropping downe any poyson of bitternesse , to grieue any ; from all proud scorning of failing brethen ; and by it men are holpen to reade things written , with such respect , as if they had been written with their owne pen : yea , to doe to all men as they would be done vnto , and to forbeare to doe ought to any , which they would be loath should bee done to themselues : And thus much , for some preparation , to that which followeth , concerning the truth of that Libertie , which true Christians doe all enioy . CHAP. II. A small taste of true Christian Libertie . GReat was the Liberty , those Senators ( in conceit ) vaunted of , at the wound of that beast , which yet liued , though mortally wounded , by Chereas Sword : so that Liberty , and onely Liberty , is the Souldiers watch word . But how great ! glorious ! costly ! and certaine this Libertie is ! no heart can conceiue , nor tongue expresse , much lesse any Pen describe , the glory , and admirable excellency it doth containe . This true Christian Liberty , this sonne-like freedome , is that , which God himselfe hath bestowed , Christ Iesus purchased , and the holy Spirit declared to such as truly beleeue ; and such Libertie it is , that if the giuer bee respected ? it must bee greatly esteemed : the cost bee valued ? it must bee highly prized , or the commoditie thereof weighed ? it cannot but bee earnestly desired , and zealously defended , against all , that in any wise would limit , such boundlesse loue . Wherefore , seeing , God the Father , hath bestowed , Gal. 4. 4 , 5 , 6. God the Sonne , purchased it , at the price of his owne bloud : Iohn 8. 36. Act. 20. 28. 1. Pet. 1. 17 , 18. God the Holy Ghost declared it to all , in whom he also vouch safeth to dwell , 2. Cor. 3. 17 and seeing I am one of them that professe such freedome , and haue testified before many witnesses , that I doe now vnderstand more cleerely , the mystery thereof : I shall in a few words labour to expresse it to all that are indued , but with the least beginnings of the same free spirit , Psal . 51. 11 , 12. That a Liberty there is , if any were so impudent , as to deny ; yet can none bee so ignorant , as not to conceiue , that such a thing must of necessitie be confessed , seeing it is so often mentioned , and a Law for it declared , to all that vnderstand . Iames 1. 25. But all the strife is what Libertie it is ? and who they are , who may be truly said , to enioy such freedome ? For answere to both ; it is affirmed , that this Libertie is a freedome from the Law , from Sinne , and so from Hell , and all feare of condemnation : from sinnes accusation ; the Lawes condemnation : and Hels anguish and that eternall separation , from Gods comfortable presence for euermore : We are diuorced from the flesh , and so free from it , yea dead thereto , and so at liberty from the Law , as it is written , The Law hath dominion ouer a man , as long as hee liueth ; for the woman which hath an Husband , is bound by the Law , to her Husband : so long as hee liueth ; but if the Husband be dead , shee is loosed from the Law of the Husband : so then if while her Husband liueth , shee be marryed to another man , shee shall be called an Adulteresse ; but if her Husband bee dead , shee is then free from that Law ; so that she is no Adulteresse , though she bee marryed to another man Wherefore , my Brethren , ye are also become dead , to the Law , by the bodie of Christ , that ye should bee marryed to another , euen to him who is raysed from the dead , that wee should bring forth fruit vnto God : Rom. 7. 1 , 2 , 3 , 4. By this similitude is our Diuorce exemplified , yea , our freedome from the Law , by the death of Christ ; and our death in Christ , is most plaine to all that doe vnderstand . And lest any one should yet doubt , and not rest fully satisfied , the Apostle a little after doth instance in himselfe , and saith thus , I was aliue without the Law once ; but when the Commandement came , sin reuiued , and I dyed ; and the Commandement which was vnto life , I found to be vnto death , Verse 9. 10. and then hauing put a manifest difference betweene his flesh and his faith : his inward and outward man hee concludes with an exclamation thus : O wretched man that I am ! who shall deliuer me from this bodie of death ? And in another place , hee saith , I through the Law am dead to the Law , that I might liue vnto GOD , I am crucified with Christ : Neuerthelesse I liue , yet not I , but Christ liueth in me , Gal. 2. 19 , 20. What can be more plaine then this ? that being thus baptized into Christs death wee are free from the Law : and it hath no more such authority to condemnation , ouer vs at all . By this also are wee dead to sinne , Rom. 6. 1 , 2. That is , as obey we cannot , so disobey we doe not ; and so hath Hell , nor Deuill , no more to doe against vs. If sinne would stand vp to accuse , God himselfe hath discharged vs : by himselfe wee are esteemed iust : If the Law would iudge or condemne , Christ himselfe hath dyed , to yeeld it the due , and is risen againe , being set downe at Gods right hand to make iutercession for vs. If trouble , yea the powers of Hell it selfe , would indeuour to separate vs from the loue of God ; it cannot , they can neuer preuaile , Rom. 8. So that a Libertie here is , but none to the flesh , Gal. 5. 13. None to sinne , 2. Pet. 2. 18 19. No cloke for malice , 1. Pet. 2. 16. But a libertie to Righteousnesse and Holinesse , Luke ▪ 1. 74 , 75. yea , to runne the way of Gods Commandements , Psal . 119. 32. As it may stand with faith in Iesus Christ , Reu. 12. 17. But for that Libertie from sinnes power is granted , and freedome from Hell defended , or at least desired , by all ; and willingly acknowledged by men of sound iudgement , to all beleeuers : therefore it is Libertie from the Law , which is here to be proued , to such as are willing to know the same : we are set free from the whole Law which saith , Cursed is euery one which continueth not in all things , which are written in the Booke of the Law , to doe them : Gal. 3. 19. Free we are from that seruice , in the oldnesse of the Letter , Rom. 7. 6. Free from that forme , which was written in stony Tables : and presented to those naturall Israelites , in Moses hand , 2. Cor. 3. And Christ is the Lawes end , for rightousnesse to all that beleeue , Rom. 10. 4. Free we are from all punishment which the Law exacteth , for time past ; and from all rigorous and strict performance , of euery part thereof for time to come . The same mans nature , yea , flesh and bloud which transgressed , and is obliged to such formall obedience , and exact seruice , hath now satisfied , and borne the fury due to that transgression , Heb. 2. 14 , 15 , 16. And wee by faith in him haue yeelded obedience , and all satisfaction : and are so accepted as obedient , Rom. 4. 7 , 21. Our Libertie from sinne being nothing else but an effect of this freedome from the Law , though that from sinne bee first knowne , ere this from the Law can be perceiued , Rom. 6. 14. For where no Law is , there is no transgression , Rom. 4. 15. And whosoeeuer is not free from the Lawes rigour , must needes be subiect to sinnes tyranny . Free then we are from the Law , as it is wraths Minister , as it can doe vs no good , as it is weake through the flesh , Rom. 8. 4. Neither doth it at all auaile vs to iustification : though for obedience it still serueth to curbe our old man : and to quicken the new man : though the flesh bee now become so contrarie to it , as it is not nor can euer bee subiect thereto , Rom. 8. 7. And Christ in vs , doth the will of God for vs , in truth ; and without vs hath satisfied Gods wrath for vs , and also performed that formall obedience , which God requireth : so that within and without , all our perfection is nothing else but the perfection of Christ himselfe . If then wee are free from the morall Law , in respect of Iustification , how much more from that Law of Commandements , contayned in Ordinances ? Ephes . 2. 15. called also the hand-writing of Ordinances , Col. 2. 14. which was against vs , and contrarie to vs , being a middle wall of partition : to keepe vs that are Gentiles , in the flesh , from any fellowship with Israels Common-wealth , and from all participation , in their glorious priuiledges : Ephes . 2. 14. The bond-woman , that Law : and her Sonne , the flesh , is now cast out and quite expelled by true Beleeuers : and the free-woman , the Promise : with her Sonne the Spirit : is onely to bee respected , for that the inheritance is now by promise . The Law as Hagar , was added after the promise was made . And as Abraham after the Promise , that he should haue a Sonne , tooke Hagar , Gen. 16. and of her begat Ismael , who was not the Seed who must inherit ; so also long after the free Promise of Saluation made to Mankinde , through Christ alone , and that onely by Faith in him : Abrahams Seed tooke the Law , and by the works thereof sought to inherit , but found the Law not it , by which any inheritance could bee obtayned . From all this learne we , not to burden our selues , beyond our power , nor to hold fellowship with one that is mightier , and richer then our selues , for that the Earthen Pot and the Kettle agree not together ; nor our outward man the flesh , with the spirituall Law : and for vs in the point of Iustification , to seeke to bring our old man the Lawes obedience , is to bring drosse to fire : to put a weake Infant , or a liuelesse Carrion , to the Combate with a mightie Giant : yea , to bring the Lawes workes , to the corrupt mans practice : is to set a new piece in an old Garment ; to put new Wine into old Bottels : neither can such an earthen Pot as is our olde man , and the Kettle , the Law , bee smitten one against another , without the Pots danger : for as the euent of these , would bee the greater rent of the garment , so fondly patched ; the bursting of the Bottels so ignorantly filled ; and the dashing of the earthen Pot in pieces : so all that euer indeuour , to yeeld that Law-obedience , as to seeke to be righteous therby , with this dead body , though a delight they may haue in the inward man : and a desire , and indeuour so to doe , with the outward man : yet the good , they would , they shall neuer perfectly effect , and the euill they would not , that shall they performe , Rom. 7. This was that made Paul cry out , for our example to bee deliuered , or set free from so dead a bodie . And concludes also that from it hee is freed by CHRISTS owne death : God hath deliuered him from his dead bodie , by Iesus Christ , and so from the Law , & from sin , and consequently from Hell ; and this is that Liberty of which we are possessors ; & of this , & onely this it may be said , If the Sonne hath made you free , you shall bee free indeed . If then the flesh be crucified , the Law is satisfied : If the flesh haue obeyed , the Law is fulfilled : And this is done , euen in our owne whole nature , and that as it is said by Iesus Christ wee liue , now no more the life of the flesh : For that all such , as so liue , are all their life time subiect to bondage , and in feare of death and damnation . And yet that this Libertie , may the better appeare , we may consider in the next place , the persons set free . And they are all such , as are borne , not of bloud , nor of the will of the flesh : nor yet of the will of man , but of GOD : Iohn 1. 12. For that which is borne of the flesh , is flesh : Iohn 3. 6. And flesh and bloud , can neuer enter the Kingdome of GOD , neither may corruption , inherit incorruption , 1. Cor. 15. 50. And wee haue learned , that all flesh is as grasse , and all the glorie of man , as the flower of grasse ; the grasse must wither , and the flower fall away , but the Word of the Lord indureth for euer , Isa . 40. 1. Pet. 1. 24 , 25. And wee are borne againe , not of corruptible seed , but of incorruptible , by the Word of GOD which liueth , and abideth for euer . So that the free men , and such as are set at Libertie , are not such as are borne of men , but those that are borne of God ; they onely know this Libertie , and are truely acquainted with the priuiledges thereof ; they are such , as doe now finde in them , the power of the Spirit of Life : they doe mind heauenly , and spirituall things : are quickened , in their dead bodies . Col. 2. 13. in part to yeeld true , and sound obedience , to the spirituall Law : They haue the Spirit of the Sonne inabling them with boldnesse , to call God Father ; and the same Spirit witnesseth to their spirits , that they are the children of GOD ; Rom. 8. 15 , 16. They can deny themselues , groaning in themselues to be set free in body , as they are in spirit , from the bondage of corruption , and yet can wait patiently , for that full Redemption : they haue the spirit of Prayer , and Prayse , and are conformable , in a great measure , to Christ himselfe . These are called to Liberty , and entred into the glorious Liberty , of the sonnes of GOD , Rom. 8. 21. Neither are such free men , Lawlesse , or at all fruitlesse : for as sinne , that is , serue sinne , they can neuer , as they haue formerly done : Rom. 6. 1. Iohn 3. 9. So are they exercised in the spirits fruites , and in them they abound : Loue , Ioy , Peace , Long-suffering , Gentlenesse , Goodnes , Faith , Meeknesse , Temperance , they can now declare . Gal. 5. 22 , 23. These enuy not , vaunt not themselues , are not puffed vp , behaue not themselues vnseemly ; seeke not their owne ; are not easily prouoked ; thinke no euill ; reioyce not ininiquitie , but reioyce in the Truth ; beare all things , beleeue all things , hope all things , and indure all things . And if this be lawlessenesse , such lawlesse persons are wee become : yet are we sure , that such are not without Law to God , but in the Law to Christ : It is the royall and perfect Law of Libertie , which these haue attayned , and in it they walke . That is their mirror , and continuall glasse , in which they behold themselues , day by day . Moses glory is now no glory to them : Nor Moses face doe they any longer looke after : It is the glorie of Christ Iesus which they admire , and on his most glorious face , they are bold to gaze , and thus are they changed , from glorie to glorie , 2. Cor. 3. 18. haue receiued grace , for grace . Iohn 1. 16. And are indeede procceded , from faith to faith : Rom. 1. 17. They haue the glory of Christ , for the glory of Moses ; the grace of the Truth , for the grace of the type : And are come from faith of conditionall Promises , to faith of free Promises : They are so farre from being obliged , to any Iudaicall Ceremonies , or Mosaicall Rites , that they are free from the burthen of the Ceremoniall as vtterly abrogated , and the Curse of the Morall Law , for which Christ hath satisfied . These then are those free men , true inhabitants of our new Hierusalem , Gal. 4. hauing that white Stone , with the new name , Reuel . 2. haue eaten of the tree of life , in the middest of Gods Paradise , vers . 7. Haue on the wedding garment . Mat. 22. Liue by faith . Gal. 3. 11. Walke by faith . 2. Cor. 5. 7. Worke by faith , Iam. 2. 18. Are clothed with that fine white Linnen . Reuel . 19. These doe declare the truth of their faith , by the power of their loue . Gal. 5. 6. Performe no workes of the Mosaicall Law , nor can performe them , but in the workes of faith these doe abound , Rom. 3. 28. So that albeit by the flesh in forme , these doe no worke perfectly , yet by Loue in Truth they are fruitfull , and rich in good workes , they haue willing mindes , and their workes are accepted according to the truth of their affections which God onely can see : 2. Cor. 8. 12. Abrahams example makes it manifest : who being commanded to sacrifice a sonne , sacrificed a Ramme ; and the Ramme was accepted , where a sonne was exacted : Abraham offered his sonne Isaac but how ? not by sight , that was a Ramme ; but by faith , that was a Sonne : Heb. 11. 17. And Iames expresly names this as Abrahams worke , though by sight , and sence he did no such worke at all . Iam. 2. 21 This is that great Mystery of Godlinesse , and herein lyes the sound comfort of Christians , that are so free from the worldly Rudiments and intollerable bondage of shaddowes and Ceremonies , as that for Iustification the exact fulfilling of the Morall Law is not now required at their hands : but if they consent to the goodnesse thereof , are willing to doe it , and reioyce therein ; though the good which they would they can neuer perfectly effect , nor exactly performe , but the euill they would not is euer mixed ther with , yet is this will , this free consent , this lasting and increasing delight , cleared through Iesus Christ , as if they had perfectly done what God requireth , Rom. 7. 2. Cor. 8. 12. And by this it is cleared that our Libertie is no carnall , but a spirituall : no seruile but a son-like , no short or momentanie , but a lasting and eternall Libertie we doe defend . And as men do highly esteeme small things if they bee but fauours from great ones , and doe value things at the rate they cost , or reioyce in them for the goodnesse they haue or the benefits they bring : If Princes fauours bee so much esteemed , and Souldiers skarres so charily kept , Diamonds of so great value , and Orientall Pearles , so much set by : At what rate should this Libertie be valued ? how dearely prized ? how much desired ? and how valiantly defended , by all that heare of the excellencie thereof , and are entred within the limits of the same ? Let Libertines then , bee as presumptuous , and lawlesse , as they list : and Iewes as enuious , as they may : and false Christians as carelesse as they are , or as superstitious , as some are knowne : yet wee all , should prize this Libertie , at farre more then our liues worth , much more then Wife , Lands , Friends , or whatsoeuer else might bee most deare vnto vs. And in this Libertie , let vs liue and dye , and for it , let vs constantly stand : and not be so foolish as to begin in the Spirit , and seeke perfection by the flesh : to subiect our selues , to Iewish Fables , to stretch out our neckes to receiue that heauy yoke , to turne againe to that Prison wherein the Iewes were shut vp : to those weake and beggerly elements , and be bond-slaues to them , to goe againe to the Schoolemaster , as if wee had not yet learned Christ . To leaue the contemplation of the present body for the emptie shaddowes : like mad men , to flie from the day light , to the twilight : Knowing now , that those shaddowes were for the present , viua , but neuer ( as the body ) viuificantia ; they were once quicke , but not quickening : But since that , they had a time , wherein they were moribunda , about to dye , after once Iohn Baptist appeared in his Ministerie , Luke 16. 16. a time , in which they were mortua , when once the veile of the Temple was rent : at the death of our Lord Iesus ; Mat. 27. And albeit , they had also a time of solemne Buriall , wherein their Funerall Obsequies were dispatched : as namely , while the Apostles tollerated Circumcision , as appeareth by the circumcising of Timothy , Ast. 16. 3. and the vindicating of Libertie , from Circumcision by refusing to haue Titus circumcised , Gal. 2. Yet now they are , long since become mortifera , deadly to all that turne backe againe vnto them , seeing they doe question thereby the validitie of faith in Iesus ; and doe become debtors to the whole Law , and Christ is made of none effect , vnto them , they are fallen from grace . Gal. 5. 1 , 2 , 3 , 4. So that by this Libertie , and onely by this , haue we all the comfort we doe enioy . And whosoeuer dare , either oppose it , or scorne it , or at all limit it in any fleshly manner , as by forbearing of meates , or by legall obseruation of dayes : they are they , who at least ignorantly , doe scorne Gods loue , set light by Christs Merit , and doe set themselues against the Truth of Gods grace , for which and in which , wee doe with comfort stand . And yet not withstanding , the Law Morall stands firme , not abolished , but established by this doctrine , and of it we say , that hee that obserueth the whole Law and faileth in one point , is guilty of all , lam . 2. 10. And except our righteousnesse doe exceed that of the Scribes and Pharisies , there is no entrance for vs into the Kingdome of God , Mat. 5. 20. But this exceeding righteousnesse , is not ours , but Christs ; as is before shewed , for that allours , is as filthy rags , Isay 64. 5. And who can bring a cleane thing out of filthinesse ? Iob 14. 4. And we haue learned , with holy Paul , to esteeme all other righteousnesse , but that of faith , as dung and losse , Phil. 3. This is the Righteousnesse of God by Faith vnto all , and vpon all that doe beleeue , Rom. 3. & 9. we seeke no promise , by the old , but by the new Couenant : not by the Law , but by Faith onely : the Law Morall , is of force , but not fulfilled by the flesh , but by Faith onely . So that by Christ wee doe fulfill both the Forme , and the Truth : the Letter , and Spirit : the olde and new Couenant . By Faith , wee are formally righteous , according to the Lawes exact rule : by Loue truly righteous , according to the Morall Truth of the same Law. So that by this the Morall Law is confessed to be still holy , iust , and good , if lawfully vsed , 1. Tim. 1. 8 , 9. It serues still to conuince all men , of sinne , and to bring them to Christ , for perfect obedience , and full satisfaction ; yea , so farre are wee from granting the Laws abolishing , in part , or in whole ; that we still affirme God will bee euer iust , and transgressors shall neuer escape his terrible and powerfull hand . Neither shall this Law lose its force in all sorts of men , yea , in the godly themselues , to weaken the old-man and to humble them daily , vntill it may bee triumphantly said , O death ! where is thy sting ? O Hell ! where is thy victorie ? The sting of death is sinne , and the strength of sinne is the Law : But thankes bee vnto God who hath giuen vs the Victory through our Lord Iesus Christ , 1. Cor. 15 55 , 56 , 57. And this is that , by which all Enmitie is slaine , and Peace made : yea , all that beleeue , whether Iewes , or Greekes ; Male or Female ; bond or free ; haue free accesse by one Spirit , to worship the Father , through the Sonnes mediation , and this Liberty is part of that Glorie , which the very Angels themselues desire to behold , 1. Pet. 1. 22. CHAP. III. Answeres to some Obiections , which seeme to be against this Libertie . HAuing now expounded , and testified , there are some Questions to bee examined , that doe concerne this Liberty ; that all lets being remooued , the imbracing thereof , may be the more boldly perswaded , to all that shall acknowledge so glorious a condition , and the contrarie appeare as it is an intollerable bondage , too heauie for any to vndergoe . Obiect . And first , some say : If it bee so , that the Law Morall is still of force , why then haue wee left off the Seuenth Day Sabbath , which that Law expresly inioynes , our Lord obserued , the Apostles were taught to keepe , and did obserue after Christs death and Resurrection ? Resol . The answere is : That a Sabbath wee doe keepe , and a Seuenth Day wee doe still obserue vnto the Lord : yet not that Sabbath , not that Seuenth Day ; so wee haue learned to obserue no dayes , nor moneths , nor times , nor yeeres , as that Law inioyned , Gal. 4. 10. But wee haue learned to esteeme all dayes alike , in respect of that Law , that olde Letters seruice , Rom. 14. 5. wee are not now so to serue God , Rom. 7. 6. A new spirituall seruice wee are to yeeld . And that a Sabbath Day , we doe still acknowledge , it is by vertue of the Commandement it selfe , as farre as it is Morall ; which saith , Remember that thou keepe holy the Sabbath Day , or remember the Sabbath Day to sanctifie it , as the Lord thy God hath commanded thee . Exod. 20. 8. Deut. 5. 12. But all the strife is , what day it must be kept ? seeing the seuenth from the creation was blessed to that end ; and made holy for that purpose . And what God hath blessed , is blessed for euer , what he hath made holy , no man may pollute : He is not as man , that hee should repeat ; he hath spoken , and it cannot be reuersed . This is granted , to be vndoubtedly true : but withall the end must be considered , why that day was instituted , vpon the ground of creation , to be also obserued in that manner : And for this let vs heare the doctrine of the Lord of the Sabbath , where hee saith , That the Sabbath was made for man , not man for the Sabbath . Mat. 2. Matt. 12. If then man were not made for the Sabbath , but the Sabbath for man , God may also dispose and change it for mans good , for whom it was made as well in the day it selfe , as the manner of keeping it . Neither may it be said that the day remaineth any longer blessed and holy , then man for whom it was made , and whom it serueth , can receiue holinesse and happinesse thereby . Seeing man is not subiect to it , but it is subiect to man , by vertue of Christs Lordship , which as the Sonne of man he hath of the Sabbath . Mark. 2. 27 , 28. And as it partly appeareth by some bodily labours which Christ himselfe commanded some to doe in case of necessitie : as to take vp their beds , and goe to their houses , which some held vtterly vnlawfull , at that time ; and by that the Priests might without scandall , kill , and dresse , and offer the sacrifices on that day . Mat : 12. And Children were also circumcised , on that very day . Iohn 5. 8. 9. Iohn 7. 22 , 23. Now then as with the destruction of Israels common-wealth , the holy temple , which serued their vse was destroyed , and the holinesse vanished : and Canaans blessednesse is also gone : as it stood distinguished from other lands : And all mans holinesse , and happinesse naturall is now vanished : the Iewes prerogatiue , aboue all other nations abolished : So also the holinesse , and blessednesse of that seuenth day , is vanished , and quite done away , with the death and destruction of man himselfe . Indeed had man to this day , retained , and continued in his first estate , that day had retained its first blessednesse , and continued its holinesse still : but as little comfort as man hath left in himselfe at this day , of any holinesse or blisse , by vertue of creation , so little benefit shall man find in that daies obseruation , on that ground , and in that manner as it was inioyned . And in steed of blessednesse , and holinesse , which he may for a while fondly expect , by obseruing that day : he will soone find the great arerages of curses , which he runs daily into , by that laws transgression . So that if God at this day , did require that dayes obseruation , in that manner no flesh could stand with any comfort before his maiestie . As for their Argument , à principio , from the beginning . Man himselfe hath beene also from the beginning , yea mans creation is more ancient then that daies institution : yet as that proues not mans blessednesse , now , by that his creation is so ancient , vnlesse he seek it another way : so is that no sound reason , to proue that day to bee now obserued by man : seeing wee haue many probabilities , that it was neuer obserued resurrection , Mat. 13. 34. Ioh. 16. 25. And it might parabolically denote , that they should pray , that they might not be vtterly extirpate , and rooted out , as they must be , if surprized in the Winter , when they cannot flie farre ; or on the Sabbath day when they were secure , and not willing to escape or take filght at all . For that if they be set vpon , when they were either vnwilling , or vnable to escape , they must then perish , and be vtterly destroyed for euermore . The sum then of that Prayer is , that God would lay no more vpon them then they were able to beare , but giue them an issue with the triall , Math. 6. 13. 1. Cor. 10. 13. As for the Apostles obseruing that day , as the manner was , and according to that present custome : It was that they might become all things to all men : that if it were possible they might win some , 1. Cor. 9. And for this cause was Paul a Philosopher at Athens , a Iew at Hierusalem , a Gentile at Antioch , he made vse of all places , tooke aduantage of all assemblies , and neglected no fit times to publish the Gospel , that , if it were possible , some might bee saued . And if of conscience hee kept it , why find we not one word , in all his so large , fluent , and excellent Epistles , sauouring that way ? nor in that holy Historie of the Apostles acts , but many denoting that Sabbaths abolishing , and the practise of meeting on our Sabbatisme or Lords day . And if that day were granted , & might by some few in our Church be obserued , as it was inioyned , what an intollerable yoake , and heauie burthen were this for old folkes , and young children ? How many questions would it breed about kindling fires ? dressing meate , and many other such things ? How should some Nations bee vtterly excluded ; who can neuer keepe it so by reason of the temper of their climate ? And by this any face of a Church shall be vtterly denied these many hundred yeeres , the iudgements of our owne Martyrs questioned , and our owne present reformed , and glorious Churches quite excluded . Let one such absurditie be but granted , and a thousand follow . But it is further affirmed by vs : That the reason or ground , the very Basis or foundation of the Sabbaths obseruation , is now changed , therefore the day is also changed . The reason of that Seuenth dayes rest , was Gods owne rest , from the worke of Creation , Exod. 20 9. 10. And the Apostle to the Hebrewes , vrgeth expresly another certaine day of hearing : and pressing the absolute necessitie of mutuall exhortations , for the holding fast of our confidence , Heb. 3. 6 , 7 , 8 , 9. in the prosecuting of that argument , to the conclusion thereof , in the tenth Chapter where hee vehemently enforceth , the cleauing close to holy assemblies , vpon the hazard of wilfull sinning , and vtter departure from the faith , out of which there is no recouery , and for whom no Sacrifice is left , Heb. 10. 23 , 24 , 25 , 26. By the way , in the fourth Chapter hee speaketh of the vniuersall Day of grace , by saying , To day , and on this day , telleth vs of a particular Day , of hearing that quicke and powerfull Word of God : so that as on that Day of the Law , there was a Day of hearing , that other Seuenth Day , Heb. 4. 4 , 5. so on the Day of the Gospell another Day , yet a certaine knowne Day , and one of the seuen still remayneth for hearing . The wordes are plaine , that hauing spoken of the rest , into which by Faith we enter , Verse 3. hee confirmeth this rest , by a place out of the Psalmes , As I haue sworne in my wrath , if they shall enter into my rest . The day on which this rest was proclaimed , was instituted long before ; for the works from which God rested , and for which he ordayned that Day of rest , were finished from the foundations of the world . This is in the next Verse confirmed by another Scripture proofe thus : For hee spake in a certaine place , of the Seuenth Day , on this wise : And God did rest the Seuenth Day from all his worke , Gen. 2. 1 , 2. And in this place , saith he againe , If they shall enter into my rest . Whereupon the Apostle inferreth , Seeing therefore it remayneth , that some must enter therein , and they to whom it was first preached , entred not in because of vnbeliefe : Againe , hee limiteth a certaine Day , saying in DAVID , To day , after so long time , as it is said , To day if you will heare his voyce , harden not your hearts . And by the way mentioning also Canaans rest , which yet was not this rest , hee vpon all this concludeth for a Sabbath daies obseruation thus ; There remaineth therefore a keeping of a Sabbath to the people of God , Heb. 4. 9. As if hee should haue said , in other words thus : Seeing it remayneth , that a rest is still for Gods people to enter , and that the olde Sabbaths rest was not it , nor yet Canaans Land : but that at this day , the same rest typed by both is offered to beleeuers : there is therefore also left a Sabbath Day to Gods people , that so this rest may be preached vnto them , as it was to the Iewes in Moses , and Dauids times . And this will bee cleare , if the proprietie of those words bee but duly weighed : Relinquitur itaque Sabbatismus : There remaineth therefore ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a keeping of a Sabbath , ( as in the margine of our last Translation it is truly rendred ) to the people of God. Not a rest onely , but a Sabbatisme also to heare of that rest , haue Gods people left them at this day . The reason followeth that it cannot be meant of the seuenth before mentioned , Verse 4. 5. where mention is made of Gods peculiar rest ; but of another day noted by another kinde of rest , thus ; For hee that is entred , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into his rest , hath ceased from his owne Workes , as God did ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from his . So that the Apostles reason , Verse 10. stands on these wordes . As God rested from the workes of Creation , and instituted a Sabbath for his owne people , at that time , on the very day of his rest : so also Christ hauing rested from his owne workes , hath ordained a keeping of a Sabbath , on the day of his rest for all Gods people . Christ Iesus who passed into the Heauens had a day , wherein hee gaue ouer his workes , as God a day whereon hee ceased from his : If this day of Christs rest , differ from that of Gods , why should we not keep a different Sabbath ? Christs peculiar Day of rest from his owne proper workes , notes a peculiar Sabbath Day : The daies differing , the Sabbath may not be the same : so that two seuerall Sabbath Daies haue beene instituted by GOD and Christ : one now abolished with the olde Couenant , the olde Letter , the olde Man : the other established by the new Couenant , for the new seruice to the new Man : so that old things are passed away , and all things are become new , 2. Cor. 5. Two seuerall Sabbath daies , daies of meeting , certaine knowne daies , offering to the Iewes then : and to vs now , one & the same rest , the rest of Faith , the true & vndoubted entrance into that euerlasting rest , which we shall enioy in Gods presence for euer-more . So that to shut vp all of this place , I doe frame this argument . The first Sabbath is ended , and a new Sabbath ordained by Christ : But no new Sabbath can bee vnderstood to bee ordained by Christ besides his glorious Resurrection Day : Therefore the olde Sabbath is now ended , and the Lords Resurrection Day succeeded in place thereof . And the very Day of Christs rest was that Resurrection Day ; then hee entred into his Glorie , Luke 24. 7. 26. that was the day of his exaltation : Ephes . 1. 20. Then became he the head stone of the corner , Psal . 118. 22. The head of the Church , Ephes 1. 22. and 5. 23. Gaue gifts to men , Ephes . 4. 8. as on a chiefe Festiuall Day , Nehem. 8. 12. Esth. 9. 22. prooued his Resurrection , Luke 24. 39. preached his ascension , Iohn 20. 17. Gaue the Holy Ghost , Iohn 20. 22 ▪ and authoritie to the Apostles , to binde and to loose , to remit and retaine sinnes : Verse 23. Opened their vnderstandings , to vnderstand the holy Scriptures , Luke 24. 45. Powred out more abundantly the gifts of the Holy Ghost , Act. 2. 1 , 2 ▪ 3 , 4. Gaue Peter power to conuert so many thousands , Verse 37. 41. All were on that Day baptized , Verse 41. The Church established and manifestly distinguished , Ver. 44. The Disciples met on this day at breaking of Bread , Act. 20. 7. This Daies Festiuitie was instituted in the Churches of Corinth and Galatia , as appeares by the Almes appropriate thereto , 1. Cor. 16. 1 , 2. The Reuelation opened to Iohn in Patmos , Reuel . 1. 10. It was knowne to the seuen Churches of Asia by its owne name , as a peculiar Day . Thus to the Law all daies are now alike : yet to the Lord a Day , yea , a Sabbath Day , one of the seuen is to bee obserued : alike to the Law , for that to the Law we are all dead , and a dead man keepes all daies alike : yet wee who are raised againe from the dead , Ephes . 5. 14. wee that liue no more the life of the flesh , but by the power of the Spirit , not according to the flesh , but to the Spirit ; doe set apart weekly one day of seuen for the Lords Seruice : which very day , as is prooued , Paul writing to the Hebrewes , ( according to his wont , endeuouring to speake to their vnderstanding ) calleth a Sabbatisme , Heb. 4. 9. And to the Gentiles , a day to the Lord , Rom. 14. 5 , 6. And Iohn , expresly the Lords Day , Reuel . 1. 10. This is then the Day which the Lord hath made : and if any be contentious for that other day with the Iewes , or deny any Sabbath Day , and so would leaue it as a bare Ordinance of man , with the Libertines ; or haue both daies obserued with the Ebionites : wee answere them all , Wee haue no such custome , nor the Churches of God , 1. Cor. 11. 16. Obiect . As for that Law of difference of things for food , Leuit. 11. Deut. 14. if any say such a Law hath beene euer , and precisely obserued by Israels Common-wealth , while that Iewish Politie stood , and that all sorts of transgressors are terribly threatned , and for it the Israelites were ( chiefly ) reiected . Ans . The answere is : It is true that a difference was put euen in Paradise ; between things for food : and after mans expulsion therefrom , a difference held betweene things for Sacrifice : and say for food : yet was that difference taken away , when Noah had free libertie to eate of euery moouing , liuing thing ; as of the greene herbe before he had eaten , Gen. 9. 3. And albeit , after that againe , another limitation was made to one peculiar people , when God began to distinguish betweene the Nations , and chose to himselfe one peculiar Nation , to be his owne people , Leuit . 20. 24 , 25. yet was that difference of wholesome Creatures no longer continued , then all Mankind remained seuered by that partition wall , Ephes . 2. 14. Acts 10. 28. But when once the fulnesse of time was come , and by the bloud of Iesus all things were reconciled , to God , Col. 1. 20. which were before in bondage , and seuered for mans transgression , Rom. 8 20. 21. then God also declared to Peter by a Vision , that such obseruations put no longer difference betweene men and men . But as hee himselfe had mixed all sorts of Creatures in one Sheet , and none of them might any more bee termed vncleane : seeing out of Heauen they came , and into Heauen were againe receiued , so Peter by that learned , to esteeme no man from thenceforth vncleane , for any want of legall clensing , or by reason of the practice of that Lawes transgression , Act. 10. 11 , 16 , 28. And hath now taken out this Lesson , That it is Faith in Christ Iesus , that is , required of euery man , for his acceptance with God , Heb. 11. 6. For so Peter after confesseth , in the face of a Councell , that God put no difference betweene himselfe and the Gentiles , after their hearts were purified by faith , Act. 15. 9. And by this it may appeare , that this Law ceased , and had its period , by that Cornelius a Gentile , and not obseruing the Law , but onely exercised in those powerfull Duties of Fasting , Prayer , and Almes-deeds ; was by Faith accepted , as well as Peter , who till that time not onely beleeued as now Cornelius did , but also was able with boldnesse to protest before God , that no common or vncleane thing had euer entred into his mouth : so the Churches of Iudea , were all zealous of the Law , Act. 21. The Churches of the Gentiles , obserued no such things , Gal. 2. And these accepted , and as famous Churches as any of those : and Paul speaking expresly of daies , and meates legall , concludes thus , I know and am perswaded by the Lord Iesus , that there is nothing common or vncleane of it selfe , Rom. 14. 14. That is , if mens hearts bee purified by Faith , Titus 1. 15 , 16. Then all things are pure to them . That is , all such things as that Law made vncleane for food : Those things which some through weakenesse ( giuing heed to Iewish Fables ) esteemed vncleane . As for that threat to the Gentiles , which seemes so terrible , to such as vnderstand it not aright , it is nothing else but a powerfull application of the Prophets speech , to the present hypocriticall Iewes , who stood so much on their Prerogatiues and Priuiledges , and their segregation from other Nations , and yet by their secret abominable practises , did breake downe that partition wall with which for the present , they were seuered from others , by doing the same things , or as vile , which they so much abhorred in the Gentiles practise . To them the Prophet saith in effect , that when the Gentiles Church shall be come in , and all promises accomplished , euen to that nation , and people of the Iewes , that then shall follow a day of vengeance : wherein God shall come with fire , and sword , in terrible indignation , against all that haue abused his long suffering and patience , whether Iews or Gentiles ; and at that day those present hypocrites to whom he then spake , shall share in torments with the whole world of damned men , Isa . 66. 12 , 13 , 16 , 17. Neither is it any prophecie at all of any caters of Swines flesh , at this day , but at that time ; for so speaketh the Text in the present tense Sanctifican●●s , or Qui sanctificant , They that doe sanctifie themselues : and not in the future tense , they that shall . And if any say , we are commanded to touch no vncleane thing at this day : Let the occasion of that precept be but duely considered , and it is cleare that there is onely meant the pollutions of Idols , and the vncleanenesse of vnbeliefe , 2. Cor. 6. 17. Tit. 1. 15 , 16. And whereas some may vrge the words following , where the filthinesse of flesh and spirit is mentioned , 2. Cor. 7. 1. Let them withall consider the reason of such cleansing : Namely , the spirituall perfecting of holinesse in the feare of the Lord ; and by that this will appeare to be no legall vncleannesse , especially of things for food : for then a legall cleansing should be inioyned , but such as reade that chapter thorowout , shall find it to be the filthinesse of the whole old man ; from which we are to be purged by true repentance , as appeareth plainely in the same place : for as our perfection is wrought by degrees , and not all at once , so are we purged and cleansed by degrees , and not all at once , as the flesh may be by any legall cleansing : so that such as haue learned to put a difference betweene the old , and new man , they also know the diuersitie of feeding them : the outward man , by the mouth , Math. 15. the inward man , by the eare , Isai , 55. 2 , 3 , 4. And such doe as well know , that whatsoeuer goeth in at the mouth for food , defileth not the man , Mar. 7. For that it commeth forth from the heart , which defileth a man. And lest any should say , that the heart lusting after vnlawfull things , the man is defiled , though they be neuer eaten , or touched : Let it be granted , and as long as the Law was of force , it must needs be so ; but now all things sold , or vsed for food , are become lawfull , as the Apostle witnesseth , where hauing spoken expresly of eating , and of things offered to Idols , hee also immediately concludes , that all things , and so euen those things were lawfull for him , and aduiseth the Corinthians , and vs in them ▪ not to make scruple to buy , whatsoeuer was sold in the Shambles , and to eat whatsoeuer thing was set before them , at an vnbeleeuers Table ; without asking any question for conscience sake , 1. Cor. 10. So that all things being now lawfull , the heart cannot lust after an vnlawfull meat : And the heart must be established with grace , and not with meats , Heb. 13. And let it bee granted , that for this principally the Iewes were cast off , and scattered amongst other people , was it not iust with God to cast them off who brake downe the wall of partition , by which God had seuered them for that present time , if they would pull vp the hedge themselues , with which they were inuironed , and were plagued for it ? what is that to vs , that were neuer , nor are not now paled in at all in that manner ? Leuit. 20. 24 , 25. nor limited by any such fleshly bounds ? Let vs not then admit any such impossible burthen , which though wee of this Nation might bee able to beare , yet farre be it , that such neighbour-Countries should be excluded , who abound not in such plentie as we doe , nor can possibly obserue it , at any time . And by this Doctrine , we shall call in question all Churches these many hundred yeares , all Histories will proue maimed , and many false , yea the Apostle Paul , cannot escape our censure , nor his Epistles be esteemed sound : The Historie of the Apostles acts , altogether defectiue , seeing it mentioneth so many famous Churches , and not a word of any stir or tumult for such a legall reformation , nor any mention of such Iewish cleansing . And it is no wonder , that the Arch-enemie of our soules hath layed about him to haue this Doctrine broached , 1. Tim. 4. 3. and had somewhat preuailed ; seeing it is the onely readie way to set Gods people at oddes and continuall iarres , to comber them with daily and needlesse scruples wherein he delighteth . But wee haue learned better things , blessed be our great and good God : and we are able to conclude , that , If that Law of vncleane meates be still of force : then some man , or some thing were now to be held vncleane by that Law : But no man , Act. 10. 28 : nor any thing , Rom. 14. 14. is now to be held vncleane by that Law. Therefore that Law of vncleane meats is not now of force : And we say further , that Such as are buried and risen with Christ , are no longer subiect to the hand-writing of ordinances , Col. 2. 14. But all beleeuers are buried and risen againe with Christ . Therefore not subiect to the hand-writing of ordinances , of which , difference of meats and days is a part , Col. 2. 16. Or , such as are free from the hand-writing of ordinances , may not be censured for eating things forbidden by that Law , Col. 2. 14 , 15 , 16. But all that truely beleeue , are free from that hand-writing . Therefore they are not to be censured for eating things forbidden by Moses law . And as for choice , we know that if of necessitie we must at first trust tradition , bee guided by our parents and elders , to know what bookes to make choyce of , who be our owne parents and Princes ? and which is the best translation , and that it is nearest to the originall languages ? whether we be baptized or no ? Then may we be also directed by them in the choyce of our food , till we our selues are able to discerne what is most agreeable , yeeldeth best nourishment , and is most expedient for our own bodies . Our Lord Christ hath so said euen of euill parents , that they know to giue their children good things , Matth. 7. Luk. 11. And holy Paul hath taught vs to receiue meat of vnbeleeuers ; and we know , that nothing which men vsually eat , is to be refused for conscience sake . So that Infidels be not hardened , nor such as are truely weake and not obstinate , offended thereby . If then our hearts be cleane , all is cleane : If that be impure , there is nothing cleane , nor will any legall puritie bee ought auaileable . Let vs all then , bee sure to cleanse the inside first , let that be truely purified , and then are we safe , and shall so remaine . If our hearts accuse vs not , we shall haue increased boldnesse before God : and if he be for vs , who can hurt vs ? But if our hearts accuse vs , God is greater then our hearts , and knoweth all things : and Blessed is the man that condemneth not himselfe in that which he alloweth , Rom. 14. 22. The Doctrine now being cleare : if any haue stumbled by my word or example , let me perswade them especially to embrace the same , and not any longer to be yoaked with that heauie yoake . And let mee intreat them , for their owne soules sake , that though erred they haue with me and others , yet heretickes they shun to be . Seeing an hereticke is in a desperate condition , if truely an hereticke , in the most strickt sense : for that such an one is he , who hauing chosen an opinion to himselfe , and is so clearely conuicted by the holy Scriptures , that he is damned of his owne conscience , yet through pride of heart , chuseth rather to be reiected , and to forsake the fellowship of the Church , then to forsake that Errour which he hath defended , Tit. 3. 9 , 10. If then thy state be not yet so desperate but that thou canst plead ignorance before God of any such due conuiction ; beware now of selfe-loue and desire of singularity , leane not ouer much to thine owne iudgement , shew thy true humilitie , by esteeming others better then thy selfe : Withstand not Gods grace , oppose him not any longer : be not like the deafe Adder , which stoppeth her eares , and will not bee charmed : Despise not thy mother the holy Church , in which thou hast receiued all the good thou hast , if any at all . Consider , how she gaue thee entertainement , at first by Baptisme : hath since that called thee by the voice of her Teachers , & powerfull ministers of the Word , and Sacraments ; doth daily stretch out her hand to afford the bread of life , and water of life ; offers thee the holy Scriptures , with their true interpretation , and doth now wait for thy returne to her vnitie , with many a grieuous groane , and salt teare : being readie euerie moment to receiue thee in the lap of her mercie , and to dandle thee on the knees of her loue : Bee not then the Author of thine owne woe : plunge thee not wilfully into needlesse miserie . Blame not thy Mistresse for giuing thee some correction for thy pride : Heare the Angel speaking to thee in Hagars person , Whence camest thou ? And whither wilt thou goe ? Returne to thy Mistresse , and humble thy selfe vnder her hands , Gen. 16. 8 , 9. How long , I say , wilt thou loue simplicitie , take thy pleasure in scorning , & hate sound knowledge ? And vnlesse thou canst proue , that thy calling is extraordinarie , and that by the ceasing of all ordinarie sending and calling ; and canst cleare it , either to be of God himselfe , or of some extraordinarie person ; or by extraordinarie motion of Gods holy Spirit , as Moses , Aaron , and Phineas : and canst confirme it , by that thou teacheth no other doctrine , then what hath beene taught by former holy men : by that thy life is beyond all other mens , in the glorie of an humble , meeke , bold , patient , quiet , and discreet conuersation : by the furniture of admirable guifts , beyond all of that time without any exception ; and by the manifest attendance of Gods immediate power , in thy protection and aide ; as Ieremie , Iohn Baptist , Paul ; and all extraordinarie men . If not , I doe testifie vnto thee , that thou shalt rue thy obstinacie , and bewaile thy stubbornnesse , here , to Gods glorie , in thy blessed change ; or else be ruined by thy folly , and howle for euermore , without any remedie . Then shalt thou say , in the anguish of thy soule , and bitternesse of thy Spirit , How haue I hated instruction , and my heart despised reproofe , and haue not obeyed the voyce of my teachers , nor inclined mine eare to them that instructed mee ! Suspect thy selfe then in time , while it is yet called to day , & feare thine estate , in respect of thy being alone . Thou knowest the Prouerbe , Woe to him that is alone when he falleth , for he hath not another to helpe him vp . First , thou separatest , and then thou sallest , and who shall thenceforth lend thee his hand ? Consider that the holy Scriptures , are not left to euerie priuate mans interpretation , 2. Pet. 1. But when the same holy Spirit interprets them , by whose holy motion they were first spoken , and penned ; men indued with the same holy Spirit , shall not oppose that interpretation . Dost thou thinke , that thou onely , and such as thou art , haue the Spirit of God ? I hope thou art not so absurd ; and if others haue the same Spirit of God , why doe they not assent at all vnto you ? And let mee mind thee of that Euangelicall proclamation of the Church her peace , through the true knowledge of God : so that the Wolfe , the Lambe , the Leopard , the Kid , the Calfe , the yong Lion and the fatling shall dwell and lye downe together , and a little child shall lead them , Isa . 11. And the Church Officers shall be Peace , and her exactors Righteousnesse , Isa . 60. yea , and Peace shall be extended to her like a Riuer , Isa . 66. The perfect worke of Righteousnesse shall be Peace , Isa . 32. and Righteousnesse and Peace are inseparable companions . And let me wish Mercy and Peace to all the Israel of God : and aduise you all to liue in peace , and if it be possible as much as in you lyeth , liue peaceably with all men , Rom. 12. that the God of loue and peace may bee with vs and abide with vs for euermore . And let me say to all that liue yet in the bosome of Gods Church : We are Brethren , why should there be any strife amongst vs ? What is the reason we are so deuided in affection ? why doe we bite and deuoure one another ? why are there any inclinations to Sects and Schismes , Diuisions and Tumults , and so great Wrath ? Is not Ignorance the cause of all ? Whence is Contention but from Pride ? and where resteth Pride but in the bosome of Fooles ? As then we desire to approue our selues wise and well instructed in the wayes of peace , Let vs submit one to another in the feare of God , according to that decent order and comelinesse in which wee are set . Let vs in giuing honour preferre one another ; let vs first make sure at home , cast the beames out of our owne eyes , proue our selues to be in the Faith. This being done , we shall soone take notice where it is effected , and so come to the true knowledge , and due acknowledgement of the Church whose worke we are . No member would then exalt it selfe against the bodie , but rather shew it selfe to bee of God , who is not the author of confusion but peace . And for my part I haue resolued , for time to come , to leaue Kingdomes to the guidance of Kings themselues , and Churches to the gouernment of Chiefe Church-men : And I know that in indifferent things , there is such a thing , as Mos populi Dei , to be regarded . The Church her custome was of some credit in Pauls time , 1. Cor. 11. 16. And I acknowledge that in doubtful things , controuerted in the Church ; totum est parte maius : Vniuersality may beare it , when onely bare Consequences are vrged , that may bee paralleld with like Consequences by the greater part . And I say , that Turpis pars omnis toti non congrua : That part is deformed which agrees not with the whole : and in all things not to bee decided by euident Scriptures . I doe also say ( with those Fathers of the first Nicene Councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mos antiquus obtineat ) Let old Customes carrie it . And if any say I doe hereby vilifie my selfe : I answer , I will be yet more vile , if humble submission to my holy Mothers Authoritie , be to be esteemed basenesse . And I doe heartily desire all that beare good will to Sion , to pray feruently for mee : that as I am now happily returned to the vnitie of Gods Church : so I may continue stedfastly , in the valiant , and constant defence of the peace thereof , that so my last fruits may be more then the first , and my last workes better then the first ; that if euer I suffer againe , ( as I am most readie ) it may bee for the Church , and not in the least shew against it ; and for no trifles , but for the Truth and power of Godlinesse . And that as I haue beene stout for Moses , and Christ together : so I may bee as resolute for Christ alone . That I may neuer separate what God hath ioyned , nor ioyne what he hath seuered . And the same doe I wish to all my Countrimen , that all quarrels may bee ended , for such outward things , as are not of the essence of true Religion ; and that all our strife may bee to out-strip one another , in the power of sound Loue : that being alreadie fellowes of one Family , sonnes of one Father , children of one Mother , liuely stones of one buildings , branches of one Vine , Sheep of one Fold , members of one body , yea , one bodie and one spirit ; so wee may discouer the truth of this by remaining of one minde , and the same iudgement : and the rather because we liue in the last times wherein the day hasteneth , and is euen at hand , wherein we shall be all tryed : whether wee be Gold or Drosse ? Wheate or Chaffe ? precious Stones or Stubble ? Now neuer did God rise earlier to send his Seruants vnto vs , then hee doth at this day : Let vs all striue to make a right vse of this precious time , while it is yet called to day . Let all clense themselues from all manner of troublesome and contentious thoughts , that we may declare our selues to bee at true peace with God , with all his people , and to keepe a true Sabbath within vs. That the God of peace may dwell in our Tabernacles , and the Graces of his Spirit not bee quenched in vs : which God grant vnto vs all , euen for Iesus CHRISTS sake : To whom with the blessed Spirit , bee ascribed all Glory , Honour , Dominion , Power , Maiestie , and heartie Thansgiuing , now and for euermore . Amen . Non est graue cadere luctantem , sed iacere deiectum : Non est perniciosum in praelio vulnerari : sed post vulnus acceptum desperatione curandi medelam vulneri denegare . Saepe etiam athletas videmus post frequentes lapsus & deiectiones plurimas coronatos ; militem scimus post multas fugas virum fortem fuisse , & vicisse victores . Gloriae cedant cuncta diuinae . FINIS . 
A87878	----	Americans no Iewes, or improbabilities that the Americans are of that race. By Hamon l'Estrange, Kt. L'Estrange, Hamon, 1605-1660. This text is an enriched version of the TCP digital transcription A87878 of text R205986 in the English Short Title Catalog (Thomason E643_3). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 196 KB of XML-encoded text transcribed from 43 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87878 Wing L1186 Thomason E643_3 ESTC R205986 99865198 99865198 117435 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87878) Transcribed from: (Early English Books Online ; image set 117435) Images scanned from microfilm: (Thomason Tracts ; 99:E643[3]) Americans no Iewes, or improbabilities that the Americans are of that race. By Hamon l'Estrange, Kt. L'Estrange, Hamon, 1605-1660. [4], 80, [2] p. Printed by W.W. for Henry Seile over against St. Dunstans Church in Fleetstreet, London : 1652 [i.e. 1651] Annotation on Thomason copy: "Octob. 5."; The "2" in the imprint date is crossed out and date altered to 1651. Reproduction of the original in the British Library. eng Judaism -- Relations with Christianity -- Early works to 1800. A87878 R205986 (Thomason E643_3). civilwar no Americans no Iewes, or improbabilities that the Americans are of that race.: By Hamon l'Estrange, Kt. L'Estrange, Hamon 1651 34057 273 105 0 0 0 0 111 F The rate of 111 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2008-03 John Pas Sampled and proofread 2008-03 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Americans no Iewes , OR Improbabilities that the Americans are of that race . They shall be scattered abroad , and their remembrance shall cease . Deut. 32. v. 26. Vntill the fulnesse of the Gentiles be come in , and so all Israel shall be saved . Rom 11. 25. For through their fall Salvation commeth to the Gentiles , to provoke them to follow them . Rom. 11. 11. By HAMON l'ESTRANGE , Kt. LONDON , Printed by W. W. for Henry Seile over against St. Dunstans Church in Fleetstreet . 1652. To the Reader . NOt long since a Book ( entitled Jews in America , or , Probabilities that the Americans are of that race ) was sent unto me by the Author thereof , a Divine , whom I do much esteem and reverence for his gravity and learning : I read the same with more diligence and delight for the Authors sake , but as I sailed through the discourse , I fell upon many Sands and Rocks of reluctance to my sense , and thereupon soon after I committed mine observations to writing and being free and Independent , Nullius addictus jurare in verba — not to conjured by any obligation of amity or respect contrary to mine own reading , reason , and apprehension , wherein I am confident of the Authors candid leave and permission , as Me penes arbitrium est & jus & norma loquendi I conceive my self at liberty to subscribe unto the Author , or refuse ; the first is a good , dull , safe , quiet way , but I am loath to betray mine understanding so far , as vote and involve consent to such errours as occurred either per incuriam ( which are most veniall ) or as quod volumus facile credimus , we are carried on to believe by the torrent of our own liking ; so the force of Inclination hath formed some twinckling Constellations in the Authors fancy , as sometime ▪ Maxima pars vatum — Decipitur specie recti — learned men are deceived in the opticks of reason , and fallacies of affectionate beams . I have presumed at last to publish mine Observations and Antitheses : If I have any waies erred in judgment ( as I am the meanest of men , and the best build sometimes ( but with dirt ) like Swallows ) or if in style , language , dicacity , or urbanity , I refer my self to the Readers ferula , and offer , and pray to be pruned of riot , and rankness , to an innocent , candid , geniality , and meaning , and no other dedicatory Umbrello do I seek or desire to defend this work from the scorch of censure . So I take leave , as I am taught by Gregory , Sicut incauta locutio in errorem pertrahit ita indiscretum silentium in errore relinquit . And now , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Mar. 30. 1651. Hamon l'Estrange . Americans no Iews . THE Author first laye● down six Conjectures , upon which he superstructs the main Fabrique of his Work and Arguments . 1. The Acknowledgment of the Americans . 2. From Rites and Customes . 3. From Words and Speech . 4. From Man devouring . 5. From the Conversion promis'd to the Jews . 6. From the Calamities threatned to the Jews . I shall not premere vestigia , tread in the very steps of his Method , but shall begin first to enquire when America may be proved or collected to have been first planted and Inhabited , and how the Jews should come thither ( all which the Author handles in his second Part ) and I shall after observe upon the Conjectures , and comparatively weigh them and the Rites and Ceremonies for confutation , or confirmation of what the Author hath alleged . It is sayd Gen. 6. v. 1. Men began to be multiplyed upon the Earth ; and this was long before the Flood , which was Anno mundi 1656. And it being certain , that all the World had sinned , which is evinced from the certainty that all the World was drowned , as Chap. 7. v. 19 , 21 , 22 , 23. And Sin the Cause , as Chap. 6. v. 5 , 6 , 7. What hinders but that ( without presumption ) It may be sayd the now America was also in some measure peopled , and those drowned with the Flood ; for if in the space of lesse than three hundred years after the Flood , and from eight persons , Noah , and his Sons , and their Wives , there sprang up ( as I shall hereafter shew ) so great an increase of Mankind , as we read were in the two prodigious Armies for numbers , betwixt Ninus King of Assyria , and Zoroaster King of the Bactrians , Wh●t should ▪ hinder but that in the revolution of 1656 years for so long it was from the Creation to the Flood , when men lived at least twice as long as after the Flood , and the affections of man boyled , and aspired to a full possession of the whole Earth which ( as David saies ) God gave to the children of men to possess● America might be then also peopled , together with the other three parts of the World . After the Flood ( which continued 1●0 daies ) the Ark rested upon mount Ararat , which , upon conference with Raleigh's History ; a most subtile and elaborate disquisition that question , and rejection of the Gordaei , or Curdaei mountains , which I may presume to place and seat upon the Caucasi Hill● betwixt Imaus and Paraponisus , upon the very Hill Siciclegh , in the Province of Jeselbas , in the Eastern part of Persia near Tartary , in North . lat . 38. and long it ▪ about 109 gr. where one of the springs rises of the River Almorgab that runs into the great River of Abiamu , now Abin , sometime Oxus , which empties into the Caspian Sea at the South-East corner thereof , which Province of Jeselbas is the ancient Margiara , a most rich , fruitfull , and delightfull soyle , as Boterus the Italian saies in his Relat. part 1. lib. 2. and celebrated by the ancient and faithful Geographer Strabo for the excellency of the Vines ( which I say ) Noah there first planted ; and Luis de Vrreta the Spanish Frier , lib. 1. E●iop . saies , Noe salio de area con sus ●ijos en la ●ierra de Armenia , que es en la provincia de Scythia . Noah went out of the Ark with his children in the land of Armenia which is in the Province of Scythia ; and ab Armenia ubi Area constitit non ●d●●dum longumiter est ad Cathaiam , from Armenia where the Ark rested , is no very long way to Cathay , ●aie●Jo . de Laë● de orig. gent. part . 14. Now for the introducing of what I shall labour to prove , I will lay down some necessary principles from whence to deduce the conclusion , and probably to attain the scope and end of mine ayme . The Flood being ceased , and Noah , and his Sons , and Daughters , safe landed upon dry ground out of the Ark , Gen. 9. v. 1. 7. God blessed them , and commanded them to incre●se and multiply ; and there is no doubt , but there was an earnest naturall instinct , thirst , and appetition in all creatures for restauration , and to replenish the World , which now discovered it self ready again for use , and to furnish all manner of food and sustenance ; and chap. 10. We read of the numerous increase of Mankind by Noah and his Sons , which increase was reinforced from two other speciall reasons and arguments , the one the strength of nature , and exquisite temperament of humours , and constitution of body to vivacity , whereby their lamps of life lasted so long even to many hundred of years ; the other the permission , if not lawfulnesse of P●lygamie , and many Wives . And now the pride and arrogance of this multitude and millions of men begun to shew it self , when all the Sons , and Off-spring of Noah , saving Heber and Phaleg ( who were Gods more peculiar reserves both for language and people ) journing from the East , where it is probable they made a long abode in the mountainous country , before they came down into the plain , for the fearfull memory of the late Flood : Finding themselves over-numerous to be contained in a small compasse of ground , and cohabitation , and Nimrod a prime stickler in all ambitious designes , they conferred together how to perform some mighty and magnificent work , which were easily done while they were now together , and before they parted , which might eternize their name and memory , whereas if they were once severed ( as they peceived they begun to over-swell the banks , bounds , and capacity of those parts where they made abode ) they should want heads to devise and contrive , hearts for courage , and hands to act and execute so great and glorious a design , and the fresh memory of the Flood minding them of preservation , maugre ( as mans simplicity was apt to imagine ) the power and force of another Flood if it should happen , the country furnishing them with earth for brick , and slime for morter , they fell to work , and when they were in the heat and hardest travailes thereof , and made all the haste they could to get up to Heaven , God came down to them , as he took off the Chariot wheeles from Pharaoh's host in the Red-sea , so as they drove them heavily , so now he brake in sunder the Stern and Rudder of all their actions ( as Tully sayes , vinculum humane societatis est ratio & oratio ) by confounding their language , so as alter alterius labium non perciperet , they could not understand one another , nor guesse by the motion of their lips at what was spoken , but they all stood amazed , and at last they resolved , or dissolved into 72 Languages , unusquisque secundum linguam suam in tribubus suis , & in gentibus suis , Japhet 15 , Cham 31 , Sem 27 , as Aust. de Civit. Dei cap. 3. lib. 16. And from thence the Lord did scatter them abroad upon all the earth . Now for the manuduction of some necessary consequences , it shall be requisite to enquire at what time and year after the Flood , the Confusion of Tongues at the building of Babel hapned , which by all Writers is agreed and stated to be in Phalegs time , as Gen. 10. ver. 25. from the Etymology of the word Phaleg , which is Division , as the skilfull in the Hebrew inform us , the Flood was in An. Mun. 1656. Sem was 98 years old at the Flood , and begat Arphaxad two years after , as Gen. 11. 10. Now the Division of Tongues granted to be in Phalegs time , it resteth to enquire in what parts of his age , which to discover , or most probably to evince , will be of speciall use to some part of our subsequent discourse . Some will have that name given him at his birth , conceiving that the Confusion of Tongues then hapned ; but to that I cannot subscribe , because I read Gen. 10. v. 25. In his dayes was the earth divided , which word daies must import the time of his Manhood , not of his Birth , Infancy , or Childhood ; for when we speak of such a thing done in such a mans daies , it implies when he was a man of action . Again , an indefinite concession that his name was called Phaleg , because the Division of Tongues hapned in his dayes , or life-time , demonstrates no certainty . Phaleg lived 239 years , and dyed An. mund. 1996 , and 340 years after the Flood , and all these ( as on the Margent ) were contemporaries with Phaleg ; and why should Phaleg have a name importing Division , rather than any of the rest which then lived with him , unless the name should be given him from some notable and confiderable circumstance , or accident of his life , and so from thence to be changed , as Abram to Abraham , Iacob to Israel , &c. and to make that the Epoche or Root from whence to supputate so great an action ? but that is but conjecturall , and no firm foundation for a good Argument . And now not to dull or dazle my self with too curious prying and piercing into this obscurity of question , I offer my qualified opinion as followeth . Phaleg was born An. Mun. 1757 , and post Diluvium 101 ▪ he lived in all 239 years , till An Mun. 1996 and then died . I will grant that the name Phaleg was given him at his birth , not because the Division then hapned , or was accomplished , but given him prophetically at his birth , when I suppose the building began , and the prophecie to be after fulfilled according to the secret and determinate counsell of God , when the conspiracy and practise should be ripe for his Judgment of Confusion and Dissipation , and to which purpose I suppose God ( for his greater glory ) did not at the inception and inchoation of the work instantly break them off , but permitted and suffered them to make some fair and far progresse in the work , to the end that having built , and bestowed the more time and cost therein , and then to be scattered , frustrated , and deluded of their hopes , it would be a far greater anxiety and vexation to them to have naufragium almost in portu , especially also when they were furnished of all materials , and all both Architects , Contrivers , and Engineers , as also of Labourers and Workmen in abundance , and they all strong , sound , and of perfect constitutions ( proportionall to the length of the lives of the men of those dayes , which I presume to think to have been then even of common and ordinary persons omitted as of those which are mentioned in Scripture ) and yet to be dashed and defeated by so weak a seeming means , as though they had every one of them all their fives senses in compleat measure and perfection , yet they could not understand what one sayd to another , but chattred like Jayes and Pyes , and were thereby disabled from action without any diminution or debilities of the faculties of the body or mind , and wanting nothing of the perfection of men , yet could not consult to doe any thing ; therefore as they vauntingly sayd , Gen. 11. 4. Let us build us a Tower whose top may reach up to Heaven : So undoubtedly God suffered them to raise it very high , whereby to flatter their ambition while it was working , and to let them see the sin of their Pride in their Confusion , and that their Tongues should cease to be any more any messenger of the mind to action . I will not here reprove the modesty of some mens judgment , who allow forty years expended in the building of this Tower ; for truly my fansie may incline to allow them as long time to build that Tower , as God allowed Noah to make the Ark , which was 100 years , as Aust. de Civ. Dei , lib. 15. cap. ult. and Contra Faust . lib. 12. cap. 18. and some give it 120 years , from Gen. 6. v. 3. that as Noah made the Ark sufficient ( in that space of time ) to endure that great long siege and battery of the seas , so God might give the Nimrodites or Babel-builders leave to try their art and ingene ( which they thought was able in a like space of time ) to contrive a fabrique and structure of such vast dimensions for height and breadth ( as some have made it a mile and a quarter high ) as might dare and wade through all future deluges , storms , tempests , rages of winde and weather whatsoever , and preserve them safe and alive ; for the judgment and punishment of the Flood still stuck in their stomacks , and they would not take Gods word , Chap. 9. v. 11. never to drown the World again , and they wanted the warrant of Noah's Faith , which Horace calls no other than Illi robur & aes triplex Circa pectus erat qui fragilem●truci Commisit pelago ratem , Primus — to venter upon such another voyage as Noah's . Thus if we state the Division of Tongues to be but forty years after the beginning to build the Tower , it will be 140 years after the Flood , and in about the fortieth year of Phaleg's age , and an. Mun. 1797. or about 1800. Nimrod ( who was the ancient Belus ) was King of Babylon , and the first King that ever was , and by the computation of the best Chronologers , he reigned 66 years , and although it is sayd of him Gen. 10. v. 9. Nimrod the mighty hunter , yet I suppose that doth but only intimate his open , imperious domineering , and ambitious spirit , and I beleeve he was the great and chief author and ringleader of the building of Babel Tower , but I think also that he reigned not as King untill after the Confusion ; but when he saw his hopes and purposes dashed , and a solstice of the work , and that he was now arrived at the Hercules Pillars , and nil ultra of his great action and adventure , and could not reach home to say with Nebuchadnezar , Is not this great Babel that I have built ? yet he was unwilling to remove from the place where he had erected such a monument of his aspiring mind , but there he meant to stay and abide , expecting the dawning of another day , and how so great a wonder and miracle should conclude . In the mean time the people being scattered and removed into sundry parts of the World , Nimrod being of most note and renown ( with a great party that adhered to him , as bad is ever most numerous ) still kept together , and within some reasonable space of time ( as we may conjecture about forty or fifty years ) had now contracted and made a proper and peculiar language ; and soon after Nimrod , having now many followers , set now his ambitious spirit on work to feed their eyes , mouth , and ears , with the sight , report , and noise of his undertakings ; and at last obtained to be the first of Kings , and Monarch of Babylon , while Sem with his children , and grand-children Phaleg and Heber , are thought ( by some of the Fathers , and the best Chronologers ) never to have engaged in the action of Babylon , but to have removed East-ward to India . Now the Division of Tongues being ( as before ) about 140 years after the Flood , and there being a motus trepidationis at , and for about forty or fifty yeares after the Confusion of Languages , by the panique amazement that possessed the builders of Babel , the summe is about 180 years ; then adde 66 years , the time of Nimrods reign , the summe is about 240 , or 250 years . Thus have I prepared and made way for the credit of the story of Diodorus Siculus lib. 2. out of C●esias ( who lived in the Persian Court ) the summe of which story is , that Ninus ( who was the Sonne of Nimrod , and succeeded him , and reigned 52 years ) in an expedition of War against Zoroaster King of the Bactrians , about the thirtie third of Ninus reign ( as sundry Chronologers have it ) carryed into the field 17 hundred thousand Footmen , and two hundred thousand Horsmen , against Zoroaster whose Army consisted of four hundred thousand men . If I adde this summe of 33 of Ninus reign , to 250 , the summe of years is , 283 after the Flood , and if this space and extension of time will not satisfie for so great a breed of men and people , I may yet adde more help to admit this expedition of Ninus to have been three hundred years after the Flood ; for by how much lesse of time that increase of people spent ( as some will not allow it two hundred , others a little above two hundred years ) by so much the greater plenty and over-flow of people might the sooner extend , and move East-ward to the populating of America . And wee must not imagine that all the men in the world were in those two armies , But if so great a swarm of men were then sprung up out of Iaphe● and Cham within that time , who were yet like to be infested with continuall broyles and warres , by the pride , cruelty , insolence , and usurpation of Idolatrous Nimrod , what hinders to believe but that Sem and his children who were the true believers and children of God , and lived quietly and peaceably , and were blessed with great increase and multiplication , and kept their Hebrew language , and were not engaged in the action of Babel Tower , and suffered no interruption by that confusion , but travelling to the East , ampliated and grew very numerous ? And as the progeny of Iaphes or Cham approached nearer towards them , so they removed still more East , and soon after planted and peopled the nearest , and more parts of America , and so verified that in Gen. 9. 19. The three Sonns of Noah overspread all the Earth . It is not my meaning to infer out of my quotation of Diodorus a like generall planting and populacy all the world over , but I suppose that mankind having then ( as wee use to say ) all the world before them , and room enough , spread , dilated , and extended into that same moderate and temperate clymate , Eastward , declining the hotter regions to the South , and colder to the North , nam primi gentium mediam regionem inter●nimium calorem & frigus , &c. as I● . de Laët de orig. gent. pa. 91. Now touching the Dispersion of the Iewes by the carriing away of the Ten tribes by Salmanasser King of Assyria , which is supposed by some to be the Fountain and origine of the people of America , although learned Brerewood ( in his 13. Chap. of Enquiries , &c. ) makes a solid confutation of the vaine and capriccious phancy ( as he calls it ) of the Tartars to be descended of the ten Tribes , as also the quotation out of Esdras touching Arsareth , yet if wee should admit the wandring of the Iewes into Tartarie after the Captivity , neverthelesse since that Captivity was about 1500 yeares after the Flood , wee cannot but suppose that those East parts of Asia were peopled long before that Captivity , and consequently America also . And to induce it and confirm what I have before declared , I further offer , that Ierome quaest. Heb : g. lib. 6 , and he happily out of Ioseph : lib. 1. Antiq. cap. 7 both say that the Sonns of Sem ( who was Noahs second Sonne , and came out of the Arke ) travailed from Senaar , and possessed and Inhabited the part of Asia from * Euphrates to the Indian Sea or Ocean , and the East part then of Asia remaining entire with the Globe of the Earth ; for the streight of Anian ( pernavigated onely in words ) is yet to me but a fable , and so thinks Brerewood , and Purchas Amer. cap. 8. and magis inclino ad eam sententiam quae cohaerere credit , saies Jo. de Laët de orig. gent. pag. 12. & illud non minus famosum quam incertum fretum Ani●n , Pag. 72. & credo omnes partes continentis concatenatis , pag. 116. And Grotius there Anion utrum fretum sive sinus nondum constat , pag. 9. and though the Cosmographers seem to own it , yet . Dic mihi d●cte virum , aut quis sit da Tytire nobis . Name or prove mee the men that ever sailed it through . And Arias Montanus is also clearly with me in his book de primis gentium sedibus , where speaking of the Americans , he holds them cum Asia continuatas , and doubts not further to say , that Sems ▪ Sonns travailed to the parts of the new world which wee call America , and magis persuadeor &c. I am more perswaded that soon after the dispersion of Nations at the Confusion of tongues , Noahs Sonns and Off-spring came and inhabited that part of the world , and Jo. de Laët orig. gent. pag. 7. ego autem Iudice , I am of opinion that we are not to think America to have bin peopled not above 500 or 1000 yeares since , but forthwith after the Confusion of tongues ; now the Flood was Anno mundi 1656. and the confusion of tongues about 140 years after , as I have laid down before . In Gen. the 9. v. 28. It is said , that Noah lived 350 yeares after the Flood . So Noah had so many yeares of his own life to bestow in repeopling and replanting the Earth . It is held that Noah came not to Babylon , nor was party to the arrogant attempt of the building of Babel , and if I er●e , libenter ●r●o , I am willing to erre , to think that as God pleased to make Noah the maine stock and restorer of mankind , so also hee allowed him convenient measure of time to see the work of the repeopling of the world in a good forwardnesse , for hee lived till Abraham was 57 yeares old , and died as Functius saies , postquam totus fere orbis babitari caepisset . And if there were a Fret or Streight betwixt the two Continents , though certainly very narrow , and yet a necessity of passing over by boate , ship , or other vessell , wee may assure our selves that at the time of the said Captivity of the ten Tribes , and long before , ships ▪ and shipping were well known and in use ; for Iason about Anno mundi 2740 ( which was above 500 yeares before that Captivity of the Ten tribes ) sayled out of Greece , and performed his expedicion for the Golden Fleece unto Colchis in Mengrelia at the bottome of the Euxine , and about 20 yeares after Vlysses performed his travailes all about the Thuscan Sea , the Adriatique or Gulph of Venice , and the Grecian Islands in the Archipelago ; And Solomon to Ophir ( An. Mun. 2970 ) hundreds of yeares before the Captivity aforesaid . And besides what I find argued by that learned and Iudicious Brerewood ▪ that the Americans are the race of the Tartars , wherein ( should I recede from my former argument and opinion , I should concur with his ) he much presseth one reason from the known discovery , that the West parts of America next to Asia are ( by a fit implication from the more generall , ancient , and constant confluence of the Tartars out of Asia ) the most plentifully peopled of any part of America , where they have the best records of the series and succession of their Kings , and where are to be seen goodly buildings , and magnificent monuments of Antiquity , far exceeding and excelling all other parts of the West Indies , all which also rather proves and confirmes than confutes my former arguments . There was another Dispersion of the Iewes from the passion of our Saviour , but that was onely of the two tribes of Iuda and Benjamin who were harassed and canvassed by the Romans after the expugnation of Ierusalem , and wee gather from history that those Iewes were most scattered West , North , and South into Europe and Afrique , but from thence we cannot ground any plantation of America . If the Iewes had gone over into America , by themselves , or with the Tartarians , then the commixture of Nations would have produced a diffusion of promiscuous and medly manners and customes , and the more Iewes the deeper die and influence of their rights and customes had also pierced and possessed those parts , & with it an inundation of the peoples rights , customes had also followed and overflowed , but we see they differ toto caelo , as appeares by Acosta , Maffeius , Pe. Mart. Jo. de Laët and others . Thus far have I offered my weak conceptions , first how America may be collected to have bin first planted , not denying the Iewes leave to goe into America , but not admitting them to be the chief or prime planters thereof : for I am of opinion , that the Americans originalls were before the Captivity of the Ten tribes , even from Sems near progeny ( of which I have spoken enough already ) besides that from the Confusion of languages , to that Captivity , there is a distance of about 13 or 1400 yeares , which is time sufficient for the plantation of America out of Asia before the Captivity . Now I come to enquire into the harmony and agreement together of the Iewes and Americans , in manners , customes , language and religion . The First instance of the first Conjecture which the Author notes , is the Americans acknowledgment ; but to this Acosta ( who lived 17 yeares in the West Indies , and travailed all the Country over as he saies himself ) tells us lib. 5. cap. 25. that what the Americans talk of their beginning is nothing worth , and rather a dream than any likelyhood of a true story , nor will the weight of his experience , learning , and integrity , be overpeised by any . The Second Conjecture is raised from rights and customes , whereof the Author hath made a distinction of Common and Sacred , and given a select list of both , which are his chief life-guard . And First of Common rights . The First is from their garment or Mantle which the Americans use , as the Author , so also Acosta confesseth to be a square coat or cloak as most single , simple , and lesse charge , and no more peculiar to the Iewes or Americans than to any other Nation , and is the same with Elias Mantle , & such as wee read of in Diodorus , used by the Chaldeans , & in Herodotus , by the Egyptians , & such as the very Irish wear , though of a thicker substance , because a colder Country ; and reason shewes it is the most proper and ready garment for any Nation in an ho● clymate , and where the people have any modest sence and shame of their own nakednesse . They constantly annointed their head , as the Iewes did , Luke 7. & 46. This Pharagraph must be thus conceived and apprehended to be the Authors meaning , that they constantly , that is daily , usually , and very often , as the Iewes daily , usually , and very often did ; Or that in such manner as the Iewes did sometimes , So the Indians did daily , usually , and very often , annoint their head . In the old Testament wee read of two manner of Annointings , the one Sacred or Holy , the other Common or Prophane . The Sacred or holy oyle or Annointing is that we read of Exod. 22. being a very sweet perfume , the confection or composition whereof was directed by God himself , and hee appointed that the Tabernacle , and all the instruments and vessells thereof should be annointed therewith , and Aaron the Priest and his Sonnes , as v. 30. And what Hannah spake 1 ▪ Sam. 2. 10. He will give strength to his King , & exalt the horn of his annointed , and what else the man of God said to old Ely , v. 35. of the same Chap. insinuates either a declaration of the manner of Inauguration of Kings among the Gentiles , whereof they had heard , or they spake it prophetically by application of what they heard Moses had told from the mouth of God , Deut. 17. touching the election and institution of a King among the Israelites , which was after verified in the Kings of Juda , &c. who were annointed with the same holy oyle , as we may reade at large of Saul , David , Solomon &c. and as the prophet Elisha was annointed , 1. K. 19. 16. all which was with oyle powred upon the head , and therefore Luke 6. v. 46. Christ saies to Peter , Mine head with ●yle thou didst not annoint , but this woman hath annointed my feet with oyntment ; as if he had said , I that am the truly annointed of the Lord , King , Priest , and Prophet , and should have had oyle powred upon mine head , as was upon Aärons , Davids , and Elishahs , such cost you were loth to bestow upon mine head , and you see how freely and joyfully she hath bestowed it upon my feet . The first place in Scripture where we read of Annointing with oyle , is Gen. 28. 18. where it is said that Iacob ( when his Father sent him on wooing ) in his travail , having slept all night upon a stone for a pillow , and dreamed of the ladder to heaven , and of the wonderfull promises of Gods blessings to him revealed in a vision , he was so ravished therewith , that he brake forth into these expressions of Admiration ; Surely the Lord is in this place ; How dreadfull is this place ? This is none other than the house of God , this is the gate of Heaven , and he builded an Altar there , and called it Bethel , and vowed a vow , and took the Stone ( implying the same stone whereupon hee slept , & that rather than any other , because in his rest upon that Stone he had that glorious apparition ) and powred oyle upon it , which doubtlesse was no other than such as he carried with him in his travaile for his own refreshment , and which though he used as partly for food ( as the widow of Zarephath 1. K. 17. 12. and as we eate it with fish , Salades and Herbes , ) so also to supple his joints and tired Limbs ( as 2 Chr. 28. v. 15. ) yet he thought it not too precious so to be bestowed , whereby to make the Stone look smooth , cheerfull and shining , as also to preserve it from frost , raine , and the injury of weather , as wee doe metalls , wood , stones , ( of more than ordinary use or esteem ) that stand abroad , and in open aire ; and although this was before the giving of the Law , yet I take this to be an annointing dedicated to Gods worship . The other which I call Common or Prophane annointing may be subdivided , and severally branched , and to begin with the best and highest , I surpose some were of most sweet and odoriserous sent and perfume by the confection and ingredients , as when they buried Asa it is said , Chro. 2. 16. 14. that they dressed him unguentis meretriciis as Ierome renders i● , with wanton , Harlot-like , and delicate oyles and ointments , as the Harlot Prov. 7. v. 15. invites to her bed perfumed with Myrrh , Aloes , and Cynamon ( two of the incredients of the Holy oyle ) and such was the oyle in Ruth 3. 3. and such were the odours to which allusion is made 1. Cant 3. 12 4. 10. 14. & Amos 6. v. 6. and which Iudith used when she dressed her self for the surprise of Holophernes , and I hope I shall not erre to suppose and say that such oyle it was that Iesus feet were annointed with , for she that bestowed it was Mary Magdalen , mulier peccatrix , a ●inner , an old wanton , that was provided happily , or else knew soon how to provide costly and curious perfumed oyles and ointments to invite delight , but now a Convert , and as she first annointed his feet with what she was wont to annoint her self withall , so her haire ( which she was wont to embroider , dresse and curl with all curiosity , wherewith to catch , ensnare , and entangle beholders eyes ) shee now makes a towell or napkin wherewith to wipe and dry up the teares that she first washed his feet withall , & after annointed his feet with that oyl which I take to be such as is mentioned Mark 14. 3. a box of oyle of Nard very precious , which unguenta spicata Galen reckons inter Rom●norum delicias , among the delicacies of the Romans , as Apronius caput et os suum unguento per fricabat . Cicero in ver. 5. There was another annointing with oyle , to chear , comfort , and exhilarate , and to look smooth , faire , and fresh , as David Ps. 104 ▪ 15. oyle to make him a cheerfull countenance , and as he annointed himself after his griefe for the death of his first Sonne by Bathshe●a . And as Pro. 27. 9. Oyntment and perfume rejoice the heart , and Athaeneus lib. 1. saies that Democritus the Philosopher of A●derites ( being demanded how a man might live long ) answered , si exteriora oleo , interiora melle irriget , to annoint outwardly with oyle , & inwardly with hony , as one saies , unguenta non voluptatis tantummodo , sed & valetudinis causa usurpantur , & such annointing is mentioned Mat ▪ 6. 17. When thou fastest annoint thy head , &c. There was another use of Annointing , which was to supple and refresh the sinewes , joints , and muscles , as Psal. 109. Let it come like oyle into his bones , and Mich. 6. 15. Homer both in his Ilyads and Odysses speakes often of a Custom among the Grecians of bathing or washing in the morning , and after annointing with oyle ; And Athenaeus lib. 1. Deipnos gives a reason , for bathing is wholsome , but makes the skin harsh and rugged , and oyle makes it soft and smooth againe ; And Thucydides saies , In gymnasio Lacedaemonii corpora nudarunt , & oleo perfuderunt , the Lacedemonians at their feats of exercise bared their bodies , and then annointed them with oyle . Exercent patrias oleo labente paaaestras . Nundati socii — virg. Aenead : and Oleum quo superunguntur Athletae ad adjiciendum Robur Ceroma dicitur , sayes Seneca , the oyle wherewith wrestlers annoint themselves to get strength is called Ceroma , and Plutarch in this Alexander saies , that the Gods bestowed oyle upon men for refreshment after wearinesse and labours . There was another Annointing with oyle mentioned in Scripture , which was of such as were sick , as Mark 6. 13. Ia. 5. 14. that was a Power given by Christ to his Disciples , which was not from any expresse receipt , or cure , but onely for a signe and earnest of Spirituall health , and cure of the Soul , as were many other miracles done by them ; this manner of annointing lasted as long as the gift to work miracles lasted Chrysost. Hom. 4. in Math. and Aust. de vera religione cap. 15. both confesse that they were vanished before their times , and from that primitive use the Papists have extremely translated it into a Sacrament . Other Annointing than what I have here mentioned , I find not in use among the lewes , save that in festis solebant Iudaei caput oleo ungere , upon their festivall daies the Iewes used to annoint their head with oyle , which was no other than that , because upon those high and great daies they were more publique in their meetings , and assemblies , therfore they annointed themselves both to smooth and chear the countenance , and to please by sent & perfume ; And their head rather than any other part , both because the hair would better lodge and retain the sent ▪ especially also being preserved warm with an hat or covering , and because when men are together in ordinary conference and discourse , the outward seat of the seat of smelling ( which is in the nose a member of the head ) is nearer the object of delight , as they talke nearer , and their heads are nearer together by the salutations of kissing or embraceing , and so they contribute pleasing odours and perfumes to the delight of one another . Of all this that is said which is of odoriferous and sweet oyles , nothing makes for the scope of the Author to the use of the Indians , who never annoint to the purposes aforesaid ; but as they prefer the dark and tawny complexion , so they love to adulterate the colour of their hair . So in Florida , and some parts of Brasile , they annoint themselves , their skin with oyle , ut nudam cutem , &c. to crust , harden , and defend it against the scorching of the Sun , but of the annointing of the head , I reade no custome among them . They pride themselves with Earings , and have their noses bored through , with Iewells hanging at them , as wee read in Esay 3. v. 20. 21. I confesse the Earings in use among the Americans , as was in Esay , & is with us , and all Europe over by perforation . Auribus extensis ma●nos commisit elenchos — Iuvenal . li . 2. sa● . 6. but the Nose-rings in Esay were onely naso impendentia , hanging down upon the forehead , as was most in use among us in late memory , but the Americans bore the sides of their nostrills through to hang their Iewells at ; And so their lower lips also for lip rings ; but I forbear to quote authority thereof , being confident of the readers consent and satisfaction in so clear a matter ; In th● 〈…〉 let us observe and an●●i● 〈…〉 ●●ane time Iewe● 〈…〉 e negative command to the 〈…〉 , ●evit . ca. 19. v. 27. In ●ll India they wash themselves often , and the Iewes were frequent in this , Mark 7. 3 , 4. Io. 2. 6. To say they wash themselves often , must implie , they wash their bodies often , and such washing the heat of Brasile , and other hot Clymates require , and such washing may also easily and often be done by a people going almost naked , and so with small and little labour to dresse , and undresse ; but the washing of the hands before meat ( quoted out of Mar. ) was with the Iewes , as with us , a common practise before meales , but otherwise of the washing of the body ; and that quotation out of Marke , &c. is onely a note of the seeming outward purity , and cleanenesse of the Pharisees , and their ceremonious strictnesse , putting and placing religion in opere operato , and the forme of Godlinesse , for they washed before meat , at meat , upon drinking , pledging , changing of Pots , Glasses , &c. and therefore ( for their severall often and frequent uses ) they had in their diningroomes great pitchers , or vessells of water , ever in readinesse , as at the marriage in Cana. Io. 2. But the Americans wash their bodies often to coole themselves , and to wont and accustome to the waters , they practising very much swimming , in fishing and diving , but Io. de . Laët . Ind. occid. lib. 15. cap. 2. saies , the Brasilians ( one of the largest provinces of all the West-Indians ) eate their meat illotis manibus , with unwashed hands ; And Purchas America cap. 5. saies , the Brasilians wash not before meales , and in his treatise of Nova francia cap. 8. he saies , they wash not at meales , except they be e●ceeding foule , and then they wipe upon their own , or their dogs hai●es ; and whereas Lerius hath a nonnulli that wash before and after meals , this denotes but a few , & admits the generality not to wash ; as for the Levitical law of washing , that respected onely clensing after supposed pollution by touching of unclean creatures , and other defilings and contamination , and contrary to Gods expresse command , whereas the question with us resteth onely in a voluntary , and nationall use and custome ; yet for washing before meales , it is a common use among us , and other countries , who are any whit civilized by commerce , and so Linschot saies of the Cambians , Goans , Peguans , and Bengalans . I could here relate of the sundry superstitious particulars of the Pharisaicall washings , as the Jesuis Serrarius quotes them out of the Rabbins , enough to pose all America . They exceedingly delight in Dancing , &c. This is so cheap and prostitute a custome all the World over ( and must needs be most among naked people ) as inopem me copia fecit , if I should begin to exemplifie , I knew not when to end . It is a ravishment of the Intellectuals , with an high content of fruition or near hopes , which the soul breathes forth by her ministers the faculties of the body in all light volatile and aiery motions and activities . The Jews were wont to call them Fathers and Mothers that were not their naturall Parents ; so the Indians , &c. This assertion is not exemplified by any quotation of Scripture , how , and in what manner , and measure it is intended , or extended ; for the words Pater , Mater , have sundry other than naturall significations , and in many of them the same words are in use among us . In America they eat no Swines flesh ; it is hatefull to them as it was among the Jews . Lev. 10. 7. Perhaps the Americans might have that custome from the Tartars , as Sigism . Baro cap. de Tartaris saies , Ab equis & aliis animalibus quoquo modo interemptis suaviter vescuntur demptis porcis ; they feed deliciously upon dead horses , or any other carrion whatsoever ( howsoever killed ) except Swines flesh . So did also the Egyptians , Arabians , Scythians , Samoëdes , who never descended from the Jews or Israelites , yet the Egyptians tempore plenilunio suilla carre vescuntur , saies Herod . lib. 2. The Egyptians eat Swines flesh in the new Moon : And Jo. de La●t descrip . Ind. occid. lib. 15. cap. 2. saies of the Brasilians , carnibus & piscibus indiscriminatim vescuntur , neque ab immundis animantibus abhorrent , the Brasilians feed upon all manner of Fish and Flesh , and make no difference ; nay they abstain not from unclean creatures ; by which he may be thought ( without any over-strained presumption ) to mean Swine ; for lib. 10. cap. 19. he saies of some parts of Virginia , aluntque multos porcos , they bring up many Swine ( which we must understand for food , if he assign no other cause ) And so pag. 413. he speaks of the people of the Sichi in Peru , Aluntque multos porcos , qui omnium Peruvianorum optimi judicantur , they breed many Swine , which are counted the best of all Peru ( which must intend the best for food and meat . ) And the Epistles of the Jesuit Ni. Duran . printed 1636. saies of the people of Paraquaire ( right West of Brasile ) Sues habent quibus vescuntur , they breed up Swine , and feed upon them ; and Pet. Mart. Dec. 2. cap. 9. & 3. cap. 7. sales they have Swineherds , and herds of Swine , and the Swines flesh is commended by the natives to be wholsomer , and of a better tast than their Mutton : And of the Chineses in Asia over against America , Maffeius lib. 6. saies , caro suilla maxime expetitur mensis , no greater dainties at their table than Swines flesh : And Hierome adver. Vigilant . To . 2. saies of Jovinian , Inter Phasides & carnes suillas non tam amisit spiritum quam eructavit ; and Lucian in his Saturnals , and Pliny , both say , that Swines flesh was a choice dish at Feasts . And though by the Leviticall Law Swines flesh was forbidden , being one of the creatures that divided the hoofe , but chewed not the cud ; yet we read that the Gadarens ( in the Tribe of Manasseh ) had an heard of 2000 Swine drowned with the devils in the Lake ; and we may presume to suppose that the Jews in the other Tribes had swine also , and may conclude , that they bred and brought them up for their own food and spending , or for the markets of other people near unto them . They wash strangers feet , and are very hospitable , and this was the known commendation of old Israel . Most of all the Americans ( as our authors report , and must be true in nature ) are fearfull , jealous , and inhospitable people towards all strangers , whom they suspect to come to invade , or annoy , or expell them ; and if in any place where they are subdued & civilized , they washed others feet , it was not an occult quality inherent from the Jewish race and derivation , but a trite use , and custome of their own barefoote experience , and afterwards ( as bonum signum à mala causa ) became a practise in seeming curtesie towards others where they were subdued . In the ●8 of Gen. 4. Abraham saies to the three Angels that came in humane shape unto him , Let a little water , I pray you , be brought , and wash your feet : Here Abraham offers them water , & wills them to wash their own feet , as best knowing , not where the shooe , but the want of a shooe pinched them most ; of this we may read Gen. 19. 2. & 24. 32. & 43. 24. Iudges 19. v. 21. and sundry other places ; and in hot countries people went bare-foot , and used to wash their feet for refreshment after surbaiting , or solebaiting , and weariness of travaile ; and this washing of feet was a speciall remedie to unweary them , as Calvin calls it in the French , Delasser . Homer in his Odysses doth often mention the hospitality of washing of feet , as Polycaste Nestor's daughter washed Telemachus feet , and Vlysses when he returned home after his long travailes , and was not yet discovered , he refused to let any woman wash his feet , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , nisi aliqua vetula , unlesse there were some old woman ; and Plavus in his Persa , ferte aquam pedibus , bring water for the feet . But the quotation as of the known custome and commendation of old Israel , cannot suite much with any practise of the Americans . In the 13 of John we read of the greatest Master that ever was , that he washed his servants feet ; but this was no custome in Israel or Judah , nor was ever done by any of the Sachims or Casiques in America ; and here the proffer of Christ to Peter was of so unspeakable condescension , as Peter ( in an angry modesty , and bashfull indignation , ver. 8. ) told him he should never wash his feet , that is , as the Centurion said to Christ , I am not worthy thou shouldest come under my roofe , can I have that brazen-faced boldnesse and impudence to permit thee ( so far exceeding and excellent above all mortall men ) to perform so mean an office to me , the meanest of men ? but Christ soon cooled and converted him in the same verse : If I wash thee no● , &c. Here our Saviour teaches his Disciples humility , and brotherly love , as ver. 14 , 15 , 16 , 17. and ( as he draws nearer to his passion and parting ) dictates and inculcates those things to them , that should be their practise to his glory , and their eternall comfort . The Indians compute their times by nights , and which Jo. de Laët confesseth they had from the Hebrews . Grotius alleging Hunting , Computation by nights , Washing of new born children , and Dicing to be in use among the Americans , and to have been used also by the Germans ; Joh. de Laët de orig. gent. answers , or observes upon it , and saies , that Hunting was as common to other people , especially the Scythians ; so also Computation by nights familiar to many Eastern people , which they had from the Hebrews , and therefore the author doth a little impose upon the reader herein ; for de Laët doth not say that the Indians had them from the Hebrews , but that many ▪ Easterne people learned that computation from the Hebrews , and the Indians might have it from those Eastern people . The Athenians began their day at Sun-set , so did the Jews , and so did the Gaules in Caesar's time , who Coment. lib. 6. saies , Galli●se omnes à Di●e prognatos dicunt , ob eam causam spatia temporis non numero dierum sed noctium faciuntur ; the Gaules say they descend from Pluto , and therefore compute their time by nights : And as the Americans fear Pluto , Dis , the Devill , the God of darknesse most , so their stupidity and ignorance may justly give the Night precedence in their computation of time ; and although we will not forget our own usuall reckoning by nights , as Sevenight , Fortnight , yet wee offer not to strive with the Gaules for the petigre , though Seeing , we will not see , and are blind , though we have had a long Sun-shine ; Wee reckon also by months , as the Iewes did , though in neither are wee the more Iewish ; In Cuba they reckon by the Sun , and say so many Suns , as Pet. Martyr Dec. lib. 4. cap. 8. I could perplex this question yet more , but non est tanti , It is not worth the labour . Virginity is not a state praise-worthy among the Americans , a●d was a bewailable condition among the Iewes , Iudg. 11. 37. The prophecy and promise of our Saviours comming in the flesh , was an encouragement to marriage among the Iewes , which made the condition of Iephtes Daughter bewaileable , because her hope was quite cut off , her Father having dedicated her to God in a single life , not sacrifised her by death ( as some would have it ) but unforced I thrust my self any further into that disquisition ; But when Christ came into the world , he conferred the greatest honour that ever was upon Virginity , by being himself born of a Virgin , himself living and dying a Virgin , and the great commendations wee otherwise have of Virginity , are most plentifully set forth both in the old and new Testament ; So as the very Elect are called the Virgins that follow the Lambe , Revel. 14. 4. and the Fathers call it the Angelicall State , and condition ; And if Saint Paul bee Canonicall , he doth satisfie us to the full ; And Acosta lib. 6. cap. 20. saies , Virginitas quae apud omnes mortales in precio & honore est , apud hos Barbaros ( speaking of the Americans ) vilis & indecora , and a little after , Virginitas quae ubique gentium maximo & prope divino honore ●fficitur , inter belluas dedecori & infamiae est , Virginity which is honored all the world over ( among those barbarous people , and no better than beasts ) is a shame and disgrace , and basely esteemed . And it cannot be expected ( upon a near inspection into that Nation ) but that it may the sooner kindle lust , and the more easily and speedily inflame to execution ; and principally from their heathenisme , want of Civility and Religion , having ( as the Psal. saies ) no fear of God before their eyes ; as the Malabars in East India , who think if they die maides they shall never come into Pardise ; but I am sory to read the Parallele , and that the allusion of the lamentation for Jephtes Daughter should be quoted to countenance the bawdinesse of these beastly and barbarous people , so contrary to the Law of God , by Moses , Levit. 19. v. 29. The Natives marry with their own kindred and Family , this was Gods Command to his people , Numbers 36. 7. While it was Gods command it was to be obeyed , and though Ipse dixit , that God said it , had bin enough , yet God may be thought to have commanded it for increase of people among his own children the Iewes , and that increase not to be seduced or endangered to Idolatry by entermarriage with Idolaters ; Chrys. upon Mathew frames another reason , which is , that because death was among the Iewes a punishment that went nearest the heart , and then especially the losse of a husband to a wife must be most grievous and insupportable , therefore there could be no such mitigatory or lenitive of sorrow to the widow , as to marry the husbands brother or near kinsman , whereby the first husband seemes in a manner still to live , and the estate to continue in the same stock , but that law after vanished , and as Austin saies , Commistio sororum & fratrum quanto fuit antiquior compellente necessitate , tanto postea facta est detestabili●r religione prohibente , and I hope those marriages were ceased and laid down long before the Captivity under Salmanasser . Wee must consider the curse upon Cham gazing upon his Fathers nakednesse , and Valer . Maximus saies that apud antiquos non erat fas filium simul cum patre balneari , in old time the Sonne was not suffered to be seen bathing with the Father ; and Aristotle in his Hist. Animalium , tels of an Horse that having covered a Mare that was his own damm , after he perceived it , he brake his own neck down a precipice , with horrour or shame of the fact ; be it true or false , the story is a divine beam in the Philosopher ; but these Marriages among the Americans , derive partly from their own brutishnesse , partly from their heathenish policy for safety and assurance in the confidence of their own safety and kindred , and being in many parts a Nomades , a wandring , fleeting , and removing people up and down in hords from place to place , and studious of numbers and faithfulnesse for strength and preservation from enemies and danger ; yet Pet. Mart. lib. 7. cap. 10. of the Islanders , They have as many Wives as they please , saving of their own kindred : And Hierome in his second book against Iovinian saies , Persae , Medi , Indi , & Ethiopes , cum matribus , aviis , filiabus , & neptibus , copulantur ; lie with their Mothers , Grandmothers , Daughters , Neeces . The Indian women are easily delivered of their children without Midwives , as those in Exod. 1. 19. This place of Exodus Hierome translates , obstretricandi haben● facultatem , that is , the Hebrew women are skilfull in Midwifry ; but because the office of a Midwife is of a another person distinct from the woman travailing , who cannot minister to her self as a stander by , therefore the translation seems to me improper , not that mine ignorance in the Hebrew can judge it , but because I find it otherwise rendred in sense by sundry other learned men ; Vatablus sayes the Hebrew women were vegetae , Tremellius , vividae , Pagnine , valde roboratae , the Italian , gagliarde , the French , vigonrenses , the Spanish , robustas , our English , lively ; which word carries enough of skill , slight , devise , art , ingeniosity ; but to come more close to the question . The danger and difficulty of women in Child-birth , is a curse entailed upon Eve , and all women kind ever since , for tasting and giving Adam the forbidden fruit , In sorrow shalt thou bring forth : Rachel had an hard travaile of Benjamin , and dyed of him , and Phinehas wife of Ichabod ; Moses does not of himself say , that the Hebrew women were easily delivered , as if it were a nationall and naturall promptnesse and facility ; but he sayes , the Hebrew Midwives ( being charged of Pharaoh to destroy all the Male children when they saw them upon their stooles ( which insinuates they had the usuall travaile and help of other women ) the Midwives who feared God , and for that reason spared the children ) excused themselves by saying , the Hebrew women are lively , and easily delivered before we come at them ; so as nothing is proved of the Hebrews facility of childbirth above other women . And we may further ( without presumption ) suppose , that when God intended so miraculous a preservation and increase of the Israelites , he might ( by his power ) facilitate the travaile of the women , and give them more easie deliverance for accomplishment of his own great design and purpose in that particular . Now it is a vain and empty cogitation and argument , to say that the Hebrew women ( having understood of Pharaoh's command ) raised themselves to the highest pitch of spirit , and uttermost strength of nature , and sphere of activity to their own deliverance in that great combat , and for preservation of their issue . Besides , although we must grant that in nature ( yet not to give a law alike to all constitutions and frames of body , which severally may recipere majus aut minus , and differ one from another ) the danger , and danger is great in the travaile of women , and child-bearing ; there being but unus introitus , & mille exitus , but one way into the world , though a thousand out ; yet Nature may be helped by Custome ( a second nature ) and I do admit , that all barbarous and savage people , who by their hardships of body , and nakednesse , or loosnesse ( with little garment or covering , which render them alwaies more nimble , active , and maniable , especially in warm countries and clymates , which is apt to dilatation , as cold is to constriction ) are more able to endure , and more ready and facile to the discharge of their burthen . I could here amplyfie and enlarge ( by credible relations ) of the manner and practise of the Irish , and the help and Midwifery of their Mantles , but I spare it ; and in Strabo we read that the women in Spaine goe about their ordinary works as soon as they are delivered , and the husband lies in while the woman works ; so the Tibareni in Asia Minor , and the Brasilians about the river Plate , as Purchas cap. 4. of America . They wash their Infants newly born , and this we find also Ezek. 16. ver. 19. The quotation out of Ezek. might have been spared in so ancient and necessary a custome ; Arist. Pol. 7. saies , apud barbaras gentes , &c. among the barbarous people there grew a strong custome to wash infants in cold water , as the Gaules also did . and Virg. Aenead . 9. sayes , — natos ad flumina primum Deferimus saevoque gelu duramus & undis , Our new born babes we wash in water cold , Naked at river side , And use to frost and snow , to make them bold , All hardship to abide . And follows in the same place , Venatu invigilant pueri silvasque fatigant . The boyes doe plie the chase , And tire the beasts apace . Which serves also exactly for the Americans , and Avicen saies , festinandum ut infantum corpuscula perluantur ●qua , and Strabo relates such a custom in Spaine , and Grotius quotes the like of the Germans out of Tacitus ; yet Mexicanis usitatum non invenio , saies Io. de Laët ▪ de orig. gent. pag. 37. I doe not finde it used among the Americans ; so some particulars as the great Province of Mexico will not be comprised within the generall word they . In foeminine seasons they put their women into a Wigwam by themselves , for which they plead Nature and Tradition . The confession and concession of the Author saves me the labour of any further inquiry in this . The Widdow marrieth the brother of the deceased husband , which was Moses Law , Mat 22. v. 24. Of this hath been spoken already in part to the 11th , I now adde , Moses words are these , If a man dye , having no children , his brother shall marry his wife by the right of alliance ; the word is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Son in Law , as in Deut. 25. 5. Moses said , his Kinsman shall marry his wife , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} among the Greekes is usually taken for a Kinsman , as in Homer and others , so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is , shall Kinsman it , as Beza judiciously renders it affinitatis jure , and our english translation by the right of Alliance , & the note upon the margent in the Geneva bibles , saies the Hebrew word doth not signifie the naturall brother should marry the brothers wife , but other Kinsman in a degree which might marry , as the Cosen ( as is plentifully explaned in Ruth ) and so it is rendred in Valablus , Tremellius , the Italian , French , and Spanish Bibles , though Pagnine have it Levir , the Husbands Brother , yet the note upon the side corrects it into Cognatus ; and as Calvin in his Epistles , pag. 495. Phrasis est linguae Hebraicae , &c. It is the phrase of the Hebrew tongue , to call all Kinsmen Brothers ; and hereof we may read largly and learnedly ( among others ) in Zanchius de sponsal . lib. 1. These most obscure , uncomely , and unnaturall matches , let the Americans still own , & be not once named among , or of those that were called the Children of God , but forbidden by him to the Israelites , though in practise among the incestuous Idolaters , as the note is upon the 18. of Levit. v. 16. as the Persians and other Nations had a law from those Idolaters to marry sisters , daughters , brothers , as Euseb. de Pr. Evang. lib. 6. cap. 8. and if the Popes dispensation be a law , the Papists have an easie remedy for incestuous marriages , and though some of them doe grant there was a fieri non debuit , yet by the Popes omnipotencie factum valet ; for Princes the better to assure their Estates , as also to enlarge and augment their power and dominion , doe enter marry with their own near kindred , and in degrees clearly forbidden and incestuous before God , though alowed and confirmed by dispensation from the vice-God the Pope , wherewith themselves , and their issue , and progeny ( if they have any ) are all ever after deeply obliged as homagers to the Pope who gave them their Crown and greatnesse , and thus they serve their own turnes of the Pope , and he his own upon them , as to omit others , may be throughly instanced in the marriage of late yeares of Albert Arch-duke of Austria with the Insanoa Isabella Clara Eugenia . Philip the 1. of Spaine had Charles the 5. Ferdinand 1. Charles 5. had Ph. 2. Marie Ferdinand had Maxim. 2. Ferdinand , Charles , Iohn . Ph. 2. married Anna Maria daughter of Max. 2 and had Ph. 3. Isabella Clara Eug. Marie sister of Ph. 2. married Maxim. 2. by disp. from P. Paul the third . Phil. 3. married Mary daughter of Cha. Son of Ferdinand . Maxim. 2. had by Mary Daughter of Cha. 5. 1 Rodulph , 2 Ernest , 3 Matthias , 4 Maximili . 5 Albert , 6 Wencelaus , 7 Anna , 8 Elizabeth . Isabella Clara Eugenia married Albert 5. Sonne of Maxim. 2. So Ph. 2. might truly call Albert Brother , Cosen , Nephew , Sonne ; and by such ( politicall and damnable ) matches the Americans may with the Psalmist , as before , joine house to house , and land to land . Dowries are given by the Indians , as Saul enjoined David , 1. Sam. 18. The meaning of the Author is , that the Parents among the Indians , sell or set what price they list upon their daughters , as from this quotation the Author would insinuate to have bin a custome among the Israelites . The word Dowry , comes from the latine Dos , and that from the Greek {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or the Indeclinable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , all meaning a gift or donation , and all from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to Give . In the first ages some men took wives where they list , as Gen. 6. 2. and Iudges 21. v. 21. others had them of the gift of the Parents , as Gen. 24. v. 5. and as Hamor said to Iacob of Dinah , The soul of my Son longeth for your Daughter , I pray you give him to wife , Gen. 34. v. 8. others bought their wives , as Jacob did Rachel , Gen. 29. 18. and Hos. 3. v. 2. and so it was also among the heathens . In the first ages also , Riches and substance consisted most in flocks , and stock of Cattell , as we may read at large in Gen. of the Patriarchs , and after of Iob , and such was the practise of the antient heathen , as Pausanias in Mesieri , and those cattle first for use in sacrifices , after for foode and meate for men . We reade in Herodotus , Thucidides and others , that it was a common practise in ancient time , for rovers at Sea , to land upon Maritime parts , and to steale , take , and carry away Virgins , and young maides , when they were playing in the fields ( as Pluto did Proserpina ) and to sell them for cattell , and to steale cattle also , and with them to buy maides to sell againe , as Laërtes ( Vlysses Father ) bought Euryclea for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the price of 20 oxen , Homer , Odyss. lib. 1. And in Homers Hymne of Venus , shee tells Anchises how she was taken and carried away . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — Which is thus translated into the latine , Virgines bene d●tatae ludebamus , a company of us maidens of good portions were playing , that is which would sell for good store of cattle , of which name of Alphesiboeus oxen finding , wee may read more in Servius upon Virg. his 5. and 7. Aeglogues . and Strabo lib. 15. speaks of Virgins among the Indians {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} bought with a paire of oxen , a common practise among them ▪ Againe Aristotle and Thucidides both tell us , that in ancient times husbands bought their wives , which sheweth that in their times , It was not so , but that then parents gave portions with their daughters , yet wee read of Lycurgus ( the great lawgiver of Lacedemon ) that hee would have wives bring no portions , lest the greatnesse of the portion should make them insolent , and so I suppose it wittily meant by Seneca , where he saies , Insolens malum est beata uxor , which is clearly adapted to that of Syracides cap. 25. a woman that nourisheth her husband is full of reproach ; and Iuvenal Sat. 6. lib 2. Intolerabilius nihil est quam faemina dives . Tacitus of the Customes of the Germans , saies , Dotem non uxor marito sed maritus uxori dat , by which he meanes the purchase of a wife , and notes it for a difference from the use among the Romans , Antiquitus , in old time ( saies one ) the women ( munera quasi dotem à maritis acceperunt ) had gifts from their husbands , as ( or in manner of ) a Dowrie , which is but a fain : expression & resemblance ; for I suppose those were but love tokens , complements and earnests of affection , dona nuptialia , as Cicero pro Cluentio , I dare not adventure to call them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with Pausanius in his Laconicks , which I translate revelatoria as bestowed for putting off the vaile , or when the vaile was first put off , which was a yellow vaile ( Flammeum , as Pliny calls it , lib. 21. ca. 8. ) ca●● over the face , whereupon some Critiques bring nuptiae from nubo , ( because then the Covering is cast off ) but I dare adventure to say they are such as Homer Odyss. 8. speaks of , when Vulcan had taken Mars in bed with Venus , he chained them together , with a curious chaine which he made on purpose , and would not loosen nor set them at liberty , till — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hee were promised that her Father should restore him all his love-tokens and gifts that he bestowed on her when he was a Suter to her , and so the Father having those gifts in his power , may not be improperly said to have sold his daughter . But now to presse the argument nearer , from the Grounds of Reason and Religion , None will deny that as a daughter is a charge and burthen to her parent for her diet , apparell , and maintenance while unmarried ( as Paul sais , hee is worse than an infidell that provides not for his Family ) so beeing married , she becomes a charge to her husband , which the parent hath removed from himselfe , besides also the probable consequent and concomitant charge of children , and for these reasons Vlpian ( one of the Fathers of the Civile Law ) saith , Dos est proprium filiae patrimonium , & Paternum est officium dotare filiam , and this Dowry or Portion , is the just motion for a set Iointure to be made to the wife , and this the Civile Law calls donatio propter nuptias , and as the Greekes call a Dowry , or Portion , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because the woman brings it , So they call the Ioincture {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is a bringing to meete it , a quid pro quo , or a retaliation ; for as the Civilian saies , Dos & Donatio propter nuptias must paribus passibus ambulare , go and march evenly and together , thus Dos or Dowry purely and candidly taken is ( quod à parente propter vinculum & onera matrimonii datur ) that which the parent gives to knit the knot , and beare a part of the charge in marriage , and of this wee have plentifull confirmation , both in sacred and prophane story . When Leah brought Iacob a sixt Sonne , she sayd , Now ●ath God endowed me with a good Dowry , Gen. 30. v. 20. That is , although my Father Laban gave Iacob nothing in portion with me , yet this my fruitfulnesse is enough to content Iacob , who shall not ( as David said afterwards ) be ashamed when he speaketh with his enemies in the gate : And that the use and practise was such , for parents to give portions to their daughters , may be evinced cap. 31. v. 14 , 15. Where Rachel expostulates thus against her Father ; Is there any more portions ? hath he not sold us ? That is , our Father , who according to common use and custome of other pareuts , should have given us portions , hath sold us , that is , hath paid , or given us to Iacob for his wages ; though it pleased God to provide that Iacob should have a portion with his wives , by the profit of his subtile , naturall , and philosophicall experiment and conclusion , v. 37 , 38 , 39. Again , Exod. 22. v. 17. If a man entice a maid to lye with her , and her father will not let him marry her , he shall pay according to the Dowry of Virgins : That is , she shall have a Dowry or Portion suitable to his quality whose daughter she is , as the ability of the young mans parents may bear it . So Deut. 22. v. 28 , 29. We read that Pharaoh King of Egypt gave Gezer to his daughter Salomon's wife in dotem , or in nomine dotis , as Hierom and Vatablus ( pro muneribus saies Paguinus ) and so might be still Dos profectitia ( in the Civillians terms ) from a parent ; this place to my sense is unfitly with us translated a Present ; for though the word might be excused towards the glory and majesty of Solomon ( though Sonne in Law to Pharaoh ) yet it is too stooping , low , and unseemly from a Father to his own Daughter , since the word Present , imports alwaies on offering from an Inferiour to a Superiour . And to return again to the name and signification of the word Dowry . In the 2 Mach. 1. 14. mention is made of Antiochus , that went to receive money in the name of a Dowry ; which History though it be , as Iunius saith , Fabulous , and is Apocrypha , yet the receiving of Dowry , or Portion by a man with his wife , is Canonicall enough to our purpose . Homer Il. 6. sh●w , that Hector called his wife Andromeda , Polydra , because she brought him a great portion ; and in his first of his Odysses , he useth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for a portion with a daughter ; and Plato lib. 6. And Laws give rules for portions and so lemnizations of Marriages ; and Themistocles ( who is also very ancient ) said , Malo sponsam piam carente dote optima , quam dotem optimam carente sponsa pia : And among the Romans , Dos magna parentum virtus . Probamque pauperiem sine dote quaero , & — decies centena dedisset — huic puero , all Horace . Vxor sine dote veniet , Terent. Nihil est quod dem , Euclio to Megadorus in Plaut. Aulularia , and there a little after , Convenisse dotis mea afferret filia , at last we agreed he should take my daughter with any portion ; and ipse filiae nubili dotem conficere non potest , Tully ad Atticum , and Caesar Com. 6. sayes of the Gaules , Viri quantum pecuniae ab uxore dotis nomine accipiunt , tantum , &c. Now whether Dowry be meant in the Authors quotation under the first or second sence , I cannot finde what either Saul gave for Portion , or David for Joincture ; but to attain the meaning of the place as near as I can , I offer thus , It is certain , that ever after the women of Israel sang Davids victory over Goliah , with an higher note and pitch of honour ten to one than Sauls , Saul sought his life , and so Sauls proposition , as it was but a trap for David ( thinking David could never have paid the price of so dangerous a purchase ) so Saul knew also that if David quit himself , and escaped , he should have his daughter in marriage , and ma●●ying the Kings Daughter he should want no portion to himselfe , nor meanes of Joincture for his wife , for by his office of command in the Army , as Chap. 18. v. 5. 13. 17. and the profits of his spoiles and victories ; and this exposition , I think fits well , both to get David a portion with his wife , and to enable him to make her a Joincture . I hope I have sufficiently proved the antiquity of the giving of portions by Parents to their children in the time of the Patriarchs , and under , and from the time of giving the Law . So as I suppose the Author cannot maintaine his pretended custome of the Israelites to sell their daughters , after giving and knowledge of the Lawes for Dowries , and long before the carrying away of the Tenne Tribes , and contrary to all Laws of religion and nature . I have also sufficiently maintained mine assertions by some of the most ancient prophane writers of best Test , and credit , and what Saul did in the height of his malice . If the Author be desirous the bloody and Idolatrous Americans may have leave to derive it ex traduce ( for it is but a Crumme of the maine impure masse of mans nature ) I hinder not , I shall onely conclude , that as I may not deny but that in some parts of America ( as in the Island of Mocha , in the province of Chile ) Proci ( as one saies ) sponsas suas à patentibus mercari solent , & bovem & oves , &c. pro filiabus reddere ; Suitors buy other mens daughters for wives : So I may further admit it a custome like to be much in use among such barbarons , wandring , flitting , running , roming , & removing people , and quit the Author from proof of usuality & custome . I demand but to finde one Parallele among all the Americans , agreeing to the quotation , that a West Indian Potentate , Sachim , Weroance , or Casique , should , or useth to bestow a daughter in marriage under the termes of such a promise , with condition of Price , as Saul did ( though the Americans have a number of strange foules ) is rara avis , such a black Swan as I believe all America cannot shew or afford . The husband hath power over the adulterous wife , and to turne her away , and they have other causes of divorce , as was in Israel , Math. 8. 19. I could here mention the Athenian , Arabian , Persian , and Egyptian Law , and the Lawes of other Nations , for punishment of Adultery with death , and other shamefull separations , and I believe none of them were derived from the Iewes . In the meane time I note the Quotation is misprinted , and should be Math. 5. 32. & 19. 9. where our Saviour saith , Whosoever putteth away his wife , except it be for fornication , &c. and declares no other cause of divorce , & so no other cause was allowed among the Israelites , and de facto ad jus non valet , &c. from fact to right is no good argument ; the lewd practice of the Barbarous Americans , is a Lawlesse Law , and no just cause of divorce . They nurse their own children , even the Queenes in Peru , So did the Mothers in Israel . I believe it of the ordinary sort of people in America but from a particular instance , avouched or mentioned by this or that Author , of this or that severall and particular province or people , we must not fasten a beliefe or argument of a generall nationall practice ; In Gen. 24. 29. Rebecca went and her nurse , and in Sam. 2. 4. & 4. M●phibosheths nurse fled away with him . It may be objected , these were dry nurses , ( as we call them ) or some women or maides that took care of them , but it is cleare that of the 2. K. 11. 2. where Iehoshebah stole away Ioash and his nurse , Joash being than but infantulus lactans , as some of the Fathers call him , a sucking child . And although the Author quotes the Queens of Peru , yet I agree with him , that he did not like to quote , Esay 49. v. 23. Queenes shall be thy nurses , yet according to Nature ( simply considered ) I dare believe as far as any ; Tacitus saies , sua quemque mater uberibus alit , every mother suckles her own child , and what is common in nature to all , cannot be termed a particular custome to any . Againe it is the usuall practice with us ( except onely for persons of delicate , tender , and easie lives , and education , and curiosity of dresse and attire ) to commit their children to be nursed by others , so the barbarous people being empty of much of that cumber , acquainted and bred up in hardship and nakednesse , are evermore prepared , and ready to performe that office with the least trouble and perplex . The Husbands come not at their wives , untill their children be weaned , such an use is read Hos. 1. 8. Though this be no true History , but an allegoricall vision ( according to the best divines ) yet It may well be admitted , that for a woman that suckles her own child , to company with her husband , and so prooving , or becoming with child againe before the former be weaned , it must needs vitiate and corrupt the milke , besides the spoiling and exhausting the spring thereof , and thereby deprave and deteriorate the humours , health , and constitution of the child , and for that reason , abstinence or continence of the husband from the wife ( untill the child be weaned ) renders it more sound , strong , and firme ; In new Spaine ( as some write ) the children suck 12 yeares . I believe the Author is not willing I should believe this of the Israelites , yet in other places of America , the husband lies not with his wife for two yeares after her delivery ; so also they write of the Floridans , but in the tenth Custome the Author hath discovered a remedium amoris , a speedy and sufficient meanes to quench the husbands heate when maides and Virgins desire the honour to be deflowred , and are moreover prostitute for many yeares after , even untill they be married , as is the common report of sundry Authors , touching the Americans ; but the weaning of the child generally follows the quality of the mother , the condition of her health and affaires . Among the Indians they punish by beating and whiping , &c. So do all people in the world . And the * Sachims put offenders to death with their own hands , and sometimes secretly send an executioner . Marke 6. 27. & Cor. 2 , 11. 25. The instance of the Tyrannous and cruell act of an heathen Prince in Mar. 6. for a fowle end , I may not admit to derive from the line of a Iewish custome or Law , and so to make the Iewes patrons of all the parallele actions and customes of the Americans ; Besides the puting of Iohn Baptist to death , was the act of a Roman Governour in Judea , and but a Deputy though a King , and one that commanded that execution , not by custome or Law , but of will and lust , and so Herod the Great dealt with his dearest Mariamne , and also took off his Sonnes head in prison , because hee did but a little overhastily seeme to think of a lawfull succession when his father lay a dying . And so also afterwards was Iames the Apostle killed by the command of Agrippa Major , Acts 12. 1. 2. But the Author doth not illustrate out of the Scripture , of any executed by the Princes own hands . Nor doe wee read in the Histories of the West Indians , any such formalities of question , and Imprisonment ; but as we say , a word and a blow , present death to the supposed enemy or offendor . The Quotation out of the Corinthians is very good evidence against the Author ; for mention is there made of Stoning , and fortie stripes save one , both whith Paul underwent , and were customary punishments among the Iewes ; but the Author quotes no such custome among the Iewes . As for the Lex talionis cited by the Author out of Lerius , with eye for eye , wound for wound , death for death . First , it is confined to Brasile by the Author out of Lerius . Againe , it is well known how the Divines expound that of Deut. 21. v. 19. That talio not to be understood Identitatis , as Goodwyn , or aequalitatis , as Weembs , but similitudinis , as both of them and others ; and five considerations are to be had of the wrong , maine , or injury ( which diversity and distinctions , I hope the Americans never trouble themselves withall ) and accordingly to set and estimate the mulct . When the Master of the family dies , hee is buried in the middle of the house , with his Iewells and other things he delighted in , and Iosephus tells us of much treasure laid up in Davids grave . Ant. l. 7. c. 12. I deny not the custome of many parts of America therein , but for the Iewes to be buried in the midst of the house , I finde no mention in Scripture ; ●and for the instance in David , I may suppose Iosephus mislead in his History , and Intelligence , therefore let us consider , First , who may bee thought to have buried that treasure . Secondly , to what purpose . If any treasure were hidden or laid up close , It will be conceived , that either David commanded it , or Solomon , and wee may rather think David than Solomon could spare it in overplus , or redundance , above the treasures , which by the Scriptures record he left to Solomon for accomplishment of the great designes , according to the vast dimensions of the knowledge and wisdome of Solomons heart , as Syracides saies of him , ch. 27. Thou wert filled with understanding as with a flood , and thy mind covered the whole Earth . And if any aske how David could be so gathered and stored of wealth , It is answered , that the fountaines of his treasure were the good husbandry of his Cattle , Corne , Vines and Olives , 1. Chr. 27. and tributes from conquered Nations , and the spoiles of his many victories , and presents from confederate Princes and States , by all which he heaped what he could , having no divining spirit of Solomons future supplies from Ophir . But I cannot imagine what either president , example , dictate , or reason , should move David to bury any treasure in his own sepulchre , or monument , as if he meant to count his Gold with Iobs complement , Thou art my Confidence , or should dedicate it to Pluto , the God of Darknesse , there to rest and rust uselesse , and without imployment , as it is recorded of Ioram , that he lived without being desired , when Gold animates all the world to Action , and ( as the wise man saies ) Money answers to all . Againe , If David had designed it to serve future purposes of Solomon , yet to bury , or command it to be buried in his Sepulchre , and thereby to seeme to be willing to carry it with him as far as he could , must have fallen under some sinister interpretation , to the blemish of the honour of his piety . Nor can wee Imagine that though the Poets feign Pluto , the Devill , to be the God of riches , and that Spirits , Fairyes and Hobgoblins doe haunt graves and Sepulchres , therefore as Gryphons are feigned to keepe the mountaines of Gold ; So David hoped that the simplicity of men would be afrayd to deale with ( much more to offer violence to ) the monument of his treasure , for feare of fiends or Spirits that might haunt and keepe it , though he knew Solomons wisedome , ( when he should have occasion to use it , and he must of all men be most privy and knowing thereof ) could easily conjure those Ignes fatui , and take and enjoy those treasures to himself . Againe , If David caused any treasure to be buried for Selomons private supplies , and which he would have kept very close and secret , then we may not imagine it to be buryed in the midst of his house , but rather in some spare out-roome , or place , or part , and whither it might be carried and conveyed , and where buried , with the least noise , notice , discovery or suspition ; and they that doe make a description of the City of Hierusalem , as Adrichoimimus and others , doe place the Sepulchre of David , and the Kings of Iuda , in the South-West angle , and Corner of the City , near unto the wall , and far from the Kings palace , as may bee gathered out of Nehem. 3. & Niceph Eccl. Histor. lib. 8. Nor can I imagine that the treasure was buried by Solomon ( though Iosephus saies it ) in Davids Sepulchre , for Solomon knew as much in Religion , and could as well distinguish of godly and ungodly , and superstitious acts , as David ( though he cannot be excused from the great errours of his life , by the seducement of Idolatrous wives and concubines , whom his affections Idolized ▪ ) yet the best divines , both ancient and modern , make little doubt of his Salvation , onely the Papists ( who me thinks should be the better perswaded of him , for his complements , and courting both of his Idols wives , and of his wives Idols ) are of another mind , and yet ( which is very strange ) though they know so many waies to be saved , yet they cannot find the way to be sure of it . Now after this short wry step out of the way , I return , and say , that besides the great uses which Sodomon had of treasure , for the glut of himself in all worldly pleasures and delights ( as he confesseth of himself in the Second Chapter of his retractations ) in the flower and strength of his age , and yeares , and when his stirring blood boyled towards action , and that he heard his Glory and Wisdome cryed up for the None-such and wonder of the world , which invited continuall concourse to his Court ; And lesse can I imagine that any treasure was left by Solomon in Davids Monument , for if Solomon were really necessitated to lay great taxes upon his people , which yet I doe not reade in scripture clearly expressed and charged upon him , otherwise than by Ieroboams expostulation to Rehoboam the Sonne of Solomon , in the beginning of his reign ; For I passe over the tributes laid upon the Hittites , Amorites , Perizzites , Hivites , and Iebusites , which were not of Israel , 2. Chr. 7. 8. and if Solomon had bin in such want , hee might lawfully have relieved himself , and justified his supplie , out of the great magazine of the Monument , which if amassed by David , it was not to bar or banish his Son from the use of it , if by Solomon himself , sure he might be bold with his own . Besides also the considerations of Engagements towards the warres , and insurrections of sundry Princes against him , some in envie to his glory , others weary of the yoke of homage , service , awe , ta●es and tributes to him ( when his Sun was now grown low and in his west ) all which found him work enough for the vent of his treasure ; And because also the Scripture is silent and speakes nothing of Davids monument , but often after him of the Sepulchres of the Kings of Iudah , for these reasons I cannot subscribe to Iosephus , that Hyrcanus or Herod took any treasure out of Davids monument , no more than I doe believe Iosephus for Solomons magicall tricks of enchantments , & conjuration , and casting out of Decills at the Nose , by the smell of a root ; Besides also that I finde confessed by Iosephus , lib. 12. Ant. ca. 13. that what he writes of the Iudgement and death of Antiochus Epiphanes , others held and maintained the reasons of Polybius therein to be of greater truth and consequence than those of Iosephus , against whom Iosephus confesseth that he would not argue , and indeed he was like to get little by the argument with a man who lived and flourished before Iosephus , about two hundred yeares , and within twenty yeares of the action , and is otherwise generally held , a man of grave and faithfull relation ; and Beroaldus ( a late protestant writer , and Chronologer , whom Zanchius especially approves ) doth often check at Iosephus , and findes faults with his frequent errours , and sometimes Falsities , and lib. 3. cap. 8. he saies , Iosepho plus aequo nostri deferunt , wee give too much credit to Iosephus , and instances in a particular , wherein he saies , Iosephus was parum cautus , immò egregiè mend●x & impudens ; and Calvisius a late Learned Chronologer , saies of Josephus , that he doth sometimes vacillare ; and Capellus a later , saies of him , that he is sometimes fabulosae & sublestae fidei , a fabulous Author , and worthy but of a meane beliefe ; and our Sandys in his travailes , lib. 3. saies of Josephus , a man not allwaies to be believed . Againe , if David or Solomon had buried up treasure in a monument or Sepulchre ( of which masse we must needs suppose Gold the chief Ingredient , and that this lay entombed in a dead sleep untill Rehoboams time , when Shishag King of Egypt came up against Jerusalem , and carried away all the Golden shields ) what inforcement lay upon Rehoboam to recrute them with shields of brasse ? who might ( and that lawfully ) have repaired the losse in the same metall without the least sacrilege or violation to the Manes or memory of David or Solomon , neither of which may be intended to disherit the right heires therof , & to sacrifise that to oblivion which they had gathered with so great care , and undoubtedly meant should be kept and used for the sinewes and supportation of the State and Kingdome . I read in the 1. Mach. 1. v. 24. that about A. M. 3782. when Antiochus entred Hierusalem , besides the spoile of the Temple , he took also the secret treasures that he found , Thesauros absconditos ' , reconditos , occultos , as they are severally rendred by severall learned men , and in the next verse , It is said , And when he carried all away ; by the words secret treasures found out , It shewes there was a narrow search , which surely could not be in the middle of the Kings palace , nor be meant of his grave or monument , both which were known , open , and unconcealed , but rather some more occult and obscure place ; and from this expression in the Macch. of a thing done about 170 yeares before Christ , and about 230 yeares before Josephus flourished ( who was borne 40 or 50 yeares after Christ , and may be thought to have written when he was about 40 or 50 yeares old ) and which story was ( at it ought to be ) compiled by some of the prime Rabbines before Josephus , he might either ( per incuriam , or from other reason ) fall a rifling of Davids monument , when he was to set down Hyrcanus his composition with Antiochus Eupator when he hired him ( with a present out of the Temple ) to raise his siege before Jerusalem , and depart . It is also considerable , that neither Josephus , nor any other Historian , saies that Antiochus pillaged the Monument of David , and I can hardly afford Antiochus so charitable a censure , as that he ( who knew not whether hee should ever play another game for that Rest ) would ever spare any of that which came to his view , discovery or knowledge , especially riches and treasure which I may call private , and prophane , and not of the Temple , whereof we may hope he had more than ordinary reverence and veneration , for the glory , magnificence , and Majesty of the house of God , to whose power it was dedicated , and of whose power , mercies , and Judgements , hee had h●ard so great fame and report , which he either believed or feared , and therefore I believe he left little of secret treasures , or those in Davids Monument ( to speake the Language of Josephus , if any were ) for Hyrcanus to glean● out afterwards , for it is said Antiochus carried all away . In Strabo I read of a golden bed , and a golden bathing tub , and other houshold-stuff of Gold found in Cyrus Monument in Pasargada , when Alexander rifled it , but Curtius tells of nothing but a rotten target , and two Scythyan bowes , and a sword , found in it . In Albania they used to bury a mans wealth with him , saies Purchas , Asia . cap. 1. So also ca. 19. So also in Tartary ca. 13. And I suppose that among the heathen people , what with the opinion of the Elysian fiels with some of them , what of the transmigration of souls after death , with others , what with the staggering opinions of the immortality of the soul , with others , and with most an opinion of some work for the soul with the body after death ( as in the East Indies they use to bury a new pair of shoes in the grave , for the deceased to travaile his long journey withall ) for these fancies and phenomenes in their braine , they use to bury some of their choicest riches and delights with them , as the Grecians doe at this day their richest apparell , lib. 1. Sandys trav . When I had begun to dig into Davids Sepulchre , so many plentifull springs of matter opened and brake out upon me , as made mine invention thus to overflow in this discourse , which yet I hope shall not nauseate , as unpleasant or unprofitable to reade . The Indians are much given to weeping , especially their women , at burialls , this was in fashion among the Jewes , Ier. 19. 17. I may answer , what Nation is there in the World , to whom this is not familiar ? Is not the losse of a friend grievous ? Is not the last leave of him much more ? Is not the expression of sorrow , the last tribute which nature can pay in affection to the memory of the deceased ? Is not that affection the more inflamed at burialls by a common sympathy in sorrowes of the assembly ? Are not women the most usuall ministers and attendants in siknesse ? And they that dresse the body to the grave ? And are thereby most frequent at burialls ? Are teares any thing else than a naturall exhalation , and ebullition ( of affection grieved ) from compression of the heart , and that chiefly in the tender constitution of women , who receive a quicker impression of passion , and retaine it longer through debility of repercussion ? So that of that Paralelle , I may say with our Saviour , What went you out to see , a reede shaken with the wind ? Balsamum was peculiar to the Jewish Country , and thought to be lost long agoe saith Pliny , and is now found againe in America . It is true that Balsamum was a peculiar native of Jud●a , and especially Jericho , and Josephus saies the plants thereof were first sent to Solomon by the Queene of Saba , which is in Arabia Faelix , on the East side of the Red Sea ( as Ethiopia is on the West ) : and extendeth to the South Sea all along by the entrance into the Red Sea . It was after transplanted out of Judaea to Memphis , now Caire in Egypt , by Cleopatra , to whom Herod the great sent it when he sided with Marke Anthony against Augustus . It is now found in New-Spaine , and at Tolu in Cartagen● , both in America , and of more Southerly , and severall latitudes differing from Judaea . Trogus lib. 36 ▪ saies of Balsamum ( in Judaea ) in eis tantum regionitus gignitur . Pliny saies , lib. 12. ca. 25. Balsamum uni Iúdaeae concessum , and lib. 16. cap. 32. fastidit alibi nasci , Balsam growes onely in Iudaea , and likes no place else ; but wee see that confuted , though Pliny knew not what became of it , and thought it could not be found out of Iudaea , but sure the Balsam trees of America come of no Iewish parents , and if they did , it were but a wooden help to the argument . Their● Princes , or Governours , called Sachims or Sagamos , are no other than Heads of Families , as Numbers 7. 2. The Sachims or Sagamos here mentioned , are the same with the Paraquousii in Florida , the We●oances in Virginia , the Casiqui in Brasile . Peru , Cuba , Spaniola ( other parts of America ) and are all their Kings , and Rulers , and the same in native signification with reges , principes or duces , Kings , Princes or Governours , and not chiefe of families , as Valois , Burbon , Plantagenet , Ormond , Towmond , Oneale , &c. not that I deny they may have right of Inheritance and succession in the governments , from the family of which they are . The Indians have ●osts and Messengers that were swift of foot , so were among the Iewes , 2. Sam. 18. 24. 26. 27. So have the French , English , Irish , and all others , and so had the antients their foot-Posts , and their veredarii , or Pegasarii , their horse-Posts ; In America they must have foot-Posts , for they had no horses , and the people there must needs bee of great speed , beeing alwaies almost naked , and so void of the cumber and loade of cloathes , and continually practised in the exercises of hunting , fishing , and fighting . Now I have passed over the first part or branch of the Second Conjecture , from the list of Common and prophane Customes , and am come to the Second branch or part of the Second Conjecture , concerning Sacred Rights and Customes . Circumcision primas tenet , is the leader of that list , which Acosta lib. 1. cap. 23. de nov● orbe , expresly denies to be in use among the Americans , who have , as he saith , ●raeputia Integra , the foreskin on , and whole , and Emmanel de Morëas ( who labours all he can to apparell the Americans in the Iewish cut and customs ) yet he saies they would never be drawn to weare Circumcision . I deny not but P. Martyr and others , make mention of Circumcision used in some places , but not generally , and so not nationall ( as the Authors words cap. 4. pag. 9. and which I chiefly oppose ) Nay Io. d● Laët . Ind. occ . lib. 4. cap. 15. pag. 218. saies of the Americans in Florida , nullus morbus eis familiarior quam lues venerea ▪ no disease so common among them as the French Pox , and lib. de ●r . gent ▪ pag. 145. saies of the Americans , Hae gentes proclives , &c. are all very leacherous , and almost all troubled with the French Pox , which frets and eates off the foreskin ( a secret the Author touched tenderly ) and Benzo lib. 1. ca. 18 saies , In parteolis & viridibus caenobiorum , &c. they plant great store of Guya●um all about their Cloysters and religious houses , because of men and women , because they are so much infected with the Pox , which is vernacula & endemialis to the Americans , as Renodaeus in his Sassafras . And Sandys trav . lib. 4. reports that certaine Merchants having contracted to serve the French army at the siege of Naples , with a quantity of Tunny sish , and not able to performe it , but hearing of a late ▪ Battle in Barbary went thither and supplied the quantity with mans flesh so drest , which proved so over high afeeding , that their bodies brake out into foul ulces , and thence is called the Neopolitan disease , and Sandys conceives that Man-flesh eating breeds it the more among the Americans . As for the Authors great Huge Grotius whom Samuel Maresius alwaies Magnus ille vir , and might be called Huge , Great , both for his name and learning , and whom Io. de Laët calleth alwaies Clarissimus vir , yet aliquando — magnus d●rmitat Homerus , both Maresius and Io. de Laët doe prove he may be somtime foild and found desective both in judgement and integrity . I know that Circumcision might be derived from Abraham to the Arabians , and from them to the Ethiopians and Egyptians , and Herod . lib. 2. saies , the Phenicians learned of the Egyptians to Circumcise , but some write that the Egyptian priests onely were circumcised , and that none were admitted to the learning of the Egyptians unlesse they were circumcised , and some report that Pythagorus circumcised himself that he might be their scholar , and at this day Circumcision is used among the Turks , Mengrelians , F●z , Guiney , the Philipinaes , Benin , Zocotora , and the want of this absolute generall and constant character of propriety to the Americans , whom the Author labours to deduce from the Iewes to whom Circumcision was singularly fixt Ne● recutitorum ●ugis inguina I●deorum . Mart. weighs down 1000 other petit , and inconsiderable cocurrent testimonies ; and where they are circumcised , saies Linschot they were taught by their priests from the Devills mouth . The Indians worship that God who they say created the Sun , and the Moon , and all invisible things , who gives ▪ also all that is Good . In nova Francia they neither know God , nor acknowledge any Divine power under the name of Religion , but tell some sleight fables of the Creator of all . Io. de Laët Ind. occid. lib. 2. cap. 12. pag. 47. The Souriquois in New France have no worship of God , or forme of religion , pag. 53. The Attigonantes in new France have no Law , Government , or Religion , and worship the Devill . pag. 50. They of Terra nova have no Religion or Government , and are rather beasts than men . pa. 34. Richerius ( who went out of France with one Nich. Duran●ius a Knight of Malta surnamed Villagognon , in his epistle pag. 264. of Calvins Epistles ) speaks of the Americans , where he conversed , and saies , bonum a mal● non secernunt , &c. they know no difference betwixt Good and evill , and such things as other heathen by the light of nature call vitious , or not fit to be done , they account lawfull ; they little differ from beasts , nor doe they know there is a God . In nova Belgia no sense of Religion , nor worship of God , pag. 75. In Virginia their onely Religion is to worship every thing they are afraid of . pag. 82. They superstitiously worship many Gods . pag. 72. They have little knowledge of one God . pa. 92. In Caiana ( which is in Guiana ) they have no religion , but worship the Sun and the Moon . pag. 621. So also in Florida . 218. So in the Cannares in Peru. pag. 414. So also the Persians and Massagetes ▪ In Peru every one worshiped what he list , plants , woods , rivers , wild beasts , what he loved or feared most , afterward they worshiped the Sun , and built temples , and had priests and sacrifices . pag. 398. 399. So also Benzo . In Mexico they had 2000 Gods , as Gomara saies , and Purchas Amer. 2. The Brasilians acknowledge no God ▪ true nor false . Iar. pag. 302. So also P. Maffeius lib. 2. cap. 46. and so also Io. de Laët Ind. occid. pag. 543. And now although the Author saies the Indians , And as he would carry all America before him with a word , yet I hope I have gotten the greatest part of America on my side , as Mexico , Peru , and Brasile . I plead not to circumscribe the pleasure of God who sheds the raies of his light where hee list . They knew of that Flood which drowned all the world , and that it was sent for the Sin of man , especially for unlawfull lust , and that there shall never be such a deluge againe . In Peru , saies Aco●la , lib. 1. Nov. orb . cap. 25. they talke much of the Flood , but whether Noab's or some other is not cleare , Nonnulla de Noe & diluvio à patribus , &c. saies Iarricus of the Bra●ilians , pag. 302. and P. Maffeius lib. 2. cap. 46. So also Benzo , but all their discourse of the Flood is so full of fables , as it is liker a dreame than any thing else , saies De Laët de orig. g. pag : 115. yet I am willing enough to listen to their traditions ( ex traduce from their fathers ) and will gaine by the bargain , insinuating that they were originalls from the Plantation by some of Sems posterity out of the Ark , as I have before shewed ; and so they derive the fame of the Flood . It is affirmed by them , that fire shall come down and burne all . Iosephus lib. 1. cap. 3. of Antiq. saies that Adam understanding by a propheticall spirit that the world should be drowned , and after burnt , caused two great and high pillars to be erected , the one of Stone , the other of Brick , and upon each of them caused to be engraven the arts & sciences then found out , and discovered , to the end that the stone Pillar might preserve from water , and the brick pillar from fire . Againe it is agreed by all the antient fathers , that Pythagoras and Plato travailed into Egypt , there to learne Antiquities , and Plato ( in his Timaeus ) brings in an Egyptian Priest ( who in his discourse with Solon of the world , mentioning what novices in knowlege and learning the Grecians were ) tells them that all the world shall be dissolved by fire ( which is the opinion of all the Platonicks ) So ▪ Numenius the Pythagorean , So Ovid Metam . 1. Esse quoque id fa●is reminisciur affore tempus Que mare , quo coelum , correptaque regio coeli Ardeat , & mundi moles operosa laboret . And hee remembers that the day must come , That shall Seas , Earth , and Aire to cinders doome , And all the world shall burn , and sorely be In travaile of its great Catastrophe . And Lucan saies , Communis mundo superest rogus — and Seneca ad Martiam , Fa●um ignibus vastis torrebit , incende●que mortalia , & omnis materia uno igne conflagrabit , all the world shall make but one pile , in which all mortality shall burne , and one fire consume all ; And the Sybills speak as much , as they are cited by Lactantius , and Augustine . So wee see the generall conflagration of all by fire might easily be conveyed by Sems off-spring , and traduction from Adam They believe the immortality of the soul , and joy or torment after death , they which doe no harme shall into the first , they which kill , lie , or steale , into the last . So Champlaine saies of the people of New-France , Jo. de Laët Ind. occid. pag. 48. and of Virginia pag. 93. So those of Caiana in Guiana pa. 642. and in Peru pa. 398. 399. So in Brasile 543. But Nic. Duran . An. 1636 ▪ pag. 149. saies , of the people of ●oioba , De altera vita nulla apud eos mentis , & obstupes●unt quum de mo●tuorum resurrectione dicentem audiunt , they never talk of another life , and stand amazed to heare any discourse of the resurrection of the dead , and believe nothing of joy or torment after death ; and so saies P. Maffeius lib. 2. cap. 46. of the Brasilians , and so Iarricus , and of all matters of Religion , and the knowledge of God , all the Americans both South and North of Panama , have onely a sleight touch and ●as● , being all Idolaters , as I● . de La. de orig. g. pa. 159. living rather like beasts than men , as Acosta in sundry places , and as Richerius in Calvins epistles pag. 264. as aforesaid . The Americans have in some parts an exact forme of King , Priest and Prophet , as was in Canaan . For this William Key is onely cited , as at other times often , as the Clavis or key to unlock the mysteries of the Americans , and to regulate the inequalities of the Parallele . What is used in some parts of America , must not be said to be the use of America , no more than the custome of Gavelkind in Kent may be said to be the custome of all England . I doe believe some parts have Kings , and some or most of them Priests , but I doe not believe that their Kings were Priests , no more than that the Bra●enes or Priests in the East-Indies were their Kings . Wee reade in Plutarch that Numa the second King of the Romans was also at the same time the first Pontifex Maximus , and wrote twelve books of the office of Priests , and after it became a fashion of the Roman Emperours ( by Imitation from Augustus ) to have the chiefe authority over all the service of the Gods , and to be called Pontifices Maximi , high Priests , as the Royality in Lacedemonia had predominancy both in War and Sacrifices , as Aristot . Pol. 5 cap. 10. Rex Anius , rex idem hominum Phaebique Sacerdos . Virg. Aen. 3. Anius was both a King and Phaebus Priest . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Plato in Pol. none was permitted among the Egyptians to raigne , that was not Priest ; the Greeks also had their Kings , who were also their Priests , the office of the King was primum ut sacrorum & sacrificiorum principa●um haberet , Dion . halicar. . lib. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ▪ Plut. de ●● . & Osyr . and as we may reade more at large in Cic. de Divinat . lib. 1. and the Caliphs of the Saracens were both Kings and Priests , as Paul . Aemil . Histor. Gall . lib. 4. 5. But in America their Priests are their wizzards or witches , as Whitea●re tells in Purchas cap. 6. of Amer. as in Virginia , Florida , Nova Francia , and among the Souriquosians , and Attigonantes , in Mexico , Peru , Brasile , as P. Maffeius , Iarricus , de Laët , Purchas , &c. and their prophets are no other than witches consulting with the Devill for weather or war , or things lost or stolen , as Musorum , & Collymarum incolae colloquiis daemoniorum familiari●er utebantur , those Inhabitants doe familiarly converse with evill Spirits . Ind. oc●i . pa. 381. and of this we may reade plentifully in Purchas his America . Pr●ests are in some things among them ( as with the Hebrewes ) Physicians , and not habited as other men , &c. In Florida their Physicians ( as among other savage people ) are Magitians and Priests , as Purch . Amer. ca. 7. and Benzo lib. 1. ca. 26. Iidem sunt & medici & sacerdotes , their Physicians and Priests are all one , and their Priests being wizzards , and having conference with the Devill , are their best doctors . And for Habite or apparrell of Priests , as there is a naturall awe and reverence of a deity , or supreame power that guides and governes all : So those persons that professe and instruct in the knowledge , feare , and mysteries of that power , and are thought to converse more familiarly with God or that divine power , in thoughts , studies , and integrity of life , they are had in extraordinary esteeme and veneration , and from thence are by a like naturall policy , reason ▪ and reverence , distinguished in habite and apparrell from other sorts ▪ ranks and professions of men , and is every where a received custome . Their Temples are built foure square , and jumptuous , as were those of the Iewes , Ez. 40. 47. There is no doubt but their temples were built of a figure and form easiest for apprehension and workmanship , and strongest for duration and continuance , and such is the square figure ; as the Cube denotes firmnesse and stability ; And for sumptuousnesse , wee know that honour , feare ▪ and reverence , invite cost , and there is usually more of the hand where there is lesse of the heart , and a beliefe in opere operato is an easie religion ; But God is a spirit , &c. Theis Priests have their chambers in the Temple , as the manner was in Israel . 1. K. 6. 7. It may be conceived that at the laying of the foundation of a Temple the places for the lodgings of the Priests and daily ministers thereunto were also contrived , and set out , & the whole fabrique of the Temple , and lodgings & chambers for Priests and officers were erected together ; for the services to be performed in the Temple , required necessarily the cohabitation of all the ministers that officiated thereunto , as in our Cathedralls the Bishops , Deanes , and Prebends , and other functions and offices have their lodgings near the Church , which being considered from the grounds of best reason and discretion , needs no illustration . They had places therein which none might enter but their Priests . Heb. 9. 6 , 7. This is a necessary consequent of the last , especially among Idolaters and barbarous people , where the Devill hath taught the Priests how to cheate and abuse the people with variety of I●gling tricks and inpostures , by answers and seeming miracles , secretly , closely , and cunningly contrived , as the false door to the vault under the table in the Temple of Bell , and a painted tongue of Iron in the mouth of an Image among the Papists , and upon a demand to the Image , a Priest spake through the head by the mouth of it , while a load-stone applied cunningly behind , gave the tongue a motion as if it had spoken , and many more such impostures of the Papists might be set forth and declared . In their worship of Viracocchie , &c. they open their hands and make a kissing sound , as Iob. 31. v. 27. This Viracocchie is the Great God of Peru , of whom wee may reade at large in Acosta and others . In the text quoted wee finde no mention of any sound made of the kissing of the hand , no more than in kissing of it wee use to doe , which would be accounted a rudenesse and ill manners to ●se in England any such popysmata , or ( as Zen●phon de re equestri saies , excitare closmo equos ) any such popping or smacking . Besides wee see all that chapter of Job is ●ull of Rhetoricall and Allegoricall divinity , per manum opera , per os locutio , so manum ad ●s porrigere , est voci suae in opere c●ncordare , saies Gregory , action is meant by the hand , speech by the mouth : So to reach the hand to the mouth is to doe as a man speakes . They had almost continuall fire before their Idols , and tooke care lest the fire should die , they call that the divine Earth , as in Levit. 6. 9. The Heathen had their Vestall fire preserved by Virgins ▪ at the destruction of Troy they brought the use of it to Rome , and there also Numa instituted it , and had Priests belonging to it , Vestales virgines ignem foci publici sempiternum custodiunto . Tully de leg. 3. and there was a necessity of the continuance of that fire , because of the continuall sacrifices . But I demand whether the Americans kindle , preserve ▪ and rekindle their fire as the Grecians and Romans did ▪ who ( if it hapned to goe out ) they kindled it againe by the Sun-beames , reverberated from a concave vessell , upon some dry and conbustible matter , in imitation of the first fire that came down from Heaven upon the Altar , Levit. 9. 24. and continued thereabout 1000 yeares , of which fire the report might come from the Iewes to the Egyptians , from them to the Grecians . In their necessities they alwaies sacrifised and burned incense , and then grew hopefull and confident , &c. they burnt incense , had their cens●rs , and Cake-oblations . Ier. 7. 18. If necessity were the onely cause of their sacrifices , this seemes to quench their former fire , and if those sacrifices where the cause of their confidence , that were but brutish ▪ so beasts and birds crave meate when they are hungry , and so man praies when he is in trouble , ●s David saies ▪ when he flew them they sought him , and having sacrifised , as the Papists when their beades are over , then ( like boyes that have said their lesson ) they goe and play , as one saies truly of the Roman sacrifices , Vbi quod diis t●ibutum erat confl●grassent ad ●pulas ipsi & ●onvivia converteban●ur , when they have burnt up their oblations , and the Americans ●umed up their most excellent incense of fragrant Gummes ▪ as Anime , ( opal , &c. ) then they fall to frolique and feasting among themselves . The first fruits of their Corne , &c. they offred , and what they got by hunting and fishing . The Tartars and Cathaians offer to their Idolls the first fruits of their milke , and the first morcell● of their meat , and the first draught of their drink at meales . So Purchas . The ancient Romans non gustabant vina aut novas fruges priusquam sacerdotes primitias libassent , saies Plin. lib. 18. cap. 2. the ancient Romans tasted no wine or new fruits before the Priest had sacrifised of the first in oblation ; but the Author doth not prove any custome ▪ or command to the Israelites to offer the first fruits of Hunting or fishing . In Mexico and other places they immolate the bodies of men , and ( as the Iewes of old did eate of their beasts sacrifised ) they feede on mans-flesh so offered . I expected that the Author would have attempted to prove that the Iewes sacrifised the bodies of men , but failing he makes but a crooked parallele , It is confessed that in the Islands of the Gulphe of Hondutas , in Co●umel and Jucatan , and in some parts of the province of Mexico , they offer their Sonnes and Daughters in sacrifice to Devills , and I hope the Author , ( if happily ( after the common reading ) he supposes that the King of Moab sacrifised his eldest Sonne upon the wall , which the marginall note ▪ and some learned Authors think to have bin the King of Edoms Son , taken by a salley or ambush , but David seemes to crosse that againe , saying , they ( that is the own parents ) offered their ( that is their own Sonns and Daughters unto Devills ) in the recesse of thoughts and bottom of best reason , It cannot be otherwise , for no sacrifice can be so pleasing to the Devill ( who was their God ) as that wherewith the true God is most displeased , and as the killing of a man ( who is the image of God , and made for Gods glory , and the benefit of society ) is an offence which even nature abhorres , and of high provocation to God , much more for a parent to kill the own child , which God hath given him for a blessing , and not onely by that unnaturall act to destroy that which should be dear to it , but in scorne and defiance to God , to bestow his favour upon the Devill his greatest enemy , in a most transcendent obedience of Impiety , must needs be most welcome & acceptable to the Devill ) and I hope I say the Author believes no such custome among the Iewes or Israelites . Homer in the 22th of his Ilyads , represents Achilles kiling twelve young men of the Trojans , and sacrificing them at the funerall of his friend Patroclus . So after Polyxena was offered to paci●ie Achilles Ghost ; So there were men slaine offred to Diana Taurica ▪ as Lucan . 1. Et Taur● Scythic● non mi●rior ara Dian● . Wee reade that the Carthaginians sacrifised their Sonnes and Daughters to Saturne , and Diodor. lib. 20. Antiq. saies , that when Carthage was distressed with a siege , the Priest told them that unhappinesse was fallen upon them because they offred up children which they bought for the sacrifice , and not their own , whereupon they forthwith slew , and sacrifised to Saturne 200 of the principall youths of the City ; and Polyb ▪ saies , that afterward Gelon ( King of Syracuse ) upon Articles of Peace which he made with the Carthaginians , one was that they should never after offer their children to Saturne . And Plau●us in his Amphitru● calls Mercurie ( his counterfeit servant ) Saturnes sacrifice , saying to him Tun'me mactes carnifex nisi formam hodie dii meam perdent faxo ut bubulis copiis onu●●us sis Saturno hostia ; and Plutar ▪ de superst. . saies , the Galati and Scythians spare their own , and buy other children , and fat them up ( as wee doe chickins ) for sacrifice . So Aug. lib. 7. cap. 19. de Civ. Dei . out of Caesars Comment . lib. 6. saies , that the Gaules sacrifised their young men to Saturne ; and there is no doubt but the Barbarous and Idolatrous Americans , ( without the attractive of president , and imitation ) have matter enough in the corrupt masse of their own nature to be seduced by the grand Impostor to perpetrate so horrid impieties . In all Peru they had but one Temple , and that was most sumptuous , besides foure other places for Devotion , as the Iewes had their Synagogues besides their glorious temple . The old land of Canaan had but one Temple , and that was at Jerusalem , almost in the midst of the Land , and a Temple in Peru , the midst of America , seemes to resemble America to Canaan ; but the Author does not say that the Temple of Peru served for all America ; Again , as the old Land of Canaan had the two Golden Idols of the Calves , the one at Dan , the other at Beersheba ( the two extremities and outmost bounds of Canaan ) for the whole Land to come to worship ; So in America from Davis streight on the North , to that of Magellane on the South , there was nothing but Idolatry through the whole length of that great continent and part of the world ; but from Dan to Beersheba was under one power and Iurisdiction , and from Davis streight to that of Magellane under many . For sumptuousnesse , besides naturall arguments of honour and reverence to supposed deities , wee may adde , that they are not like to spare for any cost to please the Devill , who will not spare to murder their own children to content him ▪ The Idols of America were mi●red in a manner as Aarons was . Aarons miter was onely an Hat or Cap of linnen somewhat full like a Turks Turband or Tulliband , and sat close to the head like a Cap of State or Maintenance , with a bordure a little above the brow , wrought with crown work in points or diamonds , some of the bordure left so long behind as might be there tied on a knot at the nape of the neck , as the Tassell or ends of a Cypresse ha●band , to keep the Miter fast on . E●●unic● manicas & habent redimicula mitrae . virg. Aen. 9. Their coates have sleeves , and their miters laces , fillets , or strings , so also had the high ▪ Priest among the Israelites , long and wide sleeves to his stole , or long coate , which came down to his ancles ; but to say they had it in a manner as Aarons was , is such an Individu●m vagum , as the Reader can make small matter of it ; and I doe not see but a minister ( with a linnen cap and a lace turned up ( may come as neare Aarons miter , onely the Author is ready to collect every the least shadow of Inducement that may flatter him towards his own opinion ; but I demand where are the rest of Aarons ornaments in use among the American Priests ? though I must allow that all the world over , every severall function & trade have their severall habit & accoutrements proper and peculiar to them , and common reason may instruct severall people and nations the invention and use of the same things proper to the same offices and occasions . A yeare of Iubile they did observe , as Israel did . I demand how the Americans observed it , what enlargement and liberty of servants ? what ceasing from plowing and sowing ? what profit of self-sowne crops ? what redemption and return to possessions , &c. and the like according to the Leviticall Law ? The Iewes had it every 50th yeare ; Purchas out of Gomara speakes of some parts of America , that though they seeme to have some such pingue otium ( as scholars call a full playing day ) yet it is with them but every fourth yeare ; and this hoc aliquid nihil est , It cannot derive from the Iewes Iubile , & to fall from 50 to every fourth . Lerius tells a story much like that of Bell and the Dragon . I believe he tells it , and may tell many more such Apocryphalls , which yet may be true of such ignorant and blind Idolaters ; but shall every fable of the Americans , holding analogy with some tales of the Talmud , be an evidence to convince the Americans to be of the race of the Iewes ? so shall wee all at last be of one Petigre ; besides , to tell a tale like another , i● out of the rank and c●assis of Rites and Customes . In their Idol-services they dance and sing , almost as Miriam , Exod. 15. 20. These are gestures and behaviours onely to expresse how they desire to make their Gods believe they rejoice in their service , and further joy in their hopes of a blessing upon themselves , and their affaires . In the place quoted it is said , Miriam the Prophetesse , which shewes that what shee did in acclamation and joy of that miraculous victory , and deliverance of the Israelites from Pharaoh , she did it by a propheticall motion , as David danced before the Ark , not ad petulantiam carnis , but jucunditatem spiritus , not to tickle the flesh , but to ravish the spirit with pleasure and delights to Godward . They have hopes of their bodies resurrection , and for that cause are carefull to bury their dead . Of this I have partly spoken in Sac. Cust. 5. And doe add , that it had bin better they could have bin proved to live well and civilly , otherwise I may say that some of them believe no Resurrection , others know nothing of a resurrection , and none of them truly and rightly , and as they ought to believe ; and without such beliefe , I believe little of their hopes from their buriall of the dead , which I value at little more rate than a meere common care of preservation from infection by a putrifyed and corrupt aire arising from the stench of dead and diseased bodies . The Indians make account the world shall end , but not before a great drought , &c. and therefore they yell and cry at the sad and bideous sight of Eclypses . In some part the Americans talke of an end of the world , in others nothing at all , And that it shall not end till after a great drought , I have onely once read a far glimering and obscure words , and rather taught them by the Spaniards since their conquest . The yelling and crying shewes they rather feare than hope for a Resurrection , and truly I think so of them , for — Deus est animus — as the heathen Poet said , every one hath a God within himself ( the Conscience ) which Tertullian calls Praejudicium Iudicii , another Paedagogium animae , another naturale Iudicatorium , another the Natures Consistory , another Gods deputy , another Antidated day of Iudgement , another a Domestique doomesday which with Juvenall — Surd● verb●r● L●dit and makes that — ta●ita sudant praecordia cu●pa every one is able to read the hand writing upon the wall against himself , which makes his knees ( as ●elshazzar ) smite one against another . The third Conjecture is from languages , words and speech . Acosta in his proeme to his book de procuranda Iudaeorum salute , saies of the Americans , Innumer●b●les sunt barbarorum gentes ut caelo , loco , stitu , ●abitu , ita ingenio , moribus , institutis la●issimè dissidentes , the barbarous people of America are innumerable , and as in aire , situation and habit , so in disposition , manners , and customes they differ exceedingly , and lib. 5. cap. 2. ferunt , &c. they say that at the Confusion of tongues there were 72 languages , but the Americans have 700 and more , so as scarce any champion or plaine country a little broader than ordinary , but hath a severall language , and of the Tap●ians ( in the province of Brasile ) there are 76 Nations , and almost every one of them hath a severall Language . Io. D● Laët ▪ Ind. occid. pag. 548. Again , quot populi , ●ot linguae . Io ▪ de Laët de orig. pa. 55. and suum cuiq , praefecturae Idioma . pag. 92. and Rich●●ius in Calvins epistles saies , maxime impedit Idiomatum divers●●as , the diversity of their language is a maine hindrance to us , and because I perceive the Author a litttle willing to nible at words , and to put them upon the rack ( to confesse to his desire ) I say with de Laët de orig. Gent. pag. 24. Si cui place at otio suo ●buti , If a man have a minde ▪ to trifle away time , he may now and then hit upon some words among them that may agree in sound and sence with some of ours in Europe ; as the Priest , chief or leader of every company among the Samoeds was called Papa . Purchas ▪ Asia ca. 17. and in the Brasilian tongue betwixt the River of Amazons and Orenoque Papa is a father . de orig. gent. pag. 182. and in New-Spaine the chiefe Priest was called Papa , as Purchas de ▪ America cap. 2. In the province of Cusco they call their Sisters Nanna , which among the English is the most common name for women , and so we are like to be of kindred to the Americans , but as Io. de Laët . de orig. gent. pag. 35. Si literas mutare , If wee fall a changing of letters , transposing of Syllables , adding and subtracting , wee may easily wrest some of them to our phancy as wee list . And Io. de Laet his observations out of Sagardus prove them all to be various , diverse , and differing from one another in the severall parts of America , and in none of them any affinity at all with the , nay they have not so much as any trace or glimpse of Letters or writing ( as the Hebrews had in perfect method ) and all their languages being no other then medleys and confusions from their originall after the Flood . The fourth Conjecture is the Anthro●o●hagie or man-devouring of the Americans . I suppose it improper to make that an attribute or custome of the lewes , which was onely an act of Exigence , and necessity of famine for want of food , as at the siege of Samaria , 2. K. v. 25. 29. and when Titus●lay before Hierusalem ; but the barbarous custome of the Americans is a nationall helluonisme innatured by a fierce malice and fewde , whetted and edged on with ( the sweetest sawce to an angry stomack ) Revenge , and so becomes an habituall practise and delight in eating of mans flesh as Acosta saith , h●manis carnibus pro sumnis deliciis vescuntur , & Iarricus saies ▪ opta●issimae Brasiliis epulae sunt carnes humanae , Mans flesh is their daintiest dish , for they fat up young captives as wee doe capons for the palate , and in Scythia and other northern parts both of Asia and Europe , as also in the Islands Sumatra , Bornea , and most of the East Indian Islands , and in the Southern part of Afrique , the people are Man-eaters . Hierome in his second book against Jovinian saies , that when he was a young man and in France , he saw Scots ( a people of Britany , without indigitation , I should have thought he meant the Scyths or Scythians ) eate mans-flesh , and that the Massagetes and Derbices , when their parents and kindred grow old , they cut their throates and eate , as better than suffer the wormes to eate them And Carnibus ●umanis vesci licet — saies Juveal . The people that have not yet recieved the Gospel , are Iewes . It is a received opinion , and truth taught and evidenced by the scriptures , and confirmed or subscribed unto by the Fathers , that before the day of Judgement the Gospell of Iesus Christ shall be preached and published all the world over , and that the Iewes shall be called and converted . This word Calling or Conversion , must not carry the sense of a positive saving faith to all , that is , that generally all the Iewes shall be converted and saved , but onely a clear convincing manifestation of the errour of their expected Messias , and other superstitious and detestable opinions , and an enlightning and instruction in the mystery of Christ his Incarnation , life , passion , death , resurrection , ascen●ion and comming to Iudgement , and that the use and application thereof by faith to salvation is not ( in the secret counsell of Gods Decree ) bestowed generally upon all , but onely upon the elect Arminians or Iewes , otherwise the Iewes who ( considered in their Nation ) deserved the worse , should have a privilege of favour above all the world beside ; for the knowledge of Christ in the Gospel is sufficient , but not efficient to the salvation of all . Againe , to have it granted , that the people who have not yet received the Gospel , are Iewes , were a cunning petitio principii , making the medium of the Syllogisme . But they Americans are the people which have not yet received the Gospel ; Ergo the Americans are the Iewes . But let Brerewoods enquiries cap. 12. be well read , consulted , and weighed , where he makes a computation of Idolaters all the known world over , and wee shall finde vast parts thereof , and many whole Nations entirely and pure Idolaters , and such as never yet received the Gospel . Besides those of the great and unknown region of Beach , and the South Continent beyond the Cape of Good Hope , and streights of Magellane , which he ( most learnedly and Philosophically in his 14 Chapter ) collects to be as large as all Europe , Asia and Afrique , and all which is probably ( if peopled ) Inhabited with Idolaters , yet of such peopling I should much doubt and haesitate , if I thought any of the Iewes were there , because the discoveries , plantations , and gospelling of those people , is a work of longer requisite time ( not that I offer ▪ to circumscribe the power of God ) than may be effected before the end of the world , wherein ( If I adhere to Napiers modest , grave , solid , and deep propositions and considerations upon the Revelations ) I hope my sober embracement shall be no just reproach unto me . Againe , the manner how the Iewes shall be enlightned , instructed , called , and converted , is further to be considered , for we are not to conceive that at the neare approach of the end of the world , all the Iewes collecttivè from their severall dispersions and separations , all the world over , shall be amassed together into one body of people , or place , and so united semel and simul , but that ( though they be like ●ain for killing their elder brother , made vagabonds all the world over ) sparsim and disjunctivè they shall be enlightned and converted as aforesaid , in every one of those parts and corners of the earth where they dwell and inhabit , in distinct degrees , series , and succession of time , and some centuries of years before the end of the world ; for as Acosta de Proc. Ind. Sal. lib. 1. cap. 2. Familiare est propheticis oraculi● ut tempora etiam sejunctissima uno velut aspectu subjiciuntur oculis , deque ijs universis pronuntient quae per partes implenda sunt . It is familiar in propheticall speeches to set before us at once the occurrences of things far distant from one another ; and to speake of things generally and in grosse , which are to be accomplished in parts , and by retaile . The sixt Conjecture is foom the Calamities of the West-Indians , and the analogy and proportion thereof menaced to the Iews . It cannot be denied ( to passe by all other arguments or quotations ) but that the guilt of the crucifying of our Saviour , hath entayled upon the Jews an ocean of miseries and infelicities ever since ▪ and rendred them despicable to all men , and made them drink the dregs of the bitterest cup of all manner of cruelties , and that in sundry parts of the world , yet all this is no evidence that because the Americans have suffred so much , by and under the Spaniards , therefore they are the race of the Iewes , we know the Spaniard is his craftsmaster in Cruelty , he cut off by the hand of the D. of Alva in 6 yeares 18000 by the hangman , besides other murders and massacres , and the Netherlands cost him 100 millions of money , and the lives of 400000 Christians , Raleighs Preface . But the Spaniard having discoverd and tasted of the wealth of America , and finding that without a totall subjugation of them , and utter destruction of the Natives ( who were as impatient to be overmastred and enslaved to forraine usurpation ) they could not assure themselves of those Riches , and Wealth of America , which to hold and enjoy , Per fas atque nefas , infernum Acheronta movebunt , They 'l venture soules and bodies , all they have , What they have got that they may keep and save , And being still whetted and sharpned on with Goldhunger , their sword devoured many Myriades of the Americans , by sundry unheard-of and unparelled murders and massacres , as wee may read at large in Barth. de Las. Casas and others , It may be the Spaniard perceiving some few apish imitations of the Iewish customes among the Americans taught them by the Devill , the Spaniard , by the same Satans suggestions taught them also to derive themselves from the Iewes , that the Spaniard might have the better warrant to execute all cruelties in accomplishment of the curse upon them . But ( to speak yet more close and home ) If the Americans come of the 10 Tribes carried away by Salmanasser ( which answers to the aime of the Author ) and we grant them once setled in America , the Author shall be much posed by any History to ship them back againe to be engaged in the crucifying of Christ , and after to retransport them into America ; and if the crucifying of our Saviour entailed the great curse , It must bee intended most probably towards them , and their posterity that were actors and engaged therein ; and now there is work for the Author to prove that the Iewes often passed and repassed betwixt Iudaea and America , otherwise the Americans though derived from Salmanassers Israelites , yet are not so nearly concerned in the cause and Curse . I come now to observe upon the Conjectures , and from all the Customes both Common and Sacred divisim and junctim as followeth . Whosoever reads the stories of the West Indians or ( our abbreviator of them ) industrious Purchas , shall finde most of all the commonly called rights or customes ( peculiarly assigned by this treatise to the Americans ) to be in use among other Nations , wherin besides what I have quoted out of Purchas , I have also further illustrated from other Authors and reading . And for the Americans to be derived from the Iewes , and to retaine nothing of Iudaisme , or of their certaine Rights and Customes , or the knowledge of Christ ( having once had it ) and if they were transplanted since his death , caret exemplo , saies Acosta lib. 1. cap. 13. and further thus , how comes it to passe ( saies he ) that the Hebrewes boast so much of their race and antiquity , and are so sedulous and strict conservers thereof in other parts of the world , and yet in the West Indies their race , ceremonies , Messias , and Iudaisme , are all cleane and quite lost ? and after , quid opus est , &c. what need wee say more of what they say more , all which are Inania veritatis , & vanitatis plenissima , empty of all truth , and full of all vanity , and many learned men say the Americans cannot make out the mention or memory of their Nation for above 400 yeares . I insist alwaies the more upon Acosta , because I finde none equall to him in esteeme and reputation , for experience , learning , Iudgement , and sincerity . Brerewood Enquiries cap. 14. saies that Europe , Afrique , Asia , and America are in Proportion as 1. 3. 4. 7. that is dividing the world into fifteene parts , Europe is 1. Afrique 3. Asia 4. America 7. and notwithstanding the greatnesse of America , and extent thereof , and all that is said of the multitude of people , diversity of Nations , variety of manners and language , yet whatsoever the Author can gather to be an use or Custome in this or that peculiar part and place , he too loosely and largely a●●ignes , attributes , and ascribes to the whole Nation by the great gr●●pe , latitude and extent of the words the Americans , the Indians , They , &c. Againe , he often makes that a Custome among the Americans , which is drawn from the reason of nature , and necessity , and is common to all , as to dance , laugh and sing in matters of joy , to cry , howle and weep in accidents and objects of heavinesse and sorrow , and many such like , which granted ( as is gathered and applied ) will make all the world Iewes , or that those are no distinct characters of the Iewes which are used by all the world besides . Againe , the 12th of the common Customes was indeed no Custome of the Hebrewes , for every Custome imports an act resulting not from the Law of Nature and necessity , but from a liberty at first to will or nill to doe it , and if the Hebrew women had a naturall facility of child bearing , that was no Custome which was out of the power of the will ; and Balsamum ( which is a naturall product of the temperament and constitution of the soile & clymate ) is as improperly listed among the Customes of Iudaea or America ; and the 25th and 26th are no Customes , but common results of reason to all the world . So also the 3 , 4 , 5 , 22 , 24 , 25 , of the Sacred , have very little tast or relish of the propriety of Custome . Againe , the Author picks up some properties of the Americans , and puts them upon the rack to confesse themselves Customes , which for brevity I omit ; but what was hatefull and abhorred of the Iewes , and forbidden of God to be used , and yet in use among the Americans , he passeth over , as Incest , Sodomy , Witches , Wizardes , for all which they are branded of all Authors , as P. Maffeius saies , augurijs & ariolis ●d insaniam , they are starck mad in love with their wiches and wizards , besides their Idolatries which are nationall , and epidemicall . Againe , we reade of the uncleane and forbidden creatures , Levit. 11. and the Israelites were not to eate of any creeping foure-footed creature , yet the Americans eate Crocodiles , Lagartos , Iguanaes all America over ; In New-France snayles , dogs , their coates of beasts skins , all Carion ▪ Descr ▪ Ind. occid. pag. 46. The Attig onantes eate Dogs for dainties , and fatted beares , pa. 50. In Florida immundissimis rebus utuntur , they eate the most unclean things that are ▪ The Israelites might not eate any thing that died alone , or was torne with beasts , as Levit. 17. 15. Nor of an oxe that had killed a man , as Exod. 21. v. 28. The Brasilians are neither troubled with curiosity nor conscience , but eate all manner of beasts howsoever slaine , and all manner of Carion , snakes , toades , glow-wormes , and all insects , lib. 15. ca. 2. 3. The Israelites might eate no blood ; the Americans besmeare and beslaver their Idols mouths with the blood of their sacrifises , and suck the blood of their enemies . The Israelites might not take an whore in marriage , Levit. 21. v. 7. In America they take no other , for virginity is a thing not praise-worthy ( as the Authors words are ) and the young women are common prostitutes for many yeares untill they marry . The Israelites had the punishments of stoning , strangling , fighting with beasts , whipping with forty stripes save one , &c. and many other such , which I forbeare , and of which not one word is collected and proved by the Author to be in use among the Americans . I might also instance in the Sabbath of the Iewes , of the which not one word all America over , nor of their feast of Passover , Pentecost , Tabernacles , &c. And Acosta saies , lib. 5. ca. 9. that the best governed Provinces of America had most store of devilish superstitions ; yet lib. 6. ca. 12. he saies that the Devill ( to the end to draw the more worship to himself ) played the ape , and imitated God in teaching them a number of Ceremonies agreeable to those used in the true worship and service of the true God . By what I have said , I conclude , that to much of what the Author hath said , I might safely answer with the three children in Daniel , Wee are not carefull to answer thee O King . But to all I declare , that the collections of the alleged probabilities are in themselves ●aint and lanquid , and confronted ( as I conceive and hope ) with so just and clear oppositions , as they vanish and dissolve , especially being halting and lame in the principall and mainepillars and properties that should have supported them ; for as de Laët ▪ de orig. gent. pag. 35. nisi mores in omnibus ●ut saltem in plerisque & praecipuis , &c. unlesse the manners and customes agree in all , at least in most , and most materiall , I think but sleightly of the instances and paralleles ; for had the Author had more for him than against him , and especially of the chiefest , I should charitably have greeted him with Horace — ubi plura nitent — non ego paucis Offendor maculis — — Of the second part of the treatise , namely the origine and plantacion of the Americans , I chose rather to speak before in the first part , and first to derive and give then a beeing , when and from whence , and after to examine them by their Customes , whereby to shew the way , and after to stear and conduct the opinion and judgement . In the third part of the treatise begining thus , The humble desires , &c. five reasons or motives are premised for Plantation out of Bodine his Method of History , as followeth . 1 Expulsion 2 Supernumerarinesse of Inhabitants 3 Want of meanes and livelihood 4 Desire of enlargement 5. Favour to Prisoners . I conceive the Author wisheth that ampliation of the Gospel had led the Van , and to that end he seems to cite the sense of the Novangles . Now to speak freely and cheerfully , I like not the word Novangles ; for though the contraction of the word in the Latin by Honor Regius be harmless , yet the word Novangles in English is too prostitute and subject ( by unhappy cadence and partition ) to the abuse of the Authors meaning , and to be exchanged , and spoken Newfangles , the letter v lawfully borrowing the pronunciation of a consonant ; but I proceed . By Expulsion , I suppose an actuall banishment , or proscription coercive from the supreme power , or voluntary in fear of it . But to speak my sense shortly ( and I hope surely ) I suppose the 3d and 4th motives in especiall to have been , are , and ever shall be , the perfect Pole , and Loadstar of direction in all Plantations . — namque i●e per omnes Et terras tractusque maris — Nor Seas , nor Earth can hold Where there 's desire of Gold . Want and Wealth perrumpere ama● saxa — will break through stone walls . And I think I may answer for Bodine , that he willingly omitted ampliation , or propagation of the Gospel , as a meer fucus and complement , and no reality of motive from the mind of the Planters ; and we know God loves Adverbs better than Adjectives ; but when , and wheresoever a Plantation is made , I am prone enough to beleeve , that all Opinionists , and Inconformists to Church Government in Adiaphorals and indifferencies , do naturally drain , and descend into places so planted by their own gravity of self-opinion , which is nothing else but nolumus hunc regnare super nos , we will be masters of our own consciences , and hope to raise a Government to our selves , which to our aiery , sublime , and sanctified spirits is no great difficulty , every one of us being able to make a better Pope , or Archpraesul , than any other ( that is not of us ) a common Deacon : But they gather none of this counsell or encouragement out of Calvin ( most justly for learning , candour , judgment , incomparable ) his , or B●zaes , or Zanchius modest Epistles , and the Rule of the Canon Law is grave , and to be approved , which saies , Things of themselves indifferent , do i● some sort alter their nature when they are either commanded or forbidden by a lawfull Magistrate or Authority , and may not be omitted at every mans pleasure , contrary to the Law when commanded , nor committed when prohibited . And as Calvin saies in his Epistle , Edicta principum & magistratuum jus suum habent , & quamvis acerba sunt , contemni illa f●s non est , nec esse privatorum abusus corrigere , Proclamations of Princes and Magistrates have their right , and are not to be contemned , though they be sharp and severe , and private men have no power of reformation of publique abuses . And to acquit my selfe from the suspected infirmity of a causelesse prejudicatory jealousy herein , and to be truly esteemed to behold things as I doe in reality and existence ( and not in fancie ) I doe but fairly demand the name of any one Orthodox Protestant , conformable , and moderate Minister ( for of them I intend my speech onely ) either removed or removing into a forrein Plantation , unlesse it be some unbeneficed or underbeneficed man , who ( not animated with a spirit of separation ) goes for novelty or advantage in attendance , and as Chaplaine to some Person or Party of quality and power . And when I consider what I have read , that one Mr ▪ Winslow hath abundantly written , to answer and avoyd this matter of accusation ; it doth evidence to mee that abundance of like opinions novanglicè such assertions as mine have been offered . And I am confident , that not 4. of 40 ▪ unbiassed men will differ from me herein . Leriu● tells ut that Villagagnon travelled upon a discontent with his estate , and though he pretended to go for Gods worship and glory , it plainly after appeared what Proselyte he proved . Not but that I may also aver and avow , that many Lay men depart also from us , whereof I knew some ( that refused to kneele at prayers , or stand at the Creed ) that went into New England , where what monstrous births of opinions ( figured forth with a finger from heaven , by that monstrous birth of children whereof Mrs. Hutchinson was delivered , and Mrs. Dyers monstrous child also ) the spirituall fornication of these times hath produced , are to be read at large in the Rise , Reign , and Ruin of the Antinomians in New England . And the observations of Honor Regius ( upon occurrences there ) relate of Mr. Cotten ( a man & Minister of prime note , and smooth and venerable carriage and esteem , but since , as he saies , a great father , fautor , and fosterer of strange opinions ) that in Horrendos errores lapsus est , he fell into horrible errors of opinion and judgement , and more in pertinacity of defence . I am no Champion for superrogatory and unnecessary rules , redundancies , forms , dresses , and impositions in Church ▪ Government ; but I heartily wish , that the Luminaria magna , the great Lights and leading stars of the first magnitude , the Bishops , had not been over-severe in introducing antiquated , or imposing new Ceremonies , but had rather unstitched , let fall , and discontinued some of use , but superfluous , and not onely unprofitably redundant , but scandalous , & offensive to weak capacities , whose judgements could not concoct some so hard , other so fulsome matter , though perhaps palliated under the amiable and lovely names of order and decency . Again , for them that will teare authority in peeces , I will mind them of what I read of Luther ( a man of as much animosity as ever was ) who though he confessed that he hated Images with his heart , yet he abhorred and dehorted from insurrection , and putting them down without authority ; and as Aug. saies , Aras eorum destruetis cum acceperitis potestatem , ubi non data potestas non facimus , ubi data non praetermittimus , prius agimus ut Idola in cordibus confringamus ; speaking of Altars in his Tract de verb . Dom. in 2 Math. To . 10. Serm. 6. You may destroy their Altars when you have leave or authority , while we have no leave , we do it not ; when we have , we presently do it ; in the mean time we first labour to break down the Idols in their hearts . I could cite here much other pertinent matter out of Hieron. Socrates , Eusebius , and Aug. Ep. 118. ad Ian. He that will execute Phinehas zeal upon Cozby , &c. must be sure to have Phinehas warrant , Privata authoritate publicum negotium gessisse capitale esto . Platon de Leg. In pag. 55. the Author gives a little touch upon the jus and right of entring into , and setling in anothers land or dominion , wherein Acosta hath learnedly and elaborately handled that question , and Barthol . de las Casas , and sundry Civilians have travailed excellently herein ; but I fear there is ever more of an inordinate desire of enlargement of wealth and dominion , than any warrant of Law or Religion to attain , and consequently of force to maintain a possession , and to that end - qui minor est armis - is the ratio ultima , the ever finall result and resolution , and the ergo of the Syllogisme . I know there are many Meanders and windings in this question of Plantation , and setling in anothers land ; and if the Commandement Exod. 22. v. 21. Thou shalt not oppresse a stranger , much lesse shalt thou ( being a stranger ) presume to oppresse another at his own home ; and the counsell of not removing a Land-mark be well considered , we may find argument to help us ; I doe but now peepe into this question , and may happily hereafter adventure to tread the maze of it ; in the mean time we are not to forget what we have sometimes suffered by the natives in the West-Indies , for our invasion and usurpation upon them , and we are now become staffeholders of a first precurious interest , and begin to prescribe in intrusion , and an unprovoked conquest . In the purchase from the King of Paspebay ( mentioned by the Author ) the best warrant ariseth from the circumstances of his , and his peoples treacheries , which subdued him to compliance for fear of our revenge , though we were first over-bold , and busie with him without a right . The cautions and directions which the Author gives for setling and securing Plantations , are especially worthy of embracement and approbation ; to which I adde , breviter per exemplum , example is the shortest and surest master . — non sic inflectere sensus Humanos edicta valent quam vita regentis . Laws and Edicts we do find do not bind , Nor doe bow the hearts of man , As the great ones lives we see powerfull be , And their good example can . I wish an increase of all happiness to the successesses mentioned in the tenth Chapter , if the foundation be layd upon pious principles , I may promise more in the building and progresse ; but I fear too much of Bol●ons white devil of spirituall pride , and the sacred hunger of Gold ( which the Americans call the Christians God ) and too much meum and tuum have over-leavened the whole lump , and been the prime authors and actors in our plantations . About 40 years since I adventured for the discovery of the North-west passage , to contract our travailes and returns to , and from the East Indies ; and I confess that I embrace the innocence of such action to the fair advantage of trading , or to a plantation in an unhabited land , with better thoughts than to invade or exterminate natives , and by means ( too commonly coarse and cruell ) to get and to keep dominion . I confesse again , that what the Author seems to commend in the Americans pag. 125. Desire of publique meetings , and to blame the divisions and separations that are in England , Cy●●●ius aurem vellit , is to my sense an evidence of condemnation to the Plantation in New-England , which is separated in Civill and Ecclesiasticall government from us , whereas b●i●g of us , and going out of us , and warranting themselves sub au piciis , under the grace and favour of the Kings of England ( as the Author mentions pag. 78. ) I suppose it more Christian and comely , that the plantation there should have paralleled with our Church and Government , and not rend and tear from us by every bramblebrained noveli●t in superficiall ceremonies and indifferencies when I hope ( though I confesse mixt with some fear as Phaebus said to Phäeton for the warrant of his affection , — do pignora certa timendo ) wee all hold , and retain the sheat Ancour of our Salvation in the right use of the word and Sacraments , and faith in Christ , and such departure I dare call an Irreligio●ity , I doe not a rebellion , and dare say with the Prophet to Naaman , Goe in peace ; and I read with fear and reverence that of Calvin , Quicunque sese separant & abscindunt à caetu fidelium iidem sese à regno caelorum abjiciunt In the 125th page , the Author most justly reprehends the depainted , bedawbed , ( well might debawded ) and debauched immodesty of women ; then he proceeds to commend the Indians to wear their hair comely as the English doe , I am loth to understand the Author that those of New-England wear their hair like those of Old-England , who drown themselves in their dangling dresses and tresses , as ashamed to own their own faces , — & erectos ad sidera tollere ●ultus , their hair all powdered , whether to confute our Saviour when he said , no man can make one hair white or black , or to give a sent that may predominate to bad and offensive exhalations ; and now that I have got hold of their locks , I shall not let goe till I have viewed and surveyed them a little more . Thei● breeches with two wasts , the one reversed at the knees as big as the other , and in all points now better furnished , and decending into the top of a boot , dignum patella operculum , a ful and fowl cover for such a dish ; the spurs jingling as the womens feet , Esay 3. long necked , roweled not for necessity & use in riding , but ( by the impediment of those , and distention of the boot tops ) to traverse the men into a pace and posture of gentle and deliberate going and walking , and thereby to help to dissemble some infirmities , which by Venery , and misriding , and miswalking they have contracted , and which easily discover'd , but for their counterfit pace which these stradling spurs and boot tops have taught them ; if I erre in my calculation I submit mine ignorance to be corrected by those of more , but worse knowledg and experience . And for their eare-wigle toes I confesse the fashion and the reason thereof such as my narrownesse could never yet fadome or comprehend ; I read the fashion of piqued or pointed toedshooes in antient use among us in England , and a law made therin to limit them , and because the point or pike end was subject to sink and fall , therfore they were reined up from the to● to the Leg above the Calfe , which from leather grew to silk , and from silk ribond to silver chaines , &c. till at last the ridiculous excesse thereof was restrained , and soon after the folly of the devise resolved it self into its dissolution . I am not a little amased to consider the story of Monterinos , & what he relates of the report and discourse of the West Indians , as he travailed to Quito , but doth not mention the express place ; Io. de Laët ▪ Ind. occid. lib. 10. cap. 6. saies the people of the Province of Quito are mendaces , vani , nec ad civilia instituta se traduci patiuntur , Sacra Christiana aegrè & penè coacti amplectuntur , they are liars , vaine , and will not be brought under any civile discipline , and very hardly drawn to embrace any sacred or holy duties . If the Author scruple what I have said , or offer any thing omitted by me to be spoken unto , I am ready to give a modest answer and reason , in the mean time as I conceive he expected to prevaile most by the power of his paralleles , and coherence of Customes . So when upon examination I found so great diversity , disparity , contrariety and discord betwixt the ancient Iewish rights , and the Customes of America , I resolved little to touch the historicall part of the treatise , but chiefly to bend my self to confute the wrong Petigree of the Americans , and to oppose and withstand a blind obedience and consent to weak , incertain , and fallacious conjectures , for as Scaliger saies , de rebus Sinarum Plenum aleae est de iis aliquid statuere quae nobis per caliginem duntaxat nota sunt , It is but hap-hazard to assert any thing positively in matters that we can behold but through a mist and darknesse ; and although in matters of Sacred knowledge wee may not offer to plumbe or sound the Abysse thereof , for as the Christian Prudentius saies , — nescire velle quae magister maximus docere non vult est erudita inscitia . T' is a learned ignorance to nill to know What our great master does not will to show . Yet in these obscure and sublunary questions that reach not to the Caelum empyreum , wee may not be denied by any law of discourse , conference , argumentation , or reason , to thresh upon the Subject in question , and to winnow and fan out the purest , clearest and the best grain of our private sence and opinion , and to offer and expose it to the view and test of others , and that liberty according to the law of reason ( as a reasonable creature ) I have assumed and practised . Iam nos ecce manum ferula subduximus — When I had taken mine hand from the loome , and was ready to fold up this frolique and ●urtivity , of minutes , there came unto mine hands a small book entitled , the Hope of Israel , written by one Manasseh Ben Israel a Iew , shewing the place of the ten Tribes , &c. which he makes to be behind the Mountains Cordillerae on the South side of the ridge of the hills Andes in Peru , in So. lat . about 4 gr. and long . about 320 gr. and though I have often travailed over those parts on dry foot , yet I could never find the least track or trace of any matter that might invite my sense and opinion to concur with him . I find Manasseh Ben Israel a perfect Talmudist , and Rabbinicall doctour ; In pag. 11. he confesses from Montecinus mouth that Francis the Indian was a kind of Talmudist also , for if Montecinus pressed him too much , he would make him tell him lies , which is a good staggering introduction to invite a mans belief of the consequent story . Then he goes on and tells us some ravelled discourse till he come to Sect. 2. pag. 17. and there he reports of the plantation of the West Indies , & pag. 20. he saies the Spaniards are not altogether mistaken to make the Indians to come of the ten Tribes , which words not altogether insinuates some mistaking , or a mistaking in part though not altogether . As for his discourse of Arsareth I remit both the Author and the Iewe to Brerewoods 13. chap. of Enquiries , and I say with Iunius , whether Eretz in the originall be the same with Ararat in America , viderin● docti , let learned men that undertake it look to it , for he determines not . As for Manassehs argument a Simili ( as he calls it ) Sect 6. Comparison of Americans with Iewish Customes , besi●ds that all people in the world may agree in many Customes ( which I may rather call dictates of Nature ) I have already given a full answer to them , onely I would know his authority , to prove a jubile of fifty yeares among the Americans , and when began , the ceremonies of the performance and observation , for to my sence the incivilities and incultnesse of the Americans seemes not capable of the rites and properties thereof . Manasseh goes on with sundry other imperfect relations , to induce an opinion of the Americans derivation from the Israelites , but all to little purpose , and confesseth that Grotius and de Lae● differ from him in judgement , but he modestly confesseth he wil not stand to confute them , which is bonum signum à mala causa , for he knowes it must be done by lying down and not otherwise . In Sect. 17. he speakes of the Iew Solomon Molho , who was burnt alive at Mantua , by the command of the Emperour Cha. 5. because he practised to draw the Pope , C●a . 5. and Fra. the first of France to Iudaiize , but Iunius saies he feigned himself Solomon the Son of David , and was executed for a notorious counterfeit . Then he proceeds to tell a number of strange stories , till hee comes to the greatest wonder of all , which is the Sabbaticall river , Sec. 20. where he drowns himself in diving for it , which river is saies Iunius ( ut inquiunt Judae●rum fabulae ) trans montes Caspios , &c. ( as the Iewish tales tell us ) beyond the Caspian Mountaines , where there is a large Kingdom divided from other people by the Sabbaticall river , and there Iunius further taxes the falshood of that chapter of the History of Esdras , to the fourth verse , and Frier Luis de Vrreta in his History of E●hiopia , saies of that Sabbathicall river , that ●s Chimera sin fundamento , Imagines de Rabbinos , a groundlesse Chimera , and phancy of the Rabbins . And there he tells a strange fiction and fabulous report of a Iew that fill'd his budget with the sand of that river , and Sandys tra. lib. ● . saies that the Iewes say that the ten Tribes are in Jndia about the Sabbaticall River . I could here cite many others who de●ide that waterish fiction , and some think it is as likely to be the via lactea in the aire , yet Manasseh believes it , as he believes that which his Father told him of the hour-glasse of the Sabbaticall river sands which ran all the week , and stood still all the Sabbath , which I am willing to believe for company , if he never turned it ; and as simply and plainly pag. 54. whatsoever it be , saies he , it is some where , and pag. 56. he saies these things he gathered concerning the ten Tribes who wee believe still keep the Iewish rites . I confesse I finde him a man of so sharpe an appetite , and strong and easie and Ostrich concoction ; as I cannot sit at table any longer with him , and therefore I now rise and offer others every one to seed according to his own phancie . Having thus travailed into the West Indies , I am brought into remembrance of some time spent formerly in the canvasse and discusse of a question in the East Indies , which I now offer . Arguments to prove the Island which we call Seylam to have been Prolomes Taprobane , and our Sumatra to have been his aurea Chersonesus , contrary to the opinion of most modern Geographers . P●ol . lib. 7. cap. 4. Tab. 12. of Asia , saies that the Island Taprobane was antiently called Simonds Isle ▪ after Salice , and the Inhabitants Salae , which in sound alludes to our Seylam . The first Island of any notable bignesse which Ptol. placed South of India , and intra Gangem , within Ganges , was his Taprobane , and his Aurea Chersonesus extra Gangem , without Ganges , as is the now Sumatra . 2 Ptolomey gave the North promontory of Taprobane 12. gr. 30 min. of North lat . the North cape of Seylam agreeth truly therwith , the North cape of Ptol. his aurea Chersonesus had 5 gr. of North lat . agreeable to the North cape of Sumatra . 3 Ptolomey placed South upon the East Sea , betwixt the mouths of Indus and Ganges , So stands Seylam . 4 Ab Eöo mari incipit prae●enta Indiae , saies Soli●us of Taprobane , it begins in the East Sea , and streches in a direct South and North line upon or towards India . 5 Pro certo credimus Taprobanam in alto vers. meridiem ante Indiam jacere . Strabo ▪ lib. 2. we are certainly perswaded that Taprobane lies ▪ just before India to the South ( that is length-wise ) so doth Seylam . 6 Taprobana ins●●a mul●o longius vers●s merid. quam sit Jndia sita , opposita Egyptiorum insulis cum quibus habet temperiem , & Cinnamomiferae regioni , the Island Taprobane extends South towards Jndia , opposite ( that is right Eastward ) to some of the Egyptian Islands , and of the same temper with them , and the Cinamome region , S●ra . lib. 2. Ptol. his promontorium Aromata is now Cap● Guarda●uy by S●cotora at the mouth of the Red Sea , and is due East of Ptolomeys Cynamome region , which is the North part of the now Kingdom of Magadoxon Afrique . Pliny saies lib. 6. cap 22. Taprobane lies medio in cursu solis occurente , that is , as the Sun meets us in the 12 a clock line . So stands Seylam North and South . 8 Ante Taprobonam multitudo Insularum jacet , saies Pliny , so the Maldiners and a flock of 7 or 8000 Islands before Seilam . 9 Againe the words of Ptol. in his Geograph . cap. 14. are considerable , Meridianus qui est per Indi fluminis principia paulo occident●i●r est boreali Taprobanes promontorio , which shewes that this Taprobane cannot be our Sumatra , for the head of Jndus arising out of the hills betwixt Imaus and Causasus ( now Nungraco● and Delanguer ) cannot be said to be paul● but Permultum , very much more West than Sumatra , near about 20 gr. and Seylam very little , if not in the same longit . 10 Again the Equinoct . cuts through the midst of Ptol. his Aurea Cherson●sus , and so it doth Sumatra . Solinus . 11 Againe there is a small Island near Sumatra called Andramania , which is as much as aurea Insula , participating of the name and nature of Ptol. his aurea Chersonesus , or Chryse , which contributes also with me . Solinus and Pliny , make Taprobane 7000 furlongs long , which is about 800 english miles , but by the face of the shoar , short and shallow ( as Lins●hot lib. 1. cap. 13. among others hath observed ) it seemes the rage of the Sea hath devoured a great part thereof : So as now it is not above 250 English miles long , and about 140 broad . Ptol. his Taprobane abounded with Gold , pretious stones , &c. Linschot saies so of Seylam the best in all the East , and fishing for pearles , and mines of rich mettalls , and store of Elephants the best of all India , as S●rabo , Solinus , Pliny . Warrs , Conquests , and time ( which is the greatest Conquerour ) devours all men ▪ Townes , Cities , Countries . So also it defaces , blots out , and corrupt names ; I shall essay to scoure , refresh and renew some places long disguised and obscured , that may be be called in to support mine assertion , and I shall exemplifie a little among our selves to usher in some after instances in Seylam and Sumatra . Ptol. his Eblana is our Dublin in Ireland , his Itaena aestuarium our Eden in Cumberland , his Garienis Fluvius our river Yare , his Garieni● ostium our Yarnemouth , his Camalodunum our Maldon in Essex , his Sabrina our Severne ▪ I might be infinite herein near and far off , but I premise but these few . In India near to Taprobane Ptol. had the great emporium or trade Town of Colchi our Cochin , he had there near , the South Promontory Comaria , our now Cape Como●y , and more East , Promontorium Colligicum our now Cape C●ël , he had the great emporium Malanga upon the Indian shoar , & we Malacca though otherwise placed beyond Ganges Gulph , or bay , near Sumatra , or the Aurea Chersonesus , which errour was crowded in by first making Sumatra to be Taprobane , and then Malacca to be near it as Malanga was to Seylam the true Taprobane ; And to enter into Tabrobane Ptol. had there Nagadiba our Negubo in Seylam , he had Galiba our Chilaban , if nimbly and swiftly spoken . Again Ptol. his Aurea Chersonesus had the Town Palandra , which alludes to Palimban now in Sumatra , and agrees in site , he had the Town Samarada in the North-east corner of his Aurea Chersonesus which I presume may be that which first denominated that Island to be Sumatra It may be objected that Ptol. his Aurea Chersonesus was a pe●insula , but almost an Island , it is answered that it is evident enough that the store of slands which lye betwixt Sumatra and the Continent , and which the Sea hath not yet devoured and swallowed , though rent and torn from terra firma , doe clearly satisfie that the Sea hath cut off the neck of the land where Sumatra or the Aurea Chersonesus , and the continent were once joyned together . Now for a conclusion , I will animadvert upon the story which Solinus and Pliny report after ehis manner . A servant of Annius Plocomus who was Customer ●or the red Sea , in the raign of Claudius , was carried with North-west winds from the Coast of Arabia besides Carmania , in 15 daies to Taprobane , which could not possibly be performed if Sumatra were Taprobane , for from Babelmandel ( the mouth of the red Sea ) and so over to Carmania ( now Narsingua in a right line to the next and most Western cape of Sumatra ( esteemed the then Taprobane ) is about 2400 miles ( as miles answer to a degree in that latitude ) so as he must have sailed every of those fifteen daies above 160 miles , and this I calculate in right lines , whereas it is without dispute that he was driven to and fro in a crooked , winding , and unsteady course , and sometimes by ▪ side , crosse , contrary winds . This short discourse of Taprobane I wrote many yeares since , as also a far longer o●Solomons Ophir , which I now intended to offer to view , but after much fruitlesse search for those papers , I conclude them lent or lost , but to whom , or where I know not , I well remember the Springs head of that discourse rose from Ophir and Havilah the Sonns of Ioctan , Gen. 10. 29. and Gen. 2. 11 , 12. and the stream after continued and ran untill it branched into two , whereof the one emptyed it self into the Aurea Chersonesus before mentioned , the other at Sofala in Mozambique in Afrique ( for the compasse of my resolution had variation ) and mine opinion and judgement fluctuated betwixt those two , but in that Sea of matter I shall now saile no further , and therefore here Ancora de prora jacitur — FINIS . Notes, typically marginal, from the original text Notes for div A87878e-470 These lived with Phaleg . Noah 8 Sem 239 Arphaxad 239 Sala 239 Heber 239 Reu 209 Serug 176 Thure 118 Abraham 48. Gen. 9. 16. * That is in the same parallell with Babylon . Conject . 1. Conject . 2. Cust. 1. Cust. 2. Cust. 3. Cust. 4. Cust. 5. Cust. 6. Cust. 7. Cust. 8. Cust. 9. Cust. 10. Cust. 11. Cust. 12. Cust. 13. Cust. 14. Cust. 15. Cust. 16. Cust. 17. Cust. 18. Cust. 19. Cust. 20. Their Princes . Cust. 21. ●ust . 22. De. mundo ca. 3. pa. 33. Cust. 23. Cust. 24. Cust. 25. Cust. 26 S● . Cust. 1. Sa. Cust ▪ 2. Sa. Cust. 3. Sa. Cust. 4. Sa. Cust. 5. Sa. Cust. 6. Sa. Cust. 7. Sa. Cust. 8. Sa. Cust. 9. Sa. Cust. 10. Sa. Cust. 11. Sa. Cust. 12 , 13 , 14. S● . Cust. 15 , 16. Sa. Cust. 17. Sa. Cust. 18. Sa. Cust. 19. Sa. Cust ▪ 20. Sa. Cust. 21. Sa. Cust. 22. Sa. Cust ▪ 23. Calvin . Sa. Cust. 24. Sa. Cust. 25. Conject . 5. Conject . 6. Observ. 1 Observ. 2 Observ. 3 Observ. 4 Observ. 5 Observ. 6 ▪ Observ. 7 Observ. 8 Observ. 9 Observ. 10 Observ. 11 Observ. 12 Iudg 9. 14 , 15. 1. From the Name . 2. Si●e and Latitude . 3. Bigness . 4. Commodities . 5. Names . 
A87160	----	A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come. Being the Christians antidote against the poysons of Judaisme and atheisme of this present age. Proved out of sacred scripture, ancient historians, and Jewish Rabbins. / By that learned, and late eminent divine, John Harrison. Harrison, John, of the Inner Temple. This text is an enriched version of the TCP digital transcription A87160 of text R209168 in the English Short Title Catalog (Thomason E1685_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 205 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87160 Wing H896 Thomason E1685_1 ESTC R209168 99868058 99868058 170262 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87160) Transcribed from: (Early English Books Online ; image set 170262) Images scanned from microfilm: (Thomason Tracts ; 210:E1685[1]) A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come. Being the Christians antidote against the poysons of Judaisme and atheisme of this present age. Proved out of sacred scripture, ancient historians, and Jewish Rabbins. / By that learned, and late eminent divine, John Harrison. Harrison, John, of the Inner Temple. [22], 150, [2] p. Printed by J.M. and sold by J. Benson, and J. Playford, at their shops in Dunstans Church-yard, and in the Inner Temple., London, : 1656. Annotation on Thomason copy: "June. 10.". Reproduction of the original in the British Library. eng Jesus Christ -- Divininty -- Early works to 1800. Jesus Christ -- Messiahship -- Early works to 1800. Judaism -- Relations with Christianity -- Early works to 1800. Atheism -- Early works to 1800. A87160 R209168 (Thomason E1685_1). civilwar no A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come.: Being the Christians antidote ag Harrison, John, of the Inner Temple. 1656 36144 53 0 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-06 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Taryn Hakala Sampled and proofread 2008-09 Taryn Hakala Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Vindication OF THE Holy Scriptures . Or the Manifestation of JESUS CHRIST The TRVE MESSIAH Already Come . Being the Christians Antidote against the poysons of Judaisme and Atheisme of this present Age . Proved out of Sacred Scripture , Ancient Historians , and Jewish Rabbins . By that Learned , and late Eminent Divine , JOHN HARRISON . LONDON , Printed by J. M. and sold by J. Benson , and J. Playford , at their shops in Dunstans Church-yard , and in the Inner Temple . 1656. The AUTHORS EPISTLE To the forlorn and distressed Jews in Barbary ; and in them , to all others now groaning under the heavie yoke of Captivity , in what Nation soever ; scattered and dispersed throughout the world . Grace , Mercy , and Peace be multiplyed , in Christ Jesus the true Messiah . BEing employed not long since into Barbary , the land of your Captivity , where at this present you live in great Bondage and Slavery , and so have done this long time ( as do also the rest of your Brethren and Nation elsewhere , dispersed throughout the world , groaning under the yoke of their cruel Task-masters , as did your forefathers in the land of Egypt four hundred and thirty yeers ; this Captivity of yours having continued now almost four times four hundred yeers ; the last and greatest of all , then the which was never heard nor read of greater of any people , from the Creation of the World to this day , nor shall be ) The King at that time of my arrival , upon his expedition towards Fez , I appointed to stay at Saphia till his return back from those wars ; where I remained in the lower Castle almost six moneths , solitary , and in suspense , expecting the doubtful event thereof . Whether resorted to me often to accompany me , and for my better instruction in the Hebrew ( whereof I had a little taste before ) one of the chief Rabbins of that your Synagogue , Rabbi Shimeon , a man of grave and sober carriage , and pleasant otherwise , of whose company I was very glad . Now and then ( among other matters ) arguing and reasoning of the Messiah ( as ye say , yet to come , but as we say , and are able to prove , by invincible arguments and demonstrations , both out of your own Law and Rabbins , already come ) which gave me occasion ( having little else to do , and not knowing how to pass that tedious time better ) to gather together all those arguments and reasons I had read , or for the present could conceive of my self , drawn out of the sacred Scripture , and other Books , as touching that controversie . Whereby I might be the more able , over and besides the matter of employment and business I came about , to maintain that Religion professed in my Country , and the Vndoubted Faith , whereof his Majesty , the King of great Britain ( as others his Predecessors have done ) pro●●ss●th himself a chief Defender ; according to that his most just Title , Defender of the Faith . And afterwards , when the King sent for me to Morocus , being lodged amongst you by his appointment in the Judaria , in one of your principal houses ; where I staid , before I could get a dispatch from the King , three moneths and an half ; where also I grew familiarly acquainted with divers of your Nation and was presented at sundry times ( especially at your Marriages and solemn Feasts ) with divers of your Dainties , which I took very kindly , and ever since have studied what Christian Dainties I might send you back again in recompense ; or rather Duties insteed of those Dainties . Seeing also in the mean time ( which I could not chuse but see with much pity and compassion ) the great and grievous oppression under which you groan ; taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather then fail ; drubbings ( so many hundred blows at once , as my self have both seen and heard ) with that base servile and most contemptible state and condition ( otherwise above any other Nation or People ) under which you live : not only in Barbary , but in all other parts of the world besides , as a fatal effect of that heavie curse laid on you by your own forefathers long ago upon the death of Christ ( when Pilate the Judge washed his hands , saying , I am innocent of the blood of this just man , look ye to it ) they cryed with one consent , his blood be upon us , and on our children . As also of that Prophesie of our Saviour in his life time , when he wept over Jerusalem , saying , Oh if thou hadst even known , at the least in this thy day , those things which belong to thy Peace , but now are they hid from thine eyes , &c. And more particularly to his Disciples , he reneweth it over and again ; When ye shall see Jerusalem besieged with Souldiers , then know ye that her desolation is at hand . For these be the days of vengeance , to fulfil all things that are written . For there shall be great distress in this land , and wrath over this people . And they shall fall on the edge of the Sword , and shall be lead captive into all Nations , &c. Which heavie curse of your own forefathers , and Prophesie of his , how truly they have been fulfilled both the one and the other , all the world seeth , and ye your selves feel the effect , as before . The Lord in mercy take away the vail from your hearts , that at length ye may know those things which belong to your peace , which now are hid from your eyes : For why will ye die , O ye house of Israel ? These considerations ( I say ) and reasons , with some others , have moved me ; and partly in recompense of those your Defina's and Dainties , whereof I tasted so often while I was amongst you , to send you here a small banquet , of such Dainties as Christendome can afford ; wishing you would but tast some part of mine ( as I did of yours ) being indeed Sabbath days dainties : Tast ( I say ) and see how sweet the Lord is . And the rather do I invite you to this Banquet , yea rather provoke you thereunto , even to your own salvation , which through your fall is come to us Gentiles to provoke you ; as it as in that place , for that now the time of your redemption draweth near ( with ours , much neerer now then when we believed ) foretold also both by Christ and his Apostles , as was your desolation ; and shall one day as surely and certainly come to pass , the one as the other . For God that hath promised , is of power to perform it , he will do it ; He is able to graff you in again into your own Olive Tree . Verily I tell you ( saith our Saviour to the Pharisees ) ye shall not see me , until the time come , that ye shall say , Blessed is he that cometh in the name of the Lord Therefore such a time shall come , without all doubt , wherein ye shall so say , that is to say , most willingly obey the heavenly calling , without any more resisting the holy Ghost , as did your forefathers , Also in another place , And Jerusalem shall be trodden under foot of the Gentiles , until the time of the Gentiles be fulfilled : So long , and no longer , there is the period . And Paul the Apostle in a most fervent manner , both prayeth and prophesieth to this effect : Brethren , my hearts desire and prayer to God for Israel is , that they might be saved . Then prophesieth at large in the chapter following , and that most divinely , as of their fall , so of their general call in due time , with many arguments and reasons to that purpose . Which Prayer and Prophesie of h●● , proceeding from a Divine Instinct and Revelation , no doubt shall one day take effect . For it cannot be but that the word of God should take effect . For it is the power of God unto salvation to every one that believeth to the Jew first , and also to the Grecian : To the Jew first , there is the promise , there is the priviledge . Lift up your heads now therefore O ye Jews , sons of Abraham , children of the promise , to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the Law , and the service of God , and the promises : of whom are the Fathers and of whom concerning the flesh , Christ came . I say , lift up your heads , and listen to the heavenly calls of Christ and his Apostle Paul , For your Redemption draweth neer . This is the generation of them that seek him , of them that seek thy face : Jacob , Selah . Lift up your heads ye gates , and be ye lift up ye everlasting doors and the King of glory shall come in . And let us Christians also ( upon whom the ends of the world are come ) lift up our heads and know ( remembring that parable of the Fig-tree ) when we see these things begin to come to pass , that the Kingdom of God is near , even at the doors . Verily , I say unto you , This generation shal not pass , till all these things be done : Heaven and Earth shall pass away , but my words shall not pass away . They are the words of our Saviour . And now Brethren ( to return to Paul ) I commend you to God and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . Be favourable unto Zion , for thy good pleasure build the walls of Jerusalem . Then shalt thou accept the sacrifice of righteousness , even the burnt Offering and Oblation , then shall they offer Calves upon thine Altar . O give salvation unto Israel out of Zion ; when God turneth the captivity of his people , then shall Jacob rejoyce , and Israel shal be glad . When the Lord brought again the captivity of Zion , we were like them that dream ; then was our mouth filled with laughter , and our tongue with joy : Then said they among the Heathen , The Lord hath done great things for them . The Lord hath done great things for us , whereof we rejoyce . O Lord bring again our Captivity , as the Rivers in the South . Save us ( O Lord our God ) and gather us from among the heathen , that we may praise thine holy Name , and glory in thy praise . Comfort us according to the days that thou hast afflicted us , and according to the yeers that we have seen evil . Thou wilt arise and have mercy upon Zion , for the time to have mercy thereon , for the appointed time is come . For thy servants delight in the stones thereof , and have pity on the dust thereof . Then the Heathen shall fear the Name of the Lord , and all the Kings of the Earth thy glory : When the Lord shall build up Zion , and shall appear in his glory : and shall turn unto the Prayer of the desolate , and not despise their prayer . This shall be written for the generation to come , and the people which shall be created shall praise the Lord , for he hath looked down from the height of his Sanctuary , out of the heaven did the Lord behold the earth : That he might hear the mourning of the Prisoner , and deliver the children appointed unto death ; that they may declare the Name of the Lord in Zion , and his praise in Jerusalem . For God will save Zion , and build the Cities of Judah , that men may dwel there , and have it in possession : The seed also of his servants shall inherit it , and they that love his Name shall dwell therein . Surely the Lord will not fail his people , neither will he forsake his Inheritance . He hath alway remembred his Covenant and promise , that he made to a thousand generations . Thou wilt think upon thy Congregation which thou hast possessed of old , and on the rod of thine Inheritance , which thou hast redeemed , and on mount Zion wherein thou hast dwelt . Yea when the Lord turneth again the captivity of his people , which will be when they turn unto him by hearty repentance , not before ; when they cryed unto the Lord in their trouble , he delivered them out of their distress ; then will he make even their very enemies to become their friends , and give them grace and favour in the sight of all those Kings and Princes under whom they now live , and groan in most miserable slavery and bondage ( as in their former captivities may be observed ) He saw when they were in affliction , and heard their cry . He remembred his Covenant towards them , and repented , according to the multitude of his mercies , and gave them favour in the sight of all them that led them captive ; for the hearts of Kings are in the hands of the Lord , as the Rivers of waters , he turneth them which way soever it pleaseth him . So the Lord stirred up the spirit of Cyrus King of Persia ( after that their seventy yeers captivity in Babylon , as also Darius and others , to write in their behalf , sundry most favourable Edicts for their return into their own Country again , with large liberality for the re-edifying of the Temple of God in Jerusalem : For the Lord had made them glad , and turned the heart of the King of Asshur unto them , to encourage them in the work of the house of God even the God of Israel . Therefore Ezra blesseth the Lord for all these extraordinary favours , saying , blessed be the Lord God of our Fathers , which so hath put in the Kings heart to beautifie the House of the Lord that is in Jerusalem , &c. Yea rather then fail of his promised deliverance to his people , when they cry unto him in their distress , He will rebuke even Kings for their sakes : As he did Pharaoh King of Aegypt , in the days of old ; with this peremptory command by the hand of Moses over and over ; Let my people go , that they may serve me , or if thou wilt not , &c. inflicting upon them one plague after another , till at length they were forced to drive them away ( as it is in that place ) Rise up , get you out from among my people , and go serve the Lord , as ye have said . And the Egyptians did force the people , because they would send them out of the Land in hast ( for they said , we die all ) giving them favour in the mean time in the sight of the Egyptians : Also Moses was very great in the land of Egypt , in the sight of Pharaohs servants , and in the sight of the people . Behold , I have made thee Pharaohs God ( saith the Lord ) so he brought out Israel from among them , for his mercy endureth for ever ; with a mighty hand , and out-stretched arm , &c. after four hundred and thirty yeers captivity in Aegypt . And when the four hundred and thirty yeers were expired , even the self same day departed all the hosts of the Lord out of the land of Egypt . And the Lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to give them light . He divided the Sea in two parts , and made Israel to pass through the midst of it , and overthrew Pharaoh and his host in the red Sea , for his mercy endureth for ever . So leading them through the wilderness , and feeding them forty yeers with Manna from heaven ; till at length he brought them safe and sound ( as it were upon Eagles wings ) maugre all difficulties and oppositions of enemies whatsoever , even to the promised Land of Canaan , the lot of their Inheritance . Where thy continued in peace and prosperity so long as they served him , and kept his Commandments ; but when once they sinned against him ( or rather as often as they sinned , for it was not once , but often ) and forgate the Lord their God , which brought them out of the land of Egypt , out of the house of Bondage : then he suffered their enemies to prevail against them , and tyrannize over them , somtimes one , and somtimes another , till at length they were carried captives to Babylon . Yet ever ( as the Burden of that Psalm is ) when they cryed to the Lord in their trouble , he delivered them out of their distress , raising up from time to time Judges as he did Moses and Joshua at the first , which delivered them out of the hands of their Oppressors . Othoniel , who delivered them out of the hands of the King of Aram , as it is in that place , where it is said , That the children of Israel did wickedly in the sight of the Lord , and forgot the Lord their God , and served Baalim ; therefore the wrath of the Lord was kindled against Israel , and he sold them into the hand of Chushan-rishathaim , King of Aram , whom they served eight yeers . But when they cryed unto the Lord the Lord stirred them up a Saviour , even Othoniel , &c. So the land had rest forty yeers . Ehud , who delivered them out of the hand of Eglon , King of Moab . Then the children of Israel again committed wickedness in the sight of the Lord , and the Lord strengthned Eglon King of Moab , &c. So they served Eglon King of Moab eighteen yeers . But when they cryed unto the Lord , the Lord stirred them up a Saviour , Ehud the son of Gera , &c. So the land had rest eighty yeers . And after him was Shamgar the son of Anath , which slew of the Philistims six hundred men with an Ox-goad , and he also delivered Israel . Deborah and Barack who delivered them out of the hand of Jabin , King of Canaan . And the children of Israel began again to do wickedly in the sight of the Lord , and the Lord sold them into the hand of Jabin king of Canaan , whose chief Captain was Sisera . Then the children of Israel cryed to the Lord , &c. And at that time Deborah a Prophetess judged Israel ; Then she sent and called Barack &c. And the Lord destroyed Sisera , and all his Chariots , &c. And the Land had rest forty yeers . Gedeon , who delivered them out of the hands of the Midianites . Afterward the children of Israel committed wickedness in the sight of the Lord , and the Lord gave them into the hands of Midian seven yeers , &c. So was Israel exceedingly , impoverished by the Midianites : therefore the children of Israel cryed unto the Lord , &c. and he raised them another Saviour , even Gedeon , that valiant man , who with three hundred men ( and no more ) such as lapped water with their tongues ( the rest sent away by the Lords command ) overthrew the whole host of Midian , with this cry , The sword of the Lord and of Gedeon . Thus was Midian brought low before the children of Israel , so that they lift up their heads no more : And the Country was in quietness forty yeers in the days of Gideon . But when Gideon was dead , the children of Israel turned away , &c. and remembred not the Lord their God which had delivered them out of the hands of all their enemies on every side , &c. After him succeeded Abimelech his son , after Abimelech Tola : after Tola , Jair the Gileadite . After these arose Jepthe , who delivered them out of the hand of the Ammonites . And the children of Israel wrought wickedness again in the sight of the Lord , and served Baalim , &c. and forsook the Lord , and served not him . Therefore the wrath of the Lord was kindled against Israel , and the Lord sold them into the hands of the Philistims , and into the hands of the children of Ammon , &c. Then the children of Israel cryed unto the Lord , &c. So the Lord raised them up another valiant man , even Jepthe . Then the spirit of the Lord came upon Jepthe , &c. So Jepthe went unto the children o● Ammon to fight against them , and the Lord delivered them into his hands . Thus the children of Ammon were humbled before the children o● Israel . And Jepthe judged Israel six yeers . After him Ibzan of Bethlehem judged Israel . After him Elon . After Elon , Abdon But the children of Israel continued to commit wickedness in the sight of the Lord , and the Lord delivered them into the hands of the Philistims forty yeers . Then God raised up Sampson , who with the Jaw bone of an Ass slew a thousand of the Philistims at once . And be judged Israel in the days of the Philistims twenty yeers . Thus may we see by at these examples ( and make use thereof , if we be wise ) what the state and condition of Gods people hath been ever of ●old , the effect in brief , or burden of the Song , nothing else but this : When they sinned against the Lord , he delivered them into the hands of their enemies : but when they cryed to the Lord in their trouble ( that is to say , repented ) he straightway delivered them out of their distress , raising up from time to time one Saviour or Deliverer after another , and so immediately governing them by Judges till the day of Samuel . When this people growing worse and worse , and not contented with this sacred kind of Government , immediately from God himself , but desiring a King like all other Nations : Make us a King to judge us , like all other Nations : He gave them a King in his anger , saying to Samuel : Hear the voice of the people in all that they shall say unto thee ; for they have not cast thee away , but they have cast me away , that I should not reign over them , &c. And as before under the Judges , so now under the Kings still as they sinned and multiplyed their transgressions , so did the Lord inflict and multiply upon them his judgements one plague after another , til at length they were carried captives into Babylon . After which long captivity , yet restored again upon their repentance , the time was not long , but they fell again to their old byas , and forgate the Lord their God , which had done so great things for them ▪ yea , rather now worse then ever , persecuting the Prophets from time to time , whom God raised up amongst them , and killing them one after another , even till the coming of the Messiah , and him also they crucified . Whereupon ensued this last and final desolation as the full measure of their sine deserved , and as themselves desired , saying , His blood be upon us , and upon our children ; which hath continued now almost these sixteen hundred yeers ; the longest captivity , and greatest misery that ever hapned to any people ; and , so shall continue , till they ( as did their forefathers ) turn to the Lord by true and hearty repentance , & cry unto the Lord in their trouble , and then will the Lord deliver them out of their distress , according to the former examples , and not before . And this is the state and condition of the Jews at this day the miserable state I say , with the cause and the remedy which God grant they may make use of , Amen . AN ALLARUM TO THE JEWS , Or the MESSIAH already come . FIrst for the promises and prophesies of old , as touching the coming of a Messiah , whom we cal CHRIST , both they and we agree ; both of us reading dayly in our Churches and Synagogues , teaching and holding for canonical the very selfe same Scriptures , even the Law and the Prophets . In so much that the Gentile is often times enforced to marvail , when he seeth a people so extreamly bent one against another , as the Jewes are against Christians , and yet do stand so peremptorily in defence of those very principles , which are the proper causes of their disagreement , But in the Interpretation and Application thereof ariseth all the Controversie , they understanding and applying all things literally and carnally to their long looked for Messiah yet for to come : We after a Spiritual manner , understanding all those promises and prophesies to be most truely and real● fulfilled in the person of our blesse● Messiah already come , they expecting a temporal King to rule and conquer in this world , we acknowledging a spiritual King , whose Kingdom is not of this world , as himselfe did many times protest while he was in the world : My kingdom is not of this world . To begin with Adam , and so forward . Gods promise to Adam . THe first promise , as touching the Messiah is this made to Adam after his ●all , for the restoring of mankind to wit that the seed of the Woman should break the Serpents head , that is to say , one of her seed to be born in time , should conquer the Devil , Death and Sin , as the ancient Jews understand this place , which being a spiritual conquest , and against a spiritual enemy the Devil , he ( I mean the Messiah ) must needs be a spiritual , and consequently not a temporal King , as the Jewes imagine . Gods promise to Abraham . THe second to Abraham , Isaac , and Jacob , often repeated . To Abraham , Gen. 12.3 . In thee shall all the Families of the earth be blessed . To Isaac , Gen. 26.4 . In thy seed shall all the Nations of the earth be blessed . To Jacob Gen. 28 : 14. In thee and in thy seed shall all the Families of the earth be blessed . Therefore the Gentiles as well as the Jewes , the blessing is general without exception , all the Families of the earth , all Nations , no Prerogative of the Jew , no exception of the Gentile , as touching the Messiah , I mean the benefit of this so general and great a blessing , though otherwise much every way , as the Apostle reasoneth to the Romans . Whereupon I infer as before , that the Messsiah must be a spiritual , and not a temporal King : otherwise it had been but a very small benediction to Abraham , or others after him ( who never saw their Messiah actually ) if he must have been only a temporal King , and much less blessing had been to us Gentiles , if this Messiah of the Jews must have been a worldly and temporal Monarch , to destroy and subdue all those Nations formerly blessed ( and blessed shall they be ) to the servitude of Jury , as the latter Teachers do imagine . The Prophesie of Jacob . THe third , ( which confirmeth the former ) is the prophesie of Jacob at his death , Gen. 49.10 . the rod or scepter shall not depart from Judah . nor a Lawgiver from between his feet , till Shiloh come , and the People or Nations shall be gathered unto him . Which the Chalde Paraphrase , as also Onkelos , both of singular authority among the Jews , do interpret thus . Until Christ or the Messiah come ( which is the hope and expectation of all Nations , as well Gentiles as Jews ) the government shall not cease in the House or Tribe of Juda. Whence I infer the same conclusion as before , that if the Messiah must be the hope and expectation , as well of the Gentiles as of the Jews , then can he not be a temporal King to destroy the Gentiles , as the latter Jews would have it , but a spiritual King , as before hath been declared . Secondly , if the temporal Kingdom of the house of Juda , whereof the Messiah must com , shal cease and be destroyed at his comming , and not before , that being a certain sign of the time of his manifestation , how then can the Jews expect yet a temporal King for their Messiah , the Scepter already departed and gone , their Kingdom and Priesthood defaced , their City and Temple destroyed , themselves scattered amongst all Nations , and so have continued almost this sixteen hundred years , yea such a fatal and final desolation by Gods just judgement brought upon that woful Nation , and that not many years after the death and passion of our Saviour Jesus Christ , according to his prophesie in his life time , as may fully settle our faith in this point . The Prophesie of Moses . THe fourth is that of Moses to the people of Israel , The Lord thy God will raise up unto thee a Prophet like unto me , from among you , even of thy brethren , unto him ye shall hearken , &c. and in the verses following , I will raise them up a Prophet from among their brethren like unto thee ( saith God to Moses ) and will put my words into his mouth , and he shall speak unto them all that I shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , I will require it of him . Which words cannot be understood of any other Prophet that ever lived after Moses amongst the Jews ; but only of the Messiah , as appeareth most plainly in another place in Deutrenomy , where it is said , There arose not a Prophet in Israel like unto Moses , whom the Lord knew face to face , in all the miracles and wonders which the Lord sent him to do , &c. no such Prophet except the Messiah ever after to be expected : but the Messiah he it is that must match and overmatch Moses every way , he must be a man as Moses was in respect of our infirmities , even according as the people of Israel themselves desired the Lord in Horeb , saying , " Let me hear the voice of the Lord God no more , nor see this great fire any more , that I dye not . And the Lord said unto Moses , they have well spoken , I will raise them up a Prophet from among their brethren , like unto thee . &c. He must be a Law-giver , as Moses was , but of a far more perfect Law , as hereafter shal appear , he must be such a one whom the Lord hath known face to face , as he did Moses , but of a far more divine nature . For as it is in Isaiah , Who shall declare his age ? Lastly , he must be approved to the world by miracles , signs and wonders , as Moses was , which the Lord shall send him to do , as he did Moses . But no such Prophet hath ever yet appeared in the world , nor ever shall , who hath so fitly answered this type , so perfectly observed the Law of Moses ( which Moses himself could not do ) giving us instead therof a far more excellent Law , as was prophesied long before , that he should . And finally , so miraculously approved himselfe to the world , to be sent from God , by signs and wonders done both by himself and his Apostles , as hereafter shall appear ) except this Christ which we profess , therefore he alone is the true Messiah , and no other to be expected . The Prophesie of David . THe fift , is the Prophesie of David , a type also of the Messiah , who for that he was a holy man , a man after Gods own heart , out of whose linage the Messiah was to come , had this Mystery most manifestly revealed unto him , for the assurance whereof as of a great mystery , even that of Christ and his Church , God bindeth himselfe by an Oath , saying , I have made a Covenant with my chosen , I have sworn unto David my servant , thy seed will I establish for ever , and set up thy Throne from generation to generation , Selah . Which words although the lattter Jews will apply to King Solomon ( and so in some sort they may , for that he also was a type of the Messiah ) yet properly these words , I will establish the throne of his kingdom for ever , so often repeated , cannot be verified of Solomon , whose earthly Kingdom was rent and torn in pieces , streight after his death , by Jer●boam , and not long after , as it were extinguished , but they must needs be understood of an eternal King and Kingdom , as must also those other words of God in the Psalms : Thou art my Son , this day have I begotten thee , ask of me , and I will give thee the Heathen for thine inheritance , and the ends of the earth for thy possession , Thou shalt crush them with a rod of Iron , and break them in pieces like a Potters Vessel : which prophesie was never fulfilled in Solomon , nor in any other temporal King in Jury after him . And much lesse this that followeth , They shal fear thee as long as the Sun and Moon endureth , from Generation to Generation . In his days shall the righteous flourish , and aboundance of peace so long as the Moon endureth . His dominion also shall be from Sea , to Sea , and from the River unto the ends of the Earth . They that dwell in the Wilderness shall kneel before him , and his enemies shall slick the dust . The Kings of Tharshish , and of the Isles shall bring presents : the Kings of Sheba and Seba shall bring gifts , yea all Kings shall worship him , all Nations shall serve him . His Name shall be for ever , his Name shall endure as long as the Sun , all Nations shall be blessed in him , and shall bless him . And blessed be the Lord God , even the God of Israel , which only doth wondrous things . And blessed be his glorious Name for ever , and let all the Earth be filled with his glory , Amen , Amen . And so he endeth ; as it were , in a trance , ravished beyond measure , with the sweet and Heavenly contemplation of this spiritual and everlasting Kingdom of the Messiah , for to him , and to no other can all these Circumstances , and Hyperbolical speeches of David ( rapt with the Spirit of Prophesie ) properly and primarily appertain , though literally the Jews understand them of Solomon , as they do many other places in like case , applying them only to the type , never looking to the substance , whereof those types and fitures were but shadows and semblances ; God of his mercy in his good time take away the vaile from their hearts , that at length they may see the true Solomon in all his royalty , not any longer to grope at noon days , winking with their eyes against the clear Sun like their fore-Fathers , as it is in Isaiah : a most fearful judgement of God laid upon that Nation of old , objected to them many times and oft , both by Christ and his Apostles , but in vain , Go and say unto this people , ye shall hear indeed but shall not understand , ye shall plainly see and not perceive , make the heart of this people fat , make their ears heavy , and shut their eyes , least they see with their eyes , and hear with their ears , and understand with their hearts , and convert And be healed . Whereupon ensueth ( even upon this winking and wilful obstinasie ) a most severe denunciation of final desolation . Lord how long ( saith the Prophet ) and he answered , Untill the Cities be wasted without inhabitant , the houses without a man , and the Land be utterly desolate , &c. But yet a tenth reserved to return , a holy seed remainig in due time to be converted . This judgment and desolation hath been a long time upon them , they feel it and groan under the burthen of it , as their forefathers did in Egypt under Pharaoh , and yet winking , shut their eys , and will not see it , I mean , acknowledge the true cause of these so great judgements revealed from Heaven upon them , even the contempt of Gods holy Prophets sent unto them from time to time , but especially of the Messiah , whose blood lyeth heavily upon them , even to this day , as their forefathers desired , His blood be upon vs and on our Children , which all the world seeth is come to pass yea they themselves feel it , yet winking with their eye they will not see it . But there is a tenth to return , &c. The rest which will not this Messiah to reign over them , let them look into that Parable in the Gospel , there shall they find a far more fearful destruction denounced then the former . The first being but for a time , but a type of the other , but a beginning of woes , the other eternal , for ever and ever . The first he pronounceth with tears over Jerusalem , the second he denounceth as an angry Judge , provoked at length to execute his fierce wrath upon them , without any compassion at all . His words are these , Moreover , those mine enemies , which would not that I should reign over them bring them hither , and slay them before me . Which words of our Saviour although they will in no wise believe , no more then they did the former , yet shal they find his words one day , as truly fulfilled to them in the one as they have done already in the other . And howsoever hitherto they have esteemed of him as a false Prophet , a Deceiver , yet hath he been to them but too true a Prophet in all their calamities both first and last . And so after this long digression I come to the next . The Prophesie of Jeremy . THe sixt , which confirmeth the former , is that of Jer. 23.5 . Behold the dayes come , saith the Lord that I will raise up unto David a righteous branch , and a King shall reign , &c. And this is the name whereby they shall call him , The Lord our righteousness . This was spoken of Davids seed about 400. years after David was dead and buried , which proveth manifest , that the former promises were not made unto him for Solomon his Son , or any other temporal King of his line , but only for the Messiah , who was called so peculiarly the Son and Seed of David . The Prophesie of Ezekiel . THe seventh which also confirmeth the other , is that of Ezek. 34.23 . I will set up a Shepherd over them , he shall feed them , even my servant David , &c. In which words the Jews themselves do confesse in their Talmud , that their Messiah is called by the name of David , for that he shall descend of the seed of David , and so it must needs be , for that King David being dead so long before , could not now come again in his own person to feed them himselfe . The Prophesie of Isaiah . THe eighth is the Prophesie of Isaiah , 2.2 . It shall be in the last days , that the mountain of the house of the Lord shall be prepared in the top of the mountains , and shall be exalted above the hills , and all Nations shall flow unto it , &c. For the Law shall go forth of Sion , and the Word of the Lord from Jerusalem . He shall judge among the Nations . Which very words Michah repeateth , Chap. 4.1 . and are applied there as also here unto the Messiah , they can have no other meaning , by the judgment of the Jews themselves . In that day shall the Bud of the Lord be beautiful and glorious , and the fruit of the earth shall be excellent . Unto us a Child is born , and unto us a Son is given , and the Government is upon his shoulders , he shall call his name Wonderful , Councellour , the Mighty God , the Everlasting Father , the Prince of Peace , the increase of his Government shall have none end . And in the 11. Chapter , There shall come a rod forth of the stock of Ishai , and a graff shall grow out of his root , and the spirit of the Lord shall rest upon him . Behold your God commeth , &c. Then shall the eyes of the blind be lightened , and the ears of the deaf shall be opened ; then shall the same man leap like a Hart , and the dumb mans tongue shall sing , &c. Chap. 35.4 . ' And he said , It is a small thing that thou shouldst be my servant , to raise up the Tribes of Jacob , and to restore the desolations of Israel . I will also give thee for a light of the Gentiles , that thou maist be my salvation unto the ends of the earth , Chap. 49.6 . Out of all which places before aledged , I conclude , first the comming of a Messiah , which the Jews will not deny : secondly , that he must be King , as well of the Gentiles as of the Jews , which they cannot deny : thirdly , that he must be a spiritual & a temporal King , as they imagin . It followeth next to be proved , that he must be both God and man , even the Son of God : the second person in Trinity to be blessed for evermore , which also they shall not deny . That the Messiah must be both God and Man . THe Jews at the first agreed with us in all , or most points , as touching the Messiah for to come , denying only the fulfilling or application thereof in our Saviour , but since the latter Jews finding themselves not able to stand in that issue against us , they have devised a new plea , saying , that we attribute many things unto Jesus , that were not foretold of the Messiah to come , namely , that he should be God , and the Son of God , the second person in Trinity , which we will prove both by Scriptures , as also by the writings of their own forefathers . For Scriptures , it is evident by all ( or the most ) alledged before , that the Messiah must be God , even the Son of God , indued with mans nature , that is , both God and man . Genesis , where he is called the seed of the woman , it is apparent he must be man , and in the same place , where it is said , he shall break the Serpents head , who can do this but only God ? So in Isaiah , where he is called the bud of the Lord , his Godhead is signified , and when he is called the fruit of the earth , his Manhood . And so in another place . Behold a Virgin shal conceive and bare a Son and thou shalt call his name Immanuel , that is to say , God with us ; which name can agree to none , but to him that is both God and man . And who can interpret these speeches , That his Kingdom shall be everlasting , Isa. 9. That his name shall be for ever , it shall endure as long as the Sun and the Moon . That all Kings shall worship him , all Nations serve him , Psa. 72 worship him all ye Gods , Ps. 97. That no man can tell his age , Isa. 53 , That he must sit at the right hand of God , Ps. 110. Who , I say , can understand or interpret them but of God , seeing in man they cannot be verified , with which place of Scripture the Evangelists do report , that Jesus did put to silence divers of the learned Pharisees : for , saith he , If the Messiah be Davids Son , how did David call him Lord ? signifying thereby , that albeit he was to be Davids Son , as he was man yet was he to be Davids Lord , as he was God , and so do both Rab. Jonathan , and their own publick Commentaries interpret this place . Michah is plain , His going forth is from the beginning , and from everlasting . And Isaiah is bold to proclaim him by his own name , even God , and to give him his right stile , with all additions , ( as Herolds to great Kings and Princes use to do ) He shall call his name Wonderful , Councellor , the mighty God , the everlasting Father , the Prince of peace , &c. In vaine therefore is that objection of the Jewes , that El , or Elohim , signifying God , is sometimes a plyed to a creature , here it cannot be so , nor in the next place following , Ps. 45.6 . Thy Throne O God is for ever and ever . &c. Wherefore God even thy God hath annoynted thee with the oyl of gladness above thy fellows : Which cannot , be applyed to Solomon , but as a type of the Messiah . Howsoever the name JEHOVAH , which is of such reverence among the Jewes , that they dare not pronounce it , but in place thereof read Adonai , that I am sure they will never grant to belong to any creature . Then what say they to that of Jer. 23.6 . where the Messiah is called in plain terms Jehovah , And this is the name whereby they shal cal him , Jehovah our righteousnesse . So likewise Chap. 33.16 . over again is he called by the same name Jehovah our rightousness . And so do the ancient Jews themselves expound this place , namely , Rabbi Abba , who asketh the question what the Messiah shal be called , and answereth out of this place , he shall be called the Eternal Jehovah . The like doth Misdrasch , upon the first verse of the 20. Psalm . And Rabbi Moyses Hadersan upon Gen. 41 expounding that of Zephany 3 9. concludeth thus : In this place Jehovah signifieth nothing else but the Messiah . And so did one of the Jews at unawares acknowledge to me , alledging that place out of the Psalmes , The Lord doth build up Jerusalem , &c. that their Messiah at his comming should build a new City and Sanctuary , much more glorious then the former . So did he also interpret that place of Hag. 2.10 . of a third Temple . Whereupon I inferred , seeing in those words he alledged , The Lord doth build up Jerusalem , the Hebrew word is Jehovah , therefore by his own intepretation the Messiah must be Jehovah which he could not well shift off , but said that Adonai ( for Jehovah they dare not name ) must there be understood , which point of the Godhead of the Messiah the most ancient Jews did ever acknowledge , proving by sundry places of Scripture , not onely that he should be the Son of God , but also the word of God incarnate . First that he should be the Son of God , they prove out of Gen. 49.10 . The Scepter shal not depart &c. til Shiloh come . Which Rabbi Kimhi proveth to signifie his Son , that is the Son of God Oat of Isaiah , where he is called , ' The bud of the Lord Out of the Psalms , where it is said , Thou art my Son , this day have I begotten thee . And a little after ' Kiss the Son least he be angry , and ye perish , blessed are all they that trust in him . Which last words cannot be understood of the Son of any man , for it is written , Cursed be the man that trusteth in man , Jer. 17.5 . Secondly , that he shall be the Word of God , they prove out of Isaiah , as also out of Hosea , where it is said , I will save them by the Lord their God . Ionathan translateth it thus , I will save them by the Word of their God . So where it is sayd , The Lord sayd to my Lord , sit at my right hand , &c. The Lord said to his Word , sit at my right hand . Also where it is sayd , He sent his Word and healed them . Rabbi Isaack Arama upon Gen. 47. expoundeth it to be meant of the Messiah , that shall be Gods Word : So likewise that of Iob , I shall see God in my flesh , &c. Rabbi Simeon upon Gen. 10. gathereth thereupon , that the Word of God , shall take flesh womans womb . Another out of these words ; Jehovah our God is one Jehovah , proveth the blessed Trinity , saying , by the first Iehovah , is signified God the Father , by the next , which is Elohim , God the Son , and by the other Johovah , God the Holy Ghost proceeeding of them both : to all which is added the word one ; to signifie , that these three are indivisible , but this secret ( saith he ) shall not be revealed until the coming of the Messiah . These are the words of Rabbi Ibda , reported by Rabbi Simeon in a Treatise called Zoar , of great authority among the Jews , where also they said Rabbi Simeon , interpreteth those words of Isaiah , Holy , Holy Holy , Lord God of Hosts , in this manner . Isaiah by repeating three times Holy ( saith he ) doth signifie as much as if he had said , Holy Father , Holy Son , and Holy Spirit : which three Holies do make but one Lord God of Hosts , which mystery of the blessed Trinity . Rabbi Hacadosch gathereth out of the very letters of JEHOVAH , upon those words of Jeremy before recited , the two natures of the Messiah , both Divine and Humane , his two filiations , the one whereby he must be the Son of God , the other whereby he must be the Son of Man : concluding thereupon , that in him there shall be two Distinct Natures , and yet shall they make but one Christ , which is the same that we Christians hold . Philo that learned Jew shall end this first consideration , touching the Nature and Person of the Messiah , as himself writeth in his Book De Exulibus , By tradition we have it , saith he , that we must expect the death of an high Priest , which Priest shall be the very Word of God , void of all sin , whose Father shall be God , and this Word shal be the Fathers wisdom , by which all things in this world were created , &c. Therefore the Messiah must be both God and Man , both by the Scriptures , as also by their own Writers they cannot deny it . That the Messiah must change the Law of Moses . AS the Messiah must be both God and Man , even the natural and onely begotten Son of God , and the very Word of God incarnate , void of all sin , able to satisfie the wrath of his Father , and to fulfil the Law of Moses for us : which Moses himself could not do , nor any other after him . It was a burthensome law to the Children of Israel , A yoak which neither they nor their forefathers were able to bear : so having once in his own person most exactly accomplished the same here on earth , together with all Rites , Ceremonies , Prophesies , Types , Figures and Circumstances , of his comming clearly fulfilled in him , and by him . It was necessary ( I say ) the substance being once come , those shadows and ceremonies should cease and be abolished , I mean the ceremonial Law totally , for as touching the moral Law , or the Commendments he saith , I came not to destroy the Law or the Prophets , but to fulfil them , only thus far hath he abolished that too , he hath taken away the curse of it , hanging it on his Crosse ; even the hand writing that was against us , together with himselfe crucified . This ceremonial Law of Moses ( I say ) consisting of such a multitude of Ceremonies , Figures , Types , Sacrifices , &c. all of them for the most part pointing at the Messiah to come ; for by those outward signs and services appointed by God to his people , they were still put in mind of his Covenant , and assured of his promise , that the Messiah should come . Moreover it being proper and peculiar to one only Nation in all the world , namely Jury , the exercise thereof permitted , but in one onely place of that Country , namely Jerusalem , whither every man was bound to repair three times every year , to wit , at the Pasqua , Pentecost , and the Feast of Taberbernacles , there and no where else to offer sacrifice . I say this Law of Moses , being altogether Ceremonial , and peculiar to that Nation , it was necessary at the coming of the Messiah , the same should be abolished , and a more general and perfect Law given and established , a Law that should be common to all men , serve for all countries , times , places , and persons , otherwise how could the Gentiles be made partakers of the Covenant , as well as the Jews , how could all these nations so far distant from Jerusalem , repair thrice every year thither , how should every woman dwelling in the East or west India's repair thither for her purification , after every Childbirth , as by the Law of Moses she was commanded , Levit. 12. Therefore it is manifest , that this Law of Moses was given to continue but for a time even till the comming of the Messiah , and then another to come in place to continue , till the worlds end . This signified Moses to the people , after he had delivered the former Law to them , saying , The Lord thy God will raise up unto thee a Prophet like unto me , from among you , even of thy brethren , unto him shalt thou hearken . As if he had said , ye shall hear me till he come , who must be a Lawgiver as my selfe but of a far more absolute and perfect Law , and therefore more to be reverenced and obeyed . And then he addeth in the person of God himself , this thundering sentence against all mis-believers : Whosoever will not hearken unto my Word , which he shall speak in my name , I will require it of him . Which words cannot be verefied in any other Prophet after Moses until Christ , for that of those Prophets ' there arose none in Israel like unto Moses , Deut. 34.10 . They had no authority to be Lawgivers , as Moses had , but were all bound to the observation of his Law till Christ should come , whom Moses here calleth a Prophet like unto himself , that is , a Lawmaker , exhorting all men to hear and obey him . Hereunto the Prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . A Prophet like unto Moses , they must let that alone to the Messiah , whose office it is to change the Law of Moses , given upon mount Sinai , and in stead thereof to promulgate a new Law , to begin at Sion , as saith the Prophet Isaiah , The Law shall go forth of Sion , and the Word of the Lord from Jerusalem . Which cannot be understood of Moses Law , published eight hundred years before this Prophesie , and that from Sinai , not from Sion , but of the preaching of the Gospel , which began at Jerusalem , and from thence was spread over al the world . Which the same Isaiah foresaw , when talking of the Messiah , he saith , In that day shall five Cities in the Land of Egypt speak the language of Canaan , &c. In that day shall the Altar of the Lord be in the midst of the Land of Egypt , and a pillar by the border thereof , unto the Lord . And the Egyptians shall know the Lord in that day , and do sacrifice and oblation , and shall vow vows , &c. which could not be verified of the Law of Moses , for by that Law , the Egyptians could have neither Altar nor Sacrifice , but it was fulfilled upon the coming of Christ , when the Egyptians were made Christians . Also in another place , And the Isles shall wait for his Law . The same was likewise foretold by God in Malachy , where he saith to the Jews , and of the Jewish Sacrifices , I have no pleasure in you , neither will I receive an offering at your hands , for from the rising of the Sun , until the going down of the same my name is great among the Gentiles , and in every place incense shall be offered unto my name , and a pure offering , for my name is great among the Gentiles , saith the Lord of Hosts . Wherein we see , first a reprobation of the Jewish Sacrifices , and consequently of the Law of Moses , which dependeth principally thereupon . Secondly , that among the Gentiles there should be a pure manner of Sacrifice , more grateful unto God then the other , not limitted either in respect of time or place , as the Mosaical Law and Sacrifice was . For so saith God in Ezekiel , I gave them statutes which were not good , and judgements , wherein they shal not live , that is not good to continue perpetually , nor shal they live in them any longer , but til the time by me appointed . Of which time he determineth more particularly by Jeremiah in these word , Behold the days come , saith the Lord , that I will make a new Covenant with the house of Israel and Judah , not according to that Covenant which I made with their Fathers , &c. Where you see a new Covenant or Testament promised different from the old , Whereupon I conclude , the old Law of Moses by the Messiah must be changed into a New . The time of his manifestation with all other circumstances . NOw for the time of his manifestation , with all other circumstances , of his birth , life , death , resurrection , ascension and those things also that fel out afterwards , if we shal consider how particularly , and precisely they were all foretold by the Prophets , and how long before ( some hundreds , some thousands of years ) before they fel out ; as also how exactly they were all fulfilled in the person of our blessed Saviour : all directed like so many lines to one Center : we shal ( as it were in a mirrour ) see and behold both the truth of Christan Religion setled upon a most firm and unmoveable center ; as also the vanity of all other Religions whatsoever , especially this most vain expectation of the Jews to this day , of their Messiah yet for to come , as vain and fond altogether , as was that opinion of one of the Philosophers which the word Center hath put me in mind of , that the Earth , forsooth , did move , and the Heavens stand still : and how far they are degenerate , not only from all true light and understanding in heavenly matters , but also even from common sense and reason it self in things of that nature tending thereunto . And first for the time . Daniel who lived in the first Monarchy , foretold that there should be three Monarchies more , the last the greatest of all , to wit , the Roman Empire , and then the Eternal King or Messiah should come , his words are these . In the days of these Kings , shall the God of Heaven ser up a Kingdom which shall I never be destroyed , Dan. 2.44 . And just according to this time was the Messiah born , namely in the days of Augustus Cesar , Luk. 2. ( as both we Christians account and the Jews acknowledge ) even in those Halcyon days of peace , when the Temple gates of Janus were commanded to be shut , and upon that very day when Augustus commanded that no man should cal him Lord , was this Prince of Peace born . Therefore to him agreeth this circumstance of time very fitly , most vainly therefore do the Jews after this time expect another . Secondly , Jacob who lived many yeares before , prophesied of this time very precisely , as already hath been alledged , that the Messiah whom he there called Shiloh , should come at that time , when the Scepter or Government Regal was departed from the house of Judah , which was in the days of Herod , and never till then , who first usurped that government , his Father-in-Law King Hircanus with all his off-spring of the blood Royal of Judah , together with the Sanhedrim put to death . The Genealogies of the Kings and Princes burned . A new pedegree for himselfe devised . In a word , all authority regal whatsoever belonging to that Tribe , at that time , quite extinguished . And just according to this time was our Saviour born , namely in the days of Herod , Mat. 2.1 . Therefore to him agreeth this circumstance of time very fitly : most vainly therefore do the Jews after this time expect any longer . Thirdly , God himselfe saith by his Prophet Haggai , that the Messiah whom he there calleth The desired of all Nations : shall come in the time of the second Temple , which was then but new built , far inferiour in stateliness and glory to the former built by Solomon , which the old men in the book of Ezra testifie by their weeping when they saw this second Temple , and remembred the glory of the first . The words of the Lord by his Prophet Haggai , are these . Speak unto Zerubbabel , who is left among you that saw this house in her first glory , and how do you see it now ? it is not in your eyes in comparison of it as nothing ? yet now be of good cheer O Zerubbabel , for thus saith the Lord of Hosts , yet a little while and I will shake the Heavens and the Earth , and the Sea , and the dry Land . And I will move all Nations , and the desire of all Nations shal come , and I wil fil this house with glory , saith the Lord of Hosts . The glory of this last house shal be greater then the first , &c. which must needs be understood of the comming of the Messiah , to wit , his personal presence in this second Temple , in whom is the fulness of glory , and therefore could he and none other , fil it with glory , being himself indeed the King of glory . Lift up your heads O ye gates , and be ye lift up ye everlasting doors , and the King of glory shal come in . So doth Malachy prophesie in these words . The Lord whom ye seek shal speedily come to his Temple , even the Messenger of the Covenant whom ye desire , behold he shal come , saith the Lord of Hosts , &c. And so indeed he did , for Christ Jesus came into the world during this second Temple , and did himself likewise foretel the destruction thereof , which came to pass even in that age . Therefore to him agreeth this Circumstance of time very fitly , most vainly therefore do the Jews after this time , to wit , the destruction of the second Temple expect any further . Fourthly , the Messiah by the true computation of Daniels Prophesie , accounting his Hebdomades or Weeks for so many years to be multiplyed by seven : that is to say , Weeks of Years ( as they must needs be understood ) was to come just according to the time before mentioned , his words are these : Seventy weeks are determined upon thy people , and upon thine holy City : know therefore , and understand , that from the going forth of the Commandement to bring again the people , and to build Jerusalem unto Messiah the Prince , shal be seven weeks , and threescore and two weeks . And after threescore and two weeks shal the Messiah be slain and not for himself . And the people of the Prince that shal come , shal destroy the City and Sanctuary , and he shal confirm the Covenant with many for one week , and in the midst of the week he shal cause the sacrifice and oblations to cease . Which Hebdomades , or weeks of years , whether we account from the first year of Cyrus who first determined the Jews reduction , or from the second of Darius , who confirmed , and put the same in execution , or from the twentieth year of Darius , for that he then made a new Edict in the favour of Nehemias , and sent him into Jury : every way they will end in the reign of Herod and Augustus , under whom Christ was born , or in the reign of Tiberius , under whom he suffered . And by no interpretation can it be avoided , but that this time is now our , above one thousand five hundred years . Besides this being a clear prophesie of the Messiah ( howsoever somewhat more intricate and obscure , in respect of the years , wherein the Prophet alludeth to the Captivity of Babylon , as some think ) must needs be interpreted according to the former prophesies also of the Messiah . And so doth the Prophet expound himself in the former words , namely , That the Messiah should be slain , before the destruction of the City and Sanctuary . Yet is there one week more to make up the number of seventy , in the midst of which week the Messiah should be slain , which came to pass accordingly , for in the midst of that week , that is , about three years and an half after his baptisme ▪ Christ Jesus the true Messiah was slain , and not for himself , for Pilate could find no fault in him : I finde no fault in the man , I find no cause of death in him , I am innocent of the blood of this just man , look ye to it . Not for himself , but for us was he wounded ( as saith the Prophet Isaiah ) He was wounded for our transgressions . Therefore to him doth this circumstance of time bear witness , and consequently the Jews after these times by God himself appointed for the Messiah , expecting yet for another , besides the vanity of this their expectation , they make God himself a lyar , yea and all their forefathers , Abraham , Isaac , and Jacob , and all the holy Prophets ( whose Children they hold themselves to be ) who all of them saw these days , and prophesied of them , Abraham rejoyced to see my day ( saith our Saviour ) and he saw it , and was glad . All these make they Lyars with themselves whereby they shew themselves , rather to be the Children of the Devil , who is the Father of lyes , then of Abraham , who is the Father of the Faithful only . For so did that vile Serpent at the first , even dare to give God himself the lye ( as it is in Genesis ) God saith there to Adam : In the day that thou eatest of such a tree thou shalt dye the death : No ( saith the Devil ) it is not so , ye shall not dye at all . So do these Imps of Satan , Generation of Vipers , as John the Baptist in his time called them , even just after the same manner . For saith God by his Prophets , at such a time will I send the Messiah into the world , and by such and such marks ye shall know him : no saith this froward Generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . We look for a magnificent Prince , we will none of such a base fellow , as this Jesus to reign over us , a false Prophet , a deceiver , and so forth , with whatsoever else their malicious hearts can imagine , their blasphemous tongues being set on fire of hell , are ready to utter to his disgrace . But let them look into that Parable of our Saviour , and there they shall find him another manner of person then they imagin , I will repeat it unto them . Moreover those mine enemies who would not that I should reign over them , bring them hither and slay them before me . God of his mercy give them repentance in time of their heinous and high blasphemies , that they may mourn for him whom they have pierced , every Family and Tribe apart . Repent for the Kingdom of Heaven is at hand , And think not to say with your selves . We have Abraham to our Father , for I say unto you , that God is able of these stones to raise up children unto Abraham . Now is the Ax put to the root of the Tree . The last Trumpet will blow , and then it will be too late , when ye shall hear that shril voice ringing in your ears , arise ye dead and come to judgment , that voice wil awake you out of all your dreams , and mate you arise whether you will or no , when ye shal see the Son of man come in his glory , even your long looked for Messiah , like a magnificent Prince indeed , but little to the comfort of those that remain obstinate . Awake therefore to your salvation , that ye be not awakened hereafter to your condemnation ; Awake thou that sleepest , stand up from the dead , and Christ shal give thee light ; shake off all your idle dreams and foolish fantasies of our imaginary Messiah , fitter for Children then Men of discretion ; consider with your selves at length , how long you have overslept your selves , how many ages are now past and gone , since both by computation of Scriptures ( as aforesaid ) as also by the observation of your own Doctors and Teachers , your Messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidences and probabilities to the contrary that may be ; look into your Talmud , and there you shal see plainly , if you be not blind there also , as you are in the Scriptures , the vanity of vanities of this your expectation , for so it is indeed . It is often repeated in your Talmud , that one Elias left this Tradition , that the world should endure six thousand years , that is , two thousand before the Law , two thousand under the Law , and two thousand after that , under the Messiah . Which last two thousand years , by all computation , could not begin much from the birth of Jesus . And your Rabbins long since complained in that their Talmud , that there seem-to them in those days seven hundred and odd years past since the Messiah by the Scripture should have appeared ; therefore they do marvaile why God so long deferreth me same , much more then may ye marvail upon whom the ends of the world are come . Another observation Cabalistical they have upon those words of Isa. 9 7. The encrease of his Government and Peace shall have no end , where the Hebrew word is Lemarbeh , signifying to encrease or multiply ad multiplicandum : In which word , because they find mem to be shut , which is not usual in the middle of a word they gather many secrets , and and among other , that seeing mem signifieth 600 years , so long it should be from that time of Isaiah , until the time of the Messiah , which accompt of theirs falleth our so just , that if you reckon the years from Acha● King of Judah , in whose time Isaiah spake these words , until the time of Herod under whom Christ was born , you shal finde the number to fail in little or nothing . A much like observation hath Rabby Moses ben Maimon in his Epistle to his Country men the Jews in Africa , concerning the time of the Messiah , which he thinketh to be past , according to the Scriptures above a thousand years ( he lived about the year or Christ one thousand , one hundred and forty ) but that God deferreth his manifestation for their sins , since which time , hath passed almost 500. years more and yet ye hear nothing of his comming . Consider this ye Jews of Barbary , for to you partly seemeth this Epistle to be written . Wil you then stay stil , and say stil after so many hundred years past and gone , that for your sins God referreth yet his comming , putting it off from one five hundred years to another , and so in infinitum ? it is all one as if you say , that for your sins God hath broken his promise now , 1 thousand and six hundred years ; and consequently it may be for your sins the Messiah will never come , this must be your last refuge , you may as wel say the one as the other . But howsoever you make your selves sinful , yea out of measure sinful , yet let God be just and righteous in his promise ( as it is Written ) make not him a lyar as you have done hitherto . To this purpose also appertaineth the Narration of one Elias ( as Rabby Josua reporteth it in the Talmud ) that the Messiah was to be born indeed according to the Scriptures before the destruction of the second Temple , for that Isaiah saith of the Synagogue : before she travailed , she brought forth , and before her paine came , she was delivered of a man child , that is , saith he , before the Synagogue was afflicted and made desolate , by the Romans she brought forth the Messiah . But yet , saith he , this Messiah for our sins doth hide himself in the Seas and other Desarts , till we be worthy of his comming . Which is as much in effect as if he had said ( the one as probable as the other ) that perhaps for our sins and unworthiness the Messiah may not come at all , but return to Heaven back again from whence he came . And why I pray have you not stayed as wel in Heaven all this while , rather then in the Seas and Desarts for so many years , to no purpose , I am perswaded if Balaams Ass were alive again , and did hear these , and such like your idle fantasies and dreams touching your Messiah , the very Ass would reprove you to your faces , and make you ashamed of them , whereof though I have read somewhat in divers Authors , yet could I hardly beleeve any such absurdities to be delivered , much less defended by any reasonable creatures , till I had heard something my self . I urged that place of Genesis to one of them , to wit , that the Scepter should not depart from Judah till Shiloh came , that is , the Messiah , which being so long since departed and gone , I asked what reason they had , as yet to expect for a Messiah , he answered , the Scepter was not departed , they had their Sheckes , that is to say , chief men of their Tribes , in all parts where they inhabit . Moreover that some of the Moores , forsooth had brought them word of a People or Nation of the Jewes , inhabiting in a far Country , he could not tell me the place where , but first there is a River to be passed , two Trees growing on either side directly one against another , which two trees every saturday , and no day else , do of their own accord bow one towards another , making , as it were , a bridg for men to go over . Now the Jews by reason that day is their Sabbath , may not attempt to pass over it . But the Messiah at his comming shal bring them altogether , into the Land of promise they know not how , rebuild the City and Sanctuary in a trice , much more glorious then ever it was before . To which purpose he alledged that place out of the Psalms , The Lord doth build up Jerusalem , and gather together the dispersed of Israel . So likewise interpreting that of Haggai ( the glory of this last house shal be greater then the first ) of this third imaginary Temple . So literally applying that of Isaiah , that in those days the Wolfe should dwell with the Lamb the Leopard lie with the Kid , the Calf and the Lyon , and the fat beasts together , and a little child to lead them , &c. That these things should thus come to pass litterally , according to the very Hebrew Characters . This is all the knowledge they have in the Scriptures , the bare Hebrew letters , and no more . Yet can they not speak one word of the true spiritual language of Canaan , but in stead of Shiboleth ( like those Ephraimites , they pronounce Siboleth , no interpretation spiritual of the Celestial Canaan , the Heavenly Jerusalem , of the spiritual Temple , of the mystical body of the Messiah , that is to say , his Church no relish at all of the spirit of God , or any spiritual worship amongst them . And yet , forsooth , they will be the people of God alone , and who but they , the Children of Abraham , and of the promise , and none but they , yea they are so vainly puft up with the foolish pride of this their high pedigree , that they think verily , and will speak it confidently ( I have heard it from them ) that none of them , unless for very heinous offences , as Perjury or such like shall be judged after this life , or be in danger of hell fire , they only to have their punishment in this world , and not else . As though hell fire were only prepared for us Gentiles , and Heaven only for the Jews , which unless they repent , they shall finde quite contrary , if the words of our Saviour be found true , which hitherto they have found but too true , to their wo , as I noted before . I say unto you that many shall come from the East , and from the West , and shal sit down with Abraham , and Isaac , and Jacob in the Kingdom of Heaven , and the Children of the Kingdom shall be cast out into utter darkness , there shall be weeping and gnashing of teeth . Where are now the Jews with their lofty pedigree , Even as Esau sold to Jacob his birth-right for a mess of pottage , so have the Jews to us Gentiles their birthright to the Kingdom of Heaven , for a mess of idle dreams and fantasies they imagin to themselves , Towers and Castles in the air , Crowns and Kingdoms in expectance , even in this world , another Paradice here on earth . But in the end they shall find themselves to have been all this while in a fools Paradice , and as it were in a dream , which when one awaketh vanisheth , and so I leave them to their dreams and profound sleep , till it shal please God of his mercy to awake them . Thus then it is manifest both by Scripture , Tradition , and Observation of the Jews themselves , that about the time before mentioned , to wit , in the days of Augustus Cesar , the new Roman Emperor , and of Herod the usurper King of Jury , who was the first that took away the Scepter from Judah , even in the time of the second Temple , the true Messiah was to be born . And hence it was that the whole nation of the Jews remained so accent at this time , more then ever before or since in expecting the Messiah . Whereupon so soon as ever they heard of John Baptist in the Desart . The Jews sent Priests and Levites from Jerusalem , to ask if he were the Messiah . And in another place it is said , ' As the people waited and all men mused in their hearts of John if he were the Messiah , John answered and said unto them , &c. So that you see in those days the whole people of the Jews waited for his comming , all men mused upon their Messiah , So did also John himselfe being in prison , sent two of his Disciples to Jesus , demanding , Art thou he that shall come , or shall we look for another : and again at the feast of the Dedication , they came flocking to him from all parts , they came round about him , as it is in that place , saying , How long dost thou hold us in suspense , if thou be that Christ tell us plainly . All which importeth the great expectation wherein the people remained in those days , of which fame , expectation , and greedy desire of the people divers deceivers took occasion to call themselves the Messiah , Judas Galilaeus , Judas the Son of Hezechias , Atonges a Shepherd , Theudas and Egyptus , all notable deceivers . But above all one Barcozham , who as the Talmud affirmeth , for thirty years together was received for the Messiah by the Rabbins themselves , till at last they slew him , because he was not able to deliver them from the Romans . Which facility in the people , when Herod saw , he caused one Nicholaus Damascenus to devise a pedigree for him from the ancient Kings of Juda , and so he as well as the rest took upon him the title of the Messiah , whom divers carnal Jews that expected the Messiah to be a magnificent King , as Herod was , would seem to beleeve and publish abroad , whereupon they are thought to be called Herodians in the Gospel , who came to tempt Christ . But all these deceivers are vanished and gone , their memorial is perished with them : whereunto our Saviour , seemeth to allude , where he saith , All that ever came before me are theeves and robbers , but the sheep did not hear them . I say all these false Messiahs with their followers , they are vanished and gone ; onely Jesus Christ and his Religion , contrary to all other Religions in the world , without either sword , spear or shield , against all world strength and policy hath increased and multiplied , and shall do to the end of the world , as Gamaliel long ago prophesied to the Jews , wilfully bent , put all in vain , even in the very first infancy thereof to have destroyed it . His words are these . ' And now I say unto you , refrain your selves from these men , and let them alone : for if this councel , or this work be of men it will come to naught , but if it be of God , ye cannot destroy it , lest ye be found even fighters against God . Wherefore to conclude , at length this main point of the time of Christs appearing , which cutteth the very throat of the Jews vain expectation , seeing at or about that time there concurred so many signs and arguments together , as 1 the establishment of the Roman Empire newly erected ( for then by Daniels prophesie was the God of heaven to set up his Kingdom . ) 2. The departure of the Rod or Scepter from the house of Juda. 3. The destruction of the second Temple , foretold by our Saviour , and comming to pass accordingly even in that age . 4. The just calculation of Daniels Hebdomades , or weeks of years . 5. The observation of Rabbins . 6. The publique fame and expectation of all the Jews together with the palpable experience of more then sixteen hundred years past since Jesus appeared ; wherein we see the Jewish people in vain do expect another Messiah , they being dispersed over all the world without Temple , Sacrifice , Prophet , or any other pledge at all of Gods favour , which never happened to them , till after the death of our Saviour , for that in all other their banishments , captivities and afflictions , they had some prophesie , consolation or promise left to them for their comfort , but now they wander up and down ( God having set a mark upon them as he did upon Cain ) as a people forlorn , and abandoned both of God and Men . His Linage or Pedegre . SEcondly , the Messiah by the Scripture was to be born of the Tribe of Judah , and to descend lineally from the house of David . There shall come a rod out of the stock of Ishai , &c. So did our Saviour , as appeareth by his Genealogy set down by his Evangelists , Mat. 1. Luk. 3. as also by the Thalmud it self , which saith , That Jesus of Nazareth crucified , was of the blood royal from Zerabbabel of the house of David , confirmed by the going up of Joseph and Mary his Mother to Bethlehem to be taxed , ' Which was the City of David , who was born there , as also it is manifest , for that the Scribes and the Pharisees , who objected many matters of much less importance against him : as that he was a Carpenters Son , &c. yet never objected they against him , that he was not of the house of David , which could they have proved , would quickly have ended the whole controversie . His Birth with the Circumstances thereof . THirdly the Messiah by the Scripture was to be born of a Virgin , so saith Isaiah , Behold a Virgin shal conceive and bring forth a son : the Hebrew is He emphaticum , the Virgin . And Isaiah appointeth this to Achaz , for a wonderful and strange sign from God ▪ therefore , saith he , The Lord himself will give you a sign behold , which he could not have done in reason , if the Hebrew word in that place had signified a young woman only , as some latter Rabbins will affirm , for that is no such sign nor strange thing , but very common and ordinary for young women to conceive and bring forth Children , and so did the elder Jews understand it , as Rabbi Simeon noteth . And Rabbi Moses Haddersan , upon those words , Truth shall bud forth of the Earth , saith thus . Here Rabbis Joden noteth , that it is not said , Truth shall be engendered , but Truth shall bud forth , to signifie that the Messiah , who is meant by the word Truth , shall not be begotten as other men are , in carnal copulation . To the same effect , and after the same manner to be interpreted is that of Jeremy , The Lord hath created a new thing in the Earth , a Woman shall compass a Man . And Rabbi Haccadosch proveth by Cabala out of many places of Scripture , not only that the Mother of the Messiah must be a Virgin , but also that her name shall be Mary . Now the birth of Jesus Christ was thus , &c , that is to say , after this strange and extraordinary manner , therefore must he needs be the true and undoubted Messiah . The Messiah by the Scripture was to born at Bethlehem in Judea , for so it is written by the Prophet . And thou Bethlehem Ephrathah art little to be among the thousands of Judah , yet out of thee shall he come forth unto me , that shall be the Ruler of Israel , &c. which place the chief Priests themselves quoted to that purpose to Herod , demanding of them where Christ should be born , and they answered him , at Bethlehem in Judea , for so it is written by the Prophet , as before . So also David after much restless study and industrious search to find out this mystery , &c. I will not enter into the Tabernacle of my house , nor come upon my pallet or bed , nor suffer mine eyes to sleep , nor mine eyelids to slumber , until I find out a place for the Lord , &c. At length , the mystery being revealed unto him , he doth as it were , point to the very place in the words following , Lo we heard of it at Ephratah , which is Bethlehem , Gen. 35.19 . and found it in the fields of the Forrest . Then addeth , ' We will enter into his Tabernacle , and worship before his footstoole : foreshewing that divine worship there afterwards done to Jesus by those Magi or wise men , who came from the East to worship him in that place , even in the Cratch , and before his footstoole , Presenting unto him gifts of Gold , Frankincense and mirrh : as was also prophesied in another place , that presents and gifts should be brought unto him from far countries and by great personages . The Kings of Tarshish and of the Isles shal bring presents , the Kings of Sheba and Seba shall bring gifts . Cyprian saith , it is an old tradition of the Church , that those Magi or wise men were Kings , or rather little Lords of particular places , which is to be understood , such little Kings as Josuah slew thirty in one battel : howsoever it is manifest they were men of place and reputation in their countries ( neither are prophesies always so strictly and literally to be understood ) They brought with them a great treasure , Gold , Frankincense and Mirrh , yea both Herod and all Jerusalem took notice of their comming . They had private conference with the King , as touching the star that appeared unto them , leading them to that most bright morning star whereof Balaam long before prophesied , saying , I shall see him , but not now , I shall behold him , but not neer , there shal come a star of Jacob , &c. Jesus then being born at Bethlehem in Judea ( as was prophesied long before the Messiah should be ) and indeed it standeth with great reason , that he that was to be the Son of David , should also be born in the City of David : the circumstances also of his birth duely considered both before and after , first the Angels salutation to his Mother Mary , foretelling that his name should be Jesus , before ever he was conceived . So Esdras prophesied in the person of God himselfe , saying , Behold , the time shall come , that these tokens which I have told thee shal come to pass , &c. for my son Jesus shal appear , &c. and after these same years shal my son Christ dye : Here is both his birth and passion , both his names , Jesus , Christ , plainly expressed . Which book , though it be not canonical , yet was it extant in the world before ever Christ was born . Also Rabbi Haccadosch proveth by art Cabalist out of many places of Scripture , that the name of the Messiah at his comming shall be Jesus , and among other he addeth this reason , that as the name of him who first brought the Jews out of bondage into the Land of promise , was Jesus or Josua ( which is all one ) so must his name be Jesus , that shal the second time deliver them . Secondly , the Angels appearing to the Shepherds in the night of the Nativity , with this joyful message from Heaven , Behold I bring you tidings of great joy , that shal be to all people , that unto you is born this day in the City of David , a Saviour , which is Christ the Lord : And this is shall be a sign unto you , ye shal find the child swad'led and laid in a cratch . Thirdly , the star that appeared , notifying his comming into the world , whereof not onely the wise men before mentioned , but also generally , all the Astronomers and Soothsayers of that age took special notice , adjudging it to portend universal good to the earth , some gathering thereupon , that some God descended from heaven to the benefit of mankind , and for that cause had that star an image erected to it in Rome , and as Plinies words are , Is Cometa unus toto orbe colitur . That onely Comet in all the world is adored . Fourthly , his presentation in the Temple , according to the Law of Moses , where openly came old Simeon by the motion of the spirit ( for he had a revelation from God , that he should not see death , till he had seen the Lords Christ ) took the child in his arms , acknowledged him for the Messiah , prophesied that he should be a light to be revealed unto the Gentiles , appointed for the fall and rising again o many in Israel , with other events , which afterwards came to pass . So did likewise Anne the Prophetess , as it is in the same Chapter . Fiftly , that most pitiful murder of all the Infants in and about Bethlehem , upon this occasion , as was prophesied by Jeremy , saying , A voice was heard on high , mourning and bitter weeping . Rachel weeping for her children , and refused to be comforted , because they were not , Rachel was buried in the way to Ephrath which is Bethlehem : and for that cause those infants were called her children , albeit she were dead above two thousand years before they were slain , and above one thousand and five hundred before Jeremy wrote this prophecy . Among which Infants Herod also for more assurance , slew an infant of his own , for that he was descended by the Mothers side , of the line of Judah . Which cruelty comming to Augustus his ears , he said he had rather be Herods swine , then his son , for that he being a Jew , was prohibited by his religion to kill his swine , though not ashamed to kill his Son . Sixtly his flying into Egypt hereupon , as also to fulfil that prophesie , ' out of Egypt have I called my Son ; which Isaiah enlargeth further , saying , Behold the Lord rideth upon a light cloud ( which is his flesh or humanity ) and shal come into Egypt , and all the Idols of Egypt shal tremble at his presence : Which latter point Eusebius sheweth , was fulfilled most evidently in the sight of all the world , for that no nation came to Christian Religion with so great celerity and fervour , as did the Egyptians , who threw down their Idols before any other Nation . And as they had been the first in Idolatry to other countries , so were they the first by Christ his comming unto them that afterwards gave example of true return unto their Creator . It followeth in Isaiah , I wil deliver the Egyptians into the hands of cruel Lords ( these were the Roman Lords and Princes , Pompey , Caesar , Antony &c. ) ' And a migh-King shal reign over them , &c. this must needs be Augustus the Emperor , who after the death of Cleopatra the last of the blood of the Ptolomies , took possession of all Egypt and subjected it as a Province to the Roman Empire . But after these temporal afflictions threatned against Egypt , behold a most Evangelical promise of deliverance : In that day shal five Cities of the Land of Egypt speak the Language of Canaan , &c. In that day shal the Altar of the Lord , be in the midst of the Land of Egypt , &c. They shal cry unto the Lord , because of their oppressors , and he shall send them a Saviour , and a great man , and shal deliver them , &c. The Lord of Hosts shall bless them saying , Blessed be my people of Egypt , &c. This blessing ( I say ) the Egyptians obtained by our Saviours being in Egypt , whom here the Prophet calleth by his own name Jesus , a Saviour , a great man . Finally the comming of John Baptist , his forerunner or Messenger , as was prophesied , Behold , I will send my Messenger and he shal prepare the way before me , and the Lord whom ye seek shal speedily come to his Temple . And again , I will send you Eliah the Prophet , that is to say , John the Baptist , in the spirit and power of Eliah , as an Angel from Heaven expoundeth it , appearing to Zacharias his Father in the Temple , sent to foretel him both of his birth , as also by what name he should call him , even John , saying , Thou shalt call his name John , he shal be great in the sight of the Lord , he shall go before him in the power and spirit of Eliah . And therefore out Saviour in plain terms he calleth him Eliah , Mat. 11.14 . And if you will receive it , this is that Eliah which was to come , he that hath ears to hear , let him hear . And as our Saviour gave him his due , before a multitude then assembled , calling him Eliah : So did this Eliah also give our Saviour his due , in acknowledging him for the Messiah , not assuming unto himself that honour offered unto him by the Jews , but refusing it absolutely , and laying it upon Jesus our Saviour the true owner . Then this is the record of John , when the Jews sent Priests and Levites from Jerusalem to ask him , who art thou ? and he confessed and denyed not , and said plainly , I am not the Christ . I am not the Messiah ; I Baptize you with water , but there is one among you , whom you know not , he it is that cometh after me , which is preferred before me , whose shoe latchet I am not worthy to unloose , These things were done in Bethabara , beyond Jordan , where John did Baptize . The next day John seeth Jesus comming to him , and saith behold the Lamb of God , which taketh away the sin of the world . This is he whom I said , after me commeth a man that is preferred before me , for he was before me , and I knew him not , but because he should be declared to Israel , therefore am I come baptizing with water . So John bare record saying , I saw the spirit come down from Heaven , like a Dove , and abiding upon him . And I knew him not , but he that sent me to baptize with water , he said unto me , upon whom thou shalt see the spirit come down , and stay stil upon him , that is he which baptizeth with the Holy Ghost . And I saw and bare record that this is the Son of God . According as it is , in the other three Evangelists more at large expressed , how that Jesus when he was baptized came strait out of the water , and lo the Heavens were opened unto him . And John saw the spirit of God descending like a Dove ; and lighting upon him . And loe a voice came from Heaven , saying , This is my beloved Son , in whom I am wel pleased . The next day John stood again , and two of his Disciples , and he beheld Jesus walking by and said : Behold the Lamb of God , and the two Disciples heard him speak , and followed Jesus . All this was done at Bethabara , beyond Jordan , in the sight and hearing of a number of people there present , as three of our Evangelists do report , which they would never have presumed to have done , had not the matter been most evident , and without all compass of denial or contradiction . And truely no one thing in all this story of Jesus life , doth more establish certainty of his being the true Messiah , then that John the Baptist , whose wisdom , learning , vertue and rare sanctity is confessed , and recorded by the writings of all our adversaries , should refuse the honour of the Messiah offered unto himself , and lay it upon Jesus , and also should direct those Disciples that depended upon him , to the onely following and imbracing of Jesus doctrine which is most evidently proved , that he did , for that so many followers and Disciples as himself had , not one appeared ever after , that was not a Christian . These circumstances I say of the birth and comming of the Messiah into this world , so long before foretold by the Prophets , and fulfilled so exactly in the person of our blessed Lord and Saviour wel considered ; I may at length conclude . Heaven and Earth concurring . Men and Angels with all other Creatures applauding thereunto , yea and God himself from Heaven pronouncing it This is my beloved Son , in whom I am wel pleased . That therefore as sure as God is God , and cannot lye nor give Testimony to any untruth , so sure is Jesus Christ the Son of God , the true Messiah and Saviour of the world , no other to be expected . His preaching or doctrine . THus having evicted by the birth of our Lord and Saviour Jesus Christ , together with the circumstances , both before and after , that he was by birthright the only legitimate ( as I may say ) and true born Messiah , all others that were before him , or since , have sprung up , or shal do hereafter to the worlds end , but bastards and usurpers , yea theeves and robbers , and that in the highest degree of thee very that may be , even robbing God of his honour ▪ which he wil not impart to any other : it remaineth yet further to demonstrate the same by his life , death , resurrection , and ascension , with all other accidents and circumstances accordingly to be observed , which may make this mystery more and more manifest , or rather palpable as the Apostle witnesseth , saying that which was from the beginning , which we have heard , which we have seen with these our eyes , which we have looked upon , and these hands of ours have handled , &c. that I say which we have seen and heard , declare we unto you : what can be more palpable ? After his baptisme he began to preach ( having before gotten his living ( as most conjecture ) with his own hands , and eaten his bread with the sweat of his brows , to shew himself true man , and that he was made a curse for us ( as it is written , In the sweat of thy brows shalt thou eat thy bread ) and what was his doctrine ? of this world , or worldly delights , of pleasure , or profit , no , no , quite contrary to the humors of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the four Evangelists , Matthew , Mark , Luke and John , who recorded both his sayings and doings may appear ) wholly tending to the sincere service of God in spirit and truth , to the exaltation of Gods glory , the beating down of mans pride , by discovering his misery , to the contempt of this wicked world , and vain pomp thereof , to the mortification of all sins in us , patience , peace of conscience , &c. in a word , all directed to the manifestation of his Fathers will , and amendment of mans life ; tending wholly to this one ground or principle , Thou shalt love the Lord thy God with all thy soul , which is the first and great commandment ; and thy Neighbour as thy self , on which two hangeth the whole Law and the Prophets . The manner of his Doctrine was simple , plain , and easie , altogether according to the evidence of the Spirit , not in the enticing words of mans , wisdom , like the Heathen Orators and Phylosophers , nor like the Scribes and Pharisees , but with power and authority , without either fear or flattery of any mans person , rebuking all mens sins even to their faces , which ( I say ) procured him such a general hatred . It took away no one spiritual point of Moses Law ( but the Ceremonial only and Provincial , which by the coming of the Messiah was to be taken away ) yea rather revived , interpreted , and made perfect the same , corrupted much by the Jews false interpretations and glosses . That ( as they taught ) commanding external observance only , this adding internal obedience also . For whereas that enjoyned ( according to the letter , and as they interpreted ) to love our neighbours and friends , and no further ; this adjoyneth love also your enemies , bless them that curse , you , Matth. 5.43 . Where that prohibited actually to commit Adultry and no more ( as they imagined ) this forbiddeth the adultry of the eye , and of the very heart . And so of all the rest of the decalogue , our Saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the Law-giver , God the Father . Therefore I conclude this doctrine so quite contrary to the gross humors of this wicked world , and so repugnant to flesh and blood , so wholly devoted to Gods glory , and the sincere observation of his Law , is the doctrine proper to the Messiah , which the Prophets of God foretold should be delivered by him ( at his coming ) into the world . His life and conversation . FOr his life and conversation ( the express Image of his Doctrine ) it was stainless , and without reproof , even by the testimony of his very enemies ; acknowledged also by the Divels themselves . A man of such gravity , as never in his life he was noted to laugh , but often to weep : of such humility , as being the Son of God , yet scarce took upon him the dignity of a servant ; of so mild and sweet a nature , as all the injuries of his enemies never wrested from him an angry word , but on the contrary prayers and tears in their behalfs . In prayer often ; the day he spent in the Temple , and elsewhere , preaching to the broken hearted , doing good to all men , healing all manner of diseases , as the Prophets foretold the Messiah should do ; the night on mount Olivet , and other places in prayer . In fastings often , forty days and forty nights together , that the Jews might know he was more then a man . Finally he was such a one as was described by God in Isaiah so many ages before he was born . Behold my servant &c. he shall not cry . A bruised reed he shall not break . As also in Zachary , Behold thy King cometh unto thee , he is just , and having salvation , lowly , &c. Such an one I say was our Saviour as touching his integrity sanctity , piety , humility , and all other vertues , even by the testimony of his greatest enemies , Porphyry , and others , yea of the Divels themselves , Ergo . His Miracles . FOr his miracles which he wrought for the confirmation of his doctrine , and approbation of his person , as sent from God , the Jews themselves do grant , and record the same in divers places of their Thalmud ; yea they make mention of many wonderful things that Jesus did , which are not written by our Evangelists . So doth Mahomet in his Alcoran , affirming him to have been a great Prophet , and to have wrought his miracles by the only power and spirit of God ; and they were such as first were foretold by the Prophets that the Messiah should work , as namely , to give sight to the blind , to open the ears of the deaf , to make the lame to leap , the dumb to speak , &c. Secondly , such as were altogether unpossible for any mortal man to effect , but by the meer power and finger of God , as the raising of the dead to life again , as he did Lazarus after he had lain four days stinking in the grave . Jairus his daughter , a chief Ruler of the Synagogue . The widdows son before the gates of the City Nain in the presence of a multitude of people there assembled to the funeral , with many other strange miracles recorded by such faithful witnesses ( the Evangelists I mean ) four in number , though two or three had been sufficient in Law , who afterwards sealed the truth thereof even with their dearest blood , as did infinite others after them . Neither could the Jews of those times , compassed about with such a cloud of witnesses , ever deny the truth thereof ; the parties themselves then living , and conversing amongst them , upon whom they were wrought . They had no other evasion but this , to say ( and that most blasphemously , contrary to their own knowledge and conscience and therefore our Saviour layeth it to their charge as that fearful sin against the holy Ghost not to be prayed for ) that he wrought these his miracles by the help of Beelzebub the Prince of Divels . Whereas it is most apparent the Divel himself had never that power given him to raise one from the dead ; and though he had , yet would he sooner by his good will take away both life and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruel Tyrant in Rome , rather then give life to any one ; for he is a murtherer from the beginning . And yet the Jews themselves in their Thalmud do acknowledge , that the Messiah at his coming shall be most wonderful in working miracles . And in their publike commentary upon Ecclesiastes they have these words . All the former miracles of the Prophets or Saints shall be nothing to the miracles of the Messiah when he cometh . But such were the miracles of our Saviour , the whole multitude applauding hereunto : the like was never seen in Israel , he hath done all things well ; never man spake leke this man . Seeing also it is impossible , yea blasphemy to think that God should give testimony to any untruth , it must needs follow that all was true which Jesus affirmed , and therefore seeing he affirmed himself to be the Son of God , and the Messiah , it must needs follow ( I say ) by these his miracles , that he was so indeed , according to that speech of his to the Jews ; the works that I do in my Fathers name , they bear witness of me : And again , If I do not the works of my Father , believe me not , but if I do them , though ye believe not me , yet believe my works . As also that answer of his to Johns Disciples sent to enquire of him as touching that mysterie of the Messiah , Art thou he that shall come ? &c. Jesus answered , Go and tell John what things ye have seen and heard , the blinde see , the halt go , the Lepers are cleansed , the deaf hear , and the dead rise again , &c. The calling of his Apostles . HEreunto ( as an Appendix to his miracles ) I may well annex the calling of his Apostles , Disciples , and Followers , whereof Josephus maketh mention as of a great miracle , who being of divers callings , states , and conditions in the world , yet all on the sudden upon his call left both Father , Mother , Wife , Children , and other temporal respects , and followed him , who had nothing to give or promise them in this world , but crosses and afflictions : He that will be my Disciple , let him take up his cross and follow me . A man that never spake them fair , but ever crossed them in their humors favouring of flesh and blood ; Get thee behind me Satan , thou art an offence unto me : His doctrine ever harsh , hard , and repugnant to flesh and blood ; This is an hard saying , who can hear it ? A man in disgrace with the higher Powers , the Rulers , high Priests , Scribes and Pharisees , Do any of the Rulers , or of the Pharisees believe in him ? A man that had neither friends in the world to bear him out , nor a house to put his head in : The foxes have kotes , and the Fowls of the heaven have nests , but the Son of man hath not whereon to rest his head . And yet notwithstanding all this , that worldly men and women , and some also notorious sinners , and loose livers before , should leave all their worldly hopes , ease , profit , pleasure ( and their sweet sins too ) to follow such a man , with so great inconveniences , losses , dangers , and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to die , and lose their lives , rather then forsake him , or abandon his service ; this I say is such a miracle , as never in the world fell out the like , and must needs be granted by the enemy to be supernatural . We read of an Emperour that taking in hand to conquer the world , made this Proclamation for winning men unto his party : Whosoever will come and be my servant , if he be a Footman , I will make him a Horseman ; if he be an Horseman , I will make him ride with Coaches ; if he be a Farmer , I will make him a Gentleman ; if he possess a Cottage , I will give him a Village ; if he have a Village , I will give him a City ; if he be Lord of a City , I will make him Prince of a Region or Country ; and as for gold , I will pour it forth unto them by heaps and weight , and not by number . This was the Proclamation of Cyrus the great King of Persia to his followers , very glorious ( as we see ) in pomp of words , and to the eye of flesh and blood . Let us now compare herewith the proclamation of our Cyrus , Jesus Christ , to his Disciples and Followers ; the entrance and preface whereof was this , Repent , &c. And then it followeth ( instead of whosoever will come and be my servant , if he be a Footman , I wil make him a Horseman ) If any man wil follow me , saith Christ , let him forsake himself , and take up his cross and follow me ; not on horseback , as the Pope doth , with all his proud Cardinals & Bishops , in his pontificalibus ; I have seen servants on horses , and Princes walking as servants on the ground : So did an Emperour bare-footed to his Holiness : But what would Solomon have said if he had seen a Prince hold his stirrop ? and yet forsooth will this proud Prelate be Servus servorum , a follower of Christ , and Peter's Successor . Insteed of possessing lands and Lordships , gold and treasures , he saith , Possess not gold nor silver , nor money in your purses , nor a scrip for the journey , neither two coats , neither shoes , nor so much as a staff in your hands . Insteed of these preferments and pleasures of the world , saith Christ , contrary to Cyrus , In this world ye shall have affliction : yea which is more , ' Ye shall be delivered up to the Councels , and to the Synagogues , ye shall be beaten , and brought before Rulers and Kings for my sake , ye shall be hated of all men for my names sake , ye shall be betrayed also of your Parents , brethren , kinsmen and friends . And which is most of all , Ye shall be put to death ; for whosoever will save his life , shall lose it : Finally , If any man come to me , and hate not his Father and Mother , and Wife and Children and Brethren and Sisters , yea and his own life also , he cannot be my Disciple . And whosoever beareth not his cross , and cometh after me , he cannot be my Disciple : For which of you minding to build a Tower , sitteth not down before and counteth the cost ? &c. So likewise whosoever he be of you that forsaketh nor all that he hath , he cannot be my Disciple . This was the Proclamation and Edict of Christ to his followers . This was the entertainment proposed by Jesus to such as would come and serve under his colours , with express protestation that himself was sent into the world not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sword , fire , and tribulation . Think not that I am come to send peace into the earth , I came not to send peace , but the sword : and yet with these cold offers presented to the world , first by himself to his Apostles and Disciples won thereby to follow him , even upon the first call , they left all and followed him ; and by them to all others afterwards : I say , by this Doctrine so cross and opposite to mans nature , inclination , and sensual appetite , he gained more hearts unto him within the space of forty yeers , then ever did Monarch in the world possess loving subjects , by whatsoever temporal allurements they did or might propose ; which argueth the omnipotent puissance of him , that contrary to mans reason in so short a time could bring to pass so miraculous a conquest , were there no other argument in the world of the truth of Christian Religion , this were sufficient . His Death and Passion . FOr his Death and Passion , with all the disgrace , despite , and indignities were done unto him by the Jews , it was also foretold by the Prophets , and so expounded by their own Rabbins , as also by our Saviour himself : Behold we go up to Jerusalem , and all things shall be fulfilled to the Son of man that are written by the Prophet , &c. He made his entrance into the Citie upon an Ass , in all humility as was prophesied the Messiah should do , Rejoyce greatly , O daughter Zion , shout for joy , &c. Fulfilled even at the same time , when the people spread their garments in the way , cut down branches from the Trees , and strewed them in the way , crying , Hosanna to the Son of David , &c. He was betrayed by his own Disciple , as David in divers places had foretold , under a type of those his secret enemies , in the days of Saul , as also himself prophesied beforehand , saying , He that dippeth his hand with me in the dish , he shall betray me . Being apprehended , he was most barbarously entreated by the Jews . according to that of Isai , I gave my back to the smiters , and my cheeks to the nippers , I hid not my face from shame and spitting . After all this inhumane dealing , he was nailed to the cross hand and foot , according to that of David : They pierced my hands and my feet , I may tell all my bones ; they beheld and looked upon me , they parted my garments among them , and cast lots upon my vesture . And in another place , They gave me gall in my meat , and in my thirst they gave me vineger to drink . He was crucified between two malefactors or evil doers , one on the right hand , the other on the left ; according to that of Isaiah , He was counted with the Transgressors ; yea Barrabas , a murderer in the esteem of the Jews , preferred before Jesus , and quit by a common consent , and cry away with him , and deliver unto us Barrabas , crucifie him , crucifie him . He prayed for his enemies and persecutors ; Father forgive them , for they know not what they do , according to that of Isaiah , He bare the sin of many , and prayed for the trespassers . Not a bone of him was broken , according to that Law of the Passover , a lively type thereof . To conclude , that Christ should die for the sins of the world , it was a received opinion of the Jews in all ages , both prefigured and foretold throughout all the Scripture prefigured by the sacrifice of Isaac , the lifting up of the brazen Serpent , and by all other sacrifices in the Law . Foretold not only by the Scriptures before mentioned , but also by Daniel in most plain terms , After threescore and two weeks shall the Messiah be slain , &c. acknowledged also by Caiphas himself , high Priest even the self same year that Christ suffered ; his words are these to the Pharisees , taxing their great blindness in this point and in them the whole Nation of the Jews to this day : Ye perceive nothing at all , nor yet do you consider that it is expedient for us that one man die for the people , and that the whole Nation perish not , &c. But he that will read the whole story of Christ crucified , with the particulars described many hundred yeers before the same fell out , let him turn to Isaiah , and acknowledge him for an Evangelist , who to signifie the strangeness of the case , beginneth first with a preface , Who will believe our report ? &c. All which narration Rabbi Jonathan , the author of the Chaldy Paraphrase applyeth to the murder of the Messiah by the Jews , whereunto agree Rabbi Simeon , Rabbi Hadersan , and others : proving further out of Dan. 9.27 . That after the Messiah shall have preached half seven yeers he shall be slain : which disagreeth little or nothing from the account of us Christians . Also in their Thalmud it is set down for a principle , and the sentence pronounced beforehand peremptorily , and in plain terms , that the Messiah at his coming shall be put to death . So then I may conclude upon all these particulars of Christ his Death & Passion , foretold by the Prophets , prefigured in the Law , and so expounded and acknowledged by the Jews themselves , the ancient Rabbins before mentioned , and finally , so exactly fulfilled in our Lord and Saviour ( as by the quotations in the margent may appear ) together with the mild manner of his death , praying for his enemies , Father forgive them : and meekly recommending his soul into the hands of God , Father , into thy hands I commend my spirit , with other strange accidents and circumstances , that miraculous eclipse of the Sun at that very instant , from the sixt to the ninth hour there was darkness over all the land , the vail of the Temple rent in twain , from the top to the bottome , and the earth did quake , and the stones were cloven , and the graves did open themselves , and many bodies of the Saints which slept , arose , &c. I say , upon all these particularities and circumstances , I hope , I may conclude ( as it is in that place ) with the Centurion , and those that were with him watching Jesus , who when they saw the earthquake , and the things that were done , they feared greatly , saying , Truly this was the Son of God . And all the people that came together to that sight , beholding the things which were done , smote their breasts , and returned . So may I conclude , Truly this was the Son of God , truly this is the Messiah , and let all the people of the Jews come together again to this sight , and behold him whom they have pierced , and smite their breasts , pricked in their hearts , like those Jews in the Acts , and cry out . Men and Brethren , what shall we do ? and return to the Lord , and be baptised every one in the name of Jesus Christ for the remission of sins , which God grant . And the Lord pour upon them the spirit of grace and of compassion , that in soul and spirit they may look upon him whom they have pierced , and lament for him ( as it is in the Prophet ) every Tribe and Family apart . His Resurrection . FOr his Resurrection it was also foretold by the Prophets , and prefigured in Jonas . David saith in the person of the Messiah , of whom he prophesied in divers places , and was a type , I have set the Lord always before me , &c. Wherefore mine heart is glad , and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leave my soul in the grave , nor suffer thine holy One to see corruption . Also Hosea saith , After two days will he revive us , and in the third day he will raise us up . Us in the plural number , pointing ( as it should seem ) both at the Resurrection of our Saviour the third day , as also the raising of a number of the Saints together with him at the same time , prefigured in Jonas , together with the time of his abode in the Sepulcher , and foreshewed many times by our Saviour himself to his Disciples , such and such things shall be done to the Son of man : He shall be apprehended , evil entreated , mocked , scourged , put to death , but the third day he shall rise again . Also to the Jews demanding a sign , he answered , Destroy this Temple , and in three days I will raise it up again . And at another time , An evil and adulterous generation seeketh a sign , but no signe shall be given them , save the signe of the prophet Jonas : for as Jonas was three days and three nights in the Whales belly , so shall the Son of man be three days and three nights in the heart of the earth . Which Prophesie of his they full wel remembring , and fearing the event , immediately upon his burial they went to Pilate , saying , Sir , we remember that Deceiver said while he was living , within three days I will rise again : Command therefore the Sepulcher to be made sure till the third day , lest hit Disciples steal him away by night , and say unto the people , he is risen from the dead : and so the last error be worse then the first . All which was done according to their desire : a strong watch appointed , the Sepulcher sealed up , all things made so sure by the Jews as might be : for they had gotten from Pilate a special commission for that purpose to whom he was as forward to grant it , as they to ask it , and that in as large and ample manner as themselves knew or could devise . All which , notwithstanding after a most miraculous manner , The Angel of the Lord descending from heaven with an earthquake , and rolling back the stone from the Door of the Sepulcher , the Keepers astonied , and become as dead men : Jesus our Saviour according to the former prophesies is risen again , and hath appeared to his Apostles and Disciples his faithful witnesses , a number of them , at divers several times , to whom he presented himself alive ( as S. Luke writeth ) by many infallible tokens , being seen of them by the space of forty days , and speaking of those things which appertain to the Kingdom of God : howsoever the Jews suborned the Soldiers , giving them largely , to say , His Disciples came by night and stole him away , while they slept ; which saying is noised among the Jews to this day . How probably ( the former circumstances considered ) let the world judge . Therefore I will conclude this point also ( with that of Paul ) touching the Resurrection of our Lord and Saviour , He hath declared himself mightily to be the Son of God by the Resurrection from the dead , and consequently , that Messiah promised before by the Prophets in the holy Scriptures , as the same Apostle urgeth . His Ascention . FOr his Ascension , it was also foretold by the Prophets , and necessarily followeth upon his Resurrection to be believed ▪ to wit , that having finished the work of our Redemption here one earth , he ascended up into heaven , and there sitteth at the right hand of God . David saith , Thou art gone up on high , thou hast led captivity captive , and received gifts for men , &c. And in another place , The Lord said to my Lord , Sit thou at my right hand , &c. which is the place alledged by our Saviour , wherewith he put the Jews to silence , both as touching the Deity and the Humanity of the Messiah ; for saith he , If David call him Lord , how is he then his Son ? Where we may see David acknowledgeth him his Lord , and consequently his God , even the Son of God , sitting at the right hand of God ( for the present , as touching his Divinity ) afterwards to be accomplished also in his Humanity , which David believed as verily should come to pass , and foresaw by the eye of Faith , as did Thomas , when it was come to pass , putting his hand into his side , and crying , My Lord and my God ; so saith David here , my Lord : The Lord said unto my Lord , &c. I say , this article of our Faith , as touching his Ascension , it followeth necessarily to be concluded upon his Resurrection it needeth no other proof . For that whosoever seeth and acknowledgeth that Jesus being dead could raise himself to life again , will easily believe also that he was able to ascend up to heaven at his pleasure . And hereof we have also all his Apostles and Disciples for witnesses , eye witnesses ; in whose presence and sight he ascended : as it is in that place , They looked stedfastly towards heaven as he went : and in witness thereof gave up their lives , and sealed the same with their blood . Therefore I conclude upon all these premisses so necessarily following and depending one upon another , to wit , his birth , life , doctrine , actions , death , resurrection , & ascension ; seeing nothing hath hapned in the same which was not foretold by the Prophets of God , nor any thing foretold by the same Prophets concerning the Messiah , which was not fulfilled most exactly in the person of our Saviour ; We may most certainly assure our selves , that as God is truth , and therefore can neither foretel an untruth , nor yeild testimony to the same ; so it cannot be but that these things which have been shewed to be so manifestly fore prophesied , and so evidently accomplished in the person of this our blessed Lord and Saviour ; must needs ( I say ) assure us Christians , that he was indeed the true Messiah : and quite confound the Jews in their vain imagination and expectation of another . The sending of the holy Ghost , with the first Plantation , and wonderful increase of the Church . NOw for those things that followed after his Ascension , as arguments and effects of his Divine power , they were also foretold by the Prophets : to wit , the sending of the holy Ghost ( that Comforter ) from on high , with the sudden , strange , and miraculous increase of his Church throughout the world , even against all worldly power and policy , by the only power and ministry of his word , confirmed with signs and wonders that followed , wrought by his Apostles , Disciples , and other his faithful servants and witnesses in the Primitive Church : then the which there can be no greater argument in the world of the truth of Christian Religion ; if we consider how all other Religions in the world have grown and been maintained by force of Arms , Fire , and Sword ; this only by the preaching of Christ crucified , in all Nations hath encreased and multiplyed , and shal do more and more to the end of the world ; this must increase , all others decrease ; howsoever the Turks have possessed the greatest part of the world at this day , yet our Saviours prophesie in the end shall be found true : this Gospel of the kingdom shall be preached throughout the whole world , for a witness unto all Nations Now for the first increase of it , How small a number were there gathered together after the ascension at Jerusalem , from whence they were to march ( even the twelve Apostles , no great army God wot ) to conquer the world ? as it is in that place , The Law shall go forth from Zion , and the Word of God from Jerusalem . There was the Rendevous , there they stayed , there they rested , there they continued in prayer and fasting , till such time as Christ after his ascension , according to his promise , sent them the Comforter , even the holy Ghost , enduing them with power from on high , and arming them at all points for so great a work . When and where being gathered together , all with one accord in one place , suddenly there came a sound from heaven , as of a mighty wind , and filled all the house where they sate . And there appeared unto them cloven tongues like fire , and it sate upon each of them , and they were all filled with the holy Ghost , and began to speak with other Tongues , as there is mentioned . And with these fiery cloven tongues these twelve silly souls without any means , men , money , or munition , in a very short time conquered a great part of the world ; insomuch that at one Sermon of S. Peter , at the same time there were added to the Church three thousand souls : and so multiplyed successively from time to time , and from place to place , spreading it self from one Country to another , and from one Nation to another and so at length into all Nations : There is neither Speech nor Language where their voice is not heard , Their line is gone forth through all the earth , and their words into the ends of the world : as we see it is come to pass this day . Of which coming of the holy Ghost in the time of the Messiah , Joel prophesied saying ; And it shall be in the last days , that I will pour out my spirit , &c. and on my servants and on my handmaids I will pour out my spirit , &c. It filled all the house where they sate , and it sate upon each of them , and they were all filled with the holy Ghost Here is a deluge of Gods grace poured upon the world immediately upon the ascension of our Lord and Saviour . First upon his Apostles and Disciples of those times in greater measure , as the first fruits of his spirit by the which they wrought miracles , spake all manner of languages , healed all manner of diseases , cast out Divels , raised the dead , and lastly sealed the same with their blood . Poor Fishermen and such like of no reputation in the world , without learning , without credit , without means ( as before ) yet by this means conquered the world to the subjection of their master Christ ; that stone cast aside of the Builders , but now become the head-stone of the corner ; this the Lords doing , and it is marvellous in our eyes . The sincerity of the Evangelists . NOw for the Evangelists , or writers of the Gospel , that is to say , the registers of his Birth , Life , Doctrine , and Death : It is to be noted , that our Saviour being God , took a different way from the custome of man , in delivering unto us his Laws and Precepts . For that men who have been law-makers unto the world , knew no surer way of publishing their Laws , and procuring authority to the same , then to write them with their own hands , and in their life time to establish their promulgation So Lycurgus , Solon , and others among the Grecians , Numa to the Romans , Mahomet to the Sarasins . But Jesus ( to shew his Divine power in directing the Pen and Stile of the Evangelists , would not leave any thing written by himself , but passed from this world in simplicity and silence , without any other shew or osten●ation of his own doings . Meaning notwithstanding afterwards , to his glory , and the edification of his Church here on earth , by four irrefragable witnesses or remembrancers ( the four Evangelists ) every word should be established and recorded : as may appear by that place where he saith . These things have I spoken unto you being present with you , but the Comforter , which is the holy Ghost , whom the Father will send in my name , he shall bring all things to your remembrance which I have told you . Whereupon I infer , that the Evangelists and Apostolical writers were all of them guided and directed by one and the same spirit , even the spirit of God , for the registring of all things either said or done by our Saviour , so far forth as seemed best to his Divine will and pleasure , to be registred and recorded for the benefit and edification of his Church ; For there were many other things which Jesus did ( as John the Evangelist testifieth ) which are not written : that is to say , which the holy Spirit of God thought needless to faith and salvation , but saith he , These things are written that ye might believe , that Jesus is the Christ the Son of God , and that in believing ye might have life through his name . Now for these Evangelists four in number , ( which some have resembled to the four Beasts in Ezekiel ) the first and last are Apostles , that wrote as they had seen ; the two middle are Disciples , who registred things as they had understood by conference with the Apostles . The first Gospel was written by an Apostle , to give light to the rest ; and the last also by an Apostle , to give authority and confirmation to the former . The first was written in the Hebrew Tongue , for that all those miracles which Jesus wrought were done in that Country ; He was not sent but to the lost sheep of the house of Israel , to the end that either the whole Nation might believe them , or the obstinate impugne them , which yet never any of their Rabbins took in hand to do . The other three were written in the most famous and populous language of all Nations at that time , to wit , the Greek Tongue . They wrote their stories in divers Countries , far distant one from another and yet agreed they all most exactly in one and the same narration ( as is to be seen ) though diversly related , yet in truth and substance all one : one sometimes supplying what another hath not , according to the discretion of one and the same spirit , wherewith they were all guided and directed , like those four Beasts in Ezek. 1.12 . Every one went streight forward , whither their spirit led them they returned not . They wrote in divers times , one after another ; and yet the latter did neither correct nor reprehend any thing in the former , as Heathen writers use to do . They published their writings when infinite were alive that knew the facts , and of them no small number , who desired by all means to impugne them . They set down in most of their narrations , the time the day , the hour , the place , the village , the house , the persons , with all other circumstances , which the mo they are in number , the more easie to be refuted , if they were not true . Neither did they write of things done in far Countries or places remote , but in the same Country where they were born , in Towns and Cities that were publikely known , in Jerusalem it self , in Bethania and Bethsaida , Vilages hard by Jerusalem , in the Suburbs and Hills about the City , in such a street , at such a gate , at such a porch of the Temple , at such a Fish-pool , publike places , familiarly known to every one , for these things were not done in a corner , as saith the Apostle . All which circumstances duly considered ( never yet impugned ) methinks ( should perswade any man of reason to become a Christian : as Agrippa in that very place acknowledgeth to Paul , saying , almost thou perswadest me to be a Christian . They published their writings in their life time . They altered not their writings afterwards as other Authors are wont in their latter editions , nor ever corrected they one jot of that which they had first set down . And ( that which never hapned in any other writings in the world besides , nor ever Monarch was able to bring to pass for credit of his Edicts ) they gave their lives for defence and justifying of that which they had written . Their manner of writing is sincere and simple , as becommeth so divine a History ; without all art or Rethorical amplifications , as Historians use . They flatter none , no not Jesus himself , whom they most adore , nor in confessing him to be their God , do they conceal his infirmities of flesh , in that he was man : as his hunger and thirst , his being weary , how he wept , his passions of fear , and the like . Nay , these Evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselves , and of such others , as they principally respected . Matthew nameth himself Matthew the Publican . Mark ( Peters Disciple ) recordeth how S. Peter thrise denyed his Lord and Master , and so of the rest . These mens writings were published for canonical , and received for undoubted truth by all that lived in the very same age , and were privie to every particular circumstance therein contained . They were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine Scripture . They were read in Churches throughout all Countries and Nations , expounded , preached , and taught by all Pastors , and Commentaries made upon them by holy Fathers from time to time . So that no doubt can be made at all either of the authority of them , as originally and immediately proceeding from the holy Ghost , or of the certainty : but that we have the very same incorrupt , as the Authors left them , for that it was impossible for any enemy to corrupt so many Copies over the world , without discovery and resistance . And thus much for the credit and authority of our Evangelists . The confession of Martyrs . NOw for the Martyrs ( or witnesses ) appointed by God for the sealing and delivery of this Doctrine of the Gospel of our Lord and Saviour Jesus Christ to all the world , they were first and principally his own Apostles and Disciples ; Now ye are witnesses of these things : who both heard his Doctrine , and saw his Miracles : as S. John testifieth , That which we have heard , which we have seen with our eyes , &c. That I say which we have seen and heard , declare we unto you . And S. Peter , For we followed no deceivable Fables when we opened unto you the power and coming of our Lord Jesus Christ , but with our eyes we saw his Majesty . This Doctrine ( I say ) of the glorious Gospel of our Lord and Saviour , whereof they were so fully perswaded , they did not only profess it with their mouths , yea even before Kings , and were not ashamed , as God saith to Paul , as thou hast testified of me in Jerusalem , so must thou bear witness also at Rome : thou must be brought before Caesar : but in witness thereof they gave up their lives , and by their deaths sealed and delivered to the world the truth of that which in their lives they professed , they have sealed that God is true : These are witnesses worthy to be believed , these are Martyrs . Next to these are all those holy Disciples of theirs , all those holy Confessors of the Primitive Church put to death with most exquisite torments , under those cruel Roman Tyrants , during those ten famous persecutions upon record , called the ten persecutions , Catexochen , in respect of the rage , fury and cruelty thereof : and all against poor harmless and innocent Christians , daylie torn in pieces , and butchered by those Wolves , as Sheep appointed for the slaughter : whereof our Saviour long before had forewarned his Disciples : Behold I send you as Lambs among Wolves &c. persecuted even to the death , for the Word of God , and for the testimony which they maintained . In which extream and most incredible sufferings of Christians , three points are worthy of great consideration . The first , what infinite multitudes of all estates , conditions , sexes , qualities and age , did suffer daylie for testimony of this truth . The second , what intolerable and unaccustomed torments , not heard of in the world before , were devised by Tyrants for afflicting this kind of people . Thirdly and lastly , What invincible courage , and unspeakable alacrity these Christians shewed in bearing out these afflictions and torments , which the enemies themselves could not attribute but to some Divine power , and supernatural assistance . The subjection of Spirits . ANother consideration followeth of his Divine power and omnipotency , declared and exercised upon the spirits infernal , which in those days spake in the Oracles , and till that time had possessed and deluded all Nations . Hear the complaint of one of them ▪ Hei mihi , cogemiscite , hei mihi , hei mihi , Oraculorum defecit me clari●as . Wo unto mes lament ye with me , wo , wo to me , for that the honour of Oracles hath now forsaken me . Which woful complaint is nothing else but a plain confession that Jesus was he of whom a Prophet said divers ages before , He shall consume all the Gods of the earth , and every man shall worship him from his place , even all the Isles of the Heathen . This confessed also the wicked spirits themselves , when at Christs appearing in Jewry they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to return to hell , but rather to permit them some little time of entertainment in the Sea , or Mountains , or among herds of Swine or the like ; which confession they made openly before all men , and declared the same afterwards by their deeds . For presently upon Christ his death , and upon the preaching of his Name and Gospel throughout the World , the Oracles in all places ceased , whereof the Poets themselves bear witness : Cessant Oracula D●lphis . Whereupon Plutarch that lived within an hundred yeers after Christ , made a special Treatise to sift out the causes why the Oracles of the Gods ( as they deemed them ) were ceased in his time . And after much turning and winding many ways , at length resolved upon two principal points , or causes thereof . The first , for that in his time there was more store of wise men then before whose answers might stand insteed of Oracles : and the other , for that perhaps the Spirits accustomed to yeild Oracles were by length of time grown old and dead . Both which reasons , in the common sense of all men must needs be false , and by Plutarch himself cannot stand with probability . For first in his Books which he wrote of the Lives of Famous Men , he confesseth , that in such kind of wisdom as he most esteemed , they had not their equals among their posterity . Secondly in his Treatise of Phylosophy he passeth it for a ground , that Spirits cannot die , or wax old . And therefore of necessity there must be some other cause yeilded of the ceasing of these Oracles : which cannot be but the presence and commandment of some higher Power : according to that saying of S. John , for to this end and purpose appeared the Son of God , to wit , that he might destroy the works of the Divel . Neither did Jesus this alone in his own person , but gave also power and authority to his Disciples and Followers to do the like ; according to that their Commission in the Gospel . Then called he the twelve Disciples together , and gave them power over all Divels , &c. And not only to these twelve did he give this absolute power and authority over unclean Spirits , but to the rest likewise ; as may appear in the next chapter following upon the return of their Commission : And the seventy returned with joy , saying , Lord , even the Divels are subdued to us through thy Name . And he said unto them , I saw Sathan like lightning fall down from heaven : and so reneweth their Commission , saying , Behold I give you power to tread on Serpents and Scorpions , and over all the power of the enemy ( that is to say the Divel ) Nevertheless ( saith he ) in this rejoyce not , that the Spirits are subdued unto you , but rather rejoyce because your Names are written in Heaven . And this authority over the Spirits Infernal given by Jesus to his Disciples in the primitive Church , extended it self so far , that not only their words and commandments , but even their very presence did shut the mouths , and drive into fear the miserable Spirits , as both Lactantius and others do witness ; whence it proceeded , that in all Sacrifices , Conjurations , and other Mysteries of the Gentiles , there was brought in that phrase recorded by scoffing Lucian , exeant Christiani , Let Christians depart , for that while they were present , nothing could be well accomplished . And that professed enemy of Christianity , Porphyry , who of all other most earnestly endeavoured to impugne us Christians , and to hold up the honour of his enfeebled Idols , yet discoursing of the great plague that reigned most furiously in the City of Messi●a in Sicily , where he dwelt , yeildeth this reason , why Aesculapius the god of Physick ( much adored in that place ) was not able to help them in that extremity . It is no marvel ( saith he ) if this City so many yeers be vexed with the plague , seeing that both Aesculapius , and all other gods be now departed from it by the coming of Christians : for since that men have begun to worship this Jesus , we could never obtain any profit by our gods . Thus much confessed this Patron of Paganism concerning the maim that his gods had received by the power and coming of our Lord Jesus Christ : which albeit he spake with a malicious mind , to bring Christians in hatred yet is the confession notable , and confirmeth that story , which Plutarch in his forenamed Book doth report , That in the latter yeers of the reigne of the Emperour Tiberius , a strange voice , and exceeding horrible clamour , with hideous cries , screetches , and howlings were heard by many in the Grecian Sea complaining , That the great God Pan was now departed . And this affirmeth Plutarch ( that was a Gentile ) to have been alledged and approved before the Emperour Tiberius , who marvelled greatly thereat , and could not by all his Diviners and Soothsayers , whom he called to that consultation , gather out any reasonable meaning of this wonderful accident . But we Christians comparing the time wherein it hapned , unto the time of Christ his death and passion and finding the same fully to agree , we may more then probably perswade our selves , that by the death of their great god Pan ( which signifieth all ) was imported the utter overthrow of all wicked Spirits , and Idols upon earth ; according to that Vision of our Lord and Saviour before mentioned , I saw Sathan like lightning fall down from heaven , &c. and again in another place , Now is the judgement of this world , now shall the Prince of this world be cast out , even this great god Pan , who in another place is called the god of this world , the Prince that ruleth in the Ayr , and therefore may well be said by our Saviour to fall down from heaven , being before time worshipped in those Idols Oracles , and heathenish Prophanations , as a God in all the world and exalted ( as it were ) into the highest heavens . But behold as Dagon , that Idol of the Philistims , fell flat on his face ( and that twice ) his head and hands dismembred before the Ark of God in Ashdod ; so did Sathan this great god Pan , the god of this world , the Prince of the Ayr , &c. ( let me give the Divel his due , yea rather more then his due , as doth the holy Scripture ) so did Sathan ( I say ) immediately upon the coming of our Lord and Saviour Jesus Christ into this world , and preaching of his Gospel ( the Ark of his everlasting Covenant ) fall flat on his face to the ground , his head and hands dismembred : according to that first promise and covenant to our first parents , which was this : that he ( to wit the Messiah ) should break the Serpents head , &c. which he had done not only in his own person , by subduing Sathan with all his whole legions of Divels and Powers infernal , trampling them under his feet , but also in his members , to whom he gave like authority ; as before , he gave them power and authority over all Divels ; yea over all the power of the enemy : which argueth again the power and omnipotency of our Lord and Saviour Jesus Christ , who not only in his own person here on earth but also in his servants , disciples , and followers , was able to conquer and subdue even the Divels themselves , as they themselves acknowledge ; Jesus I acknowledge , and Paul I know , &c. And thus much of the subjection of Spirits . The punishment of Enemies . NOw resteth this his Divine Power and Omnipotency yet further to be manifested , by another consideration of his Justice and severity shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world : as we may read in Josephus of Herod the first , who persecuted Christ even in his cradle , and slew all those Infants in and about Bethlehem : and that other Herod , Tetrarch of Galilee , who put John Baptist to death , and scorned Jesus before his passion : himself scorned afterwards by the Emperour , and disgracefully sent into exile : first to Lions in France , and after that to the most desert and inhabitable places in Spain , where he with Heredias wandred up and down in extream calamity all their life time , and finally ended their days , as forlorn and abandoned of all men . In which misery also it is recorded , that the dancing daughter of Herodias , who demanded John Baptists head , being on a time to pass over a frozen River , suddenly the Ice brake , and she in her fall had her head cut off by the same Ice , without hurting the rest of her body . So likewise it is recorded in the Acts of Herod Agrippa , Who stretched forth his hand to vex certain of the Church , killed James the brother of John with the sword , and imprisoned Peter , how immediately thereupon ( as it is in that chapter ) going down to Cesarea , he was there in a solemn assembly striken from heaven with a most horrible disease , whereby his body putrified , and was eaten of worms : as also Josephus maketh mention . Pilate that gave sentence of death against our Lord and Saviour , we read that after great disgrace received in Jurie , he was sent home into Italy , and there slew himself with his own hands . And of the very Emperors themselves who lived from Tiberius ( under whom Jesus suffered ) unto Constantine the great , under whom Christian Religion took Dominion over the world ( which contained the space of some three hundred years or thereabouts ) very few or none escaped the manifest scourges of Gods dreadful justice , shewed upon them at the knitting up of their days . Whereas since the time of Constantine ( whiles Emperors have been Christians , as one hath observed ) few or no such examples can be shewed , except upon Julian the Apostata , Valens the Arrian heretick , or some other of like detestable and notorious wickedness . And thus much of particular men chastised by Jesus . But if we desire to have a full example of his justice upon a whole Nation together , let us consider what befel Jerusalem , and the people of that place , for their barbarous cruelty practised upon him in his death and Passion . And if we believe Josephus and Phylo , the Jewish Historiograpers , who lived in those times , it can hardly be expressed by the tongue or pen of man , what insufferable calamities and miseries were inflicted upon that people presently after his ascension , first of all by Pilate their Governour under Tibarius ▪ and then again by Petronius under Caligula , after that by Cumanus under Claudius , and lastly by Festus and Albious under Nero ; through whose cruelties that Nation was enforced at last to rebel , and take arms against the Roman Empire : which was the cause of their utter ruine and extirpation by Titus and Vespasian . At what time , besides the overthrow of their City burning of their Temple , and other infinite distresses ( which Josephus an eye witness , protesteth , that no speech or discourse humane can declare ) the same Author likewise recordeth eleven hundred thousand persons to have been slain , and fourscore and seventeen thousand taken alive : who were either put to death afterward in publike Tryumphs , or sold openly for Bond-slaves , into all the parts of the world : And in this universal calamity of the Jewish Nation , being the most notorious and grievous that ever hapned to any people or Nation either before or after them ( for the Romans never practised the like upon others ) it is singularly to be observed , that in the same time and place in which they put Jesus to death before ; that is , in the time of P●scha when their whole Nation was assembles at Jerusalem , from all Parts , Provinces and Countries , they received th●● their most pitiful subversion and overthrow , and that by the bands of the Roman Casar , to whom by publike cry they had appealed from Jesus not long before : We have no King but Caesar , &c. Yea further it is observed , that as they apprehended Jesus , and made the entrance to his passion upon Mount Olivet , where he used much to pray and meditate : So Titus ( as Josephus writeth ) upon the same Mount planted his first siege for their final destruction . And as they led Jesus from Caiphas to Pilate , afflicting him in their presence ; so now were they themselves led up and down from John to Simon ( two seditious Captains within the City ) and were scourged and tormented before the Tribunal seats . Again , as they had caused Jesus to be scoffed , beaten , and vilanously entreated by the Souldiers in Pilates palace : so were now their own principal Rulers ( as Josephus writeth ) most scornfully abused , beaten , and crucified , and that by the Souldiers : Which latter point of crucifying or vilanous putting to death upon the Cross , was begun to be practised by the Romans upon the Jewish Gentry , immediately after Christ his death , and not before . And now at this time of the war , Josephus affirmeth , that in some one day , five hundred of his Nation were taken , and put to this opprobrious kind of punishment : insomuch that for the great multitude , he saith , Nec locus sufficeret Crucibus , nec Cruces corporibus . This dreadful and unspeakable misery fell upon the Jews about forty yeers after Christs ascension , when they had shewed themselves most obstinate , and obdurate against his Doctrine delivered unto them , not only by himself , but also by his Disciples ; of which they had now slain S. Steven and S. James , and driven into banishment both Peter and Paul , and others that had preached unto them . This then was the providence of God for the punishment of the Jews at that time . And ever after their estate declined from worse to worse , and their miseries daylie multiplied throughout the world . Whereof he that will see a very lamentable Narration , let him but read the last book of Josephus , De Bello , Judaico , wherein it is reported , besides other things , That after the War was ended , and all the publike slaughter ceased , Titus sent threescore thousand Jews as a present to his Father to Rome there to be put to death in divers and sundry manners . Others he applyed to be spectacles for pastime to the Romans that were present with him . Whereof Josephus saith , that he saw with his own eyes two thousand and five hundred murdered and consumed in one day , by fight and combate among themselves and with wild Beasts , at the Emperours appointment . Others were assigned in Antioch , and other great Cities , to serve for Faggots , in their famous Bonfires at times of Tryumph . Others were sold to be Bondslaves . Others condemned to dig and hew stones for ever . And this was the end of that war and desolation . Quis talia fando , Myrmidonum , Dolopumve , aut duri miles Vlyssi , Temperet a Lachrymis ? After this again under Trajan the Emperour there was so infinite numbers of Jews slain and made away by Marcus Turbo in Affrica , and Lucius Quintus in the East , as was wonderful And in the eighteenth year of Adrian the Emperour one Julius Severus being sent to extinguish all the remnant of the Jewish generation , destroyed in a very short time ninety and eight Towns and Vilages within that Country , and slew five hundred and fourscore thousand of them in one day . At which time also he beat down the City of Jerusalem in such sort , as he left not one stone standing upon another of their ancient Buildings , but caused some part thereof to be re-edified , and inhabited only by Gentiles . He changed the name of the City , and called it Aelia , after the Emperors name . He drove out all the Progeny and Off-spring of the Jews forth of all those Countries , with a perpetual Law confirmed by the Emperour , That they should never return , no nor so much as look back from any high or eminent place to that Country again . And this was done to the Jewish Nation by the Roman Emperors , for accomplishing that demand which their principal Elders had made not long before to Pilate the Roman Magistrate ( after he had washed his hands before the multitude to clear himself , at least wise in outward shew , from the blood of Jesus , saying , I am innocent of the blood of this just man , look you to it : ) Then answered all the people and said , His blood be upon us , and upon our children : and so it came to pass accordingly , even in that very age . Then the which what greater argument of the Deity and Omnipotency of our Lord and Saviour , who from heaven was able in so short a time , and that in so full measure , to revenge himself upon his enemies here on earth . Yea , a whole Nation together brought to final desolation . And so much for the punishment of enemies . The fulfilling of Prophesies . THe last consideration followeth , and so an end ; which is , The fulfilling of Prophesies , all those Prophesies uttered by our Lord and Saviour , while he was here upon earth : Especially this one of the destruction and desolation of the Jewish Nation already declared , might suffice for all , which over and over while he was conversant among them , he denounced against them : and foretold should shortly be accomplished upon them , in most fearful manner , as namely at one time , after a long and vehement commination made to the Scribes and Pharisees ( in which he repeateth eight several times that dreadful threat , Wo ) he concludeth , That all the Righteous blood injuriously shed from the first Martyr Abel , and so successively , should very shortly be revenged upon that generation : Verily I say unto you , all these things shall come upon this generation : and in the next words threatneth that populous City Jerusalem , that it should be made utterly desolate . Jerusalem , Jerusalem , which killest the Prophets , and stonest them that are sent unto thee , How often would I have gathered thy children together , as the Hen gathereth her Chickens under her wings , and ye would not . Behold , your Habitation shall be left unto you desolate . And at another time , even that solemn time of his Entry and Riding into Jerusalem before his Passion , it is said in the Gospel , That when he was come neer , he beheld the City , and wept over it , saying , O if thou hadst even known at the least in this thy day , those things which belong unto thy place , but now are they hid from thine eyes ; then denounceth that fearful desolation following , That not one stone should be left upon another , but all thrown down even to the ground : Executed upon them , and made good by Titus the son of Vespatian , and finally , accomplished by Julius Severus , who in the days of Adrian ( as before is rehearsed ) utterly defaced the very ruines of that City in such sort , as he left not one stone standing upon another of all their ancient Buildings , but laid them even with the ground . Again at another time , as some spake of the Temple , how it was garnished with goodly stones , and consecrate things , he said , Are these the things you look upon ? The days will come wherein a stone shall not be left upon a stone , that shall not be thrown down And yet more particularly in the same chapter he foretelleth the signs whereby his Disciples should perceive when the time was come : When ye shall see Jerusalem besieged with Souldiers , then know ye that her desolation is at hand . This foretold Jesus of the misery that was to fall upon Jerusalem , and upon that people ( by the Romans ) when the Jews seemed to be in most security , and greatest amity with the Romans , when they could away with no other government but that : We have no King but Caesar ; He that maketh himself a King speaketh against Caesar : and consequently at that time they might seem in all humane reason to have less cause then ever to misdoubt such calamities . And yet how certain and assured fore-knowledge , and as it were most sensible feeling Jesus had of these miseries , he declared by those pitiful tears he shed upon sight and consideration of Jerusalem ( as before is mentioned ) when he wept over it ; as also by that tender speech he used to the women of that City who wept for him as he was led to be crucified , perswading them to weep rather for themselves , and for their children ( in respect of the miseries to follow ) then for him . All which Prophesies and Predictions of Jesus , with sundry other his speeches , foreshewing so particularly the imminent calamities of that Nation , and that at such time when in human reason there could be no probability thereof ; when a certain Heathen Chronicler named Phlegon ( about a hundred yeers after Christs departure ) had diligently considered , having seen the same also in his days most exactly fulfilled ( for he was servant to Adrian the Emperor , by whose command the final subversion of that Jewish Nation was brought to pass ) This Phlegon ( I say ) though a Pagan , yet upon consideration of these events , and others that he saw ( as the extream persecution of Christians foretold by Christ , and the like , he pronounced , That never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophesies of Jesus . And now albeit these predictions and prophesies concerning the punishment and reprobation of the Jews , fulfilled so evidently in the sight of all the world , might be a sufficient demonstration of his divine prescience and foreknowledge in things to come ; yet were there also many other things besides fore-shewed by him , which fel out as exactly as these did , which by no humane reason or learning could possibly be foreseen ; as for example , The foretelling of his own Death , Resurrection , and Ascension , with all their several circumstances ; the manner time , place , and all other particularities , as precisely as if they had been already accomplished : and that not only to his own Disciples , but even to the Scribes and Pharisees , who came of purpose to tempt him ; as he that shall but examine the quotations following , which for brevity sake I have but only cyphered , and ( as it were ) pointed at in figures ) may easily perceive . First to his Disciples , Matth. 16.21 . chap. 17.9.22 . chap. 20 17. chap. 26.1.11.31.45 . Joh. 13.33 . chap. 16.16 . and 13.3 . and 18.4 . and 14.2.28 . Then to the Scribes and Pharisees , Matth. 12.38 . chap. 21.38 . Luke 13.31 . John 2.18 . chap 3.12 . chap. 7.33 . chap. 8.21.28 . chap. 12.31 . Also how his Disciples should be scattered and forsake him : John 16.32 . Of Peters denyal . Matth. 26 34. And by what manner of death he should glorifie God , John 21.18 . How Judas one or his own Disciples should betray him , John 6.64.70 . chap 13.10.26 . chap. 17.12 . Matth. 26 21.49 . Of the sending of the holy Ghost ▪ John 7.38 . chap. 14.16.26 . chap. 15.26 . chap. 16.7 . Luke 24 49. Of his his Disciples Miracles which they should work in his name , Mark 16.17 . Luke 10.18 . John 14 12. The cruel persecution that should arise to the Professors of his Name in all places , Matth 10.16 . chap. 24.9 . John 16.1 . The building of his Church notwithstanding ( in despite of the Divel , and all oppositions ) upon a rock , with this sure word of promise never to fail , That the gates of hell shall not overcome it , Matth. 16.18 . And again , I am with you alwaies , even to the end of the world , Matth. 28.20 . The signs and tokens that should go before the end of the world ; as first , the false Christs , and false Prophets that should arise here and there with the Church , yea and in the Church : that abomination of desolation spoken of by Daniel the Prophet , to be set in the holy place ; Matth. 24.5 . 11.15.23 . Meaning ( and so I think would the holy Ghost have all men to understand it , when he addeth this parenthesis ; Let him that readeth consider it ) even that arch Antichrist , now sitting in that holy place , or church ( for so it was in times past whose Faith was one so famous in all the world , Rom. 1.8 . Wars , and rumors of wars , Pestilence , Famine , and Earthquakes , Matth. 24.6 . Persecution , as before ; Then shall they deliver you up to be afflicted , and shall kill you , and ye shall be hated of all Nations for my Names sake . Matth. 24.9 . So were Christians in the Primitive Church under the Roman Emperors those cruel Caesars ; and so have been of latter times also , under the Tyrannie of this arch Antichristian Caesar , that abomination of Desolation , now sitting in the self same place , drunken with the blood of the Saints , and with the blood of the Martyrs of Jesus , whose destruction sleepeth not , Come I will shew thee the damnation of the great Whore ▪ &c. Finally , the preaching of the Gospel to all Nations , Matth. 24.14 . and the uniting and gathering together both of Jew and Gentile into one Fold , under one Shepherd even that great Shepherd of our souls , that there may be one Sheepfold , and one Shepherd John 10.16 . This is one of the last signes foretold by our Saviour , and but in part remaineth to be accomplished : and what hindreth ? Even that abomination of Desolation before spoken of , which hath been a stumbling block to all Nations hitherto , both Turks and Jews , for coming to Christianity ; which the Lord in due time will remove ▪ For Babylon shall fall ( as it is in the Revelation ) It is fallen , it is fallen , Babylon that great City : In part it is fallen already , and what hindreth but that daylie and hourly we may expect the final desolation thereof ? Daylie and hourly I say , for with such celerity and violence ( when it shall please God to put in their hearts whom it may concern , to fulfil his Will , Rev. 17.17 . ) shall this sentence be executed , In one day shal her plagues come upon her , death , and sorrow , and famine ; and she shall be burnt with fire , &c. In one hour she shall be made desolate . Rejoyce over her thou heaven , and ye holy Apostles and Prophets ; for God hath given your judgement on her . And a mighty Angel took up a stone , like a great Milstone , and cast it into the Sea , saying : with such violence shall that great City Babylon be thrown down . And here I might cast up together in like manner ( making but one total sum of all ) the Prophesies of all those holy Apostles , and Disciples of our Lord and Saviour ; both as touching divers particulars whereof they prophesied in those times , fulfilled most exactly ▪ as also touching the general state of the Church successively in all ages , even to the end of the world and of the end of the world it self . First for the particulars , I will but point at them , as before . One of those holy Prophets prophesied of a general dearth to fall out in those times : which hapned accordingly under Claudius Caesar , Act. 11.27 . Also of Pauls Imprisonment , Acts 21.10 . Paul in his sayling towards Rome , foretelleth the Centurion and the rest , of the tempestuous weather to ensue , Acts 27.10 . Of their shipwrack ; but yet with safety of their lives , vers. 22. and precisely the place where they should be cast ashore ; to wit , upon a certain Island , vers. 26. In one of his Epistles he prophesieth of his own death , 2 Tim. 4.6 . So doth also Peter . 2 Pet. 1.14 . Secondly , for the future state of the Church in these last days , with the coming of Antichrist into the world , and all his damned crew , those hellish Furies : See how precisely these holy Apostles and Prophets foretel of these times , these perillous times , and how lively they set him out in his colours , with all his additions ( as well becometh such an infernal King ) the Angel of the bottomless pit , whose name in Hebrew is Abaddon , in Greek Apollyon : That Antichrist , that man of sin the son perdition , that wicked one , &c. with all other adjuncts , and circumstances so lively described , as if he had been then already come ; for even in these days ( as the Apostle speaketh did this mysterie of iniquity begin to work . See then I say , 2 Thes. 2. 1 Tim. 3. 2 Tim. 4. 2 Pet. 2. 1 Joh. 2.18 . chap. 4.1 . 2 Joh. v. 7. yea the whole Revelation is nothing else but a continued prophesie of all such things as should happen to the Church militant , even from the Apostles times to the end of the world . All which prophesies we see accomplished ▪ except before excepted , the final destruction of Babylon , and the calling of the Jews , whereof both our Saviour himself , as also Paul hath prophesied , Rom. 11. both which we daylie expect : and then ( as it is in the Revelation ) Come Lord Jesus . Of which second coming , or general doom , with the manner of it , and all other circumstances , we have also sundry prophesies both of Christ and his Apostles , which here I will joyn in one as proceeding all from one and the same Spirit ; for here all prophesies must come to a full period , nil ultra . I will only quote them as formerly , Matth. 16.27 . chap. 19.28 . chap. 20.1 . chap. 24. chap. 25. chap. 26.64 . John 5.25 . &c. 1 Cor. 85. 1 Thes. 4.14 . chap. 5.1 . Jam. 5.8 . 1 Pet. 4.7 . 2 Pet. 3. Jude v. 6. & 14 : Rev. 21. where you shall see a new heaven , and a new earth &c. New Jerusalem descending from God out of heaven , prepared as a Bride trimmed for her Husband . Thus have I brought you at length ( as after a long and tedious passage by Sea ) to see land , and as it were the Sea-mark whereunto after so many variable winds , and so often tacking to and again , we have directed our course , even from the first Prophesie made to Adam in Paradise , Gen. 3.15 . to the very last period of all Prophesies in the Revelation , shut up in the second Adam , Jesus Christ ; who is the first and the last , Alpha and Omega , the beginning and the ending ; in whom all Prophesies kiss each other , and have their consummation . These are the words ( saith he ) which I spake unto you while I was yet with you : That all must be fulfilled which are written of me in the Law of Moses , and in the Prophets , and in the Psalms , &c. Thus it is written , and thus it behoved Christ to suffer ▪ and to rise again from the dead the third day ; and that repentance and remission of sins should be preached in his Name among all Nations , beginning at Jerusalem . I say from this Jerusalem , which now lyeth desolate , I have brought you to the New Jerusalem , coming down from heaven , as a Bride adorned for her Husband : from an earthly , to a heavenly Paradise , and there I leave you . A Collection DEMONSTRATIVE , OR Sum of the former Proofs . THe Messiah must be a spiritual King to conquer the Divel , ●eath , and Sin : b●th by Scripture , as also by the Interpretation of the ancient Jews themselves , upon that place of Genesis , He shall break thine head : Therefore not a Temporal King , as the latter Jews imagine . The Messiah must be King over the Gentiles as well as the Jews , both by Scripture , as also by their own Writers : Therefore not a Temporal King , to reign ●ver the● only ; much less to subdue the Gentiles to the servitude of Jewry , as some of them imagine The Messiah must be both God and Man , the Son of God , the Word of God incarnate , The second person in Trin●ty , both by the Scriptures , as also by their own Writers : Therefore no such earthly Monarch as they expect . The Messiah at his coming ( being to be both King of Jew and Gentile ) must change the Law of Moses , to wit , the Ceremonial and Provincial proper to the Jews only , and instead thereof , give a general Law to both , absolute and p●rfect , to serve for all persons , times , and places , to endure even to the end of the world : th●refore no such Temporal Monarch● to be expe●●ed , as they look after For one and the same conclusion followeth upon all the premises , beating upon ●heir main gro●nd ( to wit a temporal or Earthly Kingdom ▪ which bei●g once shaken , the rest falleth to the ground . All Prophesies whatsoever , with every particular circumstance foretold by the Prophets of the Messiah , were both substantially and circumstantially fulfilled in the person of our blessed Saviour ; both as touching his Birth , Life , Doctrine Miracles , Death , Resurrection , Ascension ; and other effects afterwards of his Divine Power , in sending of the holy Ghost , and the miraculous encrease of his Church , &c. Therefore was he indeed the Messiah , no other to be expected . The Messiah , by Daniels Prophesie , was to appear immediately upon the establishment of the Roman Empire : for ( saith he ) In the days of these Kings , shall the God of heaven set up a Kingdom , which shall not be destroyed , Dan. 2.44 . which must needs be understood of the Kingdom of Christ , or the Messiah . And in these days was our Saviour born , even in the days of Augustus Caesar ; Therefore in him is the circumstance of time verified . The Messiah by Jacobs Prophesie was to appear immediately when the Rod or ●cepter was departed from the house of Judah . Then appeared that Star of Jacob , our Lord and Saviour ; Ergo . The Messiah by the Prophesie of Haggai ( as also by their own Thalmud ) was to come during the second Temple : Then came our Lord and Saviour , Ergo . And consequently the Jews after this time ( to wit the destruction of the second Temple ) in vain expect another . The Messiah by the true account , and calculation of Daniel's Hebdomades , or weeks of years , was to come just according to the times before mentioned : So did our Saviour ( as is aforesaid ) therefore to him doth this circumstance of time bear witness : And consequently the Jews , after these times by God himself appointed for the Messiah ( or rather one and the same time , for there is no other difference , but only in adjuncts and circumstances ) expecting yet for another ; besides their vain expectation make God himself a Lyar . The Messiah by the Scriptures was to be born of the Tribe of Judah , of the house of David , So was our Saviour : Therefore he alone the legitimate and true born Messiah by Birth-right ( as I may say ) as also by Prescription , after so long time of peaceable possession no other to be expected . The Messiah by the Scripture , as also by their own Rabbins , was to be born of a Virgin , so was our Saviour : Ergo , All other particulars foretold of the Messiah , see them fulfilled as followeth , to wit , Prophesies .   fulfilled . Mich. ● . 2 . That the place of his Birth should be Bethlehem . Luke 2.4 . Jer. 31.15 . That at his Birth all the Infants thereabouts should be slain . Mat. 2.16 . Psal. 72.10 . That Kings or great Personages should come and adore him , and offer gold , and other gifts unto him . Mat. 2.1 . Mal. 3.1 . That he should be presented in the Temple of Jerusalem , for the greater glory of that second Temple . Luk. 2.22 . Hos. 11.1 . That he should flee into Egypt , and be called thence again . Mat. 2.13 . Num. 24.17 . That a Star should appear at his Birth to notifie his coming into the world . Mat. 2.9 . Mal. 3.1 . & 4.5 . Isa. 40.3 . That John Baptist ( who came in the power and spirit of Eliah , and therefore was called Eliah . Luke 1.17 . Matth. 11.10.14 . ) should be the Messenger to go before him , and to prepare the way , and to cry in the Desert . Mat. 3.1 Isa. 42.2 . That he should begin his own Preaching with all humility , quietness , and clemency of Spirit Mat. 5.1 . Isa. 53. That he should be poor , abject , and of no reputation in this world Luk. 2.7 . Isa. 35.5 . That he should do strange Miracles , and heal all Diseases . Mat. 4.23 . Isa. 53.12 , Dan. 9.26 . That he should die and be slain for the sins of his people . Mat. 27. Psal. 55.13 . That he should be betrayed by one of his own Familiars Mat 26.47 . Zac. 11.12 . That he should be sold for thirty pieces of silver . Mat. 26.15 . Zac. 11.13 . That with those thirty pieces there should be bought afterwards a field of Potsheards Mat. 27. ● . Zac. 9.9 . That he should ride into Jerusalem upon an Ass . Mat. 27. Isa. 50.6 . That the Jews should beat and buffet his face , and defile the same with spitting . Mat. 26.67 . Isa. 53.5 . That they should whip , rend and tear his body before they put him to death . Mat. 26.27 Isa. 53.12 . That he should be put to death among Thieves and Malefactors . Luk. 23.33 . Isa. 53.7 . That he should be silent before his enemies , as a sheep before his shearer . Mat. 27.14 . Isa. 53.12 . That he should pray for his enemies and persecutors . Luk. 23.34 . Psal. 22.18 . & 69.21 . That they should give him vinegar to drink , divide his apparel , and cast lots for his upper garment . Mat. 27.34 . Psal. 22.16 . Zac. 12.10 . That the manner of his death should be crucifying , that is , nayling of his hands and his feet to the Cross . Joh. 19.18 . Zac. 12.10 . That his side should be pierced , and that they should look upon him whom they had so pierced . Joh. 19.34.37 . Exo. 12.46 . That not a Bone of him should be broken , figured in the Passover by that spotless Lamb without blemish , a type thereof ; and therefore is he called in the New Testament , The Lamb of God that taketh away the sins of the world : The Lamb slain from the beginning of the world . Joh. 19.36 . Psal. 16.9 . Hos. 6.2 . That he should rise again from death the third day . Mat. 28.1 . Psal 68.18 . & 110.1 . That he should ascend into heaven , and there sit at the right hand of his Father tryumphantly for ever . Luke 24.51 . Act. 7.55 , 56. All these particulars foretold of the Messiah , see ( I say ) and examine how exactly they were all fulfilled in our Saviour : and therewithal consider those things which fell out afterwards as effects of his Divine power ; to wit , the sending of the holy Ghost immediately after his Ascension ; with the miraculous encrease of his Church even in the midst of persecution . The severe punishment of all his enemies , especially that of the Jewish Nation . The subjection of the Divel , with all his Infernal power under his Apostles and Disciples feet , together with the ceasing of Oracles . And finally , the fulfilling of all his Prophesies ( with those likewise of his Apostles and Disciples ) most exactly . I say , all these , with the former , put together , and well considered , may settle the heart of any Christian man , against all Judaism , Paganism , yea and Atheism too , in the most undoubted Truth of his profession , to wit , the Christian Religion ; with this full and final perswasion ( wherewith I will knit up all ) That there is no other Name under heaven given to the sons of men , whereby to be saved , but the name of Jesus Christ . And therefore to Him be the honour of our Salvation ascribed , and to no other . To Him ( I say ) with the Father , and the Spirit , even that blessed Trinity , Elohim , be all Honour and glory , now and evermore , Amen , Amen . FINIS . Table of the Contents of the several matters of this Book . OF the Promises and Prophesies of old 1 Gods promise to Adam 3 Gods promise to Abraham 3 The Prophesie of Jacob 5 The Prophesie of Moses 6 The Prophesie of David 9 The Prophesie of Jeremy 15 The Prophesie of Ezekiel 15 The Prophesie of Isaiah 16 That the Messiah must be both God and man 18 That the Messiah must change the Law of Moses 26 The time of his Manifestation , with all other circumstances 33 Of his Linage or Pedegree 56 Of his Birth with the Circumstances thereof 57 Of his Preaching and Doctrine 71 Of his Life and Conversation 75 Of his Miracles 77 Of the Calling of his Apostles 80 Of his Death and Passion 86 Of his Resurrection 92 Of his Ascention 95 Of the sending of the holy Ghost , with the first plantation and wonderful Increase of the Church . 98 Of the sincerity of the Evangelists 102 Of the Confession of Martyrs 109 Of the subjection of Spirits 111 Of the Punishment of Enemies 118 Of the fulfilling of Prophesies 128 A Collection Demonstrative , or the sum of former Proofs . 142 Notes, typically marginal, from the original text Notes for div A87160e-210 Accounting from their first entrance to the day of their departure thence . Exo. 12.40 . Psal. 34.8 . Rom. 11.11 . Luk. 13.35 . Acts 7.51 . Luk. 21.24 . Rom. 10.1 . Rom. 9.4 . Psal. 24.6 . Luk. 21.28 . Mat. 24.32 . Acts 20.32 Psal. 51.18 . Psal. 53.6 . Psal. 126.1 Psa. 106.47 . Psal. 90.15 . Psa. 102.13 . Psal. 69.35 . Psal. 105.8 . Psal. 94.24 . Psal. 74.2 : & 107.6 . & 106.44 . Prov. 21 : 1 Ezra 1.1 . chap. 6.1 . chap. 6.22 . chap. 7.28 . Psa. 105.14 . Exod. 7.16 ▪ & 8.1.20 . & 9.1.13 . & 10.3 . Exo. 12.31 . & 11.3 . & 7.1 . Psa. 136.11 . Accounting the time as before . Exo. 12.41 , & 13.21 . Psa. 236.13 . Judg. 2.16 Judg. 3.7 . chap. 3 : 12. Judg. 3.30 . & 4.1 . & 4.4 . & 5.31 . & 6.1 . & 6.6 . Judg. 6.12 . & 7.5 . & 7.20 . & 8.28 . & 8.33 . & 10.6 . Judg. 10.10 & 11.1 . & 11.29 . & 12.7 . & 13.1 . & 25.15 . v●i . 20. 1 Sam. 8.5 . Notes for div A87160e-2100 Gen. 3.15 Rom. 3.2 . Rom. 9.4 . Luk. 19.42 Dut. 18.13 Ver. 18. Deut. 34.30 Deut. 18.14 Deu. 18.16 . Isa. 53.8 . Psal. 89.3 . 2 Sam. 7.13 1 King. 12 , Psal. 2.7 . Psal. 72.5 . Vers . 7. Isa. 6.5 . Luk. 19.27 Isa. 4.2 . Isa. 9.6 . Isa. 4.2 . Isa. 7.14 . Michah 5.2 Isa. 9.6 . Isa. 4.2 . Psal. 2.7 . Hos. 1.7 . Psal. 110.1 . Psal. 107.20 Iob 19.16 . Deut. 6.4 . Ier. 13.6 . Acts. 15.10 Deu. 18.15 . Isa. 2.3 . Isa. 29.28 . Isa. 42.4 . Mal. 1.10 . Ezek. 20.25 Ier. 31.31 Gen. 49.10 . Ezr. 3.12 . Psal. 24.7 Mal. 3.1 . Luk. 23.14.22 . Mat. 27. Isa. 53.5 . Ioh. 8.56 . Act. 3.21 . Chap. 8.44 . Gen. 2.17 . Gen. 3.4 . Mat. 3.7 . Luk. 19.27 Eph. 5.14 . Psal. 71.4 . Rom. 3.4 . Isa. 66.7 . Psal. 147.2 . Hag. 2.10 . Isa. 11.6 . Judg. 12.6 Mat. 8.11 . Ioh. 19. Lu 7.3.15 . Mat. 11.3 . Ioh. 10.24 . Mat. 22.16 . Joh. 10.8 . Dan. 2.44 . Isa. 11.1 . Luk. 2.4 . Isa. 7.14 . Mat. 1.18 . Mich. 5.2 . Mat. 2.5 . Psal. 132.3 . Mat. 2.1 . Psa. 72.10 . 〈◊〉 12. Numb. 24.17 . Luk. 1.28 . Chap. 2.21 . 2 Esd. 7.26 . Luk. 2. Mat. 3.16 . Jer. 31.15 . Gen. 35.19 . Mat. 2.13 . Hos. 11.1 . Isa. 19. ● . Euseb. lib. Mal. 3.1 . Chap. 4.5 . Luk. 1.13 . Ioh. 1.19 . Mat. 3.16 . Mar. ● . 10 . Luk. 3.21 . Joh. 1.31 . Deut. 6.5 . Mat. 22.37 . Isa. 42.1 . Zach. 9.9 . Porph . lib. De laud . Philo. Isa. 35.5 . Ioh. 11.17 . Mark 5.22 . Luke 7.11 . Deu. 19.15 . Mat. 9.33 . Ioh. 10.25.37 . Luk. 7.20 . Luk. 7.20 . Mat. 16.24 ▪ Cha. 16.23 . Joh. 6.60 . Ch. 7.48 . Mat. 8.20 . Plut. Apo. Prisc. regum . Mark 1.15 . Mat. 16.24 . Eccl. 107. Mat. 10.9 . Ioh. 16.33 . Mark 13.9 . Ch. 13.13 . Luk. 21.16 . Mat. 36.25 . Luk. 14.26 . Mat. 10.34 . Luk. 18.31 . Mat. 21.2 . Zach. 9.9 . Mat. 21.8 . Psal. 55.13 . & 109.4 . Mat. 26. ●● . Mat. 26.67 . Isa. 50.6 . Luk. 23.33 . Psal. 22.16 . Zach. 12.10 Psal. 69.21 . Luk. 23.32 . Isa. 53.12 Luk. 23.18 . Isa. 53.12 . Ioh. 19.36 . Exo. 12.46 . Gen. 22.1 . Num. 21.8 . Dau. 9.26 . Ioh. 11.49 . Isa. 53. Mat. 27. Luk. 23. Acts 2.37 . Zach. 12.10 Psal. 16. ● . Hos. 6.2 . Jonah 1.17 Luk. 18.31 . John 2.18 . Mat. 12.38 . Ch. 27.62 . Mat. 28.2 . Act. 1.3 . Rom. 4.4 . Rom. 1.2 . Psa. 68.18 . Psal. 110.1 . Acts 1.10 Mat. 24.14 . Luk. 24.47 Isa. 2.3 . Ioh. 14.26 . ch. 15.26 . and 16.7 . Acts 2.4 . Joel 2.28 . Psal. 118 22 Act. 4 11. John 14.25 Joh. 20.30.21.25 . Ezek. 1. Luk. 1.2 . Mat. 15.24 Acts 26.26 Mat. 21.18 . Luk. 19.41 . Mat. 14.33 . Mat. 10.3 . Mar. 14.67 . Luk. 24.48 1 Joh. 1.2 . 2 Pet. 1.16 . Luke 1.2 . Acts 23.12 . Ch. 27.24 . Mat. 10.16 . Rev. 6.9 . Zeph. 2.11 . Juv. Sat. 6. Plut. de defectu Oraculor . 1 Iohn 3.8 Luke 9.7 . Luk. 10.17 . Lact. l. 2. Div. Inst. c. 16. Porph . l. 7. cont. Christ apud Euseb. l. 5. c. 1. de prep. Evan. Joh. 12.31 . 2 Cor. 4.4 . Eph. 2.2 . 1 Sam. 5.2 . Gen. 3.15 . Acts 19.15 Jos. Ant. l. 17. c. 10. Luk. 23.12 . lib. 18. c. 9. Niceph. l. 1. cap. 10. Acts 12.1 . Jos. Ant. l. 19. c. 7. Eutr . Hist lib. 7. Evag. Schol. l. 3. hist. c. 41 Joh. 19.15 . Lib. 5. c. 28 Jos. de Bell. l. 7. c. 20 , 21. Aelius Adrianus . Mat. 27.24 Mat. 23.35 Luk. 19.41 . Luk. 21.6 . Luk. 21.20 . Joh. 19.15 vers. 12. Luk. 23.28 . Rev. 17.6 . Rev. 18.2 . chap. 18.8 . Rev. 18 . 1● . Rev. 9.11 . Rev. 22.20 . Luk. 14.44 Notes for div A87160e-13900 Gen. 3.15 . 
A47706	----	The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English Modena, Leone, 1571-1648. 1650 Approx. 291 KB of XML-encoded text transcribed from 144 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A47706 Wing L1099A ESTC R216660 99828385 99828385 32812 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47706) Transcribed from: (Early English Books Online ; image set 32812) Images scanned from microfilm: (Early English books, 1641-1700 ; 1953:11) The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English Modena, Leone, 1571-1648. Chilmead, Edmund, 1610-1654. [46], 80, 91-249, [1] p. printed for Jo: Martin, and Jo: Ridley, at the Castle in Fleet-street, by Ram-Alley, London : 1650. An English translation, by Edmund Chilmead, of: Modena, Leone. Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jews -- Social life and customs -- Early works to 1800. Judaism -- Customs and practices -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-02 Andrew Kuster Sampled and proofread 2006-02 Andrew Kuster Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE HISTORY OF THE Rites , Customes , and Manner of Life , of the Present JEWS , throughout the WORLD . VVritten in Italian , by LEO MODENA , A Rabbine of Venice . Translated into English , by Edmund Chilmead , Mr. of Arts , and Chaplain of Christ-Church Oxon. LONDON ▪ Printed for Jo : Martin , and Jo : Ridley , at the Castle in Fleet-street , by Ram-Alley , 1650. TO THE Most Illustrious , and his most Honoured Lord , and Patron , CLAVDE MALLIER , Counsellour to the most Christian King , and His Majesties Ambassadour to the most Flourishing STATE of Venice . THe Fame of your Lordships Gallantry having already spread it self throughout all Italy , by reason of the report of your Lordships being chosen his Majesties Ambassadour , as the most Prudent Person , to the most Prudent State of Venice : whilest all others , that are any whit addicted to the Crown of France , applaud this Election ; and all persons of Worth , and Learning , earnestly expect your Lordships Entrance upon this Charge ; give Me leave also , as one of the least of your Lordships Servants , to Congratulate this your Honour . And , since None might appear before the Lord , Empty-handed ; I have also made bold to present your Lorship with this small Gift ; which is , The History of the Manner of Life , Rites , and Customes of my own Nation , at this Present : Which being dispersed throughout the whole World , the Subject is therefore so much the more Proportionate to the Vastnesse of your Lordships Knowledge , and Imployment , which pretends to a General Insight in Humane Affaires . Neither do I despair of being Favourably received by your Lordship , since I perceive , that all the Muses of Italy are of the same Judgment with Me ; and all , with one Consent , strive to proclaim your Lordships Praises to the World , in making Dedications of the Choicest Fruits that the most Learned Academies have ever yet brought forth : Beseeching your Lordship courteously to entertain , not the Gift onely , but the Perpetual Service also of the Doner ; whose continual Prayer shall be , that your Lordship may be crowned , with all , both Earthly , and Heavenly Blessings . Venice , Jan. 12. 1637. Your Lordships most Devoted Servant , Leo Modena . TO THE Most Illustrious , and his most Honoured Lord , and Patron , the Lord President of HOVSSAY , Counsellour to the most Christian King , and his Majesties Ambassadour to the most Honourable STATE of VENICE . My Lord , THat Oblation , which was once presented at one Altar , could not by any , but a sacrilegious hand , be brought to any other : and therefore This Piece , which came formerly forth at Paris , under the Patronage of your Lordships Name , ought not to seek any Other , for this Second Edition , at Venice . Fame , the Trumpeter of Truth , was , at that time , the Guide , that led me to direct my Pen , and my Affections , toward your Lordship , so soon as I had received the report of your Lordships being design'd for the Charge of the Royall Interest : so that , having now the Happinesse of paying my Personal Devotions , and Services to your Lordship , I ought not , by any means , to change my purpose . And seeing your Lordship was pleased Favourably to receive your Servant , when he had no Opportunity of making his Desires to serve your Lordship known , but by Writing onely : I cannot but hope , that your Lordship , having now read in my Countenance also , my Hearty Affections , and Devotion to your Service , will confirm me in your Lordships favour , and give me the Liberty of ever Professing myself Your Lordships most Humble , and Devoted Servant , Leo Modena . TO His most Learned , and Knowing Friend , LEO MODENA , A Rabbine of Venice . James Gaffarel wisheth all Health . SIR , I Have at length sent you , though not so soon as I should have done , your History , of the Rites , and Customes of the Jewish Nation , which I have caused to be Printed . And this I should have done much sooner , had not my own continued Travells throughout almost all parts of France , together with the Troubled Condition of our Kingdome , ( wherein Mars had so frighted the Muses , that they have scarcely yet put off their Trembling , and returned to their Peaceful Cells again , ) hindered me . For I ought not at all to have delayed , but should have speedily returned you very great Thanks , upon the Receit of your Letter ; in that , among so many , and so great Persons of Worth , and Learning , that France affordeth , you were pleased to do Me so much honour , as to make choice of Me , to be the Onely man , to whose Censure you thought fittest to submit this your Learned History . Not that I shall ever suffer my self to be drawn into your Perswasion , and to believe , that , to undergo my Censure , is all one , as to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heighth , and Crown of Approbation . But seeing that you are pleased to have so great an Esteem of me , as that you have not ceased by frequent Letters , to solicite me to give my Judgment , such as it is , upon this your Learned Piece ; I conceived it did not become me to deny you any longer . For , that I may here give you your Just Praises , what Glory soever all those Authors that have written of the Rites , and Customes , of the Jews , ( who were sometime called , The Holy Nation ) can have deserved , it is all ( I speak it seriously , and without Flattery , ) due to your Excellent History . For , the greatest part of those other Writers , were , either not sufficiently acquainted with the Secrets of the Jewish Religion ; or else , were carried away with their own Choler , and a burning Hatred against Them : or perhaps they were not very skilfull in the Hebrew Tongue , or were too much addicted to Dreams , and Trifles ▪ or lastly , were perhaps not so Faithfull in their Writings , as they should have been : Since Rashnesse it self is Ingenious enough in Lying ; and a Haughty Spirit cares not to inform himself sufficiently , in what he undertakes . But , I must needs confesse , you are free from all these Crimes : so that all things , here , are Perfect , and every way Absolute : neither can I find where to complain of any thing , unlesse it be , ( pardon the Liberty I take , to speak freely , ) of the too much Brevity therein observed ; so that , by this means , you have omitted to say any thing , concerning the Origination , and Ground of the Divine Precepts , to which you so strictly keep your selves : though this , perhaps , you have done willingly , and of set purpose ; lest otherwise you should be forced , in relating the most Prodigious Allegories of those of Your Nation , either to defend , or else condemn them . For they do so shamefully stuff up their Writings with These ; that a man would take them rather for horrid Monsters , then for serious Stories ; and , such as scarce Hercules himself would ever be able to overcome . And yet I do protest seriously , that I could wish , you had not past by with so quiet a Silence , that so infinite a Number of other things , which do not a little puzzle , and perplex the most Learned of us Christians : as namely , that of your Lilith ; concerning which , it is a wonder to observe , how many , Various Mysteries are delivered by the Rabbines : as likewise , touching their Vestments , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zizith , or Tephilim : of their Divination of Dreams : of the Modesty to be observed in their Easements : of the Cock , offered for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caparah , or , the Redemption of Sins : of the Mystical Kindling of the Sabbath Lights : of the Closing up of all the Passages of a Dead Man's Body : of the manner of making the Knot , wherewith they bind up the Jawes of their Dead : of their Looking upon , and Cutting off their Nailes : What their Powder at present is , in Punishing Malefactors : of the Purging of Souls by Fire ; and the like . For , as concerning Lilith , whom they , in their Writings , affirm to have been Adam's First , though Dis-obedient Wife ; if we look but on the Bare Letter onely of these things ; there is hardly any one so stupid , or senselesse , as not to perceive how justly all those things , which are frequenly brought in , by the greatest Masters in the Secrets of your Religion ▪ deserve to be scorned , and hissed at . But if we but look higher , into the most Hidden , and Mysterious Points , delivered by Your Writers ; we shall not be able any where to discover more Deep , and Profound Theology ; as may appear to any one , that will but take the pains , diligently to consider that Book of yours , which you call Pardes tract . 21. cap. 5. And as concerning the Divination of Dreams , you might perhaps forbear to say any thing here , because you had been before informed by our Learned Countryman Naudaeus , that I had already , in a just Volume , written upon the same subject , discovered whatsoever , in a manner , is to be found , concerning the Observation of Dreams , both among the Hebrews , Egyptians , and Chaldeans : and had also in another Work of Mine , spoken largely of the placing of your Beds from North to South ; which is one of your most Famous , and Sacred Rites : Namely , in my Notes upon the Learned Nachman's Epistola Sacra , or , De Sacro Conbitu : which having Translated into Latine , and illustrated with Annotations , I promised to send to you , in a late Letter of mine , wherein I desired to be informed by you , concerning the Mysterious manner of Making your Tephilim , and the true Use of them ; though you returned me not anything in Answer . For , I earnestly desired to know the reason , why your Borders must consist , each of them , of Five Knots , and Eight Threads : for I professe , I am no whit satisfied with the Applying this , to the Five Books of Moses ; and to the Commandments of the most Glorious and Eternal Deity : as I neither am in those other Subtle , Quaint Niceties , concerning the Easing of the Belly ; where you say , that Those that make water , Naked ; in a Porch , or Entry of any House , shall be Poor men : and that whosoever useth the Name of God , in any Stinking Place , shall die shortly after . Neither am I satisfied any whit at all in the Reason , which is given , for your stoping up all the Passages of a Dead Body , after the Breath is gone out of it : and therefore the Wise Ben Maimon did very discreetly forbear to say any thing of it , where he gives us the Plain Manner of Ordering the Dead , in the beginning of his Halaca Ebhet , cap. 4. in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say ; The manner of the Hebrewes Ordering their Dead , is thus : They close their Eyes , and bind up their Jawes , if their Mouth chance to gape ; and stop up all the Passages of the Body , and anoint it with divers kinds of sweet Spices . Where he maketh not the least Mention at all of That Superstitious manner of stopping these Passages ; lest he should seem to heap Trifles upon Trifles . He likewise slightly passeth over their Binding up of the Jawes ; and hath not one syllable , of the Figure of that Maxillary Knot : which yet I should have taken very Unkindly at his hands , but that the Author of the Additions to Eleazar Metensis his Book , entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jereim , hath relieved us herein , and preserved this Piece of Antiquity from being lost : For in the 17. Maamar , he saith thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is to say : They cover their Dead with Winding-sheets , sewed together with White Thread : and if the Mouth gape never so little , they bind it up with a Knot , the ends whereof represent the Figure of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Knot is made of Black Strings ; which Sorcerers also afterwards make use of , in their Inchantments . I could wish , that you had likewise furnished us , with some other such Passages as this , either out of the Gamarah , or other Writings of the Rabbines ; which might assisted Us in the Understanding of those things , which you have delivered : Or , at leastwise , that you had given us some Information , concerning your Power of Punishing Malefactors , and your Wayes of Punishments . For seeing you have , at present , no True Power of Sentencing Offenders , you do not put any Criminal Person to Death ; but inflict some Other kind of Punishment upon him , which the Roman Law is unacquainted with : as for Example , Your making them stand in Cold Water : your Banishing them , and causing the Banished person to wear upon his back , an Inscription , declaring the Cause of his Banishment : yonr causing them to sit , Naked , upon an Ant-hill : Your making them to stand , Naked , among Swarmes of Bees , and to endure their Stings : Your enjoyning them Tedious , and Restlesse Watchings , and Perpetuall Wanderings from place to place : Your forcing them to submit themselves to be Trod upon , and Kicked by others ; and to wear Iron Chaines about their Neck , either for ever , or for a certain time onely ; and likewise your Binding their hands behind their Back , with Bonds of Iron : and lastly , your so Long , and Irksome Fasts ; by which your Penetentiaries have become so stinking , and Ill-savoured , as that they have been rendred a Scorn , and become Loathsome to all other Nations ; and have been a fit subject , for the most Witty , and Tart Epigrammatist to play upon . And these Fasts of yours are so Rigid , as that they are called , in the Language of your most Secret Theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Malcuth , that is to say , The Kingdome ; intimating hereby , Regnum Severitatis , The Kingdome of Severity . They are also called by the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Haiabascha , signifying , Dry , and Withered ; as we are informed at large , by the Zohar , the Treasury of the Mecubalists ; and by R. Meir Gaun Ben Gabbai , upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Derek Emunah . or , The Way of Faith ; as also , by Abraham Ben David , upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jetzirah , cap. 1. Com. 40. Of this kind are your Sabbatarian Fasts also , which they were Anciently wont to begin , by Looking upon their Nailes , and Paring them : for no other reason , as I conceive , but to intimate thereby , the Prodigious Multiplying of the Children of Israel ; who , though they were cut off , as it were , like the Nailes of a Man's Hand , in that most heavy Bondage of theirs in Egypt ; yet did their Nation still spring up plentifully , and Multiply , in spight of their Egyptian Oppressors . The Learned Rabbi Bechai conceiveth the Reason of this Custome to be ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say ; That a man should think of the Excellency of the First Man , Adam , whose Garment before his Fall , was like a Man's Nail , that is to say , of a White and Ruddy colour . Whence the Bride , being Sick of Love , Calls her Bridegroom , White and Ruddy . But I shall omit to speak any more of this Particular , here ; as having elsewhere discoursed of it more largely . Their Sabbatarian Fasts were begun then , by their Looking upon , and Paring their Nailss ; and were ended with a Dolefull Hymne ; which they , even to this day , are wont to prolong , ( as you very well note ) after Sun-set , every Sabbath day at Even , that the Soules of the Wicked , ( which they conceive , are free from their Torments all that day ) may return again unto them so much the later , by how much the longer this Dolefull Song is drawn forth in length . In the mean time the Pious Women take especial care of the Lights , which they set up , on the Eve before the Sabbath , that they may burn clearly : of which Ancient Superstition of theirs , you have , very discreetly , forborn to make any mention : Namely , how they were of old , and at this day are wont to promise to themselves Good , or Evill Fortune , according as they find these Lights , to burn , either cleerly , or dimly : which , certainly , is , a a kind of Pyromancy . These women are very careful also , to see that these Lights be every way Pellucid , and shine with an Equal Flame : which is the True Reason also , as I conceive , why they do so much abhor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Levanah , the Noon , when it is Horned ; and also forbear to do any manner of Business , or Worke , in the New-Moones , when as but a Part of it is enlightened , towards us : and this was the Reason , that there was Anciently a Propitiatory Sacrifice used to be offered , in the Temple , at this time , which was supposed might be a means of diverting the bad Influences of the New Moons from them . So that it may hence appear , how much some of your Rabbines , ( who are herein , though upon no very good grounds , followed also by one of our Christian Divines ; a man otherwise very knowing in the Jewish Affairs ) are wide of the truth ; where they affirm , that the Jewish women keep this day holy , because that it was upon the same time , that they refused to give up their Golden Ear-rings , Chains , and other Pretious Ornaments , toward the making of the Golden Calf . And thus you may see , that there are no sick mens Dreams so grosse , but that some of the Wise ones , may chance , sometimes , to take them up , and maintain them for Truth . The New Moons then were accounted Unfortunate , by the Jewish Women , unlesse they chanced to happen upon the Monday : upon which day , Rabbi Chomer , a Learned Jew , and a very great Astronomer , accounts them to be most Fortunate ; especially if they happened after Sun-rising : although neither He gives any Reason , why it should be so ; nor any other Author , that I ever remember to have seen . Not but that I know very well , that the Talmudists have delivered in Bava Kama , cap. 7. that the Divine Law-giver went up into the Mount Sinah , to receive the Law , upon a Thursday ; and , having received it , he came down again upon a Monday ; which was the Reason perhaps ( say They ) why the Women have ever since kept this Day Holie . But why should it not then be so kept , by the men also ? But these are Trifles . If a man might have libertie to give a guesse at the reason , why they accounted the New-Moon , falling upon a Monday , to be Fortunate , I should conceive this to be the most probable ; namely , because that the Generation of Mankind being much governed by Moisture , This day having a Moderate proportion of it , is therefore thought the more Fortunate : and also , because it is the second day of the week ; which number the Pythagoreans conceive to be , &c. Primus generans , the First in Generation : and therefore , it being so Fortunate , and of so good Omen , to the businesse of Generation , which Women , by reason of the Blessing promised by God upon it , do so much desire ; they observe every New Moon , falling upon a Monday , as a Holy day ; and celebrate it , as being a Fortunate day , as to the businesse of procreation of Children ; that so , by this means , they may be fruitfull and happy in Child-bearing . However the truth of this be , it hath been an Ancient Custome , both for Men , as well as Women , to Fast upon Thursdaies , and Mondaies : yet not every week throughout the Year , as Ben Caspi informs us , but only vpon those weekes , wich they called , Sabbaticall . But , what those weeks were , I do not very well understand : and therefore I conceive it would be more consonant to Truth , and to Historie too , to say ; that , Anciently , each several Week , throughout the Year , was called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sabbath ; whence that boasting Speech of the Proud Pharisee may receive no small light , when he saies , in the Holie Gospel of our Saviour Christ , Jejuno bis in Sabbatho ; I fast twice every Sabbath : that is to say , Two daies in every week ; namely Mondaies , and Thursdaies : upon which daies they yet use , with the most vehement affection of mind that can be , to say a certain prayer , which begins with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vehurachum ; by the secret Virtue whereof they believe , that those Three ships which were filled with the chiefest of their Nation , and sent into Banishment by the Emperour Vespasian , without either Oar , or Sail , about them , were delivered from most evident perill of shipwrack : the first of which , they say , landed safe at a place , called Lovanda ; the second , at Arlada ; and the third , at a place called Burdela . Which names , though Buxdorfe say , are no where to be found ; yet I conceive , the two last of them may , without any absurditie , be understood of Burdeaux , and Arles , or Orleans , two Cities of good Note , in France . But I shall here forbear to prosecute these things any further , as you have done ; least while I endeavour to take away all scruples out of the Reader 's way , and to bring forth such Novel Points of Learning , as he must needs be pleased withall ; I should much exceed the Bounds of an Epistle , and offend him ▪ with a courtesie . I shall therefore , ( Learned Sir , ) take my leave of you at present ; wishing you all the True health , which is to be found , onely , in the Faith of Christ ; and beseeching God , that he would at length bring you home to the sacred Banner of our Mediator , and Saviour Christ ; without which , the holy Scriptures proclaim , that there is no way , or Passage to Heaven , and the Joyes thereof . From Paris , Mart. 31. An. Dom. 1637. The AVTHORS Answer , to the former Epistle . SIR , I Should think my self to have offended , beyond all excuse , if being now about to to reprint my History of the Rights of the Jewes , I should not say something , in Answer to your Learned Epistle , wherewith you were pleased the last year , to grace the First Edition of it . And indeed , what Return is not due , from Me , to those Many Favours you have been pleased to shew Me ? seeing that , when I sent this my Historie unto you , to be examined , and corrected ; you so courteously took this Trouble upon you , as that I cannot say , whither of the Two took the greater Pleasure in it ; You , in Conferring ; or , my self , in Receiving this Favour . And I must needs here confesse , that it was a point of my Cunning , to make choice of your self , in the perusing of my Book ; the Fame of whose Worth , and Learning , had long since , like the Sun-beams , broken forth , and appeared even in our Horizon . For , you are as a Second Sun , in Learning ; and your Worth shines forth more eminently , then any others . For as all Waies , and secret Paths , lie open , and are exposed to the Sun's View ; in like manner are the Entrances into all the Opinions , and most hidden Rites of all Nations , open to you ; who , having the Keyes of all the chiefest Languages in your power , do , at your pleasure , bring to light all the choicest Treasures , not onely of the Greekes , and Latines , but which is more strange , even of the Hebrewes too : That I may not say any thing of your Abundant Goodnesse , which moved you to heap so many Praises upon Me , undeservedly : although , I confesse , I dare own That , of being a faithfull Relator , as it was fit I should be ; and my Style , I confesse , is also very concise . The Former of these owo Qualities I have been endewed with , even from my Childhood ; and the Later I have learnt , from my observation of other Historians : neither could I ever endure , I confesse , to expresse my Conceptions , in a Copious , Flourishing Stile . Yet I must needs professe , that I see not any cause , why you should accuse me , in your Epistle , of having omitted any thing . For , as I intimated in my Preface to my Historie , though I set my self so narrow Bounds , and affected so great Brevity : yet I am confident , I have not omitted any Rite , or Custome , now observed by the Present Jewes , ( which was the Subject I proposed to my self ) but onely such things , as I thought I was not bound to mention , as having been now a long time out of Use , and neglected by them . Such as , for example , are , that Dolefull Hymne , &c. Their Story of Lilith : the so Superstitious Ordering of their Dead ; the Paring of their Nailes ; their Sabbatarian Fasts , and the like : all which Customes are now quite out of Use among them . But , as concerning their Zizit , and their Tephilim , I have discoursed of them , Par. 1. cap. 11. Of their Dreams , Par. 1. cap. 4. Of their Modesty in their Evacuations , Par. 1. cap. 6. Of the Cock , given for Caparah , Par. 3. cap. 6. Of the kindling of their Sabbath Lights , Par. 3. cap. 1. and Par. 5. cap. 5. Of their Placing their Beds , North and South , Par. 1. cap. 4. Of Malcuth , Par. 3. cap. 5. Of their observing of Monday , and Thursday , Par. 1. cap. 1● . Of the Purging of Souls by Fire , Par. 5. cap. 10. All which things , since they have undergone your Learned Censure , and have also , by your Care , and Goodnesse , been committed to the Presse , I cannot possibly doubt , but that you have very diligently read over , and considered . But perhaps , Learned Sir , you expected from me an Account of the Reasons , and Grounds , of these Rites , and Customes , of Theirs : But this was wholly besides my purpose ; who never intended any thing at all , save onely to give my Reader a Bare Historical Narration of them : and to shew only their , Quòd sunt , and not the Propter Quod sunt : as the Philosophers use to speak : That these Customes Are , but not , Why they are : least , while I pretend to be a meer Relater onely , I should appear to be a Perswader . If there be any thing you find wanting here , you need not go abroad for it , hoving so rich a Magazine of Learning at home , within your own Breast ; whence , I am confident , you are able to bring forth , whatsoever the vast body of the Hidden Learning of the Hebrews can afford . It remaineth , Sir , that I commit you to the protection of God , the Great Creator , and Former of All things ; beseeching Him , that he would preserve you in Health , and blesse you with Long Life , for the Common Benefit of the Learned , and the more full Increase of Learning ; for your own Expectation of the deserved Rewards , due to your Worth ; and , lastly , for my own Particular Interest , in your Noble Patronage . The AVTHOR'S Preface . Courteous Reader , IF the Curiosity of the Wisest Men hath sometime raised a Desire in them , of having knowledge of the Laws , and Customs , even of the very Gentiles themselves , who were Worshippers of False Gods ; that so they might draw thence That Benefit , which a wise man knows how to gather from a Fool : what marvel is it , if some very learned Christians have also long since had a desire , to have some Account given them , of the Rites , and Customes , of the present Jews : the Ground whereof cannot be denied to have been , once , derived from the true Fountain of all Wisdom ? and that they were disposed , by means , proportionable to that end . I having therefore had my continual Conversation with , and been brought up in the Service of Christian Prelats , and Persons of Honour ; it hath been often moved unto Me , that I would write a short , and true account , of the Manner of life , Customes , and Rites , observed by the Jews , at this day , throughout the World. Which I having performed , some years since , and shewed to some of my Friends ; I have bin since sollicited , by some others , to enlarge it , and publish it to the world , for a more publick satisfaction to All , that desire information herein . But I , refusing so to do , gave in these Reasons for my denial : First , that it was needlesse ; and secondly , that the Thing must needs be suspected , from Me. It might be thought needlesse ; because the Business hath bin already done by many Christians ; and it would be suspected , because it came from a Jew ; of whom it might be very well doubted , that he would either cōceal , or change such things , as he should conceive not so fit to be published , when he should cōsider better of them . But , to the first of these my Objections , it was answered ; that they were not so very well satisfied , in what ever they had yet seen written of this Subject ; their discourses being either lame , and imperfect , or else , too copious in things of least concernment ; and written , rather in derision of this Nation , and to make the Reader merry , then to inform him : wherin they have often lashed out so much , as that they have wander'd very far out of the way , and left their Reader very much unsatisfied , in what they ought to have informed him . To the second Objection it was answer'd , that very many persons of great Learning , and Quality , were , after long experience , confirmed in so good an Opinion of Me , and of my Integrity ; as that it would not be questioned by Any , but that I would deal ingeniously , and sincerely , in my Narration : So that , they could not see any just reason that should hinder me , from complying with their desires . Now I , that have bin alwaies , naturally , easie to be intreated by my friends , and obedient to the Commands of my Superiours , could not deny them any longer ; but have endeavoured to satisfie their desires . Take here , therefore , Courteous Reader , a Short Abridgment of the Rites , and Customes of the Jews : wherein notwithstanding there is not any the least circumstance omitted ; unlesse it be such , as are not at all observed now , or regarded by them . I have divided this History into Five Parts ; according to the Number of the Books of the Law , written by Moses . And , in my Writing , I have kept my self exactly to the Truth , remembring my self to be a Jew , and have therefore taken upon Mee the Person of a Plain , Neutral Relater onely . I do not deny , but that I have endeavoured to avoid the giving occasion to the Reader of deriding the Jews , for their so many Ceremonies : neither yet have I at all taken upon me to defend , or maintain them : for as much as my whole Purpose is to give a bare Relation of them onely , and no way to perswade any to the observing of them . However , very observable is the saying of That Great Person , though not by many rightly understood , ( which yet is Agreeable to that of the Prophet Hosea , cap. 11. ) Lex Judaeorum , Lex Puerorum : that is , the Law of the Jews , is a Law of Children . A Table of the Chapters , contained in this Book . PART . I. CHAP. I. OF the Division , and Originall , of all the Jewish Rites ; and , wherein they differ among themselves . Page 1. II. Of their Houses , and Places of dwelling , page 4. III. Of their Utensils , and Vessels in their Houses , p. 7. IV. Of their Manner of Preparing to Bed ; and their Esteem of Dreams , p. 9. V. Of their Habits , and Vestments ; and of their Fringes , and Frontlets , p. 12. VI. Of their Modesty in Evacuation , p. 18. VII . Of the Manner of their Washing in the Morning , p. 21. VIII . Of Uncleannesse , p. 22. IX . Of their Benedictions , of Laudatory Prayers , p. 23. X. Of the Form of their Synagogues , or Schools , p. 26. XI . Of their Prayers , Square Vestment , called Taleth ; their Frontlets , and Book of the Pentateuch , p. 32. XII . Of their Priests , and Levites , and of their Wives , and Tithes , p. 43. XIII . Of their Flocks , and Tillage of the Ground . p. 46. XIV . Of their Charity to the poor , and their tendernesse shewed to their very Beasts . p. 50. PART . II. CHAP. I. VVHat Language they use , in their Ordinary Speech , Writings , and Preaching , p. 56. III. Of their Academies , and Studies : and of the Original , and Continuation of the Gemara , p. 62. III. Of the manner how their Rabbines are created ; and of their Authority , and power of Excommunication , p. 68. IV. Of their Oathes and Vowes . p. 71 V. Of their Dealing in Worldly Affairs , and of their Usury , p. 73. VI. Of their Contracts , Evidences , Witnesses , Judges , and Judgments , p. 77. VII . Of Meats that are Forbidden them : and how they eat their Flesh . p. 80. VIII . Of their Drink , p. 98. IX . Of their making their Bread , p. 100. X. Of their manner of sitting at Meat . p. 101. PART . III. CHAP. I. OF the Feast of the Sabbath , p. 104. II. Of the Beginning of their Moneths , and of their Order , and Names : and of the Thirteenth Moneth . p 119. III. Of the Feast of the Passeover , p. 124. IV. Of the Feast of Weekes , or Pentecost , p. 134. V. Of their Caput Anni , or Beginning of the year : and of the first Moneth , called , Elul , p. 137. VI. Of the Day of pardon of Sins , or expiation , called Chipur , p. 143. VII . Of the Feast of Booths , or Tabernacles , p. 148. VIII . Of their Fasts , Commanded , and Voluntary , p. 154. IX . Of the Feast of Lights , called also , Chanucha , p. 161. X. Of the Feast of Purim , or Lots , p. 164. PART . IV. CHAP. I. OF the several kinds , and degrees of Adultery , and Fornication , pag. 167. II. Of their Marriages , p. 171. III. Of their Contracts , and manner of marrying . p. 174. IV. Of the Liberty a Woman , that was married Young , hath , to refuse her Husband : and of the Penalty of Forcing , or Deflowring a Virgin , p. 181. V. How their Women behave themselves , during the Time of their Courses , and after Child-birth , p. 183. VI. Of the manner of Putting away their wives : and of Jealousie , p. 186. VII . Of their Ibum , and Calitzah ; that is to say , of the Next Kinsman 's Taking , or Refusing the Relict of his Deceased Kinsman , p. 193. VIII . Of their Circumcision , p. 201. IX . Of the Redemption of their First-born , p. 209. X. Of the Manner of their Education of their Children , and bringing them up in Learning , p. 212. XI . Of the Honour they account due to their Parents , Tutors , Rabbines , and Ancient Persons , pag. 215. PART . V. CHAP. I. OF the Jewish Hereticks : and particularly , of the Karraim , pag. 218. II. Of the Manner of being made a Jew , p. 222. III. Of their Opinion concerning all Magick , Divination , and Augury , p. 223. IV. Of their Slaves , p. 225. V. What Precepts the Jewish Women are bound to observe , p. 236. VI. Of their manner of Confessing their Sins , and Doing Penance , p. 228. VII . Of their Sick , and Dead , p. 230. VIII . Of their Manner of Ordering their Dead , and Burying them , p. 233. IX . Of their Mourning Praying for , and Commemorating of the Dead , p. 239. X. Of their Paradise , Hell , and Purgatory , p. 243. XI , Of their Belief of the Transmigration of Soules , the Resurrection , and Day of Judgment , p. 245. XII . Of the Thirteen Articles of their Faith , pag. 246. Faults escaped . THe last Page of the first sheet , l. 16. read Power . B. p. 2. line 1. r. Concubitu , B. 4. l. 22. r. have assisted . B. p. 8. l. 24. r. the Moon . B. p. 11. l. 7. r. to be , Primus . Page 43. l. 11. r. Tithes . p. 48. l. 12. r. Untilled . p. 53. l. 7. r. called . p. 92. l. 10. r. within it . p. 97. l. 16. r. it is unwholesome . p. 111. l. 16. r. useth . p. 112. l. 22. r. not say . p. 117. l. 9. r. Sabbath's being . p. 118. l. 14. r. hands , p. 122. l. 19. r. commemorate . p. 130. l. 21. r. take out . p. 146. l. 7. r. or not . Ib. l. 16. r. consist . p. 149. l. 4. r. Wattelling . p. 153. l. 9. r. Sponsus Legis . p. 161. l. 7. r. Wise-men . p. 162. l. 24. r. of Businesse . p. 178. l. 3. r. is done . lb. l. 22. r. before , ) they . p. 180. l. 13. r. brought her . p. 188. l. 18. read this means . p. 198. l. 15. r. Planke . p. 202. l. 4. r. no Precept . p. 214. l. 2. r. to . p. 220. l. 7. r. acknowledge this . p. 226. l. 18. r. Three Precepts . p. 239. l. 11. r. and then . p. 247. l. 16. r. Incorporeal . lb. l. 17. r. Corporeal . PART . I. CHAP. I. Of the Division , and Original of all the Jewish Rites ; and , wherein they differ among themselves . THe Rites which are at this day observed , and in Use , among the Jewes , are not all of them of equall Authority , nor equally practised by all , after one and the same Manner . For we are to understand , that they are divided into three Sorts : The first , are Precepts of the Written Law , ( as they use to speak , ) namely , such as are contained in the Pentateuch , or Five Books of Moses ; which are in all 613. in number ; that is to say , 248. Affirmative ; and 365. Negative : and these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizuoth de Oraita , that is to say , Praecepta Legis , Precepts of the Law. The second sort are , of the Law given by Word of Mouth ; by which they understand all the Declarations and Expositions , which have been given by the Rabbines , and Doctors , in all ages , upon that which was written by Moses ; besides many other of their Ordinances , and Institutions , which are not to be numbered : and these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mizuoth de Rabbanan , Praecepta Sapientum , Precepts of the Wise men : all which are collected together in a large Volume ; a more particular Account whereof , we shall give you , in the second Part , cap. 2. The third sort are , certain things , which at divers times , and in divers places , have been brought into Use ; or else have been any where lately introduced ; and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minhaghim Consuetudines ; Usances , or Customes . Now as these Usances have sprung from the Dispersion of the Jews into divers and severall Countries , and have consequently borrowed the Name , and Manner of Use , from the several Inhabitants : so on the other side we are to take notice , that as well in the Particulars of the Law Written by Moses ; as in that other , received from the Mouth of the Wise men , there is very little , or no difference at all , betwixt any Nation of the Jews , how remote , or far distant soever their habitations be : Onely in those things , that are of the third sort , concerning Usances , and Customes , there is no small Variety to be observed amongst them . And that chiefly , amongst these Three ; the Levantines , or Eastern Jews , the Dutch , and the Italian : comprehending under the Levantine , not only all those that inhabit Eastwardly from us ; but those of Barbary also , Moores , Greeks , and those of Spain : as , under the title of Dutch , we understand those of Bohemia , Moravia , Poland , Russia , and others . I am here therefore to advertise the Reader , that as I shall endeavour , in this Discourse , to give a touch at whatsoever is observed by the Jews , both from the Written Law , and that of the Rabbines , and that other of Usance only ; wheresoever any diversity of Usage is mentioned , it is not to be understood either of the first , or second sort of Precepts , which they account Essential , and wherein they All agree ; but onely in those of the Third sort , to which the name of Precept agreeth not at all . CHAP. II. Of their Houses , and Places of Dwelling . WHen any one buildeth a House , the Rabbines say , that he is to leave one part of it unfinished , and lying rude : and this , in remembrance that Jerusalem , and the Temple , are at present Desolate : and he must also use some expression of sorrow ; as it is in the Psalm 137. Si oblitus fuero Jerusalem , &c. If I forget thee , O Jerusalem , let my right hand forget her cunning . Or at least , they use to leave about a yard square of the wall of the house unplaistered ; on which they write , either the forementioned Verse of the Psalmist , in great letters ; or else these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zecher lachorban , that is to say , the memory of the Desolation . 2. At the doores of their houses , and of each particular Room in them , and in every part thereof , where they either dwell , or work , they write with very great diligence , in Parchment prepared for the same purpose , these words out of Deuteronomy , cap. 6. ver . 4. Audi Israel , Dominus Deus Noster unus est , &c. Hear , O Israel , the Lord our God is one Lord : unto the 9. ver . Scribesque ea in limine , &c. And thou shalt write them upon the Posts of thy House , and on thy Gates : and to this they add that other passage of Deuteronomy , cap. 11. ver . 13. Si ergo obedieritis , &c. If therefore you shall hearken diligently unto my Commandements which I command you this day , &c. unto ver . 20. And thou shalt write them upon the door-posts of thine house , and upon thy gates : then rowling this Parchment up together , and writing upon it the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shaddai , they put it either into a Cane , or else into the like hollow piece of wood ; and so fasten it to the wall , on the posts of the door , at the right hand of entrance : and thus , as often as they go in and out , they make it a part of their devotion to touch this Parchment , and kisse it : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mezuzah , that is , The Post . 3. They have neither Figures , Images , nor Statues , in their houses ; much lesse in their Synagogues , and Holy places ; observing that which is written , Exod. 20. Non facies tibi sculptile , &c. Thou shalt not make to thy self any graven Image , nor the likenesse of any thing that is in heaven above , or in the Earth beneath , or in the waters under the Earth : and also in many other places . Notwithstanding , in Italy , many take the liberty of having Pictures and Images in their houses ; especially if they be not with Releif , or Imbossed work , nor the Bodies at large . CHAP. III. Of their Utensils , and Vessels , in their houses . THe Utensils of their houses , that is to say , the Vessels wherewith they dresse their Meat , and serve it in , must all be bought new . For if they should have been used by any , besides Jews ; or if they be of Earth , or Wood , that hath been made use of in heating any thing ; a Jew can by no means use them : And this they observe , from the prohibition of eating divers kinds of Meats : as we shall shew in the 2. Part , cap. 6. for they presume , that some or other of these forbidden Meats may have been dressed , or put into them , and so the fume of them have pierced into the very substance of the Vessel . But if it be of Metall , or of Stone , which do not suck so much , and receive in Vapours , they may then make use of it ; provided they first put it into the fire , or into seething water . 2. When they buy any new , if they be of Glasse , Earth , or Metal , they wash it first throughly , plunging it under water , either in some River , Well , Bath , or Sea : and this out of the Abundant Cleannesse , which is enjoyned them , Numb . 31. 23. Every thing that may abide the fire , ye shall make it go through the fire , and it shall be clean : neverthelesse it shall be purified with the water of separation . 3. They have different Vessels , for the use of the Kitchin , and of the Table ; and , one dish for Cheese , and white-meats , and another for Flesh : it being unlawful for them to eat either Cheese , or Milk , with Flesh ; as we shall shew in the second Part , cap. 6. 4. In like manner have they different Vessels also for the Passeover ; such as have not touched any Leavened Bread : as shall be said in the Third Part , cap. 3. CHAP. IV. Of their manner of preparing to Bed , and their esteem of Dreams . THe Counsel of the Rabbines is , that there should care be taken , that the Bed's head be placed toward the North , and the feet toward the South , or else the contrary way ; but it must not stand from East to West ; out of Reverence to Jerusalem , and to the Temple , which was indued with a greater measure of Holinesse in both those parts : but there are few that take any heed to this . 2. When they are lying down to rest , they use to say some certain Prayers to God ; beseeching him , that he would preserve them from all perils of the Night , and that he would give them comfortable Rest , that they may rise alive , and in health the next morning ; saying moreover the aforenamed Verses out of Deuteronomy , cap. 6. and the 91. Psalm . Whoso dwelleth under the defence of the most High , shall abide under the shadow of the Almighty , &c. and the 121. Psal . I will lift up mine eyes unto the Hills , from whence cometh my help , &c. and the 5. vers . Psal . 31. Into thy hands I commend my spirit . Some add moreover some other the like Prayers ; every one , according to his own custome , and fancy . 3. They take very great heed to dreams ; induced thereto by the Examples , which are found written in the Scripture , of Jacob , Joseph , Pharaoh , Nabuchadonosor , Daniel , and others ; and by that passage in Job , chap. 3. 14 , 15 , 16. For God speaketh once , yea twice ; yet man perceiveth it not : In a Dream , in a Vision of the Night , when deep sleep falleth upon men , in slumberings upon the bed : Then he openeth the eares of men , and sealeth their instruction . 4. And so great is the regard they have to Dreams , that if any one dream of any Ill , so that it causeth him to be sad , and melancholy ; particularly , if it be any of the Four kinds of Dreams , which are specified by the Rabbins ; they Blesse themselves ; and so Fast all that day , as the manner is in all other Fasts ; as shall be declared hereafter . Insomuch , that , even upon the Sabbath day also , whereon it is forbidden to Fast , for any other cause whatsoever , in this Case of a Dream it is lawful to Fast , as well on It , as on any other Feast day . 5. And in the Evening , when he hath ended his Fast , before he eareth any thing , he calleth unto him three friends : to whom he saith , seven times thus : May the Dream which I have seen be fortunate ; and they answer him every time ; May it be Fortunate ; and God make it Fortunate . And then , repeating some certain Verses out of the Prophets ; wherein are Promises of Life , Redemption , and Peace , they say unto him that of Ecclesiastes , chap. 9. 7. Vade ergò , et comede in laetitia panem tuum , &c. Go thy way , eat thy bread with Joy , &c. and so he goes to Meat . CHAP. V. Of their Habits , and Vestments ; and of their Fringes , and Frontlets . IT is unlawfull for a Jew to wear any Garment , that is mixed of Linnen and Woollen together ; according to that of Levit. chap. 19. ver . 19. Veste quae ex duobus texta est , non induer is : Neither shall a garment ming led with linnen and woollen come upon thee : and also in Deut. 22. 11. And hence also they observe , not to sewe a Woollen garment with Linnen thread ; nor contrariwise . 2. Likewise the man may not wear the woman garment ; nor the woman the mans : as it is said , Deut. 22. 5. Non induetur mulier veste virili , nec vir utetur veste foeminea , &c. The woman shall not wear that which pertaineth unto a man ; neither shall a man put on a woman's garment : for all that do so , are abomination unto the Lord thy God. And hence also all effeminate Acts , as , to paint the face , to cause the hair to fall from the Privy parts , are forbidden to the man ; and so likewise are those of the Man , to the Woman . 3. And perhaps it was from hence , that the Jewes were forbidden to shave the Corners of their Beard ; which they understand of the hair beneath the Temples , as well as the Beard it self : from that place in Leviticus , cap. 19. ver . 27. Nec radetis barbam , &c. Ye shall not round the Corners of your heads ; neither shalt thou marr the Corners of thy beard . 4. They do not willingly imitate any other Nation in the fashion of their Apparell ; unlesse their own make them there seem very deformed . Neither may they shave their Crown , nor wear Locks of hair upon their head ; nor any the like things . And , in what Country soever they are , they generally affect the long garment , or Gown . 5. The Women also apparell themselves , in the habit of the Countries where they inhabite . But when they are married , upon their Wedding-day they cover their own hair , wearing either a Perruke , or Dressing of some other hair , or something else that may counterfeit Natural Hair , according to the Custome of the Women of that place : but they are never to appear in their own hair more . 6. The men also have no very good opinion of going Bare-headed ; neither do they use it , one to another , as an Act of Reverence ; as , not esteeming it to be so : neither yet are they uncovered in their Schooles , or Synagogues . Notwithstanding , living as they do , among Christians , where this Custome is used in shewing Reverence to ones Superiors , they also use the same . 7. Every garment they wear , if it have Four Corners , that is to say , four distinct sides , they are bound to fasten to each of these Corners a Pendant , or Tassel , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zizitt ; so that there must be four of these also : and they use to make them eight threads broad , each of them being knit , to the middle , with five knots ; and of Wooll , spun of purpose for this use : this they do according to that Command in the Book of Numbers , cap. 15. ver . 38. Speak unto the Children of Israel , that they make them Fringes in the Borders of their garments throughout their generations ; and that they put upon the Fringe of the borders a Ribband of blue ; and also in Deut. cap. 22. 12. 8. This Injunction reacheth onely to the Men , and not the Women ; neither is there any of them , which use it . 9. Now forasmuch as at present this Four-cornerd garment is not any where in common use among them , because it would make them a scorn , and Laughingstock to the Nations among whom they live ; they , instead thereof , wear only under their other Garments a kind of square Frock , with the aforesaid Pendants , or Tassels fastened to it ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arbancanfod : and this they do , in remembrance of the Commandements of the Lord , as it is enjoyned them in the above-cited place of Numb . ver . 40. Quas cum viderint , recordentur omnium mandatorum Domini , &c. That ye may remember , and do all my Commandements , and be holy unto your God. Notwithstanding in their Schools , at the time of their Prayers , they put on a certain square Woollen Vestment , with the said Pendants fastened at each Corner of it ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Taleth ; as we shall shew hereafter , cap. 11. 10. The men also ought to wear continually their Frontlets , which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Totafot , and are named by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilin : commanded them , Deuteron . cap. 6. ver . 8. & cap. 11. ver . 18. Et ligabis ea quasi signum in manu tua , &c. Therefore shall ye lay up these my words in your heart , and in your soul , and bind them for a sign upon your hand , that they may be as Frontlets between your eyes : the manner , and form of these , you shall have described , cap. 11. Notwithstanding at present , partly to avoid the scoffes of the Nations where they live , and also because they account of these , as of a Holy thing , and such as ought to be used with great Discretion , and not upon every Triviall Occasion , they neither put on These , but only in the time of Prayer . 11. Some of them observe in dressing themselves in the Morning , to put on the Right stocking , and Right shoe first , without tying it ; then afterward to put on the Left , and so to return to the Right ; that so they may begin , and end with the Right side ; which they account to be the most Fortunate . 12. They hold it also an unbeseeming thing , for a man to make himself ready , without putting on a Girdle ; or something , that may divide the Lower part of the body , from the Upper . CHAP. VI. Of their Modesty in Evacuation . THe Rabbins have delivered very many Circumstances to be observed , in Evacuation , or Easing the body , concerning the place , and manner how they are to order themselves in the Act ; all which are tending to health , civility , and modestie . And they have been the more easily induced to treat of this Particular , because they found it specified also in the Law , Deuteron . cap. 23. ver . 12. &c. Habebis locum extra castra , ad quem egrediaris ad requisita Naturae , gerens paxillum , &c. Thou shalt have a place also without the Camp , whither thou shalt go forth abroad . And thou shalt have a Paddle upon thy weapon : and it shall be , when thou wilt ease thy self abroad , thou shalt dig therewith , and shalt turn back and cover that which cometh from thee . For the Lord thy God walketh in the midst of thy Camp , &c. therefore shall thy Camp be holy , that he see no unclean thing in thee , &c. 2. And first They say , that they must accustome themselves to do this business in the Morning , as soon as they are up ; and afterwards to wash their hands , that so they may go clean to their Prayers . 3. Whensoever a man feeles himself moved toward this businesse , he must not hold it : for in so doing , he should render himself willingly abominable ; against the Command given Levit. cap. 11. ver . 44. Nolite contaminare animas vestras , &c. 4. If the place be such , as that they may be seen by any , they must then use all possible Honesty , and Modestie . In Ancient times , when they had not the Conveniencie of doing this businesse within doores , but were fain to go abroad , they observed very many points , tending toward the Modestie of the Act : and because the place might sometimes not be so safe , and free from dangers , they used a certain form of Prayer , or Invocation , to their Tutelar Angels , that they would defend them from all dangers : but at this time there is no such thing used . 5. After they have done , they must wash their hands , and give praise to God ; acknowledging his great Goodnesse , and Wisedome , in that he hath made Man in so Wonderful a manner , and so preserves him : Whereas if the passages for the Evacuating the superfluities of the body should be stopt up never so little a while , he would die . And this Benediction they use to repeat , as often in the day , as their Necessitie calls them to this Act. CHAP. VII . Of the manner of their Washing in the Morning . THey wash their Hands , and Face , every Morning , as soon as they are up : and before they have so done , they take speciall care that they touch not either Bread , or any thing that is to be eaten ; neither any Book , or Holy thing . 2. As concerning the Quality of the Water , and the manner of Washing , the Rabbines have written , and enjoyned many Subtilties , and nice Circumstances : and they also say , that the water must not be cast upon the ground ; nor may they tread upon it ; because they account it an Unclean thing . 3. While they are Wiping their hands , and face , they say a Benediction : as we shall see in the 9. Chapter following . CHAP. VIII . Of Uncleannesse . IT was ordained in the Law , as appeareth out of Leviticus , that whosoever touched a Dead body , or the Carcasse of any Creeping thing , or a Leaper , or Menstruous person , and the like , should be Unclean : but for as much as the reason of this was , because such persons were forbidden to enter into the Temple : now that the Temple is destroyed , They say , that all these Precepts of Uncleannesse are ceased also . Only this one remained some time in force , by the Appointment of Esdra ; namely , that he , whose seed of Copulation hath gone from him , should be Unclean : as it is commanded Levit. 15. 16. Vir de quo egredietur semen Coitus , &c. And if any mans seed of Copulation go out from him , then he shall wash all his flesh in Water , and be Unclean untill the Even . But this being afterwards found to be too full of trouble , and difficultie , to be observed , by reason of the frequent Commerce betwixt Man and Wife , it was at length wholly dispensed withall . CHAP. IX . Of their Benedictions , or Laudatory Prayers . WE are here to understand , that it is ordained by the Rabbines , that they should say a Benediction , and render particular praise and thanks to God , not onely for every Benefit that they receive , and in all their Prayers ; but even upon every Extraordinary Accident also that befalls them , and in every action that they do ; and likewise for every Meat they eat , and every Liquor they drink , and every Good Smell ; for all the Precepts of the Law , and of the Rabbines that they observe ; for everie New thing , and every Strange thing that happens : and for each of these particulars , they have a Proper Benediction , and which is fitted , and appropriated to such , or such a thing . But seeing these several Benedictions are so many , as that it would be too tedious a businesse here to rehearse them , I shall onely touch at some of them , referring you to the Writings of the Rabbines , for fuller satisfaction herein . 2. In the Morning then , as soon as they are up , they say this ; Blessed be thou O Lord our God , who raisest the Dead to life ; who givest sight to the blind ; who stretchest forth the earth upon the waters : and many other the like . If they Wash , according to the Precept , they use this Benediction : Blessed be thou O Lord our God , King of the World ; who hast sanctified it in thy Precepts , and commanded us to wash our hands : if it be for the Study of the Law , they say ; Blessed , &c. who hast given us the Law : If in rejoycing , when they Eat Bread ; Blessed , &c. who bringest bread out of the Earth : if in Drinking ; Blessed , &c. that hast created the fruit of the Vine : for the Fruit of other Trees ; Blessed , &c. that hast created the Fruit of the Trees : for the Fruits of the Earth ; Blessed , &c. that hast created the Fruits of the Earth : for any pleasant Smell ; Blessed , &c. who hast created such an odoriferous thing : when they behold the high Mountains , or the Vast Sea ; Blessed , &c. who hast created all things from the begining : when they see , eat , or put on , any New thing ; and likewise , at the begining of every Solemn Feast ; Blessed , &c. who hast given me life , preserved me , and brought me up to see this day : if any one die ; Blessed , &c. thou Judge of Truth . In a word , both in all Things , and Actions whatsoever , either before , or after ; and in some , both before , and after , they say some Benediction to God : accounting it a high point of Ingratitude , if they should enjoy , and make use of any thing in the world , without having first made a Thankful Acknowledgment of it to God , the Creator of all Things . 3. And they are bound to say , at least , a Hundred Benedictions , every day : and because they use to say the most of them in the morning , when they go to their Devotions in the School ; these first morning Benedictions are therefore called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meah Beracoth ; that is to say , The Hundred Benedictions . CHAP. X. Of the Form of their Synagogues , or Schooles . THey make their Synagogues , which are called by them , Schooles , either little , or great , on the ground , or above staires , standing by themselves , or in part of another house , according as their best opportunities will give them leave : it being Impossible for them now to erect any starelie , or sumptuous Fabricks . 2. The Walls within are onely whited , or else wainscoted , or lined with boards : and round about them are written certain Verses , or Sentences , exhorting to Attention in Prayer . And round about the School are Benches made , to sit on ; and , in some , there are also certain Chests , to lay books , cloaks , and other things in . Over head are many Lamps , Candles , and Lights , both of Waxe , and of Oyl , to enlighten the place . At the doors are Boxes , or little Chests , into which , who so pleaseth , putteth in Money ; which is afterward distributed to the Poor . 3. In the East part is placed an Ark , or Chest , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aron ; in Imitation of the Ark of the Covenant , that was in the Temple : and herein is laid up the Pentateuch , that is to say , the Five first books of Moses , written most exactly , in Parchment , and with Ink prepared for the same purpose , in a large square letter , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Merubaath , Majuscula , in imitation of one of those Books , which was written by the hand of Esdra , ( whereof such a one is said to be at Cairo , ) who copied out that which was written by Moses his own hand ; as we read in the Cap. 8. of Esdra . And there must be so much exactnesse used in the Writing of this book ; as that if there should chance to be but one of the least letters , as a Vau , or a Jod , more or lesse , then the just number , it must be thrown aside , as uselesse , and not fit to be read at all : and many other Particulars there be , wherein the Transcriber may thus dangerouslie erre ; which are all set down at large by the Rabbines . Now this Book is not made up in the form of other books now in use , but in manner of a Rowl , as all books were anciently used to be made ; that is to say , Large pieces of Parchment are sewed together at length , with Thongs made of the skin of some Clean Beast , and not with Thread ; which they rowl up , and unrowl at pleasure , upon two staves of Wood. For the better preserving of this Book , it is alwaies covered with a Case of Linnen , or of Silk , which the Women use to beautifie with Needle-work , and Imbroyderie , with all the art they can , and so present it ; and also with another Silken cover about it , by way of Ornament . And he that is of abilitie , will cover the Ends of the Two Staves , whereon his book is rowled up , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Etz chaijim , Ligna vitae , with something of silver , either in the form of Pomegranats , which they yet for this reason call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rimonim ; Pomegranats ; or of Bells , or some other the like : or else they encompasse them about at the top with a Coronet of silver , either that goes round about them , or else hanges as it were in the midst before them : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatarath , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Cheder torah , Corona legis , The Crown of the Law : according to the Use and manner of the place , and the Fancie of the Owner of the Book . And there are in this Ark , or Chest , sometimes Two , sometimes Four , Ten , Twentie , or more , of these Books : and they are called all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sepher torah , The Book of the Law : and out of These , they read , on every Festival day , and other set Times ; as we shall shew hereafter in its proper place . 4. In the Midst , or else at the Upper End , there is a kind of Woodden Table raised up something high , on which they lay the said Book , when they read in it ; and on which they lean , when they either preach , or otherwise speak to the Congregation upon any Occasion . 5. There is also a place either above the rest of the Congregation , or on one side of it , separated from the rest by Lattises of wood , for the Women ; who there stand at their Devotions , and see whatever is done in the School , though they are themselves unseen of any man , neither do they at all mix with them ; that by this Means , their Minds may not be led aside by any Sinful Thought , during the time of Prayer . 6. Notwithstanding , the Situation , and Ordering of all these Particulars is diverse , according to the different Customes of the severall Countries , Nations , and places where they inhabite . 7. There is One , that sings out the Prayers lowder then the rest , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cazan ; and Another , that hath the charge of looking to the School , and keeping it Clean , and Orderly , to set up Lights , and to attend all other needfull Offices that may occurre , during the time of Prayers ; and he also keepeth the Keys of the School . This Officer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schamash , that is to say , a Minister , or serving Officer . And both of these , as well the Cazan , as the Shamas , have stipends allowed them , out of the Common stock of the School they are of . 8. Of these Synagogues , or Schooles , there are perhaps one , two , sixe , ten , or More , in a City ; according to the Proportion of the Jews there inhabiting : allotting to each School such a number of persons , as it will receive ; and according to the different customes of the Levantines , Dutch , and Italians : because there is more Diversity found amongst them , in this Particular , and in what else relates to their Prayers , then in any other thing whatsoever ; every Nation following herein its own particular Fancy . CHAP. XI . Of their Prayers , square Vestment called Taleth , their Frontlets , and Book of the Pentateuch . THey repair to their Devotions in their Synagogues , or Schools , three times a day ; that is to say , in the Morning , from Sun-rising , till about the Fourth hour of the day ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schacrith : in the Afternoon , about the Ninth hour ; which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minchah : and in the Evening , at the beginning of the Night ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arbith . But in many places , except it be upon Festivall daies , they say their Afternoon Prayers , and their Evening , all together , about the time of Sun-set , as being the more convenient time . 2. They alwaies wash their hands , before they enter into the School : and in the Morning , they must neither eat nor drink any thing before they go , nor do any manner of businesse , nor so much as go to salute any friend , nor do any reverence to any . 3. In the Morning , as soon as they are entred , they put on each man his Taleth , or square Vestment , mentioned before , chap. 5. 7. 8. & 9. saying the Benediction , Blessed be thou , &c. which is used , when they put on their Zizith , or Pendants . And some put it onely on their head ; others turn it back about their neck , that so they may be the more attentive at their Prayers , without looking aside any way . 4. After this they put on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilin , mentioned before , chap. 5. paragr . 10. Which are made after this manner : They write upon two pieces of Parchment , with Ink prepared for the same purpose , and with verie great exactnesse , in a fair square letter , in each of them these Four passages out of the Law. The First is out of the Chap. 6. Deuteron . ver . 4. Hear O Israel , the Lord our God is one Lord , &c. the Second out of the 11. Chapt. ver . 13. And it shall come to pass , if you shall hearken diligently unto my Commandments which I command you this day , &c. the Third out of Exodus , Chap. 13. ver . 1. And the Lord spake unto Moses , saying ; Sanctifie unto me all the First born , &c. and the Fourth , out of the same Chapter , ver . 11. And it shall be , when the Lord shall bring thee into the land of the Canaanites , &c. And these they rowl up in a black piece of Calves skin ; that is to say , in One of them they put all the aforesaid passages of Scripture together in one Rowl , made up pointed at the end , which they fasten to a square piece of the said Calves skin , in the hardest part of it ; out of which skin there comes a certain String , or Thong of the same Leather , being an Inch broad , and about a yard and a half long : so that it may be tied upon the Brawnie part of the Left Arm ; and the said string , after a small knot made up , in the fashion of a Jod , may be turned round about the Arm , and so reach down to the middle Finger of the Hand : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilah she l jad , that is to say , The Pendant of the Hand . In the other , the aforesaid four places of Scripture are divided into four several parts , each from other ; and being afterwards fastened together again , they make a kind of square , with the figure of the letter Schin upon it : and then fastening it to the like square piece of hard Leather , as the other was , there are cut out of it two such Strings , or Thongs , as the other had : and so the said Square is to be placed upon the midst of the Forehead , the two strings encompassing the head , and being tied in a knot behind , in the figure of a Daleth , and the rest of them hanging down before , upon the Breast : And this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tephilah shel roseh , The Pendant of the Head. These are the Frontlers , which together with the Taleth they generally put on every Morning , and onely then : although there are some of the more Devout among them , that put them on at the Afternoon Prayers also : but there are not many that do so ; unlesse it be the Cazan , or Chaunter , who alwaies puts on the Taleth , or Square Vestment . 5. When they see , that there are Ten men , of the age of Thirteen years and a day , assembled together , ( for if they be under the number of Ten persons , they may not begin to sing Prayers solemnly : ) the Cazan , or Chaunter goes then to the Table , or Woodden Altar before spoken of ; and there begins the Prayers in a loud voyce , all the rest of the Congregation saying after him , in a softer Tone . 6. The Manner of saying their Prayers is very different among the Three several Nations above specified : and indeed there is not any thing wherein they differ more , then in this ; as was intimated before . In their singing , the Dutch far exceed all the rest : the Levantines , and Spaniards , use a certain singing Tone , much after the Turkish manner ; and the Italians affect a more plain , and quiet way , in their devotions . The formes and words are more , or lesse , according to the day , whether it be a Festival , or otherwise ; and yet there is some difference among them , on their Festivals also . 7. Neverthelesse the main Bodie , and substance of their Prayers , wherein all in a manner agree , is this . In the morning they say certain Psalms , especially the 145. Exaltabo te Deus meus Rex , &c. I will magnifie thee O God my King , &c. to the end : and all those following Hallelujahs : then a certain Collection of Praises to God , which is often repeated in all the Prayers , and at all times : a short prayer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cadisch , that is to say , Holinesse : a Prayer of Thanksgiving to the Creatour of the Light , and of the Day ; which they call , Jozer : that of Deuteron . Audi Israel , &c. Si ergo Obedieritis , &c. diverse times mentioned before : together with those words out of Num. cap. 15. Loquere filiis Israel , ut faciant sibi fimbrias , &c , These three Lessons are called Chiriat Scheman : then followeth the Veiaziu , &c. the Nineteen Benedictions to God : the Schemonah Asre , wherein giving praise to God , they crave at his hands all things that are most necessary for them , as Food , Health , Understanding , Liberty , Forgivenesse of sins , &c. which they first say in a low voice , and is afterwards repeated aloud by the Cazan ; adding thereto the 145. Psalm , and some certain verses out of the Prophets ; and that of Isaiah , cap. 6. Sanctus , Sanctus , Sanctus , Dominus Deus exercituum : Holy , Holy , Holy , Lord God of hosts , &c. with the interpretation of the said words in Chaldee : and after all this is said , there followes one Lesson more ; and in the last place they give thanks to God , who hath enlightened them to do him service ; beseeching him , that he would be pleased to bring all men unanimously to the knowledge , and worship of Him : And so saying , the Haleno lesabeah , they make an end of their Morning Prayers . 8. On Mundayes , and Thursdays , they adde in their Prayers , after the Schemonah Asre , certain Confessions , and Penitential Prayers . And these two dayes they account the fittest of the whole week , for a man to indict himself either a Fast , or any manner of Abstinence ; calling these two days , Days of Justice : because that Anciently , the Magistrates , and Ministers of Justice were wont in their several Cities ; to sit on these dayes , and administer justice ; and the Villages , and places adjacent , came all in , as to a Market , to the chief City , or Town , as it were in a kind of relation to the divine Justice . 9. In their Afternoon Prayers , they begin with the 145. Psalm ; then the Cadisch ; the Nineteen Benedictions ; the Schemona Asre , first in a low voice , and afterwards aloud : and so repeating the Cadisch again , they make an end . 10. In the Evening they say certain Praises to God , who bringeth on the Night ; and , who loving Israel , gave them his Precepts : then the Three Lessons , called Chiriath Scheman : an acknowledgment of his mercie , in bringing them up out of Egypt ; after that , a prayer , that he would vouchsafe to preserve them that Night from dangers : then 18. verses out of the Prophets , the Nineteen Benedictions , the Schemona Asre , in a plain Tone onely , the Haleno Leschabeah ; and lastly , the Cadisch , with which they end their Evening Service . 11. These are the principal parts , of which their three daily Services do consist always : and although that on their Solemn and Feastival days , there are certain other pieces added , suitable to the day , and the present occasion , as shall be declared in its proper place ; yet is this the Base and Ground-work of the businesse , both for the Order , and substance of the whole . And thus farre there is no great difference , betwixt the three principal Nations above specified ; but they do , in a manner , all conform to this Method in their Devotions . 12. The whole Pentateuch they divide into 48. or 52. Lessons , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Paraschoth , that is to say , Divisions : and one of these is read every week in the School ; so that by this meanes , throughout the whole Year , though it should have thirteenth Moneths in it , it will notwithstanding all be read . On Mondaies , and Thursdaies , after the penitential prayers , they take the Sepher Torah , or Book of the Law before spoken of , chap. 10. out of the Chest or Ark ; and saying the Third verse of the 34. Psalm ; O magnifie the Lord with me , and let us exalt his name together ; and some others the like , they lay it upon the Table , or wooden Alter : and then taking it out of the Covers , and opening it , there are three persons invited up , to read the beginning of the Parascha , or Lesson for the day ; One , one piece ; and another , another : and these say a Benediction , at the beginning , and another at the end . Then the Cazan , or Chanter , giveth a blessing upon them ; and so each of them promiseth to give something , either to the Poor , or to the use of the School ; or else to the Chanter himself , or to the Schamas , or Ministring Officer . After this , the said Sepher Torah is lifted up on high , open , and the Holy Scripture , contained in it , is shewed to all the Congregation ; saying these words out of Deuter. cap. 4. ver . 44. Ista est Lex , quam proposuit Moses coram filiis Israel , &c. This is the Law , which Moses set before the Children of Israel , &c. But the Levantines use to hold up the Book , in the sight of the People , before they begin to read in it . After this is done , they shut it up , and put it into its Covers , and so lay it up in the Chest again . 13. This Ceremonie , of Reading in This Book , and of Inviting , in this manner , more , or fewer , up to the Reading in it , is said to have been ordained by Esdra ; and it is done every Feastival , and every Fast day ; as shall be hereafter declared in order . 14. And because every one desires , out of Devotion , to have a hand in some or other of these Religious Acts , either of taking forth , or laying up the Book again , or other the like Occurrences , during the time of Prayers ; these Favours are therefore bought of the Chaunter ; and he that biddeth most , shall have a share in them : and the Money , which cometh in this way , goes either to the use of the School , or else to the Poor mans Box. CHAP. XII . Of their Priests , and Levites ; and of their Wives , and Titles . IN Ancient Times , while the Temple stood , their Priests were onely such as were descended from the stock of Aaron ; as we read in Exodus , chap. 29. and in other places . And these served at the Altar , in offering all their Sacrifices and Oblations , burning Incense , and whatever other Religious Duties were to be performed : and to them was given , not onely those Portions of the Sacrifices there set down ; but , of every Beast also that was killed , they were to have the Shoulder , the Head , and the Inwards and likewise the Firstlings of all their Flocks , and Herds ; the Price of Redeeming the First-born of their Sons ; the First Shearing of their Sheep ; Two in the Hundred , at the Gathering in of all their Fruits ; a Piece of Dough , when they made their Bread ; and all other things , set down at large in the Scriptures . 2. The Levites were to sing , at the times appointed , in the Temple : and their Portion was , the Tithe of their Fruits ; which they gathered up , going from place to place , throughout the several Villages . 3. But now that they are no longer bound to the payment of these Gifts , except those Jews only , that inhabite within the Territorie of Jerusalem , and other parts of Judaea ; and also because there are very few of them that have either Lands , or Flocks ; it is hence come to passe , that notwithstanding there are many among them , that pretend to have it delivered over unto them by Infallible Tradition , that they are descended of the Stock of the Ancient Priests , and Levites ; yet since the Transmigration hath been so long , and so Universal , these men have no Priviledge at all above the rest : save onely , that the Price of Redeeming the First-born of their Sons , belongs to Them ; and besides , they have the Priviledge of being the First in Reading in the Pentateuch , when they are invited up to it among others : as was declared in the Precedent Chapter , Part 12. They also Blesse the People , upon solemn Feastival daies , saying those words out of Numb . chap. 6. vers . 24. Benedicat tibi Dominus , & custodiatte , &c. The Lord blesse thee , and keep thee , &c. 4. They may not touch , not stand under any Roof , or Covered place , where any Dead Person is . The First-born of their Males are also redeemed from Them : as we shall shew , Part. 4. Chap. 9. 5. A Priest may not take to wife any woman that hath been put away by a former Husband ; nor any Kinswoman , that hath had the Caliza , or been refused by her Husbands Brother : as shall be declared , Part. 4. cap. 7. 6. Lastly , in some few Cases , the Levites follow in their order , next after th●● Priests . CHAP. XIII . Of their Flocks , and Tillage of the Ground . THey may by no means sow two sorts of seed together , as Wheat and Barley ; and the like : much lesse may they sow them together with the stones of Grapes : as it is written , Levit . chap. 19. ver . 19. Agrum tuum non sere● diverso semine , &c. Thou shalt not sow thy field with Mingled Seed , &c. Neither may they Graffe any Tree , or Plant ; as a Nut-tree upon a Peach-tree ; or an Apple-tree upon an Orenge-tree ; and the like : neither may they plant young Graffes among their Ploughed Lands : notwithstanding it is lawful for them to eat of the fruit that growes upon the said Graffes , or Trees . 2. If a Man plant any Tree that beareth fruit , he may not eat of the fruit of it , till after the Third year that it had been planted : notwithstanding that Anciently it was the Fourth year also to be brought unto the Temple : and Now it is redeemed , with some little Ceremonie . And this they observe , out of the said Levit. 19. 23. 3. They may not put together any Beast with another , that is not of the same kind ; as an Asse and a Cow , or the like , that they may engender one upon the other : as it is said , Levit. chap. 19. ver . 19. Jumentum tuum non facies coire cum alterius generis animantibus , &c. Thou shalt not let thy cattel gender with a diverse kind . Neither may they yoak them together , either in plowing their Land , or drawing a Cart : as it is enjoyned , Deuter. cap. 22. ver . 10. Non arabis in Bove simul , & asino , &c. Thou shalt not plow with an Oxe , and an Asse together . 4. In reaping their Corn , they were to leave a part of their field uncut : and so likewise in gathering in their Vintage , they were commanded to leave some Grapes behind them . 5. Every Seventh year their land was left Untilied ; and whatsoever sprung up of it self that year , went to the Poor : as we find , Levit. cap. 25. 6. The Firstlings of the Males of every Clean Beast , as of Cow , Sheep , and the like , if they be without blemish , they may neither eat nor keep for their own use ; because Anciently they were to be given to the Priest , or else they were to be redeemed of him . And so , at this time , they may not make any use of them , neither for food , nor any other service , except they should chance to be some way Defective . An Asse must be redeemed with a Lamb , given to the Priest ; as it is written , Exod. 13. 13. 7. If any one find a Nest , in the field , of Clean Birds , that is to say , such as it is lawful for them to eat , and the Damme sitting either upon the Egges , or the young ones , he may not take the Damme with the young ; but if he will take away the Egs , or the young ones , he must let the Dam flie . And this is commanded in the Chap. 22. ver . 6. Deuteron . Si nidum avis inveneris , &c. If a Birds nest chance to be before thee in the way , in any tree , or on the ground , whether they be young ones , or Egs , and the Dam sitting upon the Young , or upon the Egs , thou shalt not take the Dam with the Young. CHAP. XIV . Of their Charity to the Poor , and their Tendernesse shewed to their very Beasts . IT cannot be denied , but that this Nation is very full of Pitie , and Compassion , toward all people in want whatsoever : seeing that , notwithstanding there must necessarily a very great number of them be such ; the greatest part of them being Poor , and the whole Nation exposed to more Misfortunes , then any other People in the world ; and besides , those few Rich men , that are found amongst them , having neither any Revenues , or Possessions , which are onely properly to be called Riches : yet notwithstanding do they relieve all their Own Poor , principally ; and besides these , what other Person soever they find to be in want ; and that upon all occasions . 2. In great Cities , the Poor go every Friday , and on the Eves of every solemn Feastival , to the houses of the Richer sort , and of others also that are but of Indifferent Fortunes , collecting their Benevolence ; and to all of them is given something , according to each man's Abilitie : besides , that there are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnassin , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Memunim , men that are deputed to be Overseers of the Poor , and which send their Allowances home to their houses ; especially to such as have been men of Esteem , as also to those that are ashamed to ask , to the sick , and to poor Widows , who do not so much as stirre abroad all the week long . 3. In each School , or Synagogue , all the Offerings are put together , and Part of That also , which is given for the Favour of being an Assistant in any of the Religious Ceremonies before mentioned , cap. 11. paragr . 14. and that which is cast into the Poor man's Box : and all this is distributed among the Poor . 4. But in case of any extraordinary Occasion ; as when any Poor man , either of that Citie , or a Stranger , is to marry a daughter , or to ransome slaves , or the like ; the aforesaid Overseers procure a Promise to be made him , from each particular man in the Congregation ; that is to say , the Chaunter upon the Sabbath day goes about the School , and saies to each particular person ; The Blessing of God be upon the man ; that shall give so much , to such a Charitable Work. And because it is unlawful so much as to touch any money upon the Sabbath day , therefore every man in particular makes a Promise to give what he pleaseth ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nedabah , Oblatio Voluntaria , a Voluntary Offering , or Free Gift : which each man very willingly payeth , the week following , according to the sum which he had formerly made Promise of . And so , all the Particular Sums , being put together , are delivered to the Poor man , for whom they were collected . 5. There are moreover , in every Great Citie , several Fraternities , or Companies of select Officers , who have the charge of many Works of Charitie : as for example , some that take care of the sick ; and for the Burial of the Dead ; and this is commonly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ghemiluth hassadim : Others , for Simple Alms , cailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zedacah : Others , for the Redeeming of Slaves , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pidion Shebim ; and some , that have the Charge of marrying Poor Virgins , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hassi betuloth : and many others ; either more , or lesse , according to the number of the Jews , that inhabite in the said Citie . 6. If any Poor man have any Extraordinary Necessitie , greater then the Inhabitants of the Citie where he lives are able to supply ; he then goes to the Principal Rabbines of the Citie , and they give him a Testimonial under their hands , that he is an Honest man , and one that deserves their Charitie ; and withal intreat , that every one would lend him his assistance . Then goeth He , with this Testimonial , to all places where any Jewes dwell ; and whether it be a Castle , Village , or other small place , he is there entertained , a day , or two , with Meat , Drink , and Lodging ; and money , at his departing . And if he come to any great Citie , he there procures a Confirmation of his Testimoniall , by the Subscriptions of the Rabbines of that place ; and so is sent to the School , from the Parnassim , or the Publick Officers , that have the charge for the Relief of the Poor in that place ; and thus , in some one of the forementioned Manners of Collection , he is Relieved , and receives their Assistance . 7. The Jews send their Almes yearly , from all parts wheresoever they inhabite , to Jerusalem , for the Maintenance of the Poor that live there , and spend their time Praying for the Well-fare of the Whole Nation : as they also do to other Parts of Judea ; as namely to Saffet , Tiberias , and to Hebron , where the Sepulchres are of the Patriarks , Abraham , Isaac , and Jacob , and of their Wives . 8. Each man in particular may , besides all this , give Alms , when , and how much he pleaseth , according as he shall think fit . 9. They account it also a Work of Pietie , to relieve any one whatsoever that is in Misery , although he be no Jew ; and especially those of the City , or place , where they inhabite : esteeming it an Act of Charitie due to all Mankind , Indifferently ; the Rabbines having also expresly enjoyned them so to do . 10. And the Greatnesse of their Charitie , and Pity , appears in this ; that they are very careful not to torment , or abuse , or put to any cruel death , any Brute Beast ; for as much as , they are all of them created of God : according to the Psalmist , Psal . 145. ver . 9. Et Miserationes ejus super omnia Opera ejus : And his mercy is over all his Works . PART II. CHAP. I. What Language they use in their Ordinary Speech , Writings , and Preaching . THere are at this time very few among them , that are able to discourse Perfectly in the Hebrew , or Holy Tongue , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laschion hacodesch , wherein the Twentie four Books of the Old Testament are written : nor yet in Chaldee , which is the Language of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum , or Chaldee Paraphrase of the Bible , and which they commonly spake before their Dispersion : because they all generally learn , and are brought up in the Language of the Countries , where they are born : So that , in Italy , they speak Italian : in Germany , Dutch : in the Eastern Parts , and in Barbary , they speak the Language of the Turks , and Moors ; and so of the rest . And they have made these Strange Languages so much their Own , as that Many of them that have gone out of Germany , into Poland , Hungary , and Russia , to inhabit , have notwithstanding preserved the Dutch Tongue in their Families , and made it their Mother Tongue to all their Posterities : as likewise those that have gone out of Spain into the Eastern parts , for the most part speak the Spanish Language : But in Italy they use both the one , and the other ; according to the place , from whence the Fathers are descended . So that the Common people every where conform themselves to the Language of the Nations , where they inhabit ; onely mixing now and then a broken Hebrew word , or two , in their discourse one with another : although the Learneder sort among them are somewhat more Perfect in the Language of the Scripture , and have it , as it were , by heart . Notwithstanding it is a very rare thing to meet with any among them , except they be their Rabbines , who are able to maintain a Continued Discourse in Hebrew , Elegantly , and according to the Proprietie of the Language . 2. And besides , in the Pronunciation of the Hebrew , they are so different among themselves , that a Dutch Jew can hardly be understood by an Italian , or an Eastern Jew : neither is there any among them that speak more clearly , and exactly according to the Rules of Grammer , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dikduk , then the Italian doth . 3. And indeed the Pure Hebrew Tongue being of little extent , and very barren of words , there being no other Bookes , anciently written , to be found now , save onely the aforenamed Twentie four Books of the Old Testament , whence the whole Language was to be fetched ; the Rabbines have since thought good to enlarge it , by borrowing many words from the Chaldee , and some few from the Greek , and other Languages , and inventing also severall words for the names of things ; in like manner as Writers in all Ages have done , fitting Terms of Art , for the better Understanding of their Philosophy , and other Sciences . 4. This Language is still in use among them , in writing of Books ; in all kinds of Contracts ; in Bills , either Private , or Publick , and the like . But their Ordinarie Letters of Complement , or Businesse , are written , for the most part , in the Vulgar Language of the place where they are ; although sometimes they use the Hebrew Character : Onely those of Morea still retain the Hebrew Tongue also , and use it in their Familiar Letters . 5. In their Preaching they likewise use the Language of the Countrie , that they may be understood by All ; that is to say , they cite the Texts of Scripture , and sayings of the Rabbins in Hebrew ; and afterwards interpret the same in the Vulgar Tongue . 6. Their manner of Preaching , or making Sermons is thus : the Whole Congregation sitting quietly in the School , He that hath a Mind to Preach , ( which is easily granted to any that desire it , ) either putting on the aforenamed Taleth , or else going , without it , up to the Wooden Alter , or Table , spoken of Par. 1. cap. 8. begins his Speech there , repeating some Verse or other , out of the Lesson for the day , and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nosè : that is to say , the Text , or Subject , whereof he intends to treat : adding after it some Sentence out of the Wisemen , or Rabbins ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maamar : and so making a kind of Preface , and proposing some certain Subject , suitable to the sense of the aforesaid Passage out of the Lesson for the Day , he proceeds on to his Sermon ; alledging Texts of Scripture , and the Authoritie of the Rabbines in his Discourse , every man as he is able , both for the Style , and Method : which is very different , among the several Nations . 7. And this is done every Sabbath day , and at all the chief Feastivals , for the most part , and onely then : unlesse there be some Funeral Sermon to be made , at the death of any Person of Note , which useth to be done upon any of the Week daies , or working daies , according as the Occasion requireth . CHAP. II. Of their Academies , and Studies , and of the Originall , and Continuation of the Gemara . THey account it the most Pious work that may be , to studie either the Holy Scripture it self , or any Expositions of it : having regard to that Command , Deuteron . cap. 6. ver . 7. Et Meditaberis sedens in domo tua , & ambulans in itinere , &c. Thou shalt teach ( these words ) diligently unto thy children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up . 2. Some few among them studie the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cabalah , that is to say , Revealed Speculation , and the Secret Theology of the Scripture : Others studie Philosophie , and other Sciences , both Natural , and Moral ; notwithstanding applying all of them to the Understanding of the Scripture : for otherwise they would account the studie of these points of Learning a most Dangerous , and Pernicious thing : unlesse it were in reference to the studie of Physick , which some of them professe . But the most usuall , and Common studie among them , is , that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gemara , which was properly , and Originally called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Talmud , where the use of it is permitted them ; or , where it is forbidden them , they studie the Writings of the Wisemen , or Paraphrases , and Abridgments of the Talmud . 3. And for this cause have they their Academies also , called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jesiboth , where they meet together to Dispute , the Rabbines with their Schollers ; but talking all together confusedly , and without any Order at all : and this is usually done in the Mornings , after prayers are ended , every day of the week , except Fridaies , the Sabbath day , and their Feastival daies , and their Eves . 4. And because that all the Rites , Precepts , and Customes of the Jewes , and their Authoritie , are all grounded upon This Book of the Talmud , I shall here give the Reader a short Account of the Originall , Order , and Continuation of it . 5. In the first Chapter then of this Book is declared , how that the Written Law , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tora Shebichthab , Lex quae in Scripto , was given by Moses : and the Exposition of this Written Law , and Other of their Ordinances , they have received from the Mouth of their Rabbines . Now no Part of this Later was to be put into Writing , so long as the Temple stood : and it was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Torah Schebeal peh , Lex quae per os , The Law delivered by word of Mouth , because it was Traditional , and delivered over from one to another , by word of Mouth only . 6. But afterwards about one Hundred and Twentie Years after our Saviour Christ , when the Temple was now destroyed , there was a certain Rabbine , named Rabbi Juda , who , for his sanctitie , and Holinesse of Life , was honoured by the Jewes with the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rabbenu haccadosch , Magister noster sanctus , Our Holy Master , who was very intimate with , and greatly respected by Antoninus Pius the Emperour , and was also a very Richman . This Rabbi Jehuda , perceiving , that since the Transmigration , and Dispersion of the Jewes , the Traditionall Law began by degrees to be lost , and to be in danger of being quite forgotten ; he makes a Collection , in Writing , of all the Decrees , Opinions , and Traditions of all the Rabbines , that had ever been , down to his own time ; and this Collection , being made in as good a Method , and as short as he could , he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishnah , that is to say , Lex secundaria , or a Repeating of the Law : and he divided it into Six Tracts , or Parts . The first of which treated of Seeds , and of Tillage : The second , of the Feastivall daies : The third , of Marriages , and things appertaining to Women : The Fourth , of Dammages , and Suites of Law , and all Civil Matters : Ths Fift , of Sacrifices : The Sixt , of Cleannesse , and Uncleannesse . And because this Collection of his was so very brief , and therefore the harder to be understood , in so much that it gave occasion of many Disputes , and Controversies , which were raised upon It ; therefore about some Three Hundred and Fifty Years after Him , there were two other Rabbines , dwelling in Babylon , the one of them named Ravenà , the other Ravascè , which collected together all the Expositions , Disputes , and Additions , that had been made upon the Mischnah , down to their own time ; adding besides many Reports , Sentences , and sayings of their own , which they found to make any thing to the businesse in hand , and thus making , as it were , the Mischnah to be the Text , and all the rest to serve as a Comment , or Exposition upon It , they made all up into a Book , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Talmud Baveli , the Talmud of Babylon , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gomarah , which they divided into Sixtie Sections , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Massactoth ; but following the Order , and Method of the fore-mentioned First Six Tracts . And although that one Rabbi Jochanan had , not many Yeares before , made the like Collection , at Jerusalem , which Book is therefore in like manner called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Talmud Jerusalmi , the Jerusalem Talmud ; Yet by reason of its being too Compendious , and also because of the Roughnesse , and Uneavennesse of the Style , That of Babylon hath onely obtained , and is now in use ; as being both the Larger , and the easier to be understood . Upon this Later there is a Comment made , by one Rabbi Solomon Jarchi , called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Raschi , by way of Abbreviation : and there are also extant upon it the Disputations of a certain Academie of Rabbines , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tossaphoth : and many are the Extracts that have been made out of this Book ; especially Three of the aforesaid Six Tracts ; those other Three , concerning Seeds , Sacrifices , and of Cleannesses , being at this day not to be found any where . 7. This Talmud , we have here described , was afterwards prohibited to the Jewes , by some certain Popes ; and then again the use of it was permitted them , by some others : but now it at length continues utterly prohibited ; and , in Italy especially , it is not read , nor so much as any where to be found . CHAP. III. Of the Manner how their Rabbines are created ; and of their Authority ; and Power of Excommunication . THe Rabbines use not to make any means , for the Procurement of the Title of Doctor ; yea they rather account it an Argument of Pride , and a shameful thing , to endeavour any such thing ; and therefore neither do they put themselves upon the Examination of any . But , when any one is known to be of sufficient knowledge , and an Apt Person for the Dignity of a Rabbine , that is to say , such a one as is sufficiently well skilled in the Traditional Law , or that which was delivered by Word of Mouth , how little knowledge soever he hath of the other Humane Sciences ; he is by a Common Consent of all , in the Eastern parts , accounted a Rabbine , and called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cacham , that is to say , a Wiseman . But in Germany , and Italy , they are to be honored by the Ancientest Rabbines , ( and that either in Writing , or by calling them so , ) with the Title either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caber di Rab , that is to say , a Master's Fellow ; which is a kind of a Middle Title of Dignity , and is usually given to Young Men , or to such persons as are not thoroughly versed in the Law ; or ese of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Morenu , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rab , that is to say , Master , or Doctor ; and so are they from thenceforth called . 2. These men , that is to say , the Cacham , Rab , or Morenu , decide all Controversies concerning the Things that are either Lawful , or Prohibited , and all other Differences ; they execute the Office of Publick Notaries , and give Sentence also in Civil Controversies ; they Marry , and give Bills of Divorce ; they Preach also , if they can ; and are the Chief men in the Academies before mentioned ; they have the uppermost Seats in their Synagogues , and in all Assemblies ; and they punish those , that are Disobedient , with Excommunication : and there is generally great Respect shewed unto them in all things . 3. When they Excommunicate any one , they Curse him , and declare him Openly to be Excommunicate ; and in this case it is not lawful for any other Jew , either to speak to him , or come within Four Yards of him : neither may He come within the Synagogue , or School ; but he is to sit upon the Ground with his shoes off , as if he mourned for some of his dead Kindred ; and this must he do , till such time as he shall have been absolved by the Rabbine , or Rabbines , and shall have received their Benediction . 4. And if it be the Solemn , and Grand Excommunication , then do the People all repair to the School , and lighting Black Torches , and sounding Hornes , they Curse Him that shall do , or that hath done such , or such a thing . And all the Children and the People answer , and say , Amen . CHAP. IV. Of their Oathes , and Vowes . THey are utterly forbidden to swear in Vain ; or , so much as to name , without special occasion , any one of the Many several Names of God : according to that Commandment in the Decalogue , Exod. Cap. 20. ver . 8. and Deuteron . cap. 5. ver . 11. How much more unlawful then is it , to swear Falsly by it , and to defraud any thereby : as it is written Levit. 19. ver . 12. Non perjurabis in nomine meo , &c. Thou shalt not swear by my Name falsly ; neither shalt thou profane the name of thy God. 2. Neither are Vowes very Commendable , in their Esteem ; yet when they are made , they ought to be kept . Neverthelesse the Husband may dispence with , or break any Vow of Abstinence , that his Wife shall have made , and that without her Consent too ; provided he do it within the space of 24. houres , after he heard of it . And the Father may in like Manner break , or dispence with a Vow made by his Daughter that is a Virgin : according to that of Num. 30. where these things are spoken of at large . 3. They have a Tradition also , that , if a Man , or a Woman , make a Vow , or take any Oath whatsoever ; if it be not to the Prejudice of of any Third Person , that it should be broken ; and if it may , upon any tolerable pretence , or reason , be wisht unmade again ; in this Case any one of the Principal Rabbines , or any other Three men , though they have not any Title of Dignity , may absolve , and discharge them from it . So that , He that would be absolved from any Vow , by him made , goeth either to a Rabbine , or to any Three other Men ; and they , hearing his reasons why he repents himself of having made such , or such a Vow , if the thing seem but Reasonable , they say unto him thrice , Be thou absolved from this Vow , &c. and so he is discharged . CHAP. V. Of their dealing in Worldly Affaires , and of their Usury . THey are commanded , both by the Law of Moses , as also by that of the Rabbines , or the Traditionall Law , to carry themselves most Uprightly in their Dealings , and to defraud , or cozen no man , neither Jew , nor other : observing alwaies , and with all sorts of men , those Just Waies of Dealing , which are commanded them in many places of the Scripture ; and particularly in Levit. cap. 19. ver . 11 , 13 , 15 , & 33. to the end of the Chapter . 2. And those men , that have given out , of Them , some in Speeches , and others in Writing , that they swear every day , ( and account it a godly work , ) to endeavour to defraud , and cheat the Christians , is a most Grosse Untruth , and scattered abroad by these men , onely to render them more Odious among the Nations , then they are . Whereas , in truth , many of the Rabbines have commanded them the clean contrary , in their Writings : out of which , Rabbi Bechai hath made a full Collection of the passages , that concern this particular , in his Book Intituled , Cad hachemah , under the Letter , Ghimel Ghezelah : where he saith , that it is a far greater sin , to defraud one that is not a Jew , then to defraud a Jew ; in respect of the scandal , which by this means is given ; besides the wickednesse of the Act it self : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chillul haschem , To profane the Name ( of God. ) which is one of the Greatest sins that can be . So that if there chance to be found any among them , who is a Fraudulent , Cheating person ; it must be imputed to the Dishonestie , and Basenesse of that Particular mans Disposition ; and not , that he is any way prompted thereto , by any Encouragements , either found in the Law , or any way given him by the Rabbines . 3. True it is , that by reason of the Distresse , into which their so Long Captivitie hath brought them , and their not being suffered to enjoy any Lands , or Possessions at all , or to exercise many other kinds of Merchandisings , and waies of Traffick , that are of Reputation , and Profit ; they are at length become much abased in Spirit , and have degenerated from the Ancient Israelitish Uprightnesse , and Sinceritie . 4. In like manner as , for the same reason , they have made it Lawfull to take Use-money : notwithstanding that which is said , Deuter. 23. ver . 19 , & 20. Extraneo foenerabis , & fratri tuo non foenerabis , &c. Thou shalt not lend upon Usury to thy Brother , &c. Unto a Stranger thou mayst lend upon Usury , &c. Where , by the word Stranger , it is clear , that no other could be meant , but onely those Seven Nations , of the Hittites , Amorites , Jebusites , &c. from whom God commanded them to take even their Lives also . But for as much as , Now , they have no other way of Livelihood left them , but onely this of Usury ; they allege it to be Lawful for Them to do this , as well as for the rest of their Brethren by Nature . 5. And These Seven Nations are onely meant , in all those places , where ever the Rabbines permit any Usurie , or any Extortion to be used ; seeing that the same is so often permitted unto them in the Holy Scripture , and , without all doubt , none of those Nations , among whom they are at this Present dispersed , and suffered to inhabite ; and do likewise receive all Courteous Usage , from the Princes of the several Nations ; especially among the Christians : seeing that , This would be a Crime , not onely against the Written Law , but against that of Nature also . CHAP. VI. Of their Contracts , Evidences , Witnesses , Judges , and Judgments . EVery Contract , or Agreement , is concluded by each of the Parties touching the skirt of a Garment , or other Cloath of Witness : and this is done , as it were , in form of an Oath , and is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kinian Sudar , Possessio per Sudarium , ( sive Pannum : ) a Bargain by a Cloath , or Handkercheif . 2. The Writings drawn by a Publick Notary , are of no Authoritie at all among Them , unlesse they are subscribed by One Witnesse : and any writings whatsoever , either of Bargaines , Wills , Marriage , Divorce , and whatever other Businesse Imaginable , if they be signed by Two Witnesses , they are of Force and Validitie . 3. If any man would have his Writings to be of Force , for ever after , and in all places whatsoever ; he then adds , a Confirmation to them , by adding Three Others , to the Former ; and These are called Judges of that Case . 4. When any Witnesses are , in any business , to be examined , their examinations must be taken , in the presence of the person Accused , or of the Adverse partie . 5. When any Differences , or Controversies of what nature so ever , do arise , the principal Rabbines are the Judges of them , in most parts of the World : or else , they refer the Business to Arbitration , putting it into the hands of Two or Three of their Friends , that are Indifferently ingaged to both parties . 6. Their manner of Giving Judgments is agreeable to the Rules set down by the Rabbines at large , in many of their Books : and particularly in a Book called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chosen hammischpat , Pectorale Judicij , The Breast-plate of Judgment : and in many of their Resolutions of Cases Proposed , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scheeloth , Teschivoth ; Questions and Answers : which are taken , for the most part , out of Exod. cap. 21. Haec sunt Judicia , &c. Now these are the Judgments , which thou shalt set before them : and the following , cap. 22. & 23. and Deuter. cap. 22. 23. 24. 25. and lastly , according as the Judge , in Reason , shall think meet , who is to have regard both to the Person , the Case in Controversie , and the Circumstance of Time. 7. In Criminall matters they , in all places , submit themselves wholy to the Punishment of the Prince , under whose subjection they live . Onely in Case of offending against any Rites of their own Law , they are liable to Excommunication by their Rabbines , as hath been formerly said , chap 3. CHAP. VII . Of Meats that are Forbidden them ; and how they eat their Flesh . THey may not eat of any Beast , that is not Cloven-hoofed , and which cheweth not the Cud ; as Oxen , and Sheep do : but not either Conies , Hares , or Hogs . Neither may they eat any Fish , that hath not Skales , and Fins : nor , that is covered with a shell : Nor any Birds of prey , nor any creeping thing : as is specified at large , Levitic . cap. 11. 2. And for this reason , they eat not any thing that is dressed by any other , then of their Own Nation : nor use any of their Vessels , or Kitchen Implements : least haply they might have been formerly used , in the Cooking of some or other of the Meats Forbidden them : as hath been formerly touched , Part. i. Cap. 3. Neither do they use any other bodies Knife . 3. They eat not the Fat , either of an Oxe , Lamb , or Goat : according to the Command given Them , Levit. cap. 3. ver . 17. Nec sanguinem , nec adipem omninò comedetis , &c. It shall be a perpetuall Statute for your Generations , throughout your dwellings , that ye eat neither Fat , nor Blood. Neither do they eat of the Sinew of the thigh : observing that which is written , Genes . 32. ver . 32. Quamobrem non comedunt nervum filii Israel , &c. Therefore the Children of Israel eat not of the Sinew which shrank , which is upon the Hollow of the Thigh unto this day , &c. and therefore of what Beast soever they eat , they are very carefull to take away all the Fat , and the aforesaid Sinew . And hence it is , that in many places of Italy , and especially in Germany , they eat not at all of the Hinder Quarters of the aforenamed Beasts : because there is , in these parts of the Beast , both very much Fat , and also the Forbidden Sinew ; and it asketh so much care to cleanse the parts of these , that there are few that are able to do it , or dare undertake it . 4. They may not eat the Blood of any Beast of the Earth : as it is written , Levit. cap. 17. Repleatur omnis anima ex vobis , non comedet sanguinem , &c. and in many other places : neither yet will they eat an Egge , least happily there should be some string , or small thread of Blood within eat . And perhaps it was for this reason , that they were forbidden to eat any Beast of the Earth , or any Bird of the Ayr , except they first cut the Throat of it , that so the Blood might go out . 5. This Act of Cutting the Throat , or Sticking of any Beast , must be performed by the hands of one that is very well versed in it , and skilled in all the Necessarie Circumstances that belong hereto : for example , he must slit the Gullet , with a sharp Knife , that hath no Notches , or Cracks in the Edge of it , thrusting it nimbly in , as far as needs , that so the Blood may issue out in a free Uninterrupted stream : which Blood is poured upon some dry part of the Ground , or into Ashes ; and afterwards covered with the said Ashes , or part of the Earth : as it is commanded , Levit. cap. 17. ver . 13. Fundat sanguinem ejus , & operiat illum torr'd ▪ He shall pour out the Blood thereof , and cover it with dust . 6. They may not cut off a Joynt of any Living Beast , and eat it , either Boyled , or Raw. 7. They may not kill , in the same day , a Cow , and her Calf ; nor an Ewe , & her Lamb ; nor a Shee-goat , and her Kid ; nor the Sire of any Beast , with the Young , if they know it : as it is commanded , Levit. cap. 22. ver . 28. Sive illa bos , sive ovis , non immolabuntur una die cum foetibus suis : And whether it be Cow , or Ewe , ye shall not kill it , and her young , both in one day . 8. If any Beast , or Bird , of the number of those which it is lawful to eat , die of it self , or were killed in any other manner , then hath been said , they may by no means eat of it . 9. And if by chance it should have had any Bone broken in its Life-time , in certain parts of the Bodie , which are specified by the Rabbines ; or if it were any way hurt , so that it might have died of That hurt , they must not eat of it . 10. So likewise , if in the Bowels of any Bird , there should chance to be found any Thorn , or sharp Prick , that had got into the Bodie of it ; or , in the Bodie of any Four-footed Beast , any Impostumation , or Swelling , or that the Lungs grew to the sides , ( all which Particulars they very diligently search into , after they have killed it : ) they must not eat of it : Observing all these Circumstances , from that which is written , Exod. cap. 23. toward the End of the Chapter ; and likewise in other places . 11. From this Prohibition of Eating of Blood it is , that they put all their Flesh into Salt , letting it lie in it for the space of an Hour , before they put it into the Pot , or Pipkin , to be boiled ; that so it may be the more throughly cleansed from the Blood : for , otherwise they may not eat of it , unlesse it be rosted . And for this reason also they never boil the Liver , because it is wholly made of Blood : but they either broil it upon a Gridiron , or upon the Coles ; or else they rost it throughly . 12. But in the several Kinds of Fishes which it is Lawfull for them to eat , they observe none of all these things aforesaid : because they are not forbidden to eat these in their Blood ; or to eat them , though they die of themselves , or otherwise . 13. They may not eat Flesh , and Cheese , or Milk-meats , together : observing this , from what is delivered Exod. 23. ver . 19. Non coques haedum in Lacte Matris suae , &c. Thou shalt not seeth a Kid in his Mothers Milk : that is to say , Thou shalt not seeth Any Beast , in Any Milk. Whence it is , that they not onely observe , not to eat them together , either boyled , or otherwise ; but they also forbear to eat them , at the same Meal ; nor yet will they eat Cheefe within an hour , after they have eaten Flesh : because they conceive , that haply some of the Flesh may stick betwixt their Teeth , and so may chance to mixe together with the Cheese : But if they eat Cheese first , by it self , they may afterwards eat Flesh , if they please . 14. And for this reason every one hath several Vessels , for the dressing , and serving in of their Meat ; and likewise several Knives ; one for Cheese , and another for Flesh ; which have their different Marks too , that they may be known by : as hath been formerly said , Par. 1. cap. 3. And if by Mistake any one chance to dresse either of These in the Vessels appointed for the other ; or in case it should be put into it while it is Hot , they may not eat thereof ; and the Vessel , or Dish , if it be of Earth , must not be used any more . 15. They eat not any Cheese , which is not of their own Making , or which they have not seen made , and with their Own Rennet too : lest by chance there should be mingled together in it , the Milk of some Forbidden Beast , or that some of the Skin had been mixed together with the Rennet ; and so there would be both Flesh , and Cheese , in one : or else lest it might have been boiled in a Kettle wherein some Forbidden thing had formerly been dressed . And That Cheese , which they have seen the Making of , they set a Mark upon ; that so they may know it again . 16. The Rabbines have delivered also in their Traditions , that it is not Lawfull to eat Fish , and Flesh , together ; because it is not unwholesome so to do : but , now , there are very few that observe this . CHAP. VIII . Of their Drink . THere are some , who observing an Ancient Tradition of the Rabbines , hold it unlawful for a Jew , to Drink any Wine that is made , or ordered by any , but a Jew : and this is still observed , amongst the Dutch , and Eastern Jews . But in Italy , they observe no such thing ; alleging for themselves , that haply This might have been an Ordinance made by some of those Rabbines , who lived among Idolatrous Nations ; that by this means they might avoid all Commerce with Them : but it cannot have respect unto the People , amongst whom They live ; whom Themselves confesse , to be no such Men. 2. There are Many Ceremonies used , in their Drinking ; as namely , at the Beginning , and End of their Feasts , at their Marriages , Circumcisions , and at other times : at which times they use a Certain Thanksgiving , over a Vessel of Wine , and so Drink of it : and every time that they Drink , both before , and after they have drunk , they say a Benediction : as having this Liquor in grert Veneration , of which it is said , Psal . 104. ver . 15. Et Vinum quod laetificat cor hominis , &c. And Wine that maketh glad the heart of Man , &c. and in the book of Judges , cap. 9. ver . 13. Vinum meum , quod laetificat Deum , & homines . And the Vine said unto them ; Should I leave my Wine , which cheareth God and Man ? &c. CHAP. IX . Of their Making their Bread. WHen they have made any Bread , that is to say , any Lump of Dough , of the Bignesse of Fourtie Egs ; they first take a Cake out of it ; as it is commanded , Num. cap. 15. ver . 20 , & . 21. De primitiis pastarum vestrarum dabitis Domino , &c. Ye shall offer up a Cake of the First of your Dough , for an Heave-Offering , &c. 2. This Cake was Anciently given to the Priest : but Now , they take and cast it into the Fire , and burn it . 3. And This is one of the Three Precepts , which the Women are enjoyned to observe ; because They commonly make the Bread , CHAP. X. Of their Manner of sitting at Meat . BEfore they sit-down to Meat ▪ they are bound to Wash their Hands very carefully ; wherein the Rabbines have delivered very many Subtilties , and nice Circumstances to be observed : as they have likewise done , about the Washing of Hands every Morning ; as hath been before touched , Part. 1. cap. 7. 2. After they are sate down , they use to say , for the most part , the 23. Psalm , Dominus regit me , &c. The Lord is my Shepherd , therefore can I lack nothing , &c. and afterwards the Master of the House takes a Loaf of Bread ▪ and faies a Benediction over it ; which having done , he breaks it , and gives to each person at the Table , a piece of it , about the bignesse of a great Olive : and afterwards , every one eats , as much as he pleaseth . And so , the first time that any one drinketh , he sayeth the Benediction before set down , Part. 1. cap. 9. 3. The Rabbines have delivered many particular Circumstances , relating to Civilitie , and Modestie , which are to be observed , during the time of sitting at Meat : and in particular , that they must not cast upon the ground , nor trample under feet , any Bread , or other Meat , that they seem not to despise Gods gifts . 4. When they have done Eating , they Wash their Hands , and take up their Knives from off the Table : because , say They , the Table represents the Altar , upon which no Iron Tool was to come : and many use to say the Psalm , that was used to be said by the Devites in the Temple , on that day of the Week : and likewise the 67. Psalm , Deus misereatur nostri , &c. God be mercifull unto us , and blesse us , and cause his face to shine upon us , &c. And if they be Three , or More , that eat together ; then doth one of them command a Glasse to be Washed , and filling it with Wine , he taketh it up from off the Table , saying with a Loud voice ; Sirs , let us Blesse his Name , of whose good things we have been filled : and they answer him , and say , Blessed be his Name ; who hath filled us with his good things , and by whose goodnesse we live . And thus they proceed , in giving Thanks to God , who giveth Food to everything : who gave the Land of Promise to the Ancient Fathers : beseeching him , that He would again build up Jerusalem . After this , the Master of the House blesseth them , and prayeth for Peace : and having so done , he giveth to each of them a little of that wine , which he hath in his Glass ; and he himself also drinks of it : and so they rise from Table . PART III. CHAP. I. Of the Feast of the Sabbath . THe Jewes have the Sabbath in very great . Veneration , and far above all the Other Feastivals ; as being in so many several places of the Scripture made mention of , and commanded to be kept , even from the very Creation of the World : as namely in Gen. cap. 2. and Twice , in the Decalogue ; besides very many other places ; where the doing of any manner of Work is forbidden , and a Rest upon that day enjoyned to All. 2. The several Works , forbidden upon that day , are reduced by the Rabbines to Thirtie Nine Heads ; under which are comprehended all kinds of Work whatsoever . And the Heads are these ; to Plough , to Sow , to Mow , to bind up in Sheaves , to Thresh the Corn , to Winnow it , to Try it , to Grind it , to sift the Meal , to Knead dough , to Boile , to Lop or Shread , to Whiten any thing , to Card , to Spain , to Wind in Scaines , to Warp , to Weave , to Die , to Tie , to Untie , to Sewe , to Tear asunder , to Build , to Break down , to Use a Hammer , to Chase any Beast , to Kill it , to Flea it , to Dresse it , to Fetch off the Hair of the Skin of it , to Cut it out into Joynts , to Write , to Cancel , to Rule Paper , or the like , to Kindle a Fire , to Quench it , and to Carry any thing from a Private place to a Publick . These are the General Heads , under which are comprised all the particular Kinds , that are Reducible to these Generals : as for Example ; To Use a File upon any thing , is comprehended under the Title of Grinding of Corn : because that , in Both these , One Body is reduced into Many . So likewise to make any thing to Coagulate , or to gather into a Curd , is comprised under the. Title of Building : because that in both these , One Body is made up of Many : and so in all the rest . And all these things , that are herein to be observed , are with very great Subtiltie , and Punctualitie delivered by the Rabbines ; who have declared at large , how , and in what manner these Particulars are to be observed . 3. They may not either Kindle , or Put out a Fire : according to that which is commanded , Exod. cap. 35. ver . 3. Non succendetis ignem in omnibus habitaculis vestris , die Sabbati : Ye shall kindle no Fire throughout your habitations , upon the Sabbath day : and therefore neither do they meddle with any Fire , nor touch any Wood that is on fire , nor Kindle any , nor put it out ; nor do they so much as Light a Candle upon the Sabbath day . And if the place be Cold , where they dwell , except they have any Stowes , or Hot-houses ; or else , have some one that is no Jew , to kindle a Fire for them ; or , had so ordered the matter aforehand , that the Fire should kindle of it self at such a time ; they must even be content to sit in the cold all that day . 4. And therefore they Dresse not any Meat upon the Sabbath day themselves , neither do they cause any others to do it for them : neither may they eat any thing that is either Dressed , brought forth into the World , or any Fruit gathered in , upon that day . 5. They may not carry any Burthen upon that day ; and therefore no man is to have upon his back anything , that is not of his Necessarie Apparel , and tied on : for otherwise , they say , it is to be accounted as a Burthen , or Load . And the same is observed by the Women , in their Dressings , and in that of their Children , and Servants ; and even of their Beasts also : seeing it is so commanded , Exod. cap. 20. and likewise Deuter. cap. 5. ver . 14. Non facies in eiquicquam operis , &c. In it thou shalt not do any work , Thou , nor thy Son , nor thy Daughter , nor thy Man-servant , nor nor thy Maid servant , thine Oxe , nor thine Asse , nor any of thy Cattel , &c. 6. It is not lawfull to treat upon any Publick Affairs , or to make any Bargain , or to make any Order , touching Buying , Selling , Giving , or Taking into Possession : as it is written , Isaiah , cap. 58. ver . 13. Si averteris a Sabbato , &c. If thou turn away thy foot from the Sabbath , from doing thy pleasure on my Holy day , and call the Sabbath a delight , the Holy of the Lord , Honourable ; and shall honour Him , not doing Thine Own ways , nor finding thine Own pleasure , nor speaking thine Own words , &c. 7. They may not touch , or handle , any thing of Weight , or burthen , nor any Tool , or Instrument , of any Act , or Work , that may not be done upon the Sabbath . 8. They may not walk above a mile from the Citie , or place where they dwel , that is to say , Two Thousand Yards . 9. There are besides these things , many other Particulars , Forbidden by the Rabbines , for the more certain avoiding of all manner of Businesse , or Work of Handicrafts to be done that day : as for example , The handling of any Money , which is the Cause , and Occasion of all manner of Trading : as likewise Riding on Horseback , Going by Water , Playing upon any Musical Instrument , or Bathing . 10. In case of any Persons being Ill or Diseased ; if the Grief require onely the Chirurgeons hand , there are many , and severe Restraints laid upon them by the Rabbines . But if the Physicians help be necessarie , if he esteem it a sicknesse of any danger , although it be not great , and so likewise in Case of any Woman being newly brought to bed , the Physician hath Libertie to do any thing . 11. On Friday then , every one provides himself of whatsoever he shall need the day following : as the Children of Israel did of old , in gathering their Manna : as it is written , Exod. cap. 16. ver . 5. Die autem sexto , parent , quod inferant , &c. And it shall come to passe , that on the sixt day they shall prepare that which they bring in ; and it shall be twice as much as they gather daily . And they account it a Good Work , to spend Liberallie that day , in honour of the Feast : as it is written in Isaiah , cap. 58. ver . 13. Et glorificaveris eum &c. and shalt honour Him , &c. and they willinglie employ themselves , even in the Meanest Offices , that are any whit tending to the Honour of the Sabbath . 12. They do not begin any kind of businesse , or work , upon the Friday , unlesse they are very well able to finish it fully , some while before the Evening comes on : and when it is now within an hour of Sun-set , they set their Meat on the Fire in the best manner they can , that so it may be readie to eat , against the next day : and having done this , they make an end of working any more , till the Sabbath be over . In many Cities there is one that is appointed to go about , and proclaim the Approaching of the Sabbath , about some half an hour before the time that it is to begin : that so they may dispatch , and quit their hands of all manner of businesse whatsoever , before the beginning of the Feast . 13. When the 23. hour then of Friday is now come , about half an hour before Sun-set , the Feast is understood to be begun ; and then also the Forbearing from all Works that are Forbidden , begins to take place . And now the Women are bound to set up a Lamp in the house lighted , which used to carry Four , or Six Lights at least : and this Lamp burneth the greatest part of the Night . They also spread the Table with a Clean Table-cloath , and set bread upon it ; and over the Bread , they spread a long narrow Towel , which covers it all over : and this is done , say They , in Memorie of the Manna in the Wildernesse , which in like manner descended upon the Earth , being covered beneath , and having a Dew on the top of it ; and on the Sabbath , it fell not at all . 14. There are many that shift themselves at that time , putting on clean shirts , and washing their Hands and Face ; and so go to the School , where they say the 92. Psalm : Bonum est confiteri Domino , &c. It is a good thing to give thanks unto the Lord , and to sing praises unto thy name , O Thou most High , &c. together with the accustomed Prayers ; withall , naming the Sabbath in their Prayers : and rehearsing those Verses of Genesis , cap. 2. Igitur perfecti sunt Coeli , & Terra , &c. Thus the Heavens , and the Earth were finished , and all the Host of them . And on the seventh day God ended his Work , which he had made , &c. And God blessed the seventh day , and sanctified it , &c. 15. Then do they return , each man to his home ; and if they salute any one that night , they do dot say unto him , Good Even ; Nor the next day , Good Morrow ; but alwaies their salutation is , A good Sabbath to you : and so the Fathers blesse their Children , and the Masters their Scholars ; and some use to say certain Verses , in Praise of the Sabbath , either before , or after Meat , according as the Custome of the place is . 16. When they are set down to Meat , the Master of the Familie takes a Bowl of wine in his hand , and saying the afore-cited Verses of Gen. cap. 2. Igitur perfecti sunt Coeli , & terra , &c. he giveth thanks to God , who hath given them the Commandment of keeping the Sabbath : and so he blesseth the Wine , and drinketh of it ; and afterwards gives a little of it to each person at the Table with him . Then doth he rehearse the 23. Psalm : Dominus regit me , &c. The Lord is my Shepherd , therefore can I lack nothing , &c. and so blesseth the Bread , and giveth of it to all : and after this they eat , every one as much as sufficeth him : as they likewise do , each Meal the day following . When they have done , then do they wash their hands ; and so perform all those other ceremonies , that we have before set down , Par. 2. cap. 9. speaking of their Manner of sitting at Meat . Some use to say , after Meat , the 104. Psal . Benedic anima mea domino , &c. Blesse the Lord , O my Soul , &c. 17. The next Morning they rise later , then they usuallie do on the Week daies , and go to the School ; where , after the singing of many Psalms , and the Accustomed Prayers , together with certain Laudatory Prayers , in honour of the Sabbath , they take out the Book of the Law , before spoken of , and read the Lessons , or Portion of it , appointed for that day ; and this is done by seven persons : after this , they read some place or other , out of the Prophets , which they find to be most suitable to the Ordinarie Lesson for the day : and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Haphtarah , Lectio Dimissoria , a Dimissory Lesson : and this is read by some Child , for the most part , to exercise him in Reading the Scripture . 18. After this , they take the said Book , and holding it up on high , that it may be seen by all , they blesse all the Assistants . 19. Then is there a solemn Benediction said , for the Prince of that State , under which they live ; wherein they pray to God , that he would preserve Him in Peace , and Quietnesse , and that he would prosper Him , and make Him Great , and Powerful , and that he would also make Him Favourable and Kind to their Nation : observing to do thus , from that Passage in Jerem. cap. 29. ver . 7. Et quaerite pacem Civitatis , &c. And seek the peace of the City , whither I have caused you to be carryed away Captives ; and pray unto the Lord for it : for , in the peace thereof , shall ye have peace . After this , they say another Prayer , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Musaph , Additamentum , an Additional Prayer ; wherein is read the sacrifice that was wont to be offered in the Temple : and thus is their Morning Prayer ended . 20. They have their Sermons also , or Preaching ; which is performed , either in the the Morning , or in the Afternoon , in the School , or some other place designed for that purpose : wherein they treat of Good Manners , and reprove Vices , fitting their Discourse to the Ordinarie Lesson for the day , that was taken out of the Pentateuch , and citing many Sentences out of the Rabbines : as hath been formerly declared , Par. 2. cap. 1. 21. In the Evening they repair to the School again ; where , after the Ordinarie Prayers are said , there is added a Commemoration of the Sabbath ; and the Beginning of the Lesson for the Week following is read , out of the Pentateuch , by three persons . 22. They use to make three Meals , that is to say , they sit down to meat three times , during the time that the Sabbath lasteth : namely once , on Friday night , and twice the day following : doing this , in Honour of the Feast . And the Table-cloth continues laid all the day long . 23. In the Evening , when the time is come that they can now see three stars of the middle Magnitude , they account the Sabbath to be at an end ; and it is now lawfull to do any manner of work , so soon as ever the Evening Prayer is begun ; to which they make the lesse haste , that they may not seem to Anticipate , or end the Sabbath before the due time . 24. They adde , to the Ordinarie Evening Prayers , a certain Commemoration , or Acknowledgment of the Sabbaths , being a day distinguished , and set apart , from the Week-daies : saying also the 91. Psalm . Qui habitat in Adjutorio Altissimi , &c. He that dwelleth in the secret place of the most High , shall abide under the shadow of the Almighty , &c. and many other Verses out of the Scripture , treating of Blessings , and Prosperitie , and the like . 25. Then returning , each man to his own home , they light a Torch , or Lamp , with two wicks in it at least ; and taking a Bowl of Wine in one hand , and sweet spices in the other , they say certain verses out of the Prophets , touching Prosperitie and Blessings ; and also out of the 116. Psalm . Calicem salutis accipiam , &c. I will take the Cup of Salvation , and call upon the name of the Lord : and likewise out of Esther , cap. 8. ver , 16. Judaeis autem nova lux , &c. The Jewes had Light , and gladness , and joy and honour : and the like ; praying withall , that the week following may be prosperous unto them . After this they blesse the wine , and the sweet spices , withall smelling to them , that so they may seem to begin the week with delight , and pleasure : then do they also blesse the Light of the Fire , which as yet hath not been made any use of ; withall looking upon their own heads , because now they may fall to their work again . And all these things are , with them , of very mysterious signification . Now the meaning of all this is , to signifie , that the Sabbath is now ended , and that that Instant of time divides it from the Working-daies : and having so said , it is quite finished . Now all this Ceremonie is , for the same Reason , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Habdalah ; which is as much as to say , Distinction : which being now ended , they cast a little of the wine upon the ground , in token of joy , and gladnesse ; and some use to sing certain songs , and verses , Ominating Prosperitie , and good Fortune the week following . And from henceforth it is lawfull for them to do any work . 26. When they salute one another that night , they do not say , God give you a good Night ; but , God send you a good week . CHAP. II. Of the Beginning of their Moneths ; and of their Order , and Names : and of the Thirteenth Moneth . THe Jewes reckon their Moneths , according to the Revolution of the Moon : so that every Moneth contains 29 daies , and the third part of a day : and every New-Moon is the Beginning of a moneth . 2. Heretofore in Ancient times , they were used to send forth two , out of the Sanhedrim , that is to say , the Judges of Jerusalem , to be Witnesses of the New Moon 's Appearance : which as soon as they had discovered , they presently returned , and gave notice thereof to the rest of the Judges ; who immediatly appointed , and published that day to be , Caput Mensis , the Head , or Beginning of the Moneth : and in this manner did they Order the businesse , for the finding out the Times , that all their Feastivals were to be kept at . But now since the destruction of the Temple , it is done by Computation ; and there is Yearly a Kalendar , or Monethly Almanack made , and Printed , by which they may find out the Age of the Moon , together with the time of its Change , and the four Quarters , with all the Feastival daies throughout the Yeer , and all other the like things . And they Now set down in their Kalendars , the Feastival daies of the Christians also , for the better Ordering of their businesse , and Affairs , wherein they have to deal with Them. 3. Their Caput Mensis , which sometimes is two daies together , that is to say , the End of One Moneth , and the Begining of the Next , is a Feastival Time with them . as it is commanded , Num. 10. ver . 10. Also in the day of your gladnesse , and in your solemn daies , and in the Beginnings of your Moneths , ye shall blow with the Trumpets over your Burnt-Offerings , &c. and also because there was then a New Sacrifice to be Offered : as is enjoyned in the 28. Chap. ver . 11. And in the beginnings of your Moneths , ye shall offer a Burnt-Offering unto the Lord ; Two Young Bullocks , and One Ram , &c. But yet it is Lawful , on these Daies , to do any manner of Work , or Businesse : Onely the Women use to abstain from working , on these daies . The Solemnitie of these Feasts is shewed , chiefly in Feeding more Plentifully , and being more Frolick at their Meat . 4. At the time of Prayers , there is notice given to all , that That day is the Beginning of the Moneth : and so they say certain Psalmes , from the 113. unto the 118. Then do they take Out the Book of the Law ; and the Lesson is read by Four persons . After this they adde the Musaph ; wherein they make mention of the Sacrifice , that was wont to be offered upon that day . 5. The next Sabbath Eve , after the Change of the Moon ; or else , the next Evening after the New Moon hath first appeared , they all meet together , and say a Laudatorie Prayer to God , who hath created the Planers , and that reneweth the Light of the Moon : and leaping uptowards Heaven , they pray that they may be defended from their Enemies , repeating that Verse out of Exod. cap. 15. Fear and Dread shall fall upon them , &c. and they commemorated the Prophet David : and so saluting each other , they depart , each man to his several home . 6. The Names of the Moneths are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tisri , Hassuan , Kisleu , Tebeth , Schebath , Adar , Nisan , Jiar , Sivan ; Tamuz , Ab , Elul : answering to our Moneths , September , October , November , December , January , February , March , Aprill , May , June , July , August : beginning to reckon them , from Tisri , that is , September : as we shall shew hereafter more fully , Chap. 5. when we come to speak of their Caput Anni , or Beginning of the Year . 7. Now that they may make the Solar , and Lunar Year Equal ; every Revolution of Nineteen Years , they make seven to consist of thirteen Moneths ; that is to say , every second , or third Year , one : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meubar , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schanah Meubereth , Annus Intercalaris , or a Leap-Year : and they make the moneth Adar , which falls betwixt our February , and March , to be Double , the First Adar , and the Second Adar ; and this Later they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Veadar . CHAP. III. Of the Feast of the Passeover . UPon the 15. of the Moneth Nisan , which is , for the most part , of our Aprill , the Feast of the Passeover , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pesach , begins ; which was instituted , in memory of their Comeing forth our of Egypt ; and was commanded to be kept Seven daies together : But they keep it Eight daies , all those Jews that inhabite not in Jerusalem , and the Country thereabout ; following the Ancient Custome of Keeping it , which was in Use , before they had any Kalender , or Way of Computation , to be directed by ; but were informed by the Sanhedrim , when the Beginning of each moneth was to be kept ; as we have shewed , in the Precedent Chapter . This Feast is commanded to be kept , Exod. cap. 12. ver . 14. which Command is also repeated in many other places , where they are continually put in mind of it , and urged to the Keeping thereof . 2. The two First daies , and the two Last , are Solemn Feastivals ; insomuch , that , upon these daies , it is Unlawfull to do any manner of Work , or Businesse ; in like manner , as it is on the Sabbath : Onely they are permitted to kindle Fires , and to Dresse Meat ; and likewise to carry any thing from one place to another : and as for the Four middlemost daies , they are onely in them forbidden to Labour ; but they may handle money : and there are onely some few other things , wherein they are different from the rest . 3. In all the time of these Eight daies , they may not either eat , or have in their House , or in their Power , any Leavened Bread , or Leaven ; but they are to eat Unleavened Bread onely : as they are commanded , Exod cap. 12. ver . 15 , 16 , 17 , 18 , 19. Septem diebus fermentatum non invenietur in domibus vestris , &c. Seven daies ye shall eat Unleavened Bread ; even the first day you shall put away Leaven out of your houses , &c. For whosoever eateth that which is Leavened , even that Soul shall be cut off from the Congregation of Israel , &c. 4. And therefore they begin , before the Passeover , with all the diligence , and care they can , to put away all Leaven , or any thing that hath had Leaven in it , out of their Houses , and out of their Power ; searching all their Cupboards , and Bins , and cleansing the whole house , and whiteing it all over : and they provide themselves also of New Utensils for their Kitchin , and Table ; or else they New-make the Old again , and scowr them well ▪ or else they have a select number of Vessels , set apart for the Use of the Passeover onely : that so they may be certainly assured , that they use not any thing , during those Eight daies , that hath had Leaven in it . And for this cause also , the evening before the Vigil , or Eve of the Passeover , do they use to lay , up and down , in certain places of the house , little pieces of Bread ; which the Master of the Familie , having a Wax Light in his hand , is to go about searching after ; to see , if by this means , he may chance to light upon any other Morsels , or Scraps of Bread , lost in some Hole or other : which pieces of bread they take , about the Fift hour of the day following , and cast into the Fire , and burn it : in token that the Prohibition of eating Leavened Bread now begins to be in force ; saying withal some certain words , Intimating the putting away of all Leaven out of their houses , and out of their Power ; if not Effectually , yet at least Intentionally , and to the utmost of their Power . 5. And now do they begin to make such a Quantitie of Unleavened Bread , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matzoth , as may serve for their whole Houshold to eat , during those Eight daies ; having an especial care of their Meal , so soon as ever it comes from the Mill , that it neither take VVet , nor be over-heated ; least by this means it should chance to rise , or prove Leavened : But when they make their Unleavened Bread , they mixe Water and Meal together , and so Kneading it into Dough , they make it up into Flat Cakes , of divers forms , and shapes , and immediately put them into the Oven to be baked : and these Cakes they keep , as neat and clean as they can ; eating them instead of bread , so long as the Feast of the Passeover lasteth . They also make , for those that are Daintie , and of Tender Stomacks , and such as are sick , a Richer sort of Cakes , with Egs , and Sugar mixed amongst it ; but these Cakes are to be Unleavened also : and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matzah aschirah , Rich Unleavened Bread. 6. Upon the Vigil , or Eve of the Passever , which is on the 14. day of the Moneth Nisan , all their First-born use to fast ; in Memorie , that , the Night following , God smote all the First-born of Egypt . 7. In the Evening they all repair to the School , to Prayers ; which being ended , they return home to their houses , and sit down to Meat , the Table having been laid before , in the day time , and furnished with the greatest Varietie , and Pomp , that possibly they can . And instead of those Ceremonies that were Anciently to be used , at the eating of the Pascall Lamb , expresly set down , Exod. cap. 12. where they are commanded to eat it with Bitter Herbs ; Et edent , &c. et Azymos panes , cum lactucis agrestibus , &c. And they shall eat the flesh in that night , rost with fire , and Unleavened Bread , and with Bitter Herbs shall they eat it , &c. they have now onely some part of a Lamb , or a Kid , brought in , in a Dish , with certain Bitter Herbs about it , as Smallage , Endive , Lettice , and the like ; together with another little Vessel , with a certain Sauce in it : in memorie of the Brick , which they were forced to make for the Egyptians . And so the Master of the House , taking a Bowl of Wine in his hand , makes a certain Narration , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Agadah , wherein are reckoned up all the Miseries they underwent ; and all the Miracles , with which God brought them up out of Egypt ; giving Thanks to God for the many Great Benefits , which they had received at his hands : and then do they begin the 113. and all the five following Psalmes , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hallel ; and so they fall to their Meat . After Supper they say the rest of the forementioned Psalmes , together with some certain Praises , and Songs , tending to the same purpose ; and so they go to bed : doing all the same things , the day following . 8. The Prayers in the Morning , are Here , as in all the other Feastivals , Onely the Ordinarie , Daily Prayers ; adding withall some certain passages , that are Pertinent to the Present Occasion ; and repeating the aforesaid Psalmes , from the 113. to the 119. Then do they out take the Book of the Pentateuch , and Five Persons read in Exodus , cap. 12. and in other places where mention is made of the Sacrifices which were to be performed at the Passeover , as in Num. cap. 28. and these they afterwards repeat over again , in their Musaph , or Additional Prayer : and then do they read , out of the Prophets , some Passage , which is suitable to the Ordinarie Lesson for the day , which was taken out of the Pentateuch , called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haphtarah , as they use to do on the Sabbath : and they likewise do the same in the Afternoon , making withall a Commemoration of the Feast ; and they also blesse the Prince , under whom they live ; as upon the Sabbath . 9. The very same things are done , the two last daies of the Feast : save onely ; that they do not , on the Last Evening , do the same , which they did on the First . 10. At the End of the Feast , they use the same Ceremonies , which they do on the Sabbath , which they call Habdalah ; of which we have formerly spoken . Onely they use the Words barely , without the Ceremonie of Smelling to any sweet spices ; and so they return to their Eating of Leavened Bread again . 11. From the Second Evening of the said Passeover , they begin to reckon 49. daies , unto the Feast of Weeks , which then followes ; accounting from the day , whereon they Offered the Sheaf of Wheat , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Omer , Manipulus , a Sheaf : and therefore this they called , Numerare Omer ; To reckon Omer ; or , the Daies before Harvest : as it is commanded , Levit. cap. 23. ver . 10 , & 15. Numerabis Ergo ab altero die Sabbathi , in quo Obtulisti Manipulum Primitiarum , septem hebdomadas plenas , &c. And ye shall account unto you from the Morrow after the Sabbath , from the day that ye brought the Sheaf of the Wave-Offering ; Seven Sabbaths shall be compleat , &c. And every Evening following , after they have said a Benediction to God , for giving them This Precept , they say , To day are so many dayes past of the Omer . 12. And during the space of the first 33. daies of the Omer , they make shew of a kind of sadnesse in their Countenances ; neither doth any of them either marry a Wife , or make himself any New Clothes , or cut his hair , or publickly make shew of any Mirth at all : because they have a Tradition , that at this time , that is to say , betwixt the second day of the Passeover , and the 33. day after , there was a very great Mortalitie happened , among the Disciples of a Great Person , named Rabbi Hachiba , wherein some Thousands of them died : and that on the 33. day , it ceased : and therefore they call This day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chag , Dies Festus , a Feastivall day ; wherefore they make Good Chear upon it , and are merry ; neither do they any longer shew any tokens of sorrow , as they did before . CHAP. IV. Of the Feast of Weeks , or Pentecost . WHen the Fiftieth day of the aforesaid Account is come , which falls out to be upon the sixth of the Moneth of Sivan , they then celebrate the Feast of Weeks , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schebuoth : which is so called , because it is kept , at the End of seven full Weeks , accounted from the Passeover , as hath been formerly said . It is also called in the Scripture Festum Primitiarum , The Feast of the First Fruits : because at this time they were commanded to bring an Offering , to the Temple , of the First of their Fruits : as you may see , Deut. cap. 26. It is also called Festum Messis , or , the Feast of Harvest ; because they now first began to put the Sickle into their Corn. This Feast is commanded to be observed , Exod. cap. 23. & Levit. 23. and in Num. cap. 28. and in divers other places , where it is mentioned , under several names . At this time , they keep it Two daies together . 2. These Two daies they keep Holy , in like manner , as at the Passeover ; abstaining from all manner of Work , or Businesse , as they do upon the Sabbath : Onely they may make Fires , and dresse Meat ; and also carry any thing from one place to another . 3. They have a Tradition , that , at this very time , the Law was given , upon Mount Sinai : according as it is delivered Exod. cap. 19. And therefore they use to adorn , and trim up their Schooles , and places where they read the Law , and their houses also , with Roses , Flowres , Garlands , and all manner of Florishing Boughes , and the like . 4. Their Prayers they use , are the same that at other Feasts : and they also take out the Book of the Law , reading the Sacrifice , that was to be done at this Feast ; then the Haphtarah , out of the Prophets ; adding a Benediction , for the Prince under whom they live : and in the Afternoon there is a Sermon made , in Praise of the Law. 5. When the Evening of the Second Day is come , they use the Ceremonie of the Habdalah ▪ as hath been said , touching the End of the Passeover ; in token , that the Feast is now ended . CHAP. V. Of their Caput Anni , or Beginning of the Year ; and of the First Moneth , called Elul . IT was once a Great Controversie among the Talmudists , at what time of the Year the World was created : some of them said , it was in the Moneth Nisan , or March ; that is to say , in the Spring : Others again maintained , that it was rather in the Moneth Tisri , or Saptember ; because Autumn then begins . And this Opinion prevailed , so that it was thenceforth concluded , that the World began in the Autumn , on the moneth Tisri : which Moneth they also ordained to be accounted the Beginning of the Year . So that notwithstanding that we find in the Holy Scripture , that they were commanded by God , to account Nisan , the First moneth of the Year : as appears plainly out of Exod. cap. 12. ver . 2. Mensis iste vobis principium Mensium , &c. This Moneth shall be unto you the Beginning of Moneths ; it shall be the First Moneth of the Year to you , &c. and so , following this Order of reckoning Nisan the First , they would end with Adar , which would be the Twelfth , and Last Moneth of the Year : Yet notwithstanding it was afterwards decreed , that Tisri , or September , should be the First moneth , and the Beginning of the Year . 2. The First , and Second daies then of the moneth Tisri , are a Feastival to them , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rosch haschanah , Caput Anni , the Head , or Beginning of the Year : as it is enjoyned Livit . cap. 23. ver . 24. Mense septimo , prima die Mensis , erit Vobis Sabbatum , &c. Speak unto the Children of Israel , saying ; In the Seventh Moneth , in the First day of the Moneth , shall ye have a Sabbath , &c. and all manner of Work , or Businesse , is prohibited , in like manner , as at the Passeover , and the Feast of Weeks : as hath been declared in the Precedent Chapters . 3. And for as much as they have a kind of Ancient Tradition , that God , at this time especially , judgeth all the Works of Men , that they have done the Year passed ; and also disposeth of , and Ordereth all that is to happen the year following ; as if , This Day being , as it were , the Natalitium , or Birth-day of the World , He at this time Examined , and considered more strictly , of all the Accidents that had come to passe : Therefore do they begin , on the first day of Elul , which is the moneth immediately going before , to think of Acts of Penance ; and , in some places , they rise before day , and say Prayers , make Confession of their Sins , and rehearse the Penitentiall Psalms . And there are many among them , that Indict themselves Fasts , do Penance , and give Alms to the Poor ; continuing on this Course , till the Day of Pardon comes , which we shall speak of in the following Chapter ; that is to say , for the space of Forty daies . And on the first day of the moneth Elul , they sound a horn ; for the reasons , which shall be hereafter specified . 4. But these things are generally done by All of them , at least a Week before the Feast , and especially upon the Vigil , or Day before the said Feast begins : at which time many among them wash themselves , and cause themselves to be beaten , and whipt ; observing , not to exceed the Number of Scripes , set down , Deuter , cap. 25. ver . 3. Et plagarum Modus ita dunta●at , ut qua●r agenarium numerum non excedat , &c. Fourty stripes he may give him , and not exceed , &c. and therefore in whipping one another , they give but 39. Stripes ▪ and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Malcuth , Regnum , The Kingdomè of severity . 5. The Eve before the first day of this Feast , they go to the School , where saluting each other , they say , one to another , Be thou written into a Good year ▪ and the other answereth ; And thou also . And they use , at this Feast , to have alwaies upon the Table , Honey , Leaven , and diverse other things to signifie Increasing , and growth , and to ominate a sweet , and a happie yeer to follow ; and many the like Ceremonies do they use , all to the same end . 6. The morning of the first of these Two daies , they go to the School , and many of them apparel themselves all in white , in token of Cleannesse , and as a sign of Penitence : and many also , especially of the Dutch Jewes , apparel themselves in the same habit now , that they have provided for their Funerals , and intend to be buried in : and they do this , in sign of the Greater Contrition . When they are met together in the School , they say a greater number of Prayers , then ordinarily they use to do ; praying that the succeeding Yeer may be prosperous unto them , and begging pardon of all their sins . Then is the Book of the Pentateuch taken out , and the Lesson for the Day is read by five persons : then the Sacrifice that was wont to be performed on that day , described , Num. cap. 28. after this , the Haphtarah out of the Prophets is read , and so they say a Benediction for the Prince . 7. After this , they blow a horn , which is to be a Goats Horn , giving with it Thirty Blasts in all ; of which , some are to be held out in length , and others to be short Broken ones . This they observe , from that passage in Levit. cap. 23. ver . 23. repeated also , Num. cap. 29. ver . 1. And in the seventh Moneth on the First day of the Moneth , ye shall have an holy Convocation , ye shall do no servil work ; it is a day of Blowing the Trumpets unto you . And this is done , They say , to strike a Terrour into themselves , and to put themselves in mind of the Judgment of God , and to induce them to repent them of their sins . After this , they say the Musaph , or Additionall Prayer : and many other things they add , which are proper to the day , and the businesse in hand : and then , lastly , they sound the Horn again , in the same manner as before . Then returning home each man to his house , they sit down to meat ; and so spend the rest of the day in hearing Sermons , and other Religious Exercises : And all these things are in the same manner done over again , the day following . And upon the second day , in the Evening , when the Feast is now ended , they say the Habdalah ; as in all the Other Feasts , before-mentioned . CHAP. VI. Of the day of Pardon of sins , or Expiation , called Chipur . IMmediately after the Two daies of the Feast of the Beginning of the Year , they fall to doing of Penance , rising to Prayers before day-light : and this they continue doing , untill the Tenth day of the said Moneth Tisri : Which Tenth day is a Fast , for the obtaining Pardon of their Sins , and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jom hachipur , Dies Expiationis , The Day of Expiation , or Pardon of Sins : as we find written , Levit. cap. 23. ver . 27. Decimo die mensis hujus septimi dies Expiationum erit , &c. Also on the Tenth day of this seventh Moneth there shall be a day of Atonement , it shall be an Holy Convocation unto you : and ye shall afflict your souls , and offer an Offering made by fire unto the Lord , &c. And they are prohibited from doing any manner of Work , or Businesse , as upon the Sabbath : and they Fast all day without Eating or Drinking any thing . 2. The Vigil , or Evening before this Fast , they were wont heretofore to use a certain Ceremonie with a Cock , swinging it about their Head , and giving it up in Exchange of Themselves , and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Caparah , or Reconciliation . But this Custome is now left off , both in the East , and in Italy , as being a thing both Superstitious , and Groundlesse . 3. On this day they feed very plentifully , considering that they are to Fast all the next : and many go into Bathes , and wash themselves ; and they cause themselves to be whipt also , undergoing the aforementioned Discipline , of the 39. Stripes , called Malchuth . And there are some among them so conscionable , as that if they have wronged any one in any thing , they make Restitution ; and ask Pardon of all that they have offended ; and also pardon all persons whatsoever , that have injured Them at all . They also give Alms to the Poor : in a word , they do all things whatsoever , that can be required to True and Hearty Repentance . 4. Two or three hours before Night , they go to their Afternoon Prayers ; and after this , to Supper : and they make an End of Eating before Sun-set . Afterwards , many of them put on white Garments , or else the Habit they intend to be buried in , as hath been said before : and so they go , Bare-footed , to the School , which on this day is all hung about with several Lights , as Lamps of Oyl , and Wax Tapers : and now do they say many Penitentia Prayers , and make Confession of their sins ; Every Nation according to their own Custome , and Usage ; but these Devotions last for the space of three hours , at the least : and thus having finished here , they go home to bed . Yet some there are , that stir not out of the School all night long , but continue saying their Prayers , and now and then Psalms , sleeping very little , nor not at all . 5. In the morning following , as soon as it is day-light , they all repair to the School again , in the aforesaid habits ; and there they stay till night , continually praving and saying of Psalms , and making their Confessions , and craving pardon of God , of the sins they have committed . The Devotions of this day consists of Four Parts : the first , is , that of the morning , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shackrith : the second , the Additional Prayers , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Musaph : the third , the Afternoon Service , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mincha : and the fourth and last , the Evening Prayers , which they call . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nehilah . At the Schakrith , and Mincha , they take out the Book of the Law ; and in the morning , six persons are invited to read in it ; but in the Afternoon , they call but Three to it : and after this , they read the Haphtarah , or Lesson out of the Prophets . 6. At the Musaph , or Additional Prayers , they read the Sacrifice of that day ; & then do they make a Commemoration of the Great Solemnitie that was wont to be celebrated by the High Priest on that day ; at which time onely , throughout the whole Yeer , it was lawfull for him to enter into the Sanctum Sanctorum , or Holy Place , to burn Incense , and to cast Lots upon the Two Goats ; one Lot for the Lord , and the other Lot for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Azazel , the Scape-goat : as it is commanded , Levit. cap. 16. 7. When it is now Night , and that they can see the stars appear , they then blow the Horn , as they did at the Feast of the Beginning of the Yeer ; to signifie , that the Fast is ended : and so going out of the School , they salute one another , wishing each other that they may live many Yeers : and then do they blesse the New Moon ; as hath been touched before , Par. 3. cap. 3. and so going home to their houses , they say the Habdalah , and so go to their meat . CHAP. VII . Of the Feast of Boothes , or Tabernacles . VPon the Fifteenth day of the said moneth Tisri , is the Feast of Boothes , Tabernacles , or Tents , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Succoth , Tuguria : in memorie , that the Children of Israel , at their coming up out of Egypt , made use of such , in the Wildernesse : as you may find , Levit. cap. 23. ver . 42 , & 43. Habitabit is in Umbraculis Septem diebus , &c. Ye shall dwell in Boothes seven daies : all that are Israelites born , shal dwell in Boothes : that your Generations may know , that I made the Children of Israel to dwell in Booths , when I brought them out of the land of Egypt . And therefore every man maketh him one of those Boothes , in some place about his house , in the Open Air , covering it at the top with Green Boughes , and walling it about , and trimming it up as handsomely as he can . There are many nice Circumstances set down by the Rabbines , to be observed , concerning the Height , Bignesse , and Form , or Manner how they are to bee made : which we shall here omit . In these Boothes they Eat and Drink , and some there are that sleep in them , and keep altogether in them , ( during the eight daies of the Feast ) as at other times they do in their houses . 2. This Feast continueth Nine daies , that is to say , seven daies , which are commanded in the Law ; and One more , which they adde , out of an Ancient Custome : as hath been formerly said , in the Feast of the Passeover . Par. 3. cap. 1. and One more , commanded Num. 29. to be a more Solemn Assemblie , then any of the seven . Dies quoque Octavus erit celeberrimus , &c. On the eighth day ye shall have a Solemn Assemble : ye shall do no servil work . The two first , and the two last daies , are solemn Feastivals ; but the five Intermediate are not so : like as hath been formerlie said , in the Feast of the Passeover . 3. The Form of Prayers is the same , that upon Other Daies ; onely there is some Commemoration made , of the Reason of the Feast , and Its Original : they also say the six Psalmes , from the 113. to the 119. called Hallel : then do they take forth the Book of the Pentateuch , and read in it ; afterwards they say the Haphtarah , and say a Benediction for the Prince , under whom they live : then the Additionall Prayer , called Musaph , wherein they Commemorate the Sacrifice , that was wont to be Offered that day , described , Numb . cap. 29. namely , on the First day 13. Bullocks ; on the Second , 12. on the Third , 11. &c. till it came to 70. in number , throughout the whole Seven daies : and on the Eighth , they sacrificed One Bullock onely . 4. They also take a Branch of Palme-tree , and three Boughes of Mirtle , and two of Willow , and a Citron which must be a fair one , and every way Perfect : and binding all these Boughes together , when in their Prayers at the School they come to the aforesaid Psalms , called Hallel , holding the Boughes in their Right hand , and the Citron in their Left , clapping them together , they shake them about , holding them forth toward the four Quarters of the World , and moving them Upwards , and Downwards : this they do , observing the Command given , Levit. cap. 23. S●metisque vobis die primo fructus arboris pulcherrimae , &c. And ye shall take you on the First day the * Boughes of Goodly Trees , Branches of Palm-trees , & Boughes of Thick Trees , and Willowes of the brook , and ye shall rejoyce before the Lord your God seven daies . Then do they all go round about the Table , or Woodden Altar , whereon they use to lay the book of the Law , when they read in it , every day Once ; singing withal certain Hymnes , and swinging their Boughet about in one hand , and the Citron in the other : because , thus they were of old used to do in the Temple , round about the Altar . 5. On the Seventh day , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hos●anah rabbah , the Great Hosanna , they adde to their Former bundle of Boughes , other branches of Willow , and go round about the School seven times , and say the 29. Psalm , Afferte Domino fidei Israel , &c. Give unto the Lord , ( Oye sons of the Mighty . ) give unto the Lord glory and strength . And they keep That day somewhat more solemnly , then they do the Five Intermediate daies . 6. The Ninth , and Last day of the Feast , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shimchah Torah , Laetitia propter Legem ; that is to say , Their Joy for having finished the Law : because that at this time they make an End of reading over all the Pentateuch , according to the Division of it into so many Lessons , or Sections , as there be weeks in the year : as hath been formerly said , Part. 1. Cap. 11. it being so ordered , that the Reading over of the whole Pentateuch , should be finished , at the same time that the year also ends . 7. There are at this time , chosen , in every School , Two , which are called Sponsi Legis , Bridegrooms of the Law : One of which , is to read the End of it , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kathan torah , Sponsus The Bridegroom of the Law ( ended : ) and the Other is presently to begin it again ; and He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kath●● Beres●hith , Sponsus Principi ; the Bridegroom of the Beginning ( of the Law. ) Which Two persons are to expresse some tokens of Joy ; and thus they do , in all the several Schools : and so this Whole day , is a Day of Rejoycing . CHAP. VIII . Of their Fasts ; Commanded , and Voluntary . Upon the 17. day of the Moneth Tamuz , or June , they observe a Fast ; in Memorie of certain Disasters , that have befallen the Citie Jerusalem upon That Day : and particularly , because they have a Tradition , that it was upon This Day , that the First Tables were broken in pieces by Moses , upon the Children of Israel's making to themselves the Golden Calf . 2. All their Ordinarie , Commanded , Fasts begin upon One Evening , and end upon the Evening following ; during which space of time , they neither Eat , nor Drink any thing , little or much ; till such time as the Stars begin to appear . 3. In the Morning , at their Prayers in the School , they adde to the Usual Prayers of the day , certain Confessions of sins , and withal make a sad Rehearsal of the Disasters that had befallen them upon This Day : then do they take out the Book of the Law , and read in Exod. cap. 32. ver . 12. &c. Et Oravit Moses , &c. And Moses besought the Lord his God , and said : Lord why doth thy wrath wax hot against thy People , &c. In the Afternoon , at the Mincha , or Afternoon Service , they read the same things again : and for the Haphtarah , or Lesson , out of the Prophets , they read that Place in Isaiah , cap. 55. ver . 6. Quaerite Dominum , dum inveniri potest , &c. Seek ye the Lord , while he may be found : call ye upon him while he is near . 4. There are some , that will neither eat Flesh , nor drink Wine , from the said 17. day of Tamuz , or June , till the 9. of the Moneth Ab , or July ; that is to say , for three full weeks together : but this is more then they are bound to do : and they do it , because that All These Daies have been Unfortunate to the House of Israel . 5. Upon the 9. of the said moneth Ab , or July , they observe a more severe Fast then Ordinarie ; and they call it , by the name of the Day of the moneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tischah beab , Nona Mensis Julii , The Ninth of July ; because that , upon This Day , the Temple was twice burnt down , at the Taking of Jerusalem ; the First time by Nabuchadonozar , and the second time by Titus , Son to the Emperour Vespasian . They begin This Fast , an hour before Sun-set , or thereabout ; and neither eat , nor drink any thing , but go Barefooted , and forbear also to Wash themselves , till the Evening following , when the Stars now begin to appear . 6. At Night they repair to the School , at the Ordinarie time of Evening Prayers : and there , they all sitting upon the ground , the Lamentations of Jeremy are read : and the Morning following they do the like , adding withal many other Passages , tending all to Sorrow , and Lamentation . And thus they continue all that day ; neither may they any way refresh , or recreate themselves , nor so much as studie , or read the Law , nor any other book ; except it be the Book of Job , or Jeremy , or the like Melancholy , Sorrowful Discourses . 7. The Next Sabbath after This Fast , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nachamu , that is to say , a Day of Consolation ; and therefore reading the 40. Chapter of Isaiah , for the Haphtarah ; Consolamini , consolamini Popule meus , &c. Comfort ye , comfort ye my People , saith your God : Speak ye comfortably to Jerusalem , &c. they go on , comforting one another with the Hopes , that they shall yet see Jerusalem , and the Temple , built up again . 7. On the Third day of the Moneth Tisri , or September , which is the next day after the Feast of the Beginning of the year , they have another Fast , keeping it after the Usual manner , from Evening to Evening : And the Reason of their observing this Fast , is , because that this is the day , on which Gedaliah , the son of Ahikam , who was onely left remaining for the Defence of the Residue of the House of Israel , and was a Just man , was slain . And because it is one of the Daies of Penance ; which happen at this time of the Year , therefore do they take occasion , in their Prayers , to make a solemn Commemoration of this Just Person ; and keep a Fast : calling the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tzom Gadaliah , Jejunium Gadaliae , The Fast of Gedaliah . 9. After this , followeth the Fast of Chipur , or Day of Expiation : spoken of , formerly , Chap. 6. where it is described at large . 10. Upon the 10. of Tebeth , or December , there is another Yearly Fast ; because that , upon that day , Nebuchadnezzar began to lay siege to Jerusalem , and afterwards took it . 11. On the 13. of Adar , or March , which is the day before the Feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Purim , which is kept in Memorie of the Things which Queen Esther did for the Jewish Nation , they observe also a Yearly Fast ; because that Esther her self Fasted also , at that time ; as you find it written in the book of Esther . 12. And these are all the Fasts that are Commanded them in the Law : but they have besides , Other , which the severall Nations use to observe : as the Dutch , for example , after the Feast of the Passeover , and that of Tabernacles , make Three Fasting-daies ; one Monday , one Thursday , and another Monday again : and the reason they give , for so doing , is , because the Precedent Feast being Eight daies long , they might haply have committed some sin or other , during that space of time . And so they likewise Fast , the Eve before the Feast of the Beginning of the Year : and some there are among them , that keep a Fast the Day before the Beginning of every Moneth . 13. And if any man have a mind , out of particular Devotion , or Penance , to Indict himself a Fast , besides all these ; he then , on the Evening before the day he intends to Fast , before the going down of the Sun , ( except it be , in Case of Fasting upon any Dream ; as hath been formerly declared , Part. 1. cap. 4. ) saith thus : I take upon my self to fast to morrow . And having so said , he continues , without eating , or drinking , till the Evening following ; as the Usual manner of Fasting is : and in his Devotions , he adds a Prayer to God , that he would be pleased to accept This Fast of his , instead of Sacrifice . CHAP. IX . Of the Feast of Lights , called also Chanucha . VPon the 25. day of the Moneth Kislein , which is our November , by an Ancient Ordinance of the Wise-man , is kept the Feast of the Dedication of the Altar , which is celebrated for the space of eight daies together ; and at Evening , upon each of these eight daies , they set up Lights ; One , upon the First day : Two , upon the Second : Three upon the Third , and so forward , till the Eighth . And this Feast is observed in Commemoration of a Great Victorie obtained by the Maccabees , against the Greeks , who had possessed themselves of the Citie of Jerusalem , and had entred into the Temple , and profaned it : but were afterwards overcome by Judas , and his Brethren , and driven out again . Now , there being no Pure Oyl , which had not been defiled by the Heathen , to be found , for the lighting of the Lamps that were to be set up of Course in the Temple , they at last found by chance a smal Vessel sealed up , wherein was Oyl hid , but onely as much as was sufficient for Lights one Night onely ; which Oyl notwithstanding miraculously lasted for Eight whole Nights : and therefore , for this reason , it was decreed , that the said Feast of Lights , should ever afterward be observed . They have a Tradition also , that in Ordaining this Feast to be kept , they had an Eye also upon that famous Exploit , performed by Judith , upon Holofernes : although many are of opinion , that this happened not at this time of the Year ; and that they make a Commemoration of that piece of Gallantrie of Hers , Now , because she was of the stock of the Maccabees . 2. During the time of these eight daies , it is lawfull for them to do any manner Businesse , or Work : neither is there any kind of solemnitie observed at this time , save onely of the said Lights ; and that , at their Prayers , there is added a Panegyrick , or Laudatorie Oration , in memorie of that Great Victorie obtained by Them against the Heathen ; and besides , every morning they say the six Psalms , called Hallel , beginning at the 113. Psalm : and likewise the 30. Psal . Exaltabo te Domine , &c. I will extol thee O Lord , for thou hast lifted me up , and hast not made my foes to rejoyce over me , &c. and they also use some certain Ceremonies , more then Ordinarie , at their Meat . 3. This Feast is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chanucah , which is as much as to say , The Feast of Dedication , or Initiation , and their being restored to the Exercise of their Religion again ; having now purified the Temple again anew , which had been defiled by the Heathen . CHAP. X. Of the Feast of Purim , or Lots . VPon the 14. day of the Moneth Adar , or March , they celebrate Yearly the feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Purim : in memorie of what we read in the book of Esther , concerning the children of Israels escaping the danger of a Totall Extirpation , by the Machination , and subtle Devices of Haman , who was afterwards hanged together with his ten Sons . This feast is called the feast of Purim , or Lots , for the reason set down , cap. 9. of the said book of Esther : Dies isti appellati sunt Purim , &c. Because Haman the Son of Hammadetha the Agagite , &c. had devised against the Jewes to destroy them , and had cast Pur , ( that is the Lot ) to consume them , &c. Therefore they called These daies Purim , after the name of Pur. 2. This Feast continueth two daies , although they keep the first onely , solemnly ; fasting the day before it , as hath been formerly said . And notwithstanding that they are not forbidden to do any manner of Businesse , or Work , upon the aforesaid two daies of the Feast : yet do they voluntarily forbear , upon the first of the two daies , and make it a solemn Feastival . 3. Upon the first Evening they all repair to the School , where saying the Ordinarie Prayers , they adde also a Commemoration of the great deliverance at that time , when they were now at the Jawes of Death : and then do they read the whole storie of their Escape , that is to say , the whole book of Esther ; which they have in their Schools , fairly written in Parchmet , in a long Roll , as the Pentateuch is : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meghillah , that is to say , Volumen , a Volume , or Roll. And while this is reading , there are some , that , as often as they hear Haman named , they beat the ground , and make a great murmuring noise , in token of Cursing him , and execrating his memorie : and they do the like at their Morning Prayers also : and withall read out of the Pentateuch , Exod. cap. 17. ver . 8. Venit autem Amalech , &c. Then came Amalek , and fought with Israel in Rephidim , &c. 4. On this day they give much Alms to the Poor , publickly : and they likewise send Dishes of Meat one to another , every friend , and kinsman , to each other , and Scholars send Presents to their Masters , or Tutors , and Masters give to their Servants ; and generally , all Superiours to their Inferiours . And they use all expressions of Mirth , and Joy , that may be ; inviting , and feasting one another : as it is commanded , Esth . cap. 9. Esséntque dies isti Epularum , &c. That they should make them daies of Feasting , and Joy , and of sending portions one to another , and gifts to the Poor . 5. And this they observe chiefly upon the second Evening ; at which time every one makes as great a Feast , as he is able ; eating , and drinking more freely , then at other times . And after supper , they go on visiting one another , entertaining their friends with Banquets , Pastimes , and all manner of Jollities , and Entertainments of mirth . 6. They do not make so great Chear , or Expressions of Joy , upon the second Day : nor is any thing read in the school : yet do they on This Day also make shew of some kind of joy . 7. When there are thirteen Moneths in the Yeer , that is to say , when the Moneth Adar is doubled , or there are two Moneths of March , as hath been touched formerly , Par. 3. cap. 2. they call the 14. of the first Adar , the lesser Purim . Notwithstanding they , at this time , observe nothing at all , that is essentiall to the said Feast : neither have these Daies any thing in Common betwixt them , save onely the bare Name . PART IV. CHAP. I. Of the several Kinds , and Degrees of Adulterie , and Fornication . THe Severall Degrees of Adultery , and Fornication , are these that follow : The First , is , to Lie with Another Man's Wife ; or , with any Woman , that is but onely Betroathed to Another man. And This is , among the Jews , accounted for one of the Greatest , and most Hainous Crimes , that can be committed . The Next to this is , to Lie with any of ones Kindred , that is to say , with any of those specified , Levit. cap. 20. and the Children , that are begotten by any such Unlawful Copulation , are to be esteemed Bastards , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mamzer , Spurious : neither may they acknowledge , or make Alliances with them : according to that which is written , Deuter. 23. ver . 2. Non ingredietur Mamzer , hoc est , Spurium , in Ecclesiam Domini , &c. A Bastard shall not enter into the Congregation of the Lord : even unto his tenth generation shall he not enter into the Congregation of the Lord. Next to the aforesaid Degrees of Adulterie , followes the Having Carnall Knowledge of a Woman , that is not a Jew ; because , they say , this was Forbidden by Esdra : or to Lie with any Strumpet , that is a Jew ; the Publick Toleration of which kind of People is not in reason to be thought of , amongst the Jewes ; seeing it is against the Expresse Text of the Scripture , in the aforesaid Deut. 23. ver . 17. Non erit Meretrix de filiabus Israel , &c. There shall be no Whore of the Daughters of Israel , &c. 2. It is also a Sin , to have to do with any Woman whatsoever , although she be free from all the aforesaid Particulars ; unlesse she be a Man 's own Wife ; or to deflowr any Virgin , unlesse he afterwards marry her : because all these things are accounted Fornication . 3. They may not lie with any Menstruous Woman : as you may find written , Levit. cap. 18. ver . 19. Ad mulierem quae patitur menstrua non accedes , &c. Also thou shalt not approach unto a Woman to uncover her Nakednesse , as long she is put apart for her Uncleannesse : neither may they have knowledge so much as of their own Wives , so long as they are in this Condition ; as we shall shew hereafter . CHAP. II. Of their Marriages . Every Jew is bound by the Law to Marry : and the most Convenient time to do this , is determined by the Rabbines to be , at Eighteen Years of Age : But they must by no means live Unmarried , after Twentie : and what man soever is not Married , after he is of This Age , he is accounted as One that lives in Sin. The reasons of this are : First , because all men are bound to Endeavour the Procreation of Children ; according as God Commanded Adam , Gen. cap. 1. ver . 28. Crescite & Multiplicamini , et replete terram , &c. And God said unto them , Be fruitful , and Multiply , & replenish the Earth , &c. and they conceive themselves not to have fulfilled this Precept here given , till they have begotten One Son , and One Daughter , at least . And besides , they say , they are bound to marrie , that by having Wives of their own , they may by this means the easier avoid all Occasions of falling into the sins of Adulterie , or Fornication ; which , if they should live Unmarried , they would be apt to fall into . 2. They may marrie as many Wives , as they please , as we find practised by the Ancient Hebrewes : Examples whereof , we frequently meet withall in the Scriptures : and this Custome is in Use still , among the Levantines , or Eastern Jewes : But the Having of Many Wives is not at all , either permitted , or practised , among the Dutch : and among the Italians also it is very Rare ; and seldome , or never used ; save onely , in case that a man hath lived many Years with his Wife , and hath not been able to have any Children by Her. 3. A man may marrie his Niece ; that is to say , the Daughter of his Brother , or Sister : and yet a man may not Marry his Aunt , to whom he is Nephew . In like manner may Cousen-Germans marrie ; that is to say , Brothers and Sister's Children , both by Father and Mother . All the Other Degrees of Alliances , specified Levit . cap. 20. are Prohibited , from marrying with each other . 4. There are many among them , that will not Marrie a Woman , that hath had Two , or More Husbands before ; calling Her , a Husband-killer : but however , This is not any where Forbidden . And the like is to be understood of a man , that hath had more then Two Wives . 5. A Widow , or a Woman , that hath been put away by a Former Husband , cannot marrie , within the space of Ninety daies , after the Death of her Husband , or of her Divorce : to the end , that it may be known , whether or no she be with Child by her Former Husband ; and , that there may not be any Controversie , whose the Child is . 6. If a man die , and leave behind him a Young Child , sucking at the Mothers breast ; his Widow may not marrie again , till the Child be full Two years old . And this is so Ordered by the Rabbines , that the Infant might be sure not to be neglected , till it should come to be of some strength . CHAP. III. Of their Contracts , and Manner of Marrying . THe Manner of their making of Contracts , or Espousalls , is thus : There is a Writing drawn betwixt the Man , and the Kindred of the Woman ; and then doth the Man take the Woman by the Hand , and acknowledgeth Her for his Spouse : and the business is done , as to the Matter of Contract . In some places they use , at this time , to put a Ring upon her finger , and so betroath her : but in Italy , and in Germany , they do not use this Ceremony , for the most part , when they are Contracted onely . Afterwards they continue thus , Promised ; some , a Year ; others , Two , Four , Sixe Moneths ; more , or lesse , as they please themselves , and according as they conceive it to be most Convenient for them : during which time , the Man hath libertie to visit , and to sport and toy with his betroathed Mistresse ; but he must not know her Carnally . 2. When the time of their Marriage approacheth , and the Day is now set , ( which useth to be in the Increase of the Moon ; and for Virgins , on Wednesday , or Friday ; and for Widowes , on Thursday : ) if the Bride hath passed the time of her Monethly Courses , she then goeth to a Bath , and washeth her self : as we shall shew more fully hereafter , Chap. 5. Otherwise , she may not lie with her Bridegroom , although the Marriage may however be solemnized betwixt them ; till such time as she shall be in case to go , and wash her self . 3. It is a Custome with many , that the Bridegroom and his Bride should both fast , upon their Wedding day , till such time as the Ceremonie of the Benediction is finished . 4. Upon the Marriage day , the Parties to be married are brought into some large Hall , or Chamber ; and there placing themselves under a kind of Canopie , they have Musick brought before them : & in some places they have little Boyes , with lighted Torches in their hands , that sing before them . When the people are now gathered together in the place where the Wedding is to be celebrated , there is one of the afore-mentioned Square Vestments , called Taleth , with the Pendants about it , put over the head of the Bridegroom , and the Bride together . Then doth the Rabbine of the place , or the Cazan , or Chaunter of the School , or else some one that is the nearest of their kin , take a Bowl of Wine in his hand , and saying a Benediction to God , Who hath created the Man , and the Woman , and hath ordained Marriage , &c. he giveth the Bridegroom , and the Bride , of this Wine to drink . After this , the Bridegroom putteth a Ring upon her finger , in the presence of Two Witnesses , which commonly use to be the Rabbines , saying withall unto her : Behold , Thou art my Espoused Wife , according to the Custome of Moses , and of Israel . Then is the Writing of her Dowrie produced , and read ; wherein the Bridegroom is bound , in lieu of her Dowrie by Him received , both to feed , cloath , and cherish her , &c. and he binds himself to the performance of all these things . After this , they take another Bowl of wine , and sing six other Benedictions , making up the number of Seven in all : and then do they give of this Wine also to the New married couple to drink : and having so done , they pour out the rest of the Wine upon the Ground , in token of Joy , and Gladnesse : and the emptie Vessel being delivered into the Bridegrooms hand , He takes and dasheth it with all his might against the Ground , and so breaks it all to pieces : signifying hereby , that in the midst of all their mirth , and jollitie , they are to remember Death , that destroies , and breakes us in pieces , like Glasse : that so we grow not proud . And when this done , then doth all the people with a loud voice crie out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mazal tob , which is as much as to say , Good fortune to them . And so they all depart . 5. In the Evening they make a Feast , and invite their kindred , and friends : and the Custome in some places is , that after supper is ended , the Guests present the Bride with several Gifts , some with Gold , others with Silver , &c. and some do this before Supper . Afterward they again sing over the seven Benedictions , before spoken of , at the Solemnitie of the Marriage ; having first said the Ordinarie Benediction , used after meat : and so they rise from Table . 6. After this , if the Bride hath found her Monethly Courses to be over , and hath washed her self , ( as we have touched before ) if they go to Bed together : and if she were a Virgin before , so soon as ever he hath made her a Woman , he riseth from her , and may not touch her any more , till such time as she hath fulfilled the time required in married women for their continuing Clean , and hath washed her self again in a Bath : as shall be shewed , Chap. 5. 7. The Sabbath following , at Morning Prayers , the Bridegroom goeth to the School , as his Bride also doth , accompanied with other women . And when the book of the Pentateuch is now taken forth , the New-Married man is invited up to read in it : who presently maketh a Promise of giving Great Alms to the Poor ; as likewise do all the Invited Persons after him in Order . And when Prayers are ended , the men accompanie the Bridegroom , and the women the Bride , home to their house : where after Complements passed betwixt them , they take their leave , and depart . In some places they have a Custome , that the Bridegroom is to keep within doors , seven daies after the Espousals , or Contract , made betwixt both parties : during which time he is visited by his friends and acquaintance ; among whom he entertaineth the Time with Pastimes , and pleasing Recreations . 8. And this is the most usuall manner of their making Contracts of Marriage , and celebrating of Nuptials among them : although the Customes of the severall Countries are herein , though not very much , yet something different . 9. If the Bride should chance to die , after the Marriage , without having brought forth any Children , the Dowrie which she brought , her husband must in this case be disposed of , according to the Agreements before made betwixt both Parties : which are very different , according as the Customes , and Usages , of the several Countries are . CHAP. IV. Of the Liberty a Woman that was Married young hath , to refuse her Husband : and of the Penalty of Forcing , or Deflowring a Virgin. IF a young Girl , under the age of ten Years old , ( being an Orphan , or Fatherlesse : or though she had a Father then , who is now dead ) be espoused by the consent of her mother , or of her brothers , to a man that she liketh not ; after that she hath the Tokens of Womanhood upon her , and hath now arrived to the age of Twelve Years , and a day , she may refuse this man for a Husband : And so making Open Protestation , that she will not have him , before two Witnesses , they are bound to testifie this her Renunciation , in Writing . And having so done , it is lawfull for her to leave him , and to marry whom she pleaseth . 2. Whosoever , either by Force , or by any Enticements , or fair Promises , so far prevaileth upon a Virgin , as that he know her Carnally ; if her Father , and she be so pleased , the Judges must force him either to marry her , ( neither may he ever after be Divorced from her : as it is expresly commanded , Deut. cap. 22. ) or else they must make him give her Reparations , for her Honour , and the Injurie he hath done her , in robbing her of her Virginitie . CHAP. V. How their Women behave themselves , during the time of their Courses , and after Child-birth . WHen a woman perceiveth , that her Monethly Courses are now upon her , she is bound to give notice of it to her Husband : who immediately separateth himself from her , and toucheth her not any more : neither may he deliver any thing into her hand , nor receive any thing from her , nor sit near her , nor eat with her in the same dish , nor drink with her in the same cup. 2. And thus she continueth , during the time that her Courses are upon her ; which lasteth , in most women , for the space of five daies : but in case this Flux should continue upon Her longer , she must expect , till it stops . At which time , she changeth her smock , and the sheets of the bed ; and thus continuing clean , for seven other daies , she cutteth her Nails , and cleanseth them throughly , and washeth her self in a Bathing Tub , and also combeth her Head. After this she goeth to a Bath , made for the same purpose ; which is to be , either of Springing Water , or of Rain-water , ( but it must not , by any means , have been brought thither by Man's hand : ) and the water must be at least Three Yards deep , and one Yard over ; for otherwise , the washing in it , would be Insufficient , and of no force . But in those places , where they have not any such Bathes , made for the Purpose , they in this case go , either to some River , Well , Sea , or Pond : and there must they duck themselves in , all over head and ears , stark naked ; so that , there may not the least part of their bodie scape being washed by the water . In so much that , if they should chance to have a Ring upon any of their Fingers , that sate close to their Flesh , so that the water could not perhaps get under it , their washing is utterly to no purpose ; and they must even return , and bath again . And while she is at her work , she must have another woman to stand by her ; who is to see , that she be wholly covered over with water : and having thus done , she putteth on her cloaths again ; and so returning home , she may lie with her Husband again , till such time as her Courses return again upon her : at which time , she must cleanse her self as formerly ; and so as often as Occasion requireth . 3. When a woman hath been delivered of a Child , she is to continue , separated from her husband , in the like manner , as hath been declared : and if she hath brought forth a Male-child , her husband may not touch her for the space of seven weeks ; but if it be a Female , for Three Moneths space : although in some places they continue separated a lesse while , according as the Custome of the place is . And thus , seven daies before the said time of Separation is expired , the woman useth to shift her self ; and on the Eight day she washeth her self , in the manner before delivered : and having so done , she may accompany with her Husband again . CHAP. VI. Of the Manner of Putting away their Wives , and of Jealousie . IN Ancient times , when a Husband was Jealous of his wife , he brought her to the Priest ; who , giving her a certain water to drink , if she were Innocent , it did her no harm ; but if she was Guiltie of the Offence she was suspected for , she then presently had a swelling in her bellie , and her flesh rotted ; as we find it written , Num. cap. 5. But now , if a Man have forbidden his wife , and charged her , saying ; Let me not see Thee any more in such a Man's Company : if He afterwards find , that she still keepes the said person companie ; or if there be a publick Fame abroad , that she is dishonest ; or if there be any sufficient Arguments , to prove that she is naught ; and especially if she be taken in the act ; the Rabbines have power to force him , whether he will or no , to put her away , and never more to have to do with her : the manner of which Divorse , or putting away a Man's wife , is hereafter set down . And a woman that is thus Repudiated , or put away , hath libertie afterwards to marry with any other man whatsoever , save onely with him , for suspicion , or certain knowledge of too much Familiarity with whom she had before been put away by her husband . 2. A man hath power , according to the strict Letter of the Law , to put away his wife , not in case of Adulterie onely , but for any other dislike that he hath toward her : as it is said , Deuter cap. 24. ver . 1. Si acceperit uxorem , &c. When a Man hath taken a Wife , and married her , and it come to passe that she find no favour in his Eyes , because he hath found some Uncleannesse in her ; then let him write her a Bill of Divorcement , and give it in her hand , and send her out of his house . Howbeit a Man should not take hold of the bare Letter of the Law , so as to put away his wife , upon any slight Dislike , but onely in the aforementioned case of Jealousie ; or else , for some other notorious wickednesse , that he hath found in her . And to the end that this businesse of Divorce , and putting away of a Man's wife , may not so easily be put in practice , upon every light Occasion : therefore have the Rabbines so intangled it with difficulties , and brought in so many nice Circumstances , to be observed both in the Writing , and the Delivering of this Bill of Divorce to the woman ; that by his means the time being protracted , the Husband may have opportunity to repent himself of what he is going about , and so may haply return , and be reconciled to his wife . 3. Now the manner of putting away a mans wife , is this . There is a Notary called in the presence of one , or more of the chiefest Rabbines : then doth the Husband require , that a Bill of Divorce , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ghet , be written , for such a woman , his wife . This Bill of Divorce must be written in Parchment , exactly Ruled , and in a large square Letter : and it must not consist of either more , or fewer , then just Twelve Lines : and many other Puntilios , and Nice Circumstances are there to be observed , both in the Character , and the manner of writing it ; and in the name and surname of the Husband , and of the Wife . And it is necessary also , that neither the Notary , nor the Rabbines , nor the Witnesses be any whit of Kin , either to the Man , or to the Woman ; nor yet among themselves : Neither may any one of all the aforesaid witnesses , that were present at the Delivery of this Bill of Divorce , afterwards marry , and take to wife the woman thus Repudiated before Them. 4. The Form of this Ghet , or Bill of Divorce , is Briefly This : On such a day , of such a Moneth , Year , and place , &c. I such a One , do Voluntarily Repudiate , put away , and set free , Thee , such a One , Who wast formerly My Wife ; so that Thou mayest henceforth marry Whomsoever Thou pleasest , &c. 5. When this is written , in the Manner as hath been formerly delivered ; then doth the Rabbine ask the Husband very Formally , whether or no he doth this Voluntarily , and Freely ; and whether he hath made any Vow , or Oath to do this : if so , He is ready to dispence with him , and Absolve him from it : Or whether he hath made any Protestation to her , against her Keeping Company with such a man : and many Other the like Trifling Questions are put to Him. 6. There must be Ten persons at least present , at the making of this Bill : and the Names of the Witnesses must be subscribed to it ; and there must also be Two other Witnesses of the Delivery of it : to whom the Rabbine proposeth this Question : Whether or no , there be any of them that knoweth any Impediment , why this Divorce should not go forward : if so , they must now speak . 7. After this , the Rabbine commandeth the Woman to take her Rings off her fingers , and to open both her Hands , and to joyn them together , that she may receive this Writing , and that it fall not to the Ground : and then asking some other Questions of them , the Husband gives the woman the Writing in her hand , and saies ; Take here thy Bill of Divorce ; behold thou art now put away from Me , and hast liberty to marry any other man. Then the woman taking the Writing in her hand , delivers it to the Rabbine , who readeth it over again : which being done , She is from thenceforth , a Free Woman . There are many other Ceremonies , and Nice Circumstances to be observed , which are purposely made so Numerous by the Rabbines , to render the businesse of Divorce the more Difficult , and hard to be exactly performed ; as hath been formerly touched : a more particular Enumeration of all which Circumstances , I have not here set down , that I might not be too Prolixe , and tedious to the Reader . 8. After this , the Rabbine gives the woman notice , that she is not to marrie , for the space of Ninety daies ; for the reason before given , concerning a Woman that buries her Husband , who may haply have left her with Child by him . And from this time forward , it is not Lawfull for that Man and that VVoman to be together Alone in any place ; and either of them hath thenceforth liberty to marrie again . CHAP. VII . Of their Ibum , and Calitzah ; that is to say , of the Next Kinsman 's Taking , or Refusing the Relict of his Deceased Kinsman . IF a man die , without leaving any Children by his VVife which he last had , or by any Former , and hath any Brother surviving ; the VVidow of the person Deceased must then come to the Next of Kin ; who is either to take her to Wife , or else to release her , and set her Free ; as it is written , Deut. cap. 25. Quando habitaverint fratres simul , &c. If Brethren dwell together , and one of them die , and have no Child , the Wife of the Dead shall not marry without unto a stranger : her husbands Brother shall go in unto her , and take her to him to Wife , &c. And if the person deceased , chanced to leave behind him more Wives then One ; if his Brother Take , or Release One of them , he is Free from all the rest . And if the Deceased had many Brothers , they must begin with the Eldest , and so down in Order : and if any one of them either Take , or Release the woman , it serveth the Turn . 2. To take to VVife a Brothers Relict , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ibem ; that is to say , to take to wife a Kinsman's VVidow : and if any one resolve so to do , it is sufficient that he take her home to him , without any Formalitie of Nuptials , or the like : although the Rabbines have Ordained , that a man in this case is to make a new Marriage of it . And if he take her to him , all the Goods of his Deceased Brother , and his Wives Dowrie are His ; and she becometh to him , as any other VVife . 3. It was Anciently accounted the more Laudable thing to Take her , then to Release her : but now the Corruption of the times , and the Hardnesse of Men's Hearts is such , as that they onely look after worldly Ends , either of Riches , or of the Beauty of the woman : so that there are very Few , that in this case will marry a Brother's VVidow ; especially among the Dutch , and Italian Jews ; but they alwaies Release her . 4. To Release her , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chalitzah , that is to say , The Taking off the Shoe : as it is described , in the aforementioned Chapter of Deuteron . where it is said , that if a man refuse to take his Brothers VVife , she is to take off his shoe , and to spit in his Face , in the Presence of the Elders . Accedet mulier ad eum coram senioribus , & tollet calceamentum de pede ejus , spuétque in faciem illius , &c. The manner of this Ceremonie , is thus : Three Rabbines , and Two other , who are to stand as Witnesses , are to go the Evening before , and appoint the place , where this businesse is to be done : which being agreed upon , they say : In this place do we intend to morrow , God willing , to perform the Chalitza : Then do they give notice to the VVoman , that she must Fast on the morrow , and not eat any thing , till This be done . They also inform themselves by Other women , if the signes of VVomanhood do not manifestly appear upon her , whether she be of that Age , which is required , or not . 5. The next morning , when they come from the School , all the People gather together to the Place appointed : and there the Rabbines , and the Two Witnesses , placing themselves upon their Seats , the Kinsman comes before them , with his Right Foot Unshod , and Washed , and with some cloath wrapped about it : and the Kinswoman also cometh , being covered with a Mantle ; and they both sit before the Rabbines . Then doth the Senior Rabbine gravely demand of them ; What businesse have you in this place ? Then the man answereth : I am come to perform the Chalitza ; and to Release this my Kinswoman . Then saith he to the VVoman : And will you , Mistris , be released ? She answereth , Yes , Sir. Then saith the Rabbine unto them , Stand up then ; and so turning himself to the VVitnesses , he asketh them , whether This be the Woman , and This Man her next Kinsman ; and whether it be Ninety daies , since her husband died ; and whether he had not any Children by Her ; and many other the like Questions . After this , he tells the man , that if he will take his Kinswoman to wife , he shall do very well in it ; and withal , exhorts him so to do : which the man utterly refusing : He then saith unto him : Wilt thou Release her then ? he answereth , Yes Sir. After this he asketh them both , whether they have either of them made any Oath , or Protestation to this purpose ; telling them , if they have so done , that they ought not to keep it , but should be absolved from it : but they deny , that they have done any such thing . Then do they set up a Plank or Board , against the wall , and they take a certain Shoe , which the Rabbines use to have , made for the same purpose , in such a manner , that it may be made wider , or Straighter , by certain buttons , and strings , fastened to it , as Occasion shall require . This shoe they give to the Kinsman ; and then doth the Rabbine ask them again , saying ; Are you still of the same mind you were ? and they answer him , Yes . Let us proceed then to the Chalitza , saith the Rabbine . And so takeing heed that the man put it not on , upon the Left foot , instead of the Right : nor , that the VVoman use the Left Hand , instead of the Right , the Man putteth the said Shoe upon his foot : which when it is well fitted on to his foot , and tied with the aforesaid Strings , then doth He walk Four Paces forward , and so returneth to his place again : where leaning against the aforesaid Planks , or Board , and the Woman being commanded to stand before him face to face , the Rabbine repeats those words out of the above named Chapter of Deut. ver . 7. My Husbands Brother refuseth to raise up unto his Brother a name in Israel : he will not perform the duty of my Husbands Brother : the VVoman saying it after him , VVord for word . Then doth He speak to the Man ; who answereth him , as it followeth , ver . 8. I like not to take her . Then doth the VVoman stoop down , and with her Right Hand untyeth , and taketh off the shoe from off the man's foot ; and lifting it up on high , she throweth it against the Ground , before the place where the Rabbines sit ; who presently command her to Spit in his face : then doth she spit upon Him : as it followeth , ver . 9. Then shall his Brothers Wife come unto him in the Presence of the Elders , and loose his Shoe from off his foot , and Spit in his face : and the Rabbine saying the words before Her , she goes on , and saith ; So shall it be done unto that man , that will not build up his Brothers house . And his name shall be called in Israel ; The house of him that hath his Shoe loosed : repeating these last words three times ; and at every several time , all the People with a loud voyce answer , and call Him , One that hath had his Shoe loosed . Then doth the Rabbine tell the man that he is at Liberty now to marry when he please : and if he desire a Certificate from them , of this setting Free his Kinswoman , they presently give him one : and if there be found any Writing , or Contract about her Dowry , it is presently torn in pieces . And as the people depart , many of them use to pray , and say : May it please the Lord , that the Daughters of Israel come not any more to such Acts as these . All these Circumstances , and many other the like petty Ceremonies , which they use to observe in this case , are grounded upon the aforecited passage , Deut. cap. 25. as may appear to any , that mark well the place . 6. And for as much as , when the Case of this Ibum happeneth , a Woman cannot have her Dowry , nor marry again , without this Release , or being set at Liberty ; therefore do many of these Kinsmen , hold them off , and bear them in hand a long while , that so they may vex them , and get money of them for their Release . Many therefore , when they marry their Daughter to a man that hath Brothers , do get the Brothers to enter into Bond , that if need require , they will give her a Release . Others there are , that cause the Husband to bind himself , that in case at any time he should be sick , if the Physitians conceive his sicknesse to be of any danger , he shall be bound to give his Wife a Bill of Divorce , that so she may be Dis-engaged from the next Kinsman . CHAP. VIII . Of their Circumcision . WHen a Male Child is born to any one , his friends come to him , and make merry with him , wishing him much joy in it . Some of them use to set up certain Scrols , or Billets , in the four quarters of the Chamber , where the woman lies in , with these Four Words written in Hebrew : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam , Chavah : Chutz Lilith : that is to say : Adam , Eve : Out Lilith . And they also write the Names of Three Angels : conceiving this to be a means of defending the Child from the Strix , or Night-Witch . But they that please , may chuse whether they will do this , or not ; it being grounded upon no Precept at all , but looks rather like an Act of Vanity and Superstition . 2. Upon the Eight day they are bound to circumcise the Child , according to the Command given to Abraham , Gen. cap. 17. Infans octo dierum circumcidetur in vobis , &c. He that is eight daies old shall be circumcised among you : which is also reiterated , Levit. cap. 12. Et die octavo circumcidetur infantulum , &c. And in the eight day , the flesh of his foreskin shall be circumcised . This may not be done before the Eight day : and in case the Child should be sick , or very weak , it may be deferred longer , till such time as he shall be in health , and able to endure it . 3. The Night before the Day of Circumcision they call The Watching-Night : because that all the People of the house watch all that Night , to guard the young Infant : and in the Evening the Friends of the Father of the Child go to visit him ; as the women likewise do to the Mother , and there they spend that Evening in Feasting and Mirth . 4. They are to be provided before-hand of a God-father , who is to hold the Infant in his armes , while it is circumcised ; and also of a God-mother , who is to carry it from the House to the School , and to bring it home again ; which for the most part use to be some Man and his Wife , of the Parents Kindred . They also use to make choice of a Circumciser , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mohel ; which may be whomsoever they please , so he be but an Expert , skilfull man at the businesse : and they account it to be the most meritorious thing that can be , to be a Circumciser . And if by chance the Father of the Infant be one of These , he then circumciseth his own Child himself . 5. On the morrow morning there are Two Seats made ready in the School , or if they please , at Home , where they sometimes use to circumcise them : These Seats are covered with Cushions of silk ; and are provided , the one for the God-father to sit upon , while he holdeth the Child to be circumcised : the other , as some say , for the Prophet Elijah , whom they believe to be alwaies Invisibly present at All Circumcisions ; as having been very jealous for the Observation of the Covenant of Israel : as it is written , Reg. 3. cap. 19. ver . 14. And he said : I have been very Jealous for the Lord God of Hosts , because the Children of Israel have forsaken thy covenant , &c. At this time there useth to be a great Congregation of People together ; and then comes the Circumciser , with a Charger in his hand , wherein are the Instruments , and other Necessaries for the present Businesse ; as Namely , a Razor , Restringent Powders , with little clouts dipt in Oyl of Roses ; and some also use to provide ready a dish full of Sand , to put the foreskin into , when it is cut off : then do they begin a certain Hymne , till such time as the God-mother , accompanied with a Train of women , bringeth the Child in her arms : where the Godfather meeteth her at the School door , and receiveth it of her : then do all the People present cry aloud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baruch haba , Benedictus qui venit : Blessed be he that coneth . 6. The God-father sitteth upon the seat , provided for him ; and so taking the child in his arms , and fitly placing him upon his knees , the Circumciser unswathes him ; and some use to have silver Pincers , with which they take up , as much as they mean to cut of the foreskin . Then doth he take his Razor , and saith : Blessed be thou O Lord , &c. who hast commanded Circumcision : then doth he cut off that Thicker skin of the Prepuce ; and afterwards with his Thumb Nail he rends in pieces that other Thinner skin that remaineth . In the mean while the Father of the Infant giveth Thanks unto Almighty God , for giving them this Precept of Circumcision and the people that are present forthwith presage unto him , that this will be much Advantagious to his Marriage : in the mean time , the Circumciser going on in his businesse , with his mouth sucketh the Blood , which abundantly floweth from the wound , doing thus two or three times , and so spitteth it forth into a Bowl of wine . Then doth he clap upon the wound some Sanguis Draconis , Powder of Corall , and other Restringent things , wrapping it about with plaisters of Oyl of Roses ; and so binding it up close , the Child is swathed again . 7. Then doth he take a Bowl of wine in his hand , and blessing it , he saith another Benediction also upon the child , and so giveth him his Name , that the Father will have him called by ; adding withall those words out of Ezekiel , cap. 16. ver . 6. Et dixi tibi , cum esses in sanguine tuo , Vive , &c. I said unto thee , when thou wast in thy Blood , Live : and having so said , he taketh of the wine , into which he had spit the Blood of the Infant , and besprinkleth the face of the Child . After this , they say over the whole 128. Psalm . Beati omnes qui timent Dominum , &c. Blessed are all they that fear the Lord , and walk in his ways , &c. which being ended , the God-father delivers the child again to the God-mother , to carry it home to the Mother : and then do all the People depart ; and taking leave of the Father of the child , they wish that He may live to see his Marriage , as he hath now seen his Circumcision . 8. After this , the Circumciser sendeth a Present of Smeet-meats , or the like , to the woman that lyeth in ; and so doth the God-father also , and the God-mother , and all their Kindred , and Acquaintance : and if the Parents of the Child chance to be Poor People , they then send them Money , or what else they think best . 9. At noon the Father maketh a Collation , or Feast , for the Circumciser , and the God-father , and God-mother , and the rest of his Kindred , and Friends , according as the ability of the person is : and when they have dined , there is added to the Benediction a certain Prayer for the Child , that he may become Great and Prosperous , and one that feareth God. 10. The Child useth to have his wound healed in a short space , and it is never above 24. hours in healing : and therefore some use , the third day after the Circumcision , to send to their Friends , and Kindred , some Present of Sweet-meats , or the like , in token of joy . 11. When a Girle is born , there is no Ceremony used at all about her ; saving that at the Beginning of the Moneth , when the Mother of it is now up , and goeth to the School , the Cazan , or Chaunter , saith a Benediction over the child , and putteth a Name upon it , such as the Father pleaseth . It is the Custome in Germany , that the Cazan goeth home to the Parents house , and lifting up the childs Cradle on high , he Blesseth it , and so giveth it the Name . If an Infant chance to die before the Eight day , and Uncircumcised , some use to circumcise it at the Grave , with a Reed . CHAP. IX . Of the Redemption of their First-born . IF a Mother bring forth at first a Male child , that is to say , if she never had any child before , although the Father might have had , or hath other Sons besides this ; this First-born Male-Child falleth to the Priest : as hath been touched formerly , Par. 1. cap. 12. and as it is specified , Exod. cap. 13. Sanctifica mihi omne primogenitum , &c. Sanctifie unto me all the First-born , &c. and again , Omne autem primogenitum hominis , &c. All the First-born of Man amongst thy Children shalt thou redeem . 2. This Redemption is performed after this manner : Thirty daies being expired , after the Birth of the Child , they call a Priest unto them , that is to say , one that is descended of the stock of Aaron , whom the Father of the child pleaseth : and so , many people being gathered together at the time appointed , the Father of the child bringeth before the Priest in a Bowl , or Bason , a good quantity of Gold and Silver ; and then they give him the child into his arms . The Priest then calling the Mother of it before him , saith unto her : Mistris , is this your Son ? She answereth , Yes : then replieth He , Have you never had any Child before , either Male , or Female , or have Aborted , or Miscarryed any way ? She saith unto him , No. Then doth the Priest say , This Child is mine , as being the First-born : then turning himself toward the Father , he asketh him , whether he will redeem it , or not ? who answereth him , saying : See , here is Gold , and Silver ; take your own price : then saith the Priest unto him , You will redeem it then ? the Father answereth , I will redeem it . It shall be so then ; saith the Priest ; and so turning about to the people assembled , he saith with a loud voice : This Child is mine , as being the First-born : as it is written , Num. cap. 18. ver . 16. And those that are to be redeemed , from a Moneth old shalt thou redeem , according to thine Estimation , for the Money of five Shekels , &c. I therefore take this in Exchange , &c. and so he taketh the sum of two French Crowns , or thereabout , as he thinks good , and then delivers the child to his Father and Mother again : And this day they make a Feasting day . 3. If either the Father , or the Mother of the child , be descended from the stock either of the Priests , or of the Levites , they shall not need then to redeem it . CHAP. X. Of the manner of their Education of their Children , and bringing them up in Learning . WHen a Child hath now learnt to speak well , his Father putteth him forth to School to learn to read ; and afterwards he is taught to render the Bible , in the Language of the Country , where he lives : and thus he is Initiated , and entered into points of Learning , without any Grammatical way , which they call Dichduch . And if he have any mind to it , when he is come to be about ten years of Age , he then sets him to learn his Grammar . But now , in these daies , there are very few , throughout the Whole Nation of the Jews , that take so much care , about the Education of their Children , as to make them so Learned : and , for the most part , they use to read , speak , write , and compose , whatsoever businesses they have to do , meerly out of Practise , and use ; and especially the Dutch. 2. After this , they begin to read some Expositions upon the Bible , as , for example , Rabbe Salomon , and the like : and also certain Compendious Authors , who treat of Morality , and the Rules of Vertuous Life ; as namely , Rabbenu Moseh , and others of the same kind : all which books being printed , and written without Pricks , which are instead of Vowels ; and the Phrase of these books also being very different from that of the Scripture of the Bible , and therefore not to be learnt , without much pains , and practise ; it rendreth the reading of these Books , the much more difficult . 3. Notwithstanding , some among them , that are more quick-witted , and of better Parts then ordinary , go on , from these books , to the Misnah , and to study the Talmud : which they account for the Ground-work of all Knowledge , and the best study they can betake themselves too : for , very few of them apply themselves to the study of any other Sciences : as hath been said before , Part. 2. Cap. 2. 4. When a Son is now come to be Thirteen years , and a day old , he is then accounted a Man , and becomes bound to the Observation of All the Precepts of the Law : and therefore he is now called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bar mitzvah , that is to say , Filius Mandati , a Son of the Commandement : although some call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bar de minian ; that is to say , one that is of age to do any businesse , and may make One , in the number of the Ten , that are required to be present at any of their Publick Acts of Devotion . And whatever Contracts he makes , they are of force ; and if he were formerly under Tutors , he is now Freed from their Jurisdiction over him : and , in a word , both in Spirituall , and Temporal Affaires , he is Absolute Lord and Master of Himself . 5. A Girle , when she is come to the age of 12. yeares and a half , is called a Woman . CHAP. XI . Of the Honour they account due to their Parents , Tutors , Rabbines , and Ancient persons . THe Obligation is great , that they hold a Son hath , to honour his Father and Mother : observing the Command , given Exod. cap. 20. Honora patrem tuum , & Matrem tuam : Honour thy Father , and thy Mother , &c. And the Particulars of this Duty are at large set down by the Rabbines ; who affirme , that we must honour them , not onely while they are Living , but when they are Dead also . 2. They also instruct Fathers , how they ought to carry themselves towards their Sons ; and especially when they now begin to be of years : that so they give them not Occasion to despise them . 3. They conclude also , from the aforesaid passage in Exodus , That every man is bound to honour his Elder Brother , and his Step-mother also : and for his Master , or Tutor , who hath instructed him in the Principles of Religion , they account him worthy of more respect , and observance , then his Father that begot him : for , they say , that He hath given him onely his Being ; but the other , his well-being . After these , they have respect to all Religious , and Learned Persons , doing them all honour , both in their words , and actions . They also reverence all ancient persons ; as they are commanded to do , Levit. cap. 19. And the Rabbines say , that Honour is likewise due to any Ancient person whatsoever , or of what Nation , or Religion so ever ; as being one , that hath a long while been a Citizen of the World , and hath seen many Occurrences , and consequently must have much Knowledge , and Experience , in things of this World : as it is written , Job , cap. 12. In antiquis est sapientia , & in multo tempore prudentia : With the Ancient is Wisedome , and in Length of Daies Understanding . PART V. CHAP. I. Of the Jewish Hereticks ; and particularly of the Karraim . THere were , toward the later end of the second Temple standing , divers Sects of Hereticks among the Jewes : of which we shall not here discourse ; it being besides our purpose in hand , to give an Account , in this place , of any thing , save the present condition of things amongst them . And therefore the Reader is to take notice , that of all the ancient Kinds of Hereticks , there is at this time onely , one Sect remaining ; who , though they are Jewes , and observe the Law of Moses , are yet accounted amongst the rest of that Nation as Hereticks , and are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Karraim : which Name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Karah , Legere , to Read ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mikrah , Lectura , Scil. Sacra : that is to say , the Holy Scripture , or Writings : because these men keep themselves so strictly to the bare Text of the Bible , as that they hold , that we ought onely to observe the Pentateuch , as it lies in the bare Letter : neither do they admit , or will they hear of any Interpretation , Glosse , or Exposition of the Rabbines whatsoever . 2. These are questionlesse some of the old stock of the Sadduces , though somewhat Reformed ; because they follow their Doctrine , in rejecting all things , save onely the Literall sense of the Scripture : Onely , whereas the Sadduces denied the Immortality of the Soul , and so consequently both Hell , and Paradice , and Purgatory , and the Resurrection of the Dead , and the like these men therefore considering , that in holding these Opinions , they should stand at a distance with all the Religions in the World besides ; seeing that , not onely the Jewes , but also all other Religions generally acknowledge . This Truth , they have taken it into their Belief : as they have also admitted of some of the most Ancient Traditions ; that so , by this their compliance , they might render themselves not so odious even to their own Nation of the Jewes ; under which Name they also passe ; although it is most certain , that they are , in truth , descended from , and really are Sadduces . 3. There are many of them in Constantinople , in Cairo , and in other Parts of the East ; as likewise in Russia , where they live , according to their own Rules , having Synagogues , and certain Rites of their own ; but under the name of Hebrews , or Jews : and , which is more , they pretend themselves to be the onely , True Observers of the Mosaicall Law. 4. In all places wheresoever they live , they are beyond measure hated by the rest of the Jews ; whom these men , by way of Reproach , call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbanim , that is to say , Observers of the Rabbins . And the Hatred they bear to those men is so great , as that they will not contract any alliance with them , nor willingly have any manner of conversation with them at all ; as conceiving them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ma●●zerim , that is to say , Bastards : because that in the businesse of their Marriages , and Divorces , and in the Purification of their Menstruous women , they do not observe the Ordinances of the Rabbins : And , which is more then all this , if any one of These men should be converted , and desire to be admitted into the number of the Rabbanim , that is to say , of the Other Jews , they would not by any means accept of him . CHAP. II. Of the manner of being made a Jew . IF any have a mind to be made a Jew , he must first be examined strictly , by Three Rabbins , or other Persons in Authority , what it is , that hath moved him to take up this Resolution ; and , particularly , he is to give an account , whether it be any Worldly End , or no : and this they must be satisfied in , before he can be received . After this , they in very serious manner give him to understand , that the Mosaicall Law is a most strict , and severe Law ; and that the Jewish Nation is , at present , in a very Low , and Abject Condition , and the Generall Scorn of Mankind : and therefore they give him the most Earnest Exhortations that they can , that he would continue in the state he now is in . 2. If , after this their strict Examination , and their Earnest dehorting him from his purpose , he still continue stedfast in it ; they then take , and Circumcise him : and , as soon as He is well of his Sore , He is to wash himself all over in water : and this is to be done , in the presence of the Three Rabbins , or other Persons in Authoritie before specified : and so , from thenceforth , he becomes as a Naturall Jew . CHAP. III. Of their Opinion , concerning all manner of Magick , Divination , and Augury . THey account it a very great sin , to give any Credit to , or have any Faith in any Kind of Divination whatsoever , or to Judiciary Astrology , Geomancy , Chiromancy , or to any Fortune-tellers ; or the like . 2. Much more do they abhor the Practice of any Necromancy , or receiving Answers from the Dead , Magick , Witchcraft , Consuration of Devils , or of Angels , and the like : all which particulars are expressed , Deut. cap. 18. Nec inveniatur in te , &c. There shall not be found among you any one that maketh his Son , or his Daughter , to passe through the fire , or that useth Divination , or an Observer of Times , or an Inchanter , or a Witch , or a Charmer , or a Consulter with Familiar Spirits , or a Wizard , or a Necromancer , &c. 3. It is unlawfull for them to cut their Flesh , or to make any Figures in it with Ink , or any other Colour : as it is commanded them , Levit. cap. 19. ver . 28. Neque figuras aliquas , aut Stigmata facietis vobis , &c. Ye shall not make any Cuttings in your Flesh , for the Dead , nor print any Marks upon you , &c. 4. Many other things are forbidden them by the Rabbins , which were superstiously used to be put in Practice by the Idolatrous Ammorites , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Darche Aemori : that is to say , The wayes of the Ammorites . CHAP. IV. Of their Slaves . THere were many Particular Circumstances to be observed , concerning the Slaves , which a Jew should chance to have ; whether it were an Hebrew Slave , or a Canaanitish : but now if any among the Eastern , or Barbary Jewes chance to buy any Slaves , they keep them such ; and either make use of them Themselves , or else sell them away to others ; according as the Custome of that Particular place is , where they inhabite . And , in case a Slave should desire to be made a Jew , they circumcise him , and wash him all over in water , and so make him Free. CHAP. V. What Precepts the Jewish Women are bound to observe . THe Jewish Women are prohibited all things , whatsoever the men are , by virtue of the Negative Precepts : but as concerning the Affirmative , the Rabbins have determined , that the women are not bound to the Observance of any of all those , that have any Prefixt Time upon them : and the Reason they give of this , is , the Weaknesse , and Imbecility of their Sexe ; and also the Obedience they owe to their Husbands , and the Necessity of their being employed in this Duty , of doing them service . 2. And therefore there are onely There Precepts , which they are particularly enjoyned to observe . The first is , to keep themselves with all diligence from their Husbands company , during the time of their Monethly Flux , till they are in a condition to wash themselves : as hath formerly been said , Par. 4. cap. 5. The second is , to take forth a Cake out of their dough , when they make any bread : which cake was heretofore to be given to the Priest , as an Offering ; as hath been said , Par. 2. Cap. 7. The third , and last , is , to set up●n Light in the house every Friday night , on the Eve of the Sabbath : as hath been declared formerly , Par. 3. Cap. 1. 3. Notwithstanding there are many women among them , that are much more devout , and pious , then the men ; and who not onely endeavour to bring up their children in all manner of Vertuous Education ; but are a means also of restraining their husbands from their Vitious Courses , they would otherwise take , and of inclining them to a more Godly way of Life . CHAP. VI. Of their manner of Confessing their sins , and doing Penance . THey observe no other manner of making Confession of their sins , save only in their prayers to God : and they have a certain Form of Confession composed Alphabetically , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Viddui : which proceeding in order of the Letters , comprehendeth , under every particular Letter , some one of the most principal sins , which men usually commit . But , those that can do so , are wont to specifie the particular sin of such , or such a kind , which they remember they have committed . 2. This Confession they use to say every Monday , and Thursday , and every Fast-day , repeating it over many times , particularly at the Fast of Expiation , as hath been shewed , Par. 3. Cap. 6. and in all cases of sicknesses , or of eminent danger : and there are some , that use to say it , every morning , when they rise ; and every night when they go to bed . 3. The ordinary daies , appointed for the doing of Penance , are from the first of Elul , to the aforenamed day of Expiation : but most people begin it , at the beginning of the year , and so continue it till the time aforesaid : and indeed , any time is convenient enough for this businesse , if a man find any thing to lie heavie upon his conscience . If he be an illiterate man , he hath Recourse to some Rabbine , whose Counsel he desires in the businesse : but if he be a man of any Learning , he may then examine the Writings of the Rabbines , where he shall find some kind of Directions delivered , for the proportioning his Penance , to the quality , and greatnesse of his sins ; whether he mean to exercise himself either in Fasting , Whipping , Abstinence , Almes-giving , Prayer , Works of Charity , or the like ; as he shall conceive to be most suitable , and proper to the sin he hath committed . CHAP. VII . Of their Sick , and Dead . THey hold it for a very Great Work of Pietie , to Visit the Sick , and to lend them all manner of Assistance that Possibly they can , and as the Necessity of the Person shall require . 2. When any one thinketh he shall die , he then desireth , that Ten , or more Persons may be called unto him ; among which , there is to be one Rabbine : yet sometimes they do not desire to have so great a Company called . When they are all met together , that are sent for , the sick Man begins then to say that Generall Confession before spoken of , in the hearing of these persons ; and after this , he maketh a Prayer to God , beseeching Him to restore him to his former health : or if it be His pleasure to deal otherwise with him , and to take him out of this World , he then beseecheth Him , that He would be merciful unto his Soul , and take it into His Protection ; intreating withall , that this Bodily Death may serve as an Expiation of all his sins . If he have any desire to confer Privately with the Rabbine , or to ask his Counsel about any thing , or commit any Secret to his trust , he hath liberty so to do : Then doth he ask Pardon of God , and of all men , whomsoever he hath at any time offended ; and he himself also pardons all his Enemies , and all those , that have ever offended , or injured Him. And if he be the Father of a Family , and have Children , he calleth them to his Bed-side , and so giveth them his Blessing : or if He himself have either a Father , or Mother living ; he then desireth Their Blessing . After all this is done , if he be a Person of Estate , and hath any thing to dispose of by Will , and Testament , he causeth one to be made ; and so distributeth his Goods among his Friends , and Kindred , as he thinks best . 3. Some of them , when they are Sick , desire that there may be Publick Prayers said for them in the School by the whole Congregation : and they also at the same time change their Names , and cause themselves to be called by New ; in token of Changing their manner of Life , if it should please God to restore them : and they promise also to give Almes to the School , and to the Poor . 4. When the Sick man is now at the point of Death , and that he perceiveth he cannot live long ; he is not then to be left alone , without some company by him ; and there is some one to be by his beds side , Night and Day : and they account it a very great Blessing to be present at the Departure of a Dying person ; especially if it were a man of Learning , and an Honest man : observing that Passage , Psal . 49. Non videbit interitum , cum viderit sapientes morientes , &c. and he that is present , at the Departure of any Dying person , is to rent his cloathes in some part , or other ; according to an Ancient Custome they have . 5. They have a Custome also , that when any one dies out of a house , the people of that house , and all the Neighbours also of the same place , or Village , throw away all the Water , that they have in their houses : it being conceived , that this they were Anciently wont to do , to give notice , that there was a Dead Person in that place , or Village . CHAP. VIII . Of their manner of Ordering their Dead , and Burying them . WHen the Breath is now gone out of the Body , they take and lay the Corpse upon the ground , wrapping it about with a sheet , and covering the face ; and so having placed the Feet of it toward the Chamber dore , they set up , at the Head , a Waxe Light , placed in an Earthen Pitcher , or Vessel , full of Ashes . 2. Then do they presently prepare to shift the Corpse , & put it in Clean Linnen ; and therefore they call in some friend to assist them in the businesse ; and most women esteem it a very Charitable Work , to help in such a Case . Then do they Wash the Dead body with warm water , with Camomil , and Dryed Roses in it : and having so done , they put a clean shirt upon his back , and other shifting garments ; & many use also to put upon him a long Linnen garment ; and over all , his Taleth , or Square Vestment , with the four Pendants annexed to it ; and lastly , a white Night-cap upon his head . Having thus apparelled him , they then take measure of his body , and make a Coffin for him accordingly : and putting into it a sheet , or other white Linnen , they lay him in it , and cover him all over with the same . If the Person Deceased were a man of Note , they then usually make his Coffin sharp-pointed : and if he were a Rabbine , they use to lay many Books upon his Coffin ; which having covered all over with Black , they forthwith carry it out of the house : and as soon as ever they are gone with him , One of the people of the house , that staies behind at home , takes a Broom , and sweeps all the house after them , even to the very dore . 3. When any one is to be buried , all the Jews of that place meet together , and accompany the Corpse to the grave . And forasmuch as they account it a very Meritorious Work , to attend any of their Dead Brethren , and bear him to his Grave ; you shall therefore have them endeavouring , every one of them , to put his shoulder under the Coffin : and thus , taking their Turnes all of them , One after another , they bring him to his Grave . In some places they use to carry Lighted Torches , after the Hearse , and to sing certain Hymnes of Lamentation : but in other places they use it not . And as the Corps is carryed to the Grave , the Kindred of the Deceased person follow after it , making expressions of Lamentation , and Mourning . 4. And in this manner is he brought to the place of Burial , which useth to be in some field , appointed onely for the same purpose : which Burial-place they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beth hachaijm , that is to say , The house of the Living : calling the Dead here , by the name of the Living , in respect of the Soul , which never dies : when they have now set down the Corps , if he were a Person of Note , or Quality , they use to have one that makes a certain Funerall Oration , in Praise of the Party deceased : and after this , they say a certain Prayer , that begins with those words out of Deut. cap. 32. ver . 4. Dei perfecta sunt opera , &c. He is the Rock ; his Work is perfect : for , all his waies are judgment , &c. which Prayer they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tzidduck , haddin , that is to say , Just Judgment . And so , laying a little bag of Earth under his head , and nailing up the Coffin , he is carried to the Grave , which useth to be , a pit dug up , according to the length of the Corps : and they take what care they can , to lay him as near the rest of his dead kindred , as may be . In some places they have a Custome , that , as soon as the Coffin is set down near the Grave , if it be a man that is dead , Ten persons are to go round about the Coffin seven times , saying a certain Prayer for the Soul of their Deceased Brother : but this is not used in all places . This being done , the nearest Kinsman is to rent his cloathes a little ; and so letting the coffin down into the Grave , they cover it with earth , every one of them casting a shovel-full , or a handful of earth upon it , till it is wholy cover'd over . 5. It is a sin for any of them , either men , or women , to scratch themselves , or tear their flesh , or to pull their hair off , in their mourning , or lamenting for the Dead , as well while the Corps is present , as after it is buried : observing the Text of Scripture , Deut. cap. 14. ver . 2. Ye shall not cut your selves , nor make any baldnesse between your eyes , for the Dead . 6. As they return from the Grave , every one of them plucks up grasse from off the ground , twice , or thrice , and casts it over his head behind him , saying withall those words of the Psalmist , Psal . 92. ver . 16. Et Florebunt de civitate sicut foenum terrae , &c. And they of the city shall flourish like grasse of the earth : and this they do , to signifie their hopes of the Resurrection of the Dead . After this , they wash their hands , and sit down , and rise up from their places again , nine times , saying withall the 91. Psal . Qui habitat in adjutorio Altissimi , &c. He that dwelleth in the secret place of the most High , shall abide under the shadow of the Almighty : And having done all this , they return home to their houses . And this is the most usuall manner of Burying the Dead in most places ; although there may be , here and there , some little diversity found , as the Customes of the several countries , and places are . CHAP. IX . Of their Mourning , Praying for , and Commemorating of the Dead . THe nearest Kindred of the Party deceased , that is to say , the Father , Mother , Sons , Husband , Wife , Brothers , and Sisters , when they are returned to their house , sit down all together upon the ground , without shoes upon their feet ; any then is there sent them in , from their Friends , Wine , and Bread , and Hard Eggs ; and so they eat , and drink : according to that which is written , Prov. cap. 31. Date Sichera morientibus , &c. Give strong drink unto him that is ready to perish , and wine unto those that be of heavy hearts . Let him drink and forget his poverty , and remember his misery no more : one of them first saying the Ordinary Benediction , which is used to be said at meat ; adding withall , certain consolatory speeches , and comfortable Sentences . In the Eastern parts , and many other places , their kindred , and friends , use to send in , to the Mourners , every Evenin , and Morning , during the whole seven daies of Mourning , Dishes of Meat , and good chear , and go in and feast with them , and comfort them up . 2. The Bed , whereon the sick person died , as soon as ever he is carried out of the house , they take and rowl up together doubling up the coverlet also , and laying it all in a heap together , upon the same Bedstead : and , close by the Beds head , they set up a Lamp of Oyl , which is to burn continually , during the whole seven daies following . They also set a Bason of Water , and a clean Towel , near the Bed's head . 3. Those that are nearest of Kin to the deceased , as hath formerly been said , are to continue in the house seven daies together , sitting upon the ground all the day long , and eating their meat in the same posture . Onely , upon the Sabbath , they go to the School , being accompanied by other of their friends ; upon which day also they are more visited , and comforted by them , then upon any other . During the time of these seven daies of Mourning , they may not do any manner of work , or businesse ; neither may the husband lie with his wife . And every Evening and Morning during the said seven daies , there are to meet Ten persons together at the house of Mourning , to say the usual Prayers by the Mourners , who are not , during this time , to go out of the house , ( save only on the Sabbath ) and some use to adde , after the ordinary Prayers , the 49. Psalm , Audite haec omnes gentes , &c. Hear this all ye people , give ear all ye inhabitanns of the world , &c. and they also pray for the Soul of the party deceased . 4. All Mourners apparel themselves in black ; but they do this , following the use of the Countries where they inhabit , and not from any Precept . 5. When the seven daies of Mourning are now ended , they go abroad ; and many use to set up Lights in the School , and have Speeches made , and promise to give Alms for the Soul of their Dead Friend : And this they also do , at the Moneth's , and at the years end ; and if he were a Rabbine that is dead , or a person of quality , they then have Sermons , and Funeral Orations , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hesped , made for him . 6. They have a Custome , that the Son useth alwaies to say in the School , for his Father and Mother , that Prayer which they call the Cadisch , every Evening and Morning , for the space of eleven Moneths together ; and this he does , for the Soul of his Deceased Father , or Mother . And some use to Fast every Year , upon that day that their Father , or Mother died . 7. In many places they lay a Marble stone , upon their graves , writing Epitaphs upon them of divers kinds , some in Prose , and some in Verse : expressing the name of the person that lies buried there ; and recounting withall his Praises , together with the Day , Moneth , and Year , of his Decease . CHAP. X. Of their Paradice , Hell , and Purgatory . THere are some that have written , that for the space of Three daies together , after a Dead body is buried , it is tormented by a certain Angel , or Spirit ; the Soul returning again to the body , that so it may become sensible of these Torments : and this they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chibut hakeber , Percussio Sepulchri : and this is believed too , by the simpler sort of people . 2. They hold , that there is a place , which they call , Paradise , for the Souls of Good men : and this they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gan Heden : where the Soules of the Blessed enjoy the Beatifical Vision : and also , a Hell , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gehinam , for the Wicked ; where their Soules are Tormented with Fire , and other sorts of Punishments : But they are of opinion , that some are condemned to Perpetual Torments in this place , and shall never be released from hence : but , that some are to continue here , only till a certain time prefixed . And this is that they call Purgatory ; being not distinguished , in respect of Place , but of continuance of Time. 3. They believe also , that no Jew that is not guilty of Heresie , or of some certain other of the like Crimes , specified by the Rabbines , doth stay in Purgatory , above a Twelve-moneth : and they conceive that the greatest part of those that die , are of this Rank , and Number ; and that there are very few of them , that , for those aforementioned sins , are condemned to everlasting Torments in Hell. CHAP. XI . Of their Belief of the Transmigration of Soules , the Resurrection , and day of Judgment . THere are many among the Jews , that are of that Pythagorical Opinion , of the Transmigration of souls , and its passing from one Body , into Another , believing , that after a man is departed , his soul returns again into the World , and informs other bodies : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ghilgul , that is to say , Revolutio ; a Revolution , or coming about in a Circle . And to confirm this their opinion , they bring many passages of Scripture ; and particularly out of Ecclesiastes , and Job : but there are very many also of them , that do not believe this ; it being no Article of their Creed , that so , he that believes it not , should be accounted an Heretick . 2. The Resurrection of the Dead is indeed one of the Thirteen Articles of their Belief , ( as we shall presently shew ) which all are bound to believe : and therefore they expect , that at the end of the World , all the Dead shall be raised up to Life again , and that God shall judge , both the Soules , and Bodies ; as it is written , Dan. cap. 12. ver . 2. Et multi de his qui dormiunt in terra , &c. And many of them that sleep in the dust of the Earth shall awake , some to everlasting life , and some to shame , and everlasting contempt . CHAP. XII . Of the Thirteen Articles of their Faith. SEing that we have now gone through all the Particular Rites , and Customes of the Jewes , and have shewed their whole Manner of Life , we shall here in the Last place give the Reader a view of the Thirteen Articles of their Belief , as it is delivered by Rabbi Moses Egyptius , in his Exposition upon the Mischna , in sanedrin , cap. Helech : which Articles are generally believed by All of them , without any Contradiction . And they are These . I. I believe that there is one God , the Creator of all things ; the First Cause of of all Beings , who can subsist of himself , without the whole World ; but that Nothing can , without Him. II. I believe that this God , the Creator , is One , Indivisible , and of a Unity , different from all other Unities . III. I believe that He is Incorporall , and that no Corporall Quality can possibly be imagined to be in Him. IV. I believe that He was , from all Eternity ; and that all other things , besides Him , had a Beginning at some time . V. I believe that He onely is to be worshipped , and served ; and that we ought not to worship , or serve any other , either as Mediators , or Intercessours . VI. I believe that there have formerly been , and may yet be Men , so disposed , as to be fit to receive Divine Influence ; such as the Prophets were . VII . I believe that Moses was the Greatest Prophet , that ever hath been ; and that He was indued with a Different , and Higher Degree of Prophecy , then any other . VIII . I believe that the Law , which was given by Moses , was wholly Dictated by God ; and that Moses put not one syllable in , of Himself ; and so likewise , that That which we have by Tradition , by way of Explication of the Precepts of that Other , hath all of it proceeded from the Mouth of God , delivering it to Moses . IX . I believe that this Law is Immutable , and that nothing is to be added to , or taken from it . X. I believe that God hath knowledge of , and observeth all Humane Actions . XI . I believe that this God rewardeth those that keep his Law ; and punisheth those , that are Transgressors of it ; and also , that the Greatest Reward is to be expected , in the World to come ; and , that the Greatest Punishment , is the Damnation of a Man's Soul. XII . I believe that the Messias is yet to come ; who is to be Greater then any King , that hath ever been throughout the whole World : who , though he be long in coming , yet we ought not to doubt , but that he will come at last ; neither may we prefixe a time for his coming , or endeavour to collect , when it shall be , out of the Scriptures : Believing withall , that there never more ought to be any King in Israel , that is not of the Stock of David , and of Solomon . XIII . I believe that God will raise the Dead to Life again . These are the Fundamentall points of their Belief : with which I shall conclude this my History of the whole Manner of life , and Points of Faith , of the Jewes . FINIS . Notes, typically marginal, from the original text Notes for div A47706-e180 The Authors first Epistle Dedicatory , in the Parls Edition , published by J. Gaffarel . Notes for div A47706-e340 The Author's Second Epistle Dedicatory , in the second Edition , published by Himself , at Venice . Notes for div A47706-e13760 * Heb. Fruit. 
A26373	----	The present state of the Jews (more particularly relating to those in Barbary) wherein is contained an exact account of their customs, secular and religious : to which is annexed a summary discourse of the Misna, Talmud, and Gemara / by L. Addison ... Addison, Lancelot, 1632-1703. 1675 Approx. 367 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A26373 Wing A526 ESTC R421 12304838 ocm 12304838 59218 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26373) Transcribed from: (Early English Books Online ; image set 59218) Images scanned from microfilm: (Early English books, 1641-1700 ; 198:1) The present state of the Jews (more particularly relating to those in Barbary) wherein is contained an exact account of their customs, secular and religious : to which is annexed a summary discourse of the Misna, Talmud, and Gemara / by L. Addison ... Addison, Lancelot, 1632-1703. [8], 249, [7] p. Printed by J.C. for William Crooke ... and to be sold by John Courtney ..., London : 1675. Reproduction of original in British Library. Imperfect: frontispiece is lacking. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jews -- Africa, North. Judaism -- Customs and practices. 2006-02 TCP Assigned for keying and markup 2006-08 SPi Global Keyed and coded from ProQuest page images 2006-09 Judith Siefring Sampled and proofread 2006-09 Judith Siefring Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE Present State OF THE JEWS : ( More particularly relating to those in BARBARY . ) Wherein is contained an exact Account of their CUSTOMS , Secular and Religious . To which is annexed a Summary Discourse of the Misna , Talmud , and Gemara . By L. Addison , one of his Majesties Chaplains in Ordinary ; and the Author of the late Revolutions and present Customs of the Kingdoms of Fez and Morocco . Alius alio plura invenire potest , nemo Omnia . LONDON : Printed by J.C. for William Crooke , at the Green Dragon without Temple-Bar ; and to be sold by John Courtney Bookseller in Sarum . 1675. TO THE RIGHT HONOURABLE SIR JOSEPH WILLIAMSON , Principal Secretary of STATE , and one of his Majesties most Honourable Privy Council . Right Honourable , THat Generousness which pardoned my first Address ( of this Nature ) to your Honour , has onely served to Embolden a Second . It faring with Scriblers , as with those Votaries who never forsake the Saint they once finde Propitious . If the ensuing Discourse treated of Maxims of Rule , there would need no Apology for its Dedication to a Person whose Prudence and Vertue have given Him the blessing of his Prince's Favour , and the Reputation as well in Forrain Countries as his own , of an excellent and profound States-man . But what is here devoted to your Honour , is of a different , and ( perhaps ) of a much inferiour Character . The following Papers containing only a plain Account of the present Customs and Religion of the Hebrew People , Collected in some of those Hours the Employment would spare me , which for several years I underwent , abroad in the publick Service of our Religion , and in a Latitude that yielded no few opportunities of making these Observations . That I have hereunto prefixed your Name , it was not for Shelter against the Common Enemy , Rudeness and Censure ; nor onely to take this occasion of telling the World how much I am obliged by your Favours ▪ For though I am thereof truly sensible ; yet this way of acknowledgement was never greatly welcome to those Generous Persons , who are no less obliged by the benefits they bestow ; than by those they receive . But besides all this , pardon me , Sir , that I take this opportunity to make Publick Recognizance of your Honours Eminent Bounty to ( our Common Mother ) Queens Colledge in Oxon. To which Antient Nursery of Loyalty and Good Letters , though your pious Liberality be already magnificent ; yet they who know your Temper , believe that what you there have done , is but an Earnest of what you intend to do . For which a Thankful Posterity will for ever Celebrate and Bless your Name . But I dare not give my self the Liberty of expressing so much as a short Elogie , upon a Subject that is able to justify the largest Panegyrick . For when I consider that you are one of those Publique Spirits , who under our Gratious Soveraign assert the Individual Interest of Church and State , I cannot hope the Grand Affairs of your Eminent Place should spare Minutes enough to peruse a longer Dedication . That your Honour may long Live Exalted in your Prince's Favour , and Prosperous in your Negotiations , to the Encouragement and Promotion of true Learning , Piety and Vertue , shall be his incessant Requests to Heaven , and at all those Devotions cannot forget to be Your Honours most humble , and most obliged Servant , LANCELOT ADDISON . From Milston , neer Ambrosbury in Wilts , Jan. 28. 1674 / 5. TO THE READER . I Shall not offer at any thing of Apologetick in behalf of the ensuing Discourse , but freely leave it to the Tribunal of the Reader , whom I acknowledge to have an unquestionable Authority to Acquit or Condemn it . As to the Account it gives of the Jews , I conceive there is not any so modern , nor in many things so particular and true ; this being the Result of Conversation , and not of Report . And as to its Composure , it is neither so exact as to deserve Commendation ; nor yet so faulty as to need much excuse . If it may do good to some , and no hurt to any , the Author has got his ends of its Publication . BOOKS Newly Printed by W. Crooke . THe Primitive Institution ; or , a seasonable Discourse of Catechizing ; wherein is shewn the Antiquity ; Benefits and Necessity thereof ; together with its suitableness to heal the present Distempers of the Church of England . By L. Addison , one of his Majesties Chaplains in Ordinary , and the Author of this Book . Homer's Odysses translated into English by Tho. Hobbes of Malmsbury , with a large Preface concerning the Vertues of an Heroique Poem . By the Translator . A Discourse of the Dukedom of Modena , shewing the Manner and Qualities of that People . Brevis Demonstratio : The truth of Christian Religion Demonstrated by Reasons the best that have yet been out in English . The Court Leet and Court Baron . By Kitchin . The 5th Impression . The Flower-Garden : Being an exact way to Plant , Set , and Sow all sorts of Flowers . By W. Hughes . THE INTRODUCTION . THough the Jews inveterate obstinacy against the Truth , hath justly render'd them the object of the Divine Displeasure ; yet their Primitive Ancestry , Religion and Privileges , ought still to secure them a great measure of Regard . For this people , if any under heaven , may boldly glory of the Antiquity and Nobless of their Descent . There being no Nation can prove its Pedegree by such clear and Authentique Heraldry as the Jews . For though a ridiculous Vanity hath tempted some to date their Original before that of the world , and others with great assurance have made themselves sprung from their own Soil ; yet the Jews , by an unquestionable Display through all periods since the Creation , can prove their Descent from the first man. So that all other Nations must have recourse to the Jewish Records , to clear their Genealogies , and attest their Linage . And indeed their Progeny would be sufficiently renowned if it were derived no higher than whither their present Appellation doth entitle them . For the Jews have their Name from Judah ( Jacob's fourth son by his wife Leah ) who notwithstanding the degeneracy of his Descendents , was a Prince of a brave Nature and great Eloquence . An Essay of the former we finde in his endeavour to have saved his brother Joseph ; and it was a fair intimation of the later , that he was chosen Orator to his Brethren . Over whom he obtain'd a Soveraignty , and from whose Loins many Princes , Generals , States-men and Prophets have descended . And what is yet more remarkable , to Judah was made the famous Promise , That the Scepter should not depart from his Tribe , nor a Law-giver from between his feet , until Shiloh came . Though I am not ignorant how it is the Opinion of some learned men , that the continuance of the Scepter , or Soveraign Power , was not so fixed in Judah's family , as to exclude all the rest . For at least after the Captivity , there were several of the other Tribes who attain'd to Kingly Honour among the Jews . And therefore they understand Jacob's prediction of the whole Hebrew Nation , which he foresaw in process of time would derive their Name from Judah ; and that they should never totally loose the visible Being of a Kingdom or Common-Wealth , or all form of Government among themselves , until the coming of Shiloh , or the Manifestation of Messiah in the flesh . And we find the truth hereof abundantly attested by the event . For notwithstanding that the form and state of the Jewish Government was often changed , its lustre obscured , and its puissance and Grandeur lessen'd and impaired ; yet they were never totally without a Scepter till they were intirely brought under the Roman yoke ; which hapned about the time of our Saviour's Nativity , and a little after his Crucifixion . When the unbelieving Jews were so altogether inslaved by the Romans , that they retain'd not the least footstep of a free State , but the Kingdom was utterly taken from them . And though this ought to be reckon'd for a Misery in their Fortune , yet it was no debasement in their Genealogy . For Affliction ( according to the Jews own saying ) may be a very great inconvenience , but no disrepute . But if from the Jews Ancestry we look into their Primitive Religion , they will be found to be no less happy in this , than honourable in the other . For it immediately ( as all true Religion ) had God for its Author , and was attested by such numerous and apparent Miracles , as made its truth unquestionable , and the people ( to whom it was first revealed ) formidable , among all to whom the knowledge thereof did arrive . And though for many years the Jews have been most vile adulterers of that Religion which was delivered them in greatest purity , yet it must needs be reckon'd for no ordinary priviledge of the Hebrew Nation , to have received the first Religion of the World , and that too immediately from the Almighty , and comprised in a Breviary of Ten Words , containing an exact Model of Holiness and Vertue , and more true Wisdom than all the Volumes that ever since have been Compiled by meer humane industry and invention . And together with this excellent Religion ( which they have so foully depraved ) they received other Priviledges of no inferiour concernment : for not only the Adoption , Covenants and Promises did first belong unto the Jews , but also from their Fathers , as concerning the flesh , Messiah came . And when we have cloth'd their present infidelity with the most aggravating Circumstances , yet we must confess our selves beholden to them for the preservation of that inestimable Jewel , The knowledge of the one true God , when the rest of mankind was involved in the belief and adoration of many false Deities . To the Jews likewise we stand obliged for the Original History of the Creation , and that with indubitable integrity they have delivered to us the infallible Memoires of all those passages which hapned before and after the Deluge . Of which the faint glimpses , retain'd by other Nations , were wrapt up in Stories so notoriously fabulous , that they were fitter to evidence the vanity of the Pagan Rhapsodies , than to confirm a Truth of so great an importance . Now seeing that they have been the chanel of so many benefits to the rest of Mankind , they ought to be the matter of our thankful Reflection , and not of our obloquy and reproach . Nor have we been less benefited by their deplorable miseries , than matchless priviledges : seeing that their fall was our rise , and their diminution our riches . But if the cutting off of the Jews ( the natural branches in St. Paul ) was the occasion that the Gentiles , like Ciens were grafted in their place ; and because of their pride , contumacy and unbelief God hath dealt thus severely with them , we ought not therefore to insult over their Infidelity , but hasten their Conversion ; not to triumph in their down-fall , but to labour their restauration . Being ascertain'd , that if they abandon their obstinacy and unbelief , God will revoke their Rejection , and receive them again into favour . And if we may relie upon St. Paul's Eleventh to the Romans , the fall of the Jews ought to make us careful of our own standing , and also to endeavor their recovery ; which later Christians pretend both to hope and desire . And to this end I ever labour'd to manage that conversation , which for several years I held with the Jews in Barbary , who are the subject of the ensuing Remarks . In which I have taken care for nothing , but to prove my self a faithful Reporter of matter of Fact , without using any other Art to please either the Severe or Curious , but plainness and Truth . CHAP. I. The present Condition of the Jews in Barbary ; their Places of Residence , Profession , Apparel , Stature and Complexion , &c. WHen I looked into the great number of Jews in Barbary , and saw how they were lorded over by the imperious and haughty Moor , I could not but resent their Condition , and wish their Deliverance from that direful imprecation , His blood be upon us and our Children . One effect whereof may be seen in their present Condition under the Moresco Government ; which is no other then a better sort of slavery . For even in those places where they have permission to inhabit , they are not only Tributary , but upon every small disgust , in danger of Ejectment . Insomuch that they cannot promise to themselves either any durable Settlement or Security . Indeed their calmest state is sufficiently stormy ; and when they seem to enjoy the greatest peace , they are vilely Hector'd by the Moors , against whom they dare not move a finger , or wag a tongue in their own defence and vindication ; but with a Stoical patience support all the Injuries and Contumelies to which they are dayly exposed . For in the midst of the greatest abuses , you shall never see a Jew with an angry countenance , or appearing concern'd ; which cannot be imputed to any Heroick Temper in this People , but rather to their customary suffering , being born and Educated in this kind of slavery . By reason whereof , they were never acquainted with the sentiments of an ingenuous and manly Usage . It is very common with the Moresco-Boys to rally together , and by way of pastime and divertisement , to beat the Jewish Children : which later , though they should far exceed the former in numbers and age , yet dare not give them the least resistance or opposition . The Moors permit not the Jews the possession of any warlike Weapons , unless in point of Trade . And herein they do not so much restrain , as gratifie their disposition ; for they seem generally inclined to a great averseness to every thing that is Military : being as destitute of true Courage , as good Nature . Nor doth this their cowardly humour at all render them unfit for the Musters of their expected Messiah : for though they believe that his appearance shall be Warlike , and that he shall lead all their Enemies Captive , and triumph in the Spoils of Esau ; yet they imagine there shall be such a general surrender of the Edomites , that there will need no Valour by dint of Sword to subdue them : and that this submitting themselves to his rod , shall be an infallible Testimony of the truth of his coming . The Jews in Barbary generally decline living in the Country , not out of any dislike of a rural Conversation , but because it doth not yield sufficient opportunities and safety for Traffique . For this being their general Profession , they can with more convenience and advantage manage it ( as we say ) in good Towns : And in these they live in a heap , seldom ( or not at all , if it be in their power to avoid it ) mingling with the Moors . And the Apartment of the Town where they have permission to inhabit , is from them Called the Juderia , or Jury ; which in some places in Barbary is so contrived , that the Moors can lock it up at night . Merchandize is their common Profession , wherein they are notoriously dextrous and thriving . And as their Dexterity may be imputed to their continual practice in Trade , so their Thriving therein to their Frugality in living . For both in Diet and Clothes , they seem to design nothing but Sustenance and Covering . And in this plain and frugal way of living , they greatly symbolize with the Moors , who ( as I have observed in another Discourse ) take no care for sumptuousness or delicacy . When 't is said that Merchandize is the Jews general Profession in Barbary , it is not to exclude their darling Brokage and Vsury , in which they are very serviceable both to Christians and Moors . And indeed the latter do seldome use them for any other purposes , unless in sending them upon hazardous Messages , or to Collect their Maritime Imposts , in which they know them to be more exacting than any else they can imploy . 'T is true , the Moors entertain but a very mean esteem of this people , being taught by Tradition , which age hath made Authentique , that they are an anomalous issue , and not like other men descended from Adam ; and that the end of their Being was to serve the Musulmin : which Opinion the Jews sufficiently deride , and give it no other confutation , but the citing of Obadiah , which Prophesie they wholly apply to their Condition , upon the coming of their Messiah : when all Edom , that is , all Mankind who are not of their Religion , shall become their Hewers of Wood , and Drawers of Water . The next thing which I promised to remark concerning the Jews , is their Apparel , in which those who have been born and bred up in Barbary , differ little from the Moors . For first , they wear little black brimless Caps , as the Moors red ; which they seldom move in greeting one another . They likewise , as the Moors , go slipshod , and wear linnen Drawers and Vest , over which they put a loose Garment , called a Ganephe , which differs only in colour from the Mandilion , or Albornoz , which the Moors bestow upon the Christians when they are redeemed from slavery . This Ganephe is a black square piece of course Hair-stuff , closed at the cross corners , and all round it is a large Thrum , which at first sight looks like their Religious Fringes , whereof we shall have occasion in due time and place to discourse . The Jews in this Continent much resemble the Spaniard and Portuguez in their Stature and Complexion , but are much different in their nature and disposition , as being more flexible and sequacious , especially in things whereby they may reap advantage . In point of Civil Government , they indifferently submit to any that is able to secure their Interest ; and boggle at no servile obeysance that may be conducive to their worldly ends . They are not peremptory in intitling themselves to any peculiar Tribes , yet they generally believe that they are the remains of Judah and Benjamin , together with a few among them of the Family of Levi : whom they conceive to be wonderfully preserved , that they might not be destitute of competent persons to officiate in the Synagogues . There are not any to be found among them who publickly own the Samaritan Schism , in rejecting all books of Scripture , but the Pentateuch of Moses . Of which Sect there were some not long since ( saith a great Traveller ) who worshipt a Calf at Sichem , or Neapolis . Nor are there any to be met with who adhere to the Old Bible , without Talmud-Traditions . There are likewise none among them who are known by the peculiar Denomination of any Sect , such as were the Assideans , Pharisees , Sadduces , Essenes , or Gaulonitae of old . For however their private judgments may dispose them , yet they are careful to preserve an outward Unanimity in their Religion ; and are signally vigilant to avoid Divisions , as looking upon those among Christian Professors , to be an Argument against the truth of the things they profess . And that the differences in matters of Religion , which are so offensively visible among Christians , may be reckon'd for one impediment of the Jews Conversion , we may in another place have occasion to demonstrate . CHAP. II. The Moral Conversation of the Barbary-Jews : the ingredients of their Religion ; their backwardness to Disputes : their Creed , occasion , Author ; with a short Paraphrase thereof , &c. REsearching in the Conversation of the Jews here treated of , it seem'd to be very regular , and agreeable to the Laws of a well-civilized conduct : For setting aside the Artifices of Commerce , and Collusions of Trade , they cannot be charged with any of those Debauches which are grown into reputation with whole Nations of Christians , to the scandal and contradiction of their Name and Profession . Fornication , Adultry , Drunkenness , Gluttony , Pride of Apparel , &c. are so far from being in request with them , that they are scandalized at their frequent practice in Christians : And out of a malitious insinuation , are sorry to hear that any of their Nation should give a Name to , and die for a people of such Vices . But how commendable soever they may be for their Sobriety and Temperance , and other domestique observances , yet that wherein they ought to be chiefly Orthodox , they are the most erroneous , namely their Religion . For however they may pretend the present Judaism , or that sort of Religion and Worship which they now profess , to be contain'd in the Law and Prophets ; Yet to those who duely consider the ingredients thereof , it will appear to be patcht up of the Traditions of the Masters , and the Opinions of old Philosophers ; which are indeed so artificially interwoven with Scripture , that this last to an unwary Surveyor may still seem to be predominant . The truth of which assertion will be manifested when we report the particulars of their Religion . But whatever it be composed of , there is but small hope , as things now stand , to have it Reformed : for the Bible , the Rule of all Reformation , though it be not denyed the Peoples Reading , yet the giving the sense thereof belongs only to the Masters , in whose interpretation of the Text , the Vulgar upon pain of Excommunication are bound to acquiesce . And this was told me as an Arcanum Judaismi by Rabbi Aaron Ben-Netas , a person not unlearned in their Law , and one who wanted nothing but Christianity to render him acceptable to equal Esteemers ; to whose free Communication I owe many of these Remarks . Though these Jews are sufficiently taught to Evade all those Scriptures which relate to the Truth and Establishment of Christianity , yet they are not forward to enter into Disputes concerning them . And if it so happen that they are forced thereunto , they will not be confined to the Laws of Disputation , but usually confront Text with Text , and never directly answer the Objection , but set up another against it . But as to their declining of Disputes about Religion , it seems very wary and prudent ; for when any thing concerning Christianity is the matter controverted , they are generally so fiery and cholerick , that they cannot refrain from an ill-bred railing ; and those blasphemous contumelies , which are even detestable to common Ingenuity and Candour , are usually vented by the Jews in their arguings about the Gospel . Against which they are train'd up in an unmanly hostilitie : it being a part of their first Institution , to imbibe a malitious prejudice against Christianity . And the better to manage this ill seasoning , there is not a passage of the Old Bible any way relating to the proof of the Messiah's being already come , but it is so perverted by the Glosses of the Rabbins , that the common people are not able to arrive its genuine intent and meaning . And what is more observable , and not less to be deplored , even the meaner sort are so versed in these spurious glosses , that scarce any can be met with who is not provided of one evasion or other , to elude the plainest Text that proves the Advent of Christ to be already past . Nor need it be matter of wonder to hear that the very common Jews are so well skilled in what we now speak of ; seeing that it is the first and last of all their Instruction , to understand and defend their Religion , in a direct opposition to Christianity . And the better to facilitate the peoples understanding of their Religion , and to prevent the dangers that may accrew by leaving them to the hazardous Toil of Collecting their Principles out of Moses and the Masters , they are provided with two Systems or Abridgments thereof ; the one containing the Rule of their Actions , to wit , their book of Affirmative and Negative Precepts ; the other the substance of their Faith , or the things to be believed , namely their Creed : which consists of thirteen Articles , and commonly called , Sepher Ikkarim , or the Book of Fundamentals . They greatly glory in the immemorial Tradition of this Creed , and of the joynt agreement in the meaning thereof , ever since they were a people . 'T is true , the committing of it to writing they grant to be but of a late date ; and that Moses Ben-Maimon ( a Corduba-Jew , who died about the 1104 of Grace ) foreseeing the dangers that would hardly be prevented in the present Dispersion of the Jews , which might come upon a meer Oral Tradition of ( so great a Depositum ) their Creed , caused it to be ensured in writing ; and in this condition it now remains . But Rabbi Joseph Albo , another Spanish Jew , and a most virulent blasphemer and indefatigable impugner of Christianity , not being content with Ben-Maimon's division of the Jewish Creed into thirteen Articles , reduced them to three , and called his Antichristian Exposition thereof , by Maimon's Title , Sepher Ikkarim ; which he writ 321 years after the others death . Now because this Creed is the sum of the present Judaism , we will here insert it , with the common and received sense and meaning of every Article . ARTICLE I. I Believe with a true and perfect Faith , that God is the Creator ( whose Name be blessed , ) Governor and Maker of all Creatures , and that he hath wrought all things , worketh and shall work for ever . By this Article they assert and believe the Divine Essence . That God is the cause of causes . That by him the whole Creation is preserved and sustained . That when he pleaseth he can reduce the World to nothing , as he raised it thence . That he hath an absolute Power and Empire over all things . That his being is so perfect , that he needs no aid nor assistance , nor is liable to diminution or change . ARTICLE II. I believe with a perfect Faith that the Creator ( whose name be blessed ) is one , and that such an Vnity as is in him , can be found in none other : and that he alone hath been our God , is , and for ever shall be . By this they affirm the Unity of God. That he is not like a common Nature running through divers kinds and individuals . Not compounded like Bodies of integrant parts . That he is so one , as that he can neither be divided nor multiplyed . But how true soever this Article may be in it self , or plausible in this Exposition : yet the Jews manage it to pull down the Christians faith of the Trinity ; which they maintain to be an assertion of a triple Godhead . ARTICLE III. I believe with a perfect faith , that the Creator ( whose Name be blessed ) is not Corporeal , nor to be comprehended with any bodily properties : And that there is no bodily Essence can be likened unto him . Here they declare their faith of Gods incorporeity ; and that he is so pure a Spirit , and simple a being , that none of those things can be said of him which are of bodies . And by this Article they confirm their infidelity of the Incarnation of the second Person of the Trinity : because thereby they imagine , that according to the Principles of Christianity , God must become a body , to whom all corporal proprieties are utterly incompatible . ARTICLE IV. I believe with a perfect faith the Creator ( whose Name be blessed ) to be the first and the last , and that nothing was before him , and that he shall abide the last for ever . Though this is their faith of Gods Eternity , yet from hence they despise and deride that fulness of time wherein ( according to the Christians ) God was manifest in the flesh , and the Word was made man. ARTICLE V. I believe with a perfect faith that the Creator ( whose Name be blessed ) is to be worshipt , and none else . Here they protest against Idolatry : and exclude all sorts of Creatures from being the object of Divine Adoration . But their chief design is by this Article to deny and contemn the Christians invocation of Christ , as a Mediator and Advocate . ARTICLE VI. I believe with a perfect faith that all the words of Prophets are true . By this they declare how God out of his meer good pleasure , chose some out of Mankinde , whose understanding he purified and enlighten'd above others , and gave them the spirit of Prophesie : Causing their understandings closely to adhere unto his . And then God spoke by them , and revealed unto them that way wherein he would have men to walk . ARTICLE VII . I believe with a perfect faith that the Prophesies of Moses ( our Master , may he rest in peace ) were true . That he was the Father and chief of all wise men that lived before him , or ever shall live after him . In this Article they intend not so much to magnifie Moses , as to lessen Christ . And the blindness of their malice is herein so great , that they have here made that an Article of their Faith , which they ought to make the contrary : for while they place so much confidence in Deut. 18.15 . it is wonder to see them believing so contrary to their hope . ARTICLE VIII . I believe with a perfect faith that all the Law which at this day is found in our hands , was delivered by God himself to our Master Moses ( Gods peace be with him . ) On this Article they build the Divine Authority of the Law. But much dispute about the manner of its delivery : whether God gave it Moses in writing , or he writ it from Gods mouth . ARTICLE IX . I believe with a perfect faith that the same Law is never to be changed , nor any other to be given us of God ( whose Name be blessed . ) And it is upon the supposed immutability of the Law that they hope for the rebuilding of the Temple and Hierusalem ; their return to Canaan , and the restauration of all the Mosaical Ritual , which is the chief Pillar of Judaism . The latter part of this Article is wholly to decry the Gospel , or the Law of Christ . ARTICLE X. I believe with a perfect heart that God ( whose Name be blessed ) understandeth all the works and thoughts of Men : As it is written in the Prophets , He fashioneth their hearts alike : he understandeth all their works . ARTICLE XI . I believe with a perfect faith that God will recempence good to those who keep his Commandments , and will punish those who transgress them . In this they believe a final retribution of good and evil works : That every one shall have as he deserves . ARTICLE XII . I believe with a perfect faith that Messiah is yet to come : and although he retard his coming , yet I will wait for him till he come . In this Article the Jews declare their assurance of the coming of the Messiah . That there is no set time for his coming . And upon this account they forbid all curious inquiring concerning the hour of his Appearance . And they still use that old Rabbinical Execration — Let their Spirit burst who count the times . ARTICLE XIII . I believe with a perfect faith , that the dead shall be restored to life , when it shall seem fit unto God the Creator ; whose Name be blessed , and Memory celebrated world without end . Amen . I do not find that they strive much to crook this Article to any evil purpose against Christianity : but that it is a bare affirmation of the Resurrection . Of which the Jews retain very extravagant Opinions , as will shortly be discoursed . In these thirteen Articles are comprised the Jews Credenda , wherein they exhort and oblige all of their Communion to live and die , as they hope for any comfort in the future State. And notwithstanding that many of these Articles may be capable of a good construction , yet according to the present received interpretation thereof among the Jews , they are not so much a system of Judaism , as a cuning and malitious contradiction of Christianity . And the suttle Rambam ( who is said to have first committed them to writing ) seems rather to have designed the Jews confirmation in an ill opinion of the Christian , than any instruction in their own Religion . And that they might imbibe a more implacable hatred against the Christian Faith , the crafty Rabbi so composed ( for he is thought to have been the Author thereof ) the Jews Creed , that it might one way or other wholly confront the Christians . Not doubting but that they would hardly be induced to embrace a Religion , which they saw was so greatly opposite to that of their first Catechism , and wherein from their infancy they had been taught to expect an happy immortality . Now this which we may suppose was but the Design of Maimonides , is become the general practice of the Jews in Barbary . For I have heard from one ( whose understanding in their Religion had got him the Title of a Master , ) That there was not an Article of their Faith which they did not understand in a sense wholly opposite to Christianity . And taking a freedom to rail at our Religion ( in which they are all well gifted ) he instanced in the Eleventh Article , as seeming to bear the least ill-will to Christianity , and from thence warmly beat down all thoughts of Redemption ; with great assurance protesting , That he would have none to pay his debts , nor any but himself to satisfy divine justice for his sins : That he did not expect the felicity of the next world upon the account of any Merits but his own : That he was certain whosoever lived piously and kept the Law , could not miss of being happy : or arriving the bliss to come upon his own leggs . With a deal more of the like stuff , even too hainous to be inserted . But wishing this poor obstinate people an happy rescue from such impious thoughts , I shall close up this Chapter with observing , that the Jews give their Creed a double note of Respect above any other part of their Religion . For though I do not find this Creed set down in their Common Service-book , yet in honour thereof they begin their Mattins with it , and utter it in a hollow tone differing from that wherein the rest of the Office is chanted . CHAP. III. The Barbary-Jews Opinion of the Trinity , Angels , several States of the Soul , the Law , Merit , Purgatory , Resurrection , last Judgment , end of the World , &c. NOtwithstanding that the Jews are very unanimous in the literal Profession of the same Fundamentals , yet they are not so well agreed in any Exposition thereof , as that which most opposeth Christianity . That the Jews in Barbary are in many things differing from the sentiments of the Jews in other parts of the world , and that too in points of no inferiour concernment , may be seen in the following particulars . And in the first place , both the Jews and Moors accord in exploding the Trinity , which they look upon as an Hypochondriacal imagination of the Christians , whom they accuse of Polytheism , out of an ignorant conceit that we make every Person of the blessed Trinity a distinct Deity . Nor are they more malitious and blind in the utter denyal of the blessed Trinity , than extravagant in their opinions concerning the Angels . 'T is true , they all accord in dividing them according to their Natures and Imployments , into good and bad . The good Angels ( they say ) are imployed in Messages of Comfort , as were those who brought Abraham the glad Tydings of his Wives Conception and time of Childbirth . Other Angels ( they hold ) are sent upon Errands of Destruction ; and they commonly place the instance in those who came to Sodom . They likewise opine that there is another rank of Angels , to whom is committed the protection and safeguard of particular persons ; and they give an example in the Angel which appeared with the three Children in the Babylonian Furnace . But beside these more general Objects of the Angels Imployment , the Jews allot two of them to every individual person of their own Nation . Whereof one is a good Angel , and stands at the right hand of every Jew , to register his good Actions , and to set down the particulars wherein he doth well . And at the left hand of the same Jew stands a bad Angel , and keeps an account of whatsoever he doth amiss . And when the Jew dies , these Angels bring in accounts of all that he hath done when alive . And the good Angel pleads in behalf of the deceased the good deeds , as the bad Angel doth the contrary . And according to the accounts these two Angels give in of his behaviour , the departed Jew is punisht or rewarded by another sort of Angels appointed for that purpose . But not only two Angels are thus allowed to every one of the Jewish Religion , but also ( according to the Doctrine of the Barbary Jews ) there is a distinct Order of Angels which is intrusted with the Care and Patronage of the whole Hebrew Nation , and who are always ready to prevent those who would hurt them ; like that Angel who would not let Balaam curse their Fore-fathers , when Balak had sent for him to that end . They hold likewise that every Governor has an Angel to assist him in Governing the people , and another to suggest to him what will be happy or otherwise . For they think it to exceed the power of one and the same Angel to assist the publick Magistrate both in the Counsel and Execution of what is fit . And the reason of this Opinion is chiefly drawn from the difficulty of right Governing the various humours of the many . Indeed they are so liberal of the Angels service , that they prostitute it to meaner Offices than can well be mention'd . For there is scarce any thing done among them in which they do not interess the Ministry of those excellent Spirits . Next to Angels they place rational Souls , to which they assign a fourfold State. The first is that in which they were created . For they are strongly of opinion that all Rational Souls were created at once , and placed in a certain Region , whence , as out of a common Store-house , the several bodies in their proper times are furnished , as they are ready to receive them . And if the Souls offend in this State , their punishment is to be sent into infirm and unhealthy Bodies . And this pre-existence of Souls they chiefly found in Eccles . 4.3 . The second State of the Soul is that of its Conjunction with the Body , which they esteem no better than an Imprisonment , wherein it lives as a Bird in a Cage , and where it contracts that pollution which is afterward to be cleansed in Purgatory . The third State of the Soul is that of its Separation from the Body , wherein it continues until the final Sentence , and is happy or otherwise according to what it has done in the body . And when at the Resurrection the Souls are again united to their Bodies , then they enter into their fourth and last State , which is as durable as Eternity . Their next singularity of Opinion respects the Law of Nature , which alone they affirm to be obligatory of all Mankind . And to those who observe this Law , they promise the World to come , which ( in the phrase of the present Jews ) is all one with Eternal life . But when the Jews grant this hope to all Mankind , yet they reserve a peculiar priviledge to themselves , to whom alone God gave the Law of Moses ; to whose due observers there belongs a greater Glory & Happiness than to any other . There are some who have imagined that this Opinion of the Jews concerning the universal possibility of being saved by the Law , doth favour their fancy , who maintain an indifferency in the external profession of Religion , and that a man without scandal may joyn himself to the Worship of the place he resides in . And this Opinion was by some Beaux Esprits of France zealously promoted , till it received a Learned Confutation by Sieur Moses Amyraldus , a late Professor in Saumur . But the practice of the Jews in Barbary sets them far distant to any such conceit , there being no people under Heaven more averse to communicate in the Rites of other Nations than they . And if they could have been reconciled to the opinion of Indifferency , and accommodated themselves to the Religion of the Places and Countries where they came to reside , the Jews might have obviated many exiles and penalties to which a contrary extream hath so long and often exposed them . And yet it cannot be denyed but that there are several Jews who make use of a scandalous complyance in this particular . Of which sort are many of those who coming within the cognizance and power of the Papal Inquisition can joyn themselves to a Crucifix and Rosary , as well as to the Zizith and Tephillim . And I am assured that some Jews have have gone herein so far as to enter into Holy Orders , and the profession of a Religious life , who yet coming to places where the Jews have publick Toleration have joyned themselves to the Synagogue . And of this we have a very late instance of two Jews who in Spain having for several years professed the Religion of Saint Dominique , coming to Legorn in their Fryar Habits they instantly changed their Cowle for a Ganephe , and of idle Fryers became progging Jews . Another Jew ( of my acquaintance , who for about five years had Studied Physick at Saragoza in Spain ) being asked how he could comply with the Religion , he merrily made this reply , That his complyance was only the work of his Nerves and Muscles , and that his Anatomy told him nothing of the heart was therein concerned . Another Jew who in Malaga counterfeited Christianity so well as to be intrusted with the Sale of Indulgences , having made a good Market thereof in Spain , came with what he had left to a Christian City in Barbary , where his Indulgences being all bought up by the Irish and others of the Papal perswasion , he declared his Religion . The Papists who had bought his Indulgences impeach him to the Governor for a Cheat , and clamour to have him punisht according to demerit . The Jew pleaded the Laws of the free Port , that he had neither imported nor sold any thing but his professed Merchandise , and therefore desired ( and obtained ) the Liberty and Priviledges of such as traffick'd to that Port. I report nothing but matter of personal knowledge . That there are many such Temporizing Jews , especially in Spain and Portugal , I have been assured from their own mouths : and what is more observable , some have ventured to affirm that there want not Jews among the very Judges of the Inquisition ; which may be one reason why of late so few are convict of Judaism by that dreadful Tribunal . But what kindness soever these Temporizers may bear to the Doctrine of Indifferency , I am sure the Barbary-Jews bear it an irreconcileable enmity : for they are so far from complying with other Religions , that they will not so much as eat of the meat which is dress'd by one of a differing perswasion ; nor drink in the same Cup after a Christian or Moor , till it be washt . The Jews ( now spoken of ) considering the many irregularities to which through temptations and humane Frailties they are hourly liable , conclude that the most vigilant and wary among them cannot live without contracting some stain and pollution , which must be cleansed ere they can enter that place of rest , whereof they esteem the Holy of Holies to have been a figure . But lest the doing away of this pollution should by any means be thought a work of the Holy Ghost , whom by way of Derision they call the Christians Sanctifier , they have resolved upon a Purgatory for this purpose . Wherein all the Relicks of Uncleanness , which Repentance had left uncleansed , are to be done away . How the Jews Purgatory differs from that of Virgil , Cicero , and Plato , it will not be worth our travail to set down . Yet I cannot but observe that they speak herein much after the manner of those Platonists , who assigned a punishment to every sin , yet held that all such punishments , whether now or hereafter , did only tend to purge the Soul from her Enormities . S. Aug. Civitat . Dei , lib. 21. cap. 13. Neither would it more avail our present purpose to compare the Jewish with the Papal Purgatory ; which how much soever they may differ in other Circumstances , do sufficiently harmonize in vain and groundless extravagancies . The Papists , 't is true , have much disputed the place of their Purgatory , and were not resolved therein till Saint Patrick obtain'd the Key and open'd the Receptacle . But the Jews without controverting the scituation thereof , unanimously agree , except a few that place it in transmigration of Souls , that it is in Hell. From whence they can never be deliver'd but by the power of the Kaddisch : which is a Prayer that being for the space of a year repeated once a day , by some surviving Relation of the party in Purgatory , is able thence to deliver him . And therefore if the dying person leave any behind who will be so courteous as to repeat the Kaddisch , he need not fear that the pains of Purgatory shall endure above a year . And indeed the Jews generally hold that there shall none of them stay above twelve months under this purgation , though they have dyed never so impenitent or devoid of Remorse : and that they shall not tarry there above seven dayes , if at their Decease they were penitent and sorrowful for what they had done . Now if any ones Sins are so great and many , that a years Purgatory will not atone them , then the Soul is to return into a Body to finish the Penance . And to support this Opinion , these Jews hold a transmigration of the Soul from one body to another , but without changing of the Species or the Jewish Nation . And by this transmigration ( they hold ) that the Soul shall satisfie in the second body what it had done amiss in the first , and so successively till it come to the seventh : where it is sure of a Sabbath , and rests from its penance and satisfaction . And if the Soul in all the seven bodies has sin'd more than it has satisfied for ; yet having suffer'd what was appointed , God ( they say ) in mercy gives it a release . But the portion of bliss allotted to this incompleat penance , is far less than that of the Soul which has made entire satisfaction . And they so greatly magnify the penitent , that they think him of greater value than one who never sin'd : and that one day spent therein is more worth than Eternity . But a man would think the Jews needed not load Repentance with such great Encomiums , seeing that the future bliss may be attain'd for thirteen Moons durance in Purgatory . To the expiation of those faults whereby the neighbour is injured , the repentance of the offender and compassion of the offended is strictly required by the Jewish Casuists . The Jews in Barbary entertain no thoughts of Merit in a Papal sense , but smile to hear any should be so vain as to imagine they can do more than the Law requires . They hold that all reward proceeds from Divine Bounty , and that obedience is the only thing looked upon in mans service ; and that every one shall receive according to their obsequiousness to the Law. But that we may not imagine the Jews to design the Christian any kindness by this Doctrine , we must observe that all hope and promise of future Reward is confined to themselves , and that to those who are not of their Religion they allow nothing but a total perdition of their Being . Both the Jews and Moors are of Opinion that the infernal Torments shall have an End : and that the faln Angels after many years of punishment shall be received to mercy . Which ( saith St. Aug. Civit. Dei , lib. 21. cap. 17. ) was the judgment of some tender hearts among the Old Christians : and gives the Example in Origen , whom for his Circumvolution and Rotation of bliss and misery the Church did Excommunicate . And to carry this remark a little further , some of the Masters are of opinion , that when God , after the Resurrection , shall take accounts of mens actions , he will not to magnifie his power and justice condemn any one to endless tortures , but that it is more agreable to Gods nature and the dayly expresses of his Providence to save all . And notwithstanding they place the punishment of the Christians in a sort of Annihilation , yet to any of their own Nation they hold no other misery shall remain after the last Judgment , but a lesser measure of Happiness . As to what relates to the Consummation of the World , the Jews do not place it in a confused Destruction of its present order and beauty , but in its restauration to that purity and perfection , which ( say they ) it possessed at the Creation . And that every part of this lower World shall attain that perfection , whereunto it was at first designed : and that seeing he is the inexhaustible Fountain of all Goodness , that God will at last invest the Creatures with happiness according to their Capacities . And though in lesser matters , opinions of no ordinary extravagancie may be better indured , yet it is hainous to see them so loose in their judgment concerning that Universal Article , The Resurrection of the Body ; which they will not permit to go beyond their own Tribes ; for they plainly affirm that none shall be capable of the Resurrection , who do not die in the Communion of the Synagogue . And that this may not be thought the sentiment only of the less cultivated Jews in Barbary , we find it to be the general position of their Masters : Who affirm that there are four priviledges so peculiar to the Hebrews , that no other Nation can thereof communicate . And these are the Land of Canaan , the Law of Moses , the Gift of Prophesie , and the Resurrection . And that this last might not be looked upon as a meer Talmud-fancy , they deny the Resurrection to all but themselves , upon the account of Esay 26.14 . They are dead , they shall not live : they are deceased , they shall not rise . But while they utterly expunge out of their Creed the Resurrection of other Nations , it were well if they agreed concerning their own Rising . For some of their Masters have expresly held that both the bodies and souls of wicked Jews shall be totally annihilate , and that the Resurrection shall only be of such Jews as have lived godly . Some again hold that all the Jews shall rise again , but to different Conditions ; for the perfectly just upon their Resurrection shall be instated in an undefeisible happiness : next , those that have died in utter impenitence shall according to some of their Rabbins , rise to be cruciated in Gehenna : and a middle sort between both these shall at the Resurrection for twelve months space be punished in Hell. But to speak truly , these are the private opinions only of their Masters ; for the Common people plainly acquiesce in the literal sense of the thirteenth Article of their Creed . Before we dismiss this Chapter , it may not be incongruous to observe that the Jews in Barbary much dote upon the judgment of Rabbi Solomon Jarchi , who held that Israel's Command to Joseph to carry his bones into Canaan was not only because he foresaw that the dust of Egypt should be turned to Lice ; or for fear that the Egyptians should idolize his Carkas : but because that those who are buried out of Canaan should have a very troublesom Resurrection . For the Jews believe that the Resurrection shall be in the Holy Land , whither all of them that are buried in other Countries , must incessantly rowle through the dark caverns of the Earth , that they may rise there and be possessed of their final rest . And however this may seem an Opinion too vain and absurd for men even of ordinary parts to maintain , yet it is at this day a prevailing Doctrine among these Jews : who greatly desire to be buried in Canaan , to the end they may escape that toilsom rowling through the Earth , which those must undergo , whose hard lot it is to be buried out of the Holy Land. But to avoid this inconvenience , as many of them as are able , endeavour to return to Palestine when they grow old , that they may have an easie and compendious Resurrection . And upon this account the Jews in Barbary imagine their condition to be much happier than those in Northern Countries , because they are nearer to Canaan , and therefore have a less way to tumble under ground for the Resurrection . We have already taken notice that some Jews place their Purgatory in a Transmigration of the Soul to seven bodies ; and discoursing one of them who was of this opinion , and shewing him that by this Doctrine at the Resurrection either seven Bodies must have but one Soul , or six Bodies must have none : he made light of the objection , saying , That at the Resurrection all the seven Bodies should be set together , and the six that had it first shall come to the seventh Body , wherein the Soul is then placed as a Candle in a Candlestick , and that all the Bodies like so many Tapers shall be lighted thereat : for the Soul shall communicate it self just as a Lamp its flames , &c. But I have been too tedious in these miscelaneous extravagancies already , which I hope to make some amends for in the succeeding Accounts ; wherein I shall endeavour to be as succinct and orderly as the subject will give leave . CHAP. IV. Their Opinion of Matrimony and Coelibate , their Espousals , Dowry-Bill , &c. NOtwithstanding that all civilized Nations in the World agree and consent that Marriage is a State of Honour and Sanctity , and one of the ancientest Institutions which any Tradition doth report : yet none are so warm Assertors thereof as the Jews in this Clime . Who do not only contract Marriage early , but infinitely extol it above Single-life , and hold it a Condition more sutable to Nature , more advantageous to Mankind , and more acceptable to God. Insomuch that they admit not any unmarried Sect among them , but on the contrary look very jealously upon such of their Nation as either Marry not at all , or long defer it . And on this account their Espousals are very early , their Daughters being usually betroth'd at ten years of age ; and if rich , are Married when very young . And when they have once enter'd this Solemn State , they are religiously careful to express all faithfulness to their husbands . And indeed the whole Nation of the Jews are such great Enemies to a treacherous Bed , that if they had liberty they would certainly punish Adultery according to the letter of Levit. 20.20 . And in further testimony of the great esteem the Jews have of Wedlock , they reckon it among the affirmative Precepts , which they make obligatory of their whole Nation . Besides they are generally taught by the Masters , that every Male coming to years of maturity is bound to take a Wife of his own Family or Tribe , for to preserve and encrease it . There are some among them who allow of no other end of Matrimony but Propagation , and account them , naughty persons who therein do project any other satisfaction . And the Rabbies tell them , that augmenting and preserving of their Families include all other purposes of Marriage whatsoever . Their manner of taking of a Wife , which is next to be consider'd , is sufficiently orderly and decent . For when any Male is disposed to Marry , he enquires among his kindred for a Virgin to whom he may be joined in this Sacred Bond , for the maintenance of his Name and Family in Israel . And being informed that there is such an one , he acquaints himself with her Age , Complexion , state of Body , &c. and after this begins to drive the bargain with the Virgins Relations , who if they like his Condition and Proposals , admit him to visit her . But the Virgins Relations are very cautious that the Visit be short ; for should the Match not succeed , the familiarity of such an interview will much tend to the Damsels disparagement . But if the parties like one another , and the friends agree about the Dowry , then the man has liberty to make her presents , in imitation of Gen. 24.53 . ( which was also a Custom among the Grecians , as Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) And these he sends by the hand of some discreet Female , who ascertains the Virgin of the reality of his intention and good will. After the parties have given all proper assurance of one anothers good liking , and thereof certified their Relations ; these presently call for a Master , who at the Damsels house draws up the Articles of Marriage and Covenant of Dowry . In which is set down all that belongs to the intended Bride , the particulars of her Night-dress not being omitted . And a Bill of particulars being deliver'd to the Bridegroom , by vertue thereof he has power at the day of Marriage to call for and recover whatsoever is therein specified . I enquired , but could meet with no Form hereof , nor could I perceive that it was any thing but a bare Envois of the goods belonging to the Bride , Signed and Witnessed . But besides this on the womans part , there is also a Dowry made by the man ; which varies in quantity according to the plenty or nearness of his fortunes . David we find being but poor , gave for his Wife so many skins of the Philistins : but Sechem being a man of wealth , was willing to give as much for Dinah as ever they would demand . Of old ( they say ) that the Dowry of a Virgin was fifty Shekels , which sum is constantly set down in the present form of their Matrimonial Letters , or Dowry-bill . And this they collect from Exod. 22.17 . compared with Deut. 22.29 . In the Dowry-bills made to Widows , but half the sum is given in Barbary , which they give to Virgins . The Dowries being settled , they pass to the affiancing ; wherein the Woman is given to the Man , by some of her near kindred in this form of words ; — Behold , take her after the Law of Moses : And the Man replies , Be thou unto me a Wife according to the Law of Moses and Israel . There is but one form of Dowry-bill , or Matrimonial Letters in present use among all the Jews , whereof we have a Copy translated by Cornelius Bertram out of the Babylon-Talmud , and another in Buxtorfs Gram. Chald. p. 389. betwixt which there is some small variance ; but the sum of both amounts to the ensuing Copy . A Copy of the Dowry-bill now in use among the Jews in Barbary . UPon the sixth of the Week , the fourth of the Month _____ in the year _____ of the Creation of the World , according to the Computation which ▪ We use here at Arzila , a Town situate on the Sea-shore of Barbary , the Bridegroom Rabbi _____ the Son of Rabbi _____ said unto the Bridewife _____ the Daughter of Rabbi _____ Merchant in Alcazar ; Be unto me a Wife according to the Law of Moses and Israel ; and I according to the word of God , will worship , honour , maintain and govern thee , according to the manner of Husbands among the Jews , who do faithfully worship , honour , maintain and govern their Wives . I also bestow upon thee the Dowry of thy Virginity amounting to fifty Shekels , which belong unto thee by the Law. And moreover thy food , thy rayment , and sufficient necessaries , as likewise the knowledge of thee , according to the Custom of all the Earth . And these words being thus pronounced , the Virgin from that time forward becomes the mans Wife . To this form of [ honouring and worshiping the Wife ] some think the Scripture alludeth , 1 St. Pet. 3.7 . And that due Benevolence spoken of 1. Cor. 7.3 . is that is here called — knowing of the Wife according to the Custom of all the Earth . Though 't is true , the Jews by the same phrase express both Death and Marriage . But to return , this Dowry-bill at the day of wedding is delivered into the custody of the Bride , who thereby is impower'd to challenge from her Husband Food , Apparel , and the Right of the Bed. And according to the Law , Exod. 21.10 . If the Husband take him another Wife , he cannot withhold or diminish from the former the Food , Rayment and Duty of Marriage . CHAP. V. Of other Ceremonies relating to their Marriages . AMong the Ancient Jews there was ever a competent time intervening betwixt their Betrothing and Marriage ; which Custom they deduced from the answer given by Rabecca's friends to Abraham's servant , when they desired that the Maid might not depart presently , but remain after the Espousals ten daies , Gen. 24.55 . which yet seems rather to imply the Mothers unwillingness so soon to part with her Daughter , than any legal intervention of time between the affiancing and confirmation of Marriage . But however the old Jews were perswaded in this particular , the modern of whom we now treat of , think it very disagreeable to the nature of Amours to use any protraction of their Accomplishment . And therefore they stay no longer for Marriage after the betrothing , than is sufficient to make preparation for so great a Solemnity . For after the Dowry-bill is finished , the day of Marriage is appointed : and in the interim the Bride prepares her self for the Celebration : And for eight daies useth bathing . Upon the Marriage-Eve at the going down of the Sun , she has her Tabila or Cistern filled full of pure water , whereinto she is put by two discreet Matrons , who are very diligent that not an hair of her head appear above water : for if any part about her remain uncover'd with water , she the second time must be put into her Tabila . For this Bath ( they say ) ought to be very exact , because it is to supply whatever was defective in the other circumstances of the Brides preparations . When she comes out of this cold Wash , her hair with great curiosity is tied up , and her person secluded from the eyes of all men , it being not allowed for her Father or Brothers to look upon her , till she be delivered to her Husband . In some places , as I have been told , the Bride goes to this Bath through the Streets , accompanied with several women who dance and sing as they pass , and name the party that is shortly to be married . But this is a freedom would be very scandalous to the Jews neighbourhood in Barbary ; besides , the modesty to which from their infancy the women here are inured , will not in the least admit of this liberty . The dressing of the Brides hair when she comes out of the Bath , ( which was but now intimated ) though the common people may look upon it as a meer act of handsomness and adorning ; yet their Masters teach it for an instance of Religion , and as a thing very acceptable to God. And those words — And brought her unto the Man , Gen. 2.22 . they thus expound : And God brought Eve to Adam , after the same manner that a Bride is brought to her husband , that is , elegantly dressed , with her hair curiously curl'd and plated ; and with joy and dancing . Upon the day of Marriage the Bride puts on her wedding-Garment , and adorns her self as sumptuously as her fortunes will allow , and in an apartment by her self , spends the time until the usual hour of Marriage , in Fasting and Devotion . And though they have no Canonical hours for this Solemnity , yet it is most usually kept toward night ; which some gather ( from St. Matt. 25.1 . ) was the custom of the Jews in our Saviours time . Though the Parable ( think others ) relates rather to the Marriage-feast than the Marriage it self . The Bridegroom likewise spends several hours in private Devotion before the Marriage . And recommends his Condition unto God , begging happiness upon his wedlock . After these private Devotions are ended , he goes to the Service of the Synagogue , whence he usually returns accompanied with some choice friends , who straightway conduct him to the chamber , where the Bride sits in a chair on purpose to receive him , having a Virgin on each hand , as her attendants . And she changes not this posture , till some Rabbi ( or other aged Jew , skilful in the Law ) reads the Dowry-bill with an audible and distinct voice ; and the Bridegroom hath put the Kedusim or wedding-Ring ( of pure Gold , and without a Stone ) on the Brides thumb , or third or any finger of her right hand , and called all that are present to attest it ; upon which the Rabbi saith unto the Bride , Thou art Married or Sanctified to this Man with this Ring , according to the Law of Israel . And these Ceremonies being finished , the Rabbi saith a Prayer , which is called the Nuptial-Blessing ( the form follows presently ) and then takes a glass crowned with Wine , which having blessed and tasted of , he gives to the Bridegroom , who with a suddain violence breaks it , in memory of the Destruction of the Temple . And this being done , he takes off the Brides Vail , and giving her the right hand sits down by her ; and having entertained her with a short discourse , serious or otherwise as he best affects , they have a Collation , and retire to their lodging room . And these are the antecedent and concomitant Rites of Marriage in present practice with the Jews I now discourse of , to which I will annex two Forms of Blessing used by the Rabbi at this Solemnity . The forms of Blessing used by the Rabbi at the Consummation of Marriage . BLessed art thou O Lord our God , who hast created Mirth and Gladness , the Bridegroom and the Bride ; Charity and Brotherly Love , Rejoycing and Pleasure , Peace and Society . I beseech thee , O Lord , let there suddenly be heard in the Cities of Judah and Streets of Hierusalem the voice of joy and gladness ; the voice of the Bride and the Bridegroom . The voice of Rejoycing in the Bride-chamber is sweeter than any Feast , and Children sweeter than the sweetness of a Song . Another . BLessed be the Lord our God , King of the World , who hath created Man after his own Image , according to the Image of his own likeness , and thereby prepared unto himself an everlasting building ; blessed be thou O Lord who hast created him . In the apartment whither 't was said that the new Married retire after Collation , there are two Beds made upon the floor ( according to the Eastern Custom ) to one of which the Bridegroom betakes himself , after he has received those tokens mention'd Deut. 22. But first of all he useth this Mystick Oraison . BLessed art thou Adonai , our God , King of the World , who planted the Walnut-tree in the Garden of Eden , the Book of the Valleys : suffer not a stranger to enter into the sealed Fountain , that the servant of our loves may keep the seed of Holiness and Purity , and may not be barren . Blessed be thou Adonai , who hast chosen us in Abraham , and in his seed after him . The Marriage-Feast begins next morning after the Marriage , and lasts precisely eight daies . During which time the Bridegroom stirs not abroad , but the Neighbours come and pray with him at his own house : nor doth he for the same space any further accompany with his Bride than at meal-time . Eight daies by a New Leviticus being allowed her for Purification after Marriage . And the Sabbath which happens in this time they keep with more than ordinary festivity and mirth , because somewhere in Scripture ( they say ) that the Sabbath is called a Bride . In some places , we are told , that the young Men who wait upon the Bridegroom at the hearing of the Husband giving the Missal Tob , or wishing happiness to his Wife , break certain small Earthen pots which for that purpose they hold in their hands . And thereby signifie their good wishes of prosperity and health to the new-married couple . As for the Custom of the young Mens keeping the Bridegroom Company for the eight daies that he keeps within-doors , they found it upon the Story of Sampson's Wedding , Judges 14.2 . They also have an odd Custom , whereby the New-Married during their eight daies separation , are obliged to send girdles ( a very mysterious utensil among all the Jews ) one to the other . That which the Wife sends has a Silver-buckle , but that which he returns has a buckle of Gold. The Jews in Barbary usually keep their Summer-Marriages in Bowers and Arbors , which resemble , and perhaps are in stead of the Chuppa Canopy or Covering said to be in use among the Jews of other Countries . And the Guests at the first entrance of these Bowers say , Baruch Habba , blessed is he that cometh ; which they apply to the Bridegroom coming thither to his Bride . And to his coming out of the same Chuppa they allude the 4 and 5 verses of the Nineteenth Psalme . At the Wives first meeting of her Husband she walks thrice about him , because the Scripture saith , A woman shall compass a man , Jer. 31.22 . And the Man walks once round the Woman ; but no Text is offer'd at to ratifie this Custom . In some Countries the Guests bring with them handfuls of Corn , which they cast at the New-Married , saying , Increase and Multiply . By which they also wish them Peace and Abundance . If the Bride be a Virgin , they give her Wine in a narrow Cup ; if a Widow , in a wide one : for excellent reasons , no doubt . While the Banquet which immediately follows the Marriage is preparing , the Company have store of Hens set before them , ready dressed , which when The Couple have tasted , they tear in pieces , and devour with strange scuffling and disorder : But without any other Mystery than to make the New-Married pastime . This Counter-scuffle being over , the Bridegroom takes a raw Egg , which he casts at the Bride ; intimating thereby his desire that she may have both an easie and joyful Child-birth . The Marriage-day is taken up with these Ceremonies , which they conclude with a Supper and a Dance . In Barbary the Jews admit no Christians to be present at their Marriages , unless such as are their Slaves . And for this they quote Prov. 14.20 . For they are of opinion , that to invite a Christian , or any who are not of their Faith , to these Solemnities , is so displeasing to the good Angels , that they force them to leave the Company . And thereupon those bad Angels enter , which cause quarrelling and disorders , to the troublesom and dangerous interruption of their Mirth and Disports . Now these are the chief of the Matrimonial Rites in present use with the Jews in Barbary ; besides which , there are several others of a Miscellaneous Nature , which for their seldom practice with these Jews are here omitted . CHAP. VI. Their Opinion of Sterility : their Lilis : their Rites of Child-birth . HAving taken this short view of their Marriages , the method will not be unnatural , if in the next place we look into the fruits thereof . For we may conclude that Children are esteemed by the Jews no small blessing of Wedlock , seeing that in all Ages they have thought the barren Womb not only to be a reproach but a Curse ; and that to want Children is to be civilly dead , according to the old Jewsh Proverb , — A Man childless is liveless . And indeed the Jews now , as of old , have such an high value for procreation of Children , that they place it among those keys which God keeps in his own hand : and who therefore is said to remember Rachel and open her womb , Gen. 30. And if having Children be a token of Gods remembrance , the Jewish women are seldom forgotten . For they are so generally fruitful , that she who proves otherwise is said to have no Mazal in the Firmament , or to have been married under no good Planet . And as the Jewish Women in this Country are fruitful in Children , so they are laudably decent in their Travails : observing therein such orderly deportment as is agreeable to all well civilized humanity . 'T is true , the Rabbins ( who too much play the Poets with all their Rites ) have not forborn even those of Child-birth : but have devised several fabulous Stories and impertinent Rites concerning it . A taste whereof we shall here insert , for the satisfaction of the Inquisitive . And in the first place the Rabbins have appointed that the Father of the Family , or any other religious Jew in his stead , upon the approach of Child-birth , shall draw several Circles in the Chamber of the impregnate , as also upon the doors both within and without , on the walls , and about the bed , Inscribing every Circle with these words , Adam , Chava , chutz Lilis : that is , Adam , Eve , be gon Lilis . The meaning of which Conjuration depends upon the right understanding of what is meant by Lilis . Now the Jews are not unanimous in their account hereof ; yet the best we could collect take as foloweth . When God had made Adam , and saw that it was not good for him to be alone , he created a Woman , and gave him her for a Wife ; and she was called Lilis . But being no sooner brought unto Adam , than she began to brawle and contend , and would not acknowledge that power over her wherewith Adam was invested . And when he advised her of her subjection , and that she ought to obey his commands ; she insultingly replyed , That subjection arose from inequality , and therefore could have no place between them who were equal by Creation . And in this pelting and quarrelsom humour they lived so long , that Lilis foreseeing little likelyhood either of its ending or amendment , she named The most Holy Name , and thereupon was immediately rapt out of Adam's sight into the Air. Adam seeing this suddain departure of his Wife , is said thus to have addressed himself unto God. O King of the World , the Wife which thou gavest me has forsaken me . Hereupon three Angels ( Senoi , Sanfenoi , and Saumangeloph ) were commanded to pursue and bring her back , and to threaten her with severe punishments in case she refused . The Angels pursuing overtook her at the Sea ( wherein afterwards the Egyptians were drowned ) which then was stormy and tempestuous . But Lilis refused to return , and pleaded that she was not made to be subject to any Man , but that the design of her Creation was to molest and destroy the Male-Children for eight daies , and the Female for twenty after their Birth . But the Angels not approving her reasoning , they endeavoured to force her to return ; but perceiving in her a shreud resistance , they agreed to dismiss her , upon this Condition , That she should never hurt any Infants wherever she saw their Names written . And to this end , the Jews use to write the Angels Names in a Table or Parchment , and to hang them for Amulets about their Childrens Necks . As to the inscribing of the foremention'd Circles with Adam , Eve , chutz Lilis , they imply that if the Mother bring forth a boy , God would not give him such a brawling Wife as Lilis , but one like Eve , who would be mild and peaceable , loving and obsequious , and such an one as may build his house in Peace . But enough of this story . But the chief intent of these Circles is to fortifie the Chamber appointed for the Teeming woman against all Haggs and Goblins . When the great Belly finds her pangs to be near , she calls some discreet Matron to assist her delivery ; but she must be one of their own Religion . For nothing but insuperable necessity can induce them to admit either Christian or Moorish Women to be at their Travails , out of a jealousie that some mischief may befal the Child . Nor is this the fancy only of the suspicious Mother , but a strict prescription of their Masters , who in no case but that wherein necessity gives a Dispensation , will give leave that a strange Woman should be Midwife to a daughter of Israel . When the Woman is brought to Bed , the joy and festivity is according to the sex that is born . At the birth of a daughter they use but little exultation , because she cannot support the family , which is extinct without Males . Whence they have a saying , The Family of the Mother is not called a Family . And the Hebrew word for Woman is fetcht from a root signifying forgetfulness : because the Fathers Family is forgotten in marriage of a daughter . But if the Woman be delivered of a Boy , there is great joy in the Family , and the Father in testimony thereof presently begins the Feast for his Sons Circumcision , which is never deferr'd beyond the eighth day , unless want of health in the Child prevent it . The first seven daies after the Childs Nativity are wholly spent in festival Entertainments , at which none can be a Guest who has not past his thirteenth year . Neither must there be fewer than ten at this Feast . Upon the Eve of the Circumcision , the Women visit their Gossip , with whom they usually pass the whole night in mirth and freedom ; On purpose to console and recreate the Mother , that she may not be over-troubled for the pains of her Sons Circumcision , as also to prevent those mischiefs to which they imagine Childbed-women are very liable the seventh night after their Delivery . CHAP. VII . Of the Rites of Circumcision and Purification . CIrcumcision has so peculiar a veneration among the present Jews , that if all other parts of their Religion were to be changed , this like Mount Sion , would stand immoveable . And though many other Nations ( of old ) and at this day the whole profession of Mahumedism , use Circumcision ; yet none but the Hebrews embrace it as a Sacrament . Concerning the figurative Circumcision of the Heart , Lips and Ears ( whereof the Scripture makes mention ) there is no considerable disagreement among Christians or Jews ; nor is their harmony less about the literal Circumcision : for both grant it to be of Divine Institution , and appointed both for a signe and seal of the Covenant God made with the Jews , as St. Paul ( Rom. 4.11 . ) interprets Moses ( Gen. 17.11 . ) But the discoursing of this point belongs not to this place , whereby the Method we have proposed in this Treatise , the modern Rites of Circumcision are plainly to be recounted . And in the first place , the Jews of whom I now write , are very conformable in their observation of the time appointed for the celebration of Circumcision . For where they enjoy the free exercise of their Religion , they never defer it longer than the eighth day . But they Circumcise indifferently at home or the Synagogue . Though for the greater parade , the wealthier Jews seldom neglect to carry their children to the Synagogue . The chief Officer at Circumcision is the Mohel , or he that Circumciseth , who is not bound to be of the Priesthood ; for any has liberty to Circumcise who has skill therein . The Rich admit none to perform this office upon their children , who have not been bred thereunto , and long make it their Profession . And it is usual to serve a sort of Apprenticeship to gain the Art and Credit of a skilful Mohel . To this end , those who herein intend to be Artists , deal with the indigent Jews to Circumcise their Sons , giving their Fathers money for so doing : and having gain'd a competent skill and experience , they set up for Circumcisers . Who are easily discerned to be of that Profession by their Thumb-nails , which they keep sharp and long , as a badge of their Calling . And from one of these Mohels I received this following account of Circumcision , according to the Use of the Synagogue in Fez , the place of his Practice and Abode . The time intervening between the Childs Birth and Circumcision is spent in frequent bathing it ; which with more than ordinary Circumspection is washt at the time it is presented to this Sacrament . Of which it is altogether incapable , if the least filth be left about it . So that if any natural Evacuation happen as it is brought to the Mohel , or before the Prepuce be taken away , he cannot proceed in his Office till the Child be new washed . The morning is the usual time of Circumcising ; out of this supposal , that the flux of blood is then least , and the child will be most patient : but this they do not by the advice of the Rabbi , but Physician ; it being no rite of their Religion , but a rule in their Dispensatory . Upon the day when Circumcision is celebrated , there are two seats set close by the Ark in the Synagogue ; the one for Elias , whose presence they still expect at this Solemnity ; and another for the Baal-Berith , or Godfather . By these two Seats stand the Mohel , and the Jews that are invited . Then the child is brought in Parade , with several boys , whereof one carries a Torch of twelve lights , denoting the twelve Tribes of Israel : another brings a dish of Sand ; another the Circumcising Instrument ( which is of Wood , Stone , Iron , &c. ) Oyl , soft Linnen Rags . In some places they have a Cordial ready , in case the Child should faint . And when the Men in the Synagogue have sung the Song of Moses as it is extant Exod. 15. and have Notice that the Women have brought the Child to the Door of the Synagogue , the whole Company stands up , and the Baal-Berith goes to receive and bring in the Child to the Congregation , who receive him with this Acclamation , Blessed is he that cometh : which they understand either of the Child , who is so happy as to come to Circumcision ; or , of Elias , whom they believe to come along with the Child , and to take his place by the Godfather , to observe and testifie that all things concerning Circumcision were duly administer'd . When the Congregation are setled in good order , the Godfather holds the Child to the Mohel , who gives God thanks that in Abraham he gave them this Sacrament , and thereby signed and sealed them for his peculiar people . Then he takes away the Foreskin , and in the interim the Father praiseth the Lord that he gave Abraham a heart to fulfil the Law of Circumcision , and preserved him to see this his Son Circumcised . The Foreskin being cut off , the Mohel casts it into the dish of Sand , with no less mystical intimation , than that the Seed of the Child should be numerous as the grains of that Sand ; and that the Nation of the Jews to whom God gave this Sacrament , might still verifie what was observed of them Numb . 23.10 . But I rather think it to reflect upon Abraham's blessing , Gen. 22.17 . When the Mohel has thus disposed of the Prepuce , he prays that the Child may live and see his Sons thus initiated into the Covenant ; may keep the Law , and do good works . Then he takes a cup of Wine , and blesseth God that he hath created the Vine , and given it a power to exhilarate and nourish : then he dips the little finger of his left hand thrice in the Wine , and lets it drop into the Childs mouth ; and having tasted of it himself , reaches it to the Congregation . This done , the Mohel again gives thanks , that God sanctified the child in the Womb , and has brought it to the Foederal Sacrament . He prayes likewise that the children of this child may obey the Law. Then he takes the Infant from the Baal-Berith , and delivering it to the Father , giveth it a Name ; praying for him , that by that Name there given him , he may quickly be healed , live prosperously , be a joy to his Parents , and beget children who may be zealous Assertors of the Law. And thus far I have transcribed my old Mohel , who assured me that the whole Ritual of Circumcision was summarily contain'd in what is now set down . They have such a great esteem for this Sacrament , that they still enjoyn it under its old penalty , That Soul shall be cut off from his people , Gen. 17. Which some interpret of Excommunication , or the bodily death of the Parents who out of contempt or neglect of the Institution , omit the Circumcision of their Males : and others understand it of those who at years of Maturity took not care to perform that themselves , which through their Parents negligence was omitted in their infancy . And though the party delinquent herein incur this penalty , yet these Jews do not so expound the precept of Circumcising the eighth day , as if it admitted of no relaxation . For in case of the childs sickness , they generally hold that its Circumcision may be put off till seven daies after its recovery . And those likewise who are born where there is no Toleration of their Rites , do not incur this censure , if they take care to be Circumcisied when they come where their Religion is Tolerated . And they prove from the first Institution of Circumcision , that Age can priviledge none from undergoing it : Abraham being ninety years old and nine , when he was Circumcised in the flesh of his Foreskin , Gen. 17.24 . And I knew one Jacob Israel Belgara , who being born in Spain , and a long time Student 〈◊〉 Physick at Saragosa , coming to Barbary , Anno Dom. 1667. was Circumcised in the fortieth year of his Age. And they are careful not to delay the first occasion of being Circumcised , because every moment of such delay is a distinct breach of the Commandment . 'T is true , instances of the Parents negligence in this particular is very unusual ; they being so far from omitting this Sacrament , that they are but too rigorous in exacting it . But if any omission happen herein through the Parents default , then the Masters of the Synagogue have power to convene and Excommunicate ▪ ( or to cut off from the Communion of the Synagogue ) the offending party , and to take and Circumcise the child . If a child die ere the eighth day , it is Circumcised at the place of burial , but without any furder Ceremonies than giving a Name , and praying that God would be mindful of it in the day of the Resurrection , and to give it life among those who are Circumcised . Now they Circumcise the child , to make it capable of Jewish Sepulchre , and to prevent all mischief that might otherwise befal the uncircumcised in the future State. For they are not yet argeed whether or no Circumcision be of absolute necessity to the life to come . Those who adhere to the very letter of its Institution , make Circumcision so requisite to the obtaining of future happiness , that they deny those who want it , any portion in the Resurrection ; misunderstanding Ezek. 28.10 . But others think there is nothing dangerous in the want thereof , but its contempt . And in the Christian Church the Council of Braccara ordain'd that those who despised their Baptism , and died in that opinion , should , as guilty of their own eternal death , be buried with Self-Murtherers . But all we have hitherto mentioned concerning Circumcision , is to be restrained to those who are born in the Jews Religion . For as to the admission of Proselytes unto Judaism , Circumcision , Baptism and Sacrafice were in ordinary course required . But these old Articles of Proselytism are not exacted by the mordern Jews . For Sacrifice has been utterly out of use ever since the Destruction of the Temple . And lest the shame or pain of Circumcision might deter any from proselytizing , they are taught not rigorously to exact it . And there Moses Egyptius tells them , that many Proselytes were admitted into the Jewish Communion without Circumcision . Moses's Father in Law they hold to have been the first Proselyte of Justice , who upon his turning Jew had his Name Jether changed to Jethro . But after him there were many made Proselytes of the Gate , without Circumcision , of which Mr. Selden gives several instances . But however they dispense with Sacrifice , and speak warily of Circumcision , yet Baptism is a constant initiatory of the Proselyte , which has nothing common but the water with those dayly Baptisms of the Jews , reflected upon by Tertullian , lib. 6. de Baptismo , cap. 15. I confess Barbary affords but few of these Proselytes : for though there are frequent examples both of Jews and Christians turning Moors , yet very seldom are any met with who turn Jews ; which made me less inquisitive after the present manner of receiving Proselytes . And as to what relates to the antient Form of Proselytism , enough is to be seen in Mr. Selden , lib. 2. cap. 2 , 3 , 4 , &c. de jure Naturali & Gentium juxta Disciplinam Hebraeorum . If any Proselytes happen among them , we may presume they conform to the Rites herein used by the Jews of other Nations . Of which we have this summary Account in Leo. Modena , a Venetian Rabbi : Historia de gli riti Hebraici , Part 5. lib. 2. Si alcune volesse farsi Hebraeo , primo sono tenuti tre Rabbini , o persone di Autoritá interrogarto settilmente , che cosa lo move a far questa Rissotione , &c. that is : If there be any that hath a mind to turn Jew , there are three Masters , or persons of Authority appointed warily to examine him what cause moved him to this resolution , and whether any worldly interest had a hand therein ; to the end they may admit him as they ought . Next , they denounce and make known unto him the great strictness of the Law of Moses , and that the Jews are at present an abject , vile , and despicable people , and that upon this account it is better for him to continue as he is . And if after all this he continues his purpose , then he is to Circumcise himself ; and as soon as he is whole , he bathes himself all over in water in the presence of the three foresaid Masters : and after this , he is accounted as good an Hebrew as the rest . At the Circumcision of the Proselyte they use this Form of Prayer . Blessed be thou O God and King of the World , who hast sanctified us with thy Precepts , and commanded us to Circumcise Proselytes , and to take from them the Blood of the Covenant . Because according to thy Prophet ( Jer. 33.25 . ) unless by the Blood of the Covenant neither Heaven nor Earth should remain . Then the by-standers say , As thou hast brought him into thy Covenant , so guide us in thy Law and good Works , and bless us with protection and safety . Now because some other Nations have gotten a Traditionary Custom of Circumcising , without turning Jews , or undertaking any degree of Proselytism ( as all the Mahumedans : ) It is therefore resolved among the Jews , that if any such become a Proselyte , though he cannot be Circumcised again , yet on the eighth of his Proselytism , some blood must be fetcht of that part , which they call the Breaking of the Skin . But they are so ingenuous as to confess that this is none of the Laws of Moses , but an Institution of their own . And having thus briefly viewed the Ritual of Circumcision , that which remains of this Chapter shall be filled up with this short Account of their Purification after Child-birth . And the Law of this Ceremony is , Levit. 12. from which they in no wise decline , unless in the number of dayes ; for notwithstanding that but sixty six dayes are appointed by the Law for the Purification after the birth of a Daughter , yet in Barbary the Jews observe seventy six : but for a Son they keep close to what the Law has herein appointed . During the time appointed for Purification , the Child-bed woman abstains from all intimate communion with her Husband : who is not permitted so much as to touch her finger , or clothes , or to eat and drink with her out of the same dish or cup. And at the end of these dayes allotted to her Purification , she returns not to the free conversation of her Husband , till she has been wholly washt , and put on all such accoutrements as are used in token of purity . And that there might be no collusion herein , she must prove by the Testimony of two credible Matrons that all things concerning her Purification were duly observed . In the Bibliotheca Rabbinica there is Mentioned the Sepher Naschim , where the whole Ceremony of Purification is set down . The reasons why a different number of dayes are observed herein for a Boy and a Girl , are to be seen in Estius's Notes upon Levit. 12. whither I refer the Reader . CHAP. VIII . Of the Jews Polygamy : Divorce : A Copy of their Bill of Dismission , &c. POlygamy respects both Sexes , and is of two sorts ; whereof the one is a having of many Wives or Husbands at once , the other an having many successively . Concerning which the Jews at no time have raised any considerable controversie , saving that they have always refused the woman to have a plurality of husbands at once . Though they denyed her not a liberty of a second Marriage , when by Death or Divorce they were freed from the first . Among Christian Authors this Point has been deeply controverted ; and Tertullian was equally against both these sorts of Polygamy ; putting but little difference between having many wives at once , or by succession ▪ lib. de Monogam . But others granting the lawfulness of successive Marriages , have yet wholly exploded the licence of many wives at one time , unless where Divine Revelation gave toleration . Mr. Grotius saith there was no restraint herein until the Coming of Christ . l. 2. c. 5. § . 8 , 9. de jure Belli & Pacis . But as to what herein relates to the Jews Polygamy , has ever been so far from an ill name among them , that it has been reckon'd for one of the chief Priviledges confer'd upon them by Divine Prescription . So that if we be herefrom abstemious , it is not out of Conscience , but worldly Interest . The Gemara Babylonia ( as Mr. Selden writes ) makes it lawful for any Jew to take as many wives as he can maintain : that is , according to the Barbary-Jews , Any one may take as many wives as he can find with meat and cloth , and the right of the Bed. For to all these he obligeth himself in his Marriage-Letters . And what the Jews herein pretend unto by Divine Law , other Nations practice through evil Custom . For Tacitus ( de moribus German . ) saith , That they used Polygamy as a mark of Nobless and Gallantry . But the Jews of whom I now write , though they greatly magnifie and extol the concession of Polygamy , yet they are not very fond of its practice . For they are generally abstinent herein , not out of Religion but policy , as finding one wife at a time enough for their maintenance and government . Besides , if they find any grievance in being always confined to one Female , they have a present remedie in Divorce or Concubinage . Of which we must now speak a little . Now as touching Divorce , there are several things thereunto required , which being all contain'd in the Sepher Kerithuth , need not any particular enumeration . And in this Sepher Kerithuth , or Book of Cutting off , ( so called , because the wife thereby was cut off from her husbands Family ) I have met with three several Copies hereof , one taken out of Moses Kotsensis , where , saith the citation ▪ there is another . A second Copy hereof is collected out of Maimonides , and extant in the end of Burtorf's Caldee and Syrian Grammar : and a third used in Barbary ; among which there is little difference but in circumstances . A Copy of the Bill of Divorce . UPon the _____ day of the Week and _____ of the Month _____ and Year of the Creation of the World , according to the account which we Hebrews use at Tituan in the Kingdom of Fez , governed by the puissant Muley I Joseph — Ben Rabbi have desired of mine own accord , without any Compulsion , to cut off , divorce , dismiss , and cast thee out ; thee I say , thee my Wife Fatima , the Daughter of Rabbi Ben which has been my Wife heretofore . But now I cut thee off , divorce , dismiss , and cast thee out . And be thou cut off , divorc'd , dismiss'd , and cast out from me . And be at liberty , free , and Mistriss of thine own self , to go to Marry whom thou hast a mind to ; and let none be refused for my name , from this day forward for ever . And this shall be to thee from me a Bill of Divorce , and the Epistle of putting away according to the Law of the twelve Tribes . This is done before two or more Witnesses , who attest it by subscribing thereunto their Names . CHAP. IX . Of the Jews Concubinage : of their Marrying the Brothers Wife . THose secondary Wives which were of old among the Jews , our English Translation renders Concubines , Gen. 25.6 . And Tertullian ( speaking hereof in the first Chapter of his Book De unis Nuptiis ad Vxorem ) affirms that not the Patriarchs alone , but also our Ancestors had a right not only to Marry , but also to use Matrimony variously : and that there were Concubines , before the Law we read of the Concubines of Abaham , Nahor , Jacob , &c. And out of Philo we are told by Mr. Selden , that the primary wives were called the just , and the secondary Concubines . A Learned man of our own Nation ( in his Annotations upon the New Testament ) seems to incline to another Opinion : for he saith that the Matrimonial Laws of the Jews forbad a servant , or Gentile woman to become wife to a Jew , but that she was called a Concubine . Whether or no this might be so by some new Institute of the Masters , I have no just occasion here to enquire : But I am sure the Egyptian Agar , who was Abraham's Concubine , is called his wife , Gen. 16.3 . And that both she and Kethurah were called both his Wives and Concubines ; but Sarah bore only the name of his wife . August . Civitat . Dei , lib. 17. cap. 34. But grant that the Concubine by ( some late Rabbinick ) Matrimonial Laws of the Jews , was not called a wife , yet she was far from the ill character of an Harlot , nor was conjugal association with her any more unlawful than Polygamy , which was practised among the Patriarchs , and is still allowed of by the Modern Jews . And yet if we grant Concubines the Title of Wives ( and Concubinate to be Marriage ) yet betwixt them and the primary wives there was and is still no small difference and disparity . For the first sort of wives were taken by Matrimonial Patent , or Dotal Covenant , with solemn Espousals , and had a power to receive all such presents as might testifie both the husbands Affection and the Contract : but Concubines were taken without any of these Ceremonies or Assurances . Next , the primary wives were the Governesses of their husbands Families , but the Concubines live therein as Servants , and equal to the former in nothing but in the right of the Bed. In the third place , the children of the first wives had a right to succeed to the hereditary Estates and Titles of their Fathers , but those of the Concubines were secluded all succession therein , and instead thereof receive portions , Gen. 25.6 . And some think that it was upon this account , that Jephte being the Son of a Concubine , was denyed to co-inherit with his brethren . Agreeable unto this Custom is the Matrimonium Morgengabicum in some Countries , where the second wife and her children are not taken in to a right of the husbands Estate , whereby the woman can have no part thereof for a Joynture , nor the children for their inheritance , but only certain portions are assigned them by Compact ; which are called Morgengab , or Marriage-Gifts . But not to pursue the Laws of the old Jewish Concubinage ( whereof enough is to be met with in Mr. Selden ; ) Our present task is to state the present use thereof among the Jews in Barbary . Who are generally herein very abstemious : but when they make use of it , 't is with such Rites as have been already mention'd . And we may easily imagine the unsettledness of their Condition to be the main reason why they are so reserved in the use of this priviledge . People of an Ambulatory state being usually very careful not to multiply their lumber . The next thing to be accounted for , is the Marrying or refusing of the Brothers wife who is dead without Issue . A custom which is at this day in request and practice among these Jews , according to its first Institution , Deut. 25. But if the surviving Brother refuse ( as he may ) to raise up seed to the deceased , then they proceed to a very solemn separation , which is after this manner . The man who refuseth to pay this debt unto the dead , is bound to take two well-reported Jews of the Neighbourhood , and with them to go to his Brothers widow ; to whom he declares his resolution of not receiving her in Marriage , or of not performing unto her the Duty of a husbands Brother . This being done before the two credible persons whom we just now mention'd , the widow accompanied with the same witnesses , and three more , makes her address unto the chief of the Synagogue , who upon the receiving of her Petition , appoints a day of hearing ; and both the parties according to Summons being present , the chief of the Synagogue propounds several questions . And first he demands of the widow , How long her husband hath been dead ? whether three months be fully passed since his death ? for so much time is required to clear her from being with child by her late husband . Next he demands , Whether her husband left ever a brother behind him ? whether the man who is there present be his full brother , and whether he be a single man ? After this the Master demands their Age , and whether she thinks they are compotent for generation ? and whether the surviving Brother and the Defunct had both one Father ? These Proposals being directly answer'd unto by the woman , the Master turns to the man , and asks him , whether the woman there present was his dead brothers wife ? and , whether he will Marry her , or suffer his shooe to be pulled off ? If he there declare again his refusal to Marry her , they presently execute the Law : and having first put and tyed a shooe on his right foot being bare , the slighted widow looseth it with her right hand , and saith , calling the Synagogue or Congregation to witness it , This my husbands brother refuseth to raise up seed unto his brother . And then pulling off his shooe , she contemptuously spits in his face , saying , So shall it be done to the Man , that will not build up his brothers house . Then the Rulers of the Synagogue , with all that are present , pronounce these words : The shooe is taken off . And from that time forward she is at liberty to Marry to whom she pleaseth . It is required that all this be transacted when the woman is fasting ; and though not in Barbary , yet in some other Nations , she looseth the shooe with her teeth . I have been informed that they have a Ritual of the whole process , and a prescript Form which they call , The pulling off of the shooe : And that a Copy hereof is given to the woman , which serves her for a Testimonial that her Separation was legal , and that she may joyn her self in Wedlock to whom she has a mind . But if possible , the parties so accommodate the matter betwixt themselves , that it seldome comes to this extremity . For this mode of Separation is generally looked upon as reproachful and contumelious . An Example of the Libellus eductionis Caleei , I could by no endeavour yet obtain ; which I impute to the great cautiousness of the Jews in communicating any thing of this Nature to strangers , lest it should reflect upon their Religion , or be misconstrued to their Reproach . CHAP. X. Of the Institution of their Children : the time and manner thereof . HAving already treated of the Jews Marriage , with its several appendages , and viewed their Childbirth and Circumcision : the Method cannot be unnatural if we next enquire into the Education of those children , by whom they hope to preserve Their Name in Israel . And indeed the care of the Jews is very laudable in this particular , there being not many people in the World more watchful to have their children early tinctured with Religion than the present Hebrews . And there needs not many other reasons to be given of their unshaken adherence to their present Faith , than that they are therein so timely and deeply grounded Nor is their diligence herein more commendable than their orderly Method ; for as soon as their children are able to pronounce , they are taught such Sentences of Holy Writ , as seem to favour their Religion , and to infuse into them the feeds of Piety and Vertue . And to this purpose they frequently make use of Solomon's Exhortatory : Catechize a Child in the way that he should walk when he is young , and his old age will not depart from it . Now because the Jews in Barbary usually speak Moresco , the Language of their Nativity , and a sort of Spanish which inables them for Traffick ; lest they should fall into an utter oblivion of the Hebrew Tongue , they are careful that the Rudiments be in that Speech . And to facilitate their Childrens Learning thereof , they usually teach them Hebrew for the Utensils of the House , Terms of Traffick and Negotiation , &c. And by this Order they furnish the Children with a Nomenclature of Hebrew Words ; and all this before they admit them to Syntax and Construction . Hence it is that in speaking Moresco and Spanish , they so intermingle their first Vocabulary , that thereby it is not easie to be understood . But still the main Design of their early Instruction is especially spent in imprinting Religion upon the tender minds of their Children . And because the Sabbath is appointed for the more Solemn Celebration and Instruction in Religious Rites , and ordained to be one Character , whereby the Hebrew people is distinguished from all other ; for these Reasons the Jews are signally diligent to implant into their Children a singular reverence thereof . And to this end they employ the Morn and Even of this Queen of Feasts ( as the Masters call the Sabbath ) in teaching their Children several pious Forms of Saluting their Parents and others . In which Greetings they permit not their Children to use the Name of God , till they are seven years old , that they may retain the greater veneration for that Name which is Holy and Reverend . And therefore the first Salutations of the Children are plainly , I wish you a good Sabbath : May you have a good day , &c. When their Children are grown up to be fit for such Conversation as Talk and Play , they permit them not the least Society with the Mahumedan Children , but strictly forbid them their company ; that hereby they may timely possess them with an averseness towards all Mahumedism . And this they practice out of a consideration that there is so great likeness between many of their own and the Moresco Customs , that a Child may be easily induced to a promiscuous imbibing of either . And as for the Divine Mysteries of Christianity , the Jews represent them to their Children in such monstrous shapes , that they are fitter for their affrightment than embraceing . Besides , they teach their Children that Christian Religion is so utterly destructive of their Ceremonies , that they ought to avoid all fellowship with those who profess them . When the Jews have taught their Children some decent Modes of Salutation , and imprinted them with an awful Reverence of Gods Name , and the Essays of hating all Religions but their own ; Their next endeavour is to instruct them in the Elements of Book-learning . Where the first Lessons are about the Name and Figure of the Hebrew Letters : in which they use this Method : First , upon a smooth stone or board they cast two or more Letters of the Alphabet , and acquaint the Child with the Name and Figure thereof . And when the Child is able to pronounce these Letters , they proceed to more , according to the capacity and towardliness of the Scholar . And so forward , till the whole Alphabet be run over . When this task is finished , the children are taught to joyn the Letters into short and easie Sillables ; and having attained to read a little , they are put into the first Book of Moses , and so pass through the whole Pentateuch . In teaching their Children to write they use as the Spaniards , a Plana , which is a draught of very large Letters upon a fair Paper , which they imitate upon a thin Paper laid thereon . When the Parents have at home pretty-well grounded their Children in these prelusory Rudiments , they send them to School ; and every Morning before they go thither , it is the Mothers Office to provide them something to eat , which is sweetned with Sugar or Honey ; which serves them both for Beakfast and an Instruction . For at giving the Child the sweet Morsel she useth these words ; As this is sweet to thy Palate , so let Learning be sweet to thy mind . And she gives directions how to behave himself at School , as that he is to use no filthy words , but such as he reads in the Law : because God loves clean Lips , pure , wholsom discourse , and that all communication ought to be agreeable to the Divine Word . Next , that the Child must not spend his time in idle talk to his own hindrance , or his fellows . With other such directions as a Mothers Care and Affection shall suggest . They have a saying very common among them , That there is no fruit at Autumn , where there is no budding in the Spring ; which they apply to the Education of their Children , whose riper years they hope to have pious and well-governed , when their tender minds are duly instructed in Religion and Vertue . And much to this purpose may be met with in their Homilies . At five year old the Children go to School , where they spend five years in Learning the Pentateuch ; and at ten year old they are put ( if they prove towardly ) to read the Mischua and some choice parcels of the Talmud ; which contain the Body of their Institutes . During the time that boy is learning the five books of Moses , he is called Ben Mickra , the Son of the Law ; and when he is thirteen year old he is Ben Mitzva , the Son of the Precept : for now the youth receives the Passover and is purified . For until he comes to be a Son of the Commandment , the Father stands charged with his Miscarriages . But at thirteen year old the Lad being supposed to be able to discern Vertue from Vice , and Good from Evil , he is bound to answer for his faults . Therefore the Father having before a Synagogue of ten antient Jews declared that his Son whom he there produces has been well Catechized in the Law , and understands the general Decisions of the Mischua and Talmud , and that he can repeat the dayly Prayers , he lets them know that he no longer chargeth himself with his Crimes , but that he leaves him to answer therein for himself , and to be punished if he shall be delinquent against the Commandments . Where note by the way , that by Commandments here must not be understood either the Decalogue or the Ritual of Moses , but those 313 Precepts into which they have resolved their Religion and the Bible . Drusius ( in Exod. 26. ) observes , that the Jews old manner of Instructing was by Interrogations and Questions , or Catechism . By which present Method there is no youth under Heaven can at thirteen years old give so exact account of the Rites of their Religion as the Jewish . I meddle not here with the special places which were of old appointed for the Education of youth , because those ancient Gebaoth or Colledges , Houses of Doctrine , and Hills of the Teachers , which the Divine writings often mention , are now faln under a fatal Devastation . Neither doth it concern the present Subject to reflect upon the Mishne , or Colledge in Hierusalem , where the Repeating of the Law was Studied : this being also extinct . Only I observe at this day the Jews in Barbary , like their neighbour Moors , are wholly destitute of Places for liberal Education ; and therefore when any of them intend to Studie Physick or the like , they repair incognito to the European Universities , and more especially to those of Portugal and Spain . But to return : The Jewish Fathers are not more careful in the Catechism of their Children , than the Mothers in their Nurserie . In which they do not follow their own delicacie , but the prescriptions of their Masters : who appoint that the Nurse ( who is always the Mother , unless some unavoidable necessity interpose ) eat such Viands as yield good nutriment , to the end that the child may the sooner grow up , and come to the publick Worship , and take the impressions of their Religion . And the Mother who is diligent herein , is said To walk in the wayes of the Lord : ( for so they are taught to understand Deut. 28.9 . ) who feeds his Creatures with a ●●asonable and liberal hand . They have very odd conceits about the Situation of the Mothers Breasts , which they use as natural motives of affection and tenderness toward their Infants . And to imprint in the woman a greater averseness to nurse their children at anothers Bosome , their Masters tell them strange Stories of several men who have been miraculously enabled to give their children suck upon the death of their wives . During the time of Nursing , the women are not permitted to go with open Brests , nor to keep Fasts , nor to expose their tender Sucklings to the Sun or Moon . Neither when the Child is able , do they permit it to go bare-headed out of doors , because on a time one of their Masters seeing a child in this posture , pronounced it unlawfully begotten , and that his Mother was either menstruous or unchaste in her Embraces . The Jews usually Girdle their children as soon as their bodies will endure it ; and when they are grown up none of them go ungirt to the Synagogues : for if they should do so , they think that not only thereby the benefit of the Prayers is forfeited , but also the Divine displeasure is provoked . Hence is that saying , Vngirt , unbless'd . Albeit I know the Jews use to Girdle their children , lest from the intuition of their own nakedness , they should imbibe an immodest Confidence . CHAP. XI . Of their Synagogues : the Officers thereof : time of their Election : Hours of Prayer . THe Synagogue in the N. T. is often taken for any place of publick concourse : But its usual acception is either Civil or Ecclesiastick . In the former acception it denotes the place of their Consistories and Judicatures ; in the later the House or Room where the Law and Prophets are read and expounded , and the whole System of publick worship performed . The Rulers or Chief of the Synagogue , or such as negotiated their Mysteries , were different from the Rulers of the Consistory or Judicature . But we are here to speak of the Synagogue as a place wherein they tolerated the publick Exercise of Religious Solemnities . Which Toleration the Jews in Barbary purchase with their Coin. For it is usual with the Moresco Governours , when faln into any Exigence of Moneys , to shut up the Jews Synagogue , out of certain experience that its Redemption is the readiest Subsidie . In this part of the World , the sense of their Ambulatory condition will not permit the Jews to be at the pains and charges of Erecting new Synagogues . But they hire Houses or single Apartments proportionable to their Number , to assemble in . In whose Furniture they seem to neglect all other Ornament and Sumptuousness but cleanliness and decency . But as if they vyed the store of Moresco Moschs , they strive much to have their Synagogues numerous . And in this they do not recede from the practice of their Ancestors , who had four hundred and eighty Synagogues at once in Hierusalem . So Sigonius , de Rep. Hebr. lib. 2. c. 8. And in other Provinces and Cities ( as we read in the Acts ) there was the like plenty . And the numerousness of these Holy Houses may easily be granted , seeing that a very few make up a Jewish Congregation . For they have a Tradition , that wheresoever ten men of Israel are , there ought to be a Synagogue . Of old , the Jews wrote the Entrances of their Synagogues with devout and cautionary Sentences , as Buxtorf hath observed in several Pages of his Abbreviatures ; which Custom is wholly out of fashion with the Jews here discoursed of : which seems chiefly to be imputed to the uncertain tenure of the Houses which they hire for Synagogues , and not to any dislike of the practice . For doubtless the Inscriptions now spoken of were very laudable , as directing those who enter'd in their deportment in the Divine Worship . Of old , the Walls within as well as Entrances of the Synagogues were written with Sentences tending to the same purpose : As , Enter the House of the Lord thy God with humility : Be attentive in time of Prayer ; Think upon thy Creator , &c. To every Synagogue there belongs six Officers ; first the Summas , or Sacristan , answerable to our Sexton : whose Office is to sweep & keep clean the Synagogue , and to trim the Lamps . The Second is the Pernas , to whom belongs the care of providing the Holy Wine , which is given to the Youth at the entrance and end of their Sabbaths and Festivals . The Third Officer is the Mari-Acatab , who folds up and unfolds the Law , and shows it to the people . The fourth ( whose title I remember not ) is he to whom belongs the Elevation of the Law , and the bearing it in procession through the Synagogue ; which is an honourable Imployment , and his who gives most . The fifth Office belongs to the Elhaim , or those who touch the two staves ( which they call the trees of life ) whereon the Law is rolled up , when it is carryed in procession . The sixth is the Chesau ( or Praecentor . ) All these Offices are bought and sold upon the day when the last Section of the Law is read , and without a new Election are not held above a year by the same persons . To express their Zeal to the Service of God , they canvas for these Offices , and give Monies to obtain them , which goes to the Poor-stock . The folding up and unfolding of the Law , being an Office of the greatest esteem , none carry it but he who is able to give liberally to the Corban ; by which they raise a comfortable subsistance for those are grown indigent : as in another Chapter we shall have occasion to discourse . Their times of repairing to the Synagogue , or hours of Prayer , are next to be considered . To the Holy Exercise of Prayer , the Jews thrice every day assemble at their Oratories ; first at Sun-rising , which they call Tephilla Sabarit , or Morning-Prayer . Their second time of going to the Synagogue is about three in the Afternoon , which is their Tephilla Mincha , or Evening-Prayer . The last is after Sun-set , and this they call the Tephilla Arvit , or Night-Prayer . To every one of which times there are proper Offices appointed , as is to be seen in the Sepher Tephilot . But the Office for the Morning far exceeds the other two in length . For they are above two hours in the Synagogue at Morning-Prayer , and not above half so much at both the other . They have no perfect difference between Proseuchae , Synagogues , Schools and Houses of Prayer , as was of old . For if there be or ever was herein ●ny distinction , it is swallowed up into the one Title of Synagogue , by which is barely to be understood the place where the Jews gather together for Religious purposes ; and may well be called an Oratory , or House of Prayer , because that is the main Duty for which they repair thither . CHAP. XII . Of the Jews Preparation to the Synagogue . THe apprehension of the Divine Greatness and Majesty of God , which by all Civilized Religions is acknowledged for the sole and proper object of their Worship , hath moved men of all Faiths to ordain some Rites of preparation to so solemn an Address . This I have already observed in Mahumedism , the most considerable Religion for secular Grandeur in the World. And the present Judaism is no way thereunto inferiour in this particular . For before the Jews go to the Synagogue to celebrate the Publick Service of God , they carefully observe all such preparations as they have learned from Custom , Superstition , or their Masters . In whose observation they are rather too punctual and precise , than any way negligent or remiss . And first of all , the Jews are vigilant to Pray betimes in the morning , out of an Opinion that the more early the Oraison , the more acceptable it is to God. And this they found on the third Verse of the fifth Psalm : My voice shalt thou hear betimes , O Lord ; early in the Morning will I direct my Prayer unto thee , and will look up . When at any time they find themselves backward to these Morning-Devotions , they upbraid it with their forwardness to pursue their Secular interest , and shew how far the concerns of Religion doth exceed all worldly business : and that their care to seek God ought at least to equal that in seeking Mammon . There is a saying common to all Jews ; That in Winter they raise the day , and in Summer the day them . The meaning whereof depends upon their rising before day to Prayers from the fifteenth of June till Pentecost , and after from Pentecost till the fifteenth of June . Let the Reader understand it . There are some Jews who to be esteemed Devout , rise very early every morning to lament the ruines of Hierusalem and the Temple : and they hope by the merit of so doing to move God to hasten their reparation , and the restoring of the Kingdom to Israel . And there are those who believe that the Planets and Stars weep with those who in the night shed tears for the City : and that when they run down their cheeks , God puts the tears in a bottle , and keeps them to blot out all the Edicts which at any time shall be made by their Enemies for their Destruction . But to return to their Mattens . There is a general Tradition among the Jews , That at night the Gates of Heaven are shut up , and that the good Angels sit silent by them , and that the Evil Spirits are then at liberty to wander up and down to effect their projects : And that a little after Midnight the Gates of Heaven are opened with so great a noise , that the Cocks here below are therewith awaken'd , and Crow to awaken them to their Prayers : And that this might not be thought to be the melancholy of some few imagining Jews , they have put it into their general Lyturgie , wherein for this good Office of the Cock they thus give thanks : Bendito tu Adonai , nuestro Dio Rey del Mundo d●n al Gallo distinto para entender entre dia y noche : Blessed be thou Adonai , our God , King of the World , who hast given understanding to the Cock to distinguish the night from the day . But the Oraisons we have now been speaking of relate to their private Devotions , which are preparative to the publick . To which later they are not suffer'd to repair till they have dressed their bodies according to prescription . And to a stranger they seem herein very antick and humoursom . For beginning with their Shirt , that must not be put on but after such a secret manner , that the very beams of the house must not be privy to their Nakedness ; and therefore they creep under the Counterpane or Coverlet while they put on their Mutands . And for this they cite and praise the Example of one Master Jose , who upon his Death-bed gave God thanks that through the whole course of his life the timber of his Bed never discovered his Natural retirements . Much of this stuff might be set down relating to their present manner of dressing themselves , as how that the left-foot-shooe must be put on before the right , &c. But the love of brevity has prevailed with me to omit them . When they have accoutred themselves for the Synagogue , at the leaving of their Apartments they are commanded moderately to bow down their Heads , to express thereby their great sadness for the desolation of the Temple . Before they go to publick Prayers they use all manner of needful Evacuations of the Body ; and when for this purpose they enter their Retraits , the Devouter beseech the Angels to stay at door till they come out : whom they thus accost . Most Holy and most Glorious Ministers of the most High , I beseech you keep , preserve and help me : wait till I go in and come out : for this is the custom and way of all men . They account it a hainous Sin to retard the Natural Purgations of the Body , because thereby they may incur Distempers . And to this unsavoury purpose they alledge Levit. 20.25 . but for what reason , is not so easily to be comprehended . But their chiefest bodily preparation consists in washing , which is a Ceremony bestowed on all those parts of the body that are more notoriously liable to be unclean . And the hands , which ( according to their Masters ) after sleep are venemous and impure ( by reason of the noxious spirits lodged as they opine in the palms thereof when they are asleep ) are first of all to be punctually washt . For they hold , that if a Jew should touch his eyes , nose , ears or mouth with unwasht hands , he should be troubled with dimness of Sight , Catarrhs , Deafness , and a stinking Breath . In washing their hands they hold them up , that the water may run down to their Elbows . Which elevation of their hands , Ceremony of washings , help to explain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , St. Mark 7.3 . which has made so much stir among Criticks . At the time of this preparative washing the Jews say this Hymn ; Bendito tu Adonai , Nuestro Dio , Rey del Mundo , que nos Santificò en sus en comendancas , y en comendò sobre limpieza de Manos . Blessed be thou O Lord our God King of the World , who hast sanctified us with thy Commandments , and enjoyned us cleanness of hands . Where by Commandments must not be understood any strict Law of Moses in this particular , but of the Tradition of their Elders , or injunctions of their Antient Sanhedrim , by which they are bound to wash not only when they go to the Synagogue , but also whensoever they eat . To which Custom that passage of Saint John 11.6 . has an unquestionable reference . For the water-pots which were set ready at the Feast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were for the Jews to wash in before they did eat . But we speak not here of their every-dayes washing , but of that which they now use in order of preparation to their publick Devotion , which is the last thing they do before they go to the Synagogue . And if any occasional defilement happen as they go , as the touching of a dead Carkass , the killing of a Flea , ( for a small thing will defile a Jew ) they presently wash their hands before they appear in the solemn Worship . There were other sorts of washing of old among the Jews , as that of the Priests when they went to the Temple to officiate : in imitation whereof arose the washings and lustrations among the Gentiles . There was also another sort of washing belonged to their Proselytes at their reception into the Church of the Jews : of which we have already spoken something in their Proselytism . CHAP. XIII . Of the Jews Zizith and Tephillim , or Phylactery or Prayer-Ornaments . WHen the Jews prepare for Morning-Service they with singular circumspection put on their Zizith and Tephillim , which are properly their Prayer-Ornaments , and so necessary an accoutrement for the Synagogue , that they are the chief Cognizances and badges of Religion , without which they cannot hope that their Church-Services should be accepted . The wearing of the Zizith or Fringe , they collect from Exodus 15.37 . And they very confidently assert , that a careful observation of the Commandment concerning the Zizith , is a fulfilling of the whole Law. And they ground this peremptory position upon a Mystery which their Gemalria has found in the word and manner of its making . For ( say they ) the Zizith hath five knots representing the five Books of Moses , and the eight threds added thereunto make thirteen , which together with the Numeral Letters in the word it self amount to six hundred and thirteen , which is the number of all the Commandments contained in the Law. And therefore they conclude that the right wearing of the Zizith is an observation of the whole Law. Credat Judaeus ! Now as to the form and matter of the Zizith , it is a quadrangular piece of Linnen-cloth ( or Silk , &c. ) with Fringes , worn next the Shirt , hanging down upon the Breast and Shoulders . At the putting of it on , they use these words : — Bendito tu A. N. B. Rey del mundo , &c. Blessed be thou , O Lord our God , King of the World , who hast sanctified us with thy Precepts , and commanded us to wear the Zizith . To this Religious Utensil no fewer Miracles are ascribed then to the Cowle of St. Francis : for the Jews say it can deliver from sin , and make Proselytes to their Faith : And that it is an Amulet against Sorceries , and preserves those from receiving any hurt from evil Angels who constantly put it on . But all are not admitted to the honour of wearing this Holy Ornament : for it being a part of the habit to be worn at the Synagogue , the women are totally forbid it , as being excluded the publick Service . Their next Prayer-Ornament is the Tephillim , which are Scrowles of Parchment written with several Sentences of the Law ; and tyed upon their Fore-heads and left-Arms . And this they observe upon the account of the sixth of Deut. the sixth and eighth Verses . The Sentences wherewith the Phylacteries were antiently inscribed , are conjectured to have been Exod. 13. from verse the 11 th to the 17 th , Exod. 13.2 . to the 11 th , Deut. 6. from verse 4. to the 10 th , and Deut. 11. from the 13 th to the 22. Others are of Opinion that the Phylacteries were written with the Decalogue . But for mine own part , I believe the Inscription to be concealed : for the Jews with whom I have practised in this particular , would not be moved either to show or explain their Phylacteries . At the putting them on , they say this Eucharist : Bendito tu , &c. Blessed be thou O God our Lord , Governour of the Universe , who hast hallowed us with thy Law , and commanded us to wear the Tephillim . i. e. Phylacteries . The Phylactery worn upon the Fore-head is folded up , and hangs between the brows , so as they may see it , and thereby be minded of walking according to Gods Statutes . There has been no small dispute among the Criticks and Interpreters concerning the Name and Office of the Tephillim : but if they will acquiesce in the meaning which the Modern Jews give thereof , they signifie no more than Ornaments to be worn at publick Prayer , in which such Sentences of Scripture are written as they deem most proper to remember them of their Duties , according to the first appointment hereof , Exod. 13.16 . Deut. 6.8 . 'T is true , the first , plain , and wholesome intent thereof has in course of time been much corrupted chiefly by the Schismatical Pharisees , who in stead of binding them for a sign upon their hands , and as Frontlets between their Eyes , hung them as Charms about their Necks , supposing in them a secret Power to defend them from Dangers . Out of which corruption 't is probable did arise that superstitious Custom of some women in St. Hierom's time , of wearing their Parvula Evangelia , or short Sentences of the Gospel , to keep them from Inchantments and other Mischiefs . And at this day the Papists permit the wearing about their Necks the beginning of St. John's Gospel , as a Defensative from Evil. That the wearing hereof was not unlawful , some produce Christs wearing them for a convincing Argument , St. Luke 8.44 . but the Fringe or Border of the Garment there mention'd may belong to the Zizith , but no way to the Tephillim . However , the Jews were not condemn'd by our Saviour for the use , but superstition of this Ornament : and because they made their Phylacteries larger and broader than commanded , and this too to the end that they might appear more holy than others . And we may conceive the whole matter to be briefly thus : Tephillim or Phylacteries are with the later Jews become a great part of their Religion , which they ground upon the last mention'd Texts , taking them in a literal , which were intended in a figurative sense , according to their explication , Deut. 6.7 . But this carnal people , which have ever been apt to turn all inward Piety into outward form , and to make that matter of Ambition and Ostentation , which was designed for humility and holiness , understand the Precept concerning the Phylacteries meerly according to the Letter . And therefore make them Scrowles of Parchment , in which they write the four Sections of the Pentateuch , which were named before ; and wear them on their Arms and Foreheads . As we have said already . In preparing these Scrowles , these Ceremonies are still in use : first , the skins whereof they are made must be of Beasts which the Law has pronounced clean . Secondly , none but a Jew must kill the Beast and dress the skin for this purpose : for if a Christian , or in their Language , any other Edomite have a hand therein , it is wolly polluted and unserviceable . Thirdly , the Ink wherewith the Sections of the Law are writ , must not be black , nor of the ordinary confection . Fourthly , they must be writ with the right hand , without interlining . These , with other niceties concerning columning and cutting the Parchments , are used about the Phylacteries . And being thus Canonically made , they sit and apply them to their Foreheads and Hand-wrists , and call them Tephillim , because they are especially used in Praying . The Greek Phylacteria relates to the end hereof , namely to keep the Law in memory . Though there is a present superstition which layes claim to the Phylacteries , because they keep those that wear them from Sorceries and Diseases , and the Malus Genius . Now what is principally blameable herein , is their affixing on God their own carnal observation and frivolous Ceremonies of these Tephillim , as if they were his own Institution and Appointment . And it was the peculiar fault of the Pharisees , to wear the Tephillim of a greater breadth than any other Jews , that they might be looked upon as persons of a greater Sanctity than the rest . CHAP. XIV . Of the Jews hastening to Morning-Prayer . Their Manner of Entrance into , and Deportment in the Synagogue , &c. THrice every day ( as we have said ) the Jews repair to the Synagogue ▪ and herein they express a great chearfulness and delight . For they leave their houses in a hasty posture , and with great willingness ; and seem to strive who shall be first at the Synagogue . But they return thence in a far different manner . For when they leave the Synagogue they go backward , and use a very slow pace therein . By which they testifie their delight in Gods publick Worship , and their unwillingness to go from it . And they interpret Hosea 6.3 . of that dispatch , readyness and alacrity wherewith they ought to come unto Gods House . And to those who are backward and come late to the Synagogue , they apply that of Esay 50.2 . Wherefore when I came , was there no man ? when I called , was there no man to answer ? And of him who comes not to Prayers at all , they understand Esay 50.10 , 11. At the Entrance of the Synagogue they either make clean or put off their shooes , in obedience to Eccles . 4.17 . and Exod. 3.5 . Put off thy shooes , &c. And this saves them the uncovering of their Heads : for their little black brimless Caps are never moved all the time they stay in the Synagogue . At their stepping into the Synagogue , they first spend a few minutes in the meditation of his Attributes whom they come to invoke ; which is to beget in them a Deportment humble and reverend . And when they have duly possessed their minds with an awful reverence of Gods Majesty , they repeat to themselves Numb . 24.5 . How goodly are thy Tents , O Jacob , and thy Tabernacles , O Israel ! And Psalm 26.8 . O Lord , I have loved the habitation of thy house , and the place where thine honour dwelleth . And the 6 th Verse of Psalm 95. O come let us worship , and bow down : let us kneel before the Lord our Maker . This Meditation being ended , they lay the right hand upon the heart , and bowing their bodies toward the Chest where the Law is laid up , they begin the publick Service with the 7 th of the fifth Psalm : I will come into thy house in the multitude of thy mercies , and humble my self with fear in the Temple of thy Holiness : So it is Verbatim in an old Spanish Translation of the Jewish Lyturgie . They Pray standing , girt , with their faces toward Canaan , their heads moderately bowed down , and hands upon their heart . They utter their Prayers in a sort of Plain-Song , sometimes straining their Voices to a very harsh and unpleasant Note , and then on a sudden letting it fall into a kind of whisper . Their bodies are always in a wagging unsteddy posture : which they say expresses joy and satisfaction in Devotion . But to him that knows not the intent hereof , this wavering and ( sometime ) exulting of the body , will seem very careless and negligent , and that they Pray with none , or very little intention and devotion of mind . Those which cannot read the Service in Hebrew ( who are but few ) are bound to learn when to say Amen . A thing the more easily attain'd unto , because they have a prescript Form. And how heedless soever they may appear in other parts of Prayer , yet they use a signal diligence in the right timing and pronouncing of the [ Amen . ] Because whosoever saith it with all his might , the Gate of the Garden of Eden is open'd to him . In time of Prayers none are permitted openly to spit , belch , yawn , or blow the Nose . All which they do with great Secrecy in the Synagogue , when they have occasion . Neither may they spit , or any such thing , to the right hand or before them ; because of the Angels , which have made those places their Situation in the Synagogue . And from this short Account of the Jews entering , and behaviour in the Synagogue ; we come to take a general view of the Prayers made therein . And here we shall follow the Breviary in present use with the Jews in Barbary , which was Printed at Venice in the 1622 Year of Grace . And first of all , they begin the Morning-Service with the eighteen Benedictions , of which , saith Moses Maimon , Ezra was the Author . For when the Israelites returned from the Captivity , their Native Language was so corrupted with that of their Bondage , that they were not able to praise or serve God in a continued Speech : And upon this occasion Ezra is thought to have composed eighteen short Benedictions , wherein they might praise God , and beg at his hands the supply of his dayly blessings . But others are of opinion that these eighteen Benedictions were composed as a Directory whereby they might guide themselves both in the private and publick Service of God : to which purpose they are imployed at this day . After the Benedictions , follows a large Office for Sacrifice and Oblations : which begins with the History of Abraham's going to Offer up his Son. To this succeeds a long course of Psalms : then a tedious Thanksgiving . Then a Confession of Sins ; at the saying whereof they throw themselves prostrate , and express a great sense of their own vileness and misery , and that they have no strength but in the Almighty . Then all on the sudden they start up , and comfort themselves with the Oath God made unto Ahraham , when he went to Sacrifice his only Son. And now with great chearfulness they bless their Lot , that God has chosen them for his Heritage and the people of his Covenant . But besides all this , they have in this Office a peculiar Thanksgiving for the Delivery of the Law ; and a Prayer ( which they say with a low voice ) for the restauration of the Temple ; That in their dayes God would rebuild the House of his Sanctuary , which they hourly hope for . And they shut all with praying that God would lead them in his righteousness , and make plain his way before them . And this is the sum of their dayly Morning-Service ; for whose more regular Celebration , there are Rubricks intermingled with it , directing them to the Responses , Praises , and how every part must come in course . This Morning-Office ( as was said ) is very long ; for which they make sufficient amends in the brevity of the other two . In some places they have a Custom for those to shut the Prayer-Book who are at Variance with their Neighbours : thereby signifying that they will not Pray at all , because they cannot pray aright , till the difference be reconciled . At the saying of [ Give Ear O Israel , the Lord our God is one God , ] they turn themselves East and North : at the pronouncing of [ Holy , Holy , Holy Lord God of Sabbath , ] they jump up three times . They dare not turn their Backs on the Chest where the Law is deposit ; and lest they should do otherwise , they go backward out of the Synagogue , having their eyes always fixed thereon . They are very careful that nothing may interrupt them in their Devotions , at which if they sneeze , they account it a lucky token of being therein accepted , but to break wind preposterously is a very unhappy abodement . I have omitted in the former Paragraph to observe that after the appointed course of Psalms they have two Lessons ; the first out of the Law , which is always read by the Chasán , or some eminent Jew . The second Lesson is taken out of the Prophets , and is read by any ordinary Jew who is able to read distinctly . And in the difference of the persons imployed in these Lessons , they show the great value and esteem which they have for the Law above the Prophets . There is an universal Agreement among the Jews of all Countries , that they ought every day to repeat a hundred Benedictions ; which they thus compute : At w●shing in the Morning twenty three : At their Entrance into the Synagogue six : At putting on of the Zizith or Fringes one : At putting on the Tephillim one : At every one of the three Offices in the Synagogue , eighteen : Three after dinner , and two before night : At going to sleep two : and as many at dinner and supper . Which if they reckon right make up the sum . At the saying of the Benediction for Gods giving them the Law , they stand up with their heels joyn'd together , and their toes opened , bowing their heads toward Hierusalem . They have also a Prayer which is said by the Priest alone , wherein he desires God that he would be pleased to pardon all those who have been negligent and unattentive at the time of Prayer . But I could not finde this Prayer in their Breviary , though with some curiosity I perused it to that purpose . Besides the Sabbath , they keep Monday and Thursday as weekly Holy days . On each of which they read three Sections of the Law : the first by a Koên , whom they suppose to be descended of Aaron ; the second by a Reputed Levite ; and the third Section by a Common Jew . As concerning the keeping of Monday and Thursday Holy , and reading the Law thereon as well as on the Sabbath , after a more Solemn manner : the Vulgar Jews give no other account thereof but Custom and the Pleasure of the Masters . But those who pretend to give a Rationale of their Rites , refer it to an Institution of Ezdras , grounded upon the peoples wandring three dayes without water in the Desart of Sur , in memory whereof he appointed the Law to be thrice solemnly read every week . Now to be without water , say they , is to be without the Law : for which interpretation they bring Esay 55.1 . Others think that Thursday and Monday are set apart for the solemn Lesson of the Law , in memory of Moses's going the second time into the Mountain to renew the Tables of the Law , which hapned ( say the favourers of this Opinion ) upon a Thursday , and to have returned thence upon a Monday . Upon which dayes some of the preciser sort keep a strict Fast , like those in St. Luke 18. and in all probability for the same end . On these two dayes they have besides the usual Office , a proper Prayer , which from the first words thereof bears the title of Vehu-rachum , which is said with singular attention . Of old this Prayer used to work Miracles ; but by reason of some great delinquency in the present Jews , it has lost this Efficacy . CHAP. XV. Their Ceremonies about the Book of the Law : Their Manner of Celebrating the Sabbath : The Offices which thereon are Solemniz'd , &c. IT is a Canon strictly observed by the Jews , That a Book of the Law is necessary to the Constitution of a Synagogue : And therefore the first thing they provide in order to set up a Synagogue , is a Copy of the Law , and a Chest or Ark wherein to lay it up . Now that which is called the Book of the Law is , The Pentateuch written in a large Character on Parchment , which is dressed according to the manner of the Phylacteries . The Parchment is rolled up upon two staves , to make it the more convenient to be carried in Procession . It is also usually wrapt up in a covering of Linnen , Silk , Tissue , &c. As for the piece of Tapistry pictured with divers Birds , which was the old-fashion'd Covering of the Ark , the Jews in Barbary use no such thing , for they abhor all manner of Imagery in their Service , as minding them of the Idolatry of their Fathers , for which they conceive themselves to be still punished ; and also out of an averseness to be thought to imitate those Christians , who have offensively introduced Pictures into their Oratories , not only for Ornament but Veneration . But to return to the Law : The Jews pay the five Books of Moses so great a Reverence , that they never suffer them to be taken out of the Chest , or looked upon , but on three dayes ( namely Monday , Thursday and Sunday ) when they are read : and this too in the Morning , because it is esteemed the purest part of the day . 'T is true , they use also to show the Law to the people on the Sabbath-night , but it is because the whole day is hallowed . The taking out of the Law belongs to a Noted Rabbi , or in his absence to one of the more ancient and Devouter Jews . But to carry it in Procession within the Synagogue , is sold to him who is able to give most for the Place . As we have observed in the Officers of the Synagogue . At the taking out of the Law , the Officer turns himself to the people , and repeats this Versicle : Come and extol God with me , and let us praise his Name together . And at the Elevation of the Law , the people bow their Faces toward it , and make a long Respond , wherein they declare their own vileness , and magnifie the Majesty of God. And when the Rabbi holds up the Law and opens it , he speaks these words : This is the Law which Moses laid before the Children of Israel , and which proceeded from God , whose ways are all just : The word of the Lord is pure , and a defence to all those who believe it . When the Law is carried from the Ark to the place where it is appointed to be read , all the people there present sing the Hymn of Moses , Numb . 10.35 . Rise up Lord , and let thine Enemies be scatter'd , and let them that hate thee flee before thee . By which they wish and pray for the Destruction of all those who are not of their Religion . When they carry the Law either to the Reading-place or in Procession , there is always one who steps up to him that carries it , and kisseth the Covering thereof ; for it were to defile the Law , to kiss either the Letters thereof , or the Parchment whereon they are written . And he who doth this , with a Voice moderately elevated blesseth God for having made the Jews his peculiar people , and that he hath given them his Law. When the Book returns from Procession , and has put on its Coverings , all the Males in the Synagogue kiss it in Order , as the Papists do their Pax : and when they have done , the Officer gives the Book an Elevation , and so lays it up in the Chest . And as it returns thither they say the words of Moses at the resting of the Ark , Numb . 10.36 . Return , O Lord , unto the ten thousand thousands of Israel . The Pentateuch is divided into fifty two Sections , to the end that it may be read over upon the fifty two Sundaies in the Year . And in reading it they are bound to be very plain , audible , and articulate . Because every tittle thereof is of singular weight and moment . The last Lesson constantly falls upon September the twenty fifth , which immediately follows the Feast of Tabernacles . And when this Section is read over , the Chasans , or those who read the Law , declare a great joy and satisfaction , that they lived to make an end of the Annual Lesson . They also praise God that notwithstanding the many Miserie 's befaln them , they are still in possession of the Law , in which all other Blessings are abridg'd . On the day when this last Section is read , all the Copies of the Law are brought forth of the Ark , about which the people dance in imitation and remembrance of David , 2 Sam. 6.16 . During the time that the Law is out of the Ark , they place burning Torches therein , in token that the Law performs all the duties of a light to those that obey it . On this day also the Elder Jews make themselves merry in seeing the Youth scramble for the fruits they cast among them . On this day also are sold the Offices of the Synagogue to them that will give most . And all being orderly consummate , every one leaves the Synagogue with this Prayer : The Lord preserve my going out , and my coming in , from henceforth and for ever . The next thing that we are to account for in this Chapter , is the Manner of their keeping the Sabbath , and the Offices thereon celebrated . A Theme large enough for a whole Volume , if we were to give an exact description of all Rites and Cases thereunto belonging . But I shall confine the discourse at present , to the Customs of the Jews in Barbary , among whom and the rest of the Jewish Nation there is but small disagreement in the Sabbatarian Ritual . Though it must be confessed that the Barbary-Jews are neither so strict nor Ceremonious in this matter , as the Jews of other Countries , if we may believe the account which good Authours have given of the later . The whole Nation of the Jews sufficiently accord in the notice of the word Sabbath , and grant that it barely signifies no more than Rest ; and that sometimes too it is used both for working-dayes and Festivals , and that it puts on a more peculiar and restrained sense , when it is concisely taken for that seventh day which God set apart for his Worship . And in the Observation of this Sabbath or Rest , the Jews practice numerous Ceremonies : some antecedent , and relating to their preparation ; and others concomitant , or waiting upon the day . Their antecedent Ceremonies are seen in dressing and preparing on the Eve of the Sabbath the Victuals that are thereon to be eaten : According to the Commandment Exod. 16.23 . To Morrow is the rest of the Holy Sabbath unto the Lord ; bake that which ye will bake to day , and seeth that ye will seeth , &c. From which they conclude , That all things necessary to the Sabbath , and for the Honor thereof , ought to be provided over night , that there may be nothing to interrupt this Rest . If it falls out that the Servants are not able to make all things ready , the Masters assist them , to the end that the Sabbath by no bodily labour may be transgressed . And they are able to cite many great Rabbins who have help'd their Servants in preparing for this Rest . But this strict Custom of dressing no Victuals upon the Sabbath , is not universal with the Jews we now speak off . With whom I have been entertain'd with good cheer on the Sabbath that was thereon prepared . And asking them how they durst or would act so contrary to their own pretences ; the Reply was , That they thought the Crime of a low nature , if it was done without giving scandal to others , that is , secretly . Which was then the Case . Every Sabbath is observed with three Feasts , and four Offices . The first Feast is upon the Friday-night , or rather at the very entrance and begining of the Sabbath : The second is their Sabbath-dinner ; and the third Feast concludes the Sabbath . Now the Custom of this triple Feast they deduce from the triple repetition which Moses used of the word [ To day ] when he gave out Orders concerning gathering of the Manna , Exod. 16.25 . Some of the more hospitable and wealthier Jews keep their Tables spread during the whole time of the Sabbath . And in this as other things they generally tread in their Fore-fathers steps , who were excellent at turning the power and intention of the Law into Carnal Form and Superstition . But besides their greater apparatus in Diet for the Sabbath , they use other preparative Rites in order to the Solemnity of This Great Day : All which are bodily and external , and not worth our recital , if it were not to let us see into what follies a people may fall in Religion , when they have once renounced the Truth . All the Friday-afternoon is usually taken up in Sabbatical preparations , as washing of the head and hands , the trimming of their beards ( whose corners the Graver sort suffer not to be cut , according to Law ) and in a peculiar Superstition of paring their nails ; on which parings they are forbid to tread ; in prevention whereof they usually burn or bury them . In like manner , they spend no small time in whetting the Knives , and preparing other Utensils of the Table . The women on the Friday comb and dress their heads , and make ready all accoutrements of the body . For they esteem a neglect in any of these particulars , a down-right violation of the Rest . And because their Masters use a word for Sabbath signifying Queen , they think it reasonable that they as duly prepare themselves thereunto , as they would for the reception of so great a Personage . And he ( saith the Jewish Canon ) is greatly to be praised , who honoureth the Sabbath with his Body , Clothes and Dyet : with his body , by duely dressing it : with his clothes , by having a Sabbath-days Suit : and with his dyet , which on the Sabbath should be both more and better than on other dayes . In Barbary they have their Sabbath-Lamps , which are lighted by the women , to which being lighted they hold up their hands and say this Benediction : — Blessed be thou , O Lord our God , King of the World , who hast sanctified us with thy Precepts , and commanded us to light the Sabbatine-Lamps . If any mans curiosity lead him to enquire into the reason why the Office of lighting these Lamps belongs to the women : I shall only tell him , that among many other reasons pretended to be given hereof , the chief is the keeping the women in minde of the transgression of Eve , who seducing Adam to disobedience , thereby put out , say they , and extinguished his Light and Glory . But the women do it upon the account of a received Opinion among them , that thereby they facilitate their Child-birth . There being these three Precepts recommended to them for that end , viz. To keep the Sabbath-bread , light the Lamps , and carefully to attend their Months . The Sabbath-lights we now speak of are so contrived , that they may last the whole Sabbath , on which they are not allowed so much as to snuff them , for fear of transgressing the fourth Precept . But notwithstanding that the Jews in this part of the World are sufficiently rigorous in the observation of the Sabbath , yet I neither could finde nor hear of any of them , who would if surprised with the Sabbath , expose themselves to the danger of abiding in Woods and Desarts , rather than on the Sabbath to travel a few furlongs to gain a safer residence . For they are willing to let things necessary to save mans life thereon to be provided for . And some will not doubt to say , that if ever they be Masters again of Hierusalem , they will not loose it for fear of transgressing the Sabbath . And they have an usual saying , Paligro del alma quaebra el Sabbato : That the hazard of loosing a mans life dispenseth with the Sabbath . They have a Custom in some places on the Friday to put water into little pits , and to draw no place dry , to the end that the Souls in Purgatory may therein cool and refresh them . For on the time that is over and above added to the Sabbath , they suppose the Souls in Purgatory have liberty to recreate . There are many other Rites belonging hereunto , the most whereof will fall in with the Offices : which are now to be accounted for . Upon the Arvit or Eve of the Sabbath , they have a peculiar Office , which begins with the twenty ninth Psalm : Give unto the Lord , ye sons of the mighty , give unto the Lord honour and strength . Give unto the Lord the honour of his Name , and bow your selves to the Lord with the beauty of Holiness . The voice of the Lord is upon the waters . The God of honour hath made it thunder . The Lord is upon much waters . The voice of the Lord is with strength , the voice of the Lord is with beauty . The voice of the Lord breaketh the Cedars , and hath broken the Cedars of Libanus . And he hath made them leap as a Calf ; Libanus and Sirion like the sons of Elephants . The voice of the Lord cutteth the flames of fire ; the voice of the Lord vexeth the Wilderness , he vexeth the Wilderness of Cades . The voice of the Lord maketh the Hinds to be in pain , and discovereth the Forests , and in his Palace every thing speaketh honour . The Lord hath been upon the water , and the Lord hath sate King for ever . The Lord will give strength unto his people , the Lord will bless his people with peace . The Translation I have here given of this Psalm , which begins the Office of the Sabbaths Arvit , is Verbatim out of the old Spanish wherein the Jewish Liturgy is extant . And it is here inserted for no other purpose , but to show how it differs from our present Translation . Where the Reader may observe , that the word Adonai is here and through all their Liturgy used for Lord ; it being altogether unlawful for them to mention even in their Devotions the word Jehovah . After this Psalm immediately follows in their Liturgy a very large Expostulation concerning the oyl and weke , and whole confection of the Sabbath-Lamps . Where the Opinions of several antient Masters are recited concerning this matter : as the Opinions of Rabbi Ismael , Rabbi Tarphon , Rabbi Elihezer , Rabbi Aquiba , Rabbi Jehudah . Which 〈◊〉 Master gives them leave to put out their Lamps on the Sabbath-night , for fear the Nations ( those that are not Jews ) and evil Spirits should do hurt therewith . On the Arvit they make confession of the three sins , for which , as hath been said , women die in Child-bed . And among these three deadly sins ▪ the want of due lighting the Sabbath-Lamps is none of the least . On the Arvit likewise when it grows dark they are bound to propound and answer these three Questions : Hast thou paid Tythes ? Hast thou made the Hirub ? Hast thou lighted a Candle ? After this they repeat such Hymns and Psalms out of Holy Writ , as commemorate Gods gracious Promises to Israel , of which they make a comfortable application to themselves . There are likewise repeated some short periods of Scripture relating to the Season of the year : as in the Spring — He shall make his dew to fall : and in Autumn — Thou makest the winde to blow and the rain to descend , &c. Having done this , they use a Thanksgiving unto God , for that he refresheth the dead with his mercies , and confirms his Truth to those that sleep in the dust : that he punisheth Apostates , looseth the imprison'd , redeemeth the captive , provideth Medicines for , and healeth the sick . And at the end of this long Thanksgiving follows this Benediction for the Institution of the Sabbath . Blessed be the Lord our God the Holy , Thou hast Sanctified the seventh day for thy Glory ( having first finished the Heavens and the Earth ) and hast blessed it above all dayes , and sanctified it above all times , as it is written in the Law. And here the Institution of the Sabbath out of Genesis is distinctly repeated . These things with the rest of the Office of the Sabbath - Arvit , which is very long , is concluded with a thankful recapitulation of Gods favours toward them , especially in that he has made them his peculiar people , given them his Law , and promised that it shall never be changed , nor they deprived of it . Then they most humbly implore the Almighty , that at last he would fulfil his promise , retarded so long by reason of their sins , and send them their desired Messias . The next Office is that of the Sabbath-Morning , where the Rubrick directs them to rise before the Sun , and to read the ordinary course of Psalms till they come to the nineteenth : And then to begin their Mattins . Which for the most part are collected out of the Scriptures ; some portions wherof are said by the Cazan alone , and others by the Kahal and Kohen , as the Rubrick all along directs them . This day the Law has always a solemn Procession , and is openly shown to the people . When it is brought to be laid up in the Hehal or Chest , he that bears it saith these words : Turn again to thy resting place , and to the house of thy desire , that every Mouth and Tongue may give praise and glory to thy Kingdom . And turn unto the million of the thousands of Israel : and , O Lord , turn us unto thee , and we shall be turned ; renew our dayes as in former time . And with this Prayer they conclude the Morning-Office for the Sabbath . The third Office is the Musaf or Afternoon-Service , which begins thus — O Lord , thou shalt open our lips , and our mouth shall shew forth thy praise . After they have said this , they bless and laud God for the continuance of his favours both to quick and dead . Next , they recount how God gave their Great Master Moses the Commandment for the Sabbath . After this they make a gratulatory Oration unto God for that he has been pleased to assist and accept their Services . And the whole Office is shut up with a distinct enumeration of the Divine attributes : and recommending themselves unto the Divine Protection , beseeching God to take the safeguard of them both when they sleep and watch . Their fourth Office is that of the Minha , or Sabbath-night : which being of the same tenor with the last we but now mention'd , there needs no more but to name it . At the determination of the Sabbath , they have an additional Service , at which though none are bound to be , yet all are present , to show their Devotion to the Sabbath , and how loath they are to part therewith . But others hold that they ought to protract this Rest as long as they can possible , for the sake of the Souls in Purgatory , especially for such as were condemn'd thither for the violation of the Sabbath . Through all their Offices there is still something peculiarly relating to the hastening of Elias , to the end that he may not only loose their knots , or resolve their scruples , but give them timely notice of the advent of the Messias . But notwithstanding that their Offices for the Sabbath contain excellent things , according to their way of Worship , yet they have therein many things apparently trivial and ridiculous . Of which we may give example in their praying over the Lamps , Wine and Spices which are brought unto the Synagogue . Where the Wine being consecrated , it is carried home , that therewith they may sprinkle their houses , to preserve them from Witchcraft and Sorcerous Incantations . Some likewise wash therewith the parts of the Body that are infirm , and conceive that the consecrate Wine yields present cure . The Spices also being hallowed , are made use of to refresh the Soul that is left alone in the Body when the Sabbath is ended ; for on that day only they hold that every Male - Jew has two Souls . But the consecrate Wine and Spices have yet an higher purpose and vertue . For with the Spices they refresh the Souls below on the week-dayes , because the fire of Purgatory thereon is believed to send forth a very grievous stench . And by pouring some of the consecrate Wine upon the ground , they imagine Corah and his fellow-Mutineers to be assisted . For they are of Opinion that that factious crew are still living in flames under ground . It cannot be denyed , that albeit the Sabbath - Offices of the Jews are taken for the greater part out of Scripture , but that they entertain a very Carnal sense thereof , and that the whole Rest tends more to gratifie the Body than to serve God. And to engross this Ease unto themselves , and to show that the Sabbath was purposely appointed for their sakes , and that none other have thereunto any right or title , as also to declare their just Dominion over all other people in the world , the Jews in Barbary imploy their Slaves in all manner of servile Offices upon this day . And on it too give solemn thanks unto God , That he has put no less difference between Israel and the Gentiles , than between light and darkness , the six days and the seventh . Mr. Selden observes out of their Rabbins that there were three things peculiarly commanded the Israelites ; namely Circumcision , the Tephillim , and the Sabbath . The first was expresly commanded Gen. 17. the second in Exod. 13. and the third , Exod. 31. Now this last was so particularly commanded to the Israelites , that the Jews think no Gentile has any share therein ; that they are not bound to its observation , and therefore cannot be punished for the breach thereof . And upon this account , as we but now intimated , they imploy their servants and slaves who are not of their Religion , in every sort of drudgery upon the Sabbath : that their Doctrine may be illustrated by their Practice . And for a further Argument of the appropriation of the Sabbath to the Jews , they wear thereon no Phylacteries , because without those , the Celebration of the Sabbath is thought sufficient to distinguish them from all other Religions in the World. The Jewish Masters have raised no few disputes concerning the cause and reason of the Institution of the Sabbath : with the persons to whom it belongs : the time when its observation began : together with its obligation both upon the Originarie and Proselyte Jews . All which are industriously collected and learnedly discoursed by Mr. Selden , lib. 3. cap. 10 , 11 , 12 , 13 , &c. de jure Nat. & Gentium juxta Disciplinam Hebraeorum . What we have already set down concerning these Sabbatine Rites , hath respect unto the Jews in Barbary , whom I find to harmonize herein with the Jews of other Countries . Now because the Sabbath and its Rites make up a great part of their present Religion , I thought it not improper to insert the Rules of the Sabbath which are practised by the European Hebrews , as they are set down by Mr. Buxtorf in the tenth and eleventh Chapters of his Synagogue . I have been enforced to make use of a young Pen in the Translation thereof , and to deliver them to the Press without either Perusal or Transcribing , and therefore desire the Reader to correct and pardon what faults may therein occur . CHAP. XVI . How the Jews Prepare themselves for the Sabbath , and how they begin it . WE read how the Jews prepared themselves on the sixth day , according to that of Exodus 16.5 , 23. To morrow is the rest of the Holy Sabbath unto the Lord ; bake that which ye will bake to day , and seeth that which ye will seeth . Which they interpret of providing all necessary things against the Sabbath , that they may the better honour it ; but especially all Dyet is to be prepared and dress'd , that they may have the better leasure to hallow the Day . And to this end , whatsoever they intend to eat on the Sabbath , they make ready on Friday before night : the women chiefly are employed in making sweet-meats of divers sorts ; and when they make ready their dough , they make it in a great lump undivided ; but if the lump be so great , as it is in large families , that it must be divided , the remaining part is kept covered , lest a neighbour seeing it may be ashamed that others have provided for the next Sabbath , and he not for the present . Every one according to his Ability hallows the Day with three splendid Banquets . They begin the first on Friday-night before the Sabbath : the second on Saturday at noon : the last in the evening of the Sabbath . And they justifie the performance of this Ceremony from Moses his writings , where concerning Manna it is thus expressed : Exod. 16.25 . Eat that to day , for to day is a Sabbath unto the Lord , to day ye shall not find it in the fields . Here the Rabbies say that Moses meant ( by repeating the word Day three times ) that they should in their Banquets on the Sabbath thrice eat of the Manna . But the repetition of those Banquets hath some other meaning , as is evident by their Book of Ceremonies written in the German Dialect . For unless they had been commanded to eat at three set-times , they would have so indulged themselves , that the whole Sabbath would have been a time only to eat and drink : but because all knew when they were present at one Banquet , that they must attend on two more , every one observed that moderation agreeable to their particular appetites , and befitting such a Solemnity , thinking on the dainties which they should again shortly taste . What is moreover meant by this Banquet , and how much they reckon of it , shall a little after be declared Moreover , none , whether noble , rich or wise , ought to think it beneath him to do something in the honour of the Day . For though a man have an hundred maids , yea though he have the command of a thousand servants , yet he himself ought with his own hands to do something in the honour of the Sabbath : And so we read in the Talmud that Rabbi Chasdam cut the Pot-herbs , Rabbi Joseph clave the Wood , Rabbi Sira kindled the Fire , Rabbi Nachman swept the House and covered the Table . Their Meat whether roast or boyled is kept hot in a Cauldron , as being then most delightful . The Table is night and day , whilest the Sabbath lasts , kept covered : for which they have a particular reason ( as shall be afterwards shewed . ) They wash their heads : the men , if it be the Custom , are shaved ; the women comb their hair , plaiting it decently , and binding it with Fillets ; they either wash their hands and feet , or else bathe themselves in hot Baths . They every Fryday ( superstitiously ) pare their nails , beginning with the left hand ; they first pare the nail of the fourth finger , then of the second , then of the fifth , then of the third , and end with the thumb : so doing , they never cut the nails of two fingers together , but still leave one betwixt . When they pare the nails of the right hand , they begin with the second finger , and so pass to the fourth , and so on to the rest . 'T is impious to cast the excrescencies under foot , for so the Devil gets power over them ; but he who burieth them is reputed just , and he who burns them is righteous , and obtains a full pardon . And all this is grounded upon the place before mentioned , Exod. 16. And the sixth day they made ready , &c. Furthermore , every one pollisheth and whets his Knife ; and that is justified from Job , And thou shalt visit thy Habitation , and know that thy Tabernacle shall be in peace , &c. Hence the Jewish Doctors observe , that if the Knife be dull that it will not cut , there is no peace to the House or Table . They have Garments designed only for the honour of the day , and every one is according to his ability decently clad , because Esaiah sayes , Esay 58.13 . Thou shalt honour him . And how canst thou do it in thy every●ays vile habit ? as the Talmud has it ; and ●herefore the Jews have costly Garments pecu●iar for those days . The Rabbies call the Sabbath Malkah , i. e. Queen ; and therefore the Royal Apparel must be put on , or otherwise the Queen is disgraced . They cover the Table with clean white ●innen ; provide Cups , Napkins , Seats , and other things convenient , that the Queen , viz. the Sabbath coming , may find all things decently placed ; and he that honours the day with his Body , his Rayment , Meat and Drink , is very commendable . 'T was antiently a Custom to winde a Horn , or sound a Trumpet six times , that every one might prepare for the Sabbath ; but now in well-order'd Assemblies , 't is proclaimed by a Cryer . That they may cease from work , and provide honourably to entertain the Bride , viz. the Sabbath . And therefore when the Evening draws nigh , they do no business abroad , but early begin the Sabbath , solemnizing some part of the remaining week : they repair to the Synagogue , and hallow the time with Hymns and Prayer . Now when the Sun begins to leave their Hemisphere , the Candles appointed only for the Sabbath are set up : as soon as they are kindled , a Jewish woman lifts up both hands towards them , and sayes ; Blessed art thou , O Lord God , King of the World , that thou hast devoted us to thy Service , and hast commanded us to light Candles on the Sabbath . And the like Custom is observed by them on Holy-day-Eves . If it be troublesome weather , so that the skie be cloudy , the hens teach them their duty ; for when they see them going to roost , then the time of providing Candles is approaching : but if any live without the City , where they want such information , they are instructed by Ravens and Daws ; for those Birds provide themselves a Lodging in the evening . But the reasons that women light up the Candles , and not men , are by tradition chiefly two : The first is , when Eve after eating the forbidden fruit perceived by certain tokens that she should dye , she perswaded her husband to taste it too , and told him , If I must die thou shalt die with me ; but when her perswasions prevailed not over his constancie , she brake off a branch from the tree , and beat him till he did eat ; as it is expressed in Genesis 3.2 . The Woman which thou gavest to be with me , she gave me of the Tree , ( that is , she pluck't off a bough from the Tree , and with it beat me ) and I did eat ; so it is expounded in the Book Chajim ( that is , the way of Life . ) And by this means poor Adam was subject to his wife , brake the command of God , and brought death upon himself , and bequeathed it to all his posterity . But before Eve had sinned , the Sun shined bright , as it will in the World to come on the just ; then they wanted not the instruction of Hens and Daws to teach them their duty : but as soon as she had transgressed , the Sun was clouded , and the Light of Heaven was soon darkned . The second reason why the women light the Candles is , because they are alwayes at home , but the men often abroad : Moreover , we read Exod. 27.20 . Thou shalt command the Children of Israel , that they bring thee pure oil-olive beaten for the light , to cause the lamp to burn alwayes in the Tabernacle before the testimony . The Rabbies moreover count that if a godly woman attend on the lighting of the Candles , she doth as holy a deed as if she had kindled Candles for the Golden Candlesticks in the Holy Temple at Hierusalem . Moreover , we have it in the Talmud , that a woman guilty of these sins shall die in Childbed : first , if she have not provided a Cake : secondly , if she have not lighted up the Candles : thirdly , if she have not taken great care of her menstruous cloaths . But if the women diligently observe these Precepts , they sooner conceive , and are easier delivered . Of these Candles they have commonly two , some times more , according to the capacity of the house or dining-bed . And in those Candles all the members of man and womans bodies are secretly contained : according to Jewish Anatomizing , men have 248 members , women 252 , which being added together make 500 , which number the Hebrew word Ner ( signifying a Candle ) doth signifie . They use Candles of two sorts , because the light of life lost in Eden , may be restored again both to man and woman . The reason that they lift up both hands towards the light is , to guard their faces from the rayes of the Candle , whilest they repeat a short Prayer , which is not to be said till the Candles are lighted up . The matter whereof the wekes of these Candles is made , and what oyl they make the Candles with , may be seen at large in the Talmud , to which I refer the Reader . That they set apart some time of the week-dayes , in which they early begin the Sabbath , is in love to the dead , whose Souls , they say , come from Hell or Purgatory to keep the Sabbath : for as soon as they enter the Synagogue they sing a short Hymn , at the hearing of which , the Souls of the deceased hasten from Purgatory , and rush into the water they first meet with , to wash off the stink of the smoak , and cool their flames ; and therefore the Rabbies have strictly charged that no water should be drawn at that time , lest those sad Souls should be disturbed , as we read in Ritualibus eorum . Whilst they are intent on their Devotion , two Angels approach , one good , another evil , and place themselves one against another in the Synagogue : if they hear any one praying , or repeating his Lecture with a godly intention , him the two Angels lead forth with their hands on his head , saying , Thy iniquity is taken away , and thy sin is purged . And if at their entrance into the Synagogue they find the Candles well kindled , the Table well furnished , the Bed covered with clean Linnen ; then the good Angel saith , I wish I may see all things in this posture the next Sabbath , and the bad Angel is forced to say Amen . But if things are not well order'd , then the bad Angel sayes ( as the good before ) I wish I may find all things thus the next Sabbath ; to which the good Spirit , though unwilling , sayes Amen . When they come home , they sit down at the chief place of the Table , where the Salt is placed with a Cup of Wine and two Loaves covered with a Napkin : Then the Master of the Family taking the Cup of Wine , consecrates the Sabbath , saying ; The sixth day the Heavens and the Earth were finished , and all the host of them , and on the seventh day God ended his work which he had made , and rested the seventh day from all his work which he had made : and God blessed the seventh day , and sanctified it , because that in it he had rested from all his work which God had created and made . Gen. 2.1 . &c. Then adds ; Blessed art thou O Lord our God , Creator of the Vniverse , who hast created the fruit of the Vine . Blessed art thou O Lord God , Creator of the Vniverse , who hast devoted us to thy Praecepts , and hast given us a holy Sabbath , and in thy good pleasure hast left us an heritage as a remembrance of the Creation : it is a token of the Communion of Saints , and a remembrance of the departure out of Egypt ; for thou hast chosen and sanctified us among all Nations ; thou out of thine abundant goodness hast left to us thy holy Sabbath : Blessed art thou O Lord who hast hallowed the Sabbath . When he hath said this , he tasts the Wine , and delivers it to all present to taste : then he removes the Napkin , and takes the two Loaves , but cuts them not before Prayers , as they do on week-dayes , but forthwith sayes , Blessed art thou , O Lord our God , Lord of the World , who hast caused the Earth to bring forth bread . After this , he cuts and eats a piece of bread , and gives to all that are present , in larger shares than on week-dayes ; and all to honour the Sabbath , wherein all niggardliness is contemned . Whil'st the Wine is consecrating , every one looks diligently on the Candle , because the wise Rabbies write , that if they travel hard on week-dayes they loose much of the strength of their eyes ; and looking on the Candles at the Consecration of the Wine is an effectual remedy . The Bread is covered on the Table , that its vileness in respect of the Wine may not be seen ; for in the Law it is mentioned before the Wine , though consecrated after it , as it is written Deut. 8.8 . A Land of Wheat and Barley , and Vines . Where the Wheat and Barley of which the Bread is made are first named , yet consecrated last on the Sabbath ; and if it were not covered , it would be much despised . The Rabbies say , that it is covered in remembrance of the Manna . For in the Wilderness the Dew fell , then the Manna , after that the Dew ; so that the Manna lay betwixt the Dew , after the same manner as the Bread is laid on a Table-cloth , and covered with a Napkin : and for this reason , the holy women bake a sort of Wafers which they eat instead of Manna . Their Flesh-pyes are made like ours ; the Meat is laid on a thin cake , and covered with another of the same sort , so that it lyes as the Manna did betwixt the Dew . And they take two loaves , because on Fridays in the Wilderness they gathered a double quantity of Manna , as it is written , Exod. 16.22 . But on the sixth day they gathered twice as much Bread. What we shall chiefly Note , is , that on the Sabbath they much indulge their Genius , as is observable in the Law , Esay 58.13 . where the Sabbath is called a delight ; that is , that we may enjoy all delights that day ; and so ought all our Feasts to be according to that : Thou shalt rejoyce in thy Feasts , that all may be done to the honour of God ; wherefore thou may'st eat and drink , and cloath thee decently , that so thou may'st truly honour the Sabbath ; but don 't be excessive in thy charge . All this is contained in Libello Timoris , where the Reader may see with what Charms they excite their Devotion , by repeating such short Sentences as these following . Prepare to keep the Sabbath , and Rest from all thy work . If all things necessary are provided , thou art praise-worthy . Yea if thou have a great retinue of Servants and Maids . The Day requireth strict observance . Be content , and thou hast plenty enough . Wear good Habit , for the Sabbath is called a Bride . Provide the choicest diet for the Day . And observe all Ceremonies carefully . Come with a good Appetite . Prepare good Wine , Flesh and Fish . Cover the Bed decently . Let the Table be furnished splendidly . Anoint thy Head , but be not proud . Sharpen thy Knife , and cut thy Meat modestly . Cast the parings of thy Nails into the fire . Do not grudge Wine at the Consecration . Wash thy hands and feet , for this is no trivial Injunction . Have a good courage . Wash all thy Cups . Be not mindful of any injuries . Rejoyce with thy Wife and Children . Banquet thrice in the day . Speak nothing but what may cause mirth . Besides these , they have a Book of all the Blessings for the Feasts of the whole year ; amongst other these are observable . Wear such Habit as may donote mirth . Consecrate the Candle , that it may burn well . Finish all thy work on Friday , and rest . Eat all dainties , Fish , Capons and Quails . Walk softly , for the Law commands meekness , and morning-rest . Silk Garments are of much account , and they who wear them also . The Sabbath is holy , and he who rightly observes it . Let no care trouble you , though Spiders be in your houses . Be merry and jolly , though at other mens charge . Get the best Wine , Fish and Flesh , and Banquet thrice that day . If thou observe all this , thy reward is great . And , Ye women see that the Candles be lighted , and be attentive . Your convenience will be much when you are with Child . And if you provide plenty of Wafers , you shall easier conceive , and bring forth with joy . But lest the curious Reader may think these to be meer fictions , I shall instance some pleasant passages out of the Talmud relating to the same purpose . Where we read that one Rabbi Chaja fortuned to lodge one Sabbath with a Butcher , and there was set before him a Golden Table , burthen enough for sixteen men , on which there hung sixteen silver Chains , and on it many vessels of the like Metal were set , as Spoons , Plates , and Cups furnished with plenty of dainties . When all things were set in order , he praised God , thus : The Earth is the Lords , and the fulness thereof : and when the Banquet was ended , he gave thanks after this manner : The Heavens are the Lords , but the Earth hath he given to the sons of men . And then the Rabbi began to enquire of the Butcher how he had gotten such riches , and what good works he had done ? the Butcher replyed , Hitherto have I been a Butcher , and when ever I lighted on a Beast fatter than usual , I reserved it for the Sabbath , that I might do as I am commanded , and therefore God has given me much riches , for the honour I do to his day . And when the Rabbi heard this , he gave God thanks that he had bestowed on him such abundance . And here we leave the Butcher . Moreover , we read in the same Page of a man truly Charitable , named Joseph ; if any thing extraordinary came to the Market , especially Fish , he spared no charge to buy it ; and he had a rich neighbour , who would often mock him , asking him what good this strict observing Sabbath-duties did him ? thou gettest nought by it , saith he ; I am much richer than thou , yet do not observe it so punctually : but Joseph took of his words but little notice , and answered , That God was able to recompence him . And at the same time , there came Astrologers to the rich man , saying : What good hast thou of thy riches ? thou darest not buy a good Fish with it : we finde that the Fates have given all thy store to Joseph the Sabbath-observer : he spares no charge to honour the day . The rich man took some notice of what they said , and went and sold all his possessions , and with it bought Jewels , and hung them in his hat , and resolved to travel , to secure his riches from Joseph ; and taking ship , he was so toss'd with a Tempest , that he lost his Hat and Jewels in the Sea ; there came a great Fish and swallowed them up : and a little after , the same Fish was brought into the Market to be sold ; many cheapened it , but thought it too dear : at length came this Joseph , and soon bought it ; and dressing it , found the Hat and Jewels which the rich Traveller had lost : So the Astrologers Predictions were verified , and Joseph grew Rich on a sudden . Then there came a Wise Old man to Joseph , and said , He who bestows much on the Sabbath , him the day recompenseth ; but he that of a little bestows a little , to him God gives fourfold . We read of another Passage in the Talmud concerning Feasts ; how a certain Rabbi every Friday sent his Servants into the Market to buy off all the Herbs which the Sellers could not vent , and then he cast them into the River : and the Rabbies inquiring the cause why he had not distributed them to the poor Israelites , the Answer was this : That if he had given them to the Poor , then they in expectation of having them given still , would not have provided for the Sabbath ; and therefore if it should happen that the Sellers had sold all , and the Poor not provided for themselves , then the Sabbath would not have had its due honour . But why then did he not cause them to be given to the Cattel ? it had been better to do so , than to cast them carelesly away . The Answer was , That he would not give those things to Cattel which men might eat , and from which they might have profit ; for they might perchance take them out of the water . But why did he command them to be bought ? the Reason is , That those who sold such Commodities might willinglier come to the Market : for suppose them to come often and sell nought , they would soon be weary , and not frequent the Market ; and then the Poor would have had nothing to eat on the Sabbath , and thereby would have deprived it of its due honour . Moreover , we read in a Treatise of the Sabbath , that if any one on the Sabbath let loose the Reins to pleasure , and so pass the day , that God giveth him an Heritage for ever , as it is written : When thou shalt call the Sabbath a Delight , then shalt thou delight thy self in the Lord : and I will cause thee to ride upon the high places of the Earth , and feed thee with the Heritage of thy Father Jacob : of which Heritage it is largely spoken ; For thou shalt be spread abroad to the East , and to the West , and to the North , and to the South ▪ Rabbi Mackman saith , He that feeds high on the Sabbath , and is joyful , shall be free from the Servitude of Kings , as it is , I will lift thee above the high places of the Earth , and thy Enemies shall be found Lyars . Another Rabbi saith , That he who merrily passeth the Sabbath , hath whatsoever he will ask of God , as 't is written ; Delight thou in the Lord , and he will give thee thy hearts desire . Seeing therefore that the Jews have not conquered their Enemies , nor obtained their desire , that they have not yet subdued the Christians , nor are Lords of the whole Earth according to their prayers on the Sabbath and Feast-days , may be imputed to their want of a right Hallowing the Sabbath , or at least , that they have not thereon been sufficiently merry . When they have thus joyfully finished the first Banquet , they again go to Prayers ; but the Table is kept covered , and the Candles burn till the evening of the Sabbath . And they dispute much what is to be done with those Candles , whether it be lawful to catch Fleas or Lice with them ; but reading by them is forbidden , lest when the light is dim he that reads should snuff the Candle and so violate the Sabbath . And because the Sabbath is called a Delight , they often marrie on it , and enjoy the society of their Wives ; they say those who are conceived on the Sabbath live to a good age , if their Parents don't respect the pleasure as the honour of the day . Finally , when a Jew travelleth on Friday , and hath a greater Journey than the Sabbath alloweth of , he ought to take up his Lodgings in the Fields or Woods at the approaching of the Sabbath , and there to continue till it be ended , exposing himself to the danger of Thieves , and want of sustenance . There is a memorable Story in their Histories to this purpose . Three Jews on a time took a Journey on Friday when the Evening drew nigh , and the Sabbath approached ; two of them spake thus to each other : What shall we do ? we are in certain danger , the way is beset with Thieves ▪ and the wood barbours wild Beasts ; we had therefore better keep on our Journy and save our lives , than with certain danger both of body and life hallow the Sabbath . But the third repli'd ; Truly we ought not to stir hence but here to keep the Sabbath ; God who hath commanded us so to do , is able to preserve 〈◊〉 safe . The other two persisted , and broke the Sabbath , but the third pitched his Tent and there abode ; he covered the Ground ( instead of a Table ) with a Cloth , and on it laid the Provision he had with him , and so betook himself to Prayers ; that being ended , he sat● down to eat of the first Banquet of the Sabbath : the Attendance he had was a terrible Bear almost pin'd with hunger : the good Jew was almost afraid , and gave the Guest a piec● of Bread , and had faith that God would preserve him ; the Bear took the Bread , and attended on him . The Jew after supper betook himself again to prayer , and so to sleep , and the Bear lay down by him ; in the morn h● was very glad that the hungrie Bear was s● kinde as to spare his flesh , and for it gave God ●hanks , and so provided for his Morning-prayers : he then dined , and after sup't , and did all his duty . When the Sabbath was ended he went on his Journey , the Bear still following him . The same night it fortuned that his Companions fell among Thieves , who stripped them of all they had . At length this devout Jew and the Bear overtook them ; and though the Beast was so kinde to him , it was not for want of natural fietceness , for he soon tore the other two in pieces . Then the Godly Jew began to be afraid ; but whilst he mused with himself , the Thieves beset him , and asked who he was , whence he came , and whither he was going ? he told them he was a Jew , and that he came from the Kings Palace ; they asked whence he had that Bear ; he answered , The King gave it as a Companion . One of the Thieves told the other , that surely this Person was beloved of the King , that he had given him such a guard . The other said , Let us give him all our money , and follow him through this Wood , that the Bear hurt us not . So they gave him all their money to conceal them ; and going far with him , at length departed , the Bear also returned to the Wood. And from this storie the Jews conclude that they ought to observe the Sabbath in whatsoever place they are , and commit themselves wholly to the protection of God Almighty . CHAP. XVII . How the Jews hallow the Sabbath , and how they end it . IN the morning they rise not up so early as on other days ; but for the greater pleasure in honouring the day , they sleep a good part of the morning . And for this custom the Rabbies have consulted the Writings of Moses , and finde in Numb . 28. where it is spoken of daily Offerings , that it is expressed by the word Babboker mane , that is , the morning : but when it is spoken of the Offering of the Seventh day , it is expressed by the words Die Sabbathi ( that is ) the Sabbath day ; intending this meaning , that the daily Offerings were to be performed Antelucano tempore , that is , at break of day ; and instead of this on the Sabbath they had Morning-prayers , and referred their Offering till later in the morn : therefore the Jews sleep longer than on other daies , to prepare them for Prayers . When they repair to the Synagogue , they pray as on other , but longer , and sing more Hymns to honour the day ; they put not on their Phylacteries as on other daies , because they think the Sabbath it self is a sufficient signe of the Jewish Faith , and ordained only for them to hallow ; and have therefore no need of Circumcision and Phylacteries , though both are signes by which Jews are distinguished and known . They bring the Book of the Law out of the Ark after the same manner as is declared in the ninth Chapter . They read a Section out of the Law , and divide each Section into seven Lessons , to be read by seven choice men . After the reading of the Law , they read Lessons out of the Prophets , which are agreeable to the Writings of Moses ; of which custom this is the Original : When in old time they were forbidden to read Moses , they chose a Section out of the Prophets , which agreed with the Writings of Moses : of this there is mention in the Acts of the Apostles , Act. 13.27 . They which dwell at Jerusalem , and their Rulers knew him not , nor the Voices of the Prophets which are read every Sabbath day . And again , Act. 15.21 . Moses of old time hath in every City them that Preach him , being read in the Synagogue every Sabbath . But though they are not forbidden the reading of Moses , yet they keep the Old custom , and read the Prophets after Moses . They pray also for the Souls of the dead who have not kept the Sabbath aright : For the Rabbies suppose that they , both before and after the Sabbath , are tortured in Hell-fire ; and therefore they pray for them on the Sabbath , that thereon they may have rest . They continue in prayer not after the sixth hour of the day , being forbidden to fast or pray longer , as they plead , from the place so often recited , Thou shalt call the Sabbath a Delight . Here they say that the word signifying in Hebrew Delight , is written without the Letter ד , which signifies six ; by which the Prophet meant implicitly that they should pray but till the sixth hour . When Morning-prayer is ended , they provide for the second Banquet ; and to honour the day , they generally indulge their Appetites : but if it happen that any one have a strange Dream , as if he should see the Book of the Law or his house burn , or his teeth strook out , or suchlike portending evil , he has liberty to abstain from meat till the evening . He who in a dream is offended with meat , and delights in fasting , may do as he himself pleaseth ; and he that is so grieved that he cannot refrain from tears , he may weep , for by it grief is eased , and such pleasant weeping honours the day ; but he that fasts on purpose on the Sabbath , is bound to fast the next day after , that thereby he may do Penance for detracting from the honour of the day . After Dinner the Rabbies have thought fit to studie or read in Sacred Writ : for one of the chief Rabbies relates , that the Sabbath made complaint that God had given to every thing a companion and equal , except to it ; and God answered , Israel shall be thy companion ; for on the Sabbath they shall learn the Law , whereas others are idle . The Law also came and complained , saying , When Isarel returns into his own Land , one possesseth his Vine , another his Field : Who then shall regard me ? To which God said , Israel shall respect thee , for on the Sabbath they shall not labour . And considering this , they have thought it fit to spend some time after dinner in studying the word of God , that the Sabbath or the Law might have no more reason of complaint . At the time of Evening Sacrifice they repair again to the Synagogue , and say their Evening-prayers , and then eat the third and last time on the Sabbath : when it begins to depart , they take leave of it with a Blessing . They look upon the observance of these three Banquets to be of much concern ; for they think that he who thus observes the Sabbath shall escape Hell , and be preserved from the dreadful War of Gog and Magog , and also be free from the perplexities that shall attend the coming of the Messia : and therefore one of the Rabbies pray'd that his Portion might be with those who celebrate the Sabbath with three Banquets . At Evening they are again prohibited to draw water out of the River or Well , by reason of the Souls of the wicked deceased , which again refresh themselves as they are returning to Hell. At the very departure of the Sabbath , after supper , one very nimbly draws the Cloth from off the Table ; for they say that he who doth it , shall in a short time be set at libertie . Aere Alieno . About the Evening they again go to prayers , in which they make mention of the Prophet Elias ; for they say that his coming was promised in the evening of the Sabbath or some Feast-day : and when the Sabbath is gone , they ask him if he will come the next Sabbath and acquaint them with the coming of the Messia . Some of them also write , that the Prophet sate under the Tree of Life in Paradise , and registred the good Works the Jews did on the Sabbath . They continue these Prayers till late in the night , out of love to the Souls of the wicked , that they may have the more respit from torments : for as it is in the Evening on Friday proclaimed in Hell , by Dumah an Angel that is Ruler among the Spirits , that the wicked may go to their rest as the Jews do and all Israel on the Sabbath : So when the Prayers are ended , the Spirit cries again , Return ye wicked into Hell , for the Jews have done Prayers . As soon as the Hymn Benedicite is ended , the women go with haste to the wells and draw water : for they write that the well Mara whereof they drink in the Desart , runs into the Sea of Tyberias , and thence in the end of the Sabbath did mixt it self with the water of all their wells ; and if a woman should chance to draw in that instant , she would have an Antidote for all Diseases . A certain woman gave testimony to this most precious Panacea , who immediately after prayers going to draw water , came in that instant in which the Well had mixt it self with hers ; but being somewhat slow in drawing , her Husband was verie angrie : The woman for fear let the Pitcher fall out of her hands , and it happened that some drops fell upon her Husband , and those parts which the water touched were immediately healed . See the effect of this his anger ! for he was only healed in part , whereas if he had drank , he had been totally cured , and clean as a new-born Child . Hence is that notable Saying of the Rabbies ; Iracundus nihil aliud quam iram suam reportabit . Lastly , they separate the Sabbath from the Week following , and give God thanks that he hath enabled them so to hallow the Sabbath . They do it after this manner . A great Taper like a Torch is kindled , which they call the Candle of Separation ; they have also a little Box full of sweet Spices provided : Then the Master of the Family takes the cup of Wine in his right hand , and sings with a loud voice , Behold , God is my Salvation , I will trust and not be afraid : I will receive the cup of Salvation , and call upon the Name of the Lord , &c. Which done , he consecrates the Wine , and ( spilling a little on the ground ) saith , Blessed art thou O Lord who hast created the Fruit of the Vine . Then he smells to the sweet Spice , and delivers it to all present to smell to : afterwards he takes the Cup in his right hand , and going to the great Taper , looks diligently on the nails of his left hand , bowing his fingers inwards towards the palm of his hand , that they may cause a shadow ; after that he opens them again , and looks on the outside so diligently , that he may discern the nails to be whiter than the flesh , and saith , Blessed art thou O Lord who hast ordained a clear light : then taking the Cup in his left hand , he vieweth the nails of his right hand ; which done , he removeth the Cup into his right hand , and saith , Blessed art thou who hast made difference betwixt things holy and prophane ; betwixt Israel and other Nations ; betwixt the seventh day and the other six days of the week : and while he saith this , he spills a little of the Wine on the ground , and then drinks , and giveth to all present to drink . And so the Sabbath is ended , and the Week begun . They prove the difference between the Sabbath and the Week-daies by these words : And that ye may put difference between things holy and unholy ; and , God divided the light from the darkness . They smell to the sweet Spice to avoid dotage , because they are deprived of a Soul at the end of the Sabbath , which Soul they again receive at the beginning of it , and enjoy more than on week-daies . Antonius Margarita in his Book de side Judaica has something to this purpose . The Jews write in the Talmud , that every man hath three Souls ; and prove it from Esay 42.5 . Thus saith the Lord God , he that created the heavens , and stretched them out ; he that spread forth the earth , and that which cometh out of it ; he that giveth breath to the people upon it , and spirit to them that walk therein . From this Text they attribute to man two Souls , which with the true Natural Soul always inherent make three : moreover they say , that when a man sleeps , these two adventitious Souls steal from him ; one ascends to Heaven , and there hears all future Events ; the other roves about the Earth , and there beholds nought but folly and vanity ; and this they call the Irrational or Brutish Soul : but that Soul wherewith every man is first inspired , hath its immoveable residence in the heart , and sees all that those two Souls that have forsaken the body , do or see . Hence all dreams arise , and therefore not always to be lightly esteemed . But on the Sabbath a fourth Soul cometh as a fresh supply , which elevates their minds , that so they may the better honour the Sabbath ; and when the Sabbath is ended , this Soul leaveth them again : Hence it is that they are dull , and smell to the sweet Spices to refresh their Spirits . ( So much of Margarita ; but whence he collected this , cannot as yet be understood by the Jews writings . ) Some more wise than the rest smell to the sweet Spices , because on the Sabbath the fire of Hell doth not stink ; but as soon as the Sabbath is ended , and the Gates of Hell opened , that the Souls of the wicked may again enter in , it sends forth an ill sent ; and these Spices are preservatives against it ( as they say . ) They spill a little of the Wine in the consecration , as a signe of plenty and abundance in their houses ; for they say where the Wine is not spilt , there is no blessing : some think it is done to refresh Core and his company whom the Earth swallowed up ; as if they were yet alive , and could perceive refreshment from this waste . They take strict notice of their nails , because of their soon growing ; for though they pare them every Friday , they grow up again by the next . Some say it is by reason of the great difference betwixt the nails and the flesh , which made Adam so much to wonder when he saw the world dark , and cried out , Ah me miserable creature , for my fault was the world darkned : and hereupon God was so merciful to him , that he gave him discretion to knock two Flints together , from which there came fire , with which he lighted a Candle ; and when he saw himself all naked save only the tops of his fingers , he burst out into admiration , and praised God. To prove their Opinion of the stench of Hell , they produce this story out of the Talmud : One Turnus Ruphus a wicked fellow , asked one of the Rabbies what the Sabbath was better than other week-daies ? whom the Rabbi asked again , Why art thou more honourable than other men ? he answered , Because it was the good pleasure of his Lord and King : So , saith the Rabbi , it was the good pleasure of the Lord of Hosts , to command us to prefer the Sabbath before other days . But saith Turnus , How knowest thou that the seventh day is your true Sabbath ? it may be some other day : perhaps the first , second , third , &c. The Rabbi told him that this was first revealed to them by a certain River which flows so strong six days that it hurls with it great stones , and is not navigable all the week ; but on the Sabbath it moveth not at all . A second Proof of it , saith the Rabbi , is from thy own Fathers Sepulchre , which all the week is infected with a loathsome vapor caused by the stench of Hell-fire , in which he is tormented ; but on the seventh day it hath no ill smell , because on the Sabbath thy Father cometh from Hell , and the evil Spirits have no power over him , and therefore also Hell-fire has no ill smell on the Sabbath . When Turnus heard this , Perhaps ( saith he ) his punishment is ended . The Rabbi bid him go to the Sepulchre after the Sabbath , and he should smell a stench . When Turnus had made trial and found it so , he by the help of Magick raised his Father's Ghost , and spake thus to him : Whilst thou livedst thou did'st not regard the Sabbath , but now thou art dead thou hallowest it : How long hast thou been a Jew ? His Father answered , Dear Son , he who living observeth not the Sabbath willingly , in Hell shall be forced to do it . His Son proceeds , What is your imployment in Hell on week days ? His Father answered , We are tortured in the fire , but on the Sabbath we enjoy our ease ; for Friday in the evening , which is the preparation for the Sabbath , Proclamation is made in Hell , 'T is a time of rest , therefore rest ye wicked ; so are we eased , and do hallow the Sabbath ; but at the end of the Sabbath , when the Jews have ended their customary Prayers , an evil Spirit called Dumah , who is our Ruler , calleth us back again to Hell , because the people of Israel have ended the Sabbath , where we renew our torments , and endure them till the next Sabbath . And this is our Employment . He who desireth to know more of this , let him consult Rabbi Bochai in his Exposition of the eighteenth Chapter of Exodus , where he writes much concerning the Sabbath . And because God hath commanded in the Law , that not only Man but Beast also should rest on the Sabbath ; they make great inquiry how far a Horse or an Ass may travel on the Sabbath , and whether it may carry any thing on it ? And here they say , that no beast ought to carry any thing on the Sabbath , but that with which it is led , as a Horse or Ass may carry a Bridle or Halter ; and these too must be put on on Friday before the Sabbath begins . They ought not to let a Horse go abroad with a Saddle on , much less must one ride upon it . If any one come home on the Sabbath with a Saddle on , they may loose the Girts , but not take off the Saddle ; if the Horse shake it off , then the Jew is free . The Cock is not to be let loose with a piece of cloth tied to his leg or wing , but is to be loosed on Friday , that it may rest on the Sabbath . If a Beast fall into a Pit on the Sabbath , and cannot get forth of it self , it is to be fed in the place till the Sabbath is ended , and then to be holpen out . If the place be so deep that the beast is in danger of being drowned , then they are to put straw ( and such-like stuff ) under it , to preserve it ; and if it get out of it self , then the Jew is free . But this seems to contradict that answer Christ made to the Jews , when they blamed him for healing on the Sabbath-day , Mat. 12.11 . Which of you ( saith he ) having an Ox or an Ass fallen into a pit , will not straightway help him out on the Sabbath-day ? But this is the injunction of the Talmud . On the Sabbath , a Christian may milk the Jews Cows or Goats ; but the Jews must not eat the milk , unless they buy it of the Christians , as they usually do . The men or women must not run on the Sabbath , unless they be commanded of God ; neither must they step more than the length of a Cubit at once , lest they hurt the eye-sight . No man ought to carry any sort of weapon , neither must a Taylor carry needles on his sleeve . If any one be lame or sick , so that he cannot walk without a staff , he may use it ; but he who is blinde may not . They must not use Stilts to help them over the water ; for though they seem to carry a man , yet are they born of him ; and any burthen is forbidden on the Sabbath . They must carry no moneys with them on the Sabbath . They may shake off the dirt from their shoos against a wall , but not on the ground , lest they may seem to fill the ditch . If any one have dirt on his hands , he may wipe them on his horse-mane ; but washing is forbidden . They are forbidden to catch Flies or Gnats which stick on their Garments , or creep on the ground ; but if they offend them , they may catch them , not hurting them , and throw them away . A Louse may be killed ; but one of the Rabbies saith , He who kills a Louse on the Sabbath , breaks it as much as he who kills a Camel : and this raiseth a dispute , what was to be done with such offensive creatures ; and it was agreed , that those creatures which were generated by natural coition , should not be hurt ; ( and therefore Flies were free ) but those which were bred of corrupt , putrified matter , were to be killed ( and therefore Lice . ) They are forbidden to climb trees , lest they should break the boughs . He who feeds his Hen and Chickens in any open place where the rain may fall , with any Corn , must not give them more than they can eat , lest when it rains it should grow , and so he might be said to sow on the Sabbath ; which is a sin unpardonable . They must not knock at the dore with the iron hammer , lest they may seem to drive a nail ; and therefore Chassan , the Sexton , doth knock with his fist . They may not knock with the fingers on the table , nor write on sand or ashes , but they may in the Air. No Picture , either in paper or wax , is to be defaced . The sum of all that they are forbidden , is contained in 39 Articles , to which all lesser matters are reducible . The First Article concerns Plowing ; under which , is comprehended dressing of Gardens , removing Herbs , setting Trees , planting Vines , digging , pruning , &c. whereby the growth of any thing may be improved : and because it is not lawful to fill Ditches , the Rabbies have thought fit that the Chambers should be sprinkled with water , that the dust might not arise ; but sweeping is forbidden , lest thereby any little chink in the Chamber should be filled : and for this reason , they would not throw nutshels towards the Ditch , lest peradventure they might fall into it . The Second Article concerns Reaping ; under which , is contained gathering any kinde of Fruit , which they are forbidden ; as also to take honey from the Bees , and such-like . They may on the Sabbath eat any Fruit as it hangs on the stalk , but not break the stalk : they may not go over a Corn-field newly sown , lest the Corn should stick to their shoos , which is , as if they had purposed to take it . And it seems that the Jews were offended with our Saviour , for the breach of this Article , when his Disciples pluckt off the ears of Corn on the Sabbath , Mat. 12. The Third Article respects Thrashing ; to which pertaineth beating of Hemp or Flax , to press any moist Fruits , as Grapes , and such-like . Milking is also contained under this Article ; but the Rabbies don't as yet agree about it . You may judge of the other Articles accordingly : The difference betwixt the general ones , and those contained under them , is not great . He who beareth false witness against another , is to be stoned ; and he who willingly sins , him God shall judge , and root out of the Land of the Living . These are explained in the Talmud , in Tractatu de Sabbatho , Chapter 7. with many more , but they are too tedious to be named . And though the Jews think that they rightly observe the Sabbath , yet they may be convinced of the contrary from their own Conscience : For we read in the Talmud , that he who observeth all the Ceremonies of the Sabbath to do them , shall have free pardon of all sins ; yea though he be an Idolater , as Enoch , in whose time they say this sin had its Original . According to Gen. 4.26 . Then began men to call upon the Name of the Lord : And Esay the 56.2 . Blessed is the man that keepeth the Sabbath from polluting it . Rabbi Juda said , If the Israelites had kept the first Sabbath aright , immediately after the Law was given , no Nation would ever have overcome them . And another Rabbi said , If they had kept the two first Sabbaths aright , they had soon been set at liberty ; according to Esay 56.4 . They that keep my Sabbaths aright , them will I bring back into my holy Mountain , ( that is , Jerusalem . ) But seeing they are not , neither are like to be set at liberty , it must needs be because they have not kept the Sabbath aright , as they confessed , while the Temple stood at Jerusalem . As the Talmud expresly speaketh ; For no other reason was the Temple at Jerusalem destroyed , but because the Jews observed not the Sabbath aright . As it is written , Ezek. 22.27 . They have hid their eyes from my Sabbath , and I am polluted among them . The Jews celebrate the Sabbath with Wine , Fish , and Flesh , and all kinde of Delights : they abstain from work , and are not at any time desirous to do any thing , but only command the poor Christians ; and therefore boast , that they are Lords over them . I shall conclude this Chapt. with the complaint which God made to Israel by the Prophet Esay , Esay 1.13 . Incense is an abomination unto me : the new Moons and Sabbaths , the calling of Assemblies , I cannot away with : it is iniquity , even the solemn meetings . Your new Moons , and your appointed Seasons my Soul hateth , they are a trouble unto me , I am weary to bear them . CHAP. XVIII . Of the Jews Feasts : The manner of their Celebration . IN the Order of Prayers according to the Hebrew Use , the Offices for the Festivals immediately follow those of the Sabbath , though the Service-book doth not yield Offices for every Feast which are in present observation with them . For besides a peculiar Order for the Purim , there is but one general Office for all the rest . Now besides what occurs in Holy Writ concerning the institution and reason of the Jewish Festivals , there are some modern Customs chiefly therein to be considered , which we shall refer to the several Feasts , and only give them a naked enumeration . The chief both of the Antient and Modern Jewish Festivals , are the Passover , the Feast of Weeks or Pentecost , and the Feast of Tabernacles . The Passover is the first both in time and dignity , and the Divine Scriptures exhibit enough in testimony both of its Institution and Designe : So that we shall only succinctly set down the usual Rites of its present observation . And in the first place , the Jews esteem the Passover of so great moment , that their preparation for its solemnity is much more great , than to all the other Festivals . For the Wealthier and Devouter sort spend above a Lunar Month in preparing for its coming . But their preparations consist not in any Spiritual exercise , but in a carnal providing for the body . Where they use no small curiosity and diligence in getting the finest Wheat for the unleavened bread , which by Divine appointment is thereon to be eaten . And what is very commendable , the Richer are careful to provide the Poorer with fine Wheat for the same purpose gratis , out of their own Store . For they account it a great Scandal to their Religion , that any Jew should be unprovided of things requisite to so sacred a celebration . The two or three daies before the Passover , are spent in cleansing their houses , and washing their Furniture of brass , pewter , and iron . On the Eve of the Feast , the First-born of the Family always fasts : and the rest of the houshold are imployed in searching every corner , that not a crum of leaven'd bread may remain till the Passover . And because they pray that not the least mite may escape their discovery , it is ordinary with them to cast some pieces of hard crusts into the secret corners , that finding them , they may not be said to have pray'd in vain . Whatsoever crums they meet with , they are carefully laid up till the next morning , when they are burn'd ; and all this to testifie their especial diligence to observe the Law concerning the Passover . The Sabbath immediately antecedent to this Festival , is for its singular and peculiar Sanctity , stiled the Great Sabbath : which name was occasioned by a Miracle that thereon happned : of which the Rabbies give this short Legend . Our Ancestors , when they lived in Egypt , taking their Paschal Lambs , according to Gods appointment , upon the tenth day of the month , and tying them to their bed-posts , that 〈◊〉 might have them ready to kill upon the fourteenth day of the month ; ( which interim of time ( from the tenth to the fourteenth day ) they were to spend in meditation of their deliverance , and in searching if the Lamb was without blemish . ) The Egyptians demanding a reason of their so doing , the Hebrews told them , that their Lambs were kept to be killed at their Passover . The Egyptians murmured greatly thereat , and grew very much incensed against the Hebrews for killing the Lamb , because it so much resembled one of their Gods. For they had placed Aries , the Ram , one of the Celestial signes , in the number of their Deities . Whereupon the Egyptians began to complot the Hebrews Ruine , but were suddenly struck with so much horrour , that they durst not open their lips , nor move a finger , against them : And because this happened the next Sabbath before the Passover , it was therefore called the Great Sabbath : On which they make long discourses , relating to the Ordinance and Use of the Passover . While they are searching and cleansing their houses , they are either to be silent , or to speak of nothing but finding out and burning the leavened bread . And at the lighting of the Candle wherewith the Crums are sought for , the Father of the Family saith this Benediction : Blessed art thou , O Lord our God , the Lord of the whole earth , who hast Sanctified with thy Precepts , and commanded us to cast out the Leaven . And all his Domesticks distinctly answer , Amen . Some Jews will not suffer the women to cleanse the house , because they say , Talkativeness is so natural to that Sex , that they cannot perform that Office with so great silence as is required . The Father of the Family has alwaies the inspection of purging the house , who lest any leaven'd bread might be left undiscern'd , useth this Execration : Let all the leaven which I have not found and taken away , vanish into the dust of the Earth . While some of the Family are making clean the house , others grinde the Wheat for the Azima , or unleavened Cakes . Where their first care is to see the Mill throughly cleansed from all Grain that was designed for leavened bread . And in Barbary this task is not long or difficult , because the Jews use small hand-mills , like the Moors . Next , the Master of the house , betwixt Sun-set and Star-light , draws water and puts it in such consecrate Vessels as are purposely set apart for their Festivals . And when all things are in readiness , they fall to making of the Pascal Cakes : Which are of a round figure , and without any other ingredient , than pure water and fine flour ; which must have been two or three daies ground before they use it . And this they do , lest the heat it takes in grinding , should make it smell , and grow leavenish . If in kneading or moulding the Cakes , any part of the dough happen to fall to the earth , they must not take it up , but leave it to be eaten by any creature that has a minde thereunto . For they are of opinion , that the least crum falling to the ground , being taken and put to the rest , will sower the whole lump . The woman that makes the Cakes , bakes first one alone , over which she saith , Blessed art thou our God , who hast commanded us to separate the leavened Cake . And having said these words , she instantly burns it to ashes , and then begins to bake the rest . Upon the Eve of the Passover , at the time of the Mincha , they go to the Synagogue , where they celebrate the Office of the Sabbath-Arvit . The Prayers for the Passover , are for the most part the same with those of the Sabbath ; save that they intermingle therewith some of the Roshodes . During the time that the men stay at the Synagogue , the women spread the Tables , and adorn their Cubbords , not for Ostentation , but honour of the Festival . Against they return from Publick Oraisons , there is a Cushion , the best they can provide , laid for the Head of the House , at the upper end of the Room where they are to dine : For their posture of eating , is exactly Eastern , or lying upon the ground . But this is no part of their Religion , but a conformity to the mode of their Residence . Upon the day of the Passover , they compose themselves to a stately Gesture of body , and an imperious Carriage , only to signifie thereby their deliverance from Egyptian Bondage . And the women which at other times sit hanging their heads , at this Feast look loftily , expressing thereby Alacrity and Triumph . In eating the Paschal Lamb , the Jews of all Countries use the same Ritual . Four Dishes make up their Bill of Fare ; which are these : The first Dish contains three Paschal Cakes ; the uppermost whereof represents the High-Priest ; the middle , the Levite ; & the lowermost , the Common Hebrews . The second Dish , is a Leg of Lamb or Kid rosted , together with an Hen-egg : The mystery of which last morsel , I could never meet with any Jew was able to reveal . The third Dish , is a deal of thick Stuff much like the Moors Cuscussow ; but of much better ingredients : For the Moors make theirs of meer water and flour , or crum'd bread ; but the Jews put several spices in theirs : and the better to make it represent the colour of the bricks they made in Egypt , they tincture it with Saffron . The fourth Dish , is a green Salad attended with Vinegre , in which they dipping the Salad , call to minde the sower herbs wherewith their Fathers were commanded to eat the Passover . At this Feast every Jew is to drink Wine , but none to exceed four glasses , and none to refuse so many . Before they lie down to eat , the Chief of the Family consecrates the Viands . And when the Cakes are broken , and every one hath eaten a piece , and drank a cup of Wine , the whole Family sing an Hymn : In which they remember the bread of Sorrow eaten by their Fathers in Egypt ; concluding with their hopes of a speedie Restauration unto Canaan . At the breaking of the second Cake , the Master of the house puts a piece thereof in his Napkin , in memory of their Ancestors wrapping up their Dough in haste before it was leaven'd , when they posted out of Egypt . And then they drink a second glass of Wine , and sing an Hymn ; wherein they commemorate their deliverance . And having past the afternoon and part of the night in liberal refreshment ; they eat the third Cake , and drink a glass of Wine : Then the Father of the Family saith Grace , and with the fourth cup of Wine in his hand , repeats the 6 verse of the 79 Psalm , and the last verse of Lamentations the 3. and utters most direful Execrations against all that are not of their Religion . And immediately upon this , they go to sleep . On the night of the Passover they think themselves so safe from danger , that they let the doors stand open , which at other times are bolted and locked with all imaginable security . But some tell us , that they leave their doors open upon the night of the Passover , that there may be nothing to hinder the entrance of Elias , whose coming on that night is expected . As for the rationale of the four Cups of Wine , the number of the Cakes , time of Execration , and other mysterious Rites of this Festival , it is to be learned out of their Masters , whither the Curious are remitted . All that I have here to take notice of , is their Custom of showing the Paschal Cakes to their Children , and instructing them in the Institution and Ceremonies of the Passover : Wherein they pretend to be very faithful observers of Exod. 12.26 , 27. As for the other daies of this Feast , there is little to be observed concerning them , except that thereon the Jews eat better , and go finer than at other times . CHAP. XIX . Of their Pentecost , or Feast of weeks . THe meaning and institution of this Festival may partly be learned from its name . For Pentecost denotes the time of its observation , which was the fiftieth day , reckoning from the second of the Passover . It was also called the Feast of Harvest , and of First-fruits ; because the Jews then began their Harvest , and offered the first Fruits of the Earth , Exod. 23.16 . And seeing they cannot keep this Feast according to its first Institution , they spend the time allotted thereunto in praying for their Restauration , that God would hasten their return to Canaan , and the rebuilding of the Temple : For which they use this form . Let it be thy good pleasure , O Lord our God , and the God of our Fathers , that the house of thy Sanctuary may speedily be rebuilt in our daies : and give us our portion in thy Law. And indeed , this Feast may well bear the Title of the Feast of Harvest , because it contain'd the weeks usual for that season : which were bounded with two remarkable daies , whereof the one began , and the other ended the Harvest . The former was called the second of the Passover , and the later the Pentecost . And from this second day of the Passover , they number their Sabbaths , which Custom explains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Sabbatum , used in the Gospel . At this Festival , the present Ceremonies are but few : only they carry the Law twice in Procession , and read out of it such portions as concern the Oblations which were of old accustomed to be offered . And these parcels of the Law are after a most solemn manner read by five select Jews . Their entertainments likewise are at this time very plain and frugal ; using little flesh-diet , though they are bound to use some , that they may not contradict their own rule : A Feast without flesh , is without joy . But still white meats , and confection of milks , are their prime Delicacies . And this sort of Viand is at this time made use , of , out of no less mystery , than that by its colour and dulcour , they might be remember'd of the purity and delightfulness of the Law. To which they allude the 10 verse of the 19 Psalm . They have a Custom at this Feast to strow the Synagogues , their dwelling Houses , and the Streets ( if they have leave ) with Greens , and to wear some upon their heads ; out of no deeper mystery , than to commemorate that pleasant Verdure which was upon Mount Sinai when the Law was there given unto their great Master Moses . A Custom they have likewise , to bake a Cake of seven folds , to signifie ( say they ) the seven Heavens , into which God ascended when he went up from the Mount. At the beginning of this Feast , the Jews with great Devotion make this Prayer . Blessed art thou , O Lord our God , the King of the World , who hast sanctified us with thy Precepts , and hast inabled us rightly to number the days , as thou hast commanded us , this being the first day . Thus they proceed to number until the whole fifty daies be expired , every day using the same Benediction . CHAP. XX. Of the Feast of Tabernacles . THis is the third Capital Feast of Divine appointment among the Jews , which those of Barbary keep at present as their Fathers did antiently , in Booths , which being made of green Canes , it is now generally known among them by the Spanish name of Fiesta de las ( writing as it is pronounced ) Caunias , or the Feast of Reeds . And the end of this Feast is to preserve the memory of their Ancestors long Pilgrimage in the Wilderness ; and it lasts eight daies . The Institution hereof is to be met with , Deut. 16. and Exod. 23 , and 34. Now , as of old , the chief Solemnity and observation of this Festival is confined to the first and second day thereof . In that Liturgie of the Jews ( which I have so often named ) there is no proper Office for this Feast ; so that thereon they do no more but go to the Synagogue , and there solemnize the Vsual Service , and thence hasten home to their Booths , Bowers , Tents , or Tabernacles ; which they finde furnished as richly as their Estate and Fortunes will make them . During the whole eight daies of this Festival , they live in their Booths , and adorn them with the Furniture of their houses ; and constantly lodge therein , unless it fall out that the rains ( which in Barbary often begin in September , the time of this Feast ) force them into more comfortable lodgings . Paulus Fagius ( on Levit. 23. ) reports out of the Rabbins , that every man was bound every morning to bring a burden of Cittern , Palm , Mirtle or Willow-boughs , toward the making of these Booths . And this burden was called Hosanna . And the cutting down of the Boughs , and strowing them in the way , and crying Hosanna to Christ as he rode to Hierusalem , is thought to have been in allusion to this Custom . And the Jews in Barbary are wont at this Festival , to take any sort of boughs in their hands , and to shake them toward the four Cardinal Points of Heaven ; beginning at the East . And by this action they foretel and threaten destruction to all the ends of the Earth that oppose them . With these Boughs also they make a great noise , in allusion to the 12 verse of the 69 Psalm , and also to terrifie the Devil , and triumph over sin . At the shaking of these Boughs , they use these words : Blessed art thou , O Lord our God , King of the World , who hast sanctified us with thy Precepts , and commanded us to carry a bundle of Palm . At this time also , the Law is brought to the Reading-place , about which they walk with great state ; and nothing but threatning and victory appear in their looks . This they do seven times , in memory of their Fathers compassing the walls of Hiericho . But others say , That this compassing of the Reading-place seven times , is in prediction of the certain ruine of their Enemies . And this notice of the Ceremonie , is very agreeable to the Execratory which is now used by them : Wherein they profoundly curse the Christians ; desiring that God would smite them as he did the First-born of Egypt . And though this Direful Prayer is not found in that Liturgie printed at Venice , ( as I above-mentioned ) yet I am assured by a good Author , that it is extant in the Machsor of the Cracovian Impression . Upon the last day of this Festival , the last Section of the Law is constantly read , and the first Section begun . For they begin and end the Lesson of the Law on the same day , to declare their joy therein . This last day of the Feast of Tents , is called the Great day of the Feast , S. John 7.37 . where Tremelius observes , that on the last of Tabernacles , the antient Jews used to incompass the Altar ( as the modern Jews now the Reading-place ) with Palms in their hands , crying Hosanna , that is , Preserve us we beseech thee : Whence it was called Hasanna Rabba , or the Great Hosanna , or the Chief of the Feast : And that on the same day they drew water from the Well of Shiloah at the foot of Mount Sion , and brought it to the Temple , where the Priests mingled it with the best Wine , and poured it on the Altar : and that the people sang these words of Esay ; With joy shall they draw water out of the Wells of Salvation . To which our Saviour is thought to have alluded , in that speech which on this day he made use of , S. John 7.38 . Every one that believeth in me , out of his belly shall flow living waters . When they have built their Tabernacles , they may not use them till the Father of the Family hath consecrated both them and all the Utensils of the Feast : wherein he gives God thanks that he hath chosen and sanctified the Jews above all other Nations , and that to them only belongs the habitation in Tents . At the expiration of the Feast , when they come out of their Tabernacles , the Chief of the Family saith these words : God grant that the following year we may dwell in the Tent of the Leviathan . The mystery of which Prayer depends upon the Opinion that the Jews have of eating with their Messias of the great Fish called a Leviathan ; which they imagine to be of a Poetical Magnitude , and preserved on purpose for that great Entertainment to which they shall all be invited by Messias , at his coming . And the Prayer above-named , has respect to this Opinion , and designes no more than their desires that their King may have a speedy advent . And having now taken this short view of the present Rites wherewith the Jews celebrate their three Cardinal Feasts , their Minor Festivals come next to be considered . Among which , their Purim or Feast of Lots merits the first remembrance : For to it is allotted a proper Office , which honour is not granted to any of the rest . CHAP. XXI . Of the Jews Purim , or Feast of Lots . THe word Purim is Persick , and signifies Lots ; and the Feast bears this name from the occasion of its Institution , which without the trouble of transcribing , is to be seen at large in the Book of Esther . The Mischiefs plotted against the Jews , falling upon their Enemies , and those being killed by them who designed their destruction ; and all this happening upon the 13 of the Month Adar , answering to our February , and ending upon the 14 of the same Month : in memory of their own deliverance , and the destruction of their Enemies , the Jews keep those two daies Festival , whereon they both happened . In the Celebration of this Feast , they at present use these Ceremonies : First they light up great store of Lamps , that thereby they may testifie their joy ; and read over the Book of Esther : At which , both the women and children are bound to be present . Who at the naming of Haman , make an hideous noise , beating with their hands , and stamping with their feet : and at the same time pronounce these words ; Let his name be blotted out : Let the name of the ungodly come to naught : Cursed be Haman ; blessed be Mordachee : Cursed be Zeresch , but blessed be Esther : Cursed be all Idolaters , and blessed be all Israelites . Which Maledictions are now applied to the Christians . And when they come to that passage concerning the death of Haman's Sons , they huddle it over without pause or distinction ; intimating that they were all killed in a moment , and that they hate to be long mentioning them . When they come out of the Synagogue , they fall to eating and drinking ; and are therein much more liberal at this , than any other time . And they have a Rule , that at the Feast of Purim they should drink till they cannot distinguish between , Cursed be Haman , and blessed be Mordachee . At this Feast , the Rich supply the Poor with Wine and Viands ; and for two daies none undertake any Servile work : The women especially are to keep Holy-day , in honour of her who was the occasion of their Deliverance . At this Feast also they salute one another with presents , and bestow large Alms upon the Needy , in compliance with what their Great Patriot commanded , Esther 9 20 , 21 , 22. Where he established the Institution of the Feast of Lots . The Mattins of this Feast , begin with extolling Gods mercie and power in their Deliverance : After which follow the Proper Lessons out of Esther . When those are finished , the Chasan leaves the Pulpit , and saith part of the Dayly Service . Their Vespers they begin with this Psalm : My God , my God , why hast thou forsaken me ? &c. and then again a Lesson is read out of Esther ; and after that , the ordinary Evening-Service : Then follow four Benedictions , and all is concluded with select Psalms . Purim is the last of their Anniversary Festivals : for happening in Adar , there is none between it and Easter ; which alwaies falls in Nisan , the Month that began the Year when the Hebrews came out of Egypt , and which still keeps that place in the Computation of their Greater Feasts . Besides their Purim , and the three Capital Feasts which we have already considered , the Jews have other Minor Festivals , as that of Reconciliation , Dedication , Church-Officers , New year , and Lunar Mutations ; of which take this short account in their Order . And beginning with their Feast of Reconcilement or Expiation , we finde the ground thereof in Lev. 16. and an express Statute for its Celebration , v. 29. In the seventh month , on the tenth day of the month , ye shall afflict your souls , and do no work at all , whether he be one of your own Country , or a stranger ihat sojourneth among you : v. 30. For on that day shall the Priest make an Atonement for you to cleanse you , that you may be clean from all your sins before the Lord. In obedience unto which Law , the Jews upon the 10 of Tizri repair to their Synagogues , and in places of open Toleration , carry wax-lights in their hands , which when they have lighted , they begin in a very dismal note to lament their sins , and continue fasting and praying for ten daies , which are called the daies of Contrition : for which their Liturgy has a proper Office. Every morning , during this Feast of Expiation , they thrice repeat this Confession . O Lord , thy people , the house of Israel , they have sin'd , they have done wickedly , they have transgressed before thee ; I beseech thee now , O Lord , pardon the sins , iniquities , and transgressions , with which the people , the house of Israel have sin'd , done wickedly , and transgressed before thee , as it is written in the Law of thy Servant Moses : That in that day he shall make an Atonement for you , that he might cleanse you , and that you might be clean from all your iniquities before the Lord. This Confession , saith P. Fagius , is of very great Antiquity , and was made by the High-Priest when he disburden'd the sins of the whole Congregation upon the Head of the Scape-goat . Since the destruction of their City , the Jews have no place for a proper Sacrifice ; and therefore , instead thereof , when they come from the Synagogue , every Father of a Family takes a Cock , ( a white one if possible ) upon the 9th day of the Feast , and calling his Household about him , repeats several Sentences of Scripture ; among which , the principal are the 17 vers . of Psalm 107. Fools because of their transgression , and because of their iniquities are afflicted . And 23 vers . of Job 13. How many are mine iniquities and sins ! Make me to know my transgression and my sin . After the repetition of these Scriptures , he waves the Cock three times about his head , at each of which he useth these or the like words : Let this Cock be a Commutation for me : Let it be my substitute : Let it be an Expiation for me : Let the Bird die ; but let life and happiness be to me and to all Israel . Amen . Then he again swings the Cock thrice about his head , once for himself , once for his Sons , and once for the Strangers that are with him . Then he kills the Cock , and saith , I have deserved thus to die . The Woman takes a Hen , and doth the like for those of her Sex. In Barbary where the Houses are flat-roofed , they cast the Garbage thereon , to be devoured by some ravenous Birds , in token that their sins are removed as the Entrails they cast out . Now the reason why they chuse a Cock for the Expiatory , is drawn from the ambiguous word in the Talmud , which may signifie either Man or Cock. So that they repute the death of a Cock , as much as that of a Man : and to this Domestick bird the 53 of Esay , with many other Passages of Holy Writ , are prophanely and ridiculously applied . But however they may at this Feast greatly extol ▪ the Merits of the Cock , and imagine all their sins to be atoned by his death : yet when themselves come to die , they acknowledge no Commutation , but skin for skin according to this saying of one of their Masters when he was a dying : Let my own death be the Expiation and Satisfaction for all my sins . When they have done with the Cock , they repair to the Sepulchres , where they repeat , enlarge , and enforce their Prayers , and Confessions . They bestow the value of their Cocks upon the Poor , to whom formerly they gave their Carkasses , which they now keep to furnish out their own Tables . Besides that form of publick Confession which we mentioned before , they use private Confession one to another : which they thus perform . About the middle of the Service they make an interruption , and two by two step aside in the Synagogue and confess their sins to each other . During the time of Confession , he that confesseth turns his face Northward , and with great seeming Contrition bows his body , beats his brest , and readily submits his back to such stripes as his friend will inflict ; who yet never exceeds the number of 39. And the first having thus made Confession , the second goes upon the same duty . This Feast as it has the name of Expiation ( because according to its first Institution , the High-Priest did then confess his own sins and the sins of the people ; and by certain Rites did expiate , and make atonement to God for them ) so is it likewise called the Feast of Reconciliation , because at this time they endeavour a general Amnesty and Pardon . For they labour that no quarrel among them remain unreconciled . He that seeks to be at peace with his Neighbour , though he be refused , is looked upon as innocent . They hold this Reconciliation so necessary , that if the offended die without it , the offender must go to his Gr●●e , and in the presence and hearing of ten Witnesses , confess his trespass . Upon the Even of the 9th of this Feast , they repair to the Synagogue , where they trim and encrease the number of their Lamps . The women do the like at home . If the Lamps burn cleer , it is a good signe that their sins are pardoned , and that they shall live chearful and happy . But if the Lamps burn dim , it is a sad abodement their trespasses are not expiated . Whereupon some of them renew their penances , and use several abstinences , and remain restless till the Omen alter . Some are reported at this time to bribe the Devil that he may not accuse them ; and some again are so confident of their Expiation , that they bid the Devil do his worst . That the Expiation & Reconcilement might be extended unto all , upon the Eve of the 9th of this Feast , they absolve all Offenders , restore the Excommunicate , and admit to the Prayers and Communion of the Synagogue , even the stubborn and refractary . At last the Chasan blesseth the people , stretching out his hands toward them : which hands the people dare not stedfastly look upon while they are elevate , because they suppose them for that time to be full of the Holy Ghost . After the Expiation is thus ended , they continue a space fasting at the Synagogue , and then return home to feast : and to testifie their mutual Peace and Reconcilement . Their next Feast is that of Dedication , whose Institution we meet with in 1 Maccab. 4.59 . Moreover Judas and his brethren , &c. And this our Saviour honour'd with his presence , S. John 10.22 . not to countenance the abuses , but to own its appointment , and to approve the Consecration and Dedication of times and places to Gods service . This Feast in the N. T. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Renovations , or a Feast wherein something is renewed , and is in memory of second Dedications . It continues 8 daies , during which time the Synagogues are full of Candles ; which may be the reason that the Spanish Jews call it Fiesta de las Candelas ; and some call it the Feast of Oyl : and both give this reason of the name . In the Dedication of the Temple , and Restauration of the Divine Worship , there wanted Oyl for the Holy Lamps ; whereupon Judas Maccabaeus diligently seeking every corner of the Temple for Oyl , at length found a Jar full , which was sealed with the High-Priests Seal , and had never fallen into the desecrating hands of the Enemy . But the Oyl was of so small a quantity , that it was but enough for one night . Whereupon , he and the people became very sorrowful , not being able to procure Oyl for the present necessity . For the place where it was to be bought , stood three daies journey from Hierusalem . But God ( saith the story ) by a bountiful Miracle made the small Jar of Oyl to last the whole eight daies of the Feast . In memory of which miraculous supply , some , as I said , have called it the Feast of Candles , and others , the Feast of Oyl . They spend the eight daies in junketing and Games ; little of Religion appearing through the whole Solemnity . They have another Feast in remembrance of giving the Law , at which time they sell those Ecclesiastick Offices we spoke of before : and which always falls out upon the same day that the last Section of the Law is finished , and the first begun . And they begin the Law the same day they end it , that the Devil may not tell God , that Israel is weary of his Law. On this Feast all the Copies of Law are taken out of the Ark , and in very solemn Procession is carri'd through the Synagogue with all manner of Exultation and rejoycing . And after this , they make the best provision they can possible , which they call the Supper upon the finishing the Law. And it is founded upon the Act of Solomon , who coming to Hierusalem , and there offering Burnt-Offerings and Peace-Offerings before the Ark of the Covenant of the Law , made a Feast to all his Servants , 1 Kings 3.15 . The next Feast , is that of the New year , which is kept in Tizri ; for that is the first Month according to their Secular , though but the seventh according to their Ecclesiastical Computation . On the day of this Festival , they repair to the Synagogue ; and the Usual Service being ended , with a short Prayer they consecrate the Feast , and drink , if they can possible procure it , some Mustum , because it is Wine of a good abodement of an happy Year , which they then wish one to another . The Younger sort do now receive the Chief Priests Benediction , which he gives them by laying his hands upon their heads , and praying they may have a Good Year . In some places Rams horns are sounded at this Feast , in memory ( think some ) of the Ram which was sacrificed in stead of Isaac ; some , in memory of the giving of the Law with sound of Cornets ; and some , to minde them of the day of Judgement , to which they shall be summoned by the sound of Trumpets . Now the deliverance of Isaac , and the giving of the Law did , and the last Judgement ( say they ) shall happen upon the first day of Tizri , answering to our September . The Jews have had a Custome on this day to run into the Rivers , and there to shake off their Sins , that according to Micah 7.19 . they may be carried into the depths of the Sea. If at this Lustration they have the good Fortune to see a Fish , they shake themselves lustily on purpose to load it with their Sins , that it may swim away with them , and be as the Scape-goat of old , which carried the peoples Sins into the Desart . Some among them would have this repairing to the running-Water , to be in memory of Abraham's being led by an Evil Spirit into a River , ( when he went to Sacrifice his Son ) where being in great danger of Drowning , he prai'd unto God , and the River upon the sudden became dry Land. But he that shall converse with the Jews , shall be furnished with plenty of Stories of this nature ; and if upon every occasion I should have set down the Miracles wherewith their most ridiculous and improbable Rites are attested , I might have made this Discourse Voluminous to no purpose . Their last Feast I shall take notice of , is that of their New-Moons , which are a sort of Half Holy-days ; the Morning , as on other daies , being spent in the Synagogues , and the Afternoon in Good Company . At the first sight of the New-moon , they have a Benediction , wherein they bless God , that with the breath of his Mouth he hath created the Heavens and all the Host thereof , and appointed them Laws which they observe : That he reneweth the Moon , and makes it assist the pregnant Hebrews . And then they leap as 't were to catch her , and wish their Enemies may come no nearer them , than they to the Moon . Then they extol her good qualities ; for which they have but little reason , seeing that they are told how in the beginning God deprived the Moon of Light for Murmuring against Him ; to expiate which Crime of the Moon , the Jews were appointed to keep this Feast . At the Feast of Tabernacles , they Divine from the rays of the Moon , of the accidents of the whole Year . If the Shadows of their Bodies appear defective , they accordingly foretel their own or Friends Deaths . As if a man see his Shadow without a Head , then he is to fall into danger of Death , or die , the following year . If it wants a Finger , he shall loose a good Friend . If the Right hand , a Son : If the Left , a Daughter . If no Shadow at all appear , then the man's death is unavoidable . CHAP. XXII . Of the Jewish Fasts . THe Jewish Fasts , except that upon the Expiation , are esteem'd to be all of Humane Institution . Their first Fast , is in memory of Nebuchadnezzar's Siege of Hierusalem , which happened upon the tenth of Tebeth , answering to our December ; for which their Liturgy hath a small Office. Their second , is in memory of Moses's breaking the two Tables of the Law ; for the loss of their daily Sacrifice ; for setting Idolatry in the Temple ; for the second Siege of the City , and breaking down the Walls thereof . And this constantly falls upon the 17th of Thamuz , corresponding to our June , and lasts till the ninth of Ab. All the daies of this Fast are accounted ominous and unlucky ; so that thereon they avoid all business of moment , and if possible to begin Journeys , or attempt ought that is considerable : And so careful are they hereon to be idle , that School-boys are not thereon to be Corrected . Upon the fifth of Ab , or July , they sit on the Ground , read Jeremiah's Lamentations , bewail the Dead , and the loss of Hierusalem ; and for ten daies live so severely , that they abstain from every thing wherein is supposed to be delight . Their third Fast is for the death of Gedaliah , whom we read was Treacherously Murthered , Jer. 41.2 . and it falls out in Tizri , or September . Besides these Fasts which are of publick Institution , they have several that are private , as those of Munday and Thursday : one for the death of Miriam and Eli ; and another for the turning of the Bible out of holy Hebrew into profane Greek , by the Seventy Translators . But these Fasts being the private Exercises but of some Jews , their Rites fall under no certain annotation . The general Rule in all their Fasting , is to abstain from all manner of Meat and Drink till the Stars appear : and if the Jews were Orthodox in the circumstances of this Afflictive , no people would therein exceed them . But in this , as all other things , they are palpably Carnal , relying upon the very doing of the work , and esteeming a meer Corporal abstinence highly Meritorious . Besides , there are not a few Miracles ascribed to the bare act of Fasting . The Prayer used upon Fasting-daies ; translated out of the Jews Liturgy . HEar our voice , O Lord our God , and have Compassion upon us ; and with Mercie hear our Prayers : and impart thy pity , and subdue us to thy Holiness . Deliver us from death and the sword , and hunger and captivity , from the prey and an evil desire ; and bad infirmities , and hard chances . Pronounce a good sentence upon me and all the males of my house : And let thy Compassions return with thy Conditions ; and O Lord our God , deal with us in mercie and favour , and enter with us before the Rule of Justice , and harken unto our Prayer , our Supplication and Cry : for thou hearest the Prayer of every mouth . Answer me O my Father , answer me in this day of Fasting and Affliction . Because I am in a great strait by reason I have offended , and rebelled against thee since the day that I was upon the Earth until this hour . I blush and am ashamed of my Rebellion , I repent me of my sins and transgressions . Notwithstanding I have put thy Mercies before mine eyes , with which thou art wont to keep off thy fury , and to be appeased with thy Creatures : Thou art good to pardon ▪ and hast great pity upon all that call upon thee . For thy manifold Mercies now answer me , and let a little of my Fat and Bloud be mingled with my fasting , and be received of thee , as the fat put upon the top of thy Altar to pardon every one that hath sin'd , and that hath striven and rebelled against thee . I beseech thee for the sake of thy Power , Soveraignty and Knowledge , bear good will unto me for thy Great Mercies , and look not upon my wickedness , nor stop thine ears at my prayers ; be nigh unto my calling , and to the calling of the men of my house . It is said , Before we cry unto thee , thou wilt answer ; before we speak , thou wilt hear : It shall be that before they cry , I will answer ; and before they speak , I will hear . That thou , O Lord , wilt deliver , and answer , and be appeased in the hour of adversity , and hear the Petition of every mouth . Blessed be thou Adonai : Lord hear our Prayer . The Prayer used by the Jews after they have done fasting ; translated out of their Liturgy . O Lord of the Worlds , I have afflicted my self this day with fasting before thee . I have made known and manifest before the Seat of thy Honour , that in the time that the house of thy Sanctuary stood , the man that sin'd brought before thee an Offering , and offer'd nothing but the fat and bloud , and was forgiven . And at present we have neither Sanctuary ( that is , Temple ) nor Altar for our many sins , nor Priest to pardon . Let it be thy will , Lord our God , and the God of our Fathers , that the little of my fat and bloud which is this day spent before thee , may be reckon'd with my fast , and accepted before the Seat of thy Honour , even as if I had done it upon the sides of thy Altar ; and receive me of thy great mercies . CHAP. XXIII . Of the Jewish Excommunication . THe Mahumedans ( as I have observed in another Discourse ) are not acquainted with Church-censures ; the contriver of that Religion having left all sorts of Delinquents to the Civil Sword. And though for greater Decorum and Solemnity , the Grand Segnor keeps his Musti , whom he makes his Pope , and pretended Oracle in Religion ; yet he has no power to chastize any by Spiritual Censures , be their Enormities never so hainous . And upon this account the Jews upbraid Mahumedism with great deficiency , because it has no power to terrifie Evil doers , to preserve the broken from the whole , and to prevent and divert Gods Judgements ; to bring Offenders to amendment , and to maintain the credit and power of their Religion . To all which ends the Jews manage and hold Excommunication necessary . Concerning which , this ensuing Chapter shall give the Reader a short account of the causes of Excommunication , its kindes and form . Some have thought that the Jews of old used Excommunications onely in case of Pollutions : of which they held chiefly these three sorts , viz. by Leprosie , touching of the Dead , and an Issue . And that to these three sorts of Pollutions , were adapted as many kindes of Excommunication , namely , the Niddui , Herem , and Shammatha . But besides these three causes of Excommunication among the Primitive Jews , the Modern assigne twenty four more ; for all , or any of which , they at present Excommunicate , that is , forbid those of their Religion the free enjoyment of all Civil and Religious Society . The causes of Excommunication among the Jews , are chiefly these . 1. He that doth Scandalize a Master , though he be dead . 2. He that doth revile a publique Minister of Justice . 3. He that calls a Free-man , a Slave or Servant . 4. He that doth not appear at the Consistory upon the day prefixt . 5. He that doth undervalue a single Precept , or one head of Doctrine , which is contained in the Prescripts of the Scribes , or the Law. 6. He that doth not what he is appointed , stands Excommunicated till he doth it . 7. He that keeps in his House what may do mischief to another , as a biting Dog , or broken Scales , is Excommunicated until the fault be corrected : that is , till the Dog be Hanged , and the Scales be mended . 8. He that sells his Land to a Gentile , is Excommunicate , till the Damage be repaired that thereby shall accrew unto an Israelite . 9. He that in the Courts of the Gentiles shall be a Witness against an Hebrew , so that he shall be forced to pay Money contrary to the custom of his Nation ; shall be Excommunicate until he refund it . 10. The Priest that Sacrificing doth not give the Dues to the rest of the Priests , is to stand Excommunicate until he doth . 11. He that shall do any Work in the forenoon of the day before the Passover . 12. He that shall carelessly , or with an Oath , or in lofty and Hyperbolical terms pronounce the Name of God. 13. They that shall cause the Vulgar to profane the Name of God. 14. He that shall cause the Vulgar to eat holy things out of holy places . 15. He that doth reckon the Years , and prefix the Months out of the Holy Land. That is , shall otherwise observe the Months and Years than of old their Fathers appointed them in the Holy Land. 16. He that putteth a Stumbling-block before the Blinde , or causeth him to slip . 17. He that hindereth the Common people in keeping any Commandment . 18. The Priest that suffereth a torn Beast to be Sacrificed . 19. He that killeth a Beast for the Sacrifice , and doth not first try his Knife before a Master , Rabbi , or Wise man. 20. He that is morose and backward to Learn . 21. He that keeps company with the Wife whom he has Divorced . 22. The Wise man that is ill-reported , or of a bad fame . 23. He that doth undeservedly Excommunicate another . 24. He that profaneth the Festivals . These were the old primarie Causes of Excommunication , most of which are now in present use with the Jews . Those indeed relating to the Sacrifices , ( because they now have none ) are quite out of use : As also that which respects their selling of Land or House ; for in Barbary they have none but what they hire . The kindes , or rather the Degrees of Excommunication in antient use with the Jews , were the three above-named , whereof the Niddui is by some Christian Authors reckoned the lowest sort ; and by which they understand a Separation from , or a casting out of the Synagogue ; which usually lasted 30 days ; but might be of a shorter or longer continuance , as the Offended gave signes of Repentance . During the time of this Excommunication , the party was not to come within four Cubits either of a man or Woman , nor to dress or trim himself as at other times : yet they say he was admitted to Instruction , to hear Divine Service , to hire others , & to let out himself to work ; on condition of observing the four Cubits distance but now mentioned . But if the Consistory pleased , upon the contumacie of the Excommunicate , they might retrench these Priviledges , and aggravate the Penance , even to the denial of his Son Circumcision , and the Burial of his Dead . Also if himself died , he was denied all usual Rites of Burial , and a great Stone laid upon his Grave , in token that he deserved to have been Stoned to death . The denouncing of this Excommunication was not always confined to the Court or Consistory : ( which at this day cannot consist of fewer than three Masters ) for it was in the power of any private person to Excommunicate those whom they found guilty of the thirteenth cause of Excommunication ; and he that was herein negligent incurr'd the like penalty : But they were presently absolved , lest it should become a Snare and an offence unto others . And to restrain them to Sobriety herein , the Court had power to punish him , that did it rashly . From these private Excommunications their Superiours , Rabbins , and chief Lawyers , were Exempt : for these had a priviledge to Excommunicate and Absolve themselves . The form both of Extrajudicial and legal Excommunication , was one and the same , which is this : N. Let him be Excommunicate . And the Excommunicate upon Repentance , was absolved in this form : N. Thou hast Absolution , or thy offence is forgiven thee . But at the time of Absolution , the Court had power to correct the Trespasser with Stripes . The second kinde of Excommunication was called Shammatha , the same with the Maran-Atha think the most . And it sounds ( saith Mr. Selden , according to the opinion of some ) The Lord cometh . He would not have his Shammatha at all to differ from Niddui ; which opinion he grounds upon some sayings in the Talmudick Commentaries . But J. Drusius intimates otherwise , when he saith , the Jews were wont to Excommunicate per maledictionem , that was their Cherem , or Anathema ; per Separationem , that was their Niddui ; and by Maranatha , the same with Shammatha ; and by others of that kinde . By this last intimation , I conceive , may be meant the Anathema Maranatha . Their Shammatha was a total Exclusion from the Church , a blotting them out of the Book of Life , and not permitting them the least communion in things of publick Religion . And by the word Shammatha , they signifie the coming of the Lord , to take Vengeance upon those who are thus Excommunicate . And it was never pronounced upon the offender , till he became desperately irreclaimable . A third kind of Excommunication was the Cherem , which enforced the Niddui when the offender within 30 daies gave no signes of Amendment , nor sought to be reconciled . A new form of Excommunication was now used , containing dreadful Execrations , Imprecations and Cursings of it . As to the Maranatha , an old Spanish Author tells us , it got the signification of Anathema upon this occasion : The Jews glorying of their Messias to come , commonly used the word Maran ▪ Our Lord : in opposition whereunto , the Christians used to say Maran Atha ; Our Lord or Messias is come already . Whereupon no small strife arose betwixt them . The Jews frequently out of contempt saying Maran , and contumeliously called the Christians Maranites . On the contrary , the Christians replied Maran Atha , affirming that their Lord was come already . And hence it grew that the Spaniards call those Maranos , who being discended of Jewish Parents , and being Christians , turn Apostates , and yet expect the coming of Messias . But the Maranatha is certainly of far greater antiquity , than in this story it can pretend to . For it was used in S. Paul's time , as 1 Cor. 16.22 . doth cleerly testifie . Where an old English Translation ( cited by Mr. Selden ) of an hundred twenty and five years standing , renders Anathema Maranatha , Let him be had in Execration to death : Meaning ( perhaps ) that the Excommunicate should die under this severe Censure . For Anathema being added to Maranatha , by a general agreement , was the highest degree of Excommunication . There were indeed two sorts of Cherem in the Old Testament : the one a Consecration of things to Gods Service , by separating them from Common and Ordinary use : Of which we read , Lev. 27.28 . And as in the case of Hierio●● , where pilfering or stealth of such things as were devoted , was punishable by death . Jos . 7. The other sort of Cherem , was a devoting of persons unto death . But the Cherem we now speak of , was in our Saviours time a very fearful kinde of Excommunication among the Jews . In which , with Solemnity and Authority , and a heap of direful Execrations and Cursings , a man was turned out of the Synagogue . And this sort of Excommunication was so dreadful , that for fear of it , many principal Jews who believed on Christ , durst not confess him , S. John 9.22 . & 12.42 . and 16.2 . Of the manifold use of this Cherem among the antient Jews , Mr. Selden has made so plentiful a Collection , that the Reader may there best be satisfied , De jure naturali & gentium , &c. lib. 4. c. 7 , &c. That which upon this subject I have here to take further notice of , is the Antient Form of their General Cherem or Anathema , as it denotes the severest Censure of the Jewish Church . The Form I shall here insert , is taken out of that Ritual , which they call Sepher Colbo , or Pandects ; and which was used against all those Israelites who wilfully and knowingly transgressed any chapter of the Law Sacred or Introduced . The Form of Cherem or Anathema . BY the Decree of Cities , & Command of the Holy , we Anathematize , Adjure , Exterminate , Excommunicate , Curse and Execrate , God being willing , & his Church , by the Book of this Law , by the 600 Precepts therein written , by the Anathema with which Josua Anathematized Hiericho , by the Curse wherewith Elisha cursed the young men , by the Curse wherewith Gehezi cursed his Boy , and by the Excommunication with which Barach Excommunicated Meroz , and by the Excommunication which Rab. Jehuda Son of Rabbi Jehezkiel used in this matter , and by all the Anathemata , Imprecations , Curses , Excommunications and Exterminations which have been made from the time of our Master Moses , and since , by the name of Acetheriel , Jah , the Lord of Hosts ▪ by the name of Michael the Great Prince , by the name of Mittatron , whose name is as the name of his Master ; by the name of Sandalipon , who tieth the hands of his Lord ; by the name of forty two Letters ; by his name who appeared to Moses in the Bush ; by the name with which Moses divided the Sea ; by the name I am what I am ; by the Mystery of the name Tetragrammaton ; by the Scripture that was written upon the Tables ; by the name of the Lord of Armies , the God of Israel sitting upon the Cherubin ; by the name of the Sphears and Circles , and living Creatures , Saints and ministring Angels ; by the name of all the Angels which wait upon the most High God : every Israelite , and every Israelitess , who willingly and knowingly violates any of those which are now denounced to be observed , let him be Cursed of the God of Israel who sitteth upon the Cherubin . Let him be cursed by the bright and glorious name , which the High-Priest in the day of Expiations expresseth with his mouth . Let him be cursed by Heaven and Earth . Let him be cursed from God Almighty . Let him be cursed of Michael that Great Prince . Let him be cursed of Mittatron , whose name is as the name of his Master . Let him be cursed of Acetheriel , Jah , the Lord of Hosts . Cursed be he of the Seraphin , and the Orbs , of the holy Animals and Angels , who wait before the most High God of Israel in holiness and purity . If he was born in the month Nisan , which the Angel Vriel , as the Prince of the Classes under which it is , governeth ▪ Let him be cursed of him , and of all his Order . And if he was born in the month Ijar , which the Angel Tzephaniel governeth , Let him be cursed of him and his whole Order . And if he was born in the month Sivan , &c. ( The like imprecation is made in the same words by the Angel of this month , and so forward by the Angel of every month . ) Let him be cursed of the seven Angels set over the seven Weeks , and of all their Order , and helping Power . Let him be cursed of the four Angels which govern the four Seasons of the Year , and of their Order and helping Power . Let him be cursed of the seven Palaces . Let him be cursed of the Princes of the Law ; by the Name of the Crown , and the Name of the Seal . Let him be cursed of the Great God , Strong and Bright . Let him receive confusion from his Embraces . Let him fall with swift Ruine . Let the God , the God of Spirits , destroy him to all Flesh . Let the God , the God of Spirits , put him under all Flesh . Let God , the God of Spirits , lay him prostrate to all Flesh . Let God , the God of Spirits , cut him off from all Flesh . Let the Wrath of the Lord and violent ▪ Whirlwinde fall upon the Head of the Wicked . Let the destroying Angels run upon him . Let him be cursed in every thing he puts his Hand unto . Let his Soul depart in terrour . Let him die of the Quinsie . Let not his Breath come or go . Let him be smitten with a Feaver , Driness , the Sword , Rottenness , the Jaundise . Neither let him be delivered from them before Destruction . Let his Sword enter his own heart , and let his Bows be broken . Let him be as the dust before the wind , and let the Angel of the Lord drive him away . Let his ways be darknesses and slipperiness , and let the Angel of the Lord persecute him . Let sudden desolation come upon him , and his net which he hath laid let it catch himself . They shall drive him from light to darkness , and exterminate him from the habitable World. Tribulation and anguish shall make him afraid , and his eyes shall see his destruction , and he shall drink the fury of the Lord. He shall cloth himself with cursing as with a garment . Let him eat the strength of his skin . God shall scatter him for ever , and pull him out of his Tabernacle . The Lord will not rest that he may be propitious to him , but the Wrath of the Lord , and his Zeal shall smoak against him , and upon him shall rest all the Maledictions written in the Book of this Law , and the Lord shall blot out his name from under Heaven . Also the Lord shall separate him to mischief out of all the tribes of Israel , according to all the Curses of the Covenant which are written in the Book of this Law. But you who adhere to the Lord your God , are all alive this day . He that blessed Abraham , Isaac , Jacob , and Moses and Aaron , David and Solomon , and the Prophets of Israel , and those who were pious among the Nations , let him bless all this Holy Congregation , with all Holy Congregations , except the man onely , who hath violated this Anathema . God of his mercie keep them , make them safe , and deliver them from all evil , misery , and affliction ; and prolong their daies and years , and send his blessing and happie success to every work of their hands , and avenge them quickly , with all other Israelites . And so let it be his will and decree . Amen . CHAP. XXIV . Concerning the present Judicature among the Jews . COncerning the Ecclesiastical and Civil Consistories among the present Jews , little of moment is now observable . And though the Synedrion of old related to Civil Matters , as the Synagogue to Ecclesiastical : Yet the affairs of Religion and the World now do both fall under the cognizance of one and the same Court. But that which is the subject of the present remark , is the manner of legal proceeding in the case of Meum and Tuum ; which is plainly and compendiously thus : When any contest ariseth among them concerning Debts , Bargains , Contracts , &c. a Juncto of Sabios , Chachams or Masters , are appointed to hear and determine in the Cause . This Court of Chachams consists of 11 , 9 , 7 , 5. and can never be of fewer than three . To these the party promovent makes his address , in a short and plain Allegation of the Case : which the Judges examine by Witnesses ; who must be persons well reported of , and very sober : For so much is required by their 212 Precept . In case of want of Witnesses , the bare Oath of the party producent is sufficient : if he be a man of known integrity and good fame . If the Creditor have any thing under the Debtor's hand , he has the priviledge of attesting the truth thereof by his own Oath . But if he demands a debt for which he can produce no Writing , the Debtor has leave to swear the Negative . If the Witnesses whose names are at the Bill be dead , and there be none to attest their Hands , the Bill is invalid , & cast out of Court. That which much renowns their Judicial Procedures , is cheapness and expedition ; the whole matter being tried and determined in a few hours . Yet if either party finde himself agrieved , he has the liberty of appealing to another Court , and may carry the Appeal as far as Hierusalem : beyond which , there lies none . But though they may dislike , yet they dare not revile the Sentence of any Court. For to speak evil of any Minister of Justice , is ipso facto Excommunication . And he incurs the like punishment , who ventures to appeal to a second Court , before he has obtain'd leave from the first : which laies so great a restraint upon Appeals , that few now happen , unless in some such important Case , as Marriage and Divorce . It is very observable , that the Jews have made very cautious Provision to conserve the Esteem and Reverence of their Masters . Insomuch that none in word or carriage can offer them the least disrespect , but he is Excommunicate , and his Testimony render'd invalid . And if within three daies he make not his Peace with the offended Rabbi , the Excommunication is aggravated , and pronounced before witness in open Court by a Rabbi , who superaddes thereunto a Solemn Malediction . If the Excommunicate flie to another Country , the Curse follows him , and he is sent before to beg pardon and be absolved in the same place where the Crime was committed ; or in case of contumacie , the Execration is aggravated . Sometimes the delinquent Jew frees himself from the whole Censure by turning Renegate . The Masters , of which the Court consists , are chosen upon their Reputation for their Learnedness in the Law , and Integrity of their Manners : and for a clearer testimony of the former , they sometime are tried by Disputation . But besides Vnderstanding and Good life , there is a competent Age required to make a Master . Who upon Election , is invested with Authority in this form : Behold , Hands are laid upon thee , and Power is given thee to exercise Authority in things Criminal . That which most tends to the Commendation of the Jewish Courts , are ( as I said ) Brevity and Cheapness : For they use no Delatory Artifices , nor Covetous Exactions ; but in a very small time , and at a very easie rate , the Litigants know their Doom . CHAP. XXV . The manner of the Jews Alms , and of their making provision for the Poor . THose who have observed that the Jews have no Beggers , seem not well informed of the manner of their Alms , and their way of providing for the Poor . Whom 't is true we may not reckon among Beggers , as that word usually implies a seeking Relief from house to house . For though among the Jews in Barbary there is great store of needy persons , yet they are supplied after a manner which much conceals ( as to men of other Religions ) their Poverty . For the Wealthier take care to provide for them , and very much magnifie their Religion upon this very score , that they live under its profession in a more mutual Charity of Alms than either the Moore or Christian ; both which ( with great insulting ) I have heard them upbraiding with their common Beggers . And it cannot be denied , but that the Jews manner of Relieving their Poor is Regular and Commendable . For first they suffer them not to take Alms of any man who is of a different Religion from their own : and this inspection of them and their wants , is consigned to no meaner persons than their chief Masters , who once or oftener every Year ( as occasion requires ) are very solemn in this Inspection . In every Synagogue they have in store several Copies of the Law , which they sell for great sums of Money : But the Buyers are not permitted to carrie these Copies out of the Synagogue , or any further to impropriate them to their own use , than that ( if any of them fall into Necessity ) they may be sold again to relieve them . And therefore the Name of the Buyer is upon a Label annexed to the Copie of the Law , that they may know to whom it belongs , and for whose use it may be sold , if any of the Buyer's Relations be reduced to Want. Insomuch that the buying of one of these Copies of the Law , is a certain provision against Poverty , if it shall happen . But that which is here chiefly to be remarked , is their raising of Maintenance for the Poor with the prizes of these Copies . And to make more ready Chapmen , the buying of them is accounted very Honourable , and Meritorious , & of no small Interest to the Buyer's Familie . Another way of raising Provisions for the Poor , are the Legacies and Bequeathments of dying persons : For the Jews have a Rule , that none die safely , who bequeath not some part of their Estates to the Corban of the Poor . Next they have their Contributions ; and out of all these together they raise Portions , and make provisions for Orphans and indigent Females , and the Necessitous in general . And to prevent all Sophistication and partiality herein , the poorer Females are provided for by Lot ; and without respect of Circumstances , those on whom the Lot falls , are first placed in Marriage . They moreover permit the Poor upon every Friday and Holy-day-eve to receive private Alms , to honour ( that is , to keep ) the Sabbath and the Festival with . They have also their Kibbuz , or Letters of Collection , by which the Indigent has liberty to go from Synagogue to Synagogue , to receive the Benevolence of their Country-men . And these Kibbuz much resemble our Briefs . In them the Poverty , Religion and Honesty of the Bearers are certified , who are first to produce them to the Chief Master of the Synagogue ; and he having given his approbation thereof , appoints a day for the Collection , which is usually made at the door of the Synagogue . By these Letters also the necessitous Father raiseth Portions for his Daughters . When any poor Jew is upon a Journey , it is the custom for him to repair for relief to those of his own Religion , who are oblidgd to treat him civilly ; but his company quickly becomes troublesom , according to the old saying among them : The first day a Guest ; the second a Burden ; the third day a Vagamond . CHAP. XXVI . Their Visitation of the Sick ; Testaments : Burial of the Dead , &c. WHen a Jew falling sick apprehends his Disease to be mortal , he sends for a Sabio , or Master , and some of his more intimate Friends , with whose advice and assistance he sets his house in order . The Rabbi first draws up an Envois of his Estate : then he takes account of his Debts , and making first provision for their payment out of the Estate , the rest is disposed of in Legacies and Alms. The object of the later , are Orphans , Widows , Synagogues , and the Holy house ; for so they call the Temple , which they expect shall be rebuilt at the coming of their Messiah . And therefore toward the structure thereof , every dying Jew that is able , contributes something . For they have erected a Treasury to this purpose ; which is managed by the Masters , and carefully improved by them . The rest of the Estate is divided among the Wives and Children : The Wives first taking out their Dowries doubled . If the Children of the dying person be very young , the Master is to be their Guardian ; who with a signal care labours to improve their Fortunes . The Alms likewise are deposite in the Rabbies hands , who out of them disposeth of some Females every year in Marriage . When the sick man has set his house in order , and is under evident indications of Death , He makes confession of his Faith , and in a short Oraison is recommended to Mercie . And the breath is no sooner out of his Nostrils , but they prepare for his Funeral , which is always within the natural day of his Departure . And first the Corps is washed in clean water ; or if he be rich , in water of Roses , Orange-flowers , or any thing that is Aromatick . While the Corps is thus making clean , they pray that God would cleanse the Soul from all the defilements that it had contracted in the body . This ceremony of washing being finished , they put the Corps in a clean Shirt and Drawers , and then a Strip of linnen resembling the Zizith ; and after all , they sow him in a very white Sheet , and put him into a Coffin . The relations of the Deceased , for seven daies after the Interment , stir not abroad ; or if by some extraordinary occasion they are forced to go out of doors , it is without Shoos ; which is a token with them , that they have lost a dear Friend . For the seven daies that they stay within , the Neighbours come to the house to pray with them ; and their Mourning habit is either a black Ganiphe , or the same clothes they wore when the party died . The Corps is born by four to the place of Burial , in this procession : In the first rank march the Chachams or Priests , next to them the kindred of the Deceased , after whom come those that are Invited to the Funeral ; and all singing in a sort of plain-song the 49th Psalm . And if it last not till they come to the Grave , they begin it again . At the Grave , ten Rabbies , or so many old Jews in their room , say over some certain Psalms , composed by the Rabbins for that purpose . And when they are ended , the Corps is laid in the Grave and covered with Earth ; and the Rabbies compassing the Grave seven times , say , From the Earth thou camest , and to the Earth thou art returned . After this is done , they return from the Grave to the house of the Deceased , where one , who as chief Mourner receives them , with his Jaws tied up with a linnen Cloth , after the same manner that they binde up the Dead . And by this the Mourner is said to testifie that he was ready to die with his Friend . And thus muffled the Mourner goes for seven daies ; during which time the rest of his Friends come twice every twenty four hours to pray with him . At the end of these seven daies , the Friends of the Deceased repair to his Grave , which they cover with a black Cloth , and say this Prayer , Vide Syracides 22.23 . Judge of the Truth , who Judgest truly , be Judge of the Truth ; for all thy Judgements are Justice and Truth . And then the Kindred of the Dead wish one another good health and Comfort . And the same Ceremonie is repeated precisely that day twelvemonth ; till which time the Obsequies are incompleat . If the Friends of the Deceased be devout , they often every Week repair to his Grave , where they make great Lamentation and bitter Weeping over him ; they pray at the same time , That God would pardon his Sins , and receive him into the Garden . Meaning the Garden out of which Adam was cast , when he became disobedient . In the Funeral-Rites of the Jews , the same order is observed for both Sexes : only with this Decorum , that the Women meddle not with the Men , nor the Men with the Women : but each Wash and Shrowd those of their own Sex. They never bury their Dead promiscuously with those of another Faith ; but have purchased distinct Burying-places where they reside , which they very much respect , and to which they often resort , both in contemplation of their own Mortality , and to lament and pray for those who are dead already . It may not be unfit to observe , that though the Modern Ceremonies of Burial are neither so numerous nor costly as those of old among the Jews ; yet they do not much varie from them : For the washing of the Body was in use at the time of Tabitha's death ; and the Chief Mourner , spoken of before , as also the Weekly Lamenting of the Dead , refers to the Women hired to lament at Burials : And which the Scripture calls Mourning-Women , Jerem. 9.17 . the same with the Praeficae among the Romans . They likewise agree in the places of Burial , which are now as formerly without the Towns or Cities where they live , except that in Fez they have a Burying-place within the City , adjoyning to the Juderia , or the part where they live ; as was said in the entrance of this Discourse . Enquiring after Inscriptions or Epitaphs , and though often in the Burying-place for that end , I could see none , nor any other State about the Graves than Green Turf and Boughs . But this remark respects the Jews in Barbary , whom I conceive to come far short of those of other Countries , in this sort of Funeral Pomp. But we are told that they were not without Inscriptions upon their Sepulchers , as Hic jacet N. Memoria ejus sit in Benedictione . Though this I confess be now used , rather as an honourable Commemoration , when any Author of worth being dead , is cited by the Masters , than as a common Epitaph . But when they use Sepulchral Inscriptions , they are usually a Prayer for the Dead , such as , Let his Soul be received into the Garden of Eden . Or , Let his Soul be bound in the bundle of Life with the rest of the Just . The Confession of Sins made by the Sick upon his Death-bed . I Acknowledge and confess before thee , O Lord my God , and the God of my Fathers , the Mighty God of the Spirits of all flesh , that both my Health and Death are in thy hands . Restore me I beseech thee to my former health ; be mindful of me , and hear my Prayers , as in the time of King Ezechias , when he also was grievously sick : But if the time of my Visitation be come that I must die , let my death be an Expiation for all my sins , iniquities , and transgressions ; whether I have committed them ignorantly , or knowingly , from the day that I first drew in the light . Grant I beseech thee , that I may have my Portion in Paradise , and the future World appointed for the Just. Make known unto me the ways of Eternal Life ; satisfie me with the joy of thy glorious Countenance at thy right hand for ever . Blessed art thou , O Lord God , who hearest Prayers . This Confession is usually made by the sick person in the presence of ten more invited thither for that purpose . After this Confession , follows the Absolution , which is pronounced by some chief Rabbi ; wherein the sick person is absolved from all the Execrations and Curses which are fallen or may fall upon the sick and his Family . Here are also read the 20 , 38 , and 91 Psalms : then follows this Prayer , utter'd by the Rabbi . Let God be merciful unto N. and restore him to life and former health , and let his name be hereafter called B. Let him rejoyce in this name , and let it be confirmed in him . Let it be thy good pleasure , O God , that the change of his name may help to abolish all hard and evil decrees , and to tear in pieces the Sentence that is brought against him . If death be decreed upon the former name N. it is not decreed upon the later name B. If evil be designed against N. it is not so against the name B. Behold , at this hour he is as it were another man , as a new Creature , as a new-born Babe ; bring him to a good life , and length of daies , &c. In dangerous Diseases , they change the Name of the sick , and impose a new one ( as the Prayer shows ) on purpose thereby to move God to have compassion upon the sick , on the account that he desires to become a New man. Another Prayer used at the Grave . BLessed be God , who hath formed , created , fed , brought up , preserved , and doth kill us all in Justice and Judgement ; who knows the number of you all , and will restore you all to life in his good time . Blessed be God , who kills and makes alive . Amen . In some places , the Jews are said , upon the Departure of a Friend , first of all to cast all the Water out of the house ; and then presently to cover his Face , without permitting any one to look upon him . They likewise bow down the dead man's Thumb into the hollow of the Hand , and by that incurvation they fancie to express the Holy Name of God ; which is an Amulet against Satan . But all the rest of the Fingers of the Dead are stretched out at length , to shew that they have utterly forsaken the things of the World , and hold nothing of its Goods . Returning from the Grave , they pluck up Grass and cast it behinde their backs , to signifie their hope of the Resurrection of the Dead , Who shall flourish again as the Grass , according to Es . 66.14 . The Mourners use to eat Eggs , out of no less Emblem , than that Death is voluble like an Egg , and to day takes one , and another to morrow , and so will come round upon all . The Children yearly Fast upon the day their Parents died , and for the eleven Mouths say the Prayer for deliverance out of Purgatory . Where the Children out of a Reverend esteem of their Father's Piety , suppose that he stays but eleven months , though all the other Jews tarry twelve there . As we have said in our Chapter of Purgatory . They are very wary that none of the Earth taken out of the Grave remain uncast upon the Corps ; for they imagine this were to upbraid the Dead , as if the Earth should disdain to cover him . There are many other minute Ceremonies relating to the Jewish Interment , omitted chiefly upon the account of their small importance . THE CONCLUSION : Wherein is considered The present OBSTRUCTIONS OF THE JEWS CONVERSION . HAving ( through the Divine assistance ) finished this Succinct Account of the present State of the Jews , I deem'd it would not be unwelcome to the Reader , by way of Epilogue to recollect some of the visible Impediments of their Conversion . Of which , some respect the Jewish Nation in general , and others relate to the Jews of a particular Residence . Among the fatal Impediments respecting the Jews Conversion in general , their own ingrafted Perversness , and obstinate adherence to the Doctrines of their Fore-Fathers , may be reckoned for the chief ; and indeed , the root of all the rest . As to the former , the Jews are Notorious therein above all other people ; though the latter be a thing common to the Hebrew with other Nations . For not onely Cotta in Cicero , but most men of any parts or Education , have thought themselves under no small obligation to keep close to the Traditions of their Fathers ; although no rational Evidence could be produced for the matter of the Tradition . Vnum mihi satis est Majores nostros ita Tradidisse ( which was Cotta's ) is the ultimate Resolution of the Jews Religion . And not to speak of the obstinacie of Education in this particular , we finde even the renowned Propagators of Christianity complaining of a Prioribus Credere , as the most knotty and stubborn objection they met with . And when the Jews ( such I mean as are considerate and ingenious ) do freely acknowledge the Religion of Christians to be very conformable to the Law of Nature , which they account the Principal ; yet lest they should seem to think themselves Wiser than their Ancestors , and so incur the imputation of being Proud , or upon the change of their Faith to be branded for Inconstancy ; they resolutely retain the Religion in which their Forefathers lived and died , and thought themselves happy and secure . And this is spoken not upon Trust , but Experience : For upon a fair occasion pressing a Spanish Jew with the evident danger he was in , if after means of Conviction he should obstinately die in his Judaism ; he made no other Reply , but that he desired to be in no better State , nor to be accounted wiser than the Sabies or Wise men of his Nation . And that if he was Damn'd , so would Rabbi Ben Maimon , Rabbi Salomon Jarchi ( and so run over a large Catalogue of their Rabbins ) placing great consolation to have such good company in Perdition . But beside all this , they esteem it so scandalous a thing for any man to forsake his Native Religion , that even those who turn Jews are still under a very jealous aspect , according to their own old Proverb : Beware of Proselytes to the tenth Generation . Which is also the Genius of the Moors : for albeit that with a seeming Triumph they receive a Renegado for a Musulman ; yet they never repose in him any considerable Trust , nor look upon him as a person of any worth or Gallantry . As to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some reckon among the Internal Obstacles of the Jews Conversion , if thereby be meant their ignorance , either in their own Rites , or in evading the Arguments brought against them ; those that shall practise them herein , will finde they have arrived to no contemptible knowledge in both ; there being no Rite of their Religion whereof they have not been taught ( according to their Principles ) a probable Rationale ; nor any objection brought by Christians against the present Judaism , for which they are not furnished with an Evasion . For the Jewish Masters take an especial care , and use an utmost diligence , to see the Youth be so profoundly instructed in the Elements of their Religion , that it may be no easie task to efface the Characters of their first Catechism , or to pull down the Fortress of Education . And above all , it is in this point highly considerable , that the common sort of Jews are bound to acquiesce in the Judgement of their Rabbins , to whom they make their last appeal , when pressed with Arguments too difficult for their own Solution . Of which I could produce a numerous Citation ; but I shall content my self with the single instance of one Jacob Israel Belgara , who from Hag. 2.7 . being clearly confuted that the time of Messias's Advent was already past , eluded the whole Argument , by referring himself to the Sentiments of their Masters . The next thing which may be reckon'd among the grand impediments of the Jews Conversion , are the Christians uncharitable Dissentions and Divisions , which they suppose proceedeth from a want of the Vnity of Truth in the Foundation : And which they can no way make agreeable to that mutual peace and affection foretold to flourish among the Professors of the true Messias , and to be the signals of his Kingdom , Isaiah 11.6 , 7 , &c. This I alwaies found a string continually harp'd upon by the Jews ; & one scoffingly told me , that if he should turn Christian , he knew not what Sect to be of : reflecting upon the manifold divisions that are wofully hapned under the general denomination of Christian . In the body , a wound is worse than corruption ; the former being a Solution of Continuity , the later but a disorder of some Humour . In Christians , evil manners are wholly contradictions of the Purity of their Religion , but Schism brings its Truth into question ; and is of that wretched consequence , that it keeps those out that are without , and drives those out that are within . For our speaking with different tongues , will make the Atheist , as well as Infidel , say that we are mad . But were the scandal of our Divisions removed , yet the Naughtiness of our lives would become a new hinderance of the Jews conversion ; who are very greatly scandalized with the open , and even professed , transgression of the third Commandment , so apparent in those Blasphemies which hellish mouthes dart up against God , and those horrid Oaths which are become , with some , meer Interjections of Speech , and with others , Phrases of Gallantry . And that those sins which the Jews severely punish , should become the Christians Physick and Recreations : and that we should live in so palpable a contradiction to our Vow and Promise of a cleer contrary Carriage . And it was this Licentiousness of Conversation that made a leud Jew ( in Spain turn'd to Popery ) magnifie the happiness of his change , because he had light on a Religion , wherein at once he could enjoy Both his Beads and his Whore. Reflecting upon that old Spanish Proverb , Las quentas en la Máno , y el Diáblo en el Capillo : Good words , and wicked works . And if this obstacle were also taken away , and Christians would take care to be as regular as their Religion doth oblige them ; yet there wants proper means for the Jews Conversion , as being vouchsafed neither competent conversation , nor Books for that purpose . As to the first , none I think will deny it highly requisite in this affair , unless such as would make the Gospel ( like weapon-Salve ) to work at a distance . Now we know that in our own Nation there is no such competent familiarity or civil Society held with the Jews , as in any degree of probability may in ordinary course be sufficient for their Conversion . For since their Expulsion out of England by King Edward the First , about the year 1290 , the greatest conversation with them has been managed by Tradesmen upon the account of Trafick , and secular purposes : as is evident at this day . And we have been so far from endeavouring their conversion to Christianity , that that which might greatly have encouraged it , is quite taken away . I mean , the House of Converts erected by our Henry the Third , ( which he piously indowed for the maintenance of poor Jews converted to Christianity , where every one during their lives was allowed two pence a day ) and appointed by Edward the Third for Records to be kept therein , now called the Rowles . Nor hath it fared any better with the Jews in other Nations than in our own : for since from France they were banished by Philippus Pulcher , Anno 1307 : From Spain by Ferdinand , Anno 1492 : From Portugal by Emanuel , Anno 1497 : Out of the Kingdom of Naples and Sicily by Charles the Fifth , Anno 1539. they have in these Kingdoms been so far from any enjoyment of that Society requisite to make them converts , that they dare not set a foot within their Borders without running very great adventures : as is known to all , acquainted with the Regiment of those Countries . 'T is true , in the Jurisdiction of Avignon , ( the Popes State ) the Jews are admitted : And they are very numerous in Rome , Venice , Legorn , &c. ( not to speak of their Toleration in Germany , Bohemia , Polonia , Lituania , Russia , ) yet they are so little invited to Christianity , that they meet with no small motives to the contrary . For in the Papal Dominions no Jew can be admitted to Baptism till he has renounced the World ; that is , till he confess all the Estate gotten in Judaism was ill gotten , and that he doth and ought to renounce it , and leave it to the Church . And it is but cold comfort to a Jew , so notoriously devoted to the world , to take a final farewel of his beloved Mammon , and to devest himself and Family of all maintenance , at his initiation into Christianity ; without any convenient provision for his future subsistence , unless he will betake himself to a Cloyster ; a kinde of life very unpleasing to the Jews , as contrary to the designe of Nature , which intended man for Society , and each to be helpful to other in civil duties . Besides that Monkery is a trade which they never finde commended or injoyn'd by God ; never practised or counselled by their renowned Ancestors , who received continual instruction and inspiration from above ; which none of their Patriarchs or Prophets have given Example of ; only in three or four thousand years , Elias and some one or other have been found upon very extraordinary cause to have taken also an extraordinary course of life , though of other nature , and to other purpose , then the Votaries of the Roman Church . 'T is true , the Pope has power to dispense in this particular , and to grant the Jew Baptism without confiscation of his Estate ; yet this is so seldom and uncertain , that few Jews are found so hardy as to trie the Experiment . In the next place , as to Books tending to further the Jews conversion , it must be granted that there is no small impediment arising from this particular . For notwithstanding that many learned Treatises have been compiled upon this Theme ; yet they have either been pen'd in Languages unknown to most of this antient people , or in a Method exceeding the generality of their capacities , or , no means have been used to bring such Books to their perusal . And what is herein not the least considerable , Tracts against Judaism , or rather for Christianity , have been composed by Bookish and Retired persons , who undertook the confutation of such Jewish Tenets , as the course of their Studies best inabled them to encounter . And others have spent much oyl and time in demolishing a fortress which most of the Modern Jews never undertook to defend . An instance whereof , I found in a learned Discourse concerning Christ's Resurrection , in which the Author excellently confuting that Calumny of the Disciples stealing away their Master while the Guard slept : The Jews , with whom I discoursed this Article , professed a deep silence therein , and that they medled no further with our Messias , than to bring him to the Cross ; not being at all concern'd for what hapned afterward . So that all the Arguments brought to vindicate Christs Resurrection from the Jews belying the Disciples in conveying away secretly the Body of their Blessed Master , was answered by denying the supposition . Several Volumes ( as I have seen ) are written both in Spanish and Portuguez upon the same subject ; but so far from any likelihood to confute the obstinacie of the Jews , that there is a greater probability they may add to its confirmation . For the Books ( I speak of ) are stuffed with such ridiculous and irrational Miracles , that in reading of them the Jews take no small contentment , as being so subservient to their purposes of speaking evil of the Christian Faith , which they hope cannot long stand , while they imagine it is supported by such frail and chimerical buttresses . And besides all this , the Jews have ever been as diligent to detect , as the Fryars to contrive their fictitious Miracles . And what is herein truely deplorable , Christianity has the hard fate to be weighed in these Scales , and all its Sacred Truths to be rejected for a few Monkish trumperies . For I have heard some maligning Jews urging the brainless conceits of the Spanish Fryars ( who of all others seem herein the most Hypocondricaal ) for the principles of Christianity ; which they are the more ready to believe , as finding it advantageous to their designe ; and that the Books wherein they occur are of no surreptitious Edition , but Permissu Superiorum , and allowed of by that Church , which calls her self the Catholick . What I now speak of , respects the Obstacles of the conversion of those Jews who converse with the Romanists , and live even in Rome it self : Where more Monks turn Jews , than Jews Monks ; as all Ages have observed . And indeed , through all the Papal Countries there is but little probability to make the Jews have any good will for Christianity , if we consider the manifold offences apparently arising from the whole Oeconomy of their Publick Worship and Doctrine , of which I shall for brevity sake give instances onely in the Vows and Prayers made to Saints and Angels , which the Jews in all Ages have esteem'd a duty peculiar unto God. And they observe too , that more Devotions are made to the Virgin , whom all Christians acknowledge to be but a Creature , than to Christ , who by all Orthodox Christians is believed to be God. But that which of all other yields greatest matter of Scandal to the Jews , is the worshiping of Images , for which both the Hebrew and Mahumedan lay Idolatrie to their charge ; from which nought is left to defend , them but an unintelligible distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of a final and Instrumental intention in Worship . At which the Jew has no small occasion to be Scandalized , when they consider that yet the Sun never rose upon a Nation that was so blockish , as to make a Stock or a Stone the Final Object of their Worship ; but looked upon their Simulachra as the representations of some absent Divinity , or things wherein the Divine Power did sometimes inhabit , and by his vertue work Miracles , even as the Papists opine the B. Lady in infinite places of Christendom , doth in her Images . And whatever apprehensions and distinctions these venturous Votaries of the Roman Church may be furnished with , to save them from Idolatry , when they fall down before their Images ; yet seeing they use therein all the circumstances appointed and fitting to wait upon the immediate Addresses which are made unto God , the Jews can perceive nothing visibly fit to vindicate the Service from being thought Idolatrous . For , as to the mental affection , so much spoken of , it lies altogether hid to the Beholder , and no less perhaps to the blunt and undistinguishing Wits of the Vulgar , who therein are concern'd . It would be a matter of no great difficulty to enlarge the instance to many particulars of the Roman Doctrine , whereat the Jews ( in no mean degree ) are daily Scandalized , as may be exemplified in their Transubstantiation , where the Jews are told Messias to be comprehended under the appearances of a Wafer ; which is a thing to them so egregiously offensive , that they spit at its mentioning . Those that have met with the Roman Catechism , observe the second Commandment to be wanting , and the tenth to be cloven into two , to keep up the Decalogue . Now all these things , and many more , are of so much the greater Scandal and indignity , as being believed by the Jews to be the Universal Tenets of Christians ; and that Christs ( pretended ) Vicar doth herein follow the Footsteps of his Master . Discoursing once with an Italian Jew concerning the Conditions of Rome , ( where he had long dwelt ) he began with great assurance to tell me , That at Rome great wonders were to be seen , as , a Man that could make his God , make and unmake Sins at his pleasure : and so run inveighing against the filthy and unhallowed Conversations of the principal Roman Clergy ; closing up his Discourse with a deep protestation , That if he were a Christian , the vices and Doctrines of Italy would strongly tempt him to disown that Name . And what in the last place is not the least considerable , even at those Sermons in Italy , to which the Jews are bound to resort , little or nothing is to be heard directly tending to the subversion of those points , wherein they place their strongest Sanctuary : But obiter , and by the by , the Preacher Sallies out into a numerous invective against their obstinate infidelity , without laying down such plain Arguments as may rationally move them to forsake it . And if herein there were no fault , yet as long as the Jews ( coming to the Christian Sermons ) shall see the Preacher begin his Discourse with an Ave Maria , ( which is a general custom with the Papists ) and frequently to direct his Speech and Prayer to the B. Virgin , and the little ( Wooden ) Crucifix which stands on the Pulpit by him ; to call that Image his Lord and Saviour , to Kneel down to it , to Embrace and Kiss it , to Weep over it , and after all perhaps to cast it to the Ground , ( to let the people see they meant not there to terminate their Worship ) the very sight hereof doth as much induce the Jews to hate Christianity , as any reason can be alledged to perswade them to love and Embrace it . These are the Terms , in which the Jews ( with whom I have conversed ) do stand , who above all that has been said , derive the greatest obstruction of their Conversion from their own obstinacy ; being not more scandalized , than stifneckt ; nor less untractable within , than offended without : And as proud of their opinions , as they are despised for them . Glorying in their Ancestors and Founders ; in Gods Temple , and Oracles , peculiar promises , and Prerogatives , long continuance in Honour and Prosperity ; and indefatigable in their Expectation of being Triumphantly recollected , and Victoriously to Reign over the Edomites , when the promise of their Messias shall be perform'd , which has ( as they say ) so long beyond the appointed time been protracted , by reason of their own Vnworthiness . A SUMMARY DISCOURSE Concerning the Jewish TALMUD , MISNA & GEMARA . HAving in the former part of the Antecedent Discourse observed , That there are no Jews to be met with who adhere to the Old Bible without Talmud-Traditions ; I thought it would be disagreeable neither to the Reader , nor the Subject , to give a succinct account of the Talmud , Misna , and Gemara , in order to facilitate the meaning of the Traditions above-mentioned . And waving all Critical reserches into the word Talmud ( which makes so great a Noise in the World ) it may suffice to observe , that by a sort of Metonymy , it signifies the Book containing the main Doctrines of the Jews , which by way of Eminence is called the Talmud or Doctrinal . So that the word Talmud may as well be used for a System of Christian , as Jewish Doctrines , for any thing therein to the contrary . The two Talmuds ( of which hereafter ) are according to Mr. Selden , the Pandects of the Jews Sacred and Civil Laws ; and they are generally received of the present Hebrews for the Great Body of their Learning , and Standard by which the whole Israelitick Nation is to regulate both their Conversation and Doctrine . And there needs no other Testimonie of their great esteem hereof , than the RR's frequent using it in the proof and Confirmation of their Tenets . For it is very observable , that the Talmud is oftener brought in Vindication of their Religion , than Moses , the Prophets , and Holy Writings : Insomuch that they make it , and not the Old Bible , the Touchstone of their Doctrine , and that into which they resolve the Decision of all their Cases . Nor are they herein greatly blameable , seeing they esteem the Talmud of equal Authority with the Canonical Scriptures , and no more inferiour thereunto , than a Law given by word of mouth is to one in Writing . For the Jews hold there is a twofold Law , which they are bound to observe : the one written , which is contained in the five Books of Moses ; the other Oral , which they call the Misna , or Traditional Law which God gave to Moses at the same time he did the other ; but did not commit it to Writing , but left it to be preserved and propagated Orally . Some of the Masters gifted with a wonderful Sagacity , with great assurance maintain that Moses , during his abode in the Mount , could not discern the time of Night from the Day , but by the delivery of these two Laws : That when God gave the Written Law , he knew it was Day ; and that it was Night when he gave the Oral . And R. Eliesar ( as a late Author writes ) affirms that Moses read the Scripture by Day , and the Misna by Night . But this will scarce sound congruously , if it be considered that the Misna was not written , and therefore could not be Read , till some thousand years after Moses received it in the Mount. And as to the reason why God would not suffer it to be written , it was the profound Mysteriousness of its Nature ( say the Masters ) which to have communicated by writing to the Vulgar People , would have been no better than to give Holy things unto Dogs , and to cast Pearls before Swine . Others are of opinion , that God foreseeing how the Nations would Transcribe the Books of the Law , Prophets , and Holy Writings , and pervert them to Heretical and Impious Doctrines ; lest they should to the like to the Misna or the Second Law ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) he would not suffer it to be committed to Letters . And here it may be pardonable to take notice of two things ; first , that by the Holy Writings , which the Jews call Cetaphim , they understand the Books of Daniel , Psalms , Proverbs , Job , Canticles , Ruth , Lamentations , Ecclesiastes , Ezra , Nehemiah , Chronicles ; and that they were Compiled or Collected by Esdras , and the Seniors of the Synagogue , after the Jews returned from Babylon . Next , that the Jews were of old so cautious of preserving their Law secret to themselves , that they would not suffer it to be Translated into any other Language out of their own . Insomuch that in the daies of Ptolemy when the Penteteuch was put in Greek by the Jews of Alexandria , they say that as if God had been therewith displeased , there happened three daies of darkness over the whole Earth . And to testifie their own abhorrence of so execrable a fact , the Jews appointed a solemn Fast to be kept upon the eighth of Tebeth , as the immortal Joseph Scaliger hath observed . But to return . That Moses in the Mount did receive from God not onely the Written Law , but also a secret Explanation thereof , seems to have been the opinion of Origen ( of the third ) and Hillary ( of the fourth Age. ) And this Explanation is supposed to have been none other but the Misna , or the Oral and Second Law we now speak of , which was preserved as the Cabala of the Creation , and of the things happening before the Flood , by Tradition from minde to minde ( to use Mirandula ) without Letters , by word of mouth . For Moses thus delivered it to Aaron ; and he to his Sons ; they to Joshua ; Joshua to the Elders ; the Elders to the Prophets ; the Prophets to the Great Synagogue ; and so it was drawn down by the Rabbins of successive Ages , of whom the Famous Ramban has given an account . And in this state the Misna continued till many years after the Nativity of our Blessed Saviour ; even till Rabbi Jehuda ( who for his Piety was called the Saint , and for his singular love to his Nation , and knowledge in their Law , the Prince ) perceiving that this Oral Tradition grew difficult , and that thereby the Misna was in no small hazard to be utterly lost or grievously corrupted , by reason of the extreme dispersion of his Nation , collected all the Notes ( taken by the Jews to assist their Memories ) which contain'd any thing of the Misna , and digested them into one Volume , which he called the Sepher Misnaioth , or the Book of Traditions . And this was no sooner compiled , than it gain'd such credit with the Hebrews , as to be publickly taught in their Colledges , and to be made the Catechism of their Youth ; as in another Discourse I have observed . The time when this Syntagm was finished by Rabbi Jehuda is not certain ; but most conjecture it was about an hundred and twenty years after the Destruction of the Temple , and near upon the 190th year of the Crucifixion . About an hundred and eighty years after that Rabbi Jehuda had thus composed the Misna , one R. Jochanan ( who for many years had been the Head of a Colledge in Palestine ) added to the Misna of Jehuda , his Gemara ; which together with the Misna made up the Hierusalem-Talmud , or the Doctrinal of the Jews who dwelt in the Citie and Judea . But this was looked upon as not sufficient for all the Constitutions and Decisions of the Hebrews ( in Captivity and Dispersion ) especially after they were passed from under the Roman to the Persick Empire . And therefore one Rabbi Ashi , or Ase , composed a Second Gemara , about an hundred years after the First ; which being effected by him when he lived in Babylon , and for the use of the Jews there , it with the Misna was called the Babylonian Talmud . And notwithstanding that the Talmud of Hierusalem is confessed by the Jews to have fewer Mysterious ( that is Fabulous ) Stories than the Talmud of Babylon ; yet this later hath obtain'd publick Honour and Belief among them : and at this day is universally received as the Authentick Body of their Law. In this Compilement the Misna is as the Text , and the Gemara as the Comment ; in which the different Opinions of the Ancient Masters are reported and discuss'd , and a final and absolute Decision thereunto annexed . And thus we have seen ( in brief ) the Original of the Talmud , which by way of eminence is often stiled the Law ; and indifferently used for the Misna or the Secundary Law , which contains the Traditions of Moses ; and the Gemara , containing the Disputations and Decisions that have been made upon those Traditions ; though properly speaking , these two are constituent parts of the Talmud . In which many passages are inserted , which if taken literally , the Jews confess , would look like the most idle and Romantick Tales that ever filled a Legend . And therefore they assigne them a secret and reserved interpretation , which , say they , fall not under the comprehension of Vulgar and Ordinary Capacities . But after all this , it must be granted , that some Christian Writers understand the Talmud to be nothing else but a System of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Traditions of the Jewish Fathers ; which if granted , can at most respect but one part thereof , namely the Misna . It is true , that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were highly valued by the Pharisaical Jews , and as meanly looked upon by the Sadduces ; who pleaded as eagerly for their Non-observance , as the other did to the contrarie . And the fierce and impetuous contention which hapned about these Traditions in the School of Antigonus Sochaeus , gave name and birth to the Pharisees and Sadduces , the first factious Sectaries notorious among the Jews . Josephus speaks much of their Emulation and Strife ; and how the Sadduces were abetted by the Wealthy , and the Pharisees by the Multitude : And that in the end the later so prevailed with the Populacie as to have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taught for Doctrine , and to be made an Authentick Institution of their Schools . Of which numerous are said to have been erected purposely to advance the Pharisaical Discipline . Yet it must here be remarked , that the teaching of these Traditions did not totally exclude , though greatly diminish the instruction of the written Law. For in every Colledge of the University of Hierusalem , there were two Schools , the one called the Bibliotheca , because therein they used Books , and taught the Scriptural Law ; the other was called the Misna , or Beth Talmud , or House of Doctrine , by reason of the Traditions that therein were instilled . Both these Schools flourished till they were laid desolate by Titus ; whose desolation occasioned ( in great part ) the writing of the Sepher Misnaioth by R. Juda , who is said to have lived under the three Antonines ; Pius , Marcus , and Commodus . But what in this affair is not the least observable , there is no express notice taken of the Talmud , by those Fathers who lived in the four first Ages of Christianity ; notwithstanding they spoke many things of the Jewish Traditions . And Tertullian ex professo writing against the Jews , though he speaks distinctly of the Primordial Law given to Adam , and of the Law of the two Tables delivered to Moses , yet he makes not the least mention of the Misna , or Oral Law. S. Austin ( of the fifth Age ) doth expresly name this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Second Law , as containing certain Traditions of the Jews , which they wrote not , but got by heart , and transfused them from one to another by word of mouth . But the great darkness that befel the Jews Records at the beginning of Christianity , might be one reason why the knowledge of the Talmud came so late to the Christian world . And indeed , for almost two Ages after the Talmud was finished , but little light or certainty is to be met with in the History of the Jews . And as to our part of the world , it was not much acquainted with the Doctrines and Records of the Hebrews , till they were expell'd Babylon . At which time a great part of them came into Europe , and especially settled in Spain ; where applying themselves unto Studie , the Rabbins began to multiply , and grow Learned ; and to illustrate the Talmud with Commentaries , Expositions , and Homilies : As is to be seen in the Writings of Zacuth , Abarbinel , Gautz , Ben Nachman , &c. ( all Spanish Jews ) but especially R. Moses Ben Maimon ( born at Corduba , and a Student in Egypt , whence he was called Moses Egyptius ) who in the 23d year of his Age began to comment upon the Misnaioth , or the Text of the Talmud ; which he finished at thirty . He lived seventy years , and during his whole life was so studious in writing upon , and instructing Religion , that to this day it is said of him : From Moses ( the Prophet ) to Moses ( the Egyptian ) there was never such another Moses . The first among Christians who took more solemn Cognizance of the Talmud , was Justinian the Emperour , who about the 551 year of Christ gave Toleration to the Jews to read the Sacred Bible in their Synagogues in the Greek Tongue ; but utterly prohibited them the Reading of the Misna , as being neither adjoyned to the Sacred Books , nor delivered from above to the Prophets ; but a meer invention of Earthly Men , who had nothing of Heaven in them . As is to be seen Novella 146. where the Notes upon that Constitution say , that the Misna Torah was Composed out of the Caballisticks and Anagogicks of the Jews , or some allegorical interpretations , pretended to be derived from Moses . When the Jews were setled in Italy and France , the Bishops of Rome began to take severe cognizance of the Talmud . For Pope Innocent IV. commanded all the Copies thereof that could be found in France to be burned , because it contained manifest Blasphemies against God , Christ , and the Virgin Mary , inextricable abuses ▪ erronious and unheard-of Fooleries . And in Italy the Talmud fell under the same Condemnation : for Pope Julius the third by solemn Bull sentenc'd it to the Flames , as containing many things offending the Divine Law , and the Orthodox Faith. Upon which the Inquisition seised upon all the Gemara's that could be met with in the Regions of Italy , and made them an Holocaust to the Holy Chair , &c. FINIS . THE CONTENTS . CHAP. I. THe present Condition of the Jews in Barbary ; their places of Residence , Profession , Apparel , Stature and Complexion , &c. page 7. CHAP. II. The Moral Conversation of the Barbary-Jews : the ingredients of their Religion ▪ their backwardness to Disputes : their Creed ▪ occasion , Author ; with a short Paraphrase thereof , &c. 13. CHAP. III The Barbary-Jews Opinion of the Trinity , Angels , several States of the Soul , the Law , Merit , Purgatory , Resurrection , last Judgment , end of the World , &c. 26. CHAP. IV. Their Opinion of Matrimony and Coelibate , their Espousals , Dowry-Bill , &c. 40. CHAP. V. Of other Ceremonies relating to their Marriages . 46. CHAP. VI. Their Opinion of Sterility : their Lilis : their Rites of Child-birth . 54. CHAP. VII . Of the Rites of Circumcision and Purirification . 59. CHAP. VIII . Of the Jews Polygamy : Divorce : A Copy of their Bill of Dismission , &c. 71. CHAP. IX . Of the Jews Concubinage : Of their Marrying the Brothers Wife . 74. CHAP. X. Of the Institution of their Children : the time and manner thereof . 80. CHAP. XI . Of their Synagogues : the Officers thereof : time of their Election : Hours of Prayer . 88. CHAP. XII . Of the Jews Preparation to the Synagogue . 93. CHAP. XIII . Of the Jews Zizith and Tephillim , or Phylactery or Prayer-Ornaments . 99. CHAP. XIV . Of the Jews hastening to Morning Prayer . Their manner of Entranc● into , and Deportment in the Syn●gogue , &c. 104. CHAP. XV. Their Ceremonies about the Book of the Law : Their Manner of Celebrating the Sabbath : The Offices which thereon are Solemniz'd , &c. 112. CHAP. XVI . How the Jews prepare themselves for the Sabbath , and how they begin it . 130. CHAP XVII . How the Jews hallow the Sabbath , and how they end it . 150. CHAP. XVIII . Of the Jews Feasts : The manner of their Celebration . 167. CHAP. XIX . Of their Pentecost , or Feast of weeks . 175. CHAP. XX. Of the Feast of Tabernacles . 177. CHAP. XXI . Of the Jews Purim , or Feast of Lots . 182. CHAP. XXII . Of the Jewish Fasts . 194. CHAP. XXIII . Of the Jewish Excommunication . 198. CHAP. XXIV . Concerning the present Judicature among the Jews . 210. CHAP. XXV . The manner of the Jews Alms , and of their making provision for Poor . 213. CHAP. XXVI . Their Visitation of the Sick ; Testaments : Burial of the Dead , &c. 216. The Conclusion : Wherein is considered the present Obstructions of the Jews Conversion . 225. A Summary Discourse concerning the Jewish Talmud , Misna and Gemara 239. FINIS . 
A42965	----	Moses and Aaron civil and ecclesiastical rites, used by the ancient Hebrews : observed, and at large opened, for the clearing of many obscure texts thorowout [sic] the whole Scripture, which texts are now added at the end of the book : wherein likewise is shewed what customs the Hebrews borrowed from heathen people, and that many heathenish customs, originally, have been unwarrantable imitation of the Hebrews / by Thomas Godwyn ... Godwin, Thomas, 1586 or 7-1642. 1685 Approx. 682 KB of XML-encoded text transcribed from 145 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42965 Wing G984A ESTC R40480 19339577 ocm 19339577 108702 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42965) Transcribed from: (Early English Books Online ; image set 108702) Images scanned from microfilm: (Early English books, 1641-1700 ; 1671:5) Moses and Aaron civil and ecclesiastical rites, used by the ancient Hebrews : observed, and at large opened, for the clearing of many obscure texts thorowout [sic] the whole Scripture, which texts are now added at the end of the book : wherein likewise is shewed what customs the Hebrews borrowed from heathen people, and that many heathenish customs, originally, have been unwarrantable imitation of the Hebrews / by Thomas Godwyn ... Godwin, Thomas, 1586 or 7-1642. The twelfth edition. [8], 270, [10] p. Printed for R. Scot, T. Basset, J. Wright, R. Chiswel, B. 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Judaism -- Customs and practices. 2007-08 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 John Latta Sampled and proofread 2007-11 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Moses and Aaron : CIVIL and ECCLESIASTICAL RITES , Used by the Ancient HEBREWS ; observed , and at large opened , for the clearing of many obscure TEXTS thorowout the whole SCRIPTURE . Which Texts are now added at the end of the Book . Wherein likewise is shewed what Customs the HEBREWS borrowed from Heathen people : And that many Heathenish Customs , originally , have been unwarrantable imitation of the HEBREWS . The twelfth Edition . By Thomas Godwyn , B. D. LONDON , Printed for R. Scot , T. Basset , J. Wright , R. Chiswel , B. Griffin , G. Connyers , and M. Wotton . 1685. TO THE RIGHT HONOURABLE WILLIAM Earle of Pembrook , Lord Chamberlain of His Majesties Houshold , L. Warden of the Stanneries , Knight of the most Noble Order of the Garter , one of His Majesties most Honourable Privy Council , and Chancellor of the famous University of Oxford . All Grace and Happiness . Right Honourable , THat many have no better acquaintance with Christ and his Apostles ; is , because they are such strangers with Moses and Aaron : Were Customes antiquated thorowly known , many difficulties in Scripture would appear Elegancies ; and the places which now ( through obscurity ) dishearten the Reader , would then become sweet invitements to an unwearied assiduity in perusing those sacred Oracles . If my present labour shall give such light to some obscure passages , that thereby Gods people shall be drawn on with the greater delight to the exercising themselves in reading of Holy Writ , it shall not repent me of my tedious travels in these Rites and Customes , of Generations long since past ; which whosoever undertaketh , shall find the way long and thorny , the path over grownd and hardly discernable ; the Guides few to direct , and those speaking in strange Languages ; and many apt to discourage him , because themselves are either lazy , and will not , or lame and cannot walk the same way . But now ( through Gods assistance ) being come to the end of my Journey , the discoveries made on the way , such as they are ( and such some are , as not observed before ) humbly crave your Lordship's protection . Your Honour 's in all duty , and service devoted , THO. GODWYN . From Densington , Feb. 21. 1624. THE ARGUMENT OF EACH BOOK and CHAPTER . The first Book . Of Persons . Chap. 1. THe form of their Common-wealth till Christ , and when the Scepter departed . Fol. 1 2. Publicans , their Office , who the chief . 6 3. Prosylites who , how made . 8 4. Kings , Why Pilate clad Christ in Purple ; Herod in white . 11 5. High Priest , Priests , Levites , Nethinims . 13 6. Prophets who , the Wise man , Scribe , and Disputer , mentioned , 1 Cor. 1. 20. 23 7. Title of ●●●bi , when , how , to whom given . 29 8. Nazarites and Rechabites . 30 9. Assideans , difference between the Righteous and Good man , mentioned , Rom. 5. 7. 33 10. Pharisees , whence their name , when they began , what their Dogmata . 36 11. Sadduces , whence their name , when they began , what their Dogmata . 46 12. Essenes , whence their name , when they began , what their Dogmata . 50 13. Gaulonitae , and Herodians , what they were . 59 The second Book . Of Places . Chap. 1. THeir Temple , how forty six years a building . 62 Why certain Psalms are entituled Graduales Songs of degrees . 65 2. Synagogues , Schools , Houses of Prayer , why their School preferred above their Temple . 69 3. Gates of Jerusalem . 73 4. Groves and High-places . 75 5. Cities of Refuge . 77 The third Book . Of Dayes , Times , and Feasts . Chap. 1. THeir dayes , hours , weeks , years . 80 2. Their manner of feasting , salutations , blessing , cup of blessing . 86 3. Their Sabbath ; a Sabbath-daies journy , how much , and whence . 97 4. Their Passeover ; and feast of unleavened bread : How a soul cut off from Israel . 103 5. Their Pentecost , what the second-first Sabbath was , Luk. 6. 1. 115 6. Their feast of Tabernacles , Hosanna , and Hosanna-Rabba . 117 7. Their feast of Trumpets , their New-Moons , Translation of feasts . 121 8. Their feast of Expiation : what meant by the filth of the world , and the off scouring of all things , 1 Cor. 4. 13. 130 9. Their Sabbatical year . 134 10. Their Jubilee , their use thereof . 135 11. Their feast of Purim , and feast of Dedication . 138 The fourth Book . Of their Idolatry . Chap. 1. THe beginnings of Idolatry . 140 2. Moloch , Adram-Melech , Anam-Melech , Baal , the Tabernacle of Moloch , &c. 143 3. Baal-Poor , Baal-Tsephon , Baal-Zebub , Baal-Berith , Bel and the Dragon . 153 4. Dagon . 156 5. The molten Calf . 157 6. Astorath , Ammonia , Juno , the Queen of Heaven , Diana of the Ephesians . 160 7. Other Idol-gods mentioned in Scripture . 163 8. Sorts of divine Relation , Vrim and Thummim . 165 9. Teraphim , what they were . 170 10. Sorts of Divination forbidden . 171 The fifth Book . Of their Consistories . Chap. 1. COurts of Judgments , their Ecclesiastical Consistory . 179 2. Sorts of Excommunication . 181 3. Civil Consistories , what persons necessarily present , what meant by the Magistrate , Judge , and Officer , Luk. 12. 58. 185 4. The number of their civil Courts , what meant by a Council , Judgement , fire of Gehenna , Matth. 5. 189 5. Manner of electing Judges . 193 6. Ceremonies common in all capital Judgements : whence that phrase came , his bloud be on us and our children . 196 7. Their capital punishments what they were . 198 8. Punishments not capital . 202 9. Punishments borrowed from other Nations : whether S. Paul fought with the beasts at Ephesus . 208 The sixth Book . Of Miscellaneous Rites . Chap. 1. CIrcumcision , whence , the use of Godfathers in Baptism . 213 2. First-fruits , first-lings , first-born . 18 3. Sorts of Tithes , manner of paying them . 224 4. Marriage and divorces , copies of their dowry bill , and bill of divorce : what meant by power on the Womans head , 1 Cor. 11. 10. 228 5. Burials , manner of embalming , manner of their Sepulchres , what meant by baptization of the dead , 1 Cor. 15. 9. 223 6. Of their Oaths . 245 7. Of their writing , their Masorites , and their work . 248 8. Israels pitching of their tents , or of their camps . 253 9. Their Measures . 259 10. Their Coyns , first of brazen Coyns , silver Coyns , and gold Coyns . 264 Moses and Aron . THE FIRST BOOK Treateth of PERSONS . CHAP. I. Of the Form of the Hebrews Commonwealth until Christ his coming , and when the Scepter departed from them . THE Form and State of Government hath been subject to change and variation amongst all Nations , but especially amongst the Jews , where these changes are observable . At first , the Fathers of their several Families , and their First-born after them , exercised all kind of Government , both Ecclesiastical and Civil , being both Kings and Priests , in their own houses . They had power over their own Families , to bless , curse , cast out of doors , disinherit , and to punish with death , as is apparent by these examples : Of Noah towards Cham , Gen. 9. 25. of Abraham towards Hagar & Ismael , Gen. 21. 10. of Jacob towards Simeon and Levi , Gen. 49. 3. and of Judah towards Thamar , Gen. 38. 24. In Moses his days then did this prerogative of primogeniture cease ; and as Aaron and his posterity was invested with the right , and title of Priests ; so Moses , and after him Josua , ruled all the people with a kind of Monarchical authority . For Moses was among the righteous as King , Deut. 33. 5. After Josua succeeded Judges ; their Offices were of absolute and independent authority , like unto Kings , when once they were elected . But there were long vacancies , and chasms commonly between the cessation of the one , and the election of the other : yea for the most part , the people never chose a Judge , but in time of great troubles , and imminent dangers ; which being over-past , he retired to a private life . After that Cideon had delivered the people out of the hand of the Midianites , he being offered the Kingdom , replyed , I will not reign over you , neither shall my Child reign over you , Judg. 8. 23. That of Samuel , that he judged Israel all the days of his life , 1 Sam. 7. 15. was a extraordinary . In this respect their Judges symbolize with the Roman Dictators . This state of Regiment continued amongst them , by the computation of S. b Augustine , three hundred twenty nine years . In these vacancies or distances of time , between Judge and Judge , the greater and weightier matters were determined by that great Court of the Seventy , called the Sanedrim ; in which respect the form of Government may be thought Arist●●ratical . Kings succeeded the Judges , and they continued from Saul unto the Captivity of Babylon , that is , c about 520 ▪ years . From the Captivity unto the coming of Christ , ( which time is d thought to have been five hundred thirty six years ) the state of the Jews became very confused . Sometimes they were ruled by Deputies and Vicegerents , who had not supreme authority in themselves , but as it pleased the Persian Monarchs to assign them ; e they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rasche gali●th , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heads of the Capitivity . Of this sort was Zerobabel and his Successors , who are reckoned in the f Hebrew Chronicles to be these , Mesullam , Hananiah , Berechiah , and Hosadia . All which are thought to have reigned under the Persian Monarchy , and to have been of the Posterity of David : as likewise the other succeeding ten chief Governours after Alexander the Great . In the last of these ten , the government departed from the House of David , and was translated to the Macchabees , who descended from the Tribe of Levi. They were called Macchabaei , from Judas Macchabaeus , g and he had this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macchabaeus , from the Capital Letters of this Motto , written in his Ensign or Banner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quis sicut tu inter Deos , O Domine ? Where the first letters are , M , C , B , A , I , Among the Macchabees , sovereign authority continued until Herod the Askalonite his reign , at what time our Saviour Christ was born , according to Jacobs prophecy : The Scepter shall not depart from Judah , nor a Law-giver from between his feet , until Shiloh , that is , the h Messias come , Gen. 49. 10. For the right understanding of this Prophecy , We must note two things ; 1. The time when the Scepter was given to Judah ; 2. When taken from him . But first we must observe how these two words , Judah , and the Scepter , are distinguished . Some take Judah . 1. For the i particular Tribe of Judah : ut this seemeth flat contrary to Scripture ; for many of the Judges were of other Tribes , and all the Macchabees of the Tribe of Levi , 2. For the k Two Tribes which cleaved to Rehoboam ; because in that division of the People , these Two Tribes alone were called Jews , and that from Judah , and that never before this division . 3. For l all the whole body of Israel , consisting of Twelve Tribes , all which ( in the judgment of these men ) were afterward by the singular providence of God , called Jews from Judah . Some take Scepter , 1. For m legal power , and Soveraign authority , residing in one man principally . 2. For the n form of government , and face of a Common-wealth , governed and ruled by its own laws , customes , and rites : signifying as well the rule and authority of inferior Magistrates , yea of Priests also , as of Kings and Princes . From these different acceptions of these two words , flow four different interpretations of Jacobs Prophecy . Some are of o opinion that the Scepter taken in the second acception , began to be given to Judah , that is , to the Two Tribes cleaving to Rehoboam , at the time of that division of the People , and that this Scepter was not taken from them until the destruction of Jerusalem ; because that after Herods time until then , their Laws remained in force ; their Priesthood continued ; and their Common-wealth though it were much defaced , yet not quite overthrown . Some are of p opinion , that the Scepter taken in the second acception , began to be given to Judah , that is , to the Twelve Tribes , from the time of Moses ; and that this Scepter was not taken from them until the Destruction of Jerusalem : Not in Herod because he was a Jew ( in that he was a Proselyte ) for a Jew is a name , say they , of Profession , not of Country or Nation . Some are of q opinion , that the Scepter taken in the second acception , began to be given to Judah , that is to the Twelve Tribes , from the time of Moses , and that it was taken from them in Herods time : yet so , that in Herods time , this was but begun , and inchoate , and at the destruction of Jerusalem it was fulfilled and consummate . Some are of r opinion , that the Scepter taken in the first acception , began to be given to Judah , that is , to the Twelve Tribes , from the time of Moses , and that it was taken from them fully in Herods time . The former opinions makes the coming of the Messias to be a fore-runner of the departure of the Scepter : This makes the departure of the Scepter to be a fore-runner or token of the Messiah his coming , which I take to be the Principal thing aimed at in the Prophecy . This opinion , as it is more generally received than the others , so upon juster grounds . Now the Scepter was departed and given to a Proselyte , never so before : s yea now also , the Law-giver was departed from between Judahs feet , now the Messiah born . CHAP. II. Of the Publicans . WE having seen the most remarkable changes in the Common-wealth of the Hebrews ; we will note the chief Observation concerning the persons there inhabiting : and first concerning the Publicans , who were , in the latter times , an heterogeneous Member of that Common-Wealth . After that the Jews became Tributary to Rome , ( which a was effected by Pompey threescore years before the Birth of our Saviour ) certain Officers were appointed by the Senate of Rome , unto whom it belonged , as well among the Jews as in other Provinces , to collect , and gather up such custome-money , or tribute , as was exacted by the Senate : Those that gathered up these publique payments , were termed Publicani , Publicans ; and by reason of their covetous exactions , they commonly were hated by the People of the Provinces : b Every Province had his several Society , or company of Publicans ; Every Society his distinct Governour : In which respect it is , that Zachaeus is called by the Evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Princeps Publicanorum , the chief receiver of the tribute , or chief Publican , Luke 19. 2. Andall the Provincial Governours in these several Societies , had one chief c Master residing at Rome , unto whom the other subordinate Governours gave up their accounts . These Publicans were hated in all Provinces , because of their exactions ; but chiefly in the Commonwealth of the Jews , because though it were chiefly maintained by the Galilaeans , yet it was generally inclined unto by the Jews , That tribute ought not to be payed by them : This hatred is confirmed by that Rabbinical proverb , d Take not a Wife out of that family wherein there is a Publican , for such are all Publicans . Yea a faithful Publican was so rare at Rome it self , that one Sabinus for his honest managing of that Office , in an honourable remembrance thereof , had certain images erected with this * superscription ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For the Faithful Publican . And therefore no marvel , if in the Gospel , Publicans and sinners go hand in hand . It is now generally received as a truth undoubted , that not onely Heathen people , but sometimes Jews themselves became Publicans . Tertullian was of another opinion ▪ e and thought that all the Publicans were Heathens ; but he hath been in that long since confuted by f Jerome , and reason it self perswadeth the contrary . First , Matthew who was a Publican , was afterwards an Apostle , and therefore unlikely to have been an Heathen . Secondly , Zachaeus his name was a pure Hebrew name having no affinity with Roman names . Thirdly , the ground or principal argument on which Tertullian built , was meerly g erronous . CHAP. III. Israelites , Proselytes . THe whole Commonwealth of Israel consisted of two sorts of men , Hebrews , and Proselytes ; he that was born an Hebrew , either by Father , or Mothers side , was an Hebrew ; but he that was born so of both , was an Hebrew of the Hebrews ; such a one was Saint Paul , Phil. 3. 5. He that was born a Proselyte either by Fathers or Mothers side was termed Ben-ger , the son of an he-proselyte ; or Bengera , the son of a she-proselyte ; but he that was by Father and Mothers side a Proselyte , was termed a Bagbag , that is , the son of he and she Proselytes . The Hebrews were of two sorts ; some lived in Palestina , and used the Hebrew Text , these were called Hebrews or Jews ; others were dispersed in divers places of Greece , they used the Greek translation , and thence were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , b Graecists . S. Luke mentioneth both . There arose a murmuring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Graecists , towards the Hebrews , Acts 6. 1. Where , note the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Graecians , and the Graecists ; The Graecians are used by Saint Paul , to signifie all the Heathen people , and stand in opposition with Hebrews in the general acception ; containing both the Graecists , or dispersed Hebrews , and also those of Palestina : the Graecists were both by birth and religion , Hebrews , standing in opposition with Hebrews ; in the strict acception , taken for those of Palestina . The wole body of Israel was divided into twelve Tribes ; and publique Records were kept , wherein every ones Genealogy was registred , to manifest unto what particular Tribe he belonged . These Records Herod burnt , hoping that in after ages he might be thought originally an Israelite , if those publike Monuments might not be produced against him . c Thus much Eusebius plainly delivereth of him . I am of opinion , that another reason might be admitted , namely , That no distinction either of Tribe or Family , might appear , but , all being confounded , and amongst the rest Davids , ( unto whose Family by a peculiar right this Scepter belonged ) Herod and his posterity might be the better secured of the Kingdom . Proselytes were those Heathen people , who disclaiming Paganism , became Converts , and joyned themselves unto the Church of the Jews . They were termed Proselytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from their coming and adjoyning unto the Jews . Concerning these Proselytes , we will consider these three things . 1. The several kinds of Proselytes ; 2. The manner of making them ; 3. In what account or respect they lived among the Jews . First , the kinds of Proselytes were two ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger Berith , Proselytus foedoris , A Proselyte of the Covenant . He submitted himself unto the Circumcision , and to the whole Mosaical Paedagogy . d The Rabbies term such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger tsedeck , Proselitum justitiae , A Proselyte of rightecusness . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger sahagnar , Proselytus portae , A Proselyte , or stranger within thy gates , Deut. 14. 21. Of him also we read in the fourth Commandment . He was suffered to dwell amongst them ; whence he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toschah , Incola , an Inhabitant . He was not circumcised , neither did he conform himself to Mosaical rites , and ordinances , only he was tyed to the obedience of those Commandments , which among the Hebrew Doctors go under the Name of Noahs seven Commandments ; e which they reckon thus : 1. Judgements or punishments for Malefactours . 2. Blessing the Name of God ; under this is contained the keeping of the Sabbath . 3. Disclaiming of Idolatry . 4. Uncovering ones nakedness . 5. Shedding of blood . 6. Robbery . 7. Eating of any member of a Beast , taken from it alive . Of this sort , were Naaman ▪ the Syrian , the Eunuch , Cornelius , and those of whom we read , That there were dwelling at Jerusalem , Jews f Men that feared God of every Nation under Heaven , Acts 2. 5. Secondly , to the making of one to be a Proselyte of the Covenant , according to the difference of Sex , and the difference of times , the Rites of initiation varied . To the making of g a Male-Proselyte , at first three things were required . 1. * Circumcision . 2. A kind of purification by Water . 3. The blood of Oblation . This Oblation was commonly two Turtles or Pigeons . To the making of a Woman Proselyte , were required only purification by water , and Oblation . h Now because the Jews have neither Altar , nor Sacrifice , they say that for the Males , Circumcision , and purification by water sufficeth ; and for the Females , only purification by water . i In Davids time they say that many thousands of Proselytes were joyned unto the Church without Circumcision , only by this purification . Hence we may observe , that a kind of Initiation by water was long in use among the Jews , though it were not Sacramental until Christ his institution : Yea therefore itmay seem to have been used by them , because they expected it at the coming of the Messias , as appeareth by their coming unto John , questioning not so much his Baptism , as his Authority , by what authority he baptized : Why baptizest thou then , if thou be not that Christ , nor Elias , neither that Prophet ? John 1. 25. Thirdly , the respect born by the Jews towards Proselytes , was charitable ; k they used no upbraiding terms towards them , saying Remember thy former deeds . Notwithstanding it was also provided , l no Proselyte should be eligible into the Court of their Sanhedrim ; yea in their common commerce , they had an usual proverb , which admonished them of wariness m Vel ad decimam usque generationem a Proselytis cave ; Beware of Proselytes to the tenth generation . CHAP. IV. Of their Kings . WE shall read of three sorts of Kings in the Old Testament : Melchisedeck was King and Priest ; David King and Prophet ; others simply Kings . Melchisedeck was King and Priest , David King and Prophet . The concurrance of Princely Sovereignty , and Holy Orders , in the same man , intimates that supreme Authority should alwayes be accompanied with care of Religion : In which respect Joash , when he was anointed King , received the Testimony , or Book of the Law , 2 Kings 11. 12. Neither did these two meet only in Melchisedeck and David , but the same man among the Heathens a was oftentimes King and Priest . And Trismegistus had his name Ter-maximus , b because he was Philosophus maximus , Sacerdos maximus , & Rex maximus . All Kings were not anointed , but onely those in whom succession was broken ; and there the first of the family was anointed for his Successors , except in case of dissention , where there was requireda renewed unction , for the confirmation of his Authority . For this reason it was , that Solomon was anointed as well as David , because of the strife between him and Adonijah . Furthermore , Saul and Jehu were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bepac , with a cruse of oyl , to shew the short continuance of their Kingdom , David and Solomon were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekeren , with an horn of oyl ; that is , in a plentiful measure , to shew the long continuance of their Kingdoms . As Kings were dinstinguisht from the People by many Ensigns of Honour , by their Crown , their Scepter , their Throne , &c. so likewise were they distinguished by their Apparel ; that was the reason that Ahab entring into battel , changed his apparel , 1 Kings 22. 30. Though purple and white colours were not appropriated unto Kings , c yet these colours were in chief esteem , and principally used by them d ; yea Purple above others was affected by the Emperors and Nobility of Rome ; and white by the Nobility of the Jews : whence the Hebrews term their Noble men , and such as were of best rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorim , Albatos , men clad in white ; and on the contrary , men of meaner rank , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaschucim , Sord●datos , men clad with a foul garment . Hence is that of Saint James ; If there come a man with a gold ring , and in good apparel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a white garment , and there come also a poor man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a vile or soul raiment , James 2. 2. This may be the reason , why , when the Jews accused Christ of treason , Pilate his Souldiers clad him in purple , Matth. 27. 28. and Herod the Tetrarch of Galilee put on him a white garment , Luke 23. 11. both therein applying themselves to the customs of their own Country , and in derision clothing him as a King. CHAP. V. The High-priest , Priests , Levites , and Nethinims . THere were three ranks and degrees of Ministers about the Temple ; Priests , Levites , and Nethinims ; they may be paralleld with Ministers , Deacons , and Sub-Deacons , in the Primitive Church : Over all these , the High-priest was chief . In Aaron and his posterity , was continued the succession of the Priests ; the High priesthood was tied to the line of his first-born ; all the rest of his posterity were Priests , simply so called , or called Priests of the second Order , 2 Kings 23. 4. Except Aaron , and those that issued from his loines , ( in whom the series of Priests was continued ) all the rest of Levi his posterity were called Levites . Both in the High-priest , and the second or inseriour Priests , there are two things considerable . First , their Consecration : Secondly , their Office. In both these , somewhat they differed , in somewhat they agreed . In their Consecration they differed . First , a The High priest was anointed : the materials of this Chrism or oyntment are prescribed , Exod. 30. 23. It was poured upon Aarons head , Levit. 8. 12. It ran down to his beard , and to the border of his garments , Psal . 133. 2. The Second Priests were only sprinkled with this oyle , mixed with the blood of the Sacrifice , Levit. 8. 30. In this was typed out the unction of our Saviour , who was anointed with the oyl of Gladness above his Fellows , Psal . 45. 8. He was anointed ▪ above his Fellows , Extensive , and Intensive . Extensive , for though Aaron was anointed Priest , Saul anointed King , Elisha anointed Prophet , Melchisedeck King and Priest Moses Priest and Prophet , David King and Prophet ; yet none save only Christ , King , Priest , and Prophet . Intensivé , he was anointed , we sprinkled , He was full of grace and truth , John 1. 14. And from this fulness we received grace for grace , ver . 16. And all Christians , especially Ministers , are unto God the sweet savour of Christ , 2 Cor. 2. 5. Secondly , they differed in their Garments , which were a necessary adjunct to their Consecration . The High-Priest wore at the time of his ordinary ministration in the Sanctuary , eight Garments , Exodus 28. First , Breeches of linnen , put next upon his flesh . Secondly , A Coat of fine linnen , put over the breeches . Thirly , A girdle embroidered of sine linnen , blew purple , and scarlet , wherewith the coat was girded . Fourthly , A Robe all of Blew , with seventy two bells of Gold , and as many Pomegranates of blew purple , and scarlet , upon the skirts thereof ; this was put over the coat and girdle . Fifthly , An Ephod of gold and of blew purple , scarlet , and fine linnen curiously wrought ; on the shoulders thereof were two fair Beryl Stones , engraven with the names of the Twelve Tribes of Israel . This Ephod was put over the Robe , and girded thereto with a curious girdle made of the same . Sixthly , A Breast-plate wrought of gold , blew , purple , scarlet , and fine linnen , which being a span square , was fastned by golden chains and rings , upon the Ephod : herein wereset twelve several Stones , on which the Names of the Twelve Tribes were engraven : Moreover , in this Breast-plate were the Vrim and the Thummim placed . Seventhly , A Miter of fine linnen , sixteen cubits long , wrapped about his head . Eightly , A plate of purple ple gold , or holy Crown two fingers broad , whereon was engraven . Holiness to the Lord : This was tyed with a blew lace upon the fore-front of the Miter . These eight Garments the High-priest used in his ordinary ministration , and they are termed by the Rabbies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bridge Zahab , Vestimenta aurea , Golden Vestiments , because of their richness in comparison of other extraordinary Garments , which he wore only once a year , when he entred into the Holy of Holies , upon the propitiation day , Lev. 15. 4 , 23. These latter are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigde Laban , Vestimenta alba , White Garments ; they were in number four . 1. A linnen breeches . 2. A Linnen Coat . 3. A linnen girdle . 4. A linnen Miter , Levit. 16. 4. In the time of the Second Temple , a because the Chrism or holy Oyl could not be found , therefore , as formerly in respect of his unction , the High priest was called by the Talmudist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Mischa , Auctus unctione , the anointed ; so when the Oyl was lost in respect of his Garments , he was termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Begadim , Auctus Vestibus , The cloathed . Those forementioned Garments b the High Priest might not wear abroad in the City , unless some urgent occasion compelled him , as Simeon the just did , when he went forth to meet Alexander the Great . In his apparel the threefold Office of our Saviour Christ was shadowed : the Crown signified his Kingly Office ; the Vrim and Thummim , and likewise his Bells and Pomegranats , his Prophetical Office : by Vrim and Thummim , he answered as from an Oracle ; by the Bells was tiped the sound of his Doctrine ; by the Pomegranats , the sweet savour of an Holy Life ; the Names of the twelve Tribes engraven on the Ephod , and the Brest-plate , signified his Priestly Office , presenting unto God the whole Church , for which he maketh intercession . He knoweth his own sheep by Name . John 10. 3. The inferiour Priests had only four Garments , which they used in their ministration . 1. A linnen Breeches . 2. A linnen Coat . 3. A linnen Girdle . 4. A linnen Bonnet , Exod. 28. Thirdly they differed in their marriage . The High-priest might not marry a Widow , nor a divorced Woman , nor an Harlot , but a Virgin , Levit. 21. 14. From a Widow he could not expect the first love : from a divorced Woman he could not expect the first , or just love : from an Harlot , neither sirst , just , nor only love : all which Christ ( whom the High-priest did herein represent ) expecteth from his Church . The other Priests might lawfully marry a Widow , Levit. 21. 7. The High priest , and the Inferiour Priests agreed in their consecration in these particulars . It was required first , that both should be void of bodily blemish , Levit. 21. 17. Secondly , that both should be presented unto the Lord at the door of the Tabernacle , Exod. 29. 4. Thirdly , that both should be washed with water , Exod. 29. 4. Fourthly , that both should be consecrated by offering up certain Sacrifices , Exod. 29. Fifthly , that both should have of the blood of the other Ram , put upon the tip of the right Ear , the thumb of the right hand , and the great toe of the right-foot , Exod. 29. 20. In the time of their Consecration , certain pieces of the sacrifice were put into the Priests hand , Exod. 29. 9. The ceremony in the Christian Church , used by the Bishop unto the Minister in time of Ordination , that the Bishop giveth the Bible into the hands of the Minister , doth much resemble this : And both may signifie , that no man taketh this honour unto himself , but he that is called of God , as was Aaron ; Heb. 5. 4. Hence Consecration in the Hebrew phrase is termed , Filling of the hand . And contrary to this did Jeroboams Priests , who soever would , he Filled his own hand , 1 King. 13. 33. that is , He thrust himself into the Priesthood . In the discharge of their offices , the High-priest differed from the other Priests : First , because he only , and that but once a year , entred into the Holy of Holies , Exod. 16. 34. Secondly , the High-priest might not mourn for the death of his neerest kin , Levit. 21. 10 , 11. The phrases used there to express mourning are two . First , uncovering the Head. Secondly , Renting the Cloths : Of both these somewhat is spoken in the Chapter of Burials ; but concerning the latter it will not be amiss to note , that the Talmudists determine the matter thus ; saying , e That it was lawful for the High-priest to tear the skirt , or neither part of his Garment , but from the bosom downward it was unlawful : which if it be true , then it doth not necessarily follow , that Caiaphas did contrary to the law in renting his cloaths , Matth. 26. 65. The inferiour Priests might mourn for these six ; Father , Mother , Son , Daughter , Brother , and Sister , that had no husband , Levit. 21. 2. In the discharge of their Offices , the High-priest , and other Priests agreed in these Particulars : First , they both burnt incense and offered sacrifices , 1. Chron. 6. 49. Secondly , they both sounded the Trumpets ; the use whereof was two-fold ; sometimes to sound an alarm in the war , sometimes to assemble the people and their Rulers , Numb . 10. Thirdly , they both slew the sacrifices , 2. Chron. 29. 22. Fourthly , they both instructed the people , Malac. 2. 7. Fifthly , they both judged of leprosie , Levit. 13. 2. For the more orderly performance of these Offices , the High-priest had his Suffragan , d called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan , who in case of the High-priest's pollution , performed his office . Of this sort was Zephaniah , Jer. 52. 24. And of this sort Annas is thought to have been , when Caiaphas was High-priest . e In this sense they interpret Annas and Caiaphas to have been High-priests the same year , Luk. 3. 2. The High priest and his Sagan , resembled our Bishop and his Suffragan : The Patriarch of Constantinople ▪ and his Primore termed Protosyncellus , and amongst the Romans , the Centurion and his Optio : for the Lieutenants in war , who in case of necessity supplyed the Centurions place , were termed Optiones . That every one of the inferiour Priests might equally serve in his order , King David distributed the whole company of them into twenty four ranks or courses , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Turmae , vices ; Nadab and Abihu being dead , there remained only two sons to Aaron , namely , Eleazer and Ithamar ; now as the succession of Priests was preserved in these two families , so did David at his time , according to the number of people in each family , make his division . Eleazers family he divided into sixteen ranks , and Ithamars into eight : the division was by Lot ; the first Lot fell to Jehoiarib , the second to Jedaiah , the third to Hairim , &c. 1 Chron. 24. Every rank or course served weekly in the Temple by turn , and the ranks received their Names from those who at that time were the heads of the several families , and ever after retained the same names . The chief of every rank was called , Summus Sacerdos istius Classis : The chief Priest of that rank . Hence it is , that we read of many High Priests assembled together , Mark. 14. 1. Furthermore we are to note , that as the weekly course fell out by lot , so did they by lot determine each particular Priests service ; namely , who should burn incense , who slay the Beasts , who lay them on the Altar , who dress the Lamps , &c. Zacharias was of the course of Abia , Luke 1. 5. that is , of the eighth course , and his lot was to burn incense , Luke . 1. 9. The Office of the Levites was , to pitch , to take down , to bear up and down the Tabernacle , and the Vessels thereof . Levi had three Sons , Gershon , Cohath , and Merari : and accordingly the whole Company of the Levites were distinguisht into three orders , Gershonites , Cohathites , and Merarites . The Gershonites charge was to carry the coverings , and hangings of the Tabernacle . The chief things within the Sanctuary were committed to the Cohathites . The wood-work , and the rest of the instruments were committed to the charge of the Merarites , Num. 3. This was the Office of the Levites in Moses his time , and while they were on their journey in the Wilderness ; but afterward when they were setled in the promised Land , then David changed their office , appointing them , some to have the charge of the Treasures of the Temple , 1 Chron. 26. 20. others to be Over-seers and Judges ; others to be Porters , others Singers , 1 Chron. 23. 4. The Singers in time of singing were clad in linnen-Robes or Surplesses , 2 Chron. 5. 12. The Singers were divided into twenty four orders or courses , 1 Chron. 25. 8. And the Porters into as many , 1 Chron. 26. that both might supply their turns weekly by lot as the Priests did . In Moses time also , their consecration began at the five and twentieth year of their age : In Davids at the twentieth , 1 Chron. 23. 24. Ezra . 3. 8. Here we may note the liberty granted unto the Church in changing Ceremonies : The Office of the Levites in Davids time , was not the same as in Moses ; and again , Moses and David agreed not in the time of their consecration . Again , in the Christian Church we shall find in Matthias his election , the use of Lots ; not so in Pauls , or any other of the Apostles : In their meetings , use of an holy-kiss ; and at the Lords Supper , use of their Love-feasts : Both now antiquated thoroughout Christendom . Moreover , there are certain degrees observable among the Levites : First , their Initiation , when they were a month old , they were initiated and presented unto God , Numb . 3. 15. Secondly , their consecration ; they were consecrated by Imposition of hands , when they were five and twenty years old . Numb . 8. 24. From thence for the five years following , they learned their Offices . Those that imposed hands on them are said in the Text , Numb . 8. 10. to be the sons of Israel . Chazkuni interpreteth that place , the First born of Israel . They were the Representative Church ; and in allusion to this , the Church of Christ is called the Church of the First born , Heb. 12. 23. At the same time the Levites were waved by the Priests ; that is , as the Greeks read it , f Separated , which word is used for the Ministers of Christ , g Separate me Barnabas and Paul , Act. 13. 2. Thirdly , their Ministration , to carry up and down the Tabernacle , and this was at the thirtieth year of their age , until the fiftieth , Numb . 4. 3. Lastly , their vacation , or discharge from that laborious service of carrying the Tabernacle ; notwithstanding even then they were to serve in their charge , to encamp round about the Tent , to sing , and to beware that no stranger came into the Temple , h and likewise to over-see and instruct younger Levites in the manner of Bishops . Unto these degrees the Apostle seemeth to have respect : They that have ministred well , get themselves a good degree , 1. Tim. 3. 13. The like kind of i degrees are observable among the Vestal Virgins : they remained in their Nunnery thirty years . Ten years they learned the Mysteries of their Profession ; Ten years they exercised them ; and Ten years they taught them others . From this custom of Imposing hands on the Levites hath flown the like custom , used by the Apostles in conferring Orders , Acts 6. 6. 1 Tim. 5. 22. Observe the difference of these three phrases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the imposition of hands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holding up of hands , in token of elevation or ordination , Act. 14. 23. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A stretching forth of the hands . Both the first gestures were used in Ordination , or conferring Orders . The first of all , namely , imposition of hands , was borrowed from the Hebrews . The second ; namely , the holding up of hands , was taken from the k Athenians , who had two sorts of Magistrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by lots , : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrates chosen by holding up of the hands . The third gesture of the hands called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A stretching forth of the hands , l somtime it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beckning with the hand , a gesture used in craving silence ; so Paul stretched forth the hand , and answered for himself , Acts 26. 1. There were m another sort of holy persons termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ansche Magnamad , Viri stationarii ; th●… Law requiring , that , whosoever offered either gift or sacrifice , he should present it unto the Lord with his own hands , and stand by during the time of his oblation . Now , because all Israel could not stand by , for the narrowness of the Place , hence when an offering was made for all the people , certain selected Persons , chosen for that purpose , supplied the stead of all the People . They were divided , as the Priests and Levites , into twenty four ranks and orders , weekly to minister in the Temple , but the choice was not restrained to the Tribe of Levi , but was indifferently made out of the people . Every rank had one fore-man , chief above the rest , termed n Stationum Princeps , the Fore man of that Station . The Nethinims office was to be hewers of wood , and drawers of water for the house of God ; they were not Levites , no nor Israelites , but Gibeonites , whom because of their fraudulent dealing , Joshua made in this manner tributary , Josh . 9. 23. They were afterward called Nethinims , Ezra 2. 43. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan , which signifieth to give , because they were given to the service of the Temple . Their office was vile and base , as appeareth by that proverbial speech ; From the hewer of thy wood , unto the drawer of thy water . Deut. 29. 11. CHAP. VI. Of the Prophets . THere are divers names given unto the Expositors of the Law ; and although the Particular year or time when each name began , be not clearly evidenced by Monuments of Antiquity , yet in general we may conceive three distinct periods of time ; in which the names altered . First , from Adam until Moses ; Secondly , from Moses , till the peoples return from Babylon . Thirdly , from their return , until the dayes of Christ , and after . In the first period , as Adam was Prophet and Priest in his family , so afterward every first-born supplyed these two offices , together with their princely office in their several families . That they ruled their families as Kings , and instructed them as Prophets , is clear to any acquainted with Scripture ; the greatest doubt is , what sufficient proof there is for their Priestood . Adams Priesthood is gathered hence , a because that Gen. 4. 3. and 4. Abel and Cain are said to have brought their sacrifices : to have brought them , namely , unto Adam , who offered them unto God in their name . The Priest hood of the first-born is gatherable hence , because the Leviles were appointed to the service of the Altar , instead of the first born , and as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption , Num. 3. 41. In the second period , though a private Catechetical exposition of the Law belonged to the Masters of families , yet the publick Ministerial exposition thereof was appropriated to Priests , and Prophets . In the third period , when Prophesie ceased , then the office of expounding Scripture was more common , and instead of Prophets came in a●multitude of other Expositors ; In general we may call them Teachers of Israel , Joh. 3. 10. We may distinguish them into three several sorts . 1. Wisemen . 2. Scribes . 3. Disputers . The Apostle compriseth them all , 1 Cor. 1. 20. Where is the Wise ? Where is the Scribe ? Where is the Disputer ? Unto any of these , or whatsoever other Doctor eminently gifted above others , the title Rabbi was prefixed . First , of their Prophets . Secondly , their Wisemen . Thirdly , their Scribes . Fourthly , their Disputer . Fifthly , their Rabbies . To prophesie , or to be a Prophet , hath divers acceptions in Scripture . First , it is taken for the books and writings of the Prophets . They have Moses and the Prophets , Luk. 16. 29. Secondly , for the whole Word of God : no Prophesie in the Scripture is of any private motion , 2. Pet. 1. 20. Thirdly , those unto whom God vouchsafed familiarly to reveal himself , they are called Prophets : Abraham was a Prophet , Gen. 20. 7. and Miriam a Prophetess , Exod. 15. 20. Fourthly , ordinary Interpreters of the Word are called Prophets . He that receiveth a Prophet in the name of Prophet . Mat. 10. 41. Lastly , it is taken for those , who were enabled by Divine Revelation , to lay open hidden secrets , transcending all possibility of humane search . Hence it is that Prophets in old time were called Seers , 1 Sam. 9. 9. And their Prophecy was termed a vision , Esay 1. 1. because God extraordinarily enlightned their minds with the knowledge of these secrets . There are three observable names applied to Prophecy in Scripture . 1. Verbum Domini : 2. Visio : 3. Onus . The Word of the Lord : Vision : A Burthen . The first importeth the Lord speaking , or revealing his secrets ; the second implyeth the Prophets attending , or beholding them ; the third being applyed onely to Judgements , signifieth the burthensomness of them on that people against whom they came forth . For the propagation of Learning , Colledges and Schools were in divers places erected for the Prophets ; their Scholars were termed b Filii prophetarum , children of the Prophets , 2. Kin. 6. 1. unto which phrase there is allusion , Matt. 11. 19. Wisdom is justified of her children : by reason of this Relation the Prophet sometimes is called a Father ; Elisha cryed out , My Father , my Father , 2. King. 2. 12. The c Targum expoundeth that place Rabbi , Rabbi ; as much as to say , my Master , my Master : And in truth the Rabbies grew very ambitious of the name Father , which was the reason of our Saviours speech , Matth. 23. 9. Call ●o man Father upon earth . The d Scripture sometimes joyneth to the name of the Prophet , the name of his Father , as Hosea the son of Beeri , Hos . 1. 1. And such a one the Hebrews confess to be Both a Prophet , and the son of a Prophet . Sometimes it mentioneth the Prophets name , but not the Father ; such a one they confess to be a Prophet , but not the son of a Prophet : Sometimes it mentioneth with the Prophet , the name of the City where he prophesied , and then it followeth , that he was a Prophet of that City . When a Prophet is mentioned without the name of the City , then he is thought to be a Prophet of Jerusalem . 2. Wisemen : This Title though in it self it be general and common to all Doctors , and Teachers of the Law ; yet for many years before our Saviours Incarnation , e it was either arrogated by the Pharises , or else by the ignorant multitude appropriated unto them , from an opinion of their extraordinary wisdom , in teaching of Traditions , , which they preferred beyond the Law. Hence the Pharises were called f Masters of the Traditions : And hence was that counsel of R. Eleezer to his Scholars , g that they should forbid their children from the study of the Bible , and place them between the knees of their Wisemen . h Likewise hence , when any of their Doctors did read Lectures , their saying was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our wisemen do teach tradictions . The like ambition we shall find among the Grecians , all of them striving to be intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wisemen : and hence , whensoever the chief of them had pleased the people in performance of their Orations , or any other publick business , they were honoured with a Grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , with a loud acclamation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Well done , or , wisely done ; until Pythagoras , in dislike of such swelling Titles , stiled himself Philosophus , a Lover of wisdom ; which kind of modesty was afterward practiced by the Hebrew Doctors ; for they in after times , to avoid the suspicion of arrogancy , refused the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacamim , Wisemen , i and stiled themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipuli sapientium , Learners of wisdom . 3. Scribes : This name was given to two sorts of men ; some meerly Laicks , others Clergy-men . The body of the Laick Scribes , were those , to whom was committed the instruction of young children in their minority , especially to teach them to write ; we may English them Scriveners . This office was appropriated to the Tribe of Simeon . In this sense we read not of Scribes in the Scripture , although the ground of their first institution hath been taken thence , namely , from those words which Jacob used unto Simeon and Levi ; I will divide them in Jacob , and scatter them in Israel , Gen. 49. 7. So that as Levi had no portion , but lived dispersed among the other Tribes , by the benefit of the Altar : k In like manner Simeon had no portion in the judgement of the Hebrews ; but lived scattered among the other tribes , getting their maintenance by teaching and schooling little children : Whether this office of teaching children was appropriated to them , I leave to the inquiry of others ; certain I am that the Simeonites had their own inheritance by lot , Josh 19. 1. And the prophesie concerning their being scattered is thought to have been accomplished in this , that the inheritance of the Simeonites , was taken out of the portion of the children of Judah , Josh . 19. 9. Furthermore it is certain , that if not all Scriveners , yet those publick Notaries , who were imployed in drawing Deeds , and writing Contracts ( be they of what Tribe they will ) they were called by the name of Scribes . Unto this there is allusion , Psal . 45. 1. My tongue is as the pen of a swift Writer , or ready Scribe . Out of the body of these , I conceive , certain choice men to have been elected for publick imployments ; some to attend the King , as his Secretaries , termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Kings Scribes , 2. Kin. 12. 10. Such were Sheia . 2. Sam. 20. 25. And Shaphan , 2 Kin. 22. 3. Others to attend the publick Courts and Consistories : they much resembled our Clerks of Assizes , these were termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scribes of the people , Mat. 2. 4. It. 1. Mac. 5. 42. The second sort of Scribes belonged to the Clergy ; they were Expositors of the Law , and thence are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scribes of the Law , Esra . 7. 9. Expounders of the Law , Luk. 7. 30. and Doctors of the Law , Luk. 5. 17. Their Office was to write , read , and expound the Law of Moses to the people . The name was a name of Office , not of Sect. Of this sort was Esdras , Esra 7. 6. who though he were a Levite , yet l others there were of the Tribe of Judah , and , as it is thought , they might indifferently be of any Tribe . The name was of the like esteem among the Hebrews , as the Magi were among the Chaldeans ; the Quinde●imviri among the Romans , for expounding Sybilla's Oracles , Or the Canonists in the Church of Rome . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopherim , translated Scribes , signifieth Numberers , or Computers , and is applyed to the Masorites , because they spent their time in reckoning , and numbring , not only the verses , but the words also , and letters of each Book throughout the Bible ; which , as it is an argument of their industry , m so likewise of Gods providence , in the preservation of his truth inviolable . As the Wisemen in their Preaching pressed Traditions ; so the Scribes clave to the written word , whence they were n termed Text-men , or Masters of the Text. And to this purpose it is worth our observing , that whereas both the Scribes and the Pharisees sought to fasten accusations upon our Saviour , Matt. 9. The Scribes accused him of blasphemy , v. 3. the Pharisees of eating with Publicans and sinners , v. 11. The Scribes accusation was a breach of the Law ; the Pharisees a breach of Traditions . 3. The Diputer . o He insisted upon Allegories , and searched out mystical interpretations of the Text. Hence himself was termed Darschan , and his exposition , or Homily , Midrasch ; and their School , Beth-Hammidrasch : They were counted the profounde Interpreters , whence that of the Psalmist , Psal . 84. 7. They go from strength to strength , p is interpreted , from their Temple to their Beth-Hammidrasch , from an inferiour to an higher School . Hereby we see the difference between those three sorts of Predicants mentioned by Saint Paul. The Wise men were teachers of Traditions , the Scribes teachers of the Text according to the literal interpretation , and the Disputers teachers of Allegories and Mysteries ; which fabulous expositions , because they bred questions and disputations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 1. 4. Hence is it , that such an Expositor is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Disputer . These three sorts of Preachers , which S. Paul termeth , the Wise man , the Scribe , and the Disputer , 1 Cor. 1. 20. are by the Hebrews named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darschan . CHAP. VII . Of their Title Rabbi . ABout the time of our Saviour Christ his Nativity , Titles began to be multiplyed ; and amongst the rest , these of Rab , Ribbi , Rabbi , and Rabban , were in especial use : they all are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabab , signifying , multiplicatus fuit , and they sound as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Master , or Doctor , eminently gifted with variety of Knowledge . Concerning these titles , they write thus , a that Rabbi is a more excellent title than Rab , and Rabban more excellent then Rabbi ; and the simple name without any title , as Haggai , Zachary , Malachy , was more excellent than Rabban . About this time they used a set from of Discipline in their Schools . The Scholar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Talmid , a Disciple , in respect of his Learning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katan , a Junior , in respect of his minority ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bachur , that is , one chosen , or elected in respect of his election , or cooptation , into the number of Disciples ; After he had proved a good Proficient , and was thought worthy of some degree , then was be by imposition of hands made a Graduate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaber , a Companion to a Rabbi . This imposition of hands , they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Semichah , or Semicuth , which Ceremony they observed in imitation of Moes towards Joshua . The Lord said unto Moses , Take thou Joshua the son of Nun , in whom is the Spirit , and put thine hand upon him , Numb . 27. 18. At which time he that imposed hands on him , used b this form of words , I associate thee , and be thou associated . After this , when he was worthy to teach others then was he called Rabbi ; and whereas in his minori y , his own name being suppressed , he was called only by his Fathers name , the son of N. When he was made Graduate by imposition of hands . then was he called by his own name , N. the son of N. And afterward when he was thought worthy to teach , then was the Title Rabbi prefixed , after this manner ; Rabbi N. the son of N. For example , Maimonides ; at first was termed only Ben Maimon , the son of Maimon : after his degree , then was he called by his own name , added to his fathers , Moses Ben Maimon , Moses the son of Maimon : at last being licensed to teach , then was he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rambam , which abbreviature consisting of Capital Letters , signifieth , Rabbi Moses Ben Maimon , Rabbi Moses the son of Maimon . So Rabbi Levi , the son of Gersom , in his minority was called The son of Gersom , afterward Levi the son of Gersom at last , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ralbag , Rabbi Levi the son of Gersom . This distinction of Scholars , Companions , and Rabbies , appeareth by that speech of an ancient Rabbi , saying , c I learned much of my Rabbies , or Masters , more of my companions , most of all of my Scholars . That every Rabbi had Disciples , and that his own Disciples , and other well-wishers stiled him by the name of Rabbi , in the dayes of our Saviour , needeth no proof . Judas came to Christ , and said , God save thee Rabbi , Mat. 26. 49 In like manner Johns Disciples came and saluted John by the name of Rabbi , John 3. 26. and Christs by the name of Rabbi , John 1. 38. But whether there was such a formal imposition of hands then in use , I much doubt . The manner of their meetings , when Disputations were had in their Synagogues , or other Schools , was d thus . The chief Rabbies sate in reserved Chairs ; these are those chief seats in the Synagogues , which the Scribes and Pharisees so affected , Mat. 23. 6. Their Companions sate upon Benches or lower Forms ; their Schollars on the ground at the feet of their Teachers . Saint Paul was brought up at the feet of Gamaliel , Act. 22. 3. And Mary sate at Jesus feet , and heard his word , Luk. 10. 39. The positure of their body differed according to their degrees . The e Rabbi is described to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joscheb , one that sitteth : the Companion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Muteth , the word signifieth a kind of leaning upon a bed or bench , ones head lying in the others bosom , in manner of the ancient sitting at table ; and it was a deportment of the body , inferiour to that of f sitting : The Scholar was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mithabek , one that doth lie along in the dust ; and this was a token of the Scholars humility , thus humbling and subjecting himself even to the feet of his Master : g This same custom , it is thought , Saint Paul laboured to bring into the Christian Church , 1. Cor. 14. Their Scholars were not all of equal capacity , whence h they said , some had conditionem spongiae , others clepsydrae , others sacci faecinacei , and others cribri . Some resembled the Sponge , and suck'd in all that they heard without judgement ; others the Hour-Glass , they took in at one ear , and let out at the other ; others the Winesack , through which Wine is so drained from the dregs , that onely the dregs remain behind : Lastly , others the Rying sieve , which in winnowing lets out the courser seed , and keepeth in the corn . CHAP. VIII . Of their Nazarites and Rechabites . THere are two sorts of Votaries mentioned in the Old Testament ; Rechabites , Jerem. 35. and Nazarites , Numb . 6. I find scarce any thing warrantable concerning these two , more than what the Scripture delivereth in the fore-quoted places therefore concerning the matter of their Vows , I refer the Reader to the aforesaid Texts of Scripture ; here only we will note the distinction of Nazarites . The first are these Votaries , termed so from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar , to separate , because they separated themselves from three things ; First , from Wine , and all things proceeding from the Vine . Secondly , from the Razor , because they suffered no Razor to come upon their head , but let their hair grow all the days of their separation . Thirdly , from pollution by the dead : this separation again was twofold , either for a set number of days , or for a mans whole life that they termed Naziraeatum dierum , this , Naziraeatum seculi : of that sort was S. Paul , and those four with him , Acts 21. 24. Of this sort Sampson , Judges 13. and John Baptist . The just number of days , how long the former of these two separated themselves , is not expressed in Scripture , but the a Hebrew Doctors determine them to be thirty , because it is said , Num. 6. 5. Domino sanctus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erit ; which word ( say they ) containing thirty , expresseth the just number of days to be observed in this voluntary separation . The second sort of Nazarites , were so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natsar , from whence cometh Natsareth , or Nazareth , the name of a certain Village in Galilee , where Christ was conceived and brought up : Hence our Saviour himself was called a Nazarene , or Nazarite , Matt. 2. 23. and those that embraced his Doctrine , Nazarites , Act. 24. 5. Afterward certain Hereticks sprung up , who as the Samaritanes joyned Jewish ceremonies with Heathenish Rites : so b they joyned together Christ and Moses , the Law and the Gospel ; Baptism and Circumcision : of the beginning of these we shall read , Acts 15. 2. Then came down certain from Judaea , and taught the brethren , saying , Except ye be circumcised after the manner of Moses , ye cannot be saved . These Hereticks were called Nazarites , either of malice by the Jews , to bring the greater disgrace upon Christian Religion ; or else because at first they were true , though weak Nazarites , that is , Christians misled by Peters Judaizing at Antioch , Gal. 2. 11. And hence it is though c that the Church at Antioch in detestation of this new bred heresie , fastned upon them by the name of Nazarites , forsook that name , and called themselves Christians , Acts 11 26. Symmachus , that famous Interpreter of the Old Testament , was a strong Defender of this heresie , and d from him in after times they were named Symmachiani . The Jews had them in as great hatred as the Samaritanes ; whereupon e three times every day , at morning , noon tide , and evening , they closed their Prayers with a solemn execration , Maledic Domine Nazoraeis . Lastly , another sort of Nazarites there were , so termed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazar , signifying to abolish or cut off ; f because they did abolish and cut off the five books of Moses , rejecting them as not Canonical . CHAP. IX . Of the Assideans . IT is much controversed , whether the Assideans were Pharisees or Essenes , or what they were . Were I worthy to deliver my opinion , or , as the Hebrews Proverb is , To thrust in my head amongst the heads of those wise men ; I conceive of the Assideans thus : Before their captivity in Babilon , we shall find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim , ( translated Assidaei , Assideans ) to signifie the same as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim , Just , or goodmen : both were used promiscuously , the one for the other , and both stood in equal opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reschagnim , that is , ungodly or wicked men . At this time the whole body of the Jews were distinguished into two sorts , Chasidim , and Reschagnim , good , and bad . After their captivity , the Chasidim began to be distinguished from the Tsadikim . a The Tsadikim gave themselves to the study of the Scripture . The Chasidim studied how to add unto the Scripture . b Secondly , The Tsadikim would conform to whatsoever the Law required . The Chasidim would be holy above the Law. Thus to the repairing of the Temple , the maintenance of sacrifices , the relief of the poor , &c. they would voluntarily add over and above to that which the Law required of them . Whence it is noted , that those were Chasidim who would say , What is mine , is thine ; and what is thine , is thy own : those Reschagnim , which would say , What is thine is mine ; and what is mine , is mine own . And it is probable , that that middle sort mentioned in the same place , who would say , What is mine , is mine ; what is thine , is thine own , were the very Tsadikim . At this time the body of the Jews were distinguished into three sorts , in respect of holiness . First Reschagnim , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wicked and ungodly men . Secondly , Tsadikim , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Just and righteous men . Thirdly , Chasidim , who are sometimes translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy men , and that for the most part : c but sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good men : These of all others were best reputed , and beloved of the people . The Apostle shewing the great love of Christ , dying for us , amplifieth it by allusion unto this distinction of the people : Christ died for the ungodly . Scarcely for a righteous man will one die , yet peradventure for a good man some would even dare to die . Rom. 5. 6 , 7. The gradation standeth thus : Some paradventure would die , for one of the Chasidim , a good man : scarcely any , for one of Tsadikim , a just or righteous man ; for the Reschagnim , or ungodly , none would die : Yet Christ dyed for us ungodly , being sinners , and his enemies . Now as long as these Works of supererogation remained arbitrary and indifferent , not required as necessary , though preferred before the simple obedience to the Law ; so long the heat of contention was not great enough to breed Sects and Heresies : But when once the Precepts and Rules of supererogation were digested into Canons , and urged with an opinion of necessity ; then from the Chasidim issued the brood of Pharisees ; d and also from them ( as it is probably thought ) the Heresie of the Essenes , both obtruding unwritten Traditions upon the People , as simply necessary , and as a more perfect rule of sanctity than the Scripture . At this time the Tsadikim in heat of opposition rejected not only Traditions , but all Scripture , except only the five Books of Moses ; for which reason they were called Karaim . e Some are of opinion , they rejected only traditions , and embraced all the books of Scripture , Which opinion soever we follow ; they had their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim , Textuales , Scriptuarii , i. Text-men , or Scripture-readers , because they adhered to Scripture alone , withstanding and gain-saying Traditions with all their might . And if we follow the latter , then all this while the Karaim were far from Heresie : but in process of time , when from Sadok and Baithus , these Karaim learned to deny all future rewards for good works , or punishment for evil , or resurrection from the dead ; now the Karaim became compleat Sadduces , and perfect Hereticks , taking their denomination from their first Author Sadok . The time of each Heresies first beginning , shall be more exactly declared in their several Chapters . CHAP. X. Of the Pharisees . THere are a three Opinions concerning the Etymology of the name Pharisee . The first are those which derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parash , Expandere , Explicare ; either from the enlarging and laying open their Phylacteries , or from their open performance of good works in publick view of the People , as being ambitious of mans praises . Secondly , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parasch , Exponere , Explanare ; because they were of chief repute ; and counted the profoundest Doctors for the exposition of the Law , so that they were termed b Peruschim , quia Poreschim ; Pharisees , because they were Expounders of the Law. Thirdly , others derive the name from the same Verb , but in the conjugation Piel , where it signifieth dividere , separare , to separate . c In this acception , by the Greeks they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may English them Separatists . Their separation is considerable , partly in the particulars unto which , partly in those from which they separated . First , They separated themselves to the study of the Law , in which respect they might be called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Separated unto the Law. In illusion unto this , the Apostle is d thought to have stiled himself , Rom. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated unto the Gospel : when he was called from being a Pharisee , to be a Preacher of the Gospel , and now not separated to the Law , but to the Gospel . Secondly , They separated themselves , or at least pretended a ( e ) separation to an extraordinary sanctity of life above other men . God , I thank thee , that I am not as other men are , Extortioners , Unjust , Adulterers , &c. Luke 18. 11. The particulars , from which they separated themselves , were these . First , From commerce which other people , as afterward will appear in their Traditions ; whence they called the common people , by reason of their ignorance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum terrae , the people of the earth . In the Gospel of Saint John 7. 49. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This people who knoweth not the Law are cursed . Secondly , From the f apparel and habit of other men : for they used peculiar kind of Habits , whereby they would be distinguished from the vulgar . Hence proceeded that common speech , Vestes populi terrae conculcatio sunt Pharisaeorum . Thirdly , From the g customs and manners of the world . This heresie of the Pharisees seemeth to have had its first beginning in Antigonus Sochaeus . He being a Pharisee , succeeded Simon the Just ; who was Coetanean with Alexander the Great : he lived three hundred years before the birth of Christ . The Pharisees were h not tied to any particular Tribe or Family , but indifferently they might be of any ; S. Paul was a Benjamite ; i Hyrcanus was a Levite . Each Sect had its Dogmata , his proper Aphorisms , Constitutions , or Canons : so the Pharisees had theirs . My purposes is , both concerning these and the other Sects , to note onely those Canons , or Aphorisms , wherein chiefly they were heretical , and one differing from the other . First , The Pharisees k ascribed some things to Fate , or Destiny , and some things to mans Free-will . Secondly , They confessed that there were Angels , and Spirits , Acts 23. 8. Thirdly , Concerning the resurrection of the dead , they acknowledged it , and l taught that the souls of evil men deceased , presently departed into everlasting punishment ; but the souls , they say , of good men , passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into other good mens bodies . Hence it is m thought that the different opinions concerning our Saviour did arise ; Some saying that he was John Baptist ; others , Elias ; others , Jeremia , Matth. 16. 14. As if Christ his body had been animated by the soul either of John , Elias , or Jeremias . Fourthly , They did stifly maintain the Traditions of their Elders . For the better understanding what their Traditions were , we must know that the Jews say the Law was n twofold , one committed to writing , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah schebichtah , The written Law ; the other delivered by tradition , termed by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah begnal pe . They say both were delivered by God unto Moses upon Mount Sinai , the latter as an exposition of the former , which Moses afterward delivered by mouth to Joshua , Joshua to the Elders , the Elders to the Prophets , the Prophets to those of the great Synagogue , from whom successively it descended to after-ages . These Traditions were one of the chief Controversies between the Pharisees , and the Sadduces . o The Pharisees said , Let us maintain the Law which our fore-fathers have delivered into our hands , expounded by the mouth of the wise men , who expounded it by tradition . And lo , the Sadduces said , Let us not believe or hearken to any tradition or exposition , but to the Law of Moses alone . The Traditions which they chiefly urged , were these ; 1. They would not eat until they washed their hands , Why do thy Disciples transgress the Tradition of the Elders ? for they wash not their hands when they eat bread , Mat. 15. 2. This washing is said to have been done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mar. 7. 3. that is , often , as some translate the word , taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , to signifie the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer , frequenter . Others translate the word accurate , diligenter , intimating the great care and diligence they used in washing : with this the p Syriac Text agreeth . q Others think that there is in that phrase , allusion into that rite or manner of washing in use among the Jews , termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netilath iadaim , the lifting up of their hands . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thought to express this rite , because in this kind of washing , They used to joyn the tops of the fingers of each hand together with the thumb , so that each hand did after a sort resemble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. a fist . This Ceremony was thus performed : First , they washed their hands clean . Secondly , they composed them into the forementioned form . Thirdly , they lifted them up , so that the water ran down to the very elbows . Lastly they let down their hands again , so that the water ran from off their hands upon the earth . r and that there might be store of water running up and down , they poured fresh Water on them when they lifted up their hands , and poured Water twice upon them when they hanged them down . Unto this kind of washing Theophylact seemeth to have reference , when he saith , that the Pharisees did s cubitaliter lavare , wash up to their elbows . Lastly , others t interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be the fist , or hand closed , and the manner of washing hereby denoted , to be by rubbing one hand closed in the plain or hollow of the other . All imply a diligent and accurate care in washing : the ceremomous washing by lifting up the hands , and hanging them down , best expresseth the superstition , which only was aimed at in the reproof , though all the sorts of washing , to the Pharisees were superstitious , because they made it not a matter of outward decency and civility , bur of Religion , to eat with washt or unwasht hands , urging such a necessity hereof , n that in case a man may come to some water , but not enough both to wash and to drink ; he should rather chuse to wash than to drink , though he dye with thirst . And it was deemed amongst them as great a sin to eat with unwasht hands , as to commit fornication . This tradition of washing hands , though it were chiefly urged by the Pharisees , yet all the Jews maintained it , as appeareth by the places quoted . We may observe three sorts of washing of hands in use among the Jews . 1. Pharisaical and superstitious , this was reproved . 2. Ordinary , for outward decency ; this was allowed . The third , in token of innocency ; this was commanded by the Elders of the neighbouring Cities , in case of Murder , Deut. 21. 6. It was practiced by Pilate , Mat. 37. 24. and alluded unto by David , I will wash my hands in innocency , so will I compass thine Altar , Psal . 26. 6. 2. When they came from the Market they washt , Mar. 7. 4. The reason thereof , was , because they there having to do do with divers sorts of people , unawares they might be polluted . The word used by Saint Mark , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they baptized themselves : Implyeth the washing of their whole body . And it seemeth that those Pharisees who wete more zealous than others , did thus wash themselves always before dinner . The Pharisee marvelled that Christ had not first washed himself before dinner , Luk. 11 , 38. Unto this kind of superstition St. Peter is thought to have inclined , when he said , Lord , not my Feet only , but also my hands , and my head , John 13. 9. Thus finding his modesty disliked , when he refused to have his feet wash'd by his Lord and Master ; now he leapeth into the other extream , as if he had said , Not my feet only , but my whole body . Hence proceeded that Sect of the Hemerobaptistae , i. e. Daily baptists , so called x because they did every day thus wash themselves . 4. They wash'd their cups , and pots , and brazen vessels , and tables , Mark 7. 4. 3. They held it unlawful to eat with sinners , Mat. 9. 11. yea , they judged it a kind of pollution to be touched by them . Luke 7. 39. If this man were a Prophet , he would surely have known who , and what manner of woman this is which toucheth him , for she is a sinner . Of such a people the Prophet speaketh : They said , Stand apart , come not near to me , or ( as the words may be rendred ) y Touch me not , for I am holier than thou , Esay 65. 5. z The like practice was in use among the Samaritans , who if they met any stranger , they cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ne attingas , Touch not . 5. They fasted twice in the week , Luke 18. 12. a Namely , Mundays and Thursdays . b Because Moses ( as they say ) went up into Mount Sinai on a Thursday , and came down on a Munday . 6. They made broad their Phylacteries , and inlarged the borders of their garments , Matth. 23. 5. Here three things are worthy our consideration . First , What these Phylacteries were . Secondly , What was written in them . Thirdly , Whence they were so called . c Epiphanius interpreteth these Phylacteries to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purple studs , or flourishes , woven in their garments : as if Epiphanius had conceived the Pharisees garment to be like that which the Roman Senators were wont to wear , termed , by reason of those broad-studs and works woven in it , Laticlavium : but seeing that these Phylacteries were additaments and ornaments , whereof there were e two sorts , the one tied to their Fore heads , the other to their Left-hands ; hence it followeth , that by these Phylacteries could not be meant whole garments , or any embosments , or flourishings woven in the cloath . Generally they are thought to be schedules or scrols of parchment , whereof , as I noted , there were two sorts ; Phylacteries for the Fore-head , or Frontlets , reaching from one Ear to the other , and tied behind with a thong ; and Phylacteries for the hand fastened upon the Left-arm above the Elbow on the inside , that it might be near the heart . Both these sorts were worn , not by the Pharisees only , f but by the Sadduces also , but with this difference ; The Pharisees haply for greater ostentation , wore their Hand - Phylacteries above their Elbows : the Sadduces on the palms of their Hands . g Nay , all the Jews wore them , our Saviour Christ not excepted . The command was general , Exod. 13. 9. It shall be for a sign unto thee upon thine hand , and for a memorial between thine eyes . So that it is not the wearing of them which our Saviour condemned , but the making of them broad , whereby they would appear more holy than others . In these Parchments they wrote h only the Decalogue , or Ten Commandments , in the opinion of Chrysostome and Hierom : but generally , and upon better grounds , it is thought they wrote these four sections of the Law. 1. The first began , Sanctifie unto me all the first-born , &c. Exod. 13. 2. to the end of the 10 , verse . 2. The second began , And it shall be when the Lord shall bring thee , &c. Exod. 13. 11. to the end of the 16. verse . 3. The third began , Hear O Israel , &c. Deut. 6. 4. and continued to the end of ninth verse . 4. The fourth began , And it shall come to pass ; if you shall hearken diligently , &c. Deut. 11. 13. to the end of the one and twentieth verse . These four Sections written in scrolls of Parchment , and folded up , they fastned to their fore-heads and their left-arms : those that were for the fore head , they wrote in four distinct pieces of Parchment , i especially , and if they wrote it in one piece ; the length of every Section ended in one column , and they did put them into one skin , in which there was the proportion of four houses or receptacles , and not into four skins : every receptacle was distinct by it self ; and those that were for the hand , were written in one piece of Parchment principally , the four Sections in four columns ; but if they wrote them in four pieces , it was at length , and they put them in a skin that had but one receptacle . k In time of persecution when they could not openly wear these Phylacteries , then did they tie about their hands a red thread , to put them in mind of the blood of the Covenant of the Law. Touching the name , Moses calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totaphoth , which word hath almost as mamy Etymologies , as Interpreters ; the most probable in my opinion , is , that they should be so called per Antiphrasin , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incedere , to go or move , because they were immoveable : Hence the Septuagint translate them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Immoveable ornaments . The Rabbins call them Tephillim , Prayer-ornaments : l others call them Pittacia , & Pittaciola , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a piece or parcel of Cloth. In the Gospel they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phylacteries , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to conserve or keep . First , because by the use of them , the Law was kept and preserved in memory . Secondly , because the Pharisees superstitiously conceited , that by them , as by Amulets , Spells , and Charms , hanged about their necks , themselves might be preserved from dangers . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a Spell ; and Hierome testifieth , that the Pharisees had such a conceit of these ornaments : In which place he compareth the Pharisees with certain superstitious women of his time , who carried up and down , upon the like ground , parvula evangelia , & crucis ligna , short sentence out of the Gospel , and the reliques of the Cross . The same Superstition hath prevailed with many of latter times , who for the same purpose hang the beginning of m Saint John's Gospel about their necks . And in the year of our Lord 692. certain Sorceres were condemned for the like kind of Magick , by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Phylacterians . Thus much of their Phylacteries : In the same verse is reproved the inlarging of their borders . o That which we read borders in the Gospel , is called , Num. 25. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsitsith , Fringes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gadilim , Deut. 22. 10. which word we likewise translate in that place , Fringes . They were in the fore-quoted places commanded , and our Saviour Christ himself did wear them , Luk 8. 44. The latter Hebrew word signifieth a large Fringe , which aggravateth the superstition of the Pharis●es , in making their Fringes larger , when the Law had allowed them large . This literal exposition I take to be most agreeable with the Text , though to inlarge in p Greek and Latine sometimes , signifieth to boast , vaunt , or brag of a thing ; and in this sense it may very well fit a Pharisee . The reason of this command was , to put them in mind of the commandments , Numb . 15. And for the furtherance of this duty , q they used sharp thorns in their Fringes , that by the often pricking of the Thorns , whether they walked or sate still , they might be the more mindful of the Commandments . There were r seven sorts of Pharisees . 1. Pharisaeus Sichemita , He turned Pharisee for gain , as the Sichemites suffered themselves to be circumcised . 2. Pharisaeus truncatus , so called , as if he had no feet , because he would scarce lift them from the ground when he walked , to cause the greater opinion of his meditation . 3. Pharisaeus impingens . He would shut his eyes when he walked abroad , to avoid the sight of Women , in so much that he often dash'd his head against the walls , that the blood gush'd out . 4. Pharisaeus , Quid debeo facere , & faciam illud . He was wont to say , What ought I to do ? and I will do it . Of this sort seemeth the man in the Gospel to have been , who came unto Christ , saying , Good Master , what shall I do ? &c. and at last replyed , All these have I done from my youth upward , Luke 18. 5. Pharisaeus mortarius ; So called because he wore a hat in manner of a deep Mortar , such as they use to bray spice in , in so much that he could not look upward , nor of either side ; only down-ward on the ground , and forward or forth-right . 6. Pharisaeus ex amore ; Such a one as obeyed the Law for the Love of Vertue . 7. Pharisaeus ex timore ; Such a one obeyed Law for fear of punishment . He that conformed for fear had respect chiefly to the negative Commandements ; but he that conformed for love , especially respected the Affirmative . CHAP. XI . Of the Sadduces . TO omit other Etymologies of the name , there are two only , which have shew of probability . s Some derive it from Sedek Justicia ; as if they had been Justiciaries , such as would justifie themselves before Gods Tribunal . t There are that derive it , and that upon more warrantable grounds , from Sadoc , the first Author of the heresie ; so that the Sadduces were so called from Sadoc , as the Arrians from Arrius , the Pelagians from Pelagius , the Donatists from Donatus , &c. This Sadoc lived under Antigonus Sochaeus , who succeeded Simon the Just . He was Antigonus his scholar , and by him brought up in the doctrine of the Pharisees , but afterward fell from him , and broacht the heresie of the Sadduces ; which heresie , because it had much affinity with that which the Heretique Dositheus taught , hence are the Sadduces said to u be a branch or skirt of the Dositheans , though in truth Dositheus lived not till x after Christ ; and although these two heresies did agree in many things ; yet in a main point they differed . y Dositheus believed the Resurrection , the Sadduces denyed it ; and by consequence the Dositheans believed all other points necessarily flowing from this . The occasion of this heresie was this . z When Antigonus taught ; that we must not serve God as servants serve their Masters , for hope of reward , his scholars Sadoc and Baithus understood him , as if he had utterly denied all future rewards or recompence attending a godly life , and thence framed their heresie , denying the resurrection , the world to come , Angels , Spirits , &c. Their Dogmata , Canons , or Constitutions were , 1 They rejected a the Prophets , and all other Scripture save only the five Books of Moses . Therefore our Saviour , when he would confute their errour concerning the resurrection of the dead , he proves it not out of the Prophets , but out of Exod. 3. 6. I am the God of Abraham , the God of Isaac , and the God of Jacob , Mat. 22. 32. 2. They rejected b all traditions . Whence , as they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minaei , i. Heretiques , in respect of the general opposition between them and the Pharisees . First , because the Pharisees were in repute the only Catholicks . Secondly , because in their Doctrine , the Pharisees were much nearer the truth than the Sadduces : So in respect of this particular opposition , in the ones rejecting , the others urging of traditions , the Sadduces were c termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karaim , Biblers , or Scripturists . 3. They said there was no reward for good works , nor punishment for ill , in the world to come . Hence Saint Paul perceiving that in the Councel the one part were Sadduces , the other Pharisees , he cried out , Of the hope i. of the reward expected , and of the resurrection of the dead , I am called in question , Act. 23. 6. 4. They denied the resurrection of the body , Act. 23. 8. Mat. 22. 23. Luke 20. 27. 5. They said the souls of men are d annihilated at their death . 6. They denied Angels and spirits , Acts 23. 8. 7. They wholly denied e Fate or Destiny , and ascribed all to mans Free-will . The Samaritanes and the Sadduces are of neer affinity : but yet they differ . First f The Samaritanes sacrificed at the Temple built upon Mount Gerizim ; but the Sadduces sacrificed at Jerusalem . Secondly , The Samaritanes allowed no commerce with the Jews . John 4. 9. yeam the mutual hatred between the Samaritanes and the Jews was so great , that it was not lawful for the Jews to eat or drink with the Samaritanes . How is it that thou being a Jew , askest drink of me which am a Woman of Samaria ? Joh. 4. 9. Nay , whereas liberty was granted unto all Nations of the earth to become Proselytes to the Jews , so did the Jews hate the Samaritanes , that they would not suffer a Samaritan to be a Proselyte . This appeareth by that solemn g Excommunication , termed Excommunicatio in secreto nominis tetragrammati : The form thereof , as it was applyed ( say they ) by Ezra and Nehemiah unto the Samaritanes , was thus . They assembled the whole Congregation into the Temple of the Lord , and they brought 300 Priests , and 300 Trumpets , and 300 Books of the Law , and as many boys , and they sounded their Trumpets , and the Levites singing cursed the Samaritanes by all the sorts of Excommunication , in the mystery of the name Jehovah , and in the Decalogue , & with the curse of the superiour house of judgment , and likewise with the curse of the inferiour house of Judgement , that no Israelite should eat the bread of a Samaritane , ( whence they say , he which eateth of a Samaritanes bread , is as he who eateth swines flesh ) and let no Samaritane be a Proselyte in Israel , and that they should have no part in the resurrection of the dead . R. h Gersom forbade the breaking upon of the Letters , under the penalty of this Excommunication . This proveth what formerly was said , namely , that between the Jews and the Samaritanes there was no commerce ; but the Sadduces familiarly conversed with the other Jews , even with the Pharisees themselves ; yea , both sate together in the same Councel , Acts 23. 6. Now the Samaritanes and Sadduces agree . 1. In the rejection of all traditions . 2. In the rejection of all other Scriptures save only the five Books of Moses . 3. In the denial of the resurrection and the consequences , as future punishments , and rewards according to mens works . But the Samatanes held that there were Angels , which the Sadduces denied . For the proof of these Agreements and Disagreements between them , read Epiphanius , haeres . 9. & 14. Touching the Samaritanes , there are three degrees or alteration in their Religion , observable . First , the strange Nations , transplanted by Salmanesar into Samaria , when Israel was carried away Captive into Assyria , worshipped every one the God of their own Countries , 2 King. 17. Secondly , when they saw they were devoured by Lions , because they feared not the Lord ; the King of Assyria sent one of the Priests which was taken Captive , to instruct them in the true worship of God : Which manner of Worship though they received , yet they would not lay aside their former Idolatry , but made a mixture of Religions , worshipping the living God , and their own dumb Idols . Thirdly Manasses , brother to Jaddus the High-priest , in Jerusalem , being married to Sanballet , the Horonite's Daughter , by reason of Nehemiah's charge of puting away their strange Wives , being driven to that exigent , that he must either put away his wife , or forgo the hope of the Priesthood ; by Sanballets means he obtain'd leave from Alexander the Great , to build a Temple l upon Mount Garizim , one of the highest mountains in Samaria , whither many other apostated Jews fled , together with Manasses being made their High priest ; and now the sect of Samaritanes ( between whom and the Jews there was such hatred ) began , now all those fore-mentioned errors were maintained : And of this Hill it is , that the Woman of Samaria speaketh , John 4. 20. Our Fathers worshipped in this Mountain , &c. By comparing the Dogmata of the Pharisees , with these of the Sadduces , we may perceive a manifest opposition between them ; yet both these joyned against Christ , Mark 12. This heresie , though it were the grossest amongst the Jews , yet was it embraced and maintained by some of the high Priests themselves : m Joannes Hyreanus was a Sadducee , so were his sons , Aristobulus and Alexander , n and likewise Ananus the younger ; so that Moses Chair was not amongst them exempted from error , no nor heresie . CHAP. XII . Of the Essenes . THe Etymologies of the Names Essaei , or Esseni . i. ●sse●es , are divers ; that which I prefer is from the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asa , signifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to heal or cure Diseases . a Hence are the men so often termed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ and the Women amongst them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Physicians . For though they gave themselves chiefly to the study of the Bible , yet withall they studied Physick . Of these Essenes there were two sorts ; some Theoricks , giving themselves wholly to speculation ; others Practicks , laborious and painful in the daily exercise of those handy-crafts , in which they were most skilful . Of the latter , Philo treateth in his book intituled , Quod omnis vir probus : Of the former , in the book following , intituled , De vita contemplativa . Their Dogmata , their Ordinances , or Constitutions , did symbolize in many things with Pythagoras his , where they do agree . Therefore my purpose is , first to name Pythagoras his ; and then to proceed on with the Essenes . They follow thus . The b Pithagoreans professed a Communion of goods So the Essenes , c they had one common purse or stock , none richer , none poorer than other ; out of this common treasury , every one supplyed his own wants without leave , and administred to the necessities of others : only they might not relieve any of their kindred without leave from their Overseers . They did not buy or sell among themselves , but each supplyed the others wants , by a kind of Commutative bartring : yea liberty was granted to take one from another what they wanted , without exchange . They performed offices of Service mutually one to another ; for mastership and service cannot stand with Communion of goods : and servants are commonly injurious to the state of their Masters , according to that saying of R. Gamaliel . d He that multiplieth servants , multiplyeth thieves . When they travelled , besides weapons for defence , they took nothing with them ; for in whatsoever City or Village they came , they repaired to the fraternity of the Essenes , and were there entertained as members of the same . And if we do attentively read Josephus , we may observe that the Essenes of every City joyned themselves into one common Fraternity or Colledge . Every Colledge had two sorts of Officers : First , Treasurers , who looked to the common stock , provided their diet , appointed each his task and other publick necessaries . Secondly , Others who entertained their strangers . 2. The Pythagoreans shunned e pleasures . f So did the Essenes : to this belongeth their avoiding of oyl , which , if any touched unawares , they wiped it off presently . 3. Pythagoreans g garments were white : h So were the Essenes white also , modest not costly : when once they put on a suit , they never changed it till it was torn , or worn out . 4. The Pythagoreans forbade i Oathes . k So did the Essenes ; they , thought him a noted Lyar , who could not be believed without an Oath . 5. The Pythagoreans had their l Elders in singular respect . m So had the Essenes , The body , or whole company of the Essenes were distinguisht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into four ranks , or orders , according to their Seniority ; and if haply any of the superiour ranks had touched any of the inferiour , he thought himself polluted , as if he had touched an Heathen . 6. The Pythagoreans drank n water . So did the o Essenes only water , wholly abstaining from Wine . 7. The Pythagoreans used p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inanimate sacrifices . So did the q Essenes : They sent gifts to the Temple , and did not sacrifice , but preferred the use of their holy water before sacrifice , for which reason the other Jews forbad them all access unto the Temple . 8. The Pythagoreans ascribed r all things to fate or destiny . So did the s Essenes . In this Aphorism all three Sects differed each from other . The Pharisees ascribed some things to Fate , and other things to Mans Free-will . The Essenes ascribed all to Fate , nothing to Mans free-will . The Sadduces wholly deny Fate , and ascribed all things to the free-will of M●n . 9. The Pythagoreans the t first five years were not permitted to speak in the School , but were initiated per quinquennale silentium , u and not until then suffered to come into the presence of , or sight of Pythagoras . To this may be referred the Essenes silence at Table straightly observed , so that Decem simul sedentibus , nemo loquitur invitis novem ; x Drusius renders it , that ten of them sitting together , none of them spake without leave obtained of the nine . When any did speak , it was not their custom to interrupt him with words , but by nods of the head , or beckenings , or holding their finger , or shaking their heads , and other such like dumb signes and gestures , to signifie their doubtings , disliking , or approving the matter in hand . And to the time of silence amongst the Pythagoreans , that it must be for five years , may be referred the initiation of the Essenes ; for , amongst them none were presently admitted into their Society , with full liberty , but they under-went four years of tryal and probation . The first year they received Dolabellam , y Perizoma , & vestem albam ; a Spadle , with which they digged a convenient place to ease Nature ; a pair of Breeches , which they used in bathing or washing themselves ; a white garment , which especially that Sect affected . At this time they had their commons allowed them , but without , not in the common dining hall . The second year they admitted them to the participation of holy waters , and instructed them in the use of them . Two years after they admitted them in full manner , making them of their Corporation , after they had received an Oath , truly to observe all the rules and ordinances of the Essenes . If any brake his Oath , an hundred of them being assembled together , expelled him , upon which expulsion commonly followed death within a short time ; for none having once entred this Order , might receive alms or any meat from other ; and themselves would feed such a one only with distasteful herbs , which wasted his body , and brought it very low , sometimes they would readmit such a one being brought near unto death ; but commonly they suffered him to die in that misery . 10. The Essenes z worshipped toward the Sun-rising , 11. The Essenes bound themselves in their Oath , to a preserve the names of Angels : The phrase implyeth a kind of worshipping of them . 12. They were above all others strict in the observation of the b Sabbath day ; on it they would dress no meat , kindle no fire , remove no Vessels out of their place ; no , nor ease Nature . ( t ) Yea , they observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every seventh week , a solemn Penticost ; seven Penticosts , every year . 13. They abstained from marriage , not that they disliked marriage in it self , or intended an end or period to procreation ; but partly , in wariness of womens intemperance ; partly , because they were perswaded that no woman would continue faithful to one man. This avoiding of marriage is not to be understood generally of all the Essenes , for they disagreed among themselves in this point . Some were of the opinion before noted : Others married for propagation . Nihilominus autem cum tanta ipsi moderatione conveniunt , ut per triennium explorent valitudinem foeminarum , & si constanti purgatione apparuerint idoneae partui , ita eas in matrimonia asciscunt . Nemo tamen cum praegnante concumbit , ut ostendant , quod nuptias non voluptatis , sed liberorum causa inierint . Thus the latter sort preserved their Sect by the procreation of children : The former sort preserved it by a kind of adoption of other mens Children , counting them as neer kinsmen , and tutoring them in the Rules of their own Discipline , as Josephus witnesseth . d Pliny addeth also , that many other of the Je●as , when they began to be struck in years , voluntarily joyned themselves unto them , being moved thereunto , either because of the variable state and troubles of the world , or upon consideration of their own former licentious courses , as if they would by this means exercise a kind of penance upon themselves . Concerning the beginning of this Sect , from whom , or when it began , it is hard to determine . e some make them as ancient as the Rechabites , and the Rechabites to have differed only in the addition of some rules and ordinances from the Kenites , mentioned , Judg 1. 16. And thus by consequence the Essenes were as ancient , as the Israelites departure out of Aegypt : for Jethro , Moses father-in-law , as appeareth by the Text , was a Kenite : But neither of these seemeth probable . For the Kenites are not mentioned in Scripture , as a distinct order or Sect of people , but as a distinct family , kindred , or Nation , Numb . 24. 21. Secondly , the Rechabites , they neither did build houses , but dwelt in Tents ; neither did they deal in husbandry , they sowed no seed , nor planted Vineyards , nor had any , Jer. 35. 7. The Essenes , on the contrary , they dwelt not in tents , but in houses ; f and they imployed themselves especially in husbandry . One of the g Hebrew Doctors saith , that the Essenes were Nazarites : but that cannot be , because the Law enjoyned the Nazarites , when the time of the Consecration was out , to present themselves at the door of the Tabernacle or Temple , Num. 6. Now the Essenes had no access to the Temple . When therefore , or from what Author , this Sect took its beginning is uncertain . The first that I find mentioned by the name of an Essene , was one h Judas , who lived in the time of Aristobulus the son of Joannes Hyrcanus , before our Saviours birth about one hundred years : However the Sect was of greater antiquity ; i for all three , Pharisees , Sadduces , and Essenes , were in Jonathan's time , the brother of Judas Macchabaeus , who was fifty years before Aristolulus . Certain it is , that this Sect continued until the days of our Saviour , and after ; for Philo and Josephus speak of them as living in their time . What might be the reason then , that there is no mention of them in the New-Testament ? I answer ; First , the number of them seemeth not to have been great in Philo and Josephus his time , k about four thousand , which being dispersed in many Cities , made the faction weak : And haply in Jerusalem when our Saviour lived , they were either few or none . Secondly , if we observe histories we shall find them peaceable and quiet , nor opposing any , and therefore not so liable to reproof as the Pharisees and Sadduces , who opposed each other , and both joyned against Christ . Thirdly , why might they not as well be passed over in silence in the New Testament ( especially containing themselves quietly without contradiction of others ) as the Rechabites in the Old Testament , of whom there is mention only once , and that obliquely , although their Order continued about three hundred years before this testimony was given of them by the Prophet Jeremy ; for between Jehu ( with whom Jonadab was Coetan●an ) and Zedekiah , Chronologers observe the distance of so many years . Lastly , though the name of Essenes be not found in Scripture , * yet we shall find in S. Paul's Epistles many things reproved , which were taught in the School of the Essenes . Of this nature was that advice given unto Timothy , 1 Tim. 5. 23. Drink no longer water , but use a little wine . Again , 1 Tim. 4. 3. Forbidding to marry , and commanding to abstain from meats is a Doctrine of Divels : but especially Coloss . 2. in many passages the Apostle seemeth directly to point at them , Let no man condemn you in meat and drink , v. 16. Let no man bear rule over you , by humbleness of mind , and worshipping of Angels , vers . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Why are ye subject to Ordinances ? ver . 20. The Apostle useth the ward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was applyed by the Essenes to denote their Ordinances , Aphorisms , or Constitutions . In the verse following he gives an instance of some particulars , Touch not , taste not , handle not , vers . 21. Now the Junior company of Essenes might not touch their Seniors : And in their diet , their taste was limited to bread , salt , water , and hyssop . And these ordinances they untertook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Philo , for the love of wisdom : but the Apostle concludeth , vers . 23. That these things had only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a shew of wisdom . And whereas Philo termeth the Religion of the Essenes , by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word fignifieth religious worship , the Apostle termeth in the same verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Volun . tary religion , or will-worship : yea , where he●e rmeth . their Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of Philosophy received from their Fore-fathers by Tradition , Saint Paul biddeth them beware of Philosophy , verse 8. We formerly observed two sorts of Essenes ; Practicks and Theoricks : both agreed in their Aphorisms , or Ordinances ; but in certain circumstances they differed . 1. The Practicks dwelt in the Cities ; The Theoricks shunned the Cities , and dwelt in Gardens , and solitary Villages . 2. The Practicks spent the day in manual Crafts , keeping of Sheep , looking to Bees , tilling of Ground , &c. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Artificers . The Theoricks spent the day in meditation and prayers , whence they were by a kind of excellency , by Philo termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Supplicantes . 3. The Practicks had every day their dinner and supper allowed them ; the Theoricks only their supper . The Practicks had for their Commons every one his dish of Water-gruel , and bread ; The Theoricks only bread , and salt : if any were of a more delicate pallate than other , to him it was permitted to eat Hyssop ; their drink for both , was common water . Some are of Opinion , that these Theoricks were Christian Monks ; but the contrary appeareth , for these reasons : 1. In that whole Book of Philo , concerning the Theoricks , there is no mention either of Christ , or Christians , of the Evangelists , or Apostles . 2. The Theoricks , in that Book of Philo's , are not any new Sect of late beginning , as the Christians at that time were , as is clearly evidenced by Philo his own words . First , In calling the Doctrine of the Essenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Philosophy derived unto them by tradition from their fore-fathers . Secondly , in saying , Habent priscorum commentarios , qui hujus sect ae autores , &c. 3. The inscription of that Book , is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Now Philo b elsewhere calleth the whole Nation of the Jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which argueth , that those Theoricks were Jews , not Christians . CHAP. XIII . Of the Gaulonitae , and the Heredians . OTher Factions there were among the Jews , which are improperly termed Sects . Of these there were principally two . First , Gaulonitae . Secondly , Herodiani . The Gaulonitae had their names from one Judas , who a sometimes was called Judas Gaulonites , b sometimes Judas Galilaeus , of whom Gamaliel speaketh , Acts 5. 37. After this man rose up Judas of Galilee in the daies of the tribute . The tribute here spoken of was that made by Cyrenius , sometimes called Quirinius : the name in Greek is one and the same , but differently read by Expositors . This Cyrenius was sent from Rome and Augustus , into Syria , and from thence came into Judaea , where Coponius was President , and there he raised this Tax ; which taxation is unadvisedly by some confounded with that mentioned , Luke 2. 1. Both were raised under Augustus , but they differed . First , this was only of Syria and Judaea ; that in Saint Luke was universal , of the whole world . Secondly , this was , when Archelaus , Herods son , was banished into Vienna , having reigned nine years ; that , under Herod the Great : Whence there is an observable Emphasis , in that Saint Luke saith , it was the first taxing , having reference unto this second . d The occasion of this Faction was thus : When Cyrenius levied this Tax , and seized upon Achelaus , Herod's sons goods , then arose this Judas opposing this Tribute ; and telling the people , that Tribute was a manifest token of servitude , and that they ought to call none Lord , but only him who was Lord of Lords , the God of heaven and earth . Whence those that adhered unto him were called Gaulonitae ; they were also called Galileans . e It was their blood that Pilate mixed with their sacrifices , Luk. 13. 1. For Pilate had not authority over the Nation of the Galileans . f The reason of this mixture is thought to be , because the Galileans forbade sacrifices to be offered for the Roman Empire , or for the safety of the Emperour : whereupon , Pilate being incensed with anger , slew them whilst they were g sacrificing . To this faction belonged those murderers , termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned , Acts 21. 38. Concerning the Herodians , those that number them among Hereticks , make the heresie to consist in two things : First , in that they took Herod the Great for the promised Messias ; because in his Reign ; he being a stranger , the Scepter was departed from Judah , which was the promised time of the Messiah his coming . Secondly , they honoured him with superstitious solemnities annually performed upon his Birth-day . Of Herod his Birth-day the Poet speaketh , — Cùm Heredis venêre dies , unctâque fenestrâ , Dispositae pinguem nebulam vomuere lucernae , Portantes violas , rubrumque amplexa catinum ; Cauda natat thynni , tumet alta fidelia vino . Pers . Sat. 1. Now whether this latter may be referred to Herod the Great , I much doubt ; because I find not any Author among the Ancients to speak of Herod the Great his Birth-day : It was another Herod , Tetrarch of Galilee , otherwise called Antipas , whose Birth-day we read celebrated , Mark 6. 21. The former point , that the Herodians received Herod as their Messiah , though it hath h many grave Authors avouching it , yet i others justly question the truth thereof ; for if the Herodians were Jews ( as most think ) how then could they imagine , that Herod , a stranger ▪ could be the Messiah seeing that it was so commonly preached by the Prophets , and known unto the People , that the Messiah must be a Jew born , of the Tribe of Jadah , and of the house of David ? Others say , k that the Herodians were certain flatterers in Herod his Court , varying and changing many points of their Religion with Herod their King. To omit many other conjectures utterly improbable , I incline to Saint Hierom , whose Opinion is , l that the Herodians were those who stood stifly for tribute to be paid to Caesar . It concerned Herod , who at first received his Grown from Caesar , to further Caesar's tribute , not only in way of thankfulness , but also in way of policy , to prevent a possible deposing or disceptring ; for it was in Caesar's power to take away the Crown again when it pleased him . Now , in respect that Herod sought to kill Christ , and the Herodians with the Pharisees took counsel against him ; unto this our Saviour might have reference , saying , Mar. 8. 15. Beware of the leaven of the Pharisees , and of the leaven of Herod . Viz. Of their contagious ▪ Doctrine , and fox-like subtleties . THE SECOND BOOK TREATETH OF PLACES . CHAP. I. Their Temple . VVHen the Israelites came out of Aegypt , Moses was commanded to build a Tabernacle for the place of Gods publick worship . Afterward , when they were settled in the Promised Land , then Solomon was commanded to build a Temple . These two shadowed the difference between the Jews Synagogue , and the Christian Church . The Tabernacle was movable , and but for a time : The Temple fixed , and permanent : the state of the Jews vanishing , to continue in their generations ; the state of Christians durable , to continue unto the worlds end . More principally it shadoweth forth the state of the Church Militant here on earth , and triumphant in heaven : Unto both the Prophet David alludeth ; Lord , Who shall sojourn in thy Tabornrcle ? Who shall rest in thine holy Mountain ? Psal . 15. 1. There were in the same tract of ground three hills , Sion , Moria , and Mount Calvary . On Sion was the City and Castle of David ; on Moria was the Temple , and on Mount Calvary Christ was crucified . a but all these three were generally called by the name of Sion ; whence it is , that though the Temple were built on Moria , yet the Scripture speaketh of it commonly , as if it were upon Mount Sion . In the Temple there are these three things considerable : First , the Sancta Sanctorum , the Holy of Holies ; answerable to our Quire in the Cathedral Churches . Secondly ; the Sanctum , the Sanctuary : answerable to the Body of the Church . Thirdly , the Atrium , the Court , answerable to the Church-yard . In the Holy of Holies there were the Golden Censer , and the Ark of the Testament , Heb. 9. 4. In b the Ark there were three things : First , the pot of Manna ; secondly , Aaron's rod that budded : thirdly , the Tables of the Testament , Heb. 9. 4. Thus they were in Moses his time ; but afterwards in the days of Solomon , only the Tables of the Law were found in the Ark , 1 King 8. 9. The cover of this Ark was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Propitiatory , or Mercy-seat , because it covered and hid the Law , that it appeared not before God to plead against man. It was a type of Christ , who likewise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Propitiation , Rom. 3. 25 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory , 1 John , 2. 2. At each end of the Mercy seat stood a golden Cherub , each Cherub stretched forth his wings ; and from between them , as from an Oracle , God gave his answer ; Exod. 25. 22. Hence it is , that the Lord is said to sit between the Cherubims , Ps . 99. 1. The positure of the Cherubims was such , that their faces were each towards the other , but both looking down towards the Mercy 〈◊〉 they fitly shadowed out the people of the Jews , and Christians , both looking toward each other , but both expecting salvation in Christ only . In the Sanctuary , there was the Incense altar in the middle , and the Table , with the twelve Loaves of Shew-bread on it , on the one side , and the Candlestick on the other . The Incense altar was a type of our prayers , Psal . 141. 2. And that this Altar must be once every year sprinkled with the blood of the Sacrifice by the High-priest , Exod. 30. 10. It teacheth that our very prayers , except they be purified by the blood of Christ , they are unavailable before God. The twelve loaves were a type of the twelve Tribes , and the Candlestick a type of the Word of God. In them all , we may see the necessity of both ordinances required , Prayer and Preaching , if we would be presented acceptable unto the Lord : The Candlestick was a type of Preaching ; Incense , of Prayer . In Moses his Tabernacle there was but one Table , and one Candlestick : In Solomon's Temple there were ten Tables , and ten Candlesticks ; as likewise in the Court of the Tabernacle : there was but one brazen Laver , in the Court of the Temple there were ten , and another great Vessel wherein the Priests washed : In the Tabernacle there were but two silver Trumpets ; in the Temple there were an hundred and twenty Priests sounding Trumpets . The Courts of the Temple at the first were but two Atrium Sacerdotum , the Priests Court ; and Atrium populi , the Peoples Court. In the Priests Court were the brazen Altar for Sacrifices , and the Laver for the washing , both of the Priests and the Sacrifices . The Laver , and the Altar scituated in the same Court , signified the same as the water and blood issued out of Christ's side ; namely , the necessary concurrence of these two Graces in all that shall be saved , sanctification , and justification ; sanctification intimated by the Laver and Water : justification by the Altar and Blood. The Court for the Priests , and the Court for the people c were separated each from other , by a wall of three cubits high . The Court for the people was sometimes called the outward Court , sometimes the Temple , sometimes Solomon's Porch , because it was built about with Porches , into which the people retired in rainy weather : It had Solomon's name ; either to continue his memory , or because the Porches had some resemblance of that Porch which Solomon built before the Temple , 1. King. 6. 3. Jesus walked in the Temple , in Solomon ' s Porch , John. 10. 28. All the people ran unto the Porch which was called Solomon ' s , Acts 3. 11. That is , this outward Court. In the midst of the Peoples Court , Solomon made a brazen Scaffold for the King , 2 Chron. 6. 13. This Court for the People went round about the Temple , and though it was one entire Court in the days of Solomon , yet afterward it was divided by a low wall , so that the men stood in the inward part of it , and the Women in the outward . This division is thought to have been made in Jehosaphat's time , of whom we read , that he stood in the house of the Lord , before the new Court , 2. Chron. 20. 5. that is , before the Womens Court. There was an ascent of fifteen steps or stairs between the womens Court and the mens , d upon these steps the Levites sung those fifteen Psalms immediately following the one hundreth nineteenth , upon each step on Psalm , whence those Psalms are entituled , Psalmi Graduales , Songs of degrees . In the Womens Court stood their Treasury , or Alms-box , as appeareth by the poor Widows casting her two Mites into it , Luk. 21. 1 In Hebrew it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban , the Chest of Oblations ; the word signifieth barely , an Oblation , or offering , and accordingly S. Luk. 21. 4. saith , they all have of their superfluities cast into the offerings ; that is , into the Korban , or Chest of offerings . In Greek it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence cometh the Latine word , Gazophylacium , a Treasury . That set up by Jehoida , 2 King. 12. 9. seemeth to have been different from this , and to have been extraordinary , only for the repairing of the Temple , for that stood beside the Altar in the Priests Court ; and the Priests , not the parties that brought the gifts , put it into the Chest . Sometimes the whole Court was termed Gazophylacium , a Treasury . These words spake Jesus in the Treasury , John 8. 20. It is worth our noting , that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedaka , signifying Alms , signifieth properly Justice ; and thereby is intimated , that the matter of our Alms should be goods justly gotten : And to this purpose they called their Alms box 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kupha-Sehel Tsedaka , the Chest of Justice ; and upon their Alms-box they wrote e this abreviature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift in secret pacifieth anger , Prov. 21. 14. In Herod's Temple there were f four Porches the meaning is , our Courts , one for the Priests , another for men , another for women , and a fourth for such as were unclean by legal pollutions , and strangers . This outmost Court for the unclean and strangerss , was separated from the womans court , with a stone wall of three Cubits high , which wall was adorned with certain pillars of equal distance , bearing this Inscription : g Let no stranger enter into the holy place . The Temple at Jerusalem was thrice built . First , by Solomon : Secondly , by Zerobable : Thirdly , by Herod . The first was built in seven years , 1 King. 6. 37. The second in forty six years : It was begun in the second year of King Cyrus , Ezra 3. 8. It was finished in the h ninth year of Darius Hystaspis . The years rise thus . Cyrus reigned 30 Years . Cambyses 08 It was finished in the year of Darius Hystaspis 09 One year deducted from Cyrus his Reign , there remains 46. Herod's Temple was finished in i eight years . It is greatly questioned among Divines , of which Temple that speech of the Jews is to be understood , John 2. 20. Forty and six years was this Temple in building . Many interpret it of the second Temple , saying , that Herod did only repair that , not built a new : But these disagree among themselves in the computation ; and the Scripture speaketh peremptorily , that the house was finished in the sixth year of the reign of King Darius , Ezra 6. 15. and Josephus speaketh of Herod's building a new Temple , plucking down the old . k It seemeth therefore more probable , that the speech is to be understood of Herod's Temple , which , though it were but eight years in building , yet , at that time , when this speech was used , it had stood precisely forty six years , l for so many years there are precisely between the eighteenth year of Herod's Reign , ( at which time the Temple began to be built ) and the year of Christ his baptisme , when it is thought that this was spoken ; all which time the Temple was more and more adorned , beautified , and perfected , in which respect it may be said to be so long building . The ancient men are said to weep , when they beheld the second , because the glory thereof was far short of Solomon's , Ez. 3. 12. It was inferiour to Solomon's Temple : First , in respect of the building , because it was lower and meaner . m Secondly , in respect of the Vessels , being now of brass , which before were of pure gold . Thirdly , in respect of five things lost and wanting in the second Temple , all which were in the first . First , there was wanting the n Ark of God. Secondly , Vrim and Thummim : God gave no answer by these two , as in former times . Thirdly , Fire , which in the second Temple never descended from heaven to consume their burnt-offerings , as it did in the first . Fourthly , the Glory of God appearing between the Cherubims , this they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schecina , the habitation , or dwelling of God , and hereunto the Apostle alludeth , In him dwelleth the fulness of the Godhead bodily , Coloss . 2. 9. Bodily ; that is , not in Clouds and Ceremonies , as between the Cherubims , but essentially . Lastly , the Holy Ghost ; namely , enabling them for the gift of Prophecy ; for between Malachy and John the Baptist , there stood up no Prophet , but only they were instructed per filiam vocis , which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol , an Eccho from heaven ; and this was the reason why those Disciples , Act. 19. 2. said , we have not so much as heard whether there be an Holy Ghost . Here it may be demanded , How that of the Prophet Haggai is true ; The glory of this last house shall be greater then the first , Hag. 2. 10. I answer , Herod's Temple which was built in the place of this , was of statelier building than Solomon's , and it was of greater glory , because of Christ his Preaching in it . Herod's Temple was afterwards so set on fire by Titus his souldiers , o that it could not be quenched by the industry of man : p at the same time the Temple at Delphos , being in chief request among the Heathen people , was utterly overthrown by earthquakes and thunder-bolts from Heaven , and neither of them could ever since be repaired . The concurrence of which two Miracles evidently sheweth , that the time was then come , when God would put an end both to Jewish Ceremonies , and Heathenish Idolatry ; that the Kingdom of his Son might be the better established CHAP. II. Their Synagogues , Schools , and Houses of Prayer . THe word Synagogue is from the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to gather together ; and it is applyed to all things where of there may be a collection , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . copialactis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; collectio eorum quae sunt ad bellum necessaria . God standeth in Synagoga Deorum , the Assembly of Judges : But Synagogues are commonly taken for houses dedicated to the worship of God , wherein it was lawful to pray , preach , and dispute , but not to sacrifice . In Hebrew it was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Hacneseth , the House of Assembly . The Temple at Jerusalem was as the Cathedral Church ; the Synagogues , as petty Parish Churches belonging thereunto . Concerning the time when Synagogues began , it is hard to determine . It is probable that they began when the Tribes were settled in the promised Land. The Temple being then too far distant for those which dwelt in remote places , it is likely that they repaired unto certain Synagogues instead of the Temple . That they were in David's time appeareth ; They have burnt all the Synagogues of God in the land , Psal . 74. 8. And , Moses of old time had in every City , them that preached him , being read in the Synagogues every Sabbath day , Act. 15. 21. In Jerusalem there were a four hundred eighty Synagogues , besides the Temple ; partly for Jews , partly for strangers : one for strangers was called the Synagogue of the Libertines , Act. 6. 9. Whence it had that name , whether from the Roman Libertines , such as had served for their freedom , being opposite to the Ingenui , those that were free-born ; ( for many of those Libertines became Proselites , and had their b Synagogues ) or whether it were from c Lubar , signifying an high place ; ( for as their Temple , so their Synagogues and Schools were built on hills and high places ) because it is said , Prov. 1. 21. Wisdome calleth in high places : I leave to the judgment of the Reader . Out of Jerusalem , in others Cities and Provinces , were many Synagogues : there were Synagogues in Galilee , Mat. 4. 23. Synagogues in Damascus , Acts 9. 2. Synagogues at Salamis , Acts 13. 5. Synagogues at Antiochia , Acts 13. 14. Yea , their tradition is , that d Wheresoever ten men of Israel were , there ought to be built a Synagogue . Their Synagogues had e many Inscriptions , over the gate was written that of the Psalm . 118. 20. This is the gate of the Lord , the righteous shall enter into it . In the walls , these and the like sentences ; Remember thy Creator . And enter into the house of the Lord thy God in humility . And prayer without attention is like a body without a soul . And silence is commendable in time of prayer . As the Courts of the people before the Temple were distinguish'd by a wall into two rooms , the one for men , the other for women : So in the Synagogues , the women were separated from the men , f by a partition of Lattice , or wire-work . In the Synagogues the Scribes ordinarily taught . but not only they , for Christ himself taught in them , &c. He that gave liberty to preach there , was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Ruler of the Synagogue . There was also a Minister who gave the book unto the Preacher and received it again , after the Text had been read . Christ closed the book , and gave it again to the Minister , Luke 420. This is probably him , whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheliach Tsibhur , the Minister or Clerk of the Synagogue . Their Schools were different from the Synagogues . Paul having disputed for the space of three months in the Synagogue , because divers believed not , but spake evil of that way , he departed from them , and separated the Disciples , disputing daily in the School of one Tyrannus , Act. 19. 8 , 9 , 10. Their School sometimes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth , an house , simply , as appeareth by that saying ; g Octodecim res de quibus contentio fuit inter domum Sammai , & domum Hillel , ne Elias quidem abolere posset . Those 18 matters controversed between the house of Sammai , and the house of Hillel , Elias himself could not decide ; that is , between their two Schools . Sometime it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth hammidrasch an house of subtle and acute exposition . Here points were more exactly and punctually discussed , than in the Synagogue , or Temple ; whence they held it a profounder place for exposition , than the Temple : To this purpose tend those sayings ; h They might turn a Synagogue into a School , but not a School into a Synagogue , for the sanctity of a School is beyond the sanctity of a Synagogue , And that groweth from Vertue to vertue , Psa . 84. 7. * they interpret a kind of promotion , or degree , in removing from their Temple to their School . In their Temple , their Sermons were , as it were , Ad populum : In their Schools , Ad Clerum . As they had Synagogues , so likewise Schools , in every City and Province , and these were built also upon hills . There is mention of the hill Moreth , Jud. 7. 1. that is , the hill of the Teacher . The Masters when they taught their Scholars , were said to give : Give unto the wise , and he will be wiser , Prov. 9. 9. The Scholars when they learned any thing , were , said to receive it : Hear my son , and receive my words Prov. 4. 10. Hence is that of the Apostle : This is a true saying , and by all means worthy to be received , 1 Tim. 1. 15. That is , learned . The like Phrases of speech are in use among the i Latines . Whether their Oratories or places of prayer called Proseuchae were different places from their Schools , or Synagogues , I have not yet learned . That some of these were without the City , that proveth nothing , for so might Synagogues and Schools too . Epiphanus treateth of these k Oratories , but there he speaketh not one word to shew the lawfulness of civil businesses to be done in them : could that be proved , a difference would easily be shewn . Some say they were l Synagogues , others m Schools . Of this house of prayer , mention is made , Acts 16. 13. in which S Paul sate down and spake unto the women : which gesture intimateth rather preaching than praying : true , all gesture was in use for prayer ; standing , kneeling , sitting : Abraham stood before the Lord , Gen. 18. 22. that is , he prayed . The Publican stood afar off and prayed , Luke 18. 13. Whence by way of Proverb they said n Sine stationibus non subsisteret mundus● ; Were it not for standing the World could not stand . Stephen kneeled Acts 7. 60. David sate before the Lord , and said , 2 Sam. 7. 18. Yet sitting , when the speech is to the people , not to the Lord , implieth preaching , not prayer . It is probable , that as at the Gate of the Temple , so at the Gate of these Oratories , the poorer sort of people assembled to expect alms : Whence some use the word o Proseucha , to signifie an Hospital . The p Talmudists taxed the peoples negligence in prayer , saying they used three sorts of Amen , and all faulty . A faint Amen , when they prayed without fervency . A hasty Amen , when they said Amen before the prayer was done . A lazy Amen , when they pronounced it at length , as if they were asleep , dividing the word A-men . The first they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jethoma , pupillum . The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chetupha , Surreptitium . The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ketugna , Sectilé , quasi in duas partes sectum per oscitantiam . CHAP. III. Of the Gates of Jerusalem . THe gates of the whole circuit of the a wall about Jerusalem were nine : The Sheep-gate , Neh. 3. 1. This was near the Temple , and thorow it were led the Sheep which were to be sacrificed , being washed in the Pool Bethsaida near the gate ; The Fish-gate , Nehem. 3. 3. before this Judas is thought to have hanged himself . b Some think that these two Gates , and likewise the Horse-gate , Nehem. 3. 28. were so called , because they were in manner of three several Market-places ; and at the one Gate , Sheep ; at the other , Fish ; and at the third , Horses were sold . The Old gate was so called , because it was supposed to have remained from the time of the Jebusites , and not to have been destroyed by the Assyrians ; it was near Calvary , and without this Gate Christ was crucified . Concerning the other Gates little is spoken . Touching the Gates of the Temple , there were c two of principal note , both built by Solomon , the one for those that were new married , the other for mourners and excommunicate persons . The mourners were distinguished from the excommunicate persons , by having their Lips covered with a skirt of their garment ; none entred that gate with their lip uncovered , but such as were excommunicate . Now the Israelites , which on the Sabbath days , sate between those Gates , said unto the new married : He , whose Name dwelleth in this house , glad thee with Children . Unto the mourner , He which dwelleth in this house , glad and comfort thee . Unto the excommunicate , He , which dwelleth in this house , move thy heart to hearken unto the words of thy fellows . Among the Jews , the gates were places of chiefest strength , so that they being taken or defended , the whole City was taken , or defended : and they were chief places of Jurisdiction , for in them Judges were wont to sit , and to decide controversies . Hence proceeded those phrases : The gates of Hell shall not prevail against thee , &c. And , Thy seed shall possess the gates of his Enemies . CHAP. IV. Of their Groves , and high Places . THe ancient Heathens did not only not build Temples , a but they held it utterly unlawful so to do . The reason of this might be , because they thought no Temple spacious enough for the Sun , which was their chief God. Hence came that saying , b Mundus universus est Templum Solis ; The whole world is a Temple for the Sun. Moreover , they thought it unfit to straiten , and confine the supposed Infiniteness of their fancied Deities within walls ; and therefore when after-times had brought in the use of Temples , yet their God Terminus , and divers others of their Gods were worshipped in Temples open roofed , which were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : This I take to be reason why they made choice of Hills and Mountains , as the convenientest places for their Idolatry . These consecrated Hills , are those high places which the Scripture so often forbids . Afterwards , as the number of their Gods encreased ; so the number of their consecrated hills was multiplied , from which their God and Goddesses took their names ; as Mercurius Cyllenius , Venus Erycina , Jupiter Capitolinus . At length to beautifie these holy hills , the places of their idolatrous worship , they beset them with trees , and hence came the consecratien of Groves , and Woods , from which their Idols many times were named . c At last some choice and select Trees began to be consecrated . d Those French Magi , termed Dryadae , worshipped the Oak , in Greek termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thence had their names . The Etrurians worshipped an Holm-tree ; and e amongst the Celtae , a tall Oak was the very Idol or Image of Jupiter . Among the Israelites , this Idolatry began under the Judges Othniel , and Ehud , Judg. 3. 7. and at the last it became so common in Israel , that they had peculiar Priests , whom they termed Prophets of the Grove , 1 King. 18. 19. and Idols of the Grove ; that is , peculiar Idols , unto whom their Groves were consecrated , 2 King. 21. 7. 2 Chr. 15. 16. As Christians in the consecration of their Churches , make special choice of some particular Saints , by whose name they call them , as Saint Peter's Church , S. Paul's , S. Andrews , &c. So they consecrated their Groves unto peculiar Idols : whence in prophane Authors we read of Diana Nemorensis , Diana Arduenna , Albunea Dea ; all receiving their names from the Groves in which they were worshipped : yea , the Idol it self is sometimes called by the name of a Grove : Josiah brought out the Grove from the House of the Lord , 2 King. 23. 6. It is probable , that in this Idol was pourtraited the form and similitude of a Grove , and thence it was called a Grove , as those silver similitudes of Diana's Temple made by Demetrius , were termed Temples of Diana , Acts 19. 24. CHAP. V. The Cities of Refuge . THese places of Refuge , appointed by God , differed from those of Hercules , and Romulus , and other Heathens ; because God allowed safety only to those , who were guiltless in respect of their intention : but the others were common Sanctuaries , as well for the guilty as the guiltless . If any man did fortuitously or by chance kill another man , in such a case liberty was granted unto the Offender to fly ; at first , unto the Altar for refuge , as is implied by that text of Scripture , If any man come presumptuously unto his Neighbour , to slay him with guile , thou shalt take him from mine Altar , Exod. 21. 14. Yea , we may conjecture this custome of refuge to have continued in force always , by the practice of Joab , 1 King. 2. 28. Notwithstanding , lest the Altar might be too far distant from the place where the fact might be committed , it is probable that therefore God ordained certain Asyla , or Cities of Refuge , which for the same reason are thought to have been a equally distant one from the other in Canaan : The Cities were in number six ; Bezer of the Reubenites Country , Ramoth in Gilead , of the Gadites , and Golan in Bashan , of the Manassites : these three Moses separated beyond Jordan , Deut. 4. 41 , 43. The other three , appointed by Joshua in the Land of Canaan , were Cadesh in Galilee in Mount Naphthali ; Schechem in Ephraim , and Kiratharba ( which is Hebron ) in the Mountain of Judah , Josh . 20. 7. There other Cities of like nature ; God promised the Israelites , upon condition of their obedience , after their Coasts were inlarged ; but it seemeth that disobedience hindred the accomplishment thereof , for Scripture mentioneth not the fulfilling of it . Concerning the Cities , the Hebrews note from these words , Thou shalt prepare the way , Deut. 19. 3. That the Senate , or Magistrates in Israel , were bound to prepare the ways to the Cities of Refuge , and b to make them fit , and broad , and to remove out of them all stumbling-blocks and obstacles : and they suffered not any Hill or Dale to be in the way , nor water-streams , but they made a Bridge over it , that nothing might hinder him that fled thither . And the breadth of the way to the Cities of Refuge , was not less than two and thirty Cubits , and at the partitions of the ways , they set up in writing , Refuge , Refuge : that the man-slayer might know and turn thitherward . On the fifteenth of the moneth Adar , or February , every year the Magistrates sent out messengers to prepare the ways . Furthermore it was provided , that two or three wise men should be imployed , to perswade the Avenger of blood , if haply he did pursue the man-slayer on the way , that he should offer no violence , until the Cause were heard and examined . The manner of examination was thus ; The Consistory or Bench of Justices , who lived in that quarter where the murder was committed , c placed ; the party being brought back from the City of Refuge , in the Court , or Judgment-Hall , and diligently enquired and examined the cause , who if he were found guilty of voluntary murder , then was he punished with death , but if otherwise the Fact were found casual , then did they safely conduct the party back again to the City of Refuge , where he enjoyed his liberty , not only within the walls of the City , but within certain Territories and bounds of the City , being confined to such and such limits , until the death of the High-Priest , that was in those days , at what time it was lawful for the offender to return and come into his own City , and unto his own house , even unto the City from whence he fled , Josh . 20. 6. By this means the offender , though he was not punished with death , yet he lived for the time a kind of exile , for his own humiliation , and for the abatement of his Wrath , who was the Avenger of Blood. d The Areopagitae had a proceeding against casual mans laughter , not much unlike , punishing the offender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a years banishment : Why the time of this exilement was limited to the death of the High-Priest at that time , is not agreed upon by Expositors . But it is most probably thought , that the offender was therefore confined within that City as within a Prison , during the High-priest's life , e because the offence did most directly strike against him , as being amongst men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ac princeps sanctitatis , The chief God on earth . THE THIRD BOOK Treateth of DAYS and TIMES . CHAP. I. Their Days , Hours , Weeks , and Years . BEfore we treat of their Feasts , it will be needful , by way of Preface , to understand somewhat concerning the divisions of their Days , Hours , Weeks , &c. Their Day was two-fold ; Natural , containing day and night , and consisting of 24 hours , or Artificial , beginning at Sun-rising , and ending at Sun-set . Of this is that , Are there not twelve hours in the day ? John 11. 9. The Natural-Day was again two-fold : Civil , a working day , which was destined for Civil businesses and works : This began at Sun-rising , and held till the next Sun-rising , Mat. 28. 1 , or Sacred , a Festival or Holy-day , destined for holy exercises : This began at Sun-set , and continued till the next Sun-set . Their night was divided into four quarters , or greater houres , termed four Watches , each Watch containing three lesser houres . The first they called Caput vigiliarum , the beginning of the watches , Lam. 2. 19. the second was the middle watch , Judg. 7. 19. not so termed , because there were only three watches , as a Drusius would perswade , but because it dured till midnight . The third watch began at midnight . and held till three of the clock in the morning . If he come in the second , or third watch , Luk. 12. 38. The last , called the morning watch , Exod. 14. 24. began at three of the clock , and ended at six in the morning . In the fourth watch of the night , Jesus went out unto them , Mat. 14. 24. These Watches also were called by other names , according to that part of the night which closed each watch . The first was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the even . The second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Midnight . The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cock-crowing . The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Dawning . Ye know not when the Master of the house will come , at Even , or at Midnight , or at Cock-crowing , or at the Dawning , Mark 13. 35. The day was likewise divided into four quarters , as appeareth by the Parable of the Labourers hired into the Vineyard , Mat. 20. The first quarter began at six of the clock in the morning , and held till nine . The second quarter ended at twelve of the clock . The third quarter at three in the after-noon . The fourth quarter at six of the night . The first quarter was called the third hour , vers . 3. The second quarter , the sixth hour , vers . 5. The third quarter , the ninth hour , vers . 5. The last quarter , the eleventh hour , vers . 6. Where note , that the three first quarters had their names from that hour of the day , which closed the quarter ( for they began the account of their lesser hours , from six a clock in the morning , and our 6 , 7 , 8 , 9 , 10 , 11 , 12. 1 , 2 , 3 , 4 , 5 , 6. was their 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. ) only the last was called the eleventh hour , by our Saviour Christ ; whereas among the common people , it either was called , or should have been called , by proportion with the rest , the twelfth hour ; to intimate unto us , that though God in his mercy accept laboures into his Vineyard eleven hours of the day , yet he seldome calleth any at the twelfth ; for that is rather an hour to discharge Servants , than to admit new . Some Expositors finding mention of the dawning of the day , in this Parable , vers . 1. b They reckon the 4. quarters of the day after this manner . Hora prima , Hora tertia , Hora sexta , Hora nona . Where first they err , in taking the dawning of the day for the first hour of the day ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dawning , signifieth the last quarter of the night , called the Morning watch . Secondly , they err in making the last quarter of the day to be the ninth hour , for what then shall become of the eleventh hour , mentioned in the same Parabe ? By this division of the day into these four quarters or greater hours , the Enangelists are reconciled touching our Saviour's Passion . He was crucified at the third hour , Mark 15. 25. S. John intimateth his examination before Pilate , to have been Hora quasi sexta , about the sixth hour , John 19. 14. In the first place , understand by his crucifying , not his hanging on the Cross , which was not till the sixth hour , Luke 23. 44. nor his expiration , which was not till the ninth hour , Mar. 15. 34. but his examination under Pilate , at which time the people cried out , Crucifie him , Crucifie him ; and then the third and sixth hour will easily be reconciled , for these two hours immediately following one another , what was done on the third hour , might truly be said to be done about the sixth . Lastly , This sheweth that the hours among the Jews were of two sorts ; some lesser , of which the day contained twelve : others greater , of which the day contained four , as hath been above shewn : the lesser are termed hours of the day , Are there not twelve hours in the day ? John 11. 9. The greater , som term hours of the Temple , or hours of prayer . Peter and John went up into the Temple , at the ninth hour of prayer , Acts 3. 1. But in truth there are but three hours of prayer , the third , the sixth , and the ninth . ( a ) The third instituted by Abraham , the sixth by Isaac , and the ninth by Jacob. The third hour the Holy Ghost descended upon the Apostles , Acts 2. 15. About the sixth , Peter went up to the house-top to pray , Acts 10. 9. At the ninth , Peter and John went into the Temple Acts 3. 1. From these greater hours of the day and night , the Canonical hours in use in the Roman Church , had their beginning ; each Canonical hour containeth three lesser hours , so that in the whole night and day there are eight Canonical hours . At six of the clock in the evening began the first , and that is termed Hora vespertina , or vespertinum simply , ( officium being understood ) their Vespertine . At nine of the clock at night began the second , and that is termed Comple●●rium , their Completory . At midnight began the thir● , Nocturnum , their Nocturn . At three of the clock in the morning , began their Matutinum , their Matines . The Canonical hours for their day service were named , Hora prima , tertia , sexta , nona . Their first hour began from six of the clock in the morning , and held till nine : the third from nine till twelve , the sixth from twelve till three , the ninth from three till six at night . The Dial in use among the ancient Jews , differed from that in use among us : theirs were a kind of stairs ; the time of the day was distinguished , not by lines , but by steps , or degrees ; the shade of the Sun every half hour moved forward to a new degree . In the Dial of Ahaz , the Sun went back 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnoloth , degrees , or steps , not lines , Isai . 38. 8. Their weeks were two-fold ; the one was ordinary , consisting of seven daies , the other extraordinary and Prophetical , consisting of seven years , Dan. 9 24. The first is termed Hebdomas diaria , a week of daies ; the second , Hebdomas annalis , a week of years . The Hebrews at first measured their moneths according to the course of the Sun , whence they are called Menses solares ; and then every moneth consisted of thirty daies . The waters prevailed from the seventeenth day of the second moneth , Gen. 7. 11. unto the seventeenth day of the seven moneth , Gen. 8. 4. that is , full five moneths . If we will number the daies , they were an hundred and fifty , Gen. 7. 24. Whereby it appeareth , that every moneth contained full thirty daies . After the Israelites departure out of Aegypt , then they measured their moneths by the course of the Moon , they are termed Menses Lu●…res : they contained either thirty daies , and then ●…ey were called Menses pleni , full Moneths : or twenty nine daies , and then they were called Menses cavi , Deficient Moneths . The Sun exceedeth the Moon in her course eleven daies , c hence every third or second year , one month was inserted . Now because the twelfth mouth in the Hebrew Kalender was called Adar , hence when a month was inserted , the last was called Ve●adar , the second Adar . Before their captivity in Babylon , they counted their moneths without any name , according to the number . The First , Second , Third moneth , &c. After their return from Babylon , they called them by these names : 1. Nisan ; it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib , which signifieth an ear of corn , in this moneth Barley began to be eared . They answered to part of 1 March. April . 2. Iiar , it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth beauty : then the Trees began to be beautified with Buds and Blossoms . 2 April . May. 3. Sinan . 3 May. June . 4. Thamuz . 4 June . July . 5. Ab. 5 July . August . 6. Elul . 6 August . September . 7. Tisri , otherwise called Ethanim . 7 September . October . 8. Marchesuan , it was also called Bull. 8 October . November . 9. Cislcu . 9 November . December . 10. Tebeth . 10 December . January . 11. Shebeth . 11 January . February . 12. Adar . Ve●adar . 12 February . March. Before their coming out of Egypt , they f began their year in the month of Tisri , and thus they continued it always after , for civil affairs , for their date of buying , selling , their Sabbatical years , years of Jubile , &c. After their coming out of Egypt , they began their year in the month Nisan , and so continued it for the computation of their greater Feasts . CHAP. II. Of their Feasts . BEfore we descend to their particular Feasts ; First we will see their manner of Feasting in general . Their ordinary meals , as they were not many in a day , so neither were they costly . They were called a Arucoth , which word signifieth properly , such fare as Travellers and Way-faring men use on their journeys . The word is used , Jer. 40. 5. So the chief Steward gave him victuals , and a reward , and let him go . Likewise Pro. 15. 17. Better is a dinner of green herbs where love is . The extraordinary and more liberal kind of entertainement , by way of feasting , was commonly called b Mischte , from their liberal drinking at such meetings . There was also another kind of feasting , wherein they made merry together , eating the remainders of their Sacrifices ; this they termed c Chag . From this custom of having a feast at the end of their Sacrifices , the Christians of the Primitive Church instituted their Love-feasts to d suc●…d the Lords Supper : In both these greater and mor● solemn Feasts , there were some Ceremonies used by them , as preparatory to the Feast , others in their giving thanks , others in their gesture at Table . The Ceremonies preparatory were principally these three : 1. Salutation . 2. Washing the feet of the guests . 3. Pouring Oyl on them . Their Salutations were testified either by words , or some humble gesture of the body . By words , and then these were the usual forms ; The Lord be with you : or The Lord bless you , Ruth . 2. 4. From the last of these , blessing is often taken in Scripture for saluting . If thou meet any , e bless him not , or if any bless thee answer him not again , saith Elisha to Gehazi , 2 King. 4. 29. The sense is , as our English renders it , Salute him not . Sometimes they said , Peace be unto thee , peace be upon thee , Go in peace , and such like : When ye come into an house , salute the same ; and if the house be worthy , let your peace come upon it , but if it be not worthy , let your peace return to you , Matth. 10. 12. 13. By gesture ; their salutations were signified sometimes by prostrating the whole body ; sometimes by kissing the feet , Luke 7. 38. commonly by an f ordinary kiss . Moses went out to meet his father-in-law , and did obeysance , and kissed him , Exod. 18. 7. Moreover , Joseph kissed all his Brethren , and wept upon them , Gen. 45. 15. This Saint Paul calleth an holy kiss , 1 Cor. 16. 20. S. Peter , a kiss of Charity , 1 Pet. 5. 14. g Tertullian calleth it Oscuculum pacis , A kiss of peace . These were kisses which a Caio might give , and a Vestal receive : Of this sort , the Jews had h three kinds ; 1 a kiss of salutation which has been specified by some of those former instances . 2 a kiss of valediction : Wherefore hast thou not suffered me to kiss my my sons and my daughters , Gen. 31. 28. 3 a kiss of homage ; the word signifieth a kiss of State or dignity , but was to testifie their homage , and acknowledgment of their Kings Soveraignty . Then Samuel took a Vial of Oyl . and poured it upon Saul's head , and kissed him , 1 Sam. 10. 1. And unto this they refer that in the second Psalm , Kiss the son , lest he be angry . These Salutations , howsoever they were such as were used mutually , sometimes in their meetings abroad upon the way , yet were they such , as were used also in their entertainment , as clearly appeareth by many of those fore-quoted examples . The second Ceremony preparatory was , i washing their feet . And the man brought the men unto Joseph's house , and gave them water , and they did wash their feet , Gen. 43. 24. This office was commonly performed by servants , and the meanest of the family , as appeareth by our Saviour Christ , who to leave an example of humility behind him , washed his Disciples feet , John 13. 5. And Abigail , when David took her to wife said , Behold , let thine hand-maid be a servant to wash the feet of the servants of my Lord , 1 Sam 25. 41. For this purpose they had certain Vessels in readiness for such imployments : That which our Saviour used , we translate a Basin , John 13. 5. He poured out water in a Basin . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , signifieth in general a Washpot , and is there used for that which in strict propriety of speech , the Grecians termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i ) a Washpot for our feet : Some may here make the question , whence this water was poured ? I see no inconveniency , if we say , that there were usually in their Dining-rooms greater vessels , from which they poured out into lesser , according as they needed ; of which sort it is not improbably k thought that those Water-pots were tioned , John 2. 6. There were set there six Water-pots of stone , after the manner of the purifying of the Jews . By purifying there , understand this complemental washing of which we treat : Now if we consider the washing of their hands , usual and commendable in it self , though superstitiously abused by Scribes and Pharisees , and the washing of their feet , before and after meal , ( for our Saviour washed his Disciples feet after supper ) which second washing , the Hebrews say it was in use only at the Passeover , there must needs be use of great store of water in their greater Feasts ; and therefore no marvel , if many and capacious vessels stood in readiness . Further , we are to note , that as the office was servile and base , so the vessel : which observation giveth light to that , Psal . 60. 8. Moab is my wash-pot ; that is , the Moabites shall be basely subject unto me , as the pot in which I wash my feet . The third Ceremony preparatory , was pouring out of oyl . A woman in the City brought an Alablaster box of oyntment , and stood at his feet behind him weeping , and began to wash his feet with tears , and did wipe them with the hairs of her head , and kissed his feet , and anointed them with the ointment , Luk. 7. 37 , 38. It was also poured upon the head , whence in the same place , Christ challengeth the Pharisee which entertained him , Mine head with oyl thou didst not anoint , vers . 46. Psal . 23. 5. Thou anointest mine head with oyl . After these ceremonies of preparation had been performed , then they proceeded to give thanks . The Master of the house sitting down together with his Guests , took a cup full of wine in his right hand , and therewith began his consecration , after this manner ; l Blessed be thou , O Lord our God , the King of the world , which createst the fruit of the Vine . Having said thus , he first lightly tasted of the Wine , and from him it pass'd round the Table . This grace of thanksgiving , they call m Bircath haiaiin , the blessing of the cup. With this Christ himself seemeth to have begun his supper ; He took the cup , and gave thanks , and said , Take this and divide it among your selves , for I say unto-you , I will not drink of the fruit of the Vine , until the Kingdom of God shall come , Luk. 22. 17 , 18. After the blessing of the cup , the Master of the house took the bread , which they did Scindere , but not Abscindere , lightly cut for the easier breaking thereof , but not cut in sunder ; and holding this in both his hands , he consecrated it , with these words ; Blessed he thou , O Lord our God , the King of the world , which bringest forth bread out of the earth . This consecration of bread , they termed , n Bircath halechem . After the consecration , he brake the bread , ( whence the Master of the house , or he who performed these blessings in his stead , was termed * Habotseang , i. the breaker : ) the bread being broken , he distributed to every one that sate at the table a morsel , which being done , then they began to feed upon the other dishes that were provided . This Rite of blessing both the Cup and the Bread , they observed only in their solemn Festivals ; otherwise they consecrated the Bread alone , and not the Cup. In their Feast time , they seasoned their meat with good conference , such as might either yield matter of instruction , or exercise their wits ; which practice was also observed in their Christian o love feasts . Of the first sort , was that Parable proposed by our blessed Saviour at a Feast , Luk. 14. 7. Of the second ▪ was Sampson's Riddle , which he proposed unto his Companions , Judg. 14. 12. At the end of the Feast , they again gave thanks , which was performed in this manner , either by the Master of the house himself , or by some guest , if there were any of better note at the table : He taking a cup of Wine in both his hands , began thus : Let us bless him who hath fed us with his own , and of whose goodness we live : Then all the guests answered , Blessed be he of whose meat we have eaten , and of whose goodness we live . This grace they called p Bircath Hamazon , q And this is thought to be the Cup wherewith Christ after Supper commended the Mystery of his Blood to his Disciples : After this , he which began the Thanksgiving proceedeth , Blessed be he , and blessed be his nane , &c. annexing a longer prayer , in which he gave thanks : First , for their present food . Secondly , for their deliverance from the Egyptian servitude . Thirdly , for the Covenant of Circumcision . Fourthly , for the Law given by the Ministry of Moses . Then he prayed , that God would have mercy : 1. On his people Israel . 2. On his own City Jerusalem . 3. On Sion the Tabernacle of his Glory . 4. On the Kingdom of the House of David his Anointed . 5. That he would send Elias the Prophet . Lastly , That he would make them worthy of the daies of the Messiah , and of the life of the world to come . This prayer heing ended , then all the Guests which sate at the Table , with a soft and low voice , said unto themselves in this manner , Fear the Lord all ye his holy ones , because there is no penury to those that fear him : The young Lyons do want and suffer hunger , but those that seek the Lord want no good thing . Afterward , he which began the thanksgiving , blessed the cup in the same form of words as he used at the first sitting down , saying ; Blessed be thou , O Lord God , the King of the world , which createst the fruit of the Vine : and therewith he drank a little of the Wine , and so the cup passed round the table . Thus they began and ended their Feast , with the blessing of á Cup : this cup they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cos hillel , Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Cup of thanksgiving : and both these cups are mentioned by Saint Luke ; and , which is worth our observation , the words of Consecration whereby it was instituted , as part of the Blessed Sacrament in the New Testament , were added only to the last cup. This Cup is the New Testament in my blood , which is shed for you . After all this , they sang s Hymns and Psalms , which also was practiced by our blessed Saviour , Mark. 14. 26. So that howsoever he used not any superstitions , either then practiced , or since added by after Jews , ( as the drinking of t four Cups of Wine , u or the breaking of the bread with all ten fingers , in allusion to the ten Commandments , &c. ) yet in the beginning , and ending , we see his practice suitable with theirs . If any desire a larger discourse of these Blessings , noted out of the Rabbines , let him read * P. Fagius his Comment on Deut. 8. 10. from whom I have borrowed a great part of what herein I have delivered . If any shall here object , that I seem to make the Blessed Sacrament of our Lords Body and Blood , a Jewish ceremony ; I answer , no : For as a kind of ini●iatory purification by water , was used before by the Jews of old and no Proselyte was admitted into the Church of the Jews without this purification : yet it was no more a Sacrament to them , than Circumcision ▪ was to Turks and Saracens . Thus neither was breaking the bread Sacramental to the Jew , but then it became a Sacrament , when Christ said of it ; This is my body . This cup is the New Testament in my blood , &c. Luk. 22. 19. The Jews could not say , The cup of blessing which we bless , is it not the Communion of the Blood of Christ : 1 Corinthians 10. 16. The last thing considerable in their Feasts . is their gesture . In the days of our Saviour it is y apparent that the gesture of the Jews was such as the Romans used . The table being placed in the middest , round about the Table were certain beds , sometimes two , sometimes three , sometimes more , according to the number of the guests ; upon these they lay down in manner as followeth . Each bed contained three peasons , sometimes four seldom or never more . If one lay upon the bed , then he rested the upper part of his body upon his left elbow , the lower part lying at length upon the bed : But if many lay on the bed , then the uppermost did lie at the beds head , laying his feet behind the second 's back : In like manner the third or fourth did lye , each resting his head in the others bosom . Thus John leaned on Jesus his bosom , John. 13. 23. This first is an argument of special love towards him , whom the Master of the House shall take into his own bosom ; John , he was the beloved Disciple . Secondly , an argument of parity amongst others , resting in one anothers bosom . Many shall come from the East and the West , and shall sit down with Abraham , and Isaac , and Jacob , Mat. 8. 11. And where shall they sit ? In Abrahams bosom , Luk. 16. 22. that●s , they shall all sit at the same table , be partakers of the same glory . Thus Christ , he was in the bosom of his Father . John 1. 18. that is , in the Apostles phrase , He thought it no robbery to be equal with his Father . Their tables were perfectly circular , or round , whence their manner of sitting was termed ( z ) Messibah , a sitting round ; and their phrase of inviting their guests to sit down , was , sit round : We will not sit round until he come hither , 1 Sam. 16. 11. Again , Thy children shall be like Olive-plants round about thy table , Psal 128. 3. This custom of lying along upon a bed , when they took their meat , was also in use in Ezekiel's time ; thou satest upon a stately bed , and a table prepared before it , Ezek 23. 41. a And whether this were the custom of the ancient Hebrews , I leave to be discussed by others . But unto this doth also Amos allude ; They laid themselves down upon cloaths laid to pledge by every Altar , Amos. 2. 8. that is , the b garments taken to pledge they use in stead of beds , when at their Altars they eat things sacrificed to Idols : Yea , the plucking off their shooes when they went to table , implieth this custom of lying at Table , to have been very ancient . The plucking off their shoes seemeth to have been generally received , when they were in Egypt ; for this cause is it that they had a strict charge in eating the Passeover , to have their shooes on their feet , for greater expedition . The reason why they usually pluckt them off ; was , for the clean keeping of their Beds on which they lay . Here , seeing the rule of observing the Passever requireth , that it should be eaten with their shooes on their feet , which argueth rather standing than lying upon a bed : It may be demanded , Whether Christ transgressed not against the first institution thereof , in the manner of his sitting at the table ? Tremelius answereth thus ; and , in my mind , fully : c We must know , saith he , that Exod. 12 , it was commanded , after what manner they , ready to depart out of Egypt , should eat the Passeover at that time ; for the necessity of that time so required , namely an hasty eating thereof ; but afterward , in the Law , where it is commanded that this Ceremony of the Paschal should be renewed every year , those words are not added . Wherefore all the Hebrew Doctors , both ancient and modern , do teach with one joynt consent , that the Commandment of sprinkling the door-posts with blood , of having on their shooes , of girding their loyns , of taking staves in their hands , and eating the Lamb in hast ; did not extend it self to the generations following , but only to have concerned that very night , wherein they departed out of Egypt : Yea , it was an ancient tradition amongst them , that when they did in after-times eat the Passeover , they would sit down , or lean upon a bed , as our Saviour and his Disciples did , in token of their deliverance obtained . The parties that gave entertainment at their Feasts were two ; 1. e The Master of the house . 2. The Master of the Feast ; they differed thus : The Master of the house was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal habeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pater familias . The Master of the Feast was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal mischte , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Triclinii praefectus . The Master of the Feast was the chief servant , attending the Master of the house in time of the Feast . Others add a g third sort , whom they would have be Praefecti morum , in Greek they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their Office was thought to have been the inspection of the Guests , that none should disorder themselves by drinking too much , whence they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eyes of the Feast . Such kind of Officers were in use in Ahasuerash his Court , Esth . 1. 8. and likewise among the h Athenians ; but whether any such belonged unto the Jews is justly doubted . The ancient Jews , they were both Hospital , ready to entertain , and also liberal in their entertainments : Their Hospitality is commended throughout the Scripture , though now it be grown out of use among them , as appeareth by that Proverbial speech concerning the entertainment of a friend : i That the first day he is Oreach , a guest : The second Toreach , a burden : the third Barach , a runnagate . Their liberality appeared by remembring the poor at their Feasts , by sending them portions . Send portions unto them for whom nothing is prepared ; Neh. 8. 10. k This was afterward practiced by Heathens , who in their solemn Feasts did not only entertain their Guests for the present , but did also allow them certain junkets to carry away with them . These they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and likewise , unto their friends who were absent they sent portions , which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This observation giveth light to that Canon in the Laodicean Councel , which forbiddeth the Christians in their love feasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to send portions , the reason of which prohibition , I conceive to be three-fold . first , that Christans might not symbolize with Heathen people . Secondly , that none presuming that their portions should be sent them , might absent themselves . Thirdly , that those present ( especially the poorer sort , as it often falleth out ) might not be injured , by having the best of their provision sent away in such portions . Here we may note , for conclusion , that as the time of their supper was towards the evening , and then they gave greatest entertainment ; So the time of their dinner was about the sixth hour of the day ; that is , as we count , about Noon . Kill meat and make ready , for the men shall eat with me at Noon , Gen. 43. 16. Peter went up upon the house to pray about the sixth hour ; then waxed be an hungred , and would have eaten , but whiles they made something ready , be fell into a trance , Acts 10. 9 , 10. Moreover we may here note the difference between those three cups mentioned in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 10. 19. The cup of blessing , and this is applied to those several cups used in their solemn Feasts , because of those blessings or thanksgivings annexed . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jer. 16. 7. The cup of consolation ; this was so called , because it was sent by special friends in time of mourning , as intending by this drinking to put away sorrow and grief from the mourner . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal . 116. 13. The cup of salvation : this was used commonly after their Peace offerings , which were vowed in way of thankfulness for benefits obtained . Whence the Seventy Elders commonly translate a Peace-offering , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A sacrifice of salvation , or salvation it self . CHAP. III. Of their Sabbath . THe word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabhath , from whence our English word Sabbath is derived , signifieth Rest , and is applied to all solemn Festivals . They polluted my Sabbaths , Ezek. 20. 21. that is , my Feasts . Sometimes it is applied to the whole week , Jejuno bis in Sabbato , I fast twice in the week . Sometimes , and that most frequently , it is used for that 7th day which God had set apart for his own service . This last was holy , either by a simple holiness which belonged to it , as was the seventh day ; or else by a double holiness occasioned by some solemn Feast upon the same day , and then it was called , Sabbatum magnum , a great Sabbath , John 19. 36. For on that Sabbath-day of which S. John speaketh , the Feast of the Passeover happened that year . The week days are termed by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cholim , prophane days ; by the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , working days : but when they speak of them altogether , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the space of time between the two Sabbaths . a This was the time upon which the Gentiles desired to hear Paul , Act. 13. 42. In respect of the different degrees of holiness on days , the Sabbath-day is not unfitly compared to a Queen , or rather to those whom they termed Primary-wives ; other Feast-days to Concubines , or half-wives ; working-days , to Hand-maids . The Sabbath began at b six a clock the night before : this the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hebrews * Biath haschabbath , the entrance of the Sabbath . The preparation to the Sabbath began at c three of the clock in the afternoon ; the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbeth , the Sabbath eve . By the ancient Fathers it was cal●… d coena pura , the phrase is borrowed from Pagans , whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses , to prepare themselves by a strict kind of holiness ; at which time of their preparation they did partake of a certain Supper , which as it consisted of choice meats , such as those Heathens deemed more holy than others : so it was eaten with the observation of Holy Rites and Ceremonies : Hence they themselves were said at this time of their preparation to be in In casto , and their preparatory Supper termed , Coena pura . Thus we see the reason why the Fathers called the Sabbath-eve , Coenam puram . By the Evangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A preparation , Mark 15. 42. For distinction sake , we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A fore-preparation : For the whole day was a kind of preparation , as will appear by the particulars then forbidden . First , on this day they might go no more than three Parsa's ; now a Parsa contained so much ground as an ordinary man might go ten of them in a day . Secondly , Judges might not then sit in Judgment upon life and death , as is shewn in the Chapter of Translation of Feasts . f Thirdly , all sorts of Artificers were forbidden to work , only three excepted , Shoomakers , Taylers , and Scribes ; the two former for repairing of apparel , the other for ●itting themselves by study to expound the Law the next day , and these were permitted but half the preparation time to work . The best and wealthiest of them , g even those that had many servants , did with their own hands further the preparation ; so that sometimes the Masters themselves would chop herbs , sweep the house , cleave wood , kindle the fire , and such like . In old h time they proclaimed the Preparation with noise of Trumpets , or Horns ; but now the modern Jews proclaim it by the Sexton , or some under Officer of the Church , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach Tsibbur , The Messengers of the Congregation . Concerning the sanctification of the Sabbath day it self , in corrupter times some things the Jews added over and above that which God commanded . In other things they took liberty where God granted none . In the first they were superstitious , in the second sacrilegious . They took liberty : There were two thousand Cubits between the Ark and the Camp ; when they marched , Josh . 3. 4. and in probability the same proportion was observed when they rested : this distance of ground some interpret to be one mile , some two ; some measuring it according to a lesser , others according to a longer Cubit , which they term a Geometrical Cubit : But all agree in this , that these two thousand cubits were a Sabbath days journey , though none , as I know , have observed the reason why it was so called , which I take to be this : On the Sabbath day they were all to repair to the place of God's publick worship , which was two thousand cubits distant from those who camped nearest : Hence follow four Propositions . First , That two thousand Cubits any where , by proportion , might be called a Sabbath daies journey . Secondly , That to those who dwelt in the Camps more remote from the Ark , a Sabbath daies journey was more than two thousand Cubits . Thirdly , That it is now lawful on the Sabbath day , to joyn with the Congregation in the place of God's publick worship , though remote . Fourthly , That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would , if it were not more than two thousand Cubits , pretending it to be but a Sabbath daies journey . They added unto that which God commanded . 1. God said , Remember to keep holy a seventh day : in which words , God sanctified one day to be Sabbathum , i they added Sabbatulum ; so they termed that additament of time which they annexed to the Sabbath . This addition of time was two-fold : some began the Sabbath sooner than others ; this was done by the Jews dwelling at Tiberias , because they dwelling in a Valley , the Sun appeared not to them so soon as it did to others . Some again continued the Sabbath longer than others : this was done by those dwelling at Tsepphore , a City placed upon the top of at Mountain , so that the Sun shined longer to them , than it did to others . Thus both of these did Addere de profano ad sacrum ; add somewhat of the working day , immediately going before , or immediately following after , none diminished of the Sabbath . k Hence R. Jose wished that his portion might be with those that began the Sabbath , with those of Tiberias , and ended with those of Tsepphore . 2. God said , To morrow is the rest of the holy Sabbath unto the Lord , bake that ye will bake , and seeth that ye will seeth , Exod. 16. 23. This Command was proper to the time of l Manna : the reason is there alledged , why they should prepare that day for the morrow , because upon the Sabbath day they should not find it in the field . The Jews extend this Command to all Ages , and therefore they dressed no meat this day : this haply was the reason , that the Heathen people thought they m fasted on the Sabbath , though I deny not but this error might be occasioned in part from that phrase , Jejuno his in Sabbato . 3. God said , Ye shall kindle no fire throughout your habitations on the Sabbath day , Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle , n for therefore is the Sabbath mentioned in that Chapter , to shew , that the work of the Tabernacle ought to give place to the Sabbath . The Jews hence gather , that it is unlawful to kindle any fire at all on this day . 4. God said , In it thou shalt do no manner of work . This the Jews understood without any manner of exception . o Hence they held it unlawful , to roast an apple , to tuck an herb , to clime a tree , to kill or catch a flea . Hence they thought it unlawful to defend themselves , being assaulted by their enemies on the Sabbath day : By this means , twice they became a prey unto the enemy . ( p ) First , unto Antiochus ; whereupon Mattathias made a Decree , that it should be lawful upon the Sabbath to resist their enemies ; which Decree again they understanding strictly , as if it did only give leave to resist , ( q ) when they were actually assaulted , and not by any labour that day to prevent the enemies raising of Rams , settling of Engines , underminings , &c. they became a prey , the second time , to Pompey . For the right understanding therefore of this Command , we are to know , that three sorts of servile works were allowed . 1. Works of Charity : God , that allowed them to lead their Ox and Ass to water on the Sabbath , Luke 13. 5. to make their lives more comfortable , much more allowed man liberty to dress convenient food for himself and his Family , that they might the more comfortably perform holy duties . Christ healed on the Sabbath ; therefore , visiting the sick , and the use of the Physitian , was both then and now lawful . 2. Works directly tending to Gods worship : not only killing of sacrifices , and circumcising of children on that day was allowed ; but the Priests might lawfully blow their Trumpets and Horns on the Sabbath day , for the assembling of the people , Numb . 10. 2. And the people might warrantably go from their houses to the place of Gods publick worship . By proportion it is now warrantable for Christians , to ring bells to assemble the people together on the Lords day ; to take journeys , to joyn with the publick Congregation , or to Preach the Word . Of these we may say , though they are in their own natures bodily labours yet the Temple which was sanctified did change the nature of them , and make them holy , Mat. 23. 17. Or as the Jews say concerning the overthrow of Jericho , which according to their writings fell on the Sabbath-day : r He which commanded the Sabbath to be sanctified , commanded it also to be prophaned . 3. Works of absolute necessity , as the defending ones self against his enemy , and others of like nature : concerning which the Jews have a saying , s Peril of life drives away the Sabbath : And the Christians with a little change of a more common Proverb , say , Necessitas non habet ferias ; Necessity hath no Holy-days . CHAP. IV. Of their Passeover , and their Feasts of Vnleavened Bread. SOme of the Fathers have derived the word a Pascha , from a Greek Verb , signifying to suffer , because the sufferings and Passion of our Saviour , are celebrated about that time . b This Opinion Augustine justly confuteth , for the word is originally an Hebrew word , signifying to pass by , to leap , or pass over . The Etymology is God's own . It is the sacrifice of the Lord 's Passeover , which passed over , &c. Exod. 12. 27. The word Passeover in Scripture hath three acceptions . First , it is taken for that yearly solemnity which was celebrated upon the c fourteenth day of Nisan , otherwise called Abib ; you may call it the Passeover of the Lamb , because on that day toward the evening , the Israelites were commanded according to their families to roast a Lamb , and eat it in their private houses . Secondly , it signifieth that yearly Festivity which was celebrated on the fifteenth of Nisan : it may be called the Passeover of sheep and Bullocks , Deut. 16. 2. Otherwise we may call it the Feast of the Passeover ; as the fourteenth of Nisan was called simply the Passeover . In the fourteenth day of the first month , is the Passover of the Lord , and in the fifteenth day of this month is the Feast , Num. 28. 16 , 17. Toward this Feast we are to understand that Josiah gave unto the people such a multitude of Sheep , Lambs , Kids , and Bullocks , Thirdly , it is taken for the whole solemnity , beginning the fourteenth of Nisan , and ending the one and twentieth of the same month . Now the Feast of unleavened bread drew nigh , which is called the Passeover ; Luk. 22. 1. So that in this acception it contained the Feast of unleavened bread also , notwithstanding , in proper speaking , the Feast of unleavened bread was a distinct Feast from the Passeover . First , the Passeover was to be kept on the fourteenth day of the first month , at even . This was their second Sacrament , in which although they were enjoyned to eat unleavened bread with the Lamb , yet the Feast of the unleavened bread began not till the morrow following , being the fifteenth day of the same month , and lasted seven days , of which only the first and last were holy Convocations , wherein they might do no servile work , Levit , 23. 5 , 6 , 7 , 8. Secondly , the Passoever in the age following its first institution , might not be killed and eaten in any other place , save only where the Lord did choose to place his Name , which afterwards was at Jerusalem : but the feast of unleavenud bread , the Hebrews thought themselves bound to keep in every place wheresoever they dwelt , if they could not be at Jerusalem : and d eating of it , they say , depended not upon the eating of the Passeover , but it was a commandment by it self . The Rites and Ceremonies observed by the Jews in the eating of this Sacrament , their Paschal Lamb , agreed with those general Ceremonies used in their solemn Feasts ▪ They blessed the Cup , and blessed the bread , and divided amongst the guests , and washed the feet of those that sate at the Table , as is shewn in the Chapter of Feasts . The particulars in which it differed from other feasts , are delivered in those interrogatories , or questions proposed in way of Catechism , by some Child , at the time of eating their Passeover , or rather in the answer made unto the child by him that blessed the Table . The question was thus : What meaneth this service ? The form of the answer was , e How different is this night from all other nights , for all other nights we wash but once , in this twice : ( thus Christ when supper was ended washed his Disciples feet . ) In all other nights we eat either leavened or unleavened bread , in this only unleavened : In other nights we eat any sort of herbs , in this night bitter herbs : In all other nights we eat and drink either sitting or lying ; but in this we lye along . Then he proceeded to declare , that the Passeover . was in respect that the Lord passed over the houses of their Fathers in Egypt . Secondly , he held up the bitter herbs in his hand , and said , these bitter herbs which we eat , are in respect that the Egyptians made the lives of our Fathers bitter in Aegypt , Thirdly he held up the unleavened bread in his hand , and said , this unleavened bread which we eat , is in respect that the dough of our Fathers had not time to be leavened , when the Lord appeared unto them and redeemed them out of the hand of the Enemy . This kind of Catechising they say is commanded , Exod. 12. 26. They called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggada i. Annunciatio , the declaration or shewing forth of the Passeover . Hence the Apostle borroweth this phrase ; As often as ye shall eat this bread , and drink this cup , ye shall declare , or shew forth the Lord's death , 1 Cor. 11. 26. Concerning this Lamb they are charged thus : Vpon the tenth of Abib every one shall take a Lamb for an house , a male of the first year , without blemish , and this he kept until the fourteenth day of the same month , Exod. 12. 3. &c. The Lamb : it was either of Sheep or Goats . For an house , the whole body of the Israelites was divided into twelve Tribes , the Tribes into Families , the Families into Houses : if the House were too few for the eating of the Lamb , then the next Neighbour joyned with them in the eating thereof . The whole Company was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same sense S. Mark useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mark the sixth . All these words signifie a society , or company of guests , so many as can sit at the same Table : the latter word properly signifieth , a bed in a Garden , and thus in the Gospel , the whole multitude sitting on the grass , seem to be compared unto Garden ; and their several Societies or Companies , unto so many beds in the Garden . The number of Communicants in this Paschal society f was never less than ten , nor more than twenty . It followeth in the Text , A male , to note the masculine and peerless vertue of our Saviour , whom it did typically shaddow forth . g Of the first year ; which phrase they interpret thus , that the Lamb , after it was eight days old and forward , was allowable to be offered for the Passeover , but not before ; because it is said . When a bullock , or a sheep , or a goat is brought forth , then it shall be seven daies under the Dam , and from the eighth day , and thenceforth , it shall be accepted for an offering made by fire unto the Lord , Levit. 22. 27. And the reason of this Law some of the Hebrews have thought to be , h because in their Opinion nothing in the world was absolutely perfect , until a Sabbath had past over it . Moreover if it were an hour elder than a year , it was unlawful , because it is said , A male of the first year , without blemish , as well to admonish the Israelites of their own personal integrity , as to signifie the absolute perfection of him who was in truth the Lamb of God. And this he kept till the fourteenth day of the same month . The Rabbines i affirm four causes of this : First , because otherwise through the multitude of businesses , at the time of their departure , they might forget the Paschal Lamb. Secondly , that in this four daies space they might have the more certain knowledge of the Lamb's perfection . Thirdly , that by beholding the Lamb so long before their eyes , they might have the better occasion , in that space , both to recount with themselves God's mercy in their deliverance from Aegypt , and also to instruct and Catechise their children in that point : for which respect it was a received Tradition amongst the Jews , that during the space of these four daies , the Lamb was tyed to their bed-posts . Lastly , that in this time of preparation , they might throughly fit and address themselves for the Oblation . The time when the Paschal Lamb was to be slain , was at the Evening , Exod. 12. 6. Or , as the Original reads , between the two evenings . Here Divines move the question , what part of the day should be understood by this phrase . Some distinguish the two evenings thus ; That there was k Vespera Solis , the evening of the Sun ; namely , when the body of the Sun setteth : and Vespera luminis , the evening of the light , when the beams and shining of the Sun is also gone from off the earth ; The space or interim between these two Evenings , is thought to be one hour , and the third part of an hour ; in which space of time , they say , the Paschal Lamb was slain , l Others admit a greater latitude , and distinguish thus : There is , say they , Vespera declinationis , the Evening of the Sun declining ; and Vespera occasus , the Evening of the Sun setting ; and their meaning is , that their Passover was offered in this inter-mediate time , between noon and night . This latter answer seemeth most agreeable to the truth . First , because by this speech we must understand a latitude of time , wherein might be offered not only the Passeover , but the daily Evening Sacrifice also , for even that likewise was commanded , Inter duas Vesperas , between the two evenings , Num. 28. 4. Now this might be offered in the former part of the after-noon . m The manner of their Sacrisicing , in regard of this time , we find thus registred , if we count the hours according to our usual computation : the daily sacrifice of the evening-Lamb was usually slain between two and three , it was offered between three and four : upon the Passeover Eve it was slain between one and two , it was offered about half an hour before three ; but if their Passover Eve hapened to be the same with their Sabbath Eve , then the daily Evening Sacrifice was slain between twelve and one , it was offered half an hour before two ; and afterward the Passover . Secondly , this agreeth with the Oblation of the true Paschal Lamb ; for , as the time of his crucifying began in the third hour of the day , with the daily morning sacrifice , Mark 15. 25. so it ended at the ninth hour , Mark. 15. 34. which was the time of their ordinary evening sacrifice : but upon their Passeover Eve , it was the time when their Paschal Lamb was slain . Furthermore , the Lamb was to be eaten with bitter herbs : the reason of this command is , that thereby they might be moved to thankfulness towards God , for their deliverance from the Egyptian bondage , in which their lives were made bitter unto them , Ex. 1. 14. These bitier herbs they dipt in a certain sauce thick like Mustard , called m Charoseth , n which thick sauce ( say they ) was a memorial of the day wherein they wrought in Egypt . o This is thought of some to be that wherein Christ dipt the sop which he gave to Judas . Of this sauce the Hebrews write thus ; p they used to dip the unleavened bread in that sauce Charoseth , and to eat ; then they dipt the bitter herbs in the Charoseth , and did eat them . q It was made of the Palm-tree branches , or of dry Figs , or of Raisins , which they stamped and put Vinegar thereto , and seasoned it , and made it like Clay , and brought it unto the Table in the night of the Passeover . The other seven daies following the fourteenth of Nisan , were in strictness of speech a distinct Feast , as is above-shewed ; namely the Feast of unleavened bread ; because in that space of time , r no leavened bread ought to be found in their houses , s their degrees of preparation to this feast are four . 1. Expurgatio fermenti , the cleansing of all their houshold-stuff and vessels , unto which leaven might haply cleave : and this was done two or three daies before the Passover . 2. Inquisitio fermenti , the searching after leaven throughout all the rooms of their houses , even to the Mouse-holes : this they did with a waxen candle , and as Buxtorsus noteth , upon the night before the Passeover : and Scaliger delivereth it in other words to the same purpose , namely , that this search was made , Ineunte quartadecima , usque ad quartam horam post ortum Solis . At the beginning of the fourteenth day , until the fourth hour after the rising of the Sun. Now , the beginning of the fourteenth day was the night going before ; for the Jews , in the computation of their Holy-daies , counted their day from even to even . 3. There was Exterminatio , or Conflagratio fermenti , A burning of the leaven ; and this was done from the fourth of the sixth hour , about dinner-time ; at which time followed the last degree , which Scaliger hath omitted , namely , Execratio fermenti , the cursing of the leaven , in this form : t Let all that leaven , or whatsoever leavened things is in my power , whether it were seen of me , or not seen , whether cleansed by me , or not cleansed , let all that be scattered , destroyed , and acconnted as the dust of the earth . In case any did eat unleavened bread those seven daies , the penalty was , that such a soul should be cut off from Israel , Exod. 12. 15. Which penalty hath amongst Expositors a u three-fold interpretation . Some understand thereby such a man to be cut off from his heavenly inheritance : others , that God would cut off such from the living by an untimely death : others , that he should die without children , leaving no posterity behind him : To this purpose their Proverb is , x A man childless is lifeless . Of these three , the first is most probable in this place , though the same Text may admit the second interpretation in other places of Scripture , as is declared in the Chapter of Circumcision . Notwithstanding here let the judicious Reader determine , whether these Words do not imply , besides the secret actions of God touching the soul of such a Delinquent , a direction unto the Church how to deal with parties thus offending , by censuring them with Excommunication ; which kind of censure elsewhere the Scripture calleth , A casting out of the Synagogue , John 16. 2. A speech much like this , A cutting off from Israel . Three things may be here demanded . First , who killed the Paschal Lamb ? Secondly , where it was killed ? Thirdly , where it was eaten ? First , it was killed by the Priest , 2 Chron. 35. 6. Secondly , it was killed after the first time in the Court of the Temple , the place which God had chosen , Deut. 16. 6. y Thirdly , the owner of the Lamb took it of the Priest , and did eat it in his own house at Jerusalem Christ with his disciples kept the Passeover in an upper-Chamber at Jerusalem . It may further be demanded , whether the Passeover consisted of two Suppers , one immediately succeeding the other ? Some affirm it , and their reasons are these : First , say they , the Passeover was eaten standing , but Christ used another gesture . This argument of all other is the weakest , for Christ used the gesture of lying on his body , as well in the eating of the Passeover , as at the consecration of the Sacrament , and the Jews generally after the first institution , in all their Passeovers , used rather this posture of their body , than the other of standing , in token of rest and security , as appeareth in the Chapter of the Feasts . Secondly , they say , the Paschal Lamb was wont to be rosted ; but in the last Passeover which our Saviour celebrated , there was Jus cui intingebatur panis , Broth into which he dipped the bread . This reason is as weak as the former , because though there was a command to eat the Paschal Lamb rosted ; yet there was no prohibition to joyn their ordinary supper with the eating thereof , and that might admit broth : But , as it is shewn above , the matter into which the sop was dipped , was thought to be the sauce Charoseth . Thirdly , they urge John 13. 2. That the first supper was done , when Christ arose and washed his Disciples feet , and after that he gave Judas the sop , which must argue a second sitting down . This foretelling his Disciples , that one of them should betray him , is likewise by Saint Luke recited after the consecration of the Sacrament . This is the strongest argument , and yet not of sufficient validity , because by a kind of Prolepsis , or anticipation of time , it is not unusual , in the Scripture , to relate that first , which according to the truth of the History , should be last . Thus Joh. 11. mention is made of Mary which anointed the Lord , yet her anointing of him followeth in the next Chapter . And this same history of betraying Christ , Saint Matthew and Saint Mark recited before the consecration of the Sacrament ; whence the Jews have a Proverb , z Non esse prius aut posterius in scriptura ; That first , and last , must not be strictly urged in Scripture . Together with these answers , confider how improbable it is , that ten persons ( for sometimes they were so few ) should eat a second supper , after they had eaten A Lamb of the first year , which might be a year old . It is evident also by that of Barabbas , that it was a received custom on the Passeover , to let loose and enlarge one Prisoner or other . Concerning the reason hereof , the conjecture is three-fold . Some think this custome to have been used in memory of Jonathan the Son of Saul , when the people rescued the reason hereof was , that the Feast might be celebrated with the greater joy and gladness . Others more probably think , it was done in remembrance of their deliverance from the Egyptian bondage . Again , here is to be observed , that the Jews speaking of their Passeover , did sometimes speak according to their civil computation , wherein they measured their days from Sun-rising to Sun-rising : Sometimes according to their sacred computation , which was from Sun-set to Sun-set . This serveth for the reconciliation of that , Numb . 12. 18. which seemeth to make the fourteenth day of the month , the first day of unleavened bread . a And Josephus telleth us that they numbred eight days for that Feast . In like manner the Disciples are said to come unto Christ the first day of unleavened bread , saying unto him , Where wilt thou that we prepare for thee to eat the Passover ? Mat. 26. 17. as if the first day of unleavened bread , were before the Passeover . All these are true according to the computation of their civil days , though according to the computation of their Holy-days , the Feast of unleavened bread began the fifteenth day , and continued seven days only , and the Passeover was before the feast of unleavened broad . In the last place , we must know , that there was permited a second Passeover to those who could not be partakers of the first , by reason either of their uncleanness by a dead body , or of their far distance from the place where it was to be offered . This was to be observed in the second month , the fourteenth day thereof , according to all the Ordinances of the first Passeover , Numb . 9. Touching that permission of a second Passeover , to those that were in a journey far off : The Hebrew of this word far off , hath extraordinary pricks over it , for special consideration . Hereby the Lord might intimate , that we Gentiles which were unclean , even dead in trespasses and sins , and far off , Ephes . 2. 13. should be made wigh by the blood of Christ , and so partakers of him the second Passeover Of this legal Ordinance the Hebrews say , b What is this journey far off ? fifteen miles without the walls of Jerusalem , who so is distant from Jerusalem , on the fourteenth day of the first month , fifteen miles or more , when the Sun riseth , ●o , this is a journey far off ▪ if less than this , it is not a journey far off , for he may come to Jerusalem by after midday : though he go on foot , easily . The Agreement between the Paschal Lamb and Christ standeth thus . Christ is our Passeover , 1 Cor. 5. The Paschal Lamb was , Christ was , 1 One of the flock . 1 Perfect man , John 1. 2 Without blemish . 2 Without sin . 3 To be sacrificed and roasted . 3 Suffered and died . 4 His Bones being not broken . 4 They brake not his legs , John 1933. 5 About the Evening . 5 In the end of the World , Heb. 9. 26. 6 Their door-posts were to be sprinkled with the blood . 6 The Blood of Christ purg●●h our consciences . 7 That the punishing Angel might pass over them . 7 That sin and death might not prevail against us . 8 It was eaten in their several families . 8 He is applied by Faith. 9 The whole Lamb. 9 According to all the Articles of the Creed . 10. Without Leven . 10. Without Hypocrisie , 1 Cor. 5. 11. With bitter herbs . 11. With patience under the Cross . 12. In haste , and in the manner of Travellers . 12. With an earnest and longing expectation of life eternal . 13. Only by the Circumcised . 13. Only by the faithful , 1 Cor. 11. CHAP. V. Of their Penticost . THis Feast was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Penticost ▪ which word signifieth the fiftieth day , because it was observed upon the fiftieth day after the second of the Passeover , which was the sixteeenth of Nisan . Here in the first place we must note , that the fourteenth of Nisan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Passeover , the fifteenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feast of the Passeover : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the a first of the Passeover : the sixteenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second of the Passeover , or the morrow after the Passeover , Levit. 23. 11. which is all one , as if it had , been said , the morrow after the feast of the Passeover , for in those feasts which consisted of many days , the first and the last were termed Sabbaths . Now these fifty days were in truth the appointed time of their Harvest , their Harvest being bounded , as it were , with two remarkable days , the one being the beginning , the other the end thereof : the beginning was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second of the Passeover ; the end was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fiftieth day after , called the Pentecost . Upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then they offered a b sheaf of the first fruits of their harvest , Levit. 23. 10. Upon the Pentecost , then they offered two wave loaves , Levit. 23. 17. the sheaf being an Oblation offered in the name of the whole Congregation , whereby all the after fruits throughout the Land were sanctified , c it being from thence afterward lawful , and not before , to reap the Corn , the two loaves being not only an Eucharistical Oblation , but also a token of the Harvest finished and ended . In the second place we are to know , that they did count these fifty days by numbring the Weeks from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence it was called a Feast of weeks . The manner how they counted the Weeks , was according to the number of the Sabbaths following the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus the first Sabbath following , they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , : The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. So that d all the Weeks and Sabbaths during the time of the Pentecost ; as the first , second , third and fourth , &c. took their denomination from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which observation giveth light to that of 〈◊〉 . Luk. 16. 1. where there is mention of a Sabbath termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the second first Sabbath , and by it is meant the Sabbath next after the sixteenth of Nisan , which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seeing that these fifty days did measure out the time of their Harvest , it will not beamiss to observe the difference betwixt their Harvest and ours , which chiefly consisted in their anticipation of time ; for both the ●anaanites and the Egyptians beg●n their Harvest about the e first of April , and it was quite finished in May. CHAP. VI. The Feast of Tabernacles . THe ( a ) Greek word used to express this Festivity , properly signifieth the making of Tabernacles : the b Hebrew word , a Feast of Tabernacles . The reason of both is , because all the time of this Feast , which was full seven daies , ( from the fifteenth of Tisri , until the one and twentieth thereof ) the people remained in Tabernacles and Booths made of Boughs , in manner of A●bors or Powers ; yet so , that the first day of those seven , and the last , were after a more special manner to be observed as holy Convocations . Concerning these Booths , the Jews write thus : d They ought to be made in the open Air , not within doors , nor under the shelter of a Tree ; they ought not to be covered with cloaths , nor to be made too close with the thickness of the Boughs , but with such holes that the Sun and the Stars might be seen thorow them , and the rain likewise descended thorow them . In these they ought to dwell those seven days , as in their houses ; they ought to furnish them with houshold-stuff to lie under them , and sleep under them ; only in rainy weather , then they had liberty to eat and sleep in their houses , until the rain was over-past . Feeble persons also , which could not endure the smell of the earth , were permitted to stay at home . In Nehemiah's time they made their Booths , some upon the roof of their houses ( for their houses were made fl●t above ) Deut. 22. 8. Some in their Courts , some in their streets , Nehem. 8. 15. Plutarch making mention of this Festivity , saith , that e these Booths were made principally of Ivy boughs : but the Scripture reckoneth up four distinct kinds , Levit. 23. 40. which are thought to be , 1. The Cistern tree . 2. The Palm-tree . 3. The Myrtle-tree . 4. The Willow of the Brook. f The Rabbins teach , that every man br●●ght every morning his burden of the boughs of these four Trees , otherwise he fasted that day . And this burden thy termed g Hosanna : in allusion unto this the people cutting down branches from the Trees , and strewing them in the way when our Saviour did ride into Jerusalem , cried , saying , Hosanna to the Son of David , Mat. 21. 9. Plutarch , scoffing the Jews , compares this Feast with that drunken Festival in the honour of Bacchus , in which the Bacchides ran up and down with certain Javelings in their hands , wrapped about with Ivy , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in this respect he termeth this feast of the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi . That feast which the Athenians term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not much unlike . Moreover , on the next day after this feast , they compassed the Altar h seven times with Palm-boughs in their hands , in the remembrance of the overthrow of Jericho : for which reason , or else because that Palm-branches were the chief in the bundle , it was called Dies Palmarum , Palm-Feast . Concerning the reason of this Feast ; some are of opinion , that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud , when they travelled thorow the Wildernes , under the shadow of which they travelled , as under a safe Booth ) or Tent. Onkelos in his Chaldee Paraphrase , seemeth to incline to this opinion . Where the Hebrew readeth ; That your posterity may know , that I have made the Children of Israel to dwell in booths , Lev. 23. 43. The Chaldee rendreth it , that your posterity may know that I have made the Children of Israel to dwell i in the shadow of Clouds . k Others think it was instituted as a solemn thanksgiving unto God for their Vintage , which was gathered in at that time of the year ; thence it is that they conceive those Psalms of David , which are entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus , to have been composed for this feast . Others speak more probably , who assign the cause to be in memory of their Fore-fathers dwelling in Tents and Tabernacles ; the next is clear , Levit. 23. 43. The Sacrifices which were offered these seven days , are prescribed , Numb . 29. from the thirteenth verse to the thirty fourth , where we shall read every day the like Sacrifice , but only with this difference , that upon the first day they offered thirteen young bullocks , upon the second twelve , upon the third eleven , and so forward , ever diminishing the number by one . l The reason of which diminution , the Jews , deliver to be this : The whole number of Bullocks to be offered at this solemnity was seventy , according to the Languages of the Seventy Nations , ( for whom , as they teach , these Sacrifices were performed ) signifying thereby , that there should be a diminution of those Nations , until all things were brought under the government of the Messias , who was the expectation and hope of the Gentiles . The two and twentieth of the month Tisri , was in truth a distinct feast , as appeareth , Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles , it hath been always counted the last day of that Feast . And not only the Boughs , but the m days of this whole feast of Tabernacles were termed Hosannoth , from the usual acclamations of the people , whiles they carried the Boughs up and down . And this eighth day was called Hosanna Rabba , the great Hosanna , or the great day of the feast , Joh 7. 37. ( n ) Upon this day they did read the last Section of the Law ; and likewise began the first , lest they might otherwise seem more joyful in ending their Sections , than willing to begin them . ( o ) Upon this day also by the institution of the Prophet Haggaeus and Zachary , and such like Prophetical men , they did with great solemnity and joy , bring great store of water from the River Shiloah to the Temple ; where it being delivered unto the Priests , it was poured upon the Altar , together with Wine , and all the people sung that of the Prophet Esay 12. 3. With joy shall ye draw water out of the Wells of Salvation . Our Saviour is thought to have alluded unto this , in that speech which he used on this very day , John 7. 38. He that believeth in me , out of his belly shall flow Rivers of waters of life . It is worth our noting also , that whereas God commanded the observation of this Feast on the fifteenth of the seventh month Tisri ; Jeroboam , that he might work in the people a forgetfulness of the true Worship of God , appointeth the Celebration of a Feast in the eighth month , on the fifteenth day thereof , which is thought to be this very Feast of Tabernacles . CHAP. VII . Of the Feast of Trumpets , and their New Moons . FOr the understanding of the time when this Feast was to be observed , we must note , the month Tisri was the seventh month , according to their sacred computation ; and therefore it is commanded to be celebrated the first day of the seventh month , Levit. 23. 24. But according to their civil Computation it was their first month , so that this Feast may be termed their New-years-day . The first day of every month had its solemnities . First , when they repaired to the Prophets for the hearing of the word , as on other Sabbaths . Wherefore wilt thou go to him to day ? It is neither New Moon , nor Sabbath day , 2 Kings 4. 23. Secondly , it was then unlawful to buy and sell : When will the New Moon be gone , that we may sell corn ? Amos 8. 4. Thirdly They had then special sacrifices over and above their daily sacrifices . Notwithstanding , this Feast of Trumpets differed from other New Moons . First , in respect of their sacrifices ; in their ordinary New Moons they offered ( besides the daily sacrifice ) two Bullocks , one Ram , seven Lambs , for burnt offerings ; with their meat and drink-offerings , and a Goat for a sin offering , Num. 28. 11 , 15. But at this New Moon , which was the beginning of their year , they offered all the foresaid sacrifices , and over and besides them , one Bullock , one Ram , and seven Lambs , for burnt-offerings , and a Goat for a sin-offering , Numb . 29. 1 , 6. Secondly , in other New Moons they blowed no Trumpets : In this they blowed a from the Sun-rising till night . Whence we lea●… what New Moon it is that Daved speaketh of . Psal . 81. 3. Blow the Trumpet in the New moon , in the time appointed , at our Feast day . The reason in general of this blowing , and great noise of Trumpets , I take to have been , to make their New-years day the more remarkable , because from it all their Deeds and Contracts bore date , and their Sabbatical years and Jubilees were counted thence ; But why it should be made remarkable by the sound of Trumpets , or Cor●ets , there are three conjectures . First , the b Hebrews think it was done in memory of Isaac his deliverance , and that they did therefore sound Rams horns , because a Ram was sacrificed instead of him . Secondly , c Basil is of opinion , that the people were hereby put in mind of that day , wherein they received the law in Mount Sinai with blowing of Trumpets . Thirdly , others think it was to put them in remembrance of the Resurrection , which shall be with the sound of Trumpets ; He shall send his Angels with a great sound of a Trumpet , Mat. 24. 31. There are d three things considerable in New Moons . First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the conjunction of the Moon with the Sun. Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the waxing of the Moon . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prime of the Moon . In the first it was quite dark : in the second it did open it self to receive the Sun-beams : In the last it did appear , corniculata , horned . Because in all these three degrees of the change , there was a kind of mutual participation both of the Old and New Moon : e Hence the Jews observe two days , namely , the last of every Month , and the first day of the next following . Now because the thirtieth was the last in their longest months ; Hence Horace calleth these last days , Tricesima Sabbata : The first days they termed , Neomenias , new Moons . For certain reasons the Jews used a kind of change , or translation of days ; which translation , thought it were of use in other months also , yet the greatest oare was had in translating the beginning of their year , or their first day in their month Tisri ; and he that shall diligently calculate these changes , shall find , that all other translations depended on this first . Translation of days was f threefold . First , Lunary : Secondly , Politick : Thirdly , Mixt. The reason of Lunary Translation , was , that they might not observe the Feast of the New Moon , until the old were quite over-past . For the understanding of this Note , these three rules . First , The Hebrews counted their Holy-days from night to night , beginning at six of the Clock , so that from six of the clock the first night , till the next noon were just eighteen hours . Secondly , Always before the New Moon , there is a conjunction between the Sun and the Moon , during this conjunction she is called Luna silens , by reason of her darkness , and all this time there is a participation of the Old Moon . Thirdly , When the conjunction was over past , before noon tide , namely , in any of those first 18 hours , then the New Moon was celebrated the same day . But if it continued but one minute after twelve of the clock at noon , then the feast was translated to the day following , because otherwise they should begin their Holy-day in the time of the old Moon . And this translation they noted with this abbreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 18. because of those eighteen hours which occasioned it . The reason of Politick Translation , was , that two Sabbaths , or feast-days might not immediately follow each other : h because , say they , it was unlawful those two days to dress meat , or bury the dead ; and it was likewise inconvenient to keep meat dressed , or the dead unburied two days . Yet here two exceptions must be remembred , when the meeting of two Sabbaths could not be avoided . First , when the Passeover , or the fifteenth day of Nisan , fell on Saturday ; for then the Pentecost must needs fall on Sunday . Secondly , when the Passeover fell on Sunday ; for then their Passeover immediately followed their weekly Sabbath . The first i Author of this Politick Translation was a certain chief man amongst them , named Eleazer ; three hundred and fifty years before Christ His Nativity . The several species or kinds of Politick translation , were five . The first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu . The second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu . The third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahvz . The fourth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad . The fifth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the understanding of these abbreviatures , we must know , that in these made words the letters only stand for numbers , and are applied to the seven days of the week , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday : Which was the Jews Sabbath . Their rules touching Politick translation , stood thus . a . First , that neither their New-years-day which was the first of the month Tisri ; neither their Feast of Tabernacles , which was the fifteenth day of the same month , should be celebrated on Adu , that is on Sunday , or Wednesday , or Friday . Not on Sunday , or Friday , because then the weekly Sabbath must needs , concur with it , either going immediately before or following after : not on Wednesday , because then the Feast of expiation , which is the tenth of that month , would fall on Friday , the day going immediately before their weekly Sabbath . This instance is only concerning the first of Tisri , which is called the Feast of Trumpets : but it holdeth also , by way of consequence , in the fifteenth day , which is the Feast of Tabernacles , because the fifteenth must always necessarily be the same day of the week that the first is . Therefore if the first be not Adu , the fifteenth cannot be Adu . The b second rule was , that the Passeover should not be observed on Badu ; that is on Munday , Wednesday , or Friday . The c third rule is , that Pentecost was not observed on Gahaz ; that is , on Tuesday , Thursday , or Saturday . The d fourth rule is , that the Feast of Purim , or casting lots , was not observed on Zabad , that is , on Munday , Wednesday , or Saturday . The e fifth rule is , that the Feast of Expiation was not observed on Agu ; that is , on Sunday , Tuesday , or Friday . Mixt translation is , when both the Lunary and the Politick meet in the changing of days . And the translation occasioned by this mixture or meeting of both these two , is twofold . First , Simple . And Secondly , Double . Simple translation is , when the Feast is translated to the next day following . For examples sake , If the Moon changed after noon-tide on Sunday , here the Feast must be translated , for two reasons : The first is Lunary , because the point of the change was after eighteen hours ; the second , Politick , because the rule Adu forbids Sunday to be kept : Notwithstanding , in as much as the very next day , namely Mond●… was observed ; I term this translation simple . Of this sort was that translation which they called Batu tak phat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Batu tak phat , is a word invented for help of memory ; each letter is a numeral , and may be thus resolved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is , that in the year following Annum Embolymaeum ( wherein one whole month was ingrafted ) if the point of the change happened upon the second day of the week , that is , Munday , not before the fifteenth hour , and the 589 moment , the Feast of the New M●on was translated unto Tuesday . How both the Lunary and Politick translation work in this change ; read Scaliger , de emend . temp . lib. 2. pag. 87. Double Translation , is , when the Feast is translated not to the next , but to some further day : as if the first day of the month Tisri should happen upon Saturday ; here , if the Moon hath not overpast her conjunction before the afternoon , Lunary translation removeth this Feast ●…ll Sunday , because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the eighteen hours : Politick , translation removeth it till Munday , as appeareth by the rule Adu , forbidding Sunday : of this sort is Gatrad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad , is a made word , each letter is a numeral and it may be thus resolved , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is th●s : In their common year ( when a whole month is not inserted ) if the point of the change happen upon the third day of the week , that is , Tuesday , not before the ninth hour , and the 204 moment of an hour , than the New Moon shall be translated to Thursday , Note in the last place , k that 1080 moments make an' hour . The Feast of Tabernacles was observed in the month Tisri , and therefore that could not be observed the morrow after the Sabbath , as appeareth by the rule Adu . The Passeover was observed in the month Nisan , and therefore that might be observed the morrow after the Sabbath , as appeareth by the rule Badu . If any ask the reason why the Passeover might be observed the next day after the Sabbath , seeing the Feast of tabernacles might not ? I take it to be thus ; All the after translations depended upon the first translation or the first new Moon in Tisri ; but that could no be so changed , as to prevent all concurrence of two Feasts , and thus to have their Passeover sometimes to follow their Sabbath , they thought the most convenientest ordering of the year , because though not all meetings of two Sabbaths , yet most were hereby prevented . This tract of translation of Feasts , it serveth partly to open the customs of the Jews : partly to give light for the understanding of that great dispute among Divines , whether our Saviour did anticipate the Passeover . The Greek Church l holds , that he kept a Passeover by himself with his Disciples , on the thirteenth day of the month , when unleavened bread was not yet to be used , and thence they do both use and urge a necessity m of leavened bread in the Lords Supper : But this opinion we reject . First , because it accordeth not with the truth of Evangelical History . Secondly , because it plainly maketh Christ to be a transgressor , not a fulfiller of the Law. n Others say , that because that year their Passeover fell on Friday , hence the feast was translated unto Saturday by the rule Baedu . Their inference is , that Christ kept the fourteenth day of the month , which was Friday , and the Jews kept Saturday . He kept Gods Command , they the tradition of the Elders . o Lastly , others more probaby hold , that both Christ and the Jews did eat the Passeover the same day and hour ; namely , on Friday or the fourteenth day of the month , if we count the beginning of Friday according to the manner of the Jews , from six a clock at night on Thursday . Friday morning he was judged , and crucified ; and in the afternoon , about three of the clock , when the preparation of the Sabbath began ; he was buried ; There laid they Jesus , because of the Jews preparation , John 19. 24. For reconciling the Evangelists in this point , we must note these particulars , which are more at large proved in the Chapter of the Passeover . 1. The fourteenth day of the month , on which the Paschal Lamb was eaten , was called the first day of unleavened bread ; the Feast of unleavened bread drew near , which is called the Passeover , Luke 22. 1. The fourteenth day was not holy , but the fifteenth was . In the fourteenth day of the first month is the Passeover of the Lord , and in the fifteenth day of his month is the Feast , Numb . 28. 16 , 17. Some of them thought , because Judas had the bag , that Jesus had said unto him , buy those things that we have need of against the Feast , John 13. 29. The Sheep and Bullocks offered upon this day , are called the Passeover , Deut 16. 2. And of this we are to understand S. John , Joh. 18. 28. They themselves went not into the common Hall , lest they should be defiled , but that they might eat the Passeover . So that this eating of the Passeover is not understood of the Paschal Lamb. But some may question , How they should have been defiled by entring into the common Hall ? The answer is , that upon p Holy-day-Eves . which they termed days of preparation , they held it unlawful for their Judges to sit on life and death . Hence it is , that they brought Jesus to Pilate the Roman Deputy . Secondly , they withdrew themselves out of the common Hall. Thirdly , for this reason they said , It is not lawful for us to put any man to death , Joh. 18. 31. q that is upon this , or such like day ; for tho their high Court of Sanedrim were put down at this time , yet all power in cases of Life and death was not taken from them , as is implied in the words following . It was that the word of Jesus might be fulfilled , which he spake signifying what death he should die , ver . 32. Which text intimateth , that that unlawfulness was urged by the special providence of God , that he might be crucified , being judged by Pilate : for if the Jews had judged , they used no such kind of death towards Malefactors . Again , Stephen was condemned by them to be stoned , Act. 7. And they complained before Felix , that when they were about to proceed against Paul according to their own Law , the chief Captain Lysias with violence took him out of their hands , Acts 24. Which argueth , that all power in causes capital was not taken from them : But of this see the Chapter Of their capital punishments . CHAP. VIII . The Feast of Expiation . UPon the tenth day of the month Tisri , answering to September with us , the Feast of Expiation was commanded to be celebrated , Levit. 13. It was called the Feast of Expiation , because the High priest did then confess unto God both his own sins , and the sins of the people : And by the performance of certain Rites and Ceremonies expiate them , and make an attonement unto God for them . The Ceremonies at this time to be performed , concerned either the People and the Priest , or the Priest alone . These which concerned the People and the Priest , consisted in the afflicting of their souls by fasting . Whence this Feast was also called a Dies Jejunii , the Fasting Day , Jer. 36. 6. Which serveth for the understanding of that , Act. 27. 9. Sailing was now dangerous , because the Feast was already past ; that is , the Feast of Expiation was now past , and Winter was at hand . Those Ceremonies which concerned the Priest alone , were two . First , then the High priest entred into the Holiest of Holies , which was peculiar unto this day : Secondly , he being about to sacrifice for himself and his house , he took unto him a young Bullock for a sin-offering , and a Ram for a burnt-offering , putting on ●●s Priestly Robes : After he had washed himself in water ; he took of the Congregation two He goats for a sin offering , and a Ram for a burnt-offering . The two He goats he presented before the Lord at the door of the Tabernacle , casting lots which of them should be sacrificed , which let scape alive . This last was termed the b scape Goat , because the other being slain , this was sent alive into the Wilderness . The Greek Interpreters call this Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Malorum depulsorem , A defender from evils ; which name the Heathens applied to their Tutelar Gods. They intimated , that when the scape Goat carried away the sins of the people into the Wilderness , he likewise carried away all those evils which belonged unto those sins . And for the securing the people in this point , the Lord commanded the High Priest to confess in the name of all the people , and to disburden the sins of the whole Congregation upon the head of the scape Goat . The form of Confession , according to the relation of the Hebrew Doctors , was this . c O Lord thy People , the House of Israel , they have sinned , they have done wickedly , they have transgressed before thee ; I beseech thee now , O Lord , pardon the sins , iniquities , and transgressions , with which the People , the House of Israel have sinned , done wickedly , and transgressed before thee , as it is written in the Law of thy servant Moses : that in that day he shall make Attonement for you , that he might cleanse you , and that you might be clean from all your iniquities before the Lord. The modern Jews now ( because there can be no proper Sacrifice , the Temple of Jerusalem being destroyed ) the men they take a white Co●k on this day , the women an Hen : d This Cock they swing three times about the Priests head , saying , Gallus Gallinaceus hic commutatio erit pro me : that is , This Cock shall be a propitiation for me . After that they kill the Cock , acknowledging themselves worthy of Death ; and then they cast the intrals upon the top of the house , that some Raven or Crow might carry both them , and together with them , their sins into the wilderness . And lest they might seem to be mad without reason , they assign the cause why they make choice of a Cock , at this time , to be this : This word ( d ) Gebher in the Holy Language signifieth a Man , in their Talmud it signifieth a Cock. Now , say they , the Justice of God requires , that as Gebher sinned , so Gebher should make satisfaction . From this Feast of Expiation it is probable , that the Grecians used an yearly Expiation of their Cities , which was performed on this manner : Certain condemned persons were brought forth with Garlands upon their heads , in manner of Sacrifices , these they would tumble from some steep place into the Sea , offering them up to Neptune , e using this form of words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sis pro nobis peripse na : as if he had said Be thou a Reconciliation or propitiation for us . The like kind of Expiation was used among them in time of any Pestilence , or contagious infection ; for removal of such diseases , they then sacrificed certain men unto their Gods , * such men they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These two words are used by the Apostle , 1 Cor. 4. 13. and they are translated filth and off scouring : we are made as the filth of the world , and as the off scouring of all things . The words signifie properly the filth or dirt scraped off mens shooes , or from the pavement of the ground : But in f Budaeus his opinion , the Apostle had allusion unto those kinds of Expiations in use amongst the Heathens . As if he had said , we are as despicable and as odious in the sight of the people , as much loaded with the revilings and cursings of the multitude , as those condemned persons , who were offered up by way of publick Expiation . Now , seeing at this Feast principally the High-Priest was a Tipe of Christ , it will not be amiss to note the agreement between the Type and the Truth . Aaron . Christ . 1. The High-Priest went into the Holiest of all , Levit. 16. 3. 1. Christ our High-Priest went into the Holy place , namely , the Heavens , Heb. 9. 12. 2. He went once a year , Exod. 30. 10. 2. He entred once , Heb. 9. 12. 3. He with the blood of Goats and Calves , Heb. 9. 12. 3. He by his own blood , Heb. 9. 12. 4. He alone , Heb. 9. 4. He alone hath troden the Wine-press , Isaiah 63. 3. 5. He cloathed with his Priestly Robes , Levit. 16. 4. 5. He , ordained and sealed to this Office , by his Father from all Eternity . 6. He took two Goats , Levit. 16. 6. He took two natures : the impassibility of his God head was shadowed by the Scape-goat : his sufferings in his Manhood , by the Goat that was sacrificed , Theod. Qu. 12 in Lev. 7. The Goat did bear the Peoples iniquities . 7. Christ was made sin for us , 2 Cor. 5. 22. CHAP. IX . The Sabbatical year , or Seventh years rest . AS every seventh day was a Sabbath day , so every seventh year was a Sabbatical year , Levit. 25. And as the Sabbath day signified that they themselves were the Lords , and therefore they abstained from their own work to do the Lords : So the Sabbatical year was to signifie , that both they and their land was the Lords . The observation of this Feast consisted chiefly in two things . First , in the not tilling or manuring of their ground , whence it was called a Sabbath Haarets , the Sabbath of the Land , Levit. 25. 6. Secondly , in the Creditors discharging their Debtors , and releasing their debts , and thence it was called b Schemita laihova , The Lords release , Deut. 15. 2. Seeing they were that year forbid to till their ground , here question might be made ; what they should eat then in the time of this intermission ? Answ . I will command my blessing upon you in the sixth year , and it shall bring forth frunt for three years Levit. 25. 20 , 21. saith the Lord. Seeing every seventh year , Debts , according to Gods Command were to be remitted some might demand whether this might not much endamage their Estates if they did lend ? or harden their hearts not to lend ? Answ . It could not endammage their Estates , for it is a most infallible Maxime : No man is a loser by serving God. Whence the Hebrews themselves interpret this to be rather Mandatum probationis , A command of tryal , such as Abrahams offering up of Isaac was , which God commanded , not intending that he should be sacrificed , but that Abrahams love might be tryed ; rather than Mandatum obedientiae , A command of obedience . To this purpose speaketh Aben Ezra , interpreting these words , Save when there shall be no poor among you , Deut. 15. 4. c That is , saith he , as if the Lord had said , Know that that which I have commanded thee , that thou shouldest not exact of thy Brother , will be needless . If all Israel , or the greater part obey the voice of God , then there shall be no poor amongst you , to whom it shall be needful for thee to lend ; yea , all of you shall be able to lend to many Nations . The reasons why this Feast was instituted , are thought to be : First , to teach the people to depend upon Gods providence by faith ; for though the owner of the field might gather , even on that year , for the maintenance of himself and his Family , Levit. 25. 6. Yet he was neither to sow his field , thereby to make his harvest the greater ; nor to hedge his field , or lock up his Corn-yard , thereby to enjoy the propriety : but to let all be common , and every mans hand equal in every place . Secondly , they were hereby put in mind of that happy estate which Adam enjoyed in his innocency , when the Earth brought forth her increase without manuring . Lastly , it shaddowed forth that everlasting Sabbath which we expect in the Heavens . d And some conjecture this to be the ground of Rabbi Elias his opinion , e that the world should continue for six thousand years , but the seventh thousand should be the great Sabbatical year . The six thousand years answered the six working days of the Week , the seventh answered our Sabbath , according to that , A thousand years are but as one day with the Lord , 2 Pet. 3. 8. Elias his words are these ; Six thousand years the world shall be , and again it shall be destroyed : ( f ) Two thousand shall be void , two thousand under the Law , and two thousand under the Messias . The substance of this Prophesie , howsoever we reject it as too curious ; yet seeing that a Jew spake it , it may serve to prove against them : First , that the Messias is already come : Secondly , that Moses his Law ceased at his coming . CHAP. X. Of their Jubilee . THis is the last Festival which God commanded the Jews , it was celebrated every fiftieth year . It is commanded , Lev. 25. 8. Thou shalt number seven Sabbath of years unto thee , &c. The English word Jubilee is derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jobel , signifying a Ram ; it signifieth a also Rams horn . Seven Priests shall bear before the Ark seven Trumpets of Rams horns , Josh . 6. 4. Where the word Jobelim is used , and is expounded by the Chaldee Paraphrast . Rams-horns . Marbachius is of opinion , that this year was called their Jubilee , from ( c ) Jubal , the first inventer of musical instruments , of whom we read , Gen. 4. 21. Jubal was the Father of all such as handle the Harp and Organ : Other Authors deliver other reasons of the name , but it is most probable that this year was termed the year of Jubilee from Jobelim , the Rams-horns then sounded . There were five main uses of this Feast . First , for the general release of servants . Secondly for the restoring of Lands and Tenements unto their first Owners , who formerly sold them . Thirdly , hereby a true distinction of their Tribes was preserved , because Lands returned unto their Owners in their proper Tribe , and Servants to their own Families . d Fourthly , some are of opinion , that as the Grecians did compute their times by the number of Olympiads , the Romans by their Lustra , the Christians by their Indictions : So the Jews by their Jubilees . Lastly , it did mystically shadow forth that spiritual Jubilee , which Christians enjoy under Christ , by whose blood we have not only a re-entry into the Kingdom of Heaven , which we had formerly forfeited by our sins , and this was happily signified by the Israelites entry upon their Lands formerly sold ) but also the sound of the Gospel , which was in this Feast typed out unto us by the noise of Trumpets , is gone thorow-out the world . And thus the Lord God hath blown the Trumpet , as Zacharies phrase is , Zach. 9. 14. But neither this release of sevants , nor restoring of Lands , was e until the tenth day of the first month Tisri , at which time it was proclaimed by the sound of Trumpets , or Rams horns ; the nine first days of this month the servants feasted and made merry , and wore Garlands , in token of their liberty approaching . CHAP. XI . The Feast of Purim ; and the Feast of Consecration or Dedication . PVr is a Persian word , and signifieth a Lot , whence this Feast of Lots is called Purim , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Lottery : It began on the fourteenth of Adar , and continued till the end of the fifteenth , Esth . 9. 21. It was instituted by Mordecai , in remembrance of the Jews delivery from Haman , before whom lots were cast day by day , and month by month , for the destruction of them . In these two days they read the History of Hester in their Synagogues ; and as often as they hear mention of Haman , a they do with their fists and hammers beat upon the benches and boards , as if they did knock upon Hamans head . The Feast of Dedication is tenned in the New Testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b a Feast wherein something is renewed ; because those things only are reputed consecrated , which are separated from their common use , and dedicated to some new and holy use . We shall read of many things consecrated in the Old Testament ; the Tabernacle , the Temple , Priests , Altars , Vessels and Garments : But there was no anniversary or yearly solemnity appointed to be observed in remembrance of their Consecration . The Consecration therefore which we now speak of , being a yearly Festival , was the Consecration of the Altar appointed by Judas Maccabaeus to be observed from year to year , for the space of eight days , from the five and twentieth of the month Cisleu , which answereth in part to our December , 1 Macchab. 4. 59. Of this Saint John speaketh ; and as he mentioneth our Saviours presence there , so he intimateth the time to be about December . It was at Jerusalem the feast of the Dedication , and it was winter , John 10. 22. &c. The reason of this Feast was in remembrance of that great mercy which God shewed unto his people , in delivering them from the Tyranny of Antiochus , and the Idolatry which he had forced upon them , setting up the Idol of Jupiter in the Temple of God , and abolishing the true worship of God. These two Feasts are of humane institution , and others might be added unto them ; but little is to be added , or nothing at all , to that which is delivered concerning them , in the places of Scripture where they are mentioned . THE FOURTH BOOK OF THEIR IDOLATRY . CHAP. I. The beginnings of Idolatry . THe Infiniteness of Gods Majesty far transcendeth the capacity of Created Natures ; and if we consult not with God's own Oracles , though the sense of a Deity may be imprinted even in an Atheists heart , yet so far shall he be from all right understanding of God , that he will adore the Creature instead of the Creator : And when he hath multiplied the number of his Gods , according to the number of the Stars in heaven , and creeping things on earth ; yet still his heart will be doubtful , whether he hath worshipped the true God , nay , whether the true God be not utterly unknown . For this reason the Mariners in Jonahs ship cried every man unto his God , Jonah 1. 5. Every man to his own God ; and lest they might all mistake the true God , they awaken Jonah to call upon his God. This a uncertainty attending Idolatry , caused the Heathens to close their Petitions with that general , Dii deaeque omnes . b The Arabians perceiving the insufficiency of their known Gods , dedicated their Altars , Ignoto Deo , To the unknown God. At Athens , Saint Paul found an Altar with the same inscription , Acts 17. 23. Hence other Neighbouring Countries were wont to swear c by him that was unknown at Athens . From this doubt and distrust among the Athenians , what God was , and who he was , sprang another uncertainty amongst them , as dangerous as the other , dividing and sharing that undividable Unity of the Godhead , between I know not what Compeers and Equals , so that they had other Altars mentioning a plurality of Gods : d the inscription being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Altar of the unknown Gods , yea , the compleat and entire inscription of that Altar which Saint Paul saw , is thought to have been thus , e To the gods of Asia , Europe , and Africa ; to the unknown and strange God. Which observation implieth their Practice to have symbolized with other Heathens in that forementioned closure ; Dii Deaeque omnes , O all ye God and Goddesses , help . This distrust I think to be the chief reason why they worshipped the unknown God ; though I deny not but the Altars might bear this Title , to conceal the name of their Tutelar God , unto whose protection they had committed themselves : f because the Heathen People generally conceited , that if the Gods name , to whom they dedicated a City , were known , then the Enemies might by some magical incantation or Charm , call him forth , and cause him to forsake the City : For the better preventing of which manner of evocations , the Tyrians , the Lacedemonians , and other g Nations fettered and chained their Gods , that they might not depart . Again , it might be done in imitation of the Jews , who about the time of our Saviour his Incarnation , held it unlawful to pronounce that Essential Name of God , Jehovah , and instead thereof would read Adonai . The occasion of this concealment of the name Jehovah , I take to have been originally , to prevent the blaspheming of that holy Name among the Heathens , who had learned from that name to denominate their Idols ( h ) Jove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaoth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Hence afterward the forbearing the Name became superstitious , and so far prevailed , that they corrupted the Text for the defence thereof , Ex. 3. 15. This is my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnolam , for ever : i they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legnalem , to be concealed . Though I deny not but that Name was always in some sense ineffable : namely , as k Pliny faith , the Names of the African people and Towns were ineffable , that is , such as other Languages could not express without circumlocutions . As those forementioned Idolatrous names were nothing else but so many depravations of the name Jehovah : So the Original of many other ensuing kinds of Idolatry proceeded at first from a misconstruction of Scripture . They have learned by Tradition , that the Sun , Moon , and Stars , had a kind of Lordship , and the rule over day and night , times and seasons : Hence the superstitious ignorance of those people Deified those lights of Heaven , and worshipped them as Gods. Afterward corruption prevailing , their Apotheosis , or God making Ceremonies , were extended to sublunary Creatures , partly as Symbola , or representative signs of those greater and more glorious lights ; for this reason the Chaldeans worship fire : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Vr , of the Chaldeans , mentionned , Gen. 11. which signifieth fire or light , is thought to be the very God of the Chaldeans , though in that place the name Vr be applyed to some chief City , from the name of the Idol . Yea , the God of Nahor , Gen. 31. 53. is thought to be no other ; partly also the inferiour Creatures were canonized for Gods , in way of thankfulness for the benefits received from them , for which reason the Sea , the Winds , the Air , the Earth , and fruits of the earth , became deified . At last , well deserving men , nay Crocodiles , Serpents , Rats , Cats , Dogs , Garlick , and Onions , were reputed Gods. CHAP. II. Of Moloch , Adram-Melech , Anam-Melech , Baal , the Tabernacle of Moloch , Chiun , Remphan , Horses consecrated to the Sun , Thamuz . OF the Idol Moloch we read in divers places of Scripture , 1 King. 11. 2 King. 23. 10. Leviticus 18. 21. He is sometimes called Moloch , sometimes Molech , sometimes Milcom . He was the reputed God , not only of the Ammonites , but of the a Moabites also . He had his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malac , signifying to rule or reign . The Seventy Elders translate him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prince , or King. Such King-Idols were Adram-melech , and Anam-Melech , the Gods of Shepharva●m , unto whom that people burnt their Children in Fire . I take Moloch and Baal to be one and the same Idol , they were both names of Supremacy and rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal signifieth a Lord or Master . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Molech , a King or Prince . They had both the same manner of Sacrifice , they burnt their Sons for burnt-offerings unto Baal likewise , Jer. 19. 5. yea , they built the high places of Baal , which are in the Valley of Benhinnom to cause their Sons and their Daughters to pass thorow the fire unto Moloch , Jer. 32. 35. In which Text the place of Sacrifice is noted to be one and the same , common to both Idols , and Moloch put in the end of the Verse , to explain Baal in the beginning thereof . Some think them to be different , because the b Planet Jupiter was Worshipped under the name of Baal ; but the Planet Saturn is probably thought to have been worshipped under the Name of Moloch . If we diligently observe Histories , we shall find such a confusion of the Planets , that the Sun , as it was some times called Baal , sometimes Moloch : So it was sometimes called c Jupiter , sometimes d Saturn ; and concerning Baal this is evident : Hence Jupiter was called by the Phaenicians , Baal-samen , which name is derived from the Hebrew , and soundeth as much as Jupiter Olympicus , the Lord of Heaven . For Baal signifieth Lord , and Shamain , Heaven . And what is this Lord of Heaven in the Theology of the Heathens , other than the Sun ? Who may as well be stiled the King of Heaven ; as the Moon the Queen . Yea , Sanchoniatho , as Eusebius in the forequoted place relates him , takes all these three for one , namely , the Sun , Jupiter , and Baal-samen . Concerning Saturn it is apparent that the Sun was worshipped under his Name : But I find some Expositors to interpret Moloch to be e Mercury , others f Mars : These are but few , and the grounds weak . It is therefore more generally and more probably thought that he was Saturn , because as to Moloch , so to Saturn , the Heathen people did sacrifice their g Sons and Daughters . Secondly , Saturns Image differed not much from Moloch's . Of Saturns thus we read , h It was made of Brass , wonderful for its greatness , whose hands reaching towards the earth , were so hollow ( ready to claspe ) that the youths which were compelled to come unto him , did fall as it were into a mighty ditch full of fire . You shall read in a manner the same description of Moloch . Jalkut commenting on Jeremy , writeth thus ; i Though all other houses of Idolatry were in Jerusalem , yet Moloch was without Jerusalem , in a place a part . How was he made ? He was an Image of Brass ; He had seven Chappels , and he was placed before them , having the face of a Bullock , and hands spread abroad , like a man that openeth his hands to receive somewhat from some other : and they set it on fire within , for it was hollow : and every man severally entred , according to his offering . After what manner ? Whosoever offered a Fowl , went into the first Chappel ; he that offered a Sheep , into the second ; a Lamb , into the third ; a Calf , into the fourth ; a Bullock , into the fifth ; an Ox , into the sixth ; and whosoever offered his Son , into the seventh . Thus Moloch and Saturn agree : First , in their sacrifice : Secondly , in the form of their Images . Now these seven chappels built for Moloch , may well resemble those k seven gates with which the Persians honored the Sun ; and as the seven gates did , so might the seven Chappels mystically express the seven Planets , whereof the Sun was Moloch , i. the King and Prince . When they sacrificed their sons unto this Idol , they did beat upon Tabrets and Drums , that the cry of the child might not by heard by the father . Thereupon was the place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet , from Toph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Drum , as likewise from the cry of the children , it was called Gehenna , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a valley , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 roaring or crying . Some may make the question , whether that the phrase , The fire of Gehenna , Matth. 5. 22. had its original from this fire , wherewith the children were burnt unto Moloch ? I answer , that in this phrase there was not respect onely unto this fire , though by the bitter cries and ejulations of poor infants , the restless torments in Hell might be shadowed , yet the perpetuity and everlastingness of hellish pains I take to be signified herein , by allusion unto that l other fire , kept continually burning for the consuming of dead carcasses , and the filth brought out of Jerusalem . For Gehenna was reputed a contemptible place without the City ; in the which they burnt , by means of a fire continually preserved there , the carcasses , filth , and garbidge of the City . The m Cabalists treating of Gehenna , in this metaphorical . sence , as it is applied to the pains of hell do distinguish of it , saying , That there is Gehenna superior , and inferior : by the first they understand bodily torments inflicted upon the bodies of sinners in this world : By the second they understand the pains of the soul in the world to come . n They say likewise that there are Septem Gehennae mansiones , Seven degrees or mansion places of Gehenna . 1. Infernus . 2. Perditio . 3. Profundum . 4. Taciturnitas . 5. Vmbra mortis . 6. Terra inferior . 7. Terra sitiens . Of these seven receptacles , he that will mispend his time may read according to the quotation ▪ It is much controversed among Expositors , whether the children in this sacrifice were burnt in the fire , or only initiated and consecrated to Moloch , passing in the middest of two fires in sign of their consecration ? It is probable , that both were in use . First , the Scripture speaketh of both . Secondly , the Hebrew Doctors shew the manner of both . That they were Burnt , Jalkut expresly teacheth , and with him o others accord , saying , That Molech is the name of an Image ; and the wise men of blessed memory interpret Molech to be an universal name , denoting any whom they have made to rule over them ; And it is agreed upon , that this is the abomination of the Sons of Ammon , and this phrase , To cause to passe thorow , is as much as , To burn . Others say , This Idols name was Molech , and p this was his worship : That he ( namely , the Father ) delivered his . Son unto the Priests , and they made two great fires ; and they made his Son pass on his feet between both these fires . Notwithstanding , we must not think that there were no other oblations unto Molech , besides sacrificing of children : For what use then served those other six Chappels ? No : I take this oblation of children not to have been forced on them by any superstitious law , or tradition , binding them thereunto ; but to have been reputed a work more meritorious , because it was meerly voluntary . This I note , because otherwise there were an apparent difference between Baal and Molech . For the Baalites offered unto their fancied Deity a Bullock , in that contention between them and Eliah , 1 King 18. Bullocks , and Calves , and Lambs , were their ordinary sacrifices , the sacrificing of their children , extraordinary . Yet their ordinary sacrifices , were not alwayes altogether void of mans blood , but sometimes the Priests would lance and cut their own flesh : which custom , whence it had its original , I find not : only we find the like to have been practiced by the Heathenish Priests in their sacrifices to Bellona : q Tertullian toucheth it ; but r Lactantius treating of Bellona and her Priests , speaketh more clearly , saying , They Sacrificed not with any other mans blood , but with their own ; their shoulders being lanced , and with both hands brandishing naked swords , they run and leaped up and down like mad men . Who would not take these Bellonites to be the very Baalites spoken of , 1 Kings 18. They leapt upon the Altar which was made — and cut themselves as their manner was , with Knives and Lances , till the blood gushed out upon them . That the Opinion of pleasing God by Sacrificing their Children sprang from Abraham's offering of Isaac , seemeth very probable , and is intimated by R. Solomon , who bringeth in God speaking concerning Molech after this manner : I never commanded that they should offer up their Sons for an oblation , and I never spake it unto any of my Prophets : s and When I spake to Abraham to sacrifice his son , it entred not into my heart that he should sacrifice him , but to make known his righteousness . Yea , t Porphyrie treating of Saturn , ( who seemeth to have been this very Molech ) saith , that the Phoenicians called him Israel , and that he had by Anobreth one only Son called Jeud in the Phoenician language , ( no doubt from the Hebrew Jecid , signifying an onely begotten , and applyed to Isaac , Gen. 22. 2. ) which he offered upon an Altar purposely prepared . Who seeth not the History of Abraham and Sarah under the names of Israel and Anobreth ? and the immolation of Isaac under the name of Jeud ? And the Original of this Son-sacrificing Divinity to have been the unwarrantable imitation of Abraham ? But what ! Was the Sun worshipped Idolatrously , no otherwise ? Yes , except I am deceiv'd , we find another manner of Worship described by Amos , Chap. 5. 26. But ye have born the Tabernacle of your Moloch , and Chiun your Images , the Star of your God which ye made to your selves . This translation I prefer before others . First , because the * Hebrew word signifieth a Tabernacle . Secondly , it is rendred the Tabernacle of Moloch , not Siccuth your King , by the Seventy . Thirdly , it is so repeated by Saint t Stephen , Acts 7. 43. ye took up the Tabernacle of Moloch , and the Star of your God Remphan , figures which ye made , to worship them . Three things are to be inquired , for the understanding of this parallel . First , what the bearing , or taking up of this Tabernacle is . Secondly , what Idol was pointed out by these names of Chiun and Remphan . Thirdly , what is meant by the Star of this God. The taking up of this tabernacle denoteth their worship which they exhibited unto their Idol , by carrying him up and down in Tabernacles and Pageants , after a Solemn manner of procession ; by the Romans this solemnity was termed pompa , and the Tent or Pageant in which the Idol was carried , Thensa , according to that , Thensa Deorum vehiculum . This kind of Idolatry may seem to have had its original among the Heathens from an unwarrantable imitation of Moses's Tabernacle , which was nothing else but a u Portable Temple , to be carried from place to place , as need required . For it cannot be denied , but that many superstitions were derived unto the Heathen from the true worship of God , which he himself had prescribed unto his people . Thus , As God had his Tabernacle , Priests , Altars , and Sacrifices . so the Devil had his Tabernacles , Priests , Altars and Sacrifices . As God had his Fire ever burning upon the Altar , so had the Devil his Fire preserved burning by those Vestal Votaries . As God had his Propitiatory or Mercy seat : So had the Devil his Sacros tripodas , his Oracles , from which he would speak unto them that served him . This solemn procession was performed by the Romans in the honour of the * Sun. It was performed by the Israelites in honour of their Moloch , who formerly was interpreted the Sun. To add unto the pomp and state of this solemnity , both the Romans and the Israelites caused great Horses and Chariots to be led up and down . x Horses were consecrated to the Sun by the Romans , and their Cirque-place was sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Horse-race . And that Chariots were commonly used in those pompous shews is y evident . Concerning the people of Judah , doth not the like practice plainly appear ? 2 Kings 23. Josiah did put down the Horses given to the Sun , and the Chariots of the Sun. This kind of Idolatrous worshipping the Sun seemeth to have had its beginning from the Persians , who also accounted Horses holy to the Sun : ( c ) And the Persian King , when he would shew himself in great state , caused an exceeding great Horse to be led up and down , the which was called Equus Solis . The second inquiry is , what Idol was meant by Chiun and Remphan , otherwise in ancient Coppies called Repham . Not to trouble the Reader with the various interpretations of Expositors , much less with the bold adventures of others in correcting the Text : by Chiun we are to understand Hercules , who in the Egyptian language was called Chon : By Repham we are to understand the same Hercules , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rephaim , in the holy tongue signifieth Giants : By Hercules we may understand the Planet of the Sun : There are Etymologists that derive Hercules his name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hier col , illuminavit omnia : the Greek a Etymology , holds correspondency with the Hebrew , and both signifie that universal light which floweth from the Sun , as water from a fountain . Add hereunto , that b Porphyry interpreteth Hercules his twelve labours , so often mentioned by the Poets , to be nothing else but the twelve signs of the Zodiack , thorow which the Sun passeth yearly . But some may question , whether the name of Hercules was ever known to the Jews ? It is probable , the name was ; for Hercules was the God of the Tyrians , from whom the Jews learned much Idolatry , as being their neer Neighbours : Yea , it is apparent , that in the time of the Maccabees the Name was commonly known unto them : for Jason the High Priest sent three hundred drachmes of Silver to the sacrifice of Hercules , 2 Macc. 4. 19. Thirdly , it followeth that we should enquire , what this star of , Remphan was ; it is probably c thought that it was a certain star painted in the fore-head of Molech ; Neither was it unusual for the Heathen people to paint their Idols with such Symbolica Additamenta . d Julius Caesar his Image had a Star depicted on the Crown of his head . The Sun was also worshipped by the house of Judah , under the name Tamuz ; for e Tamuz , saith Hierome , was Adonis , and f Adonis is generally interpreted the Sun from the Hebrew Adon , signifying Dominus . the same as Baal , or Moloch formerly did , namely , the Lord or Prince of the Planets . The moneth which we call June , was by the Hebrews called Tamuz ; and the entrance of the Sun into the sign Cancer was , in the Jews Astronomy , termed Tekupha Tamuz , the revolution of Tamuz , Concerning Adonis , whom sometimes ancient Authors call Osiris ; there are two things remarkable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the death or loss of Adonis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the finding of him again . As there was great * lamentation at his loss , especially amongst the f women : so was there great joy at his finding . By the death or loss of Adonis , we are to understand the departure of the Sun ; by his finding again , we are to understand his return . Now he seemeth to depart twice in the year : First , when he is in the Tropick of Cancer , in the farthest degree Northward . Secondly , when he is in the Tropick of Capricorn , in the farthest degree southward : Answerable unto these two departures , which may be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disparitions , or losses of the Sun ; there are two returns immediately succeeding , which may be termed likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the findings or new appearings of the Sun. Hence we may note , that though the Aegyptians celebrated their Adonia in the month of November , when the Sun began to be farthest Southward ; and the house of Juda theirs , in the month of June , when the Sun was farthest Northward , yet both were for the same reasons , and in substance they agreed . And of this the Prophet Ezekiel is thought to have spoken , Ezek. 8. 14. There sate Women weeping for Tamuz . These solemnities were chiefly observed , between the Bibliensis and the Alexandrini g ; the manner was thus : VVhen the Bibliensis solemnized the death or loss of Adonis , at that time the Alexandrini wrote a letter , this letter was inclosed in an Ark of B●lrushes therein they signified that Adonis , whom they lamented , was found again : This Ark being after the performance of certain Rites and Ceremonies committed to the Sea , forthwith it was carried by the stream to Byblus ; upon the receipt where of the lamentation of the women was turned into joy . h Others say , that this lamentation was performed over an Image in the Night season , and when they had sufficiently lamented , a Candle was brought into the room ( which Ceremony might mystically signifie the return of the Sun ) then the Priest with a soft voice muttered this Form of words ; i Trust ye in God , for out of pains salvation is come unto us . k There are likewise of the Jews that say their Tamuz was an Image whose eyes they filled with Lead , which Lead being molten by the means of fire under it , the image it self seemed to weep . There ( l ) are that think the Prophet alludeth unto those letters inclosed in those fore-mentioned Bull-rush Arks , Isa . 18. 2. When he speaketh of Ambassadors sent by the Sea even in Vessels of Reeds upon the waters . But I rather approve the literal sense , for by reason of the Shelfs and dangerous Rocks in the River Nilus , it was not unusual for men to sail in Hulks , and Vessels made of a kind of great Bull-rush , which by the Egyptians was termed Papyrus , and these kind of Ships , m Papyraceae naves . CHAP. III. Of Baal-Peon , Baal-Tsepkon , Baal-Zebub , Baal-Berith , Bell and the Dragon . WHom the Hebrews called Baal , the Babylonians called Bell ; and although the Planet of the Sun only at first might be worshipped under that name , yet at lust it became a common Name to many other Idols , according to that , There are many Gods , many B●alims or Lords , 1 Cor. 8. 5. As the same Idol - Jupiter had different names , and different Rites of worship , occasioned sometimes from the different places , as Jupiter Olympius , from the Hill Olympus ; Jupiter Capitolinus , from the Capitol hill ; Jupiter Latialis , from that part of Italy which is called Latium . Sometimes from the different benefits which he was supposed to bestow on men , as Jupiter Pluvi●s , because he gave Rain ; Jupiter Lucetius , because he gave Light : Jupiter Altitonans , from thundring : So Baal had his distinctive Titles , and different Rites of Worship , sometimes occasioned by the place , as Baal Peor , Numb . 25. 3. Sometimes from the the benefit obtained , as Baal Tsephon , Exod. 14. 1. and Baal Zebub , 2 King. 1. 2. Sometimes for some other reason , as Baal Berith , Judg 8. 33. Baal-Peor is thought to be that a Priapus , that obscene Idol , so famous in prophane Authors . He was called Peor , from the Hill Peor , mentioned , Numb . 23. 28. as likewise his Temple wherein he was worshipped , standing upon the same Hill , was called Beth-Peor , Deut. 3. 29. He was worshipped by the Moabites and Midianites : The Idol Chemosh , Jer. 48. 7. is thought to be the ( b ) same , and I take it to be applied to Baal-Peor ; by way of contempt , as if one should say , their blind god , according to that in the Psalm , They have eyes and see not . For the first Letter c Caph , signifieth quasi ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musch palpare , to grope or feel about , in manner of blind men . Baal-Tsephon is thought by the d Hebrews , to have been an Idol made by the Aegyptian Magicians , and placed in the Wilderness , to observe and stop the Israelites in their departure from Aegypt ; whence it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsephon , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsapha , signifying to watch , and observe in manner of a watchman : We may call him Baal speculator , as , among the Romans ; because Jupiter stayed the Romans when they were flying , he was called e Jupiter stator . Baal zebub , soundeth as much as the Lord of the Flies , f or a Master fly , which hath power and authority over the rest , in which respect the Prince of the Devils in the Gospel is termed Beel-Zebub , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebub signifieth a Fly. g This Idol was worshipped by the Cyrenians , but principally by the Ekronites , because whensoever they sacrificed unto him , the swarms of flies , which at that time molested the Country , died . But it is certain , that this was not the alone reason , for they were wont to repair to him , as to an Oracle , 2 King. 1. 2. We may call him Jupiter muscarius , or Hercules muscarius : h for the Inhabitants of the City Elis sacrified to Jupiter under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i A driver away of flies : and the Romans to Hercules , under the same name . Some Greek Copies in the Gospel read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beelzebul : which change is interpreted to be , for to shew the greater contempt of the Idol , as if they should say , Jupiter stercoreus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebel signifieth stercus , and Beel , or Baal , signifieth Dominus . Baal berith was the Idol of the Shechemites ; of his Temple we read , Judges 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith signifieth a Covenant ; so that Baal-berith may be translated Jupiter foederatus , ( i. ) The God unto whom they bound themselves by Covenant . Concerning Bel and the Dragon , little is spoken , besides what we read in that of the Apocrypha , where the History is described . CHAP. IV. Of Dagon . THe a Hebrew Doctors say , that this Idol Dagon was made from the Navil downward in form of a Fish , but from the Navil upward in form of a Man. This they Collect from the 1 Sam. 5. 4. The two palms of his hands were cut off upon the threshold . And further more they say , the Idol Dagon had his Name from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dag , signifying in the Holy Language , a fish , according to which description we may english him the Philistims Neptune , or * Triton . Others derive the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degan , signifying Corn : and they b say , that he first invented the use of the Plow , and Corn ; whence they translate him Jupiter aratrius . In this respect we may call him the Philistims Saturn , because Antiquity makes c Saturn the first Inventer of husbandry , and therefore paints him with an Hook or Sithe in his hand , as being the fittest Hieroglyphick for Husbandry . Both Opinions have their Authors , and no sufficient proof hath been produced to overthrow either . d Yea , there are not wanting among the Jews themselves , that say , this Image of Dagon was made in the form of a man. Notwithstanding Scaliger his conjecture is not improbable , that those who interpret Dagon , Jupiten ar●r●us , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , might mistake and read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shadai , signifying , Ager , A field , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaddai , being the very Name of God , signifying Omnipotens , Almighty . CHAP. V. Of the Molten Calf . THe History of the molten Calf is at large set down , Exod. 32. where we read , that by reason of Moses his long absence , the People desired of Aaron , Gods to be made ; whereupon Aaron made for them the molten Calf . The reason why they worshipped God rather in the similitude of a Calf , then of any other Creature , is generally by Expositors conceived to be from the corruptions learned among the Aegyptians , who worshipped their Idol a Apis , otherwise called b Serapis , in a living Ox , and likewise in an Image made in the form and similitude of an Ox , with a bushel on his head . This Ox was remarkable for certain Notes and marks , whereby it was differenced from all others . It was black bodied , it had a white forehead , a white spot behind , and a knot under his tongue : For the more ●urious fashioning and polishing of these marks in the molten Calf , Aaron may seem to have made use of his c graving Tool . d The Aegyptians repaired unto this Ox for the resolution of matters doubtful , as to an Oracle , and the manner of consulting with him , was thus . The party that repaired unto him , tendred a bottle of Hay , or Grass : which if he received , then it betokened a good and happy event ; if otherwise he refused it , then it did portend some evil to come . Thus they turned their glory into an Ox that eateth grass , Psalm 106. 20. The Hebrew word in the Psalm , translated an Ox , is , e Shor , which I note , because in my opinion , it giveth light to one of the names by which this Idol was denoted . Sometimes it was called Apis , from the Hebrew word f Ap , signifying a face : Sometimes Serapis , quasi Shor-apis , which is nothing else but Bovis caput , an Ox-head ; the very name used by the g Fathers , to express this Idolatry . It is commonly known , that this Idolatry was derived to Israel from the Aegyptians ; but whence the Aegyptians first learned it , few have taught . They do not conjecture amiss , who interpret the first Institution hereof to have been in the memory of Joseph , who by his providence relieved both Aegypt and other Neighbour Countries , in the seven years of famine . Besides the Testimony of no slight h Authors , there are strong inducements to perswade it . First , both the years of plenty and famine were fore-signified by the apparition of Oxen. Secondly , what fitter Emblem , ( if it had not afterwards proved an Idol ) to continue the remembrance of a Joseph , ( by whose alone care and industry , Corn and Victual was provided in an extream famine ) than an Ox , the true and lively Hieroglyphick of an industrious Husbandman ? Thirdly , in this Suidas agreeth with others , that this Ox was pourtrayed with a bushel on his head , though others do more clearly express the reason of this pourtrayture , namely , because of the great quantity of Corn measured out by Joseph in that extream dearth . Concerning the sin of the Israelites in making this Calf or Ox , the modern Jews do transfer the fault upon certain Prosylite Aegyptians who came forth with them : and they say , that when Aaron cast their Jewels into the fire , these Aegyptians , contrary to his expectation , by their Art Magick produced a Calf , to which purpose they urge Aarons own words , Exod. 32. 34. I did cast the Gold into the fire , and thereof came this Calf ; as if his art or will went not with the making thereof , but of it self it made it self . But this answer of his sheweth rather , how vain the Wit of man is in the excuse of sin ; and as his ingraving instrument writes down Aaron's sins ; so the confession of others more ingenuous Jews , proclaims the Israelites , saying , that ( i ) No punishment befalleth thee Israel , in which there is not an ounce of this Calf . I conclude this with the analogy between the Egyptian Apis , and the molten Calf , and this consisteth in three things . First , As there were some special marks in the Egyptian , Ox ; so is it probable that Aaron with his ingraving Tool made the like . Secondly , As the Egyptians in honour of their Ox k celebrated a Solemn Feast , which much singing and mirth . So the Israelites proclaimed a Feast in honor of their Calf : The people sate down to eat and drink , and rose up to play . Thirdly , As the Egyptians Ox was at last drowned in the River , so Moses burnt the molten Calf , and beat it to powder , and cast it upon the face of the water , Exod. 32. 20. Deut 92. 21. Jeroboam afterward , though upon other inducements , committed the same sin ; he thought in his heart , that if the people did go up to Jerusalem , and do sacrifice in the house of the Lord , they would revolt from him , and return to the King of Judah : Whereupon he set up two Calves of gold , the one in Bethel , the other in Dan ; saying unto the people , It is too much for you to go up to Jerusalem , 1 King , 12. 28. CHAP. VI. Of Astaroth , Ammonia , Juno , the Queen of Heaven , Diana of the Ephesians . AS the Sun was worshipped under many names , so likewise the Moon . Astaroth was the Idol chiefly of the Zidonians , 1 King. 11. 5. 2 King. 23. 13. she had her Temple called the house of Astaroth , in which the Philistines hanged up Saul's a Armor after his death , 1 Sam. 31. 10. That the Moon was worshipped under this name needs not b proof ; only c some say , that Astrate was Juno : And why may we not say , that Juno is often used to express the Moon ? d Both the Moon and Juno are often called by the name of Vrania . And as the Moon in respect of her light is called Vrauia ? so in regard of the lesser lights in the heaven , she is called Astroarch , that is , the e Queen of the Planets ; or as Horace speaketh of the M●on , Siderum Regina , the Queen of the Stars : Or lastly , as Virgil speaketh of Juno ; Divum incedo regina , the Queen of the Gods. It seemeth very probable , that this is that Queen of Heaven , of which the Prophet speaketh , Jer. 7. 18. Jer. 44. 17. Again unto whom may we imagine those ancient Heathens to have performed that solemn worship , which they did on the Calends , or first day of every month ? ( was it not to the Moon ? ) And yet notwithstanding it is ascribed to Juno , f whence she is called Juno Calendaris . Lastly , As Jupiter g Ammon was no other than the Sun , and worshipped him in form of a Ram : so for ought I see , the Moon might be called Juno h Ammonia , and worshipped in the form of a sheep ▪ Sure I am , that the Hebrews Doctors describe the Images of i Astaroth , to have been made in the form of sheep : and the word Astaroth , in the Original , signifieth a flock of sheep , and the Moon might as well be called Ammonia , as the Sun Ammon , both being so called from their heat , which in the Holy Tongue is called k Hammah , and from thence likewise those Images ( of which we read , Levit. 26. 30. Isa . 17. 8. Isa . 27. 9. ) are called l Hammanim , because they were certain Idols placed upon the house top , and so always exposed to the Sun. Furthermore , as Jupiter m Ammon was painted with horns , so likewise was the n Moon : why they should be thus painted , many reasons might be produced , but chiefly three ; the first peculiar to the Sun , the other common both to Sun and Moon . First , the Sun was painted with Rams-horns , because with the Astronomers the sign Aries in the Zodiack is the o beginning of the year . Secondly , because as the strength of horned beasts consists in their horns , so the virtue and influence of the Sun and Moon is derived into sublunary creatures by their beams . Thirdly , because the light of the Sun and Moon makes the reflection cornute , or horn-like . When Moses came down from God , Aaron and the people saw that his face shined , Exod. 34. the Latine reads is , Facies ejus erat cornuta ; and hence it is , that Moses is painted with horns , which some of the Rabbines have interpreted p horns of magnificence , The errour grew from the doubtful signification of the Hebrew word signifying splendor or brightness , and also horns . q The Moon was also worshipped under the name of Diana , who although she were worshipped thorow out all Asia , yet she was had in principal esteem among the Ephesians , whence arose that cry , Great is Diana of the Ephesians , Act. 19. 28. Her greatness among the Ephesians appeareth partly by her Temple , which in r one place Pliny saith was two hundred and twenty years a building , but s elsewhere he saith 400. years : partly form the great gain procured unto the Silver-Smiths in making and selling silver Temples of Diana , Act. 19. 24. It is much disputed what those silver Temples were ; some think them to be littles houses , or shrines ( such as were for their smallness portable ) in form representing the Temple of Diana , and within having the Image of Diana inclosed , and in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used , to signifie closets or shrines wherein Images were kept : Others think , certain coyns or pieces of money to be called by the name of Diana's Temple , from the similitude of Diana's Temple , engraven or stamped upon those coyns : as in England we call some pieces of gold the George , others the Angel , others the Thistle , from the impression which they bear . The like custom of naming coyns from their Sculpture or impression was not unusual , among the t Ancients ; neither were such coyns unusual on which the Temple of Diana was engraven , and these capital letters added , DIAN . EPHE . Theodorus Beza , in his major Annotations upon the Acts , reporteth that he hath seen two of these himself . We read of another kind of Idolatrous Worship towards the Moon , to have been u that men sacrificed to her in womens apparel , and women in mens apparel , because they thought the Moon to be both male and female , whence the Moon is called by old Authors as well Lunus as Luna : And Venus , whom Philocorus affirms to be the Moon , is termed Deus Venus , as well as Dea Venus . x Some have thought that God had respect unto this kind of Idolatry , Deut. 22. 5. where men are forbidden to wear womens apparel , & è contra ; but it is more generally , and upon better grounds thought , that the promiscuous use of apparel ( whereby the distinction of sex is taken away ) is there forbidden . CHAP. VII . Of other Gods mentioned in Scripture . THe Sun and Moon , which are the greater lights in the Heaven , I take to have been the chiefest Idols worshipped by the Heathen people . Notwithstanding , their blind devotion deified also the other Planets , and that numberless number of lesser lights , called in Scripture , Militia Coeli , The Host of Heaven , whose several natures , properties , and influences , are not distinctly known . In like manner there is an Host of Idols mentioned in Holy Writ , of whom little or nothing is spoken to the purpose by Authors , more than their very names . Of this nature are those Chambers of Imagery , wherein all forms of creeping things were pourtrayed on the walls , Ezek. 8. It may be termed their Pantheon . In those Colonies which the King of Ashur transplanted into Samaria , every one worshipped the God of his own Nation . The men of Babel made Succoth Benoth , the men of Cuth made Nergal , the men of Hamath made Ashima , the Avims made Nibhaz and Tartak ; the Shepharvaims burnt their Children in the fire to Adram melech , and Anam-melech , the gods of Shepharvaim , 2 Kings 17. 30 , 31 ▪ a The Hebrew Doctors say , that Succoth Benoth was the picture of an Hen with her Chicken : Nergal they interpret Gallum Sylvestrem , Asi ma a Goat , Nibhaz a Dog , Tartak an Ass , Adrammelech a Mule , Anammelech an Horse : that such bruit beasts should be worshipped as gods , may seem ridicul●●us : but the like to have been practised among the Heathens , profane Authors abundantly testifie . The b Cock was worshipped as a god among the Syrians , c A Goat by the Mendesii ; d A Dog by others : Yea , they have adopted into the number of their gods e Oxen , Lyons , Eagles , Wolves , Crocodiles , Cats , Rats , &c. Nay , they have digged their gods out of their gardens f Garlick , Leeks , Onions , &c. To these may be added Nisroch , which was the god of the Assyrians , and , as it seemeth , had his Temple at Nineve , 2 King. 19. ult . and Esay 37. ult . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rimmon , the word signifieth a Pomegranate . Concerning this Idol it is much controversed , whether Naaman sinned not in saying , The Lord be merciful unto thy servant , that when my Master goeth into the house of Rimmon , &c. 2 King. 5. 18. Read the words in the Praeter tense [ when my Master went into the house of Rimmon ] the sense appears to be a pardon craved for sins past , not afterwards to be committed . The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bebho , in going , is put to express the time past , in the titles of the Psalms 52. and Psalm 54. Thirdly , Nebo otherwise called Nabo , and Idol of the Assyrians , Jer. 48. 1. He had his name from Prophecy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nabhi , signifying a Prophet , he seemeth not much to differ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so often mentioned in Homer . g Diodorus Siculus maketh them both one , and we may render Nebo , the Assyrians , Ammon , or Jupiter Vaticinus , the god of their Oracles . CHAP. VIII . The several manners of Divine Revelation . AS Idolatry originally sprang from mistaking of Scriptures ; so Witch-craft and Sorcery , ( which holdeth near affinity with Idolatry ) seemeth to have had its first beginning from an imitation of Gods Oracles . God spake in divers manners , Heb. 1. 1. By Dreams , by Vrim , by Prophets , 1 Sam. 28. 6 , 7. when the Lord would by none of these answer King Saul , then he sought to a Witch . To these might be added Gods speaking from between the Cherubims , his answering by Visions , Angels , and Voices : but the chief manner of revealing himself , observed by the Hebrew Writers , are four , which they term a four degrees of Prophecy , or Divine Revelation : somewhat therefore being spoken of these , I purpose to explain the several sorts of unlawful divinations mentioned in Scripture . The first degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebuah , Prophecy . This was when God by certain visions and apparitions revealed his will. The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach Hacodesch , The inspiration of the Holy Ghost , whereby the party was inabled without Visions or Apparitions , to prophesie : Some shewing the difference between those two b add , that the gift of Prophecy did cast a man into a trance or extasie , all his senses being taken from him ; but the inspiration of the Holy Ghost was without any such extasie , or abolition of the senses , as appeareth in Job , David , Daniel . Both these degrees , as likewise Urim and Thummim ceased in the second Temple , whence their ancient Doctors say , c that after the latter Prophets Haggay , Zachary , and Malachy were dead , the Holy Glost went up or departed from Israel . Howbeit , they had the use of a voice or eccho from Heaven . In which speech we are not to understand that the Holy Ghost wrought not at all upon the creatures , or that it wrought not then in the sanctification of men , as in former times , but that this extraordinary enabling men to prophesie by the inspiration of the Holy Ghost then ceased ; and in this sense the Holy Ghost was said to have departed from Israel . Unto this common received opinion , that passage might have reference , Acts 19. We have not so much as heard whether there hath been an Holy Ghost or no. That they did not doubt the distinction of persons , appeareth clear , if that be true which d some have noted , that the ancient Jews before Christ were so catechised in that point , that they observed the Mystery of the Trinity in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah , for though the name consisted of four letters in number , whence it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quadriliterum , yet there were but three sorts of letters in the name : Jod signified the Father , who was the beginning of all things : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Van is a conjunction copulative , and denoted the third person in Trinity , which proceedeth from the Father and the Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He signifieth the Son of God. The Rabbines have a saying , that God made all things , in litera , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He. They may allude to this , that he made all things by Word : he said , Let there be thus , and thus , and it was so : but they may also allude to the second person in Trinity , And furthermore , they note that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He , is doubled in this name , to demonstrate both Natures of our blessed Saviour . The third degree , was Vrim and Thummim . Vrim signifieth light , and Thummim perfection . That they were two ornaments in the High-priests breast-plate , is generally agreed upon : but what manner of ornaments , or how they gave answer , is hard to resolve . e Some think them to be the four rows of stones in the breast-plate , the splendour and brightness of which foreshewed victory , and by the rule of contraries , we may gather , that the darkness of the stones not shining presaged evil . f Others say it was the name Jehovah put in the doubling of the breast-plate , for that was double , Exod. 28. 16. g Others declare the manner of consulting with Vrim and Thummim thus : First , they say that only the King , or else the h Father of the Consistory had power to consult , or to propose the matter unto the Priest , and the Priest only had power to resolve . Secondly , that the matter proposed must not be trivial , but of moment and great difficulty . Thirdly , that this holy writing , termed Vrim and Thummim , consisted of all the Tribes names , and likewise of the Patriarks , Abraham , Isaac and Jacob ; so that no letter of the Alphabet was wanting . The question being proposed , some say that the letters which gave the answer were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) they did arise and eminently appear above the others . An example they take from the 2 Sam. 2. 1. When David asked the Lord , Shall I go up into any of the Cities of Judah ? the Lord answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnalah , goup . Here , say they , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schimeen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehudah . Others say , that the letters which represented the Oracle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) that they did after a strange manner joyn themselves into perfect syllables and entire words , and made the answer compleat . Many other opinions might be reckoned up , h but he spoke best , who ingenuously confessed that he knew not what Vrim and Thummim was . The fourth degree was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath Kol , filia vocis , the Daughter of a Voice , or an Eccho ; by it is meant a voice from heaven declaring the will of God ; it took place in the second Temple , when the three former degrees of Prophecy ceased : it gave testimony of our Saviour ; Lo , a voice from heaven , saying , This is my beloved Son in whom I am well pleased , Mat. 3. 17. It was in truth the Prologue , Preface , or Type of that true voice of the Father , that Eternal Word which revealed his Fathers will unto mankind . These were the extraordinary means by which God revealed himself to his people of old : ordinarily , he revealed himself by his written word . Notwithanding the Hebrews say , that the Law , even from the first time of its delivery unto Moses , was twofold : the one committed to writing , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thera Schebictab , the written Law : the other delivered by tradition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thora begnal pe , it was also termed their Kabbala , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kibbel , signifying Accipere , to receive or learn. They say both were delivered by God unto Moses in Mount Sinai ; but this latter was delivered from Moses to Joshua , from Joshua to the Elders ; from the Elders to the Prophets , from the Prophets to those of the great Synagogue , and so successively to after ages , till at last it was digested into one Book , containing principally precepts and directions for those Israelites which inhabited the holy land . It is called Talmud Hierosolymitanum . It was composed in the year of our Lord 230. This , because it containeth but a few constitutions , is but of little use . About 500 years after Christ , then was there a more full and exact collection of their constitutions , for direction of those Jews which dwelt in Babylon , and other foreign places ; this is termed Talmud Babylonicum , and is of greatest use among Authors , it containeth the body of their Civil and Canon Law. This traditional law , they hold to be as authentick , as their written word , and that Moses received it from God , when he received the Law ; for , say thay , were it not for this exposition , the Decalogue it self , might have been delivered a In hora veloci , in less then an hour . Here we must know that the word Kabbala , when it is applied to the Kabbalists , to difference them from the Talmudists , is taken in a stricter sense , and signifieth those subtleties or mysteries which are observed from the different writing of some letters in the Scripture , from the transposing of them , from a mystical kind of Arithmetick , &c. This was never wholly committed to writing . Some instances we have Gen. 23. 2. Abraham came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weep for Sara . Here b because the letter Caph is less then the rest , they note that Abraham wept but a little for Sar , because she was old . Again , the letter Aleph i , found six times in the first verse of Genesis : Hence R. Elias collected that the world should endure but six thousand years : because Aleph in the Hebrews computation standeth for a thousand . From the transposition of letters they conclude after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem signifieth Anathema or Excommunication , by a Metathesis or transposition of letters , it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachem signifying mercy , by another transposition it is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ramach , which letters in the Jews computation make 248. which in their Anatomy , they find to be the just number of members in a mans body : their conclusion hence is , that if an excommunicated person do truly repent , then his Cherem is turned into Rachem , his curse turned into a blessing : if he do not repent , then his Cherem entreth into Ramach , the curse entreth into all his members , to the utter destroying of the whole man. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch , signifieth a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Escha , a woman . Hence they note , that in the name of the man there is ' Jod , which is not in the name of the woman ; in the name of the woman there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He , which is not in the name of the man : both these make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah , one of the names of God : these being taken away , in both names there remains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esch signifying fire , to shew , that as long as man and wife agree , God is with them : but when they disagree , fire is between them : Thus we see what vain misteries their Kabbalists observe . CHAP. IX . Their Teraphim . COncerning the Teraphim , two things are especially to be enquired . First , what they were ? Secondly , for what use ? the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taraph , signifieth in general the compleat Image of a man. Michael took an image , ( a Teraphim ) and laid it in the bed , 1 Sam. 19. 13. More particularly it signifieth an idol or image made for mens private use in their own houses , so that these images seem to have been their Penates or Lares , their houshould gods ; wherefore hast thou stoln my gods ? my Teraphim , Gen. 31. 30. And this man Micha had an house of gods , and made an Ephod and Teraphim , Judg. 17. 5. Because of the worship exhibited to these Idols : Hence from the Hebrew Taraph , or as some read it , Tharaph , cometh the Greek a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To worship . The manner how these Images were made , is fondly conceived thus among the Rabbies ; They b killed a man that was a first-born son , and wrung off his head , and seasoned it with salt , and spices , and wrote upon a plate of gold the name of an unclean spirit , and put it under the head upon a wall , and lighted Candles before it , and worshipped it . With such Laban spake , say they . But , without controversie , the Teraphim which Michael put in the bed , was a compleat stature , or image of a man. The use of these Images was , to consult with them as with Oracles , concerning things for the present unknown , or future to come . To this purpose they were made by Astrologers c under certain constellations , capable of heavenly influences , whereby they were enabled to speak . The Teraphims have spoken vanity , Zach. 10. 2. And among other reasons , why Rachel stole away her Father Images , this is thought to be one , that Laban might not , by consulting with these Images , discover what way Jacob took in his flight . CHAP. X. The several sorts of Divination forbidden . WE shall find , Deut. 18. 10 , 11. those Diviners , which are by the Law forbidden , distinguished into seven kinds ; not because there were no other , but they were the most usual . 1. An observer of times . 2. An Inchanter . 3. A Witch . 4. A Charmer . 5. A consulter with familiar spirits . 6. A Wizard . 7. A Nigromancer . To these we may add an eigth , out of Hos . 4. 12. Consulting with the staff . And a ninth out of Ezek. 21. 21. A consulter with entrals . 1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an observer of times , a one that distinguisheth times and seasons , saying , Such a day is good , or such a day is naught , such an hour , such a week , such a month is luckie , and such and such unluckie for such and such businesses : b whence those that derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnajin , signifying an eye , ( as if hereby were meant a Jugler , or Imposter , who deceived the eyes of his spectators by casting a mist before them ) utterly mistake ; more pertinently they speak , who derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnona , signifying Time. But of all I approve those who derive it c from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnanan , a Cloud , as if the Original signified properly a Planetary , or Star-gazer . Hereby he is distinguished from the second sort of unlawful Diviners , for he also was an Observer of times ; the first drawing his conclusions from the colour or motion of the Clouds : the second from his own superstitious observation of good and evil events , happening upon such and such dayes , such and such times : the first seemeth to have drawn his conclusions , à priori , from the Clouds or Planets , causing good and bad events , the second , à posteriori , from the events themselves , happening upon such and such times . This Planetary , when he observed the clouds seemeth to have stood with his face Eastward , his back Westward , his right hand towards the South , and his left hand towards the North : except it was from this positure of the Star gazers body in time of observing , I find no reason why the Hebrews should term the Eastern part of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadim i. The former part of the world : the Western part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. The back part ; the South part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jamin , i. e. The right hand , the North part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemol , i. e. The left hand . That the reason of these denominations , is , because Adam was created with his face towards the East , is as vain , as hard to prove . 2. The second is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menachesch , rendred an Inchanter ; it importeth rather an Augur , or Soothsayer . The Original signifieth such an one , who out of his own experience draweth observations to foretel good or evil to come , as Soothsayers do , by observing such and such events , by such and such flying of Birds , screechings , or kawings . The Rabbines speak in this wise : d He is Menachesch , a soothsayer , who will say , because a morsel of bread is fallen out of his mouth , or his staff out of his hand , or his son called him back , or a Crow kawed unto him , or a Goat passed by him , or a Serpent was on his right hand , or a Fox on his left hand , therefore be will say , Do not this or that to day . This word is used , Gen. 30. 27. I have learned by experience , saith Laban , that the Lord hath blessed me for thy sake . Again , Gen. 44. 5. Is not this the cup in which my Lord drinketh , and whereby indeed he divineth ? that is , proveth , or naketh tryal or experience what manner of men ye are : The Heathen people were very superstitious in these observations : Some days were Atri , others Albi ; some unluckie , others luckie ; on some days they accounted it unfortunate to begin battel , on some months unfortunate to marry . Mense malum Maio nubere vulgus ait . Ovid. Fast . And as they were superstitions in observing unluckie signs , so likewise in the means used to avert the evil portended : the means were either words or deeds . e Deeds ; thus if any unlucky Bird , or such like came in their way , they would fling stones at it ; and of this sort is the scratching of a suspected Witch , which among the simpler sort of people is thought to be a means to cure Witch-craft . By words , they thought to elude the evil , signified by such signs , when they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In caput tuum recidat hoc omen ; This evil light on thy own head . The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mecascheph , a Witch , properly a Jugler . The Original signifieth such a kind of Sorcerer , who bewitcheth the senses and minds of men , by changing the sorms of things , making them appear otherwise than indeed they are . The same word is applied to the Sorcerers in Egypt , who resisted Moses , Exod. 7. 11. Then Pharaoh also called Mecaschphim , the Sorcerers . Now the Magicians in Egypt , they also did in like manner with their Inchantments . This latter part of the Text explaineth what those Sorcerers were . In that they are called Magicians , it implieth their learning , that they were wise men , and great Philosophers : the word inchantments declareth the manner of the delusion , and it hath the signification of such a slight whereby the eys are deluded , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lahatim , there traslated inchantments , importeth the glistering flame of a fire , or sword wherewith the eyes of men are dazl'd . The Greek version doth not unfitly term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnguentarios , Seplasiarios , Compounders of Medicines , or if you please ( f ) complexion-makers , such Artisans who mask mens and womens faces with paintings and false complexions . Hence it is that the Apostle compareth such false teachers , who under a form and shew of godliness , lead captive silly women , to the Egyptian Sorcerers , Jannes and Jambers who resisted Moses , 2 Tim. 3. 8. These two were of chief note . In the g Talmud they are called Johanne and Mamre ; by h Nuntenius , a Pythagorean , Jannes and Mambres ; by i Pliny . Jamnes and Jotape . The fourth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chober a Charmer . The Hebrew word signifies conjoyning or consociating ; either from the league and fellowship which such persons have with the devil , or as Bodine thinketh , k because such kind of Witches have frequent meetings , in which they dance and make merry together , Onkelos translateth such a charmer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raten , a mutterer , intimating the manner of these Witcheries to be by the muttering , or soft speaking of some spell or charm . The description of a Charmer is thus delivered : l He is a charmer who speaketh words of a strange language , and without ▪ sense , and he in his foolishness thinketh that these words are profitable : that if one say so or so unto a Serpent or Scorpion , it cannot hurt a man , and he that saith so or so unto a man , he cannot be hurt , &c. He that whispereth over a wound , or readeth a verse out of the Bible , likewise he that readeth over an Infant , that it may not be frighted , or that la●eth the book of the Law , or the Phylacteries upon a child that it may sleep , such are not only among Inchanters , or Charmers , but of those that generally deny the law of God , because they make the words of the Scripture a medicine for the body , whereas they are not , but medicine for the soul . As it is written , Prov. 3. 22. They shall be life unto thy soul . Of this sort was that whereof m Bodinus speaketh , That a child by saying a certain verse out of the Psalms , hindred a woman that she could not make her butter ; by reciting the same verse backward , he made her butter come presently . The fifth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sc●oel Ob , a consulter with Ob , or with familiar spirits . Ob signifieth properly a bottle , and is applied in divers places of Scripture to Magicians , because they being possessed with an evil spirit speak with a soft and hollow voice , as out of a bottle . The Greek calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , n Ventriloquos , such whose voice seemeth to proceed out of their belly . Such a Diviner was the Damosel , Acts. 16. 16. in o S. Augustines judgment , and is probably thought so by most Expositors , who are of opinion , that the spirit of Python with which this Damosel was possessed , is the same , which the spirit of Ob was amongst the Hebrews . Hence the Witch of Endor , whom Saul requested to raise up Samuel , is said in Hebrew to have consulted with Ob ; but among the Latine Expositors , she is commonly translated Pythonissa , one possessed with the spirit of Python . The sixth is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iiddegnoni , a Wizard ; in the Greek , he is translated sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a cunning-man . In both Languages he had his name from knowledge , which either the Wizard professed himself to have , or the common people thought him to have . The Rabbies say , he was called in Hebrew from a certain beast named by them p Jadua , in shape resembling a man , because these Wizards , when they did utter their Prophesies , held a bone of this Beast between their teeth . This haply might be some Diabolical Sacrament or Ceremony , used for the Confirmation of the league between Satan and the Wizard . q Prophane History mentioneth Divinations of the like kind , as that Magicians were wont to eat the principal parts and members of such beasts , which they deemed Prophetical , thinking thereby , that by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of such Beasts would be conveyed into their bodies , whereby they might be enabled for Prophecy . The seventh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doresch el hammethim ; the Greek answereth word for word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An enquirer of the dead , a Necromancer . Such Diviners consulted with Satan in the shape of a dead man. A memorable example we find recorded , 1 Sam. 29. There , King Saul , about to war with the Philistines ( God denying to answer him either by dreams , or by Vrim , or by Prophets ) upon the fame of the Witch of Endor , he repaired to her , demanding that Samuel might be raised up from the dead , to tell him the issue of the war. Now that this was not in truth , Samuel , is easily evinced , both by testimonies of the learned , and reasons . First , it is improbable , that God , who had denied to answer him by any ordinary means , should now deign him an answer so extraordinary . Secondly , no Witch or Devil can disturb the bodies or Souls of such as die in the Lord , because they rest from their labors . Rev. 14. 14. Thirdly , if it had been Samuel , he would doubtless have reproved Saul for consulting with Witches . The eighth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scoel maklo , A Consulter with his staff , Hos . 14. 12. Jerome saith , the manner of this divination was thus : That if the doubt were between two or three Cities , which first should be assaulted ; to determine this , they wrote the names of the Cities upon certain staves , or arrows , which being shaked in a quiver together , the first that was pulled out determined the City . t Others deliver the manner of this Consultation to have been thus : The consulter measured his staff by spans , or by the length of his finger , saying , as he measured , I will go , I will not go ; I will do such a thing , I will not do it , and as the last span fell out , so he determined : This was termed by the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divination by rods or arrows . The ninth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roe baccabed , a diviner by intr●ls , Ezek. 21. 21. Nebuchandnezar being to make war both with the Jews , and the Ammonites , and doubting in the way , against whether of these he should make his first on-set ; First , he consulted with his arrows and staves , of which hath been spoken immediately before ; Secondly , he consulted with the intrals of beasts . This practice was generally received among the Heathens , and because the Liver was the principal member observed , it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Consultation with the liver . Three things were observed in this kind of divination . First , the colour of the intrals , whether they were all well coloured . Secondly , their place , whether none were displaced . Thirdly , the number , whether none were wanting ; among those that were wanting , the want of the Liver , or the Heart chiefly presaged ill ; that day when Julius Caesar was slain , it is storied , that in two fat Oxen then sacrificed , the heart was wanting in them both . THE FIFTH BOOK OF THEIR CONSISTORIES . CHAP. I. Their Courts of Judgement , especially their Ecclesiasticall Consistory . THere were in Israel distinct Courts , consisting of distinct persons , the one principally for Church-businesses , the other for affairs in the Common wealth ; the one an a Ecclesiastical Consistory ; the other a Civil Judicatory : of these , and their several censures , and punishments , it remaineth now to be spoken . These different Consistories , or Courts of Justice , we find first distinguisht , Deut. 17. 12. He which will not hearken unto the Priest , nor unto the Judge . Where the People of Israel are directed , in what cases , and to what persons they should make their Appeals from inferiour Courts ; Namely , to the Priest , in matters spiritual , or ceremonial ; and to the Judge , in matters civil or criminal . These two Courts are more plainly distinguished , 2. Chron. 19. where Jehosaphat reforming many abuses in Church and Commonwealth , first appointed thorow-out all the fenced Cities of Judah , secular Judges to determine criminal causes , verse 5. And at Jerusalem he appointed a spiritual Court consisting of Levites , Priests , and the chief Fathers of Israel , vers . 8. And in Causes spiritual for the Lord , Amariah the High Priest was chief : in Causes criminal for the King , Zebediah was chief , vers . 11. Likewise the Prophet Jeremiah is condemned to die by the consistory of Priests , Jer. 26. 8. : but by the Consistory of Princes , or secular Judges sitting in the gate , he was absolved and discharged , vers . 16. Yea , although the tyranny of Antiochus , and the troublesome times ensuing had bred such a confusion in matters of Government among the Jews , that an evident distinction can hardly be found in the New-Testament : yet some foot-steps , and imperfect tokens of both Courts are there observable , principally Matth. 21. 22. It. Matth. 26. 3. The chief Priests and the Elders of the People are named as two distinct Consistories : and each Consistory seemeth to be differenced by its proper name ; The secular consistory termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Councel : the spiritual termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Synagogue . They will deliver you up to the Councells , and they will scourge you in their Synagogues , Matth. 10. 17. Hence that great assembly of Prophets and holy men called together by Esra , for the reformation of the Church , after their return from Babylon , is called Synagoga magna , A great Synagogue . The office of the Ecclesiastical Court was to put a difference between things holy and unholy , and between clean and unclean , Levit. 10. 10. and to determine Appeals in controversies of difficulty . It was a representative Church . Hence is that , Dic Ecclesiae , Mat. 18. 16. Tell the Church ; because unto them belonged the power of Excommunication , the several sorts of which censure follow in the next Chapter . Onely here take notice , that , as in the Civil Consistories , consisting of seventy Judges , which was the supreme Court , there were two sat as Chief , namely , one whom they termed Nasi , the Lord chief Justice ; and the other whom they termed Abbeth din , the Father of the Senate : so in the Ecclesiastical Consistory the High Priest and his Sagan , or second High-Priest , sate chief there , 2 King. 23. 4. b That the High Priest , sate in the Sanhedrin necessarily , is an errour ; for he was , not elected into that Company , except he were a man of extraordinary wisdome . Again , note , that sometimes both Consistories assembled together , as often as the matters to be determined were partly ceremonial , partly civil , partly belonging to the Church , partly to the Common-wealth : which being not noted , causeth the Courts not to be distinguished by many Expositors . This meeting and joyning of both Consistories often appeareth in the Gospel . The chief Priests and the Elders meet together . CHAP. II. Of their Excommunication . THey had three Degrees of Excommunication . The first was called in the. N. T. a casting cut of the Synagogne , John 9. 22. by the Jews a Niddui i. a separation , or putting away . b It signified a separation from all commerce or society either with any man or woman , for the distance of four Cubits ; also from eating or drinking with any ; from the use of the marriage bed , from shaving , washing , or the like , according to the pleasure of the Judge , and the quality of the offence : It was of force thirty dayes , yet so that they might be shortned upon repentance . He that was thus excommunicated , had power to be present at Divine Service , to teach others , and learn of others ; he hired servants , and was hired himself , but always on condition of the aforesaid separation . If he remained impenitent , according to the pleasure of the Judge , his punishment was increased , either to the doubling or the trebbling of the time , or to the extending of it to his lives end ; his male-children were not circumcised : if he died without repentence , then , by the sentence of the Judge , a stone was cast upon his Coffin or Bier , to shew that he was worthy to be stoned . They mourned not for such a one with solemn lamentation ; they followed him not unto the grave ; not buried him with common burial . The second was called in the N. T. a giving one over to Satan , 1 Cor. 5. 5. By the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherem . For the better understanding of this word , we must know that it is not used in this sense in the Old Testament ; there we shall find it applied to persons , or to things ; if to persons , then it signifieth a devoting of them to God by their death , Levit. 27. 29. If to things , then it signifieth a devoting of them unto God , by separating them from ordinary use : hence it is that Achan is punisht for stealing the devoted thing , Josh . 7. c Persons thus devoted , were termed by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and devoted things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notwithstanding , in the Apostles time , both Cherem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signified a second degree of Excommunication , differing from the sormer ; First , because it was not done in a private Court , but published in the audience of the whole Church . Secondly , maledictions , and curses were added out of the Law of Moses . At the publishing hereof Candles were lighted ; and when the curses were ended , they put out the Candles , in token that the excommunicate person was deprived of the light of Heaven . This kind of excommunication was exercised against the incestuous person . And against * Hymaneus , and ‖ Alexander . The third was called in the New Test . by the Syriack name Maranatha , 1 Cor. 16. that is , the Lord cometh . Maran , signifieth the Lord , and Atha , cometh , and this they say was instituted by Enoch , Judg , 14. The Jews called it Schammatha , the Etymology of which word I find to be twofold . Some say it soundeth as much as Maran-Atha , the Lord cometh . d Schem signifying the Lord , and Atha Cometh : e others say it soundeth There is death , Schem signifying there , and Mitha , death . Hence we may render it an excommunication to death f And this is thought to be the reason of that phrase , 1 John 5. 16. There is a sin unto death , i. which deserveth excommunication to death . g R. Gersom forbade the breaking open of letters , under the penalty of all three sorts of excommunication . And this was termed Excommunicatio in secreto nominis tetragrammati : see the form hereof in the Chapter of the Sadduces . In the Greek Church there were h four degrees of this censure . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those were censured with this degree , who were only barred the Lords Table : as for entrance into the Church , hearing the word , praying with the Congregations , they enjoyed equal liberty with other Christians , they might stand by and behold others receive the Sacrament , but themselves did partake thereof , whence they were called Stantes . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning this censure , all that I read of it , is thus ; that he that is thus censured hath admittance into the Church , i but his place must be behind the Pulpit , and he must depart with the Catechumeni , that is , such Pagans who were gained to the Christian Faith , but not fully admitted into the Church , because they wanted baptism , and therefore that they might not pray promiscuously with other Christians , there was a place behind the Quire of the Church in manner of Cloysters , allotted to them , and was from them called , k Catechumenum : This I take to be the place for this second degree of Excommunication , so that the force of this censure I think to consist in these three things . First , they were barred the Lords Table . Secondly , they might not stand by at the Administration of the Lords Supper ( which was allowed in the first degree ) and this appeareth clearly , because the Chatechumeni departed always at the celebration of the Communion ; for to them principally it was said Ite missaest . Thirdly , though they might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall down on their knees and pray , and were thence called Succumbentes , yet this they might not do in the Congregation , but only in that place behind the quire or pulpit , which was allotted to the Catechumeni , and in this also this second degree differeth from the first . The third sort of censure was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the party thus censured was permitted to come no further than the Church Porch , where it was lawful for him to hear the Scriptures read , but not to joyn in prayer , nor to approach the Lords Table , whence such were termed Audientes . The fourth , and last sort , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persons under this censure stood quite without the Church , requesting those that entred in , with tears and weeping to petition the Lord for mercy toward them , whence they were called Plorantes . Seeing it is commonly thought , that Cain was censured by the first degree of Excommunication , called Niddui , and that the last called Schammatha was of Enochs constitution ; both these being of such antiquity , I dare not say that the three degrees of Excommunication were borrowed from the three sorts of uncleanness , which excluded people out of the three Camps , though there was an observable proportion between them . l Niddui may be parallel'd with the exclusion out of the Camp of God alone , which befel those that were defiled by touch of the dead : Cherem may be compared to the exclusion out of the Camp of God , and the Camp of Levi , which befel those that were defiled of an issue . Schammatha may be compared with the exclusion out of all three Camps , the Camp of God , the Camp of Levi , and the Camp of Israel , this befel those that were defiled of leprosie ; and from the Jews , it is probable that the Greek and Latine Churches borrowed their degrees of Excommunication . CHAP. III. Their Civil Consistories , what persons were necessarily present in them . IN many things men might be sinful in respect of Gods Law , though not liable to punishment , in respect of mans ; thou shalt not avenge , nor be mindful of wrong , Levit. 19. 18. which the Hebrews explain thus ; To avenge , is to deny a good turn to one who formerly denied him . To be mindful of a wrong , is to do a good turn to one who formerly would not do so much for him ; but at the doing thereof , to upbraid the other of his unkindness . They illustrate it thus : when Reuben saith to Simeon , Lend me thy Hatchet ; he answereth , I will not lend him : Afterward Simeon hath need to borrow an Hatchet of Reuben , and saith unto him , lend me thy Hatchet : Reuben saith unto him , I will not lend him , thou wouldst not lend me thine : this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekima , Avengement . Now when Reuben saith to Simeon , Lend me thy Hatchet : he answereth , I will not lend him : afterwards Simeon borroweth an Hatchet of Reubem : Reubem saith , lo , I will ●end it thee , I will not deal with thee as thou dealedst with me , this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netira , Mindfulness : both these were sinful , but not liable to mans judgment . In all civil Courts , five sorts of persons were always present . 1. Judges . 2. Officers . 3. Pleaders . 4. Notaries . 5. Witnesses . In the supream Court there was one that was chief over all the other Judges , they called him in Hebrew , Nasi , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Prince . His leave was craved for the tryal of actions . The Witnesses were at least two , Deut. 19 15. If they were false , they punish'd them with a Talio , the same punishment which he intended against his brother , Deut. 19. 19. The Notaries were two , a one stood on the right hand to write the sentence of Absolution , and what was spoken in defence of the party ; the other stood on the left hand , to write the sentence of condemnation , and the objections against the party . b Drusius thinks that Christ speaking of the last Judgment had reference to this , He shall set the sheep on the right hand , and on the left the goats , Matth. 25. 23. The Officers were in manner of Sheriffs , they were present to execute what the Judges determined ; whence they carried up and down their b staves and whips , as the Consuls of Rome had Rods and Axes , carried before them for the readier execution of justice . In Hebrew they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schoterim , by the Septuagint sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in our English translation commonly Officers , and by Saint Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for doubtless there is allusion unto them , Luke 12. 58. When thou goest with thine adversary , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to the Magistrate , as thou art in the way , give diligence that thou maist be delivered from him , lest he hale thee to the Judge , and the Judge deliver thee to the Officer , &c. The Pleader was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal rib , he stood on the right hand of the party cited into the Court , whether he pleaded for , or against him . The Lord shall stand on the right hand of the poor , to save him from those that judge his soul , Psa . 119. 31. that is , The Lord shall plead his cause . And Satan stood at the right hand of Joshuah , Zach. 3. 1. thet is to accuse him , or plead against him . When S. John speaketh , If any man sin , we have an Advocate , 2 John 2. 1. he alludeth unto this Baal rib , or Pleader . The Judges , they examined and determin'd matters , and after examination , sentence was pronounced by the Judge in this manner : Tu N. justus , Tu N. reus , Thou Simeon art just : Thou Reuben art guilty : at the pronunciation of which the guilty person was dragged to the place of execution . When he shall be judged , let him be condemned , Ps . 109. 7. the Hebrew is Let him go out wicked . The manner of sentencing persons , varied in most Countries . The Jews by a simple pronunciation of sentence , both absolved men , and condemned them . The c Romans gave sentence by casting in Tables into a certain box or urne prepared for the purpose : if they absolved any , they wrote the letter A in the table , it being the first letter of Absolvo : if they would condemn any , they cast in a table with C written in it , which is the first letter of Condemno : if the matter were hard to determine , they would cast in other tables with N L , signifying Non Liquet . The d Graecians in like manner used three letters : θ was a token of condemnation , which occasioned that of Persius . Et potis es nigrum , vitio praefigere Theta . I was a token of absolution ; λ , of ampliation . Others signified condemnation , by giving a black stone ; and absolution by giving a white stone . Mos erat antiquis niveis atrisque lapillis , Hos damnare reos , illos absolvere culpa . Ovid. Metamorph. 15. To this there seemeth to be allusion , Rev. 2. 17. To him who overcometh I will give a white stone ; that is , I will absolve and acquit him in the day of judgment . Note these three phrases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To rise up to judgment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To rise up in judgment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To depart guilty . The first is applied to the Judge in the execution of Justice . When God rose up to judge , Psalm 76. 10. that is , to execute judgment . The second is applied to the party prevailing in judgment . The men of Nineveth shall rise up in judgment with this generation , Matth. 12. 41. that is , shall be justified before this generation . The last is applied to the party condemned , Psal . 109. 7. Let him depart guilty or wicked : the ungodly shall not stand in judgment , Psal . 1. The like phrases were in use among the Romans : Stare in Senatu , to prevail in the Senate ; Causâ cadere , to be cast in ones suit . But these phrases among the Romans I think to have been taken out of their Fence Schools , where the set positure of the body , by which a man prepareth himself to fight and grapple with his enemy , is termed Status , or Gradus , as cedere de Statu , to give back ; Gradum vel statum servare , to keep 's one standing : and from thence have those elegancies been translated into places of Judgment . CHAP. IV. The number of their Civil Courts . THeir Civil Courts were two , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim gedola , the great Consistory , or Supreme Senate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanhedrim Ketanna , the lesser and inseriour Court. Thus I find them divided generally by the Rabbins : And although the latter was subdivided , as will after appear ; yet in old time there were only two first branches : which division our Saviour Christ seemeth to have followed , calling the lesser Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the name of Judgment : the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the name of a Counsel . Whosoever is angry with his brother unadvisedly , shall be oulpable of Judgment . Whosoever saith unto his brother Raca , shall be worthy to be punished by the Councel : Whosoever shall say , Fool , shall be worthy to be punished with the fire of Gehenna , Mat. 5. In which words , as there is a gradation of sin 1. Anger , passion of the mind . 2. Raca , e scornful , or slighting speech , as Tut , Tush , &c. 3. Fool , reproachful and opprobrious names : so likewise there is a gradation of punishment . 1. Judgment , a lesser Court. 2. Counsel , the greater Court. 3. The fire of Gehenna : Now Gehenna was a Valley , terrible for two sorts of fires in it : First , for that wherein men burnt their children unto Moloch f Secondly , for another fire there continually burning , to consume the dead carkasses , and filth of Jerusalem ; partly for the terribleness of the first , and partly for the contemptibleness of the place by reason of the second fire , it was a type of hell fire itself . We may resolve that text thus , anger deserved the punishments of the lesser Court ; Raca , the punishments of the greater : and Fool deserved punishments beyond all Courts , even the sire of Gehenna . The greater Court , by way of excellentcy , was called the Sanhedrim , which word came from the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place of Judgment : It was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth din , the house of judgment . It was distinguished from the other Courts : first , in respect of the number of the Judges , which were g seventy one , according to the command of God to Moses at their first institution , Numb . 11. 16. Gather unto me seventy men of the Elders of Israel , whom thou knowest , that they are the Elders of the people , and Governours over them , and bring them unto the Tabernacle of the Congregation , and let them stand there with thee . From the latter words of this Text , it is observed , that there were seventy besides Moses ; and therefore after his decease they always chose one chief Judge in his room , not reckoning him among the seventy ; they called him Nasi , the Prince or chief over the seventy . These seventy are h thought to be chosen six out of every Tribe , save the Tribe of Levi , out of which only four were chosen . i Others think the manner of their choice was thus ; six of every Tribe had their names written in little scrolls of paper : in seventy of these scrolls was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaken , Senex an Elder , in the two other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chelek , pars , A part ; these scrolls they put in a pitcher or urn , and those that pluck'd out a scroll wherein Elder was written , were counted amongst the number of the Judges : those that pluck'd out the other scrolls , in which a Part was written , they were rejected , Numb . 11. 26 , The senior of these seventy was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab beth din , the Father of the Judgment-Hall . The i whole Set or Bench of Judges , sate in manner of an half circle , the Nasi sitting in the midst above the rest , the other sitting round about beneath , in such manner that the Father of the Judgment-Hall sat next to the Nasi on the right hand . The lesser Consistory was subdivided into two sorts , one consisted of twenty three Aldermen , and two such Consistories there were in Jerusalem , the one at the door of the Court before the Temple , the other at the door of the Mountain of the Temple : yea , in every City throughout Israel where there were sixscore housholders , such a Consistory was erected : the other sort of lesser Courts consisted only of a Triumvirate , three Aldermen ; and this was erected in the lesser Cities , which had not the number of sixscore housholders , The k second difference between the greater Consistory and the lesser , was in respect of the place . The seventy sate only at Jerusalem , within the Court of the Temple , in a certain house called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lischath hagazith , the paved Chamber , because of the curious cut stones wherewith it was paved : by the Greeks it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Pavement . Pilate sate down in the Judgment Seat , in a place called the Pavement , John 19. 13. The other Consistories sat all in the gates of the Cities . Now because the gates of the City are the strength thereof , and in their gates their Judges sate : Hence is that , Mat. 16. 18. The. gates of hell shall not overcome it , that is , neither the strength nor policy of Satan . Lastly , they differed in respect of their Power and Authority : the Consistory of Seventy received l appeals from the other inferiour Courts , from that there was no appeal : Again , the Consistory ▪ of three sate not on life and death , but only on petty matters , as whipping , pecuniary controversies , and such like ; the other of twenty three sate on life and death , but with a restrained power ; they had not authority to judge an whole Tribe , the High priest , false Prophets , and other such weighty matters : this belonged only to the Seventy in Jerusalem : m Hence is that , O Jerusalem , Jerusalem , which killest the Prophets , Luk. 13. 34. The means how they tryed a false Prophet was thus ; they observed the judgements which he threatned , and the good which he prophesied to a place : if the judgments took not effect , this did not argue him a false Prophet , because God was merciful , as in the case of Ezekiah , and the people might repent , as the Ninivites did : but if he prophesied good , and that came not to pass , they judged him a false Prophet , The ground of this tryal they make the words of Jeremiah the Prophet , which prophesied of peace , when the word of the Lord shall come to pass , then shall the Prophet be known that the Lord hath truly sent him , Jer. 28. 9. The Colledge or company of these Seventy , exercised judgment , not only under the Kings and Judges , n but their authority continued in times of vacances , when there was neither Judge nor King to rule Israel , and it continued until o Herod put them down , and destroyed them , to secure himself of the Kingdom . Here some may object , that there were no such Courts , or their liberty much infringed in Samuels time : for he went from year to year in circuit to Bethel , and Gilgal , and Mizpeh , and judged Israel in all those places , 1 Sam. 7. 16. To which , I take it , we may say , that as the Emperours of Rome had power to ride Circuits , and keep Assises , which was done without any infringement of the liberties of their Senate : So the Kings and Judges in Israel had the like power , and yet the authority of their Courts stood firm . This kind of judging by keeping of Assisses , the Romans termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CHAP. V. Properties required in Judges , and the manner of their election . THe Law of God required these properties in Judges : 1. Wisdom . 2. Vnderstanding . 3. Integrity . 4. Courage , Deut. 1. 13. Others are reckoned , Exod. 18. 21. namely , 5. The fear of God. 6. Love of Truth . 7. Hating of Covetousness : to these may be added the eighth , namely , having no respect of persons , Deut. 1. 17. These two last especially , the Heathens required in their Judges : whence the a Thebans painted Justice without hands , and without eyes , to intimate that Judges should receive no gifts , nor be swayed with sight of persons . The b Jews added many more . 1. That they should be free from all blemish of body . 2. That they should be skilled in the seventy Languages , to the intent that they might not need an Interpreter in the hearing of Causes . 3. That they should not be far stricken in years ; which likewise was required by the Romans in their Judges ; as appeareth by that common adage , Sexagenarius de ponte . 4. That they should be no Eunuchs , because such commonly were cruel . 5. That they should be Fathers of children , which they thought was a special motive to mercy . 6. That they should be skilful in Magick , without the knowledge of which , they were not ablé to judge of Magicians . That there might be a sufficient supply of able men to succeed in the room of the Judges dying , there sate c three benches of others beneath , whom they called d Talmidi Chacamim , Scholars of the wise men : out of these they made their Election , and two of these always accompanied the condemned persons to the place of execution . Their inauguration of Judges was two fold : At first , by imposition of hands upon the head of the party , after the example of Moses laying hands on Joshua : this imposition of hands was not held lawful , e except it were in ●he presence of five or three Judges at the least . Afterwards , it was by saying a certain verse f Lo , thou art associated , and power is given thee to judge of penalties . Hence is that saying of Galatinus out of the Talmud , Institutio Judicum , aut manu fiebat , aut nomine tantum . Observe here , that Samuc , which I render associated , doth not always signifie a man licensed to the discharge of some publick office by the imposition of hands , for here it is applied to those who were not admitted by imposition of hands . Now the reason why these words Semica , and Semicuth , are generally by all Expositors , Jews and Christians , translated the imposition of hands , is , because this solemn kind of licensing , termed Semica , or Semicuth , was in old time used only towards two sorts of men in their admission , towards Rabbies and towards Judges ; which kind of permission , because it was not performed towards either of them without this ceremony of imposing hands : hence these two words have been translated the imposition of hands , whereas properly they signifie nothing else , but an association , an approximation , or conjoyning of one into the same corporation or company , of which he that doth associate and give admission is a member . CHAP. VI. Ceremonies common in all capital Judgments . IN their greater punishments , which deprived of life , some ceremonies were cemmon to them all . First , The Judges were to use deliberation in all causes , but specially in matters capital . There were four causes , saith a Jonathan in his Targum , that came before Moses ( he mentioneth none in particular , but what they were , we shall presently learn out of other records . ) Two of these were not weighty ; in these he hastened : Two more material , concerning life and death ; in these he delayed . b Caeterum tàm de his , quàm de illis dicebat , Non audivi ; Of both the lighter and weightier causes , Moses saith , I have not heard , to wit , from the Lord : to shew , that a deliberation and consultation , as it were with God , ought to be in all judgments , before sentence be pronounced . These four causes are named in c other Records : The two lightest are , 1. The matter of uncleanness , debarring the people from the Passeover , Num. 9. 9. Secondly , the case of Zelophehads daughters , Num. 36. 10. The two weightier are , 1. The cause of the blasphemer , Lev. 24. 13. Secondly , The case of him that gathered Sticks on the Sabbath , Num. 15. 35. In all these judgments there is , The Lord spake unto Moses . And in the first , which was counted among the lighter causes ( because it was not on life and death ) even there doth Moses in a solemn manner bespeak the people to stand still , Et ego audiam , And I will hear what the Lord will command . Notwithstanding , wilful delays in Justice maketh the Judge unrighteous . In that unrighteous Judge , from whom the Widow wrested sentence by importunity ; we read not of any other fault in him , but delay , Luke 18. 6. Secondly , The party accused was placed on some high place , from whence he might be seen and heard of all the people : Set Naboth , in capite populi , on high among the people , 1 Kings 21. 9. Thirdly , The Judges and the Witnesses did ( when sentence was pronounced ) put their hands upon the condemned persons head , and said , Sanguis tuus super caput tuum , Thy blood be upon thine own head : unto this the people had reference , saying , His blood be on us , and on our children , Mat. 27. 25. Fourthly , The place of execution was without the gates , the malefactors were had thither by two Executioners , e termed by the Rabbines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chazani hacceneseth , Spectators of the Congregation , which is a periphrasis of those whom S. Mark calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mark 6. 27. which word , though it be used by the Greeks and f Chaldee Paraphrasts , yet it is a meer Latine , derived à specutando ; because in the Court the Executioners were only Spectators , to behold and attend what the Judges would command them . Fifthy , When the malefactors was led to execution , a g publick cryer went before , saying , Such a one is going to be punisht with such a death , because he hath committed such , or such an offence , at such a time , in such a place ; and these , N. N. are witnesses thereof : If any therefore knoweth any thing which may do him good , let him come and make it known . For this purpose one was appointed to stand at the door of the Consistory , with an handkerchief or linnen cloth in his hand , that if any person should come for his defence , he at the door swinged about his handkerchief , upon the sight whereof , another standing in readiness a pretty distance off with an horse , hastened and called back the condemned person : yea , if the Malefactor had any further plea for his own purgation , he might come back four or five times , except he spake vainly ; for the discerning whereof , two of those whom they termed Scholars of the wise men , were sent with him to observe his speech on the way . Sixthly , He was exhorted to confess , that he might have his portion in the world to come : Thus Joshua exhorted Achan , Josh . 7. 19. My son , give I pray thee glory unto the Lord God of Israel , and make confession unto him : unto whom Achan answered , vers . 26. Indeed I have sinned against the Lord God of Israel , and thus have I done . Seventhly , In the time of execution , they gave the Malefactor ▪ h Granum thuris in calice vini , A grain of Frankincense in a cup of Wine : this they did give to cause a giddiness in the condemned persons head , that thereby he might be less sensible of the pain . St. Mark calleth this cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wine mingled with Myrrhe , Mark 15. 23. This was done after the manner of the Jews , but the Souldiers in mockery mingled Vinegar and Gall with it , Mat. 27. 34. As likewise they gave him a second cup in derision , when they took a spunge , and filled it with Vinegar , and put it on reed , Matth. 27. 48. S. Mark in the first cup mentioneth the custom of the Jews , which in it self had some shew of compassion ; for the ground of this custom was taken from that , Prov. 31. 6. Give strong drink unto him that is ready to perish . S. Matthew mentioneth only their wicked mixture , contrary to the received custom ; so that one Evangelist must expound the other . This first cup was so usually given before execution , that the word Calix a cup , is sometimes in the Scripture put for death it self . Father , if it may be ; let this cup pass from me . Lastly , i The Tree whereon a man was hanged , and the Stone wherewith he was stoned , and the Sword wherewith he was beheaded , and the Napkin wherewith he was strangled , they were all buried , that there might be no evil memorial of such a one , to say : This is the Tree , this is the Sword , this the Stone , this is the Napkin , whereon , or wherewith , such an one was executed . CHAP. VII . Their capital punishments . THe Jews of old had only a four sorts of death in use among them . 1. b Lapidatio , stoning . 2. c Combustio , burning . d 3. Decollatio , beheading . 4. e Suffocatio , strangling . Of these , stoning was counted the most grievous , burning worse than beheading , beheading worse than strangling , and strangling was the easiest of all . They have a f rule , that wheresoever the Scripture saith of an offender , Morte plectetur , he shall be punish'd with death , not expressing the kind of death , there it ought to be interpreted of Strangling . For example , the Law saith of the Adulterer , Lev. 20. 10. Morte plectetur , let him be punish'd with death : because the kind of death is not here mentioned , they interpret it strangling . The reason of this rule is , because strangling was the easiest death of the four ; and where the Law determineth not the punishment , there they say , Ampliandi favores , The favourablest exposition is to be given . The rule is not generally true ; for in former times Adultery was punish'd with stoning . I will judge thee after the manner of them that are Harlots , saith the Lord , Ezek. 16. 38. And in the fortieth verse the judgment is named , They shall stone thee with stones : likewise the Scribes and Pharisees said unto Christ , Moses in the Law commanded us , that such should be stoned , John 8. Before we treat in particular of these four punishments , it may be questioned , Whether the Jews had any power to judge of life and death , at that time when they crucified our blessed Saviour ? The Jews said to Pilate , It is not lawful for us to put any man to death , Joh. 18. 31. Latter Jews say that g all power of capital punishment was taken from them forty years before the destruction of of the second Temple , and of this opinion are many Divines . Answer . First , the Jews speech unto Pilate , that it was not lawful for them to put any man to death , cannot be understood , as if they should have said , we have no power to put any man to death ; for admit , that power in criminals were , in the general , taken from them , yet in this particular power was permitted them at that time from Pilate , Take ye him , and judge him according to your Law , John 18. 31. Neither can it be said , that their Law could not condemn him , if he had been a trangressor thereof ; or that they had not out of their law to object against him : for they say , They had a law , and by their law he ought to die , John 19. 7. It was not then want of Power , but the holiness of that time made them say it was unlawful . For they held it unlawful upon their days of prepararation to sit on life and death , as hath been shewn in the Chapter of translating Feasts . And Friday on which our Saviour was condemned , was the preparation of their Sabbath . Secondly , in the question , whether power of judging capital crimes were taken from them by the Romans ? We are to distinguish between crimes . Some crimes were trangressions of the Roman law , as theft , murder , robberies , &c. power of judging in these was taken from them : other crimes were transgressions only against the law of Moses , as blasphemy , and the like : in these , power of judging seemeth to have remained with them . When Paul was brought by the Jews before Gallio , Gallio said unto them , if it were a matter of wrong or wicked lewdness , O ye . Jews , reason would , that I should bear with you : but if it be a question of words , and names of your law , look ye to it , Acts 18. 14. In handling these four punishments : First observe the offenders , whom the Jews make liable to each punishment , and then the manner of the punishment . The persons to be stoned were h eighteen . 1. He that lieth with his own mother , 2. Or with his fathers wife , 36. Or with his daughter-in-law , 4. Or with a hetrothed maid , 5. Or with the male , 6. Or with the beast , 7. The woman that lieth down to a beast . 8. The blasphemer . 9. He that worstippeth an Idol . 10. He that offereth of his seed to Moloch . 11. He that hath a familiar spirit . 12. The Wizard . 13. The private enticer to Idolatry . 14. The publique withdrawer to Idolatry . 15. The Witch . 16. The prophaner of the Sabbath . 17. He that curseth his Father or his Mother . 18. The Rebellious Son. The manner of stoning was thus : The offender was led to a place without the Gates , two Cubits high , his hands being bound : From hence one of the Witnesses tumbled him by a stroke upon the loyns ; if that killed him not , the Witnesses lifted up a stone , being the weight of two men , which chiefly the other Witnesse cast upon him ; if that killed not , all Israel threw stones upon him . The hands of the Witnesses shall be first upon him to put him to death , and afterwards the hands of all the people , Deut. 17. 17. Hence the opinion of i R. Akiba is commonly received , that such an Idolater ( it holdeth in all others condemned to this death ) was reserved until one of the common feasts , at which all the multitude of Israel came to Jerusalem . The party thus executed being quite dead , was afterward for greater ignominy hanged on a Tree , till towards the Sun-set , at which time he and the Tree were both buried . Malefactors adjudged to burning were k ten : 1. The Priests daughter which committed whoredom . 2. He which lieth with his own daughter . 3. Or with his daughters daughter . 4. Or with his sons daughter . 5. Or with his wives daughter . 6. Or with her sons daughter . 7. Or with her daughters daughter . 8. Or with his Mother-in-law . 9. Or with the Mother of his Mother-in-law . 10. Or with the Mother of his Father-in-law . The manner of burning was two-fold . Some they burnt with wood and faggots : this was termed l by them Combustio corporis , the burning of the body : Others they burnt by pouring in scalding hot Lead at their mouths , which descending into their bowels killed them , the bulk of their body remaining whole , and this was termed therefore Combustio animae , The burning of their Soul. This last was most in use , and alone described by most of their Writers . Malefactors condemned to beheading , were m of two sorts , 1. The Murderer , 2. Those of any City , who were drawn unto Idolatry . The manner thereof is at this day in use . Malefactors strangled , were n six . 1. He that smiteth his father or his Mother . 2. He that stealeth a soul of Israel . 3. An Elder which contradicteth the Consistory , 4. A false Prophet , and he that prophesieth in the name of an Idol . 5. He that lieth with another mans wife . 6. He that abuseth the body of the Priests daughter . The manner of strangling was thus . The Malefactor was put in dung up to the loins , a towel being cast about his neck ; which two Executioners , one on each side , plucked to and fro until he was dead . CHAP. VIII . Punishments not capital . THe lesser punishments , not capital , in use among the Hebrews , are chiefly four . 1. Imprisonment . 2. Restitution . 3. Talio . 4 Scourging . Imprisonment . Under this are comprehended the Prisons , Stocks , Pillory , Chains , Fetters and the like : all vvhich sorts of punishment , seeing they differ very little or nothing at all from those vvhich are novv in common use vvith us , they need no explication . The keepers of the prison , if they let any committed unto them escape , vvere liable to the same punishment vvhich should have been inflicted on the party escaped . This is gatherable from that , 1 Kin. 20. 39. Keep this man , if by any means he be missing , then shall thy life be for his life . Concerning that Libera Custodia , which a Drusius proveth to have been in use among the Romans , I much doubt whether any such Custome were in use among the Hebrews . That some kind of Prisoners at Rome did go abroad with a lesser kind of Fetters in the day time to their work , and so return at night to their prison , hath elsewhere been observed by me . And b Eadem catena & custodiam & militem cop●labat : The same chain tyed both the Prisoner and the Keeper . Observe the unusual significations of these two words , Custodia a Prisoner , and Miles a Keeper . So that Dr●sius delivered Seneca his meaning , but not his words , when he repeats them thus : Eadem catena tàm reum quàm militem tenet . Observe further , that the Prisoner was tyed by the right arm , and the Keeper by the left , because the right arm is the stronger , and therefore justly remaineth free rather to the Keeper , than to the Prisoner . Hence is that , c Tu forte leviorem in sinistra putas catenam ; because the Keeper tyed himself unto the same Chain , not in way of punishment , but voluntarily for the safer keeping of the Prisoner . Restitution . This was commanded when goods were unjustly gotten , or wrongfully detained , Exod. 22. It was d threefold . Restitution is threefold . Secundum idem , in identitie , when the very same thing is restored which is wrongfully gotten . Secundum aequale , when there is so much for so much in quantity restored , the goods unjustly gotten being sold or lost . Secundum possibile , when restitution is made according to that which a man hath , not being able to satisfie the whole . Restitution in identity , was , and is principally required . Whence it is , that if the theft , whether Ox or Sheep , were found alive upon a man , he restored but double , Exod. 22. 4. but if they were killed or sold , then five Oxen were restored for an Ox , and four sheep for a sheep , Exod. 22. 1. The Jews were so precise in this kind , that if they had built an house with a Beam or peice of Timber unjustly gotten , they would pull down the house , and restore the e same beam or peice to the owner . From this the Prophet Habakkuk doth not much dissent : The stone shall cry out of the wall , and the beam out of the timber shall answer it Habbak . 2. 11. Among the Jews , he ought to be sold that was not of sufficient worth to make restitution , Exod. 22. 3. f And Augustine saith of Christians , That he which doth not make restituion according to his ability , never repented . And , Non remittetur peccatum , nisi restituatur ablatum . Talio . This was a punishment in the same kind , an eye for an eye , and a tooth for a tooth , hand for an hand , and foot for foot , Deut. 19. 21. Talio is twofold . Talio identitatis , or Pythagorica , which was according to the Letter of the Law , when the offender was punisht with the loss of an eye , for puting out anothers eye , &c. Talio similitudinis , or Analogica , which was when the price of an eye , or some proportionable mulct is paid for an eye put out , or any other member spoiled . The g Hebrews understand Talio similitudinis , that the price of a maim should be paid : not Talio identitatis , not that the offender should be punisht with the like maim ; because to punish like for like in identitie , is in some cases impossible , as if a blind man put out anothers eye , or one toothless strike out anothers tooth . In case of bodily maims therefore , the h Hebrew Doctors say , that the party offending was bound to a five-fold satisfaction : First , for the hurt in the loss of the members . Secondly , for the damage , in loss of his labour . Thirdly , for his pain or grief arising from the wound . Fourthly , for the charge in curing it . Fifthly , for the blemish or deformity thereby occasioned . Munster rendreth those five thus ; Damnum , lesio , dolor , medicina , confusio . The i Romans likewise had a Talio in their Law , but they also gave liberty to the offender to make choice , whether he would by way of commutation pay a proportionable mulct , or in identity suffer the like maim in his body ? Scourging . This was two-fold ; either Virgis , with rods ; or flagellis , with scourges . This latter was more grievous then the former , as appeareth by that Ironical speech ; k Porcia lex virgas ab omnium civium cor pore amovit , hic misericors flagella retulit . Both were in use among the Romans , but only the latter among the Hebrews . This beating or scourging was commanded , Deut. 25. 2 , 3 : Where the number of stripes was limited , which the Judge might not exceed . Forty stripes shall he cause him to have , and not past . The Jews in many things laboured to seem koly above the Law. For example , where the Lord commanded a Sabbath to be sanctified , they added their Sabbatulum , that is , they began their Sabbath about an hour sooner , and ended it about an hour later than the Law required : Where the Lord forbade them to eat or drink things sacrificed to Idols , ( l ) they prohibited all drinking with Heathens , because it is doubtful whether it were offered to Idols or no. The Lord commanded them in the time of the Passeover to put away leaven out of their Houses , they would not take the m name into their mouths name into their mouths all the time of that Feast . The Lord commanded them to abstain from eating Swines flesh ; they would not so much as name it , but in their common talk n would call a Sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dabar , achar , another thing . In like manner the Lord commanded chief Malefactors , which deserved beating , to be punisht with forty stripes ; they in their greatest corrections would give but thirty nine . Of the Jews five times received I forty stripes save one , 2 Cor. 11. 24. For this purpose the scourge consisted of three thongs , so that at each blow he received three stripes ; and in their greatest correction were given thirteen blows , that is , forty stripes save one . Whether o these thongs were made the one of a Bulls hide , the other two of an Asses hide , or p all three of a Calves , the matter is not material , both opinions have their Authors . The manner of correcting such , was thus . The Malefactor had both his hands tyed unto a post , one cubit and half high , so that his body bowed upon it . The Judge shall cause him to bow down , Deut. 25. 2. This post or stake on which the Malefactor leaned in time of whipping , was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnammud , Columna , a Pillar . His Cloaths were plucked off from him down-ward unto the thighs , and r this was done either by renting or tearing of them . The Governours rent Paul and Silas their cloaths , and commanded them to be beaten with rods , Acts 16. 22. That the Beadle should inflict a great number of stripes proportionable unto the transgression , this correction was performed in the sight of the Judge . The Judge shall cause him to be beaten before his face , Deut. 25. 2. s The chief Judge of the three , during the time of the correction , did either read or excite that , Deut. 28. 58 , 59. If thou wilt not keep , and do all the words of this law , &c. Then the Lord will make thy plagues wonderful , &c. The second Judge he numbred the stripes , and the third he bade the Beadle smite . The cheif Judge concluded all , saying , Yet he being merciful forgave their iniquity , &c. Psal . 78. 38. Sometimes in notorious offences , to augment the pains , they tied certain huckle-bones or plummets of lead , or sharp thorns to the end of the thongs , and such scourges the t Greeks termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Flagra Taxillata . u In the Scripture they are termed Scorpions . My Father hath chastised you with rods , but I will correct you with Scorpions , 1 Kings 12. 12. CHAP. X. Punishments borrowed from other Nations . THE punishments borrowed from other Nations , are principally six : 1. Crux , The death on the Cross . 2. Serrâ dissectio , the cutting one afunder with a saw . 3. Damnatio ad bestias , The committing one to fight for his life with wild beasts . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wheel . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Drowning one in the sea . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beating one to death with ●ndgels . The first and the third were meerly Roman punishments ; the second was likewise used by the Romans , but whether originally taken from them is doubtful : the fourth and the last were meerly Greek punishments ; the fifth was for the substance in use among the Hebrews , Greeks and Romans , but in manner of drowning them , they differed . It will be needful to speak somewhat of all these . 1. Crux . This word is sometimes applied to any tree or stake on which a man is tortured to death , but most properly it is applied to a frame of wood consisting of two peices of timber compacted cross-wise , The first is termed Crux simplex . The last Crux Compacta . This latter is threefold . 1. Decussato . 2. Commissa . 3. Immissa . Crux decussata . This was made of two equal pieces of timber obliquely crossing one the other in the middle , after the manner of a Roman X. and thence it is called decussata . a Decussare est per medium secare . Veluti si duae regulae concurrant ad speciem literae X. quaefigura est cruc is . This kind of Cross is by the common people termed Crux Andraeana , Saint Andrews-cross , because on such an one he is reported to have been crucified . Crux commissa . This was , when a piece of timber erected , was joyned in the middle to a traverse , or over-thwart top , somewhat shorter then the piece erect , in manner of a Roman T. This is called Crux Antoniana , S. Anthony his Cross , because he is often painted with such a Cross . Crux immissa . This was when a short traverse somewhat obliquely crossed the stake erect , not quite in the middle , as Crux decussata , nor quite on the top as Crux commissa , but near to the top , on this manner † . b This is thought to have been Crux Christi , the Cross on which our Saviour Christ suffered . The Ceremonies used by the Romans towards those whom they crucified were these : First , they c scourged them , and sometimes tyed them to a Pillar in time of scourging . Artemidorus is clear in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , being tyed to the Pillar , he received many stripes . d Plautus is thought to have alluded to the same . — Abducite hunc Intrò , atque adstringite ad columnam fortiter . The ancient Fathers e report that our Saviour was whipt thus ad columnam : but the Scripture is silent , both touching the place , and manner of his whipping , only that he was whipt is testified . He scourged Jesus , and delivered him to be crucified , Mat. 27. 26. Secondly , They caused them to bear their own Cross , f Malefici cùm ad supplicium educuntur , quisque suam effert crucem . Thus Christ bore his own Cross , John 19. 17. To this there is allusion , He that taketh not his Cross , and followeth after me , he is not worthy of me , Mat. 10. 38. Thirdly , That the equity of the proceeding might clea●ly appear , the g cause of the punishment was written in a table , and so carried before the condemned person ; or else it was proclaimed by a publick Cry●● . This cause was termed by the Romans commonly Titulus , by h some i● is 〈◊〉 Elogium . Thus Pilate wrote in Hebrew , Greek , and Latin , Jesus of Nazareth the King of the Jews . Fourthly , They i pluckt off their cloaths from such as were to be crucified . Thus , Christ suffered naked . Serrâ dissectio , A sawing one in sunder . They sawed them from the head downward . The k Romans used this kind of punishment , so likewise did the Hebrews . Thus Manasses is thought to have punisht the Prophet Isaiah , and the Apostle to have alluded unto it , They were sawn a sunder , Heb. 11. 37. Damnatio ad bestias . Those who were condemned to wild Beasts , are properly termed Bestiarii . Whether S. Paul did , according to the letter , fight with beasts at Ephesus , 1 Cor. 15. 22. is much controversed . l Some understand by Beasts , Demetrius , and others , that opposed him at Ephesus , m others more probably understand the words litterally . And this kind of punishment was commonly exercised against Christians in the Primitive Church , insomuch that the Heathens imputing the cause of all publick calamities unto the Christians , would call out , n Christianos ad Leones ! Let the Christians be haled to Lyons : yea , the litteral interpretation of the words : is a stronger argument that Saint Paul believed the Resurrection ( which is the scope of the text ) than to understand the words of a metaphorical fight , against the enemies of his doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Wheel : A wise King bringeth the wheel over the wicked , Prov. 20. 26. I take the words to imply no more but this , that as the wheel turneth round , so by the wisdom of a King the mischief intended by wicked men , is brought upon their own head . That hereby should be understood , the grinding of wicked men under a cart wheel , as the husbandman breaks some sort of grain under the wheel , is the meer conceipt of Expositors on this place ; for no Records make mention of any such punishment in use among the Jews . Among the Greeks there was a punishment went under this name : o it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Wheel , not because a wheel was brought over the wicked , but because they bound fast the offender to the spokes of a Wheel , and there scourged him , to inforce a confession . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Drowning one in the Sea. This was in use among many Nations , but the manner differed . The p Romans they sewed up a Parracide into a leather budget , sewing up together with him into the same budget , a Serpent , a Cock , and an Ape , and so cast them all into the Sea. The q Grecians when they judged any to this kind of punishment , they wrapt him up in lead . The Hebrews tyed a milstone about his neck . Thus , in respect of the manner r those are to be understood , who say , this kind of punishment was peculiar to the Jews . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is rendred by the general name of torturing , Heb. 11. 35. 2 Mac. 6. 19. But the word signifieth a special kind of torturing , by beating one with cudgels unto death . It hath its denomination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth a Drum usually : and hence . s some have parallel'd this torture with that among the Romans termed Equuleus ; as if the person thus tortured , were rackt , and stretched out in manner of a drum head : but it signifieth also a drum stick , and t thence cometh the punishment to be termed Tympanismus , that is , a Tabring , or beating one to death with ●udgels , as if it were with drum-sticks . This is evident by Eleazar ; he came willingly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to this kind of torment , 2 Mat. 6. 19. and in the thirtieth verse , where he gave up the Ghost , there is mention of his strokes , not of his racking or stretching . Junius reckoneth u another kind of punishment , termed by the Hebrews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsinok , which he would have to be a compound word : doubtless his meaning is that it should be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsi , Navis , a ship , or boat , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janak , Sugere , to suck : for he saith that thereby is meant a certain punishment , termed Navicula sugentis , which x Plutarch describeth in this manner ; That the offender should be inclosed between two boats , as in a prison , or , as his phrase is ( quasi in vagina ) as in a sheath ; and , to preserve life in him , milk and honey tempered together was forcibly put into his mouth , whether he would or no. And hence , from this sucking in of milk and honey , this punishment hath been termed Navicula sugentis . But the y Hebrews say , that Tsinock was nothing else but manacles , or cords , wherewith prisoners hands were tyed . I leave in indifferent to the Reader to follow which interpretation he please . THE SIXTH BOOK OF MISCELLANEOUS RITES . CHAP. I. Of Circumcision . THeir Sacraments were two . First , the Passeover , of which there hath been a set Chapter . Secondly , Circumcision , of which now . Circumcision , was a cutting off the foreskin , as a sign and seal of Gods Covenant made with the People of the Jews . It is called a sign by God in its first institution , Gen. 17. and a seal by the Apostle , Rom. 4. 11. Yea , it is called a sign and a seal , by a a Doctor of the Jews , more ancient than their Talmud : It was used ( though not as a Sacrament ) by many other Nations : b by the inhabitans of Colchis , the Aethiopians , the Tragloditae , and the Aegyptians . In a figurative sense , alluding unto this Sacramental Rite , we read of three other sorts of Circumcision in the Scripture ; so that in all there are four ned , 1. This of the flesh . 2. Another of the heart . 3. A third of the lips . 4. And a fourth of the ears . We are to consider it in its proper acception , and here to obseve : First , the time when it was administred . Secondly , the manner how . Thirdly , the penalty in case it was omitted . The time was the eighth day ; yea , the eighth day was so precisely observed , that if it fell on the Sabbath , yet they circumcised the Child ; whence rose that saying among them , Circumcisio pellit Sabbatum , Circumcision driveth away the Sabbath ; or the Sabbath giveth place to Circumcision . And with this accordeth that of our Saviour , Ye on the Sabbath day circumcise ●…an , John 7. 22. The Jews superstitiously conceiting that each creatures perfection depended upon the sanctification of one Sabbath day at least , say that God did therefore enjoyn the eighth day , that one Sabbath might first pass over each male , before he should be partaker of this Sacrament . But more probably we may say , that the reasons why God would not suffer them to anticipate the eighth day , were , first to shew , that God , in the matter of Salvation , neither was , nor is simply tyed to Sacraments ; for then there had been no less cruelty in sorbidding Circumcision until the eighth day , then there was love in permitting it upon the eighth . Secondly , because in this time of the Mosaical Pedagogie , there was a kind of legal uncleanness , in which the creatures were thought to be , as remaining in their blood , for the first seven daies after their birth , Levit. 22. 27. It. 12. 2 , 3. Notwithstanding , God thought it not convenient to defer it longer than eight daies , for the comfort of the Parents , which thay received by a mature and seasonable initiation of their children . The manner how Circumcision was administred , I find thus recorded : Some of those that were present c held a Vessel full or dust , into which they did cast the foreskin being cut off . Again , they prepared in the room , a certain d void chair for Elias ; which was done , partly in honour of him , for which respect also , as often as they fell on any difficult place in Scripture , they would say e Veniet Elias , & omnia enodabit ; We know that Elias will come , and he will tell us all things : But chiefly it was done , because they thought Elias to be present there in spirit , whose bodily coming they did , and do daily expect . These ceremonies are meerly Jewish , practiced by the latter Jews , but utterly unknown in our Saviour Christ his time , and , as it appeareth by the Samaritan woman her speech , that proverbial saying , applyed now unto Elias , was of old applyed to Christ , John 4. 25. Thirdly , he which supplied the place of the Witness , or as we phrase it , of the Godfather , f held the Child in his arms whiles it was Circumcised : this Godfather they called Baal Berith , and Sandak ; that is , the Master of the Covenant . Uriah the Priest . and Zachariah the son of Jeberechiah , are g thought to have been Godfathers at the Circumcision of Maher-shalad-hash-baz , Esay 8. 2. and from them the custom of having Godfathers in Baptisme , to have taken its original . Fourthly , the parents named the Child , and in Zacharies times , it seemeth that in the naming of the Infant , they had respect to some name of his Ancestors . They said unto her , there is none of thy kindred that is named with this name , Luke 1. 61. Other Nations had their set daies also after the birth , for the naming of their Children . h The Romans gave names to their male-children on the ninth day , to the female on the eighth . The i Athenians gave names on the tenth . k Others on the seventh . These l daies Tertullian calleth Nominalia . The Graecians besides the tenth day , on which they named the Child , they observed also the fifth , m on which day the Midwives took the Child , and ran about a fire made for that purpose , using that Ceremony as a purification of themselves and the Child : on this day the Neighbours also sent it gifts , or small tokens , Munera natalitia ; n from which custom that amongst Christians , of the Godfathers sending gifts to the baptized Infant , is thought to have flown . But to return again to the Rites of the Jews . After the Child had been circumcised , the Father said , o Blessed be our Lord God , who hath sanctified us with his precepts , and hath commanded us , that we should cause this Child to enter into the Covenant of Abraham . After this , the whole Church or company presently replyed in this manner , p As thou hast made him to enter into the Covenant , so make him also to enter into the Law , into Matrimony , and into good works . The penalty for the omission of Circumcision runneth in this form ; That soul shall be cut off from his people , Gen. 17. 14. I understand the penalty to be pronounced against such an omssion , which proceeded either from contempt or wilful neglect . In this case the question is , what is meant by this phrase , His soul shall be cut off from the people . Secondly , who ought thus to be punisht ? whether the child , or the parents , and such who supply the place of parents ? For the first , besides Gods secret action in punishing such Delinquents ; methinks there is a rule of direction for the Church , how to proceed against such in her Discipline : If any understand here , by cutting off such a mans soul from his people , the sentence of excommunication , or casting him out of the Synagogue , I shall not oppose it , though I rather incline to those , who understand hereby a bodily death inflicted upon such an offender , in which sense the phrase is taken , Exod. 31. 14. Whosoever doth any work on the Sabbath , that soul shall be cut off from among his people . And it is very remarkable , that when Moses his child was uncircumcised , the Lord sought to kill Moses : which as it intimateth the punishment of this fault to be a bodily death , so it clearly evinceth , that not the child till he cometh to years of discretion , but the parents were liable to the punishment . The opinion of the Rabbines concerning this latter point , is thus delivered : q If the Father circumcise him not , then the Judges are commanded to circumcise him , and if it be unknown to the Judges , and they circumcise him not , when he is waxen great , he is bound to circumcise himself , and every day that passeth over him , after he is waxen great , and he circumciseth not himself , lo he breaketh the Commandment . Here it may be demanded , how it is possible for a man , after once he hath been marked with the sign of Circumcision , to blot out that character , and become uncircumcised ? for thus some Jews , for fear of Antiochus , made themselves uncircumcised , 1 Mac. 1. 16. Others for shame , after they were gained to the knowledge of Christ , and to the entertainment of the Christian saith , uncircumcised themselves , 1 Cor. 7. 18. r The answer is , that this was done by drawing up the foreskin with a Chyrurgion his instrument ; and unto this the Apostle in the fore-quoted place alludeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne attrahat praeputium . This wicked invention is ascribed unto Esau , as the first Author and practicer thereof . CHAP. II. Of their first-fruits , and their Firstlings , or First-Born . THe use and end of their first-fruits , was that the after-fruits might be consecrated in them . To this purpose they were enjoyned to offer the first-fruits of their trees , which served for food , Levit. 19. 23 , 24. In which this order was observed ; the three first years after the tree had been planted , the fruits were counted uncircumcised and unclean : it was unlawful to eat them , sell them , or make any benefit of them : on the fourth year , they were accounted holy , that is , either a latter is the common opinion of the Hebrews . After the fourth year , they returned to the use of the owner : we may call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simply the first-fruits . Secondly , they were enjoyned to pay yearly the first fruits of every years encrease , and these we may call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of them there were many sorts . First , first fruits in the sheaf , Lev. 23. 10. Secondly , first-fruits in two wave-loaves , Levit. 23. 17. These two bounded their harvest , that in the sheaf was offered in the beginning of harvest , upon the fifteenth of Nisan , the other of the loaves at the end , upon their Pentecost : and Levit. 23. they are both called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thenuphoth , that is , shake-offerings . Thirdly , there was a first of the dough , Num. 15. 20. namely , a ( c ) four and twentieth part thereef , given unto the Priests : which kind of offering was observed , even when they were returned out of Babylon , Nehem. 10. 37. Unto this St. Paul hath reference , Rom. 11. 16. If the first fruits be holy , the lump is also holy . Fourthly , they were to pay unto the Priests the first-fruits of the threshing-floor , Numb . 15. 20. These two last are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therumoth , that is , heave offerings : this the heave-offering of the threshing floor ; the other the heave-offerings of the dough , Numb . 15. 20. Under the name of first-fruits , commonly Authors treat of no other but this last , and wholly omit all the former sorts . Before we proceed to the explaining of the last , note with me the difference of these two words , Thenuphoth , and Therumoth : both signifie shake-offerings , heave-offerings , or wave-offerings , but with this difference ; d the Therumoth was by a waving of elevation , lifting the oblation upward and downward , to signifie , that God was Lord both of Heaven and Earth . The Thenuphoth was by a waving of agitation , waving it to and fro , from the right hand to the left , from the East to the West , from the North to the South : by which kind of agitation , they acknowledged God to be Lord of the whole world . Now , that we may know what these first-fruits of the threshing floor were , the Rabbies , and others following them , distinguish them into two sorts : the first of these , was first-fruits of seven things only : 1 Wheat . 2 Barly . 3 Grapes . 4 Figs , 5 Pomegranates . 6 Olives . 7 Dates . For all which the Promised Land is commended , Deut. 8. 8. e These the Talmudists term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Biccurim ; and when they treat of first-fruits , they treat of them under this name , and understand by the name of Biccurim no other . These , they say , are the first-fruits , which the people are so often in the Law commanded to bring up unto the Sanctuary , at the Feast of Pentecost , which was the end and closure of their harvest , as was signified both by this oblation , and likewise by that of the two wave loaves , Lev. 23. 17. The second was paid of Corn , Wine , Oyl , and the Fleece , Deut. 18. 4. Numb . 18. 12. yea , of all things else that the earth brought forth for mans food . Thus their Doctors are to be understood , where they say , f Quicquid eduliorum ex terra incrementum capit , obnoxium est primitiis , Therumae , & decimis . This they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma , an heave offering : the Greek renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A separation , because this was a consecration , or setting apart of the Lords portion . In allusion unto this , I take S. Paul to have termed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separated unto the Gospel , Rom. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aaron shall separate the Levites , so the Greek renders it , but the Original is , Aaron shall wave the Levites , Numb . 8. 11. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separate me Barnabas and Saul , Acts 13. 2. Drusius delivereth another reason , as hath been said in the Chapter of the Pharisees . But to proceed : the Hebrews called this second payment , not only Theruma , simply , but sometimes g Theruma gedola , the great heave-offering , in comparison of that Tithe which the Levites payed unto the Priests : for that was termed Theruma magnasher , the heave offering of the Tithe , Numb . 18. 26. which though it were one of ten , in respect of that portion which the Levites received ; yet it was but one of an hundred , in respect of the Husbandmans stock , who payed the Levites : and thus was it a great deal less then the great heave offering , as will presently appear . This ( the Hebrews say ) the owners were not bound to bring up to Jerusalem . The Law prescribed no set quantity to be paid , either in the Biccurim , or in the Theruma ; but , by tradition , they were taught to pay at least the sixtieth part in both , even in those seven things , also paid under the name of Biccurim , or first-fruits , as well as in their heave-offering termed Theruma , or Theruma gedola . Thus the Talmudists do distinguish the Biccurim from the Theruma gedola : but in my opinion the Biccurim may be contained under Theruma gedola ; and in truth , both of them are nothing else but the heave-offering of the floor , formerly mentioned out of Num. 15. 20. My reasons are these . 1. Scripture giveth no such leave to keep any part of their first fruits at home ; if that could be proved , the distinction were warrantable . 2. Scripture doth not limit first fruits unto those seven kinds , which alone go under the name of Biccurim . 3. Themselves confound both members ; for in their Biccurim , they say , they paid , 1 Wheat . 2. Barley : In their Theruma , they say , they paid Corn ; as if under Corn , Wheat and Barley were not contained . Some may say , they paid their Biccurim in the Ear , while the harvest was yet standing , and their Theruma in Wheat and Barley ready threshed and winnowed . My reasons why it cannot be so , are these : 1. Because then they should pay twice a sixtieth part in their corn . 2. Because the corn offered in the sheaf was but a little quantity , and it was offered not at their . Pentecost when their harvest ended , but at their Passeover when their harvest began , Levit. 23. 10. Whereas their Biccurim , or first fruits , were always offered at their Pentecost . But omitting further proofs , I proceed to shew the ground , why in this heave offering of the floor , at least a sixtieth part was prescribed : it is grounded upon that of the Prophet Ezek. This is the oblation that ye shall offer , the sixth part of an Ephah out of an Homer , Ezek 45. 13. that is , the sixtieth part of the whole , because an Homer containeth ten Ephahs . Hence they took that distinction of these offerings . g Some say they gave the fortieth part of their encrease : this because it was the greatest quantity given in this kind of oblations , they termed h Theruma oculi boni , The oblation of a fair eye : others ( though they were not so liberal as the former , yet they might not be reputed niggardly ) gave a fiftieth part , and this they termed i Theruma mediana , The oblation of a middle eye : others , whom they reputed sordid , gave just a sixtieth part , less then which they could not give , this they termed k Theruma oculi mali , The oblation of an evil eye : so that the payment of these was bounded by the tradition of the Elders , between the sixtieth and the fortieth part : but the l Pharisees , that they might be holy above others , made their bounds the fiftieth and the thirtieth part ; so that he was reputed sordid with them that paid the fiftieth part ; and none liberal except he paid the thirtieth . The manner how these first fruits termed Biccurim were paid , is at large set down , Deut. 26. But in time of the Prophets other Ceremonies seem to have been received , of which the Hebrew Doctors say thus : m When they carried up their first-fruits , all the Cities that were in a County gathered together to the chief City of the County to the end that they might not go up alone ; for it is said , In the multitude of people is the Kings honour , Prov. 14. 28. And they came and lodged all night in the streets of the City , and went not into houses , for fear of pollution : and in the morning the Governor said , Arise , and let us go up to Sion , the City of the Lord our God. And before them went a Bull which had his horns covered with Gold , and an Olive Garland on his head , to signifie the first-fruits of the seven kinds of fruits . There was likewise a pipe struck up before them , until they came near to Jerusalem , and all the way as they went , they sang , I rejoyced in them that said unto me , we will go into the house of the Lord , &c. Psal . 122. Unto this , and other like manner of solemn Assemblies the Prophet hath reference , saying , Ye shall have a song as in a night when an holy solemnity is kept , and gladness of heart , as when one goeth with a pipe to come unto the mountain of the Lord , Esay 30. 29. The firstling , or first born of man and beast , the Lord challenged as his own , Exod. 13. The ground of this Law was , because God smote all the first-born in Egypt from man to beast , but spared the Israelites ; for a perpetual memory of which benefit , he commanded them to sanctifie all their first-born male , unto him . Now the first-born men , and of unclean beasts , were redeemed for five silver shekels of the sanctuary , paid unto the Priests for each of them , Num. 18. 15 , 16. Unto this S. Peter alludeth , saying , We are not redeemed with corruptible things , as silver and gold , 1 Pet. 1. 18. The firstlings of clean beasts ought to be sacrificed , their blood to be sprinkled on the Altar , their fat to be burnt for a burnt-offering , and their flesh to return to the Priests . Observe how God would be honoured by the first-lings of men and cattel ; by the first-fruits of trees , and of the earth , in the sheaf , in the threshing floor , in the dough , in the loaves : All which teach us to consecrate the first and prime of our years unto the Lord. CHAP. III. Of Tithes . WE are here to enquire : First , what things in general were titheable : Secondly , how many kinds of Tithes there were : Thirdly , the time when each sort of tithe began to be titheable . First , their yearly encrease was either Cattel , fruits of the trees , or fruits of the land ; of a all these they payed tithes , even to mint , anise , and cumine , These things they ought not to leave undone , Mat. 23. 23. Secondly , the sorts of tithes payed out of the fruits , both of the trees and the land , by the Husbandman , were two , payed in this manner : When the Harvest had been ended , and all gathered , then the Husbandman laid aside his great Theruma , otherwise called the first fruits of his threshing floor , of which it hath been spoken in the Chapter of first fruits . This being done , then out of the remainder he paid a tenth part unto the Levites , and this they termed b Magnasher rischon , the first tithe , Tob. 1. 7. This was always paid in kind , and as it seemeth to me , it was not brought up to Jerusalem by the husbandman , c others think otherwise ) but payed unto the Levites in the several Cities of tillage , Neh. 10. 37. out of this first tithe the Levites paid a tenth portion unto the Priests ; this they termed d Magnasher min hammagnasher , the tithe of the Tithes , Neh. 10. 38. and Decima sanctitatum , the tithe of holy things , 2. Chron. 31 6. this the Levites brought up to the house of God , Neh. 10. 38. When the Levites had paid this tenth portion unto the Priests , then the Levites and their Families might eat the remainder of the first tithe in any place , even out of Jerusalem , Num. 18. 31. This first tithe being paid , the Husbandman paid out of that which remained a second tithe ; this the Husbandman might pay in kind if he pleased , or if he would , he might by way of commutation pay the worth thereof in Money ; but when he payed in Money , he added a fifth part ; so that when in kind was ten in the hundred , that changed into Money , was twelve in the hundred . This the Husbandman brought up unto Jerusalem , and made a kind of Love-feast therewith , unto which he invited the Priests and Levites , only every third year he carried it not to Jerusalem , but spent it at home within his own gates , upon the Levites , the Fatherless , the Widows , and the Poor , Deut. 14. 18. a They reckoned their third year from the Sabbatical year , on which the Land rested : So that the first and second Tithe was payed by the Husbandman the first , second , fourth , and fifth years after the Sabbatical year : but upon the third and sixth years only , the first Tithe was paid to the Levites , and the the second was spent at home . Hence in respect of the kinds , this is called b Magnasher scheni , the second tithe , Tobit . 1. 7. in respect it was paid to the poor every third year : it is called c Magnasher gnani , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the poor mans tithe , and d Magnasher sch●…hi , the third tithe , Tob. 1. 1. On those years on which it was carried up to Jerusalem , it ought of necessity to be eaten within the Court of the Temple , Deut. 14. 26 , and by the third tithe , vve are to understand the poor mans tithe on the third year , vvhich year is termed an year of tithes , Deut. 26. 12. They likewise tithed their Cattel . Of their bullocks , and their sheep , and all that passed under the rod , the tenth was holy to the Lord , Lev. 27 32. Some Expositors understand by this phrase of passing under the rod , that all Cattle are titheable which live under the custody of a keeper , as if there were allusion to the Shepherds staff , or keepers rod , which they use in keeping their Cattel . The Hebrews more probably understand hereby , the manner of their decimation or tithing their Cattel , which was as followeth . d He that hath Lambs ( or Bullocks ) thus separateth his tenth , he gathereth all his Lambs , and all his Bullocks into a fold , to which he maketh a little door , that two cannot go forth together ; their dams are placed without the door , to the end , that the Lambs hearing them bleating , might go forth one after another in order . Then one beginneth to number with his rod , one , two , three , &c. and the tenth which cometh forth , whether it be male or female , perfect , or blemished , he marketh it with a red mark , saying , this is for tithe . At this day the Jews , though they are not in their own Country , neither have any Levitical Priesthood , yet those who will be reputed religious among them , do distribute in lieu of tithes , the tenth of their encrease unto the poor , being perswaded that God doth bless their estates the more : for their usual Proverb is , e Thregnasher , bis●hbil sche thegnasher ; that is , Pay tithes , that thou mayest be rich . The time of the year from which they reckoned tithes , was different . For f beasts they counted the year from Elul to Elul , that is , from August to August , g for Gram , Pulse , and Herbs from Tisri to Tisri , that is , from September to September : for the fruit of Trees , from Schebat , to Schebat , that is , from January to January . In this Synopsis following ( which Sixtinus Amama hath taken out of Scaliger ) the manner of Israels tithing is set down . The Husbandman had growing 6000 Bushels in one year . 100 Bushels was the least that could be paid by the Husbandman to the Priests for the first fruits of the threshing floor . 5900 Bushels remained to the Husbandman , out of which he payed two Tythes . 590 Bushels were the first Tithe to the Levites . 59 Bushels the Levites paid the Priests , which was called the Tithe of the Tithes . 5310 Bushels remained to the Husbandman , out of which he paid his second tithe . 531 Bushels were the second Tithe . 4779 Bushels remained to the Husbandman as his own , all being paid . 1121 Bushels are the sum of both Tithes joyned together , which is above a sixth part of the whole , namely nineteen out of an hundred . We are to know moreover , that through the corruption of the times , in the time of Hezekiah's reign , Tithes began generally to be neglected , insomuch that then Overseers were appointed to look to the true payment thereof , 2 Ch. 31. 13. Notwithstanding partly through the negligence of the Overseers , partly through the covetousness of the people , about one hundred thirty years before our Saviours Incarnation , corruption so prevailed , that the people in a manner neglected all tithes , yea none or very few payed either their first , second , or poor mans tithe , only they paid the great heave-offering . Justly for this reason ( saith ( h ) Moses Kotsensis ) in the dayes of John the Priest , who succeeded Simeon the just , ( I take it he meaneth Johannes Hyrcanus ) their great Court , termed their Sanhedrim , made a Decree , that more faithful Overseers should be appointed for the Tithes . At this time many things became questionable , whether they were tithable or no ; whence the high Court of their Sanhedrim decreed , that in the things doubtful ( which they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demai ) i though they paid neither first , nor poor mans tithe , yet they paid a second tithe , and a small heave offering ; namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one part of an hundred : Mint , Anise and Cummine , seemeth to have been of these doubtful things ; in which , though their decree of the Sanhedrim required but one in the hundred , yet the Pharisees would pay a just tenth , Mat. 23. 23. and hence it is that they boasted , They gave tithes of all that they possessed , Luke 18. 12. In which they outstripped the other Jews , who in these payments took the liberty granted them by the Sanhedrim . CHAP. IV. Of their Marriages . IN this Chapter of their Marriages , we are to consider : First , the distinction of their wives . Secondly , the manner of their betrothings . Thirdly , the rites and ceremonies of their Marriage . Lastly the form of their Divorce . The Patriarchs in the Old Testament had many of them , two sorts of Wives : both of them were reputed lawful , and true wives , and therefore the Children of both were accounted legitimate . The Hebrews commonly called the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naschim , Primary-wives , Married with nuptial Ceremonies and Rites requisite . Some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nascha-Oblitus fuit , quasi Obliviosae dictae , because for the most part , womens memory is not so strong as mens : but they think not amiss , who say that women are so called from oblivion , or forgetfulness , because the Fathers family is forgotten , and in a manner extinct in their daughters when they are married . Hence proceeds that common saying of the Hebrews , a Familia matris non vocatur familia : and , for the contrary reason , a male child is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zacar , from his memory , because the memory of the Father is preserved in the b Son , according to that speech of Absolom , I have no Son to keep my name in remembrance , 2 Sam. 18. 18. The other sort of Wives they call c Pillagsehim , secondary wives , or half wives ; the English translates them Concubines , and that not unfitly , for sometimes the Hebrew word it self denoteth an infamous Strumpet , or common Harlet . The differences between these Concubines , and the chief or primary wives , are many . 1. A disparity in their authority , or houshold government : the Wife was as Mistress , the Concubine as an hand-maid or servant . She had only Justori , a true and lawful right unto the marriage bed , as the chief Wife had ; otherwise she was in all respects inferiour . And this appeareth in the History of Sarah and Hagar . Secondly , the betrothiing was different : the chief Wife at her Espousals received from her Husband certain Gifts and Tokens , as Pledges and Ceremonies of the Contract . Thus Abrahams steward , who is probably thought to be Eliezer , ( of whom we read , Gen. 15. 2. ) gave in Isaacs name unto Rebecca , jewels of silver ▪ and jewels of gold , and raiment , Gen. 24. 55. This custom was in use also among the Grecians , who calleth these gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Moreover the chief Wife likewise received from her husband a bill of writing , or matrimonial letters , whereas the Concubines received neither such gifts , nor such letters . Thirdly , only the children of the cheif wife succeeded the father in his inheritance ; the children of the Cencubines received gifts or legacies : Abraham gave all his goods to Isaac , but unto the sons of the Concubines which Abraham had , Abraham gave gifts , Gen. 25. 5 , 6. And here , by the way , we may take notice , that the first born by right of primogeniture , received a double portion of his fathers goods : the father shall give him a double portion of all that he hath , for he is the first of his strength , Deut. 21. 17. Unto this custom the Prophet Elisha's speech alludeth , when he prayeth Elijah , that his spirit might be double upon him , 2 King. 1. 9. that is , that he might have a double portion of his spirit , in comparison of the other Prophets , or rather the sons of the Prophets , amongst whom he obtained the place of an elder Brother , and therefore prayeth for the right of primogeniture : so that we are not to understand him , as if he did ambitiously desire a greater measure of the spirit than rested upon his Master , but that he desired to excel the other remaining Prophets , unto whom afterward he became a father . The f Hebr. phrase is in both places the same . Secondly , in their betrothing we are to consider , 1. The distance of time between the espousals , and the confirmation of their marriage , which some have conceited to have been a full year , at least ten months ; and this they observe from Rebecca , her brother and mothers answer unto Abrahams servant , desiring that the Maid might not depart presently , but remain after the Espousals at least ten days , Gen. 24. 55. Which Text they interpret g ten months , understanding thereby that which elsewhere is phrased h a year of days , Gen 41. 1. But if we should yield this interpretation ( although our English at least ten days , is more agreeable unto the Septuag●●t and the Original ) yet it followeth not , that this time was craved for the fulfilling of any prescribed distance between the Espousals and the Marriage , but rather it implieth the tender affection of the mother towards her daughter , as being loath so suddenly to part with her . Notwithstanding , it is not unlikely , that there was a competent distance of time between the first affiancing , and the confirmation of the marriage , though not prescribed , or limited to any set number of days , weeks , or months . The second thing considerable in their betrothing , is to enquire the manner of their contracting , which might be done in Israel three ways . First , i By peice of money . Secondly , By writing . Thirdly , By copulation , and all these in the presence of witnesses . By a peice of money , though it were but a farthing , or the worth thereof , at which time the man used this , or the like form of words ; k Lo thou art betrothed unto me : and he gave her the money before witnesses . By bill , and then he wrote the like form of words ; Be thou betrothed unto me , which he gave her before witnesses ; and it was written with her name in it , else it was no betrothing . By copulation , and then he said likewise , Lo thou shall be betrothed unto me by copulation , and so he was united unto her before two witnesses , after which copulation she was his betrothed wife . If he lay with her by way of fornication , and not by the name of betrothing ; or if it were by themselves , without the fore-acquainting of Witnesses , it was no betrothing : however he might not lye with her the second time , before the Marriage was accomplished . And though the betrothing might be any of these three ways , yet usually it was by a peice of Money ; and if they would , they might do it by writing , but betrothing by copulation was forbidden by the wise men of Israel , and who so did it was chastised with rods : howbeit the betrothing stood in force . These solemnities in betrothing were performed by the man and woman under a Tent or Canopy made for the purpose , called in their language l Chuppa , a Tabernacle or Tent : to this the Psalmist alludeth , Psal . 19. 4 , 5. In them hath ●e set a Tabernacle for the Sun , which as a Bridegroom coming out of his Chamber rejoyceth as a strong man to run a Race . Thirdly , the Rites and Ceremonies of their Marriage were performed in the assembly of ten men at least , with blessings and thanksgiving unto God , whence house it self was called m Beth hillulah , the House of praise , and their marriage song n Hillulim , praises . The Bridegrooms intimate friends which accompanied him and sung this Epithalamium or marriage song , were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Children of the Bride-chamber , Mat. 9. 15. Such I conceive those thirty companions to have been vvhich Sampson associated to himself , Jud. 14. 11. The form of this praise or blessing is at large described by Genebrard , and the sum thereof is this : The cheif of these companions taketh a cup , and blesseth it , saying , Blessed art thou , O Lord our God , the King of the world , which createst the fruit of the vine : afterward then he saith , blessed be the Lord our God the King of the world , who hath created man after his own Image , according to the image of his own likeness , and hath thereby prepared unto himself an everlasting building , blessed be thou , O Lord , who hast created him . Then followeth again , Blessed art thou , O Lord our God , who hast created joy and gladness , the Bridegroom and the Bride , charity and brotherly love , rejoycing , and pleasure , peace and society : I beseech thee , O Lord , let there suddenly be heard in the Cities of Judah , and the streets of Jerusalem , the voice of joy and gladness , the voice of the Bridegroom and the Bride : the voice of ex●ltation in the Bride-chamber is sweeter than any feast : and children sweeter then the sweetness of a song : and this being ended , he drinketh to the married couple . This custom of praising God at such times was not needless or superfluous , for the fruit of the womb was expected as a special blessing from God , and so acknowledged by them in that saying , that four keys were in the hand of him who was the Lord of the whole World , which were committed neither to Angel nor Seraphim ; namely o Clavis pluviae , clavis cibationis , clavis sepulchrorum , & clavis sterilitatis . Concerning the key of Rain , thus speaketh the Scripture , The Lord will open to thee his good treasure , Deut. 28. Concerning the key of food , thou openest thy hands Psal . 145. Concerning the key of the grave , when I shall open your sepulchres , Ezeck . 37. Concerning the key of barrenness , God remembred Rachel , and opened her womb , Gen. 30. Whereby is intimated , that these four things God hath reserved in his own hand and custody : namely , Rain , Food , the raising of our Bodies , and the procreation of children . The time of the marriage feast appeareth clearly to have been usually p seven daies . Sampson continued his feast seven days , Jud. 14. 10 , 11. And of this seven days feast , q Divines do understand that speech of Labans unto Jacob , concerning Leah , fulfill her week , and we will also give thee this , Gen. 29. 27. in which speech , it is thought that Laban did desire Jacob , not to reject and turn away Leah , but to confirm the present marriage , by fulfilling the usual days of her marriage feast . From this Custom , together with the practice of Joseph , mourning seven days for his father , Gen. 50. 10. arose that usual proverb among the Jews , Septem ad convivium , Septem ad luctum . The chief governour of the feast was called r Baal mischte ; which name is fitly expressed by being called the s ruler of the feast , Joh. 2. 9. The modern Jews in Italy , when they invite any to a marriage feast , use this form of words , Such a one , or such a one entreateth you to credit his daughters marriage with your presence at the feast , &c. Then he that is invited replieth , Mazal tob : which some interpret to be the wishing of good luck in general ; but I rather think , that hereby was wished to the married parties , a special blessing in the procreation of children : whence the wedding ring , given unto the Bride-wife had u this inscription or posie , Mazal tob ; and the Hebrews called the Planet Jupiter , Mazal , whose influence they thought to be of great efficacy or force for generation : but in truth , Mazal signifieth any other Planet or Star in the Heaven , according to that Hebrew Proverb , x There is no herb in the earth , which hath not a Mazal or Star in the Firmament answering it , and striking it , saying , grow . Now tob signifieth good ; so that the phrase soundeth as much as , be it done in a good hour , or under a good Planet . At the time of the marriage also , the man gave his wife a dowry bill , which the Scrivener wrote , and the Bridegroom paid for , whereby he endowed his Spouse , if she were a Virgin , vvith 200 Deniers , ( that is fifty shekels ) and if she had been married before , with an hundred Deniers , that is , twenty five shekels , and this was called the root or principal of the dowry : the dowry might not be less , but more , so much as he would , though it were to a talent of gold . There is mention of a contract between Tobias and Sarah , and that was performed , not by a Scrivener , but by Raguel , the womans father ; where we may observe , that before the writing of this bill there was a giving of the woman unto her husband . The form of words there used is , Behold , take her after the law of Moses , Tobit . 7. 14. A Copy of this Dowry bill is taken by Bertram out of the Babylon Talmud . The words thereof are thus : y Vpon the sixth day of the week , the fourth of the month Sivan , in the year five thousand two hundred fifty four of the Creation of the World , according to the computation which we use here at Massilia , a City , which is scituate near the Seashore , the Bridegreom Rabbi Moses , the son of Rabbi Jehuda , said unto the Bridewife Clarona , the daughter of Rabbi David , the son of Rabbi Moses , a Citizen of Lisbon ; Be unto me a wife according to the law of Moses and Israel ; and I according to the word of God , will worship , honor , maintain , and govern thee according to the manner of the husbands among the Jews , which do worship , honor , maintain , and govern their wives faithfully . I also do bestow upon thee the dowry of thy Virginity , 200 Deniers in silver , which belong unto thee by the law : and moreover , thy food , thy apparel , and sufficient necessaries ; as likewise the knowledg of thee , according to the custom of all the earth . Thus Clarona the Virgin rested and became a wife to Rabbi Moses , the son of Jehuda , the Bridegroom . After the Marriage was finished , then the wife might challenge from her Husband three things as debt . 1. Food . 2. Apparel . 3. Cohabitation , or the right of the bed ; which they note from Exod. 21. 10. where it is said , if he take him another wife , her food , her raiment , and her duty of marriage shall he not diminish . And unto this the Apostle alludeth , calling it , Due benevolence , 1 Cor. 7. 3. The Wife , when she was first presented unto her Husband , covered her Head with a Veil , in token of subjection . Rebecca took a Veil , and covered her self , ( Gen. 24. 65 ) and for this cause ( namely in sign of subjection ) ought the woman to have power on her head , 1 Cor. 11. 10. Where by Power the Apostle understandeth a veil . Do any ask the question , why he should denote this Veil by the name of Power , especially seeing it was in token of subjection ? The Apostle being an Hebrew of the Hebrews , might have respect to the Hebrew word ( z ) Radid , signifying a Veil , vvhich cometh from the root Radad , to bear Rule and Authority , and so might use the Greek vvord , signifying a power in the same sense as the Hebrews did . And , in truth , what was this subjection to the Husband but a kind of power and protection derived unto the VVife , in comparison of her former state , being a Virgin ? and therefore in case her Husband vvas jealous of her , amongst other tokens of sorrow , she vvas commanded to stand at her tryal vvith her head uncovered , Numb . 5. 18. intimating thereby , that if she could not then clear herself , she vvas from thence forvvard deprived of all power , vvhich heretofore she enjoyed by the means of her Husband . After the marriage vvas finished , sometimes there vvas permitted a Bill of Divorce : this the Hebrews called b Sepher Kerithuth , a Bill of cutting off , because the vvoman is by this means cut off from he ▪ Husbands family . d Ten things were thought requisite as the Root and foundation of a divorce . 1. That a man put her not away but of his own will. 2. That he put her away by writing , not by any other thing . 3. That the matter of the writing be to divorce her and put her away , out of her possession . 4. That the matter of that divorcement be between him and her . 5. That it be written by her name . 6. That there be no action wanting , after the writing hereof , save the delivery of it unto her . 7. That he give it unto her . 8. That he gave it her before Witnesses . 9. That he give it her by the law of divorces . 10. That it be the husband or his deputy that delivereth it unto her . The form or Copy of this bill of divorcement vvas as it follovveth e Vpon such a day of the Week , such and such of the M●nth N. such or such an year of the Creation of the World , according to the computation which we use here in this City N scituate near the River N. that I of the Country of N. the son of Rabbi N. of the Country N. But now I dwelling in such or such a place , near such and such a River have desired of my own free will , without any co-action , and have divorced , dismissed , and cast out thee , thee I say thee my Wife N. of the Country of N. the daughter of Rabbi N. dwelling in such and such a Country , and dwelling now in such and such a place , scituate near such and su●h a River , which hast been my Wife heretofore , but now I do divorce thee , dismiss thee , and cast thee cut , that thou mayst be free , and have the rule to thy self , and to depart and to marry with any other man whom thou wilt ; and let no man be refused by thee for me , from this day forward for ever . Thus he thou lawful for any man , and this shall be to thee from me a bill of separation , a bill of divorce , and a letter of dismission , according to the Law of Moses and Israel : N. the son of N. witness . N. the son of N. witness . This bill was written by a f Scrivener , or publick Notary . And g furthermore , a woman being divorced , or otherwise a widow , it was not lawful for her to marry again , till she had tarried ninety days , besides the day of her divorce , or of her husbands death , and her last espousals : to the end it might be known , whether she were with child or no , and that there might be proof , whether it were the seed of the first husband , or of her second . It was a common custom among the Romans about the time of our Saviours birth , even for the women to divorce their husbands , and to marry again at their pleasure . Of this , Heathen Authors speak : — Sic fiunt octo mariti , Quinque per autumnos . Juvenal . Satyr 6. verse 230. Et nubet decimo jam Thelesina viro. Martial . lib. 8. h Non consulum , sed maritorum numero annos suos computant , &c. The Bill tendred by the woman , was termed i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , letters of forsaking ; not letters of cutting off , or putting away . This same practise was in use also among the Hebrews . Hence is that saying of our Saviour : If a woman shall put away her husband , and be married to another , &c. Mark 10. 12. Now although , at that time , humane laws forbad not the marriages renewed with others upon such divorces , yet Gods law condemned both such divorces , and such marriages , and , before God , persons marrying after such divorcements were reputed digamites , that is , to have two husbands , or two wives . For this reason , a Minister above others is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Husband of one wife , 1 Tim. 3. 2. And the woman , she is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wife of one husband , 1 Tim. 5. 9. In which text , second marriages ( in case of the Husbands or Wives death ) are no more forbidden , than the Poet forbade them in the like phrase . Vnico gaudens mulier marito . Horat. Carmin . 3. 14. Note in the last place , that among the Jews the Bride-woman also brought a dowry to her Husband ; it was sometimes more , sometimes less ; it was called by the k Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nedunia : Raguel gave with his daughter Sarah half his goods , servants and cattel , and money , Tob. 10. 10. CHAP. V. Of their Burials . AT the time of a mans death , before his Burial , many Ceremonies were observed . First , the next of the kin closed the eyes of the deceased body . Joseph shall put his hands upon thy eyes , Genes . 46. 4. This was likewise practiced both by the Romans and the Grecians . Ille meos oculos comprimat , Ille tuos . Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Homer Iliad . 11. Secondly , they washed the body being dead . Tabitha died , and when they had washed her , they laid her up in an upper-chamber , Act. 9. 37. The baptization or washing at such a time was threesold . The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eccles . 34. 26. A washing from the pollution contracted by the touch of a dead carc●… ; so that if haply any ignorantly and unawares became thus unclean , then was he by a kind of washing to be made clean again . The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a baptization or washing of the dead corps it self . Thus Tabitha was washed : neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unusually applied to common washings , as Mar. 7. 4. we read of the washing of cups , pots , vessels , tables , the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first of these washings was proper to the Jews : this second in use with Jews , a Christians , and b Heathens : the third ( which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a baptization for the dead , 1 Cor. 15. 9. proper to some amiss-led Christians . It may be demanded , what manner of Baptism this was ? with submission of my judgment , I understand this place with S. Ambrose of a Sacramental washing , applied unto some living man in the name and behalf of his friend , dying without Baptism , out of a superstitious conceit , that the Sacrament thus conferred to one alive , in the name of the deceased , might be available for the other dying unbaptized . As if the Apostle did wound those superstitious Corinthians with their own quills , and prove the Resurrection of the dead from their own erroneous practice , telling them in effect , that their superstitious Custom of baptizing the living for the dead , were vain and bootless , if there were no Resurrection ; and therefore the Apostle useth an emphatical distinction of the persons , in the next immediate verse , saying , why are we also in jeopardy every hour ? He inferreth the Resurrection by force of a double argument ; the first drawn from their superstitious baptization for the dead : the second , from the hourly jeopardy and peril wherein we , that is , himself and other Christians are , so that as that Father noteth , the Apostle doth not hereby approve their doing , but evinceth their hope of the Resurrection from their own practise , though erroneous . That there was d Vicarium tale Baptisma ( as Tertullian calleth it ) in use among the Mar●ionites , is evident , yea , and amongst the e Cerinthians also : the manner thereof is thus described , f When any Catechumenist died , some living person placed under the bed of the deceased , they came unto the deceased party , and asked him whether he would be baptized ? then he replying nothing , the party under the bed answered for him , saying , that he would be baptized ▪ and thus they baptized him for the dead , as if they acted a play upon the Stage . The third ceremony used by the Jews towards the dead party , was the embalming of the corps , which for the main thereof , it is probable , they learned from the Egyptians , for we find Joseph to be the first that practiced it , Gen. 50. 2. The Egyptian manner of embalming was thus : g they took out the bowels of the dead , they cleansed them and washed them with the wine of Dates , and after that again with odours : then filled they the bowels with pure Myrrhe beaten , and Cassia . and other Odours ( except Frankincense ) and sewed them upon After this they seasoned the corps hidden in Nitre seventy days , not longer : after seventy days they washed the corps , and wrapped it in fine linnen cloath gummed , which gum the Egyptians often used instead of glew . The Greeks termed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the use thereof was for the preservation of the body , that it might not putrifie ; and therefore when the Funeral Obsequies were not long delayed , they used another kind of embalming , namely , an external and outward application of Spices and Odours , without the unbowelling of the corps . This the Greeks termed h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This was used to ward our Saviour Christ , John 19. 40. Sometimes they did use to burn the corps , preserving only the bones in some urn or Pitcher , Amos 6. 10. But commonly they interred the whole body , and buried it in the earth . The ancient Jews if they received not from their Ancestors , then would they purchase a burial place themselves , for the burial of them and their family . The form of that place was thus : It was a vault hewed out in a rock , i six cubits long , and four broad , in which eight other cells or lesser holes ( or as some say , thirteen ) were made , as so many distinct receptacles , or tombs for the dead bodies to be laid in : as often as they buried any , they were wont to roll a great stone to the mouth of the cave . The cave or vault it self they termed from the act of burial , k Keber , which signifieth a place of burial , or from its form , ( l ) Magnara , a den or cave . These several cells or receptacles in which the body was laid , they called m Cucim , graves , tombs : and the stone they named n Golel , a rolling stone . This giveth great light to that in the Gospel , Joseph took the body of Christ , and wrapped it in a clean linnen cloth , and put it in his new tomb , which he had hewen out in a rock , and rolled a great stone to the door of the Sepulchre , Mat. 27. 59 , 60. These caves or vaults the wealthier sort would paint , garnish , and beautifie at the mouth or entrance of them : hence cometh that phrase , Spulchra dealbata , painted tombs . As often as they had occasion to mention or speak of any friend deceased , they used that in the Proverbs , The memory of the just is blessed , Prov. 10. 7. Hence the Rabbies , in their quotations of any worthy Author deceased , usually subjoyn this honourable commemoration , Benedictae memoriae , N. o Such or such a one of blessed memory . But their usual Epitaph or Inscription upon their Sepulchres , was , p Let this soul be bound up in the Garden of Eden , or in the bundle of the living , Amen , Amen , Amen , Selati . The latter Jews have been strangely conceited concerning the place of burials , and are perswaded , that if an Israelite be buried in any strange country , out of the Promised Land , he shall not be partaker so much as of Resurrection , except the Lord vouchsafe to make him hollow passages under the earth , thorow which his body by a continual volutation and rolling , may be brought into the land of Canaan . The ground hereof is taken from the charge of Jacob unto his son Joseph , that he should not bury him in the land of Egypt , but in Canaan . q For which charge they assign three reasons ▪ First , because he foresaw by the spirit of Prophecy , that the dust of that land should afterwards be turned into lice . Secondly , because those who died out of the holy Land should not rise again without a painful rolling and tumbling of their bodies thorow those hollow passages . Thirdly , that the Egyptians might not idolatrously worship him . They made a feast at their burials , which is stiled The bread of men , Ezek. 24. 17. And a cup of consolation , Jer. 16. 7. because it was administred to comfort those that were sad of heart . It much resembled the Roman Silicernium . From those two places last quoted , we may observe , that at the burial of their friends , they used these ceremonies which follow ; some to testifie , some to augment their grief . 1. Cutting themselves , that is , wounding or cuting any part of their body , with any kind of Instrument . r This practice was learned from the Heathens , who were wo●t not ▪ only to scratch their face , but to punch and p●i●k certain parts of their body with a needle , and then cover it over with ink , which they used as a special ceremony in their superstitious worship , and therefore it is forbid , Deut. 14. 1. Secondly , making themselves bald , which was done divers manner of ways ; either by shaving their hair , or plucking it off with their hands , or by impoisoned plaisters to make it fall off . Other Nations were wont to shave off s the hair of their head , and to offer it in the behalf of the dead : they did sometimes shave their cheeks , sometimes their eye-lids : and this also , being an Heathenish custom , was likewise forbidden in Israel , Deut. 14. 1. Thirdly , going bare headed , that they might cast dust or ashes upon their heads , signifying thereby that they were unworthy the ground on which they went. Fourthly going bare-footed , for their greater humiliation . Fifthly , the covering of their lips , for that was a special sign of sorrow and shame , The Seers shall be ashamed , &c. they shall all cover their lips , for they have no answer of God , Mich 3. 7 If it be demanded , how they covered their lips ? It is thought they did it t by casting the skirt of their cloak , or garment over them . Sixthly , u r●nting their cloaths . Seventhly , putting sackcloath about their loyns , Gen. 37. 34. These were general tokens of grief , used upon all extraordinary occasions of sorrow . Two other there were , more proper to burials , to augment their grief . First , minstrels , who with their sad tunes inclined the affections of the people to mourning . x Of these there were two sorts : Some playing on pipes , others sounding trumpets . At the funeral of Noblemen , or old men , they used a trumpet : at the funeral of the common people , or children , they used a y pipe . In this respect it is said ; That Jesus , when he raised Jairus his daughter , cast out the minstrels , Mat. 9. 23. Secondly , women hired to sing at burials for the same purpose , and likewise by outward significations of sorrow , to move the company , and more strongly to affect them , Call for the mourning women , &c. and send for skilful women , Jer. 9. 17. These the Romans called Praeficas , quasi in hoc ipsum praefectas , Chief or skilful mourners . CHAP. VI. Of their Oaths . THe manner of swearing was sometimes by listing up their hands towards heaven ; Abraham said to the King of Sodom ▪ I have lifted up my hand unto the Lord ; that is , I have sworn , that I will not take from a thred , even to a shoo-latchet , Gen. 14. 22. Unto which custom the Psalmist seemeth to allude , Psal . 106. 26. He lifted up his hand , that is , he swore . Sometimes he that took the Oath did put his hand under the others thigh , which administred the Oath . We read this manner of administration to have been used by Abraham , Gen. 24. 2. and Jacob , Gen. 47. 29. Which ceremony a some interpret to be , as a token of subjection b others as a mystery of circumcision , the sign whereof they bore about that place of their body : Others more probably think it to be a mysterious signification of Christ the promised seed , who was to come out of Abrahams loyns , or thigh ; as the like phrase is used , Gen. 46. 26. the souls that came out of Jacobs thigh . Sometimes also the manner of deposing , was to stand before the Altar , 1 Kings 8. 31. Which was also the custom of the d Athenians , the e Carthaginians , and the f Romans . The object of a lawful Oath was , and is , only the Lord : whence he that took the Oath was said to consess unto God , compare Isa . 45. 23. with Rom. 14. 11. And the ancient form of imposing an Oath was this , Give glory to God , Josh . 7. 19. John 9. 24. Now God was glorified by an Oath , because thereby there was a solemn confession and acknowledgment of Gods omnipresence , that he is present in every place : of his omniscience , that he knoweth all secrets : of his truth , that he is a maintainer of truth , and an avenger of falshood : of his justice , that he is willing ; and his omnipotency , that he is able to punish those that by swearing shall dishonour him . And as the object of a lawful oath was only God : so it is implied , that it was not rashly or unadvisedly to be undertaken , but by a kind of necessity imposed ; for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Passive , and signifieth to be sworn , rather than to swear . In corrupter times they were wont to swear by the g creatures , but the Jews chiefly by Jerusalem , by the Temple , by the gold of the Temple , by the Altar , and the gift on the Altar . This gift in Hebrew was termed Corban , and it was one of those h oaths which in our Saviour Christs time the Scribes and Pharisees accounted principally obligatory . If any swore by the Altar , it was nothing : but if any swore by the oblation of the Altar , he was bound to perform it , Matt. 23. 18. Yea , although Gods Law enjoyned honour , and relief towards parents ; yet if they had bound themselves by this oath Corban , that they would not help or relieve their Parents , they taught they were discharged . Whence , saith their i Talmud , Every one ought to honour his father and mother , except he hath vowed the contrary . And it is evident that the Jews did often by solemn vows and k oaths bind themselves , that they would never do good to such , or such a man. We must furthermore know , that usually to their oaths there was an execration , or conditional curse annexed , which sometimes was expressed , as , if I do not do thus and thus , then the Lord do so to me , and more also , 1 Sam. 14. 44. Also 1 Kin. 20. 10. Sometimes it is understood , as I have sworn , if I take from a thred to a shoo latchet , Gen. 14. 22. then let the ●ord do so to me , and more also ; this , or the like is understood , and maketh the former part of the oath to sound negatively ; as if Abraham had said , I have sworn , I will not take from a thred to a shoo latchet . In like manner , Psal . 95. I have sworn , if they shall enter into my rest ; that is , They shall not enter into my rest , Heb. 3 , 18. This helpeth the exposition of that difficult place , Mat. 15. 5. which we read , l By the gift that is offered by me thou maist have profit : but if we conceive it thus , according to the form of the oath Corban , By Corban if thou receive any profit by me , and understand the execration implied : Then let God do thus , and much more to me ; the sense will be thus ; By Corban thou shalt receive no profit by me . This exposition is as agreable to the scope of the place , as it is to their form of swearing , and plainly sheweth how the Pharisees by their traditions transgressed the Commandment of God. For God commanded , saying , Honour thy father and thy Mother . But the Scribes and Pharisees said ; Whosoever should say to father or mother , seeking relief , By Corban thou shalt receive no profit from me , he was discharged . CHAP. VII . Of their Writing , their Masorites , and their Work. WRiting in no Nation came to its perfection on a sudden , but by degrees : The Opinions of the Ancients concerning the Authors and Inventers of letters are different . Some say a Cadmus brought the use of letters into Greece : others say , b Palamedes : c some say Rhadamanthus brought them into Assyria : Memnon into Egypt : Hercules into Phrygia : and Carmenta into Latium . Likewise some say the Phoenicians had first the knowledge and use of letters , Phaenices primi ( famae si credimus ) ausi Mansuram rudibus vocem signare figuris . Lucan . Others say the d Ethiopians : e others the Assyrians . But upon better grounds it is thought , that f Moses first taught the use of letters to the Jews , and that the Phoenicians learned them from the Jews , and the Grecians from the Phoenicians . In like manner , the matter upon which men wrote , in ruder times was different . Some wrote on rindes of Trees , whence Liber , signifying originally a rinde of tree , is now used for a book . g Some wrote on tile-stones with a bone instead of a pen ; some on Tables ; this last was chiefly in use among the Jews , the Decalogue was written in two tables of stone . Again , write these things upon a table , Esay 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Septuagint , as if the writing-tables at that time were made of Box-trees . They used not then pens or quills , but a certain instrument or punch , made of Iron or Steel , called Stylus , it was sharp at one end , for the more convenient indenting or carving of the characters ; and broad at the other , for the scraping or blotting out what had been written : whence sprang that Proverbial speech : h Invertere stylum , to unsay what he hath said , or to blot out what he hath written : Scribe stylo hominis : write with the pen of man , Esay 8. 1. Afterward before they came to bind up books in manner as now we have them , they wrote in a roll of Paper or Parchment , which sometimes was ten cubits broad , and twenty long . Zac. 5. 2. This they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Megilla in Hebrew , from Galal , to roll , Volumen in Latine , in English a volumn , from volvo , to roll . In the volumn of the book it is written , Psal . 40. 7. And Christ closing the Book , gave it to the Minister , Luk. 4. 20. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , complicans folding , or rolling it up : and vers . 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , explicans , unfolding , or opening it . i These volumns were written not with one entire continued writing , but the writing was distinguished into many spaces , columns , or platforms , like unto so many Areae : these platforms , filled with writing , were instead of so many pages in a book : and thus we are to understand that Jer. 36. 23. When Jehudi had read three or four leaves , he cut it with a pen knife , &c. These leaves were nothing else but such spaces and platforms in the roll . After this manner the Jews reserve the Law , written in such rolls , and with such spaces , in their Synagogues at this day . It is much controversed , whether the Jews did from the beginning write with vowels and accents , or whether they were added by the Masorites ; for the understanding of which , it will be needful , First , to enquire who the Masorites were : Secondly , what their work was , and then to deliver in a proposition what may be probably thought in this point . First , concerning the Masoeites , we are to know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masar signifieth tradere , to deliver , and Masora a tradition , delivered from hand to hand to posterity without writing , as the Pythagoreans and Druides were wont to do ; but by the figure Synecdoche , it signifieth those critical notes or Scholion , written in the margine of the Bible , and those that were the Authors of those critical observations were termed Masoritae , Masorites . Concerning these Authors , who they were , there are two opinions . Some k think that they were certain learned Jews living in the City Tiberias , they termed them Sapientes Tiberiadis , the wise men of Tiberias . These wise men are thought to have added these marginal notes unto the Hebrew Bibles l some time after the finishing of the Babylon Talmud ; which was about the year of our Lord , 506. This opinion is unlikely for these two reasons . 1. m Because we cannot find in Histories , the continuance of any Colledg or School in Tiberias so long , but rather that degrees in learning ceased here withim four hundred years after ou● Saviour his birth , 2. n In both Talmuds mention is made of the Masora , and the things contained therein . Others therefore more probably say , that the Masorites were the Ecclesiastical Senate or Councel held by Esra , Haggai , Zachary , Malachi , and divers others assembled for a reformation of the Church after their return from Babylon ; they are called Viri Synagogae magnae . This Council continued at least forty yrars : for Simeon the just , who went out in his Priestly robes , to meet and pacisie Alexander the Great , coming in hostile manner against Jerusalem , p was the last of that Council , and that was above three hundred years before the birth of our Saviour . Esra was the President or Chief of this Council ; he was of such repute among the Jews , that they parallel'd him with Moses , saying , q Dignus erat Esra , quod data fuisset lex per manus ejus Israeli , si non praecessisset eum Moses . In the second place we are to consider the work , what the men of this great Synagogue , being the true Masorites , did : their work may be reduced to these particulars . 1. When this great Council was assembled , they , among whom Ezra was chief ( who was assisted with the inspiration of Gods Spirit ) r determined what Books were Canonical , what spurious and Apocryphal . Secondly , s the authentick and Canonical Books , were purged by them , of all errors crept into the Text in time of their captivity . Thirdly , they t digested the Old Testament into twenty two books , according to the number of the Hebrew letters . Fourthly , they distinguisht it into great Sections and Verses ; for though the Law was not so confusedly written , without any space or note of distinction between word and word , that it seemed all one continued verse , or as the Kabbalists speak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theba achath , one word , until the time of the Masorites ; yet it was not so distinguisht into Sections and Verses , as now we have it . Fifthly , they added their censures and critical observations , concerning the irregularity of many words , in respect of the vowels and accents . Sixthly , they numbered the verses , words , and letters of every Book , to prevent all possibility of corrupting the Text in future times ; for now , they say , the gift of Prophesie should cease . Lastly , they noted the different writing , and different reading ; for the understanding of which we must know , that in the Hebrew Text many words are written with more ▪ ●any with fewer letters , than they are pronounced ; u many words written in the Text which are n●… pronunced , &c. In the margin the difference is expressed : whence the difference in the Text they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethib , Scriptionem , the writing ; the difference in the margin they term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keri , Lectionem , the Reading : because they do read according to that in the margin . x This difference is thought by some to be a correction of the Bible , according to several copies after their return from Babylon : but , that it is of Divine Authority , containing many mysteries known to Moses , and the Prophets successively ( though many of them unknown to our Age ) and that it was not any correction , but the difference it self primarily and purposely was intended by the Prophets , and holy Pen men of the Scripture , evidently appeareth by the diversity of readings in those books which were written by Haggay , Zachary , Malachi , Daniel , and Esra : They being the Authors of their own books , needed no correction at that time , themselves being present , yet in them this different reading is used . In the third place , the Proposition followeth ; namely , Seeing that the Masorites passed their censure on many words for their irregularity in their vowels and accents ; therefore , the vowels originally were not from the Masorites , but of the same antiquity with their words ; and in truth , otherwise they had been a body or carkass without a soul . CHAP. VIII . Of Israels pitching of their Tents , or of their Camps . WHiles the Israelites wandred thorow the Wilderness , their Church was a Tabernacle ; and their habitations , Tents : so that their whole Camp might be termed a movable City . It was divided into three parts . In the centre or middle of all was the Tabernacle it self , with its Courts , this they termed the Camp of the Divine Majesty . Next round about , pitcht the Priests and Levites , to whom the charge of the Tabernacle belonged , ( and therefore the nearest adjoyning place of habitation might be the convenientest for them ) this was called the Camp of Levi. In the outer parts , round about Levi , the twelve Tribes pitcht their Tents ; this they termed the Camp of Israel . The first Camp resembled a great Cathedral Church , with its Church yard . The second a Priviledged place about the Church , as it were for Colledges for the habitation of the Clergy . The third , the body of a City , wherein the Towns-men or Laity dwelt , The form of the whole , is probably thought to be four-square , a some say twelve miles long , and twelve miles broad . In the Eastern part pitched these three Tribes , Judah , Issachar , and Zabulon . On the South-side , Reuben , Simeon , and Gad , On the West , Ephraim , Manasses , and Benjamin . On the North , Dan , Asher , and Napthali : and these made up the outward Camp , termed the Camp of Israel . Between each Tribe , in every one of those four quarters , there were distant spaces like Streets , where there was buying and selling as in a market , and tradesmen in their shops in b manner of a City leading to and fro . This Camp is c thought to be round a mile distant from the Tabernacle , that is a Sabbath daies journey ; and this is gathered from Josh . 3. 4. where the distance between the People and the Ark is commanded to be two thousand cubits . After this , pitched the Camp of Levi : in the Eastern pa●… Moses , Aaron , and the Priests ; in the South the Coha●●ites ; i● the West the Gershonites ; in the North the Merarites . In the middle was the Camp of the Divine Majesty . Unto this David alludeth ; God is in the middest of her , she shall not be moved , Psal . 46. 5. After the same manner the parts of the City Jerusalem were distinguished , when the Commonwealth was settled . d From the gate of Jerusalem , to the mountain of the Temple , was the Camp of Israel ; from the gate of the mountain of the Temple , to the gate of the Court ( which was otherwise called Nicanors gate ) was the Camp of Levi : from the gate of the Court , and forward , was the Camp of the Divine Majesty . Furthermore we are to know , that the twelve Tribes had between them four principal Banners , or Standards ; three Tribes to one Standard , for which reason● , the Church is said to be terrible as an Army with banners , Cant. 6. 4. The Hebrew word Banner , Numb , 2. 2. the Greek translanteth e Order , and so the Chaldee calleth it f Tekes ( a word borrowed of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) order : Whence the Apostle taketh his phrase , Every man in his own order , 1 Cor. 15. 23. Every banner was thought to be of 3 colours , g according to the colours of the precious , stones in the brest plate , bearing the names of their Patriarchs . But this proportion will not hold in all , seeing Levi ( who is not here among the other Tribes ) was in the breast-plate one of the twelve : and Joseph there graved on the Beril hath here two Tribes , Ephraim and Manasses , unto whom two colours cannot be allowed from the breast-plate . Each Banner had its several motto , or inscription . In the first Standard was written , from Num. 10. 25. Rise up , Lord , and let thine enemies be scattered , and let them that hate thee slee before thee . h It is moreover taught by the Hebrews , that each Standard had a distinct sign engraved in it . Reubens Standard had the Image of a Man : Judahs the Image of a Lion : Ephraims the Image of an Ox : and Dans the Image of an Eagle . These sime four creatures are used by Ezekiel , Ez. 1. 10. to describe the nature of Angels . Every Cherubim is said to have four faces : the face of a man , to shew his understanding ; of a Lion , to shew his power ; of an Ox , to shew his ministratory office ; of an Eagle , to shew his swiftness in the execution of Gods will. This same description of Angels you may find , Rev. 4. 6. By the same four , in the opinion of many of the k Fathers , are shaddowed forth the four Evangelists . The man shaddowed S. Matthew , because he begins his Gospel with the Generation of Christ , according to his humanity : The Lion S. Mark , because he beginneth his Gospel , from that voice of the Lion roaring in the Wilderness . Vox clamantis in diserto : The Ox S. Luke , because he beginneth with Zacharias the Priest : and the Eagle S. John , who soaring aloft beginneth with the Divinity of Christ . Thus have we seen how they pitch'd their camps , their marching followeth : and here we are to consider , first , their marching in their journeys thorow the Wilderness . Secondly , their marching in their battels . Concerning their marching in their journeys , they either moved forward , or abode still , according to the moving or standing of the Cloud , which conducted them : the manner thereof is described , Numb . 10. and summarily we may view it thus : when God took up the Cloud , Moses prayed , and the Priests with Trumpets blew an alarm , then Judath the first Standard rose up , with Issachar and Zebulon , and they marched foremost : then followed the Gershonites and Merarites , bearing the boards and coverings of the Tabernacle in wagons ; the Trumpets sounded the second alarm , then Reuben , Simeon , and Gad rose up , and followed the Tabernacle , and after them went the Kohathites , in the midst of the twelve Tribes , bearing on their shoulders the Ark , Candlestick , Table , Altar , and other holy things . At the third alarm rose up the Standard of Ephraim , Manasses , and Benjamin , and these followed the Sanctuary : unto this David hath reference , when he prayeth , Psa . 80. 2. Before Ephraim , Benjamin , and Manasses , stir up thy strength , and come and save us . At the fourth alarm , arose the Standard of Dan , Asher , and Napthali : and to these was committed the care of gathering together the lame , feeble , and sick , and to look that nothing was left behind : whence they are called the gathering Host , Josh , 6. 9. unto this David alludeth : when my Father and my Mother forsake me , the Lord will gather me , Psal . 27. 10. Concerning their marching in war : First , the Priests sounded the alarm with Trumpets , Numb . 10. 9. this they termed : l Therugnah . Secondly , one Priest was selected out of the rest , to stir up the hearts of the people , and by a kind of hortatory Oration , to encourage them to the war , Deut. 20. 2. him they called ▪ V●ctum belli , the anointed of the battle . Thirdly , they marched on by five and five in battle array , Exo. 13. 18. so the m Original signifieth in that place . In the last place , we are to consider how they were to deal in besieging a Town ; for the conceiving whereof , note these two propositions . 1. They were to offer peace unto all Forreigners , and Canaanites , Deut. 20. 10. And this is clearly signified Josh . 11. 19. There was not a City that made peace with the children of Israel , save the Hivites , the inhabitants of Gibeon , all other they took in battel . For it was of the Lord to harden their hearts . Yet here Moab and Ammon are excepted ; Israel must not seek their peace , Deut. 23. 6. 2. They were to make covenant with none of the seven Nations , Deut. 7. 2. Exod. 23. 32. & 34. 14. With For reigners they might , Josh . 9. 7. peradventure you dwell among us , and how shall we make a covenant with you ? Not , how shall we make peace with you ? Some may question , what the difference was between making peace , and making a covenant ? I answer , two-fold . 1. The making of peace was a naked stipulation , or promise , mutually made for the laying aside of all hostile affections towards each other ; whereby life on both sides might be secured . Making a covenant , was a solemn binding of each other , to performance of this mutual promise by outward ceremon●es , of n cutting a beast in twain , and passing between the parts thereof , Jer. 34. 18. as if they would say ; Thus let it be done to him , and thus let his body be cut in two , who shall break this covenant ? Secondly , peace was not concluded by the Israelites , but only upon these terms , That the people should become tributary unto them , Deut. 20. 11. The making of a covenant was upon equal terms , without any condition either of tribute or service , as is gatherable from the Covenant made by Joshua with the Gibeonites , where there is no mention of any condition at all , Josh . 9. This difference seemeth to me warrantable , and serveth to reconcile many places , of Scripture , as where God saith , Offer peace to all , and make a covenant with none . Secondly , It sheweth the fraud of the Gibeonites to be greater than is commonly conceived , for they sought not peace simply , but a covenant . Make a league with us , Josh . 9. 6. Thirdly , It salveth that common Objection made in defence of unadvised Oaths , to prove them obligatory , though unlawful . The Argument is framed thus ; The covenant which Joshua made with the Gibeonites unadvisedly , was unlawful : but that was observed by him ; and the breach thereof , when Saul slew the Gibeonites , punished by God , 2 Sam. 21. 1. Therefore , &c. I say it salveth that Objection : because if we diligently observe Joshua's practice , we shall find unadvised Oaths to be so far , and only so far binding , as they agree with God's words . God's word required the Gibeonites should have their lives secured , because they accepted peace ; Thus far therefore the covenant was still of force . God's word required , that the Canaanites , after the acceptation of peace , should become tributary ; here the covenant was not of force , and therefore Joshuah made them hewers of wood , and drawers of water , which is a kind of a tribute in the language of the Scripture ; tribute of the body , though not of the purse : in which sense the Aegyptian Task-masters are in the Original called Tribute-masters , Exod. 1. 11. CHAP. IX . Their Measures . MEasures in use among the Hebrews , and so among all other Nations , are of two sorts : some Mensurae applicationis , measures of application , as a span , a cubit , a yard , and the like . Secondly , Mensurae capacitatis , measures of capacity , as pints , quarts , pecks , bushels , &c. Measures of application , mentioned in Scripture , are these that follow ( in which that there might be no deceit ; the ground of these measures was the breadth of so many , or so many barley corns middle sized , laid by one another ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ets-bang , Digitus , a finger , an inch . a It containeth the breadth of six barley corns joyned together where they are thickest : though in round-reckoning it goeth for an inch , yet in accurate speaking * four fingers make three inches . Of this there is mention , Jer. 52. 21. Palmus , This was two-fold ; Palmus minor , and Palmus major . The lesser containeth the breadth of four fingers , ( i ) three inches , the Hebrews term it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophach , the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the greater is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zereth , by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in Latin Spithama , & Dodrans . It containeth the measure that is between the thumb and the little finger stretcht out , a span . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagnam , pes , a foot . It containeth b twelve inches . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amma . Cubitus , a Cubit . We shall find in Authors mention of four kinds of Cubits . 1. Cubitus communis , this was the measure from the elbow to the fingers end . It contained a foot and half , or half a a yard , it is called the common Cubit . 2 Cubitus sacer , An holy Cubit , this was a full yard , containing two of the common Cubits , as appeareth ▪ by comparing 1 Kin. 7. 15. with 2 Chron. 3. 15. In the first place , the pillars are reckoned each of them eighteen cubits high : in the second place they are reckoned five and thirty cubits high ; which , together with the basis , being one ordinary cubit high doubleth the number : so that the first Text is to be understood of holy cubits ; the second of common cubits . 3. Cubitus regis , the Kings cubit , this was c three fingers longer than the common cubit : Whereas the common cubit is termed cubitus viri , the cubit of a man , Deut. 3. 11. Onkelos doth improperly term it , cubitum regis , the Kings cubit . Lastly , there was cubitus Geometricus , A geometrical cubit , it contained six common cubits , d and according to these cubits , it is thought that Noah's Ark was built . Some make the difference between the cubit of the sanctuary , and the common cubit , to be thus ; The common cubit , they say , contained e fifteen inches , the holy cubit f eighteen inches . But that the holy cubit contained two common cubits , hath been evidently proved , and it is probable , that those who make the difference to be only three inches , have mistaken the Kings cubit , for the holy cubit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chebel , Funiculus , A line or rope . The just length thereof is unknown : the use thereof was to measure grounds ; whence it is sometimes taken for the inheritance it self . The lines are fallen to me in pleasant places , Psal . 16. 6. That is , mine inheritance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kaneh , Arundo , the Reed . The use of this was to measure buildings ; the length thereof was six cubits and an hand-breadth , Ezek. 40. 5. The cubits in this place are * interpreted Kings cubits : it was less liable to deceipt than the Rope , because it could not be shortned or lengthned , by shrinking or stretching : hence the Canon or rule of the holy Scripture is mystically typed out by this Reed , Ezek. 40. and Rezel . 21. 15. To these may be added other measures , wherewith . they measured their ways and walks . The least of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsagad , Passus , a Peace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stadium , a furlong . It is often mentioned in the New Testament , not at all in the Old. g It contained one hundred twenty five paces , which is the eighth part of our mile . Some think it to be called so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from standing , because Hercules ran so much ground before he stood still . Milliarum , a mile : It containeth with us a thousand paces , but much more among the Hebrews . Their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah , translated often Milliarium , properly signifieth a dinner or meal , and being applyed unto journeys , walks , or ways , it signified so much ground as usually is gone , or conveniently may be travelled in half a day , between meal and meal , or bait and bait . The word is read , Gen. 35. 16. When there was ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cibrath haarets ) about half a daies journey of ground . The Greek in that place hath an uncouth word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; doubtless it was made from the Hebrew Cibrath , and signifieth half a daies journey . Their measures of capacity , termed Mensurae capacitatis , were of two sorts ; some for dry things , as Corn , Seed , &c. Some for liquid things , as Wine , Oyl , &c. In both , that there might be a just proportion observed , all their measures were desined by a set number of Hen egg-shells of a middle size . In my parallelling of them with our measures , where I speak of Bushels , half-Bushels , Pecks , &c. I am to be understood according to Winchester measure , as we phrase it : such a bushel containeth eight gallons . Where I speak of gallons , pottles , quarts , &c. I am to be understood according to our Ale measure , thereby I avoid fractions of number . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Kab . Kabus , a Kab . a This contained twenty four eggs , it held proportion with our Quart. The least measure mentioned in Scripture , is the fourth part of a Kab , 2 Kings 6. 25. The famine in Samaria was so great , that a fourth part of a Kab of Doves dung was sold for five pieces of silver . The Rabbins have a Proverb , that b ten Kabs of speech descended into the world , and the woman took away nine of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer . It contained * one Kab and an half , and a fifth part of a Kab , that is three pints and an half pint , and a fifth part of an half pint . It was the tenth part of an Ephah , Exod. 16. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Satum : The Latine Interpreters commonly render it by Modius . It contained c six Kabs , that is , a Gallon and half . We translate the word in general , a measure : To morrow this time , a measure ( that is , a Satum ) of fine flower shall be sold for a Shekel , 2 Kings 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephah . It contained d three Sata , that is , half a bushel , and pottle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lethec . It contained e fifteen Modios ( i ) Sata ; that is , two bushels , six gallons , and a pottle . Mention of that is made , Hos . 3. 2. It is there rendred in English , half an Homer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . It is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamor , Asinus , an Ass , because this measure contained so much grain of corn as an Ass could well bear . It contained ten Ephahs , Ezek. 45. 11. that is , forty five gallons , or , five bushels , and five gallons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor , Corus . The Cor , and the Homer , were of the same quantity , Ezek. 45. 14. It was not only of liquid things , Luke 16. 7. These measures of which we have spoken hitherto , the Hebrews used in measuring of dry things : Three other measures there were , which they used for liquid or moist things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Log. It contained f six egg shells . It was of the same quantity as the fourth part of a Kab , half a pint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hin . It contained the quantity of g seventy two egg-shells , so that it was of our measure three quarts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bathus , the Bath . It was of the same capacity with the Ephah , the tenth part of an Homer , Ezek. 45. 14. The Latine Interpreters commoly render it Cadus . h Hierom writing upon Ezekiel , renders it Vadus . Decima pars Cori , inquit , in speciebus liquidis vocatur Bathus , five Vadus . I sometimes thought there had been some error in the print , namely , Vadus , put for Cadus : But now I find the Greeks to use both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this measure ; and from the last of these Greek words , that ancient Father reads it , Vadus . Sometimes our English renders it , in general , a measure , Luk. 16. 6. It contained fourgallons and an half . All these measures were proper to the Hebrews : I find three others mentioned in the N. T. taken from other Nations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sextarius . We English it , in general , a Pot ; Mark 7. 4. i It was of the same quantity with the Log , if we understand it of the Roman Sextarius . It was somewhat more , if we understand it of the Attick Sextarius : undecim Attici sextarii aequabant Romanos duodecim . In probability we are to understand the Roman measure , so that it contained six eggs , that is , half a pint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Choenix , a measure , Rev. 6. 6. It signifieth properly that measure of corn , which was allowed servants for their maintenance every day . Whence was occasioned that speech of Pythagoras : Super Chaenice non sedendum . That is , we must not rest upon the provision which sufficeth for a day , but we must take care for the morrow . It contained k four Sextarii , that is , a Quart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Metretes , Joh. 2. 6. It is translated a Firkin . It was a measure in use among the Athenians . l It was of the same quantity with Cadus , and Cadus ( as before was noted ) was equal to the Hebrew Bath , so that it contained four Gallons and an half . CHAP. X. Their Coyns . First of brazen Coyns . THat they might have just Coyns and Weights , they weighed both them and their weights by Barley-corns . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minutum , a Mite , Luk. 21. 20. Mar. 12. 42. The latter Hebrews call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. Octava , the eighth part of Assarium m . It weighed half a barly-corn . It valued of our mony , three parts of one 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quadrans , a Farthing . It was a Roman coyn , weighing a grain of barley ; it consisted of two mites . The poor Widow threw in two mites , which make a farthing , Mark 12. 42. By consequence it valued of ours c. ½ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Assarius , vel assarium . It was a Roman coyn , weighing four grains . The Rabbins call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isor , and say , that it containeth * eight mites . Of this we read , Mat. 10. 29. Are not two Sparrows sold for ( an Assarium ? ) our English readeth it , for a farthing ? It valueth of ours , in precise speaking , q a. — q. Their silver Coyns . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerah . It vvas the tvventieth part of the shekel of the Sanctuary ; A shekel is twenty Gerahs , Exod. 30. 13. It vvas the least silver coyn among the Hebrews ; valued of ours 1. d. ob . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agorath : We English it in general , a piece of silver , 1 Sa. 2. 36. But it appeareth by the Chaldee paraphrase , that it is of the same value vvith Gerath ; that paraphrase renders both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Megna ; by the Greek they are both rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the value thereof therfore is 1 d. ob . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Keshitah . The vvord signifieth a lamb , and is used for a certain Coyn among the Hebrews , on the one side vvhereof the Image of a lamb vvas stamped ; our English reads it , in general , a piece of money . Jacob bought a parcel of a field for an hundred pieces of money , Gen. 33. 19. In the original it is , for an hundred lambs . But it is apparent , that Jacob paid mony ; for S. Stephen saith , he bought it for mony , Act. 7. 16. In the judgment of the Rabbines , it vvas the same that n Obolus , o twenty of them went to shekel ; so that the value thereof vvas 1. d. ob . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceseph , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argenteus , a piece of silver : as the Romans numbred their sums by Sesterces , insomuch that Nummus is oftentimes put absolutely to signifie the same as Sestertius : So the Hebrews counted their sums by shekels , and the Grecians by Drachmae : Hence Argenteus , a piece if silver , being put absolutely in the Bible , if mention in that place be of the Hebrew coyns , it standeth for a shekel , and valueth 2 s. 6. d. if it stand for the shekel of the Sanctuary : if it stand for a common shekel , then it valueth 1 s. 3 d. But if mention be of the Greek coyns , as Acts 19. 19. then it signifieth the Attick Drachma , vvhich valueth of our money 1 d. ob . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 15. 8. ( o ) It was a quarter of a shekel , and thus by consequence it valued of ours 7 d. ob . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Didrachmon , Mat. 17. 24. We English it tribute money : The Syriack readeth q Duo Zuzim ; now that Coyn which was termed Zuz by the Hebrews , was answerable to the Roman D●nair ; whence it appeareth , that it valued of ours 1 s. 3 d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stater . We English it a piece of money at large , but it contained precisely two Didrachma's . For the tribute money to be paid for each person , was Didrachmum , as is evident , Mat. 17. 24 , and this Stater was paid for two , namely , for Christ and Peter , the value of it therefore was , 2 s. 6. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Denarius , a peny . This was their tribute money , Mat. 22. 19. There were r two sorts of pence in use among them : the common peny , which valued of ours 7 d. ob . And the peny of the Sanctuary , which valued 1 s. 3 d. For it was answerable to their Didrachmum ; and of this last we must understand S. Matthew in this place , for their tribute mony was Didrachmum , as before hath been noted out of Mat. 17. 24. This Didrachmum or half shekel , vvas formerly paid by the Israelites s every year fter they were 20 years old , towards their Temple , Exod. 30. 13. Caesar by taking away this money from the Temple , and changing it into a tribute for his own Coffers , did in truth take avvay from God that which vvas God's . Hence in that question proposed unto Christ , Is it lawful to give tribute unto Caesar , or not ? Christ answereth , Render unto Caesar the things that are Caesar ' s , and unto God the things that are God's . t This very tribute aftervvard vvas paid by the Jews tovvards the Roman Capitol , by vertue of a Decree made by Vespasian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz . It was the u fourth part of a shekel of silver : it valued therefore of ours , 7 d. ob . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel , Si●lus , a shekel : it was twofold ; Siclus regius , the Kings shekel , of common use in buying and selling , it valued 1 s. 3 d. And Siclus Sanctuarii , the shekel of the Sanctuary , it valued 2 s. 6. d. The shekels of the Sanctuary were of two stamps . The one was always in use among the Jews : the thirty pieces of silver which Judas received , are thought to be 30 shekels of the Sanctuary . It had stampt on the one side , the pot of Manna , or as others think , Aarons Censer or Incense cup : the inscription on this side was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shekel Israel , The shekel of Israel : on the reverse side was stampt Aarons Rod budding , with this inscription about the Coyn , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeruschalaiim hakeduscha . After the coming of our Saviour , the Jews which were converted to the Christian Faith , t changed their shekel , and on the first side stampt the Image of Christ , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the mouth of the Image and 〈◊〉 in the pole , which three letters made his name Jesu . On the reverse side there was no picture , but the whole rundle was filled with this inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( is ) Messia rex venit cum pace , & lux de homine facta est vita . In some Coyns for the latter clause of that inscription is read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) Deus homo est factus . The King's shekel , in David and Solomon's time , had stampt on the one side , a kind of Tower standing between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and underneath was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The whole inscription was , Jerusalem urbs sanctitatis . On the reverse side , the rundle was filled with this Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) David rex , & filius ejus Solomon rex . The shekel again was divided into lesser Coyns , which had their denomination from the parts thereof . Thus we read of the half shekel , Exod. 30. 13. The third part of a shekel , Nehem. 10. 32. The quarter of a shekel , 1 Sam. 9. 8. Their Gold Coyns . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zahab . The English reads is , a piece of gold , 2 Kin. 5. 5. By it is meant , that which elsewhere is called Siclus auri , a shekel of gold , 1 Chron. 21. 25. Hence the one thousand seven hundred pieces of gold mentioned , Judg. 8. 26. the Greek renders 1700 , u shekels , of gold , x The weight of this Coyn was two attick drams . the value 15. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adarcon , of this we read , Esra 8. 27. It was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drakmon , of which we read , Esra . 2. 69. Both these names seem to denote the same coyn ; if not , yet both were of the same weight . The Greek interprets them both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our English accordingly renders both , a dram , which must be understood of the drams in use among the Hebrews , weighing two Attick drams . From the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Drakmon seemeth to have had is name . y He conjectureth not amiss , who thinketh that Adarcon was so called , quasi Daricon , which was a certain coyn of gold in use among the Persians , and from King Darius ( whose Image one side thereof bore ) was named Daricon , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Chaldaeans is often prefixed before a word , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is among the Hebrews . The value of this Coyn was of ours 15. s. Their Sums . Their sums were two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maneh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mina , a Pound . In gold it weighed one hundred shekels . This appeareth by comparing these Texts , 1 Kin. 10. 17. Tres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manim , three pound of gold went to one shield . Now we read , 2 Chron. 9. 16. Three hundred shekels of gold went to one shield . The name shekels is not expressed in the Original , but necessarily understood , as appeareth in that which was spoken of Zahab . For it is a received rule , that in Scripture Aurum being put with a numeral , signifieth so many shekels of gold ; and so Argentum in like manner . The weight thereof then being 100 shekels , it followeth , that the value was 75. l. in silver , their Maneh weighed 60 shekels , Ezek , 45. 12. so that it valued 7. l. 10. s. Note , that z Sheindler was deceived , in saying , that the price or value of the Manch was changed in Ezekiels time , because it then valued 60 shekels : for the difference is not between the sacred and profane Maneh , as Sheindler conceiveth , but between the Maneh of gold , which was valued at 100 shekels always , and the Maneh of silver , which weighed 60 shekels , according to the fore-quoted place in Ezekiel . The second sum was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicar , Talentum , A Talent . This , if it were of silver , it contained in weight 3000 shekels . For , those two verses being compared together , Exod. 38. 25 , 26. sheweth , that six hundred thousand men paying every man half a shekel , the whole sum amounteth to an hundred talents ; whence it followeth , that a talent of silver amongst the Hebrews was 375. l. But a talent of gold ( the proportion of gold to silver being observed ) was twelve times as much , so that it valued of ours 4500. l. In this tract of their Coyns we are to know three things . First that as the Romans , in the former ages , used Aes grave , Bullion money , unstampt , which in the M●ss or Billot they weighed out in their payments , and afterward , Aes signatum , coyned metals : So the Hebrews , though at last they used coyned money , yet at first they weighed their many uncoyned ; Abraham weighed to Ephron the silver . Gen. 23. 16. Hence the shekel had its name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shak●l , ponderare , librare , to weigh , or put in the ballance . Secondly , as the coyned shekel was twofold , one for the use of the Sanctuary ; the other for the use of the Commonwealth ; and that of the Sanctuary was double the price of the other ; so the weight of the shekel is to be distinguisht after the same manner ; the shekel of the Sanctuary weighed half an ounce Troy weight ; the common shekel ▪ weighed a quarter of an ounce . For Example , Goli●● ; spears head weighed 600. shekels of the sanctuary , 1. Sam. 17. 7. that is twenty five pound weight : Absolom's hair weighed two hundred shekels after the Kings weight , 2 Sam. 14. 26. that is , four pound weight and two ounces . Yea , the sums which I have reckoned only according to the Sanctuary , in common use , according to the King's weight , they abate half their value . 3. The lesser coyns were in general termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 2. 15. The word signifieth properly a small quantity or little piece of metal , such as may be clipt off from coyns . Vpon the first of the month Adar , Procla . was made throughout Israel , that the people should provide their half shekels , which were yearly paid toward the service of the Temple , according to the commandment of God , Ex. 30. 13. b One the 25. of Adar , then they brought tables into the Temple ( that is , into the ward Court where the people stood ) on these tables lay these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or lesser coyns , to furnish those who wanted half shekels for their offerings , or that wanted lesser pieces of mony in their payment for oxen-sheep , or doves , which likewise stood there in a readiness in the same court to be sold for sacrifices : but this supply of lesser coyns , was notwithout an exchange for other mony , or other things in lieu of mony , and that upon advantage . Hence those that sate at these tables , as chief bankers or masters of the exchange , they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the lesser coyns which they exchanged : in respect of the exchange it self , they were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the same in Greek , as Cambium in Latin , whence those Letters of exchange , which the Latines call Literas Cambii , the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tickets of exchange : in respect of the Tables at which they sate , they are termed by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sch ulcanim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Schulcan , Mensa ; for the same reasons they are sometimes termed by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by the Latines Mensarii . These are those changers of money which our Saviour drove out of the Temple . FINIS . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Names of AUTHORS cited in this BOOK . A ABen Esra . Aboth . vi . Pirke . Aboth . Aeschines . Alexander Neopol . Alstedius . Ambrosius . Aquinas . Aristoteles . Arias Montanus , Aristophanes , Aureliae Allobr●gum . 1607 Artemidoras . Athenaeus . Augustinus , Coloniae Agrippinae . 1616 B Baal turim , Beda , Bellarminus , Bertramus , Beza , Bodinus , Brerewood , Buxtorfius , Budaeus . C Caninius , Capnio , vi . Reuchlin . Carrion , Casaubonus , Coelius Rhodiginus , Chazkuni , Chemnitius , Chimchi alias , R. David Kimchi , Chrysostomus , Clem. Alexandrius , Cicero . Concilium quintum sextum . Cyrillus , Cyprianus , Cuneus , Ludguni Batavorum . 1617 D Demosthenes , Venitiis . 1554 Diodorus Siculus . Dionysius Halicarnass . Drusius de tribus sectis , Franckerae . 1619 E Elias Thisbites . Epiphanus . Erasmus . Euripides . Eustatius . Eusebius . F Funecius . Fagius . Firmicus . G Galatinus , Francofurti . 1612 Gellius , Genebrardus , G●rionides , Gregor . Nazianzen , Gyraldus . H Herodianus , Herodotus , Hesiodus , Hieronymus , Basileae , 1516 Homerus , Horatius , Hospinianus , Tiguri . 1621 I. Jalcut , Cra●●viae , 1565 Jansenius , Josephus , Aureliae Allobr●g . 1611 Jonathan . Junius . Justin Martyr . Justin , histor . Juvenalis . Il medenu . K. Kimchi vid. Chimchi . L. Lactantius . Lacrtius . Levi ben . Gersom . Lipsius . Livius . Lucanus . Lucianus . Lyranus . M. Macrobius . Magius . Maimonides , lib. Jad . Venetiis . 1574 Masius . Maximus Tyrius . Montacutius . Moses Kotsensis . Venetiis . 1557 Munsterus . Musar . Modestus . O. Oecumenius . Onkelos . Origines . Ovidius . P. Philo Judaeus , Coloniae . Allobrog . 1613 Pirke . Aboth . Plautus . Plinius . Pierius , Basileae . 1575. Plutarchus . Procopius . Prudentius . R. Reuchlinus ( pro quo citatur Capnio perperam ) Francofurti . 1612. Rosinu● . Ruffinus . S. Seder olam minus . Septuaginta interpretes . Serarius . Scaliger . De emend . temp . Lutetiae . 1583. Trihaeres . Franekerae . 1619. Sheindler . Sigonius . Scholiastes Aristophanis . Solomon Jarchi . Solinus . Sozomenus . Statius . Stukius . Suetonius . Suidas , Syrus interpres . T. Talmud Bybylonicum , Talmud Hierosolymitanum . Targum Vzielidis , sive Jonathanis . Targum Onkelos . Targum Hierosolymitanum . Tertullianus . 1609 Theophylactus . Theodoretus . Theophrastus . Tholosanus . Thisbites . Tiraquellus . Toletus . Tremelius . V. Vatablus . Valerius Max. Varro . Virgilius . X. Xenophon , Basileae . 1569 Z. Zepperus . Zohar . A TABLE OF THE Several TEXTS of SCRIPTURE Explained in the Six Books . GENESIS . Chap. Vers . Pag. 4 3 , 4 23 4 21 136 7 24 84 8 4 ibid. 9 25 1 11 31 143 14 22 245 , 247 15 2 230 17   213 17 14 216 18 22 73 20 7 24 21 10 1 22 2 148 23 2 169 23 16 269 24 2 245 24 53 230 24 55 231 24 56 236 25 5 , 6 230 29 27 234 30 27 273 30   133 31 28 87 31 30 170 31 53 143 35 19 265 35 6 261 37 34 244 38 24 2 41 1 231 43 16 97 43 24 88 44 5 173 45 15 87 46 4 239 46 26 245 47 29 245 49 3 2 49 7 26 49 10 3 50 2 241 50 10 234 EXODUS . Chap. Vers . Pag. 1 11 248 1 14 109 3 6 47 3 15 142 7 11 174 12 6 107 12 15 110 12 26 3 106 12 27 103 13   223 13 2 , 9 , 11. 42 , 43 13 18 257 14 1 154 14 24 81 15 20 24 16 23 101 16 34 17 16 36 262 18 7 87 18 21 193 21 10 236 21 14 77 22● 1 , 2 4. 203 , 204 23. 32 & 34. 14 , 257 25 22 63 28   14 , 16 28 16 167 29 4 , 9 , 20. 16 , 17 30 10. 64 , 133 30 13. 265 , 266     267 , 270 30 23 13 31 14 217 32   157 32 20 15● 32 34 , 10. 158 , 159 34   161 35 3 101 38 25 , 26. 269 LEVITICUS . Chap. Vers . Pag. 6 3 146 8 12 , 30. 1● , 14 10 10 180 12 2 , 3 214 13     33 2 18 15 4 , 23 15 16 〈◊〉 , 〈◊〉 . 15 , 133 18 21 143 19 18 18● 19 2● , 24 218 20 10 199 21 3 , 10 , 11. 17 21 14 , 7 , 17. 16 32 27 107 , 214 23   118 23 5 , 6 , 7 , 8. 10 , 23 10 , 11 , 17. 115 ,     116 , 118 23 17 218 , ●20 23 24 121 23 40 118 23 43 119 24 13 196 25 6 , ●0 , 2● . ●●4 25 8 136 26 30 161 27 29 218 27 32 226 NUMBERS . Chap. Vers . Pag. 2 2 254 3   19 3 15 20 4 41 23 5 3 23 5 18 26 6   31 6 5 32 8 10 20 8 11 220 8 24 20 9   113 9 9 195 10   18 , 256 10 2 102 10 9 256 10 25 255 11 16 , 26. 19● , 191 12 18 113 15   45 15 20 218 , 219 15 35 196 15 38 44 18 12 220 18 12 , 13 218 18 15 , 16 223 18 26 220 18 31 22● 23 28 154 24 21 55 25 3 154 27 18 29 28 4 108 28 11 , 15. 1●1 28 16 , 17 , 104. 128 29   119 29 1 , 6 122 36 10 195 DEUTERENOMY Chap. Vers . Pag. 1 13 , 17. 193 3 11 260 3 29 154 4 41 , 4● . 77 6 4 43 7 2 257 8 8 219 9 3 7● 9 21 159 11 13 43 14 21 9 14 1 , 2 244 14 18 225 14 16 ibid. 15 2 , 4. 134 , 135 16 2 104 , 128 16 6 111 17 7 201 17 12 179 18 4 220 18 10 , 11. 171 19 3 78 19 15 , 19 186 19 21 204 20 10 257 20 11 ibid. 21 6 40 21 17 230 22 5 163 22 8 117 22 12 44 23 6 2●7 25 2 207 25 2 , 3 206 26   22 26 12 225 28   233 28 58 , 59. 207 29 11 2● 29 15 186 33 5 2 JOSHUA . Chap. Vers . Pag. 3 4 100 , 154 6 4 136 6   256 7   182 7 19 246 7 19 , 20. 197 9 6 2●8 9 7 257 9 2● 22 11 19 257 19 1 , 9 27 20 6 79 20 7 77 JUDGES . Chap. Vers . Pag. 1 16 55 3 7 76 7 1 72 7 19 81 8 23 2 8 26 268 8 33 154 9 4 155 13   32 14   1●3 14 10 , 11. 233 , 283 14 12 90 17 5 170 RUTH . Chap. Vers . Pag. 2 4 87 1 SAMUEL . Chap. Vers . Pag. 2 36 265 5 4 156 7 15 2 7 16 193 9 8 267 9 9 24 10 1 88 14 44 247 16 11 94 17 7 2●9 19 13 170 25 41 88 28   177 28 6 , 7 165 31 10 160 2 SAMUEL . Chap. Vers . Pag. 2 1 167 7 18 73 14 26 270 18 18 219 20 25 2● 21 1 258 1 KINGS . Chap. Vers . Pag. 2 28 77 6 3 65 6 37 60 7 15 26● 8 9 63 8 31 245 10 17 268 11   ●4● 11 5 160 12 12 207 12 28 159 13 33 17 18   147 18 19 76 20 10 247 20 39 203 21 9 196 22 30 12 2 KINGS . Chap. Vers . Pag. 1 2 154 , 155 2 9 230 2 12 25 4 23 1●1 4 29 87 5 5 267 5 18 164 6 1 25 6 25 ●62 7 1 ibid. 11 12 11 12 10 27 12 9 66 17 30 , 31 164 17 33 49 19 37 164 21 7 76 22 3 27 23 4 13 , 181 23 6 76 23 10 143 23 11 150 23 13 160 1 CHRON. Chap. Vers . Pag. 6 49 18 21 25 268 23 4 19 23 24 20 24   19 25 8 20 26   ib 26 20 19 2 CHRON. Chap. Vers . Pag. 3 15 260 5 12 20 6 13 65 9 16 268 15 16 76 19 5 , 8 , 11. 180 20 5 65 29 22 18 31 6 224 31 13 226 35 6 111 EZRA . Chap. Vers . Pag. 2 43 22 2 69 268 3 8 20 , 67 3 12 68 6 15 67 7 6 27 7 9 ib. 8 27 268 NEHEMIAH Chap. Vers . Pag. 3 1 72 3 3 , 28 74 8 10 96 8 15 118 8 18 119 10 32 267 10 37 219 10 37 , 38 224 ESTER . Chap. Vers . Pag. 1 8 95 9 21 138 PSALMS . Chap. Vers . Pag. 1   188 15 1 62 16 6 360 19 1 63 19 4 , 5 232 23 5 89 26 6 40 27 10 256 40 7 249 45 1 27 45 8 14 46 5 254 52   164 54   ibi . 60 8 89 74 8 70 76 10 188 78 38 207 80 2 256 81 3 122 84 7 28 72 95   247 99 1 63 106 20 157 106 26 245 109 7 188 116 13 97 118 20 70 109 31 187 122   223 128 3 94 133 2 14 141 2 64 145   233 PROVERBS . Chap. Vers . Pag. 1 21 70 3 22 175 4 10 73 9 9 72 10 7 242 14 28 222 15 17 86 20 26 211 21 14 66 31 6 198 CANTICLES . Chap. Vers . Pag. 9 4 254 ISAIAH . Chap. Vers . Pag. 1 1 24 8 1 249 8 2 215 12 3 120 17 8 161 18 2 153 27 9 161 30 8 248 30 29 223 37 38 164 38 8 84 45 23 246 63 3 133 65 5 41 JEREMIAH . Chap. Vers . Pag. 7 18 160 9 17 245 16 7 97 , 243 19 5 144 26 8 , 16 180 28 9 192 32 35 144 34 18 257 35   31 35 7 56 36 6 130 36 23 249 40 5 86 44 17 160 48 1 164 48 7 157 52 21 259 52 24 18 LAMENT . Chap. Vers . Pag. 2 19 81 EZEKIEL . Chap. Vers . Pag. 1 10 255 8   163 8 14 152 16 38 199 20 21 97 21 21. 172 , 177 22 41 94 24 17 243 37   233 40 5 261 45 11 262 45 12 268 45 13 222 45 14 263 DANIEL . Chap. Vers . Pag. 9 24 84 HOSEA . Chap. Vers . Pag. 1 1 25 3 2 262 4 12 171 , 177 AMOS . Chap. Vers . Pag. 2 8 94 5 26 149 6 10 241 8 4 121 JONAH . Chap. Vers . Pag. 1 5 110 MICH. Chap. Vers . Pag. 3 7 244 HAB. Chap. Vers . Pag. 2 11 204 HAGG. Chap. Vers . Pag. 2 10 68 ZACHAR . Chap. Vers . Pag. 3 1 187 5 2 249 9 14 137 10 2 171 MALACH . Chap. Vers . Pag. 2 7 18 TOB. Chap. Vers . Pag. 1 7 224 1 7 , 8 225 7 14 235 10 10 139 ECCLESIASTIC . Chap. Vers . Pag. 34 26 223 1 MACCHAB . Chap. Vers . Pag. 1 16 217 4 59 123 5 42 27 2 MACCHAB . Chap. Vers . Pag. 4 19 151 6 19 211 MATTHEW . Chap. Vers . Pag. 2 4 27 2 23 32 3 17 168 4 23 70 5   189 5 22 146 8 11 93 9 3 , 11. 28 9 15 232 9 23 244 10 12 , 13 87 10 17 180 10 29 264 10 38 209 10 41 24 11 19 25 12 41 188 14 25 81 15 2 39 15 5 247 16 14 38 16 1● 192 17 24 265 18 16 181 20 3 , 5 , 6. 81 21 9 118 21 23 180 22 19 166 22 23 32. 47 23 5 41 23 6 30 23 9 25 23 17 103 23 18 246 23 23. 224 , 226 24 31 122 25 23 186 26 3● 180 26 17 113 26 49 ●0 26 65 17 27 24 40 27 25 19● 27 26 209 27 2● 1● 27 34 , 38. 197 , 98 27 59 , 60. 242 28 1 80 MARK . Chap. Vers . Pag. 6 21 6 6 27 196 7 3 39 7 4 40 7 4 240 , 26● 8 15 61 10 12 238 12   50 12 42 264 13 35 81 14 1 1● 14 26 92 15 23 197 55 25 , 34. 82 , 109 15 42 99 LUKE . Chap. Vers . Pag. 1 5 , 9 19 1 61 215 2 1 59 3 2 18 3 37 , ●8 , 46. 89 4 17 , 20. 249 4● 20 71 5 17 27 7 30 ibid. 7 38 87 7 37 , 38 , 46 , 89 7 39 41 8 44 44 10 39 31 11 38 40 12 2 7 12 38 81 12 58 187 13 1 60 13 15 102 13 34 192 14 7 90 15 8 265 16 1 116 16 6 , 7 263 16 21 93 16 29 24 18   45 18 6 196 18 11 37 18 12 41 18 13 73 20 27 47 21 1 , 4 66 21 20 264 22 1 104 , 1●8 22 17 , 18 90 22 19 93 23 11 13 23 44 82 JOHN . Chap. Vers . Pag. 1 14 , 16 14 1 18 93 1 25 11 1 38 30 2 6 89 , 264 2 9 234 2 15 270 2 20 67 3 10 23 3 26 30 4 9 47 4 20 50 4 25 215 7 22 214 7 37 120 7 38 ibid. 7 49 37 8 5 139 8 20 66 9 22 181 9 24 246 10 3 16 10 22 139 10 23 65 11 9 8● , 83 13 2 112 13 5 88 13 9 41 13 23 93 13 29 128 16 2 112 18 28 , 31. 128 , 129 19 7 200 19 13 191 19 14 82 19 17 209 19 24 128 19 33 114 19 36 98 19 40 241 ACTS . Chap. Vers . Pag. 2 5 10 2 15 83 3 1 ibid. 3 11 65 5 37 59 6 1 8 6 6 21 6 9 70 7 16 265 7 43 149 7 60 73 9 2 70 9 37 239 10 9 83 10 9 , 1● . 97 11 26 33 13 2 21 , 220 13 5 , 14. 70 13 42 98 14 23 21 15 2 32 15 21 70 16 13 73 16 16 176 17 23 141 18 14 200 19   166 19 2 68 19 8 , 9 , 10. 71 19 19 265 19 24 32 19 24 , 28 162 21 24 32 21 38 60 22 3 13 23 6 47 49 23 8 47 23 8 37 24   129 24 5 32 26 1 22 27 9 130 ROMANS . Chap. Vers . Pag. 1 1 227 1 11 36 3 24 6● 4 11 213 5 6 , 7 34 11 16 219 14 11 246 1 CORINTH . Chap. Vers . Pag. 1 20 24 , 28 4 13 132 5   114 5 5 182 7 3 236 7 18 217 8 5 153 10 16 93 10 19 97 11   115 11 10 236 11 26 1●6 14   31 15 9 240 15 23 254 15 32 210 16   183 16 20 87 2 CORINTH . Chap. Vers . Pag. 2 15 14 5 22 133 〈◊〉 24 206 GALATH. Chap. Vers . Pag. 2 11 33 EPHES. Chap. Vers . Pag. 2 13 114 PHILLIP . Chap. Vers . Pag. 3 5 8 COLOSS. Chap. Vers . Pag. 2 8 , 16 , 18. 64 2 20 , 21 , 23. ib. 2 9 68 1 TIMOTHY . Chap. Vers . Pag. 1 4 28 1 15 72 3 2 238 3 13 21 4 3 57 5 3 238 5 22 21 5 23 57 2 TIMOTH . Chap. Vers . Pag. 3 8 174 HEBREWES . Chap. Vers . Pag. 1 1 165 3 18 247 5 4 17 9 4 63 9 12 133 9 26 114 11 35 211 11 37 210 12 23 20 JAMES . Chap. Vers . Pag. 2 2 12 1 PETER . Chap. Vers . Pag. 1 18 223 5 14 87 2 PETER . Chap. Vers . Pag. 1 20 24 3 8 136 1 JOHN . Chap. Vers . Pag.   2 63 5 16 183 2 JOHN . Chap. Vers . Pag. 2 1 187 APOC. Chap. Vers . Pag. 2 17 188 4 6 255 6 6 264 14 14 177 21 15 261 FINIS . Notes, typically marginal, from the original text Notes for div A42965-e1320 a Zepper . lib. 3. leg . Mos . cap. 6. b Aug de Civ . Dei. l. 18. c. 22. c Zette● . leg . Mosaic . l. 3. ●6 d Vide Funcii Chronol . e Maimon , in Iad . l. vit . tract . Sanedrim , cap. 4. sect . 13. f Seder Olam . minus . g Carion . Chron. lib. 2. p. 144. h Targum Vziel . eadem pae●e verba habet Targum Jerosol . i Origen . hom . 17. in Genes . Epiphan . contra Ebionaeos . & ma●ima Heb ●●●rum pars . k Cun●us de rep . Hebr. cap. 5 p. 81. l Euseb . demonst . lib. 8. c. 1. Montacut . in Analect . p. 72. Casaub . contra Baron . pag. 16. m Patres plerique omnes . n Casaub●n . advers . Baron . p. 19. It. p. 23. Justinus Mart. in Dial●g . cum Tryphone . Cunaeus lib. 1. de . rep . Heb. c. 9. p. 82. o Cunaeus lib. 1 de rep . Heb. cap. 11. pag. 96. p Jeseph . Scalig. ex quo Casuab . adver s . Baron . p. 19. It. p. 39. q Montacut . in Analect . p. 74. r Augustin . contra Manich. lib. 12. cap. 40. Euseb . demonst . lib. 8. Cor. on Chrom pag. 143. s P. Galatin . lib. 4. cap. 6. p. 203. viz. Talmud . Jerosol . a Josep . Locutus de Pompeio l. 〈◊〉 . de bello . Jud. c. 5. pag. 720. b Harum societatum frequens mentio facta est apud Ci●eron . in orat . pro Sex. Ros● . Murana , Cn. Plancio . c Sig●n . de Antiq . jure civium . Rom. lib. 2. c. 4. d Is . Casaubon . exercit . 13. 37. * Suet. in Flav. Vesp . cap. 1. e Tertull de pudic . cap. 9. f Jeronym . epist . ad Damasum . g Fraudt fuit accutissimo Poeno-Hebra●ae linguae ignoratio , nusquam enim oceurit in fonte , spurius ille textus , quo Tertullianus p●tissimum nititur , non erit vectigal , pendens ex filiis Israel . Deut 23. a Magni quidam nominis Rabbi apud Judaeos fuit , quem ex Paganismo ad Judaismum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per sigla appellarunt , i. filius proselytae . Pirk. Aboth . cap. 5. b De Judaeis Graeciensib . vide Scal. animadver Euseb . 124. 1. & in Can. Isag . 278. c E●seb . Eccles . hist . li. 1. cap 〈◊〉 . d Rabb . Solomon . Deut. 23. 14. e Sheingler in P●nt● , lot . p. 1530. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Moses Kotser . fol. 20. col . 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Drusius de trib . Sect. 2. p. 102. i Moses Aegyptius in Assarebiah , Perek . 13. fol. ●37 . vide Serarium trihaeres . l. 2. c. 2. k P. Fag . Exod. 22. 21. l Moses Aegypt . lib ult . Iad . tract . Sanhedrim . c. 2. m Casaub . advers . Baron . p. 27. a Rex Anius Rex idem hominum Phoebique Sacerdos . Virg. Aeneid . lib. 3. b Alex. Neopolit . lib. 2. cap. 6. c Valer. Ma● . lib. 1. cap. 〈◊〉 . d Alex ab Alex. lib. 1. cap. 20. a Hin● Sacerdos summus in fonte legitur Sacerdos unctus , Levit. 4. 5. Jonathan habet Sacerdos magnus vel summus . Desertè Abem Esra , Sacerdos magnus ipse est Sacerdos unctus . Lyranus adhuc clarius ; Sacerdos unctus est Sacerdos magnus , quia inferiores Sacerdotes non ungebantur , &c. a Cunaeus lib. 2. de rep . Heb. cap. 7. pag. 22● . b Moses Kotsensis praec●… fir . 173. f. 212 , col . 3. e Vide Cunaeum de rep . Heb. lib. 2. cap. 3. d Elias Thisbit . e Causab . adver . Baron . p. 242. It. Joseph . Scaliger . in Prol. ad Euse . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Francisc . Jun. Analet . Expos . Numb . 8. i Dionys . Halycarnass . lib. 2. k Aeschines contra Ctesiphont . l Herodian . p. 45. m Moses Kotsen . fol. 211. col . 4. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bertram Polit . Jud. c. 1. p. 17. b Eodem sens● Graeci appellant artis medicae candidatos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras . Epist . dedicatorta Hilari● prefix . c Targum . 2. Reg. 2. 12. d Kimchi in praefat . ad Hoschan . e Gorionod . lib. 4. cap. 20. f Drus . de trib . sect . p. 86. g Buxtorf . Recens . operis Talmud , 19. p. 5. h Hieronym . ad Algasiam , quest . 10. i Elias Thisbit . k Solom . Iar. chi . Gen. 49. Vide Ambros . T●● . 4. cap 3. & Targum Hierosol . l Drus . de tribus sectis , l. 2. c. 12. ex . Chal. Paraphrast . m Augustin . in Psal . 40. n Drusius de trib . sectis l. 2. cap. 13. o Vide Thisbit . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p Targum Ps . 84. 7. a Aruch . in voc●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est , Scaligero interprete : Ego tibi impon● manum , & manus tibi imposita esto , Tithaer . c 5. p. 264. vide etiam Cunaeum de Rep Heb. l. 1. cap. 12. c Vide P. Fagium in Scholiis suis ad cap. 4. Pirke Aboth . d Philo Jud. Quod omnis probus , p. 679. e Scaliger in Trihaeres . cap. 5 : Ecc. c. 1. Bara . coth . f Pirke Aboth . cap. 4. g Ambros . 1 Cor. 14. h Parke Aboth . cap. 5. a Sheingler . in Pentaglot . b Hieronym . Isai . 8. Idem refert Epiphanius . l. 1. Tom. 2. haer . 29. c Francise . Jan. pa●all . lib. 1. 8. d August . l. 1●… contra Faust●… Manichaeum . c. 4. e Epiphan l 1. Tom. 2. haeres . 29. f Epipham . l. 1. Tom. 1. haeres . 18. a D. Kanchi . Psal . 103. 17. b Pirk. Abeth . cap. 5. c Assid ●i de quib●… agitur . 1 Macab . 7. 12. vocantu● à Joseph● , l●b . cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Joseph . Scalig . Trihaeres . c. 22. e Joseph Scalig . ibid. a Quart●m etymolig●●m ( eujus fundus & autor putatur Hieronymus , Prefat● , in Amos ) refellit Scriptura Hebraica ; si enim Pharisaeus diceretur a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dividere , scriberentur Pharisaei . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Gorionides . c. 22. c Suidas . d Diusius de trib . sectis , l. 2. c. 2. 〈◊〉 Suidas . f R David Sephon . 1. 8. g Thisbites . h Chrys . Mat. 15. i Flavius Josep . lib. 13. c. 18. k Joseph . l. 13 c. 9. l Joseph de bello Judaic . lib. 2. cap. 12. m Serar . Trihaeres . l. 2. c. 3. It. Drus . in praeter . n Moses Kotsens . in praef . lib. precept . o Gorionides , c. 29. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk. 1. 39. q Joseph . Scalig . Trihaeres . r Munster in Deut. 8. s Theophylact. in Marc. 7. 3. t Beza in majoribus suis annotationibus . Marc. 7. 3. n Drusius praeterit . Mat. 15. in addend . & Buxtorf . synag . Judai c. 6. p. 93. ex Talmud . x Epiph. l. 1. Tom. 1. c. 17. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne attingas me . z Scalig. de emend . temp . lib. 7. Idem refert Epiphan . lib. 1. Tom. 1. cap. 13. a Theophylact. in Luk. 18. 12. It. Epiph. haeres . 16. b Drusius in Luc 18. 13. c Epiph. lib. 1. Tom. 1. cap. 15. e Moses Kotsen . prae● . affir . 22. f Maimon . in Tephillim . c. 4. sect . 3. g Scalig. ●rih●res . 〈◊〉 . 258. h Chrysost . & Hier. in Mat. 23. i Moses Kotsens . fol. 104. col . 3. k Munster de praecept . affirm . l Hieronym . in Mat. 23. m Scalig. Tri. haeres . cap. 7. n Concil . quinti. Sexti , Canon 61. o Vide D. Kimchi . Radic . p Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud Euripidem in Bacchis , valet , Magnifice jactare , Efferre . Magnificare apud Varonem & Plinium eadem significatione usurpatur . Theod 〈◊〉 . Beza in Mat. 23. q Hieron . in Mat. 23. r Talmud . tract . Suta . cap. 3. s Epiphan . lib. 1. cap. 14. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophylact. u Epiph. haeres . 14. It. Tertul. de praescript . c. 45. x Origen contra Celsum . l. 2. y Epiph. haeres . 13. z Aboth . cap. 1. a Joseph Antiq. lib. 13. c. 18. b Elias in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Drusius de trib . sect . c. 8. l. 3. p. 130. d Joseph . de bello Judaic . lib. 2. c. 12. e Joseph l. 13. c. 9. f Epiphan Tom. 1. lib. 1. haeres . 14. g Drusius de crib . sect . lib. 3. cap. 11. ex Ilmedenu . h 〈…〉 . l Joseph . Antiq. lib. 11. cap. 8. m G●… cap. 29. n Euseb . hist . l. 2. c. 23. Ex Joseph . Antiq. lib. 20. cap. 8. a Joseph de h●… Judai● . lib. 2. c. 12. p. 786. b Aul. Gell. l. 1. c 10. 1. It. Laert. in Pythag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marbe gnabadim . Marbe gezel . Pirke . Aboth . cap. 1. e ●ustin lib 20. f Joseph . de Be●o Judaic . lib. 2. c. 12. g Suidas , It. Aelian . de varia hist . l. 12. cap. 32. h Joseph . de bello Judaic . lib 2. cap. 12. i La●r . in vita Pythagorae . k Philo Judaeus . l Suidas , It. Laertius . m Joseph . de bello Judaic . lib. 2. cap. 12. n Suidas . o Philo de vita contemplativa . p Laertius in vita Pythag. q Joseph . Antiq. lib. 18 ●ap . 2. r Suidas . s Joseph . Antiq. lib. 13. cap. 9. t Quinquenne hoc silentium a Pythagora auditoribus suis indictum voca . bant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cohibendo sermone . u Laertius in Pythagor . x Drusius de trib . sect . l. 4. y Joseph . de bello Judaic . lib. 2 cap. 12. z Philo item Joseph . a Joseph . de bello Judaic . lib. 2. cap. 12. b Joseph . ib. c Philo de vita contemplat . d Plin. hist . l. 5. cap. 17. e Serarius Trihaeres . l. 3 ▪ cap. 9. f Joseph . Antiq. lib. 18. c. 2. g Jos . Scalig. in Trihaeres . c. 23. h Joseph l. 13. cap. 19. i Joseph . l. 13. cap. 9. k Philo lib. quod omnis probus , pag. 678. * Vide Chemnic . exem . Conc. Trident . part quart pag. 120. b Phile in Prin. lib. de legat . Caiunt . a Joseph Antiq. lib. 8. cap. 1. b Jo. l. 18. cap. 2. d Joseph . loco superius citato . e ●…enius , Act. 5. 27. Theophylact. Luc. 13. 1. f Theophylact. in Luc. 13. g Joseph . l. 7. de bedo Iudaic. cap. 28. p. 985. h Epiph. haeres . 20 & Theop hyl . Mat. 22. 16. & alii plures i Hieron . Mat. 22. 17. k Theodor. Beza Mat. 22. 16. l Hieron . Mat. 22. 17. a Genebrard in Chron. lib. 1. Anno mundi 3145. b Sunt qui illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Apostolum , Heb. 9. 4. referunt ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut dicunt in Tabernaculo secundo , quod appellent Sancta Sanctorum , fuisse urnam mannae , & virgam Aaronis , tabulasque foedoris videl urnam , & virgam ante Arcum ; ( ita Moses Kotsensis 210. 1. ) tabulam a ●●em in Arca. c Joseph . l. 8. c. 13. d R. David . Kimchi Psal . 120. e Buxtorf . de abbrev in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Joseph . l. 2. contra Apion . 1066. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In locum sanctum transire alienigena non debet Joseph . de bel . Jud. lib. 6. c. 6. h Joseph . Antiq. lib. 11. c. 4. i Joseph . Antiq. lib. 15. cap. ult . k Vide Hospin . de Orig. Templ . c. 3. l Vide supputationem Funccianam . an . 3747. m H●soinian . ex Talmudistis , de Orig. Temp. c. 3. n D. Kimchi in Hag. 1. 8. Eadem scribit . Rabbi Solomon ibid. o Genebrard ▪ Chro. l. 2. anno Christi 69. p Theodoret. l. 3● c. 11. Sozomenus , l. 5. c. 19 , 20 , 21. a Sigonius de rep . Heb. l. 2. ●●p . 8. b Philo in legat ad Caium . c Vide Tremel . Acts 6. 9. d Maimon . in Tephilla . c. 11. Sect. 1. e Buxtorf . de abbreviatur , pag. 73 , 181 , ●74 . f Talmud in tract . Suta . cap. ult vi . Buxtorf . Synag . c. 9. p. 240. g Drusius de tribus sect . l. 2. c. 10. h Maimon . Tephill . c. 11. Sect. 14. * Paraphrast . Chal. in hunc locum . i Da si g●a●e non est . Hor. l. 2. Satyr . 8. Sed tamen iste Deus qui sit , da Tytere nobis . Virg. Bu●●l . Accipe nunc Danaum insidias — Virg. Aeneid . l. 2. k Epiphan . Tom. 2. l. 3. c. 80. l Beza Act. 16. 13. m Philo. Jud. de vita Mosis , 〈◊〉 . 550. n R. Juda. in lib. Musar . vide Drus . praet . Matth. 6. 5. o Qua te quaero Proseucha ? Juven . Sat. 3. p Caninius de locis N. Testam : cap. 5. p. 38. a Sheindies pentaglo● . b Stukius conviv . l. 2. c. 11. c R. Juda in l. Musar . vid. Drus praeterit . Joan 9. 22. a Hyspin . de Orig. Templ . pag. 1. b Alex. ab Alex. lib. 2. cap. 22. c Populus Alcidae gratissima , v●tis Ia●cho . Formosae myrtus Veneri , sua Laurea Phoebo . Virg. Eclog. 7. d Plin. Nat. Hist . l. 16. c. 44. e Maximus Tyrius , Serm. 38. fol. 225. edit . Steph. a Rab. Salom-Iarchi . Deut. 19. 3. b Maimon ▪ in Rotsach . cap. 8. sect . 5. c Paul. Fag . Num. 35. 6. d Masius in Jos . cap. 20. e Masius ibid. a Drus . Judic . 7. 19. b Erat autem primu . ternarius à prima usque ad tertiam , & dicebatur prima hora , secundus erat à tertia , usque ad sextam , & dicebatur hora tertia ; tertius erat à sexta usque ad nonam , & dicebatur sexta ; quartus à nona usque ad ultim●m quae erat duodecima , & dicebatur nona . Refellit hanc opinionem Toletus , receptam licet à multis recentionem ( ut ipse ait ) qu●niam de undecima ●ujus meminit parabola . altum apud h●s silentium . Jure vapulant à te , Tolete , qui ex●dunt udecimam , constanter tamen asserenda est contra te quadripartita dici divisi● , in hoc potissimum illorum erro consistit , quod horam ▪ primam faciunt , non inveniunt ; horam undecimam inveniunt , excludunt tamen . nihil à mente Evangelistarum magis alienum , quam ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verteretur hora prima dies , qu● , in illorum scriptissonat quartam noctis vigiliam . Vid. Tolet. in Joan. cap. 19. Annot. 8. c Drusius in praeterit . Act. 3. 1. Non fuisse ultra tres horas precationes in die apud Judaeos , clare testatur David Kimchi . Vide Bellarm. de bonis oper . in partic . l. 1. c. 10. c Vide Kalendarium Hebraicum Munsteri . p. 62. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph Antiq. l. 1. 〈◊〉 . 4. Mendose ponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mensis e●at ●lim secundus apud Heb●aeos , sicut & Dius apud Macedones . a Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iter facere , significat viaticum . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convi●●um , 〈◊〉 . Di●i●ur à potando sive bibendo , ut Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ab altera ejus parte ▪ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Festum , celebris solemnitas à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Festum celebravit . d Chrysostom 1 Cor. 11. Ho● autem praecipio . e Tertul. lib. 4. advers . Marcion . f Xenophon . de institut . Cyr. lib. 1 pag. 17. It. lib. 5. pag. 113. g Tertul. de orat cap. 14. h Vide Drusium . ad difficiliora loca . Exod. c. 12. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neshekoth pharukom , Oscula propinquorum . 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nishekoth parishuth , Oscula separationis . 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neshikoth gedola , Oscula magnitudinis . i L●tio pedum ante discubitum , non solum Judais , sed & gentibus ipsis erat usitata : Locus hic tuas est , hic occumbe , ferte aquam pedibus , Plantus . Pers . k St●kins . lib. conviv . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictus sis tu , Domine Deus noster , rex mundi , qui creas fructum vitis . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be●edictionen panis . Drusius in N. T. part . altera p. 78. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Non tam coenam coenant quam discipli●am Ter●…●●olog . c. 39. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Vide P. Fag . in praec . Hebr. s Scalig. de emend . Temp. l. 6. p. 273. t Moses Kotsensis . fol. 118. col . 1. u Sebastian . Murster . Mat. 26. * It. ●raec . Heb. ●er Fagium editas . y Voces quibus usi sunt Evangelistae , sonant accubitum non sessionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luc. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discubitus , cujus radix est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumivit , Ambivit . a Philo Jud. p. 388. b Vetustissimus ●os erat , super lanatis pellibus discumbere . Qui poter at pelles addere dives erat . Ovid. c Tremel . in Matt. 26. 20. d Talmud . tract . de Paschate , vid. Tremel . loco superius citato . e Vid. Casaubon exercit . p. 278. g Ga●dentius Brixianus . vid. Casaubon . ibid. h Athenaeus . l. 10. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hospes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Profugus . Buxto●… . Synag . cap. 32. p. 493. k Moris erat veteribus , in conviviis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittere absentibus amicis . Theophrastu s. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem testatur Plut. in Agesilaio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eundem m●rem Judaeis in usu fuisse testa●… sacrae literae , Nehe●n . 8. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Scallg . de emend . Temp. l. 6. p. 261. Item Beza in hunc locum . b Scalig. de emend . Temp. l. 6. p. 269. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Joseph . Antiq. l. 16. c. 10. d In ritibus Paganorum coena pura appellabatur ; coena illis apponi solita , qui in casto erant , quod Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isaac Casau . ●on , Exercit. 16. p. 662. f Caesaubo● Exercit. 16. p. 477. ex Michlot , Kimchi . g Buxtorf . Synagog . Jud. cap. 10. ex Talmad . h Buxtorf . Synagog . Judaic . ibid. i Hospinian . de Orig. fest . c. 3. k Buxtorf . Comment . Masoret . cap. 4. ex Musar . l Jun. & Tremel . in Exod. 16. m Sueton. August . c. 76. de jejun . Sabbat . Vid. Martial . l. 4. Epig. 4. n Vatablus in hunc locum . Item Trem. & Junius . o Hospinian . de Orig. fest . c. de Sabbato . b Joseph . l. 12. cap. 8. c Joseph . l. 14. c. 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. D. Kimchi in Josh . 6. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Tertul. advers . Judaic . c. 10. It. Ambros . lib. de Myster . Pasch . cap. 1. b Aug. in titul . Psal . 68. c E Theologis non pauci , omnia quae ad 14. noctem pertinent 15. attribuunt ; quem errorem hauserunt ex turbidis Rabbinorum lacunis , qui hodie eundem errorem errant , teste Scaliger de emend . Temp. l. 6. p. 270 , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon . de fermento & Azymo . c. 6. sect . 1. e Scalig. de emend . Templ . l. 5. p. 270. f Joseph . de bello Jud. l. c. 17. g Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filium anni . Sunt qui distinguunt inter Filium anni & Filium anni ●ui , Filium anni interpretantur , qui annum u ▪ ●um agit , nec minor , nec major ; Filium vero anni sui , qui est in anno primo , licet eu●n nondum absolverit . Sed Aben Esra negat absque Cab●la posse sciri quis sit filius anni sui , ●am fieri potest , inquit , ut sit Vau addit●ium sive paragogi●um , quale in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similibus . h Vid. Munster ad Levit 22. i Hospinian . de Orig. fest . cap. 5. k Aben. Ezra , Exod. 12. l R. David . in Radi● . Hoc etiam colligi potest ex Pirk. Aboth . c. 5. m Talm●d . tract . de paschate . c. 5. in initio . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Moses Kotsensis , fol. 118. o Scaling . de emend . temp . l. 6. p. 272. p Maim . de fermento . c. 8. sect . 7. q Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 7. sect . 11. r Huj●s moris vestigia quaedam sunt reperta in Roman . Flamine Diali . A. Gell. n●ct . Attic. lib. 10. c. 15. s Baxtorf . Synag . Judaic . c. 12. p. 317. * Scalig. de emend . Temp. in prolegom . t Buxtorf . Synag . c. 12. p. 325 u Vid. P. Fag . in Exod. 12. x Vid. P. Fag . ib. y Maimon in Korban Pefach . c. 1. Sect. 6. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salom. Iarchi . in Gen. 6. 3. a Joseph . Antiq. l. 2 c. 5 p. 6● . b Maimon . in Korban . Pesaeh c. 5. sect . 8 , 9. a Seniores appellabant hunc diem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 23. 11. b Scalig. de omend . temp l. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joseph . Antiq. l. 3. c. 10. d Scalig. lib. 6. de emend . temp . p. 260. e Plin. l. 18. cap. 18. Illud ipsud confirmat Leo Aser testis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descript . Afr. lib. 8. c. 4. e Jansen . Concord . cap. 73. Item T●llet . in Joan. 7. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag . hasucceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Munster Levit . 13. e Plutarch . Sympos . 4. Problem . 5. f P. Pag. Levit. 23. g Elias Thisbit . h Hospinian . de Orig. fest . cap. 7. It. Munst . in Calendar . p. 150. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Theophylact. Johan . 7. l Hospinian . de Orig. hujus fest m Talmud . tract . de festo Tabernaculorum , cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Tremel . John 7. 37. 〈◊〉 Buxtorf . in abbreviatur . p. 253. g Tremel . Joh. 7. 37. ex Talmud . p Hospinian . de Orig. hujus fest . p. 24. a Sheindler . in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b P. Fag . Levit. 23. c Basil in Psal . 80. d Sealig . de emend temp . pag. 26. It. p. 105. e H●… . de Orig . ●est c. 4. p. 15. E●…ti●… in illus 〈◊〉 ●…s ●…i c●…nt 29. di●… . f Scalig. de emend . temp . l. 2. p. 85. Munster . Calend . Heb. p. 46. h Manst . Calend . p. 139. i Hospinian . de Orig. fest . p. 6. a Adu . b Badu . c Gahaz . d Labad . e Agu. f Batu tak phat . k Munst . Calend . pag. 45. l Epiph. l. 2. Tom. 1. c. 51. p. 147. m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnavit . Casanbon . exercit . 16. p. 465. n Munster . in Mat. cap. 26. o Joseph . Scalig . de emend . temp . lib. 6. p. 266. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ben Maimon . lib. ult . Iad . c. Sanedrin . Sect. 11. q Aug. tract . 114. in Joan. Ita hunc locum exponunt etiam Cyril . lib. 12. in Joan. c. 6. Chrys . hom . 12. in Joan . Beda in c. 18. Joan. a Joseph de bel Jud pag. 43. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnazazal : ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnaz . capra & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azal . abiit , R. D Kimchi , in Radic . c P. Fag . Levit. 16. d Buxtorf . Synagog . cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetus Scholiast in Aristophan . Plut. pag. 48. f Budaeus annot . reliq . in Pandect . De poenis , p. 334. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Ahen Ezra . Deut. 15. 4. d Vid. Hospin . de Orig. hujus , festi . e Talmud . in Sanedrin . c. Helec . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duo millia inanitatis , duo millia dierum Messiae , Talmud . in Sanedrin . c. Halec . h Marbach . in Levit. 25. d Hospinian . de Orig. sect . c. 9. e Moses , Aegyptius in Halacha Schemit . Vei●bel , c. 10. a Hospin . de fest . fol. 33. ex-Antonio Margarita in lib. de ceremoniis Judaeorum . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suidas . a ●ero . in Georgio . lib. 1. b Gyrald . Syntagm . 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucian in Philopatride . d Pausanias in Articis . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theophyl . in Act Apost . 17. 21. It. Hieron . Tit. 1. 12. f Alex. ab Alex . lib. 6. cap. 4. Tyraquel . in illum locum . g Macrob. Saturn . l. 3. c. 9. l Vid. Macrob. Satur. l. 1. c. 18. I● . Ireneum , lib 2. cap. ult . Item . Origen . contra Celsum . l. 6. fol. 76 col . 3. i Vid. P. Galatin . lib. 2. c. 10. k Plin. in Prooem . lib. 5. Hist . Natur. a Lorin . in Act. 7. ex Oecumen ▪ b August super Judaic . q. 10. Vide sis Eusebium de praepar . lib. 1. cap. 7. c Plato apud Macrob. Satur. l. 1. c. 23. ubi mendosè citatur è Timaeo Platonis , quod est in Phaedro . d Assyrios Saturnum ( quem & Solem dicunt ) Junonem● ; colaisse constat . Servius in Aeneid . 1. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Molech dici vocult qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal●ch , ( i ) Angelus , Nun●… . Proinde interpretantur Molech Mercurium Deo um nuncium . f R Levi. Dev. 18. 21. g Macrob. Saturn . l. 1. c. 7. h E●seb . d. praepar . l. 4. c. 7. i Jalkut . Jer. 7. f. 97. colum . 1. k Orig. contra Celsum . l. 6. f. 74. col . 4. It. Gyrald . in Deorum Syntag. 7. p. 223. l D. Kimcbi . Psal . 27. 13. m Capnio de Cabala . p. 644. n P. Galatinus l. 12. c. 6. o Aben Ezrae Lev. 18. 21. p Rabbi Solomon , Lev. 18. 21. q Tert. Apol. c. 9. r Lactan. p. 40. s Solomon . Jarc . Jer. 7. 31. t Euseb . praepar . Evang. l. 1. c. 7. p. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Joseph . Antiq. l. 3. c. 5. Lev. 6. 3. * Solis honore novi grati spectacula Circi . Antiqui dixere Patres . Corrip . Afric . l. 1. num . 17. vi . Dempst . x Alex. ab Alex. lib. 3. cap. 12. y — Hic illius arma , Hic currus fuit . Virgil. Aeneid . 1. ZCoel . Rh●digin . Antiq. l. 8. c. 2. a Heracl●s quid aliud est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) aeris gloria : quae po●r● alia est aeris nisi solis illuminatio ? Macrob. Satur. l. 1. c. 20. b Euseb . de praep . l. 3. c. 4. p. 71. c Oecumenius Act 7. 43. d Sueton. in J●l● c. 88. It. Plin. hist . l. 2. c. 25. Horat. l. 1. Od● 12. e Hieron . comment . 3. in Ezek. f Pier. Hierogl● . l. 9. p. 68. * — Nunquamque satis quaesitus Osiris . Semper enim perdunt-semper & inveniunt . Lucan . f Plutarch . in Alcibiade . g Procopius in Isaiam , ad c. 18. It. Cyrilius l. 2. Tom. 2. in 1. Isaiam . h Julius Maternus Firmicus l. de erro re prosan . Religion . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firmicus ibid. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Dav. Kimchiin radic . Procop. in Isa . 18. m Plin. Hist : l. 6. c. 22. a Hieronym . ad Hos . 〈◊〉 Idem . prodidit Isidor . Orig. l. 8. 〈◊〉 Hieron . in Isai . l. 5 c. 15. c Philo Jud. lib. 2. ●llegor . p. 79. d P Fag . Exod. 14. e Rosin . lib. 2. antiq . Rom. cap. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gregor . Nazianz . orat . 2. contr . Julian . p. 102. g Plin. l. 10. c. 28. h Clemens Alexand . in procreptic . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Se puagint . interpr . Jud. 8. 33. a R. Dav. 1 Sa. 5. * Triton non absimilem habuisse figuram fingitur . Frons hyninem praefect , in piscem definit alvus Pier. Hierogl . sib . 31 p. 218. b Philo Byblius apud Euseb . de praepar . lib. 1. c. 7. c Pier. Hierogl . l. 32. p. 228. Id. l. 56. d R. Levi. 1 Sam. 5. a Plin. Nat. hist . l. 8. c. 46. Herod . l. 2. Sol●n . c. 35. aut aliorum distinctione . 45. b Alex. Genial . dier . l. 6. cap. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stylo sculptorio . d Plin. Hist . lib. 8. c. 46. It. Alex . Genial . dier l. 6. c. 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Vultus facies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Cyprian . de . bono patient . p. 318. Videtiam August . p. 73. It. Tertul. adv . Jud. cap. 1. h Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ruffinus lib. 2. hist . Eccles . cap. 23. Pier. Hierogl lib. 3. p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Gerund . vid. Munster . Exod 32. k Suid. in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Horum Anathematum oblationem primo didicerunt ab Israelitis , Num. 7. 1 Sam. 21. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Astarten lunam esse opinor . Lucian . de Dia Syria . c August . super Judic . quaest . 16. d Astarte Vrania idem ●nnino valet apud Ph●nicas , quod Juno Lucina apud Latinos . Deducitur Vrania ab Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun in fine adjecto a●t per se solum , aut cum Jod . quod passim fit a Syris , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●el 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ●oetrinino vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Lucidus & Lucida , aut Luci●us & L●… . f● hinc Grae●● suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…uati su●t . e Macrob. S●t . l. 1. c. 15. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab imperio quod in A●… l 5. g Macrob Sat. l. 1. c. 21. h C●●l . R●… . l. 18. c. 38. i D. Kimchi , 1 Sam. 31. 〈…〉 It. J●● . 2. 1● . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cal●r . Sol. l R. Sol●m●n 〈◊〉 Levi● . 26. 30. m — 〈◊〉 cor●ger illic . Jupiter . Luca● . l. 9. vers . 514. n Syderum ●…gina bicornis audi . Luna puellas . Horat. car . saecular . o Pier. hierogh . l. 10. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua magnificientiae R. Solom . porro Hebraicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & cornu emanarunt ) significat in morem cornuum splendorem radiosque emittere . q Macrob Saturn . l. 1. c. 15. r Plin. l. 36. 14. s Plin. l. 16. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puellos : alios Pelopon●esionum , t Simili prorsus ratione Atheniensium nummos quosdam , hoves : eorundem Atheniensium alios quosdam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) puellas , alios Corinthiorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testudines ; alios Romanorum naves vocabant u Macrob. Saturn . l. 3. c. 8. Non ▪ a●similem idololatriam in cultu Veneris prodidit Juli●s Fi●micus de errore profan . religion . c. 4. x Maimonid . in more Nebochim part . 3. cap. 38. a R Jar●hi . 2 King 17. R. David non dissentit . b Lucian l. 16 de Syr. Dea. c Herod tus in Euterp . d Cic. de legib . l. 1. vid. Tiraquel . in Alex. ab Alex. lib. 6. It. Diod●r . Sicul. lib. 1. 8. e Alex. Neopol . l. 6. c. 26. f Porrum & . cepe , nesas vi●●●re & fran●ere 〈◊〉 . O ●anctas gentes ●…bus haec na●●untur in h●rtis Numina . Juvenal . satyr . ●5 . g Diod. S●●ul . l. 5. c. 72. a P. Fagius in Exod. 28. b D. Kimchi . prafat . in Psal . c Talmud in Sanhedrin . c. 1. d P. Fagius in Exod. 28. e Joseph Antiq. l. 3. c. 9. f R. Solomon quemadmodum refert D. Kimchi in radic . g Talmud . in Jonah c. 6. vid. P. Fagium in Exod. 28. h Abbeth . din. h R. David . in Radie. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsen . in praef . b Baal T●ri●n . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b R. Eliezer 〈◊〉 . Elian Thisbi● . c Aben Ezra , Gen. 31. a Jarchi Lev. 19. 26. b D. Kimchi . 〈◊〉 . ●ad . c Aben Esra L●●it . 19. 26. d D. Kimchi . inradic . e Plura istiuimodi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide apud Theophrastum Character , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas . g Talmud . tract . Menachoth . c. 9. h Origen contra Celsum . lib. 4. i Plin. nat . bist . lib. 30. cap. 1. k Bodinus Magdaemon . l. 1. c. 6. l Maimon . tract ▪ Idolol . c. 11. sect . 10 , 11. m Bodin . Mag. daemon l. 2. c. 1. n Chrysostom . 1 Cor. 12. Tert. adv . Mar●ion . l. 4. c. 25. o August . 2 de doct Christ . c. 23. p P. Fag . Levit . 19. Verum Athenaeus bestiam hanc vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Bodin . Mag. daemon . l. 1. c. 6. p. 89. q Perer. de Mag. p. 57. t Vid. Drus . in Deut. p. 592. a Junius A●alyt . Expos . Deut. 17. b Moses Ketses . in Sanhedrim . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat haec vox Separationem , Elongationem , dedacitur à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separavit . Hinc etiam Proscriptus , prosiigatus , aut separatus . quispiam dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Buxtorf . ex Rabbinis Epist . Heb. pag. 55. c Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici tradit , homines sacros , ( i. ) quorum capita inferis dicata sunt & devota ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donaria Diis consecrat● . * 1 Cor. 5 5. ‖ Tim 20. 25. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domin●s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venit e Elias Thi sbites in radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Bertram de Politia Judaic . c. 2. p. 21. g Buxtorf . Epist . Hebr. p 59. in dorso Epistolae subjici solebat haec abbrevi . ●ura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. prohibitum est per anathema . Rab. Gersom luminis captivitatis ( scil . resignare has literas . ) h Vid. Just . lli notas in codicem canonum , Eccles . univers . ad ca. non . 25. Bellarde paenit . l. 1. c. 22 & Casaub . Exercit. p. 552. observant quintum gradum , quem ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appellat . i Vid. Iustol . loco citato . k Hos●in . de Templis . p. 88. l De quibus P. Fagius , in Num. 5. 2. a Moses Kotsen . in Sanhedrin . b Drus . praeter . Matth. 25. b Moses Kotsens . in Sanhedrin . c Rosin Anti● . Rom. l. 9. c. 24. d E●a● . Adag . θ praefig . e Raca , non grandis alicujus est sermo convitii , sed magis è contemptu natum est , & neglect a dicentis Chrysost . homil . 16. in Mat. f David Kimchi , Ps . 27. 13. g Moses Kotsen . fol. 186. col . 2. h Franc. Junius Analyt . ex . ●●s . Num. 11. i Solon Jarchi . Numb . 11. 26. i Moses Kstsen . f. 185. col . 2. k Moses Kotsen . ibid. l D●ut . 17. 8. m Cunaeus de rep . Hebr. p. 1● 9. n P. Galat. l. 4. cap. 5. o Joseph . Antiq. l. 14. c. 17. a Plutarch . de Iside . b Moses Kotser . in Sanhedrin . c Moses Kotsen . ibid. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discipul . sapientum . e Petr. Galatin lib. 4 cap. 59. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon in Sanhedrin . cap. 4. a Targum Jonath . Num. 9. 8. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonath . c Targum . Hierosol . Num. 9. 〈◊〉 . Deus . praeterit . Math. 27. e M●ses Kotsen . in Sanhedrin It. Talmud . lib. Maccoth cap. 3. in Mis●…na f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vziel & Targum Hieresol . Gen. 37. 36. g Moses Kotsen . in loco superius citato . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corat lebona becos schel injin . Maimon . in Sanhedrim . cap. 13. It. Moses Kotsen . in Sanehedrim . i Casaub . exercit . p. 654. ex . Maimonid . a Paraphrast . Chald. Ruth . 1. 17. Mikkotsifol . 188. col . 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sekila , Lapidatio . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheripha , combustio . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereg , decollatio . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chenek , Suffocatio . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnis mors quae absolute in lege usurpatur . strangulatio est , R. S●lom . Exod. 21. 16. g Moses Kotsen . in Sanhedrin . h Moses Kotsen . fol. 188 col . 4. i Paul. Fagius , Deut. 17. 7. k Moses Kotsen . loco superius ●…tatio . l Rab. Levi. Levit , 10. m Moses Kotsen . in Sa●…r . n Moses Kotsens . Ibid. a Drus . praeter . 2 Tim. 1. 18. b Senec. Epist . 5. Non in lib. de tranquil . c. 10. quem ●dmodum citatur à Drusio . c Sen. de tranquil . c. 10. d Tho. Aquin. secunda secundae . q. 62. e David Kimchi . f Aug. Epist . 54. g Oculum pro oculo , id est , pretium oculi . Targum Jonath . Deut. 19. 21. It. R. Solomon . ib. h Vid. Munster . Exod. 21. i A Cellius lib. 11. cap. 1. k Cic. pro Rabirio . Thisbites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Thisbites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Elias Thisbit . ibid. o Talmud . lib. maccoth . ca. 3. in Mischna . p Baalturim . vid. Drus . 2 Cor. 10. 24. r Talmud . ibid. s Talmud . ibid. t Eustathius . Item Athenaeus lib. 4. u T●olasan . synt . jur . univers . l. 13. a Hieron . in J●… . c. 31. b Lipsius de cruce , lib. 1. cap. 10. c Joseph . excid . lib. 5. cap. 3● . Philo contra Flaccum . It. Liv. lib. 1. d Plut. Baceh . e Prudentius ; Hieron . Beda vid. lip . de cruce , lib. 2. cap 4. f Platarch . de seranum , vind . g Euseb . Eccles . hist . lib. 5. cap. 1. It. Suet. Domit. cap. 10. h Tertul. Apol. cap. 2 Sueton in Calig . i Artemi●… . l. 2. c. 58. k Sueton. in Calig . cap. 27. l Theophylact. Anselm . m Chrisostum . Ambros . & alii . n Tertullian . Ap. l. cap. 40. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph . in Iren. De eadem poena loquuntur Demosth . 3. in Aphob . & Suidas . p Senec. lib. 5. controv . 4. Juvenal Satyr . 8. Modestus , Digest l 48. ad legem Pomp. de patric . vid. Coel. Rhod. l. 11. c. 21. q Athenaeus l. 14. r Hier. Mat. 18. 6. s Magius in lib. de Equuleo , vid. Dyus . praeter . l. 8. t Scholiastes Aristophanis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribit esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pluto . p. 50. u Junius Jer. 29. 26. x Plutarch . in Artaxerxe . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Instrumentum constringens manus . D. Kimch . Jer. 29. 26. a Zebar . Gen. 17. b Alex. Ab. Alex . lib. 2. cap. 25. Herodot . l. 2. Diodor. Sicul. lib. 2. c. 1. It. l. 4. c. 3. c Paul. Fag . Deut. 10. d Christo . Cast . in Malac. c. 3. e Macerus in abbreviaturis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Thisb . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Jun. & Trim. Es . 8. 2. h Plutarch . prob . 102. Macrob . Stat. l. 1. c. 16. i Coel. Rhodig . k Arist . hist. ●nim . lib. 7. c. 12. Tertul. de Idol cap. 16. l 22. cap 12 m Scholiast . Aristoth . in Lusistrat . p. 886. It. Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , n Stukius de co●…iv . l. 1. c. 16. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsen . in tractat . Circumcis . fol. ●15 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ●…en . ibid. q Moses Kots . tract . circumcis . fol. 114. col . 4. r Ephiphan lib. de mens . & . pond . p. 415. It. Celsus l. 7. c. 25. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos ea comedebat . Aben. Ezra in hunc lecum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vzziel . Numb . 15. 20. d P. Fagius in Pentat . e R. Solom . Deut. 26. 2 It. Moses Kotsens . fol. 201. Col. 4. f Moses Egypt . in Jud. part . 3. tract . de Therumoth , cap. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Solom . Iarchi . Deut. 18. 4. Item Hieronym . in Ezek. 45 fol. 260. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma gna●in ragna . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma benonith . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theruma gnajia ragna . l Epiphan contr . Pharis . pag. 11. m Maimon . in Buccurim . cap. 4. sect . 16. a Vid. Sixtin . Amama de decimis . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Decime primae necessarii aut à celono ipso aut ejus vicario Hieros●lymas deportandae erant . Sixtin Amama de decimis . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Moses Kotsen . tract . de decima secundo . f. 199. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Solomon Iarchi , Lev. 27. 32. & Mai●on . de primogen . c. 7. Sect. 1. 5. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Talmud . tract . de novo anno ad initium Buxtorf . Synag . Jud. c. 12. g Moses Kotsen . in prae●…p . affirm . 136. 〈◊〉 Moses Kotsen . 〈◊〉 199. col . 3. i Moses Kotsen . ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab●n Ezra . Num. 1 2. b Eandem prolis masculae rationem habitam apud Grecos testatur ●…der . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vx●r sec●ndaria vo●em compositam esse aiunt ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dividere & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uxor , quasi 〈◊〉 divisa & di●●dia . e D. Kimchi 2 Sam. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. Iliad . 6. vid. etiam Suid. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partem duorum . g O●keles & R. Solomon . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duwum annorum dierum . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsen . fol. 124. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maimon in Ischoth , c. 3. §. 1. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Thisbit . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum Hier. Gen. 30. 21. p Vid. Thisbit . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q August . quest . super Gen. 88. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stuk●us de conviv . l. 2. c. 3. u Munster . Gen. 30. x Non est tibi ulla herba inferias ●ui non sit Mazal inf●rmament● , & ferit ipsam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mazal , & dicit ei , Cresce . y Talmud . Bab. vid. Buxtorf . Grammati● . Chald. p. 389. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●lamen mulie●… . à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subjecit . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give Rad●d . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpret●r ver●a M●… . in So●a . c. 3. sect 〈◊〉 . d M●… . de di vo●t c. 1. sect . 1. e Her f●rma rep●●itar apud M●s●m ●…sem . sol . 133. Aliad exemplar ibidem hab●tur . It. in M●se Aegyptio . part 2. fol. 59. unde desumpta est haec testi●m subs●●ti● qua●… ap●●sui●… . f Solomon . Jarchi . Hos . c. 1. 10. g Maimon . de divort . cap. 11. sect . 18. h Senec. 〈◊〉 . de Benef. 16. i Plutarch , in Alcibiade . k Elias Thiisbit . It. Solom . Jarchi . Gen. 31. 15. a Tertullian . Apolog. 〈◊〉 . 47. It. Euseb . hist . lib. 7. c. 17. b Cor●… lavant f●…ntis & ungunt . V●… lib 6. Aeneid . c Ambr●s . 1 Cor. 16. 29. d Tertul lib. de 〈◊〉 . carnis . e Epiphan . de Cerinthian . haeres . 28. f Chrys●st . 1 Cor. 15. g He●…dot . Euterp . h Vs●rpatur tamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scripturis , lata significatione , ad denota●d●m utramque ●nditaram . I●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occu●…t . Gen. 5● . 6 pr●… , q●od●n Hebres . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ar●matibus condive●unt . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmud . Seder . Nezikin Bava Bathra . cap. 6. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memoria ejus sit in benedictione . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheindler in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Solom . Iarchi . Gen. 47. 29. r Gentes , quasdam corporis partes acu vulnerabant , vel alias incidebant , atramentumque super ponebant , quod in cultum demonum suorum fiebat , praecipitur ergone ull● pacto sicut gentes ferirent carnes suas ; quem ad modum sacerdotes Cybeles & deae Sororum , ut refert Luci●…us P. Fag●…t . 14. 1. Vng●ibus ora soror f●dans & pectora pugnis Vir. lib. 4. Aeneid . s Sectis fratri im●osa●●e capillos . Ovid. Met. 3. t D. Kimchi 〈◊〉 Aben Esra P. Fag . Le 14. 45. u Seissàque Pol●xena pallâ . Juvenal . Satyr . 10. x Majoris aetatis funera ad rub●●n proferre solebant : minoris vero aetatis ad tibias . Servius Aeneid . lib. 5. y Tibia cui teneros suetum a ducere manes . Lege Phrygum maesta . Statius . Theb. lib. 6. ver . 121. a Aben Esra . Gen. 24. 2. b Solomon Iarchi , ibid. c August . quaest . super Gen. 62. d Alex. ab Alx. lib. 5. cap. 10. e Livius dec . 3. lib. 1. It. Valer. Max. l. 9. c. 3. f Jures licet & Sam●thracum & nostrorum a●as . Juvenal . Satyr . 3. g Allium , porrum & cepas inter deos jurejurando habuerunt Egyptii , Plin. lib 19. c. 6. Item . Juvenal . Sat. 15. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Inter quae sacramenta , cum quibusdam aliis , etiam jusjurandum quod Corban appellatur , enumerat Joseph . contra Apion , l. 2. p. 147. i Talmud . Hierosolymit tract . de votis cap. 10. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jurejurando se obstringunt , huic vel illi homini nihil se commodi praestituros . Philo Jud. de specialibus Legib. p. 595. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Per Corban . si quicquam tibi prodero : interpretor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quicquam quemadmodum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quisquam Mat. 10. 14. & Mat. 23. 18. Et execratione subaudita sensus emergat , Per Corban nihil tibi prodero . Caeterum , si quis urgeat , quod in fonte sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non per Corban , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciendum , quod similis ellepsis in jurandi formulis non est inusitata , hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per domicilium hoc . Vide Drusium de tribus sectis . l. 2. cap. 17. a Plin. l 7. c. 55. Diodor. Sicul. l. 6. c. 15. b Servius lib. 2. Aeneid . c Alex. Genial , l. 2. c. 30. d Diodor. Sicul. l. 4. e Plin. l. 7. c. 56. f Euseb . praepar . Evang. lib. 18. g Diogen . Laert . in vita Cleanthis . h Eras . in Adag . i Baxtorf . institut . Epist . p. 4. k Aben Esra vid. Buxt . commen . Masor . c. 3. l Elias Levita in praefat . tertia . l. Masoreth . hammasoreth . m Buxtorf in comment . Masor . c. 7. n Buxtorf in comment Masor . c. 8. o R. Asarias . R. Gedalia . Buxtor . in comment . Masor . c. 11. p Pirke Aboth . c. 1. q Talmud . Sanhedrim . c. 2. fol. 21. r Buxtors . in comment . Masor . c. 11. s Tertull. l. de habit . muliebr . Chrysost . hom . 8. ad Hebraeos I●enaeus adver ▪ haeres lib. 3. c. 25. August . de mirab . sacrae . script . l. 2. circa finem . t Genebrad . l. 2. Chronolog . u Sunt ●ct● voce● , quae scriptae s●nt in textu , sed non leguntur , quas add● . ●it M●…a , Ruth . 3. 12. x Contra has disputat Elias Levita in praef●t . 3 l. Masoreth . hamma . ●…th . a Vziel . Num. 2. 3. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph l. 3. Antiq. c. 11. p. 97. c Tradunt Hebraei , filios Israelita castrametatos fuisse in circuitu tabernaculi , ut unum milliare interfuerit ( i. ) spatium mille passuum , & hoc erat iter Sabbati . P. Fag . Num. 2. 3. d Maimon in Bethhabchirah c. 7. sect . 11. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quisque juxta ordinatam su . am ac●em . g Jonathan V●●l . Num. 2. 3. h Dicunt in vexillo Reuben fuisse imaginem hominis : in vexillo Jehudah , imaginem leonis ▪ in vexillo Ephraim , imaginem b●● is : in vexillo Da● , imaginem a pailae P. Pag. Num. 2. A●en Esra , ibidem . I Angeli ex h●● versu defini●i possunt ; sunt enim spiritus intelligentes ●t homo , potertes ut Leo , ministratorii ut Bos , & celeres u● Aquila Tremel . in Ezek. 1. k Hieronym . a. l initium sui commentarii in Mat. It. Gregor . homil . 4. in Ezek . a● Hieronym . dissentit D. Augustin●●s in Matthae , & Marco , ram in Leone Matthaeum , Marcum , in ●…ne put at ad●m●●atum August . de consens● Evangelist . l 1. c. 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clangor , Vo●iferatio . Hebraei duplicem clangorem esse statuunt alterumque vocari . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●orum ille equabilis est v●x , ●ic citus concis●●que fragor : ille ad conv●candos caetus , hic ad accendendos militum animos facit . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Haec est causa cu● Hebraei Foedus facere , dicant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) Divide c , aut dissecare foedus ; quemadmodum apud Latin●s , dicitur percutere foedus , quae l●cutio fluxit ab antiquo foederis faciendi more : Sacerdos enim feriebat porcum silice , dicens . Sic à Jove feriatur is , qui sanctum hoc fregerit foedus , ut ego hunc porcum serio Livius , Decad. 1. l. 1. p. 17. a Arias Mont. Thubal Cain . * Quatuor digiti constituunt tres pollices . Franc. Junius in Ezek. 40. 5. b 4. Palmos scil . minores . Pet. Martyr . 1. Reg. c. 6. c Herodot . lib. 2. in des●ript . Babyl . d Orig. hom . 2. in Genes . It. Aug. de Civitat Dei , lib , 15. cap. 27. e Quinos palmos . f Sex. palmos . * Tremelius in hunc loc . m. g Isidor . a Arias Mont. Thubal Cain . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Buxtorf . Lexicon . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Alsted . praecog theol . l. 2. p. 588. c Vide Buxtorf . Lexic . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex opere R. Alphes . tractat . de Pasch . chap. 5. fol. 176. d Arias Mont. Thubal Cain . e Epiph. de mensur . & Ponderib . f Buxtorf . i● loco superius citato . g Buxtorf i● . h Hieron . Ez●● , 45. i Alsted . prae●●g . Theot . p. 561. k Budaeus de asse . lib. 5. l Budaeus de asse . lib. 5. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Kotsens . f. 124. col . 4. * Drusius . in praeter . Luc. 12. 59. n R. S●l●m . Gen. 33. 19. It R. David . in lib. radic . It. Levi ben Gers . Gen. 33. 19. o Drus . ad diffi● . l●ca , Gen. p. 119. ●…wood de num . q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Tremel . Mat. 22. 19. s Aben ●sr . Ne●em . 10. 32. t Joseph . de bell● . lib. 7. cap. 26. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elias Thisbit . t Alsted praecog . Theol. p. 550. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. x Breerewood de nummis . y Breerwood de nummis . z Sheindler in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Moses Kotsens . de Siclis . fol. 122. col . 2. b Moses Kotsens . ibid. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Pollu● , est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Dr● . Annot. in N. T. part . al. ter . 
A30785	----	The Jewish synagogue, or, An historical narration of the state of the Jewes at this day dispersed over the face of the whole earth ... / translated out of the learned Buxtorfius ... by A.B., Mr. A. of Q. Col. in Oxford. Buxtorf, Johann, 1599-1664. 1657 Approx. 842 KB of XML-encoded text transcribed from 164 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A30785 Wing B6347 ESTC R23867 07916280 ocm 07916280 40423 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30785) Transcribed from: (Early English Books Online ; image set 40423) Images scanned from microfilm: (Early English books, 1641-1700 ; 1200:3) The Jewish synagogue, or, An historical narration of the state of the Jewes at this day dispersed over the face of the whole earth ... / translated out of the learned Buxtorfius ... by A.B., Mr. A. of Q. Col. in Oxford. Buxtorf, Johann, 1599-1664. A. B., Mr. A. of Q. Col. in Oxford. 334 p. Printed by T. Roycroft for H.R. and Thomas Young, London : 1657. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Judaism -- Customs and practices. Jews. 2006-04 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2006-06 Derek Lee Sampled and proofread 2006-06 Derek Lee Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE JEWISH SYNAGOGUE OR AN HISTORICALL NARRATION OF THE STATE OF THE JEWES , At this day dispersed over the face of the whole Earth . In which their Religion , Education , Manners , Sects , Death and Buriall , are fully delivered , and that out of their own Writers . Translated out of the Learned BVXTORFIVS , Professor of the Hebrew in Basil , and diligently compared with the Talmud and other Writers ▪ out of which it had its Originall . Also furnished with divers Marginal Notes , very profitable and necessary . By A : B : Mr. A. of Q. Col in Oxford . LONDON , Printed by T. Roycroft for H. R. and Thomas Young ▪ at the three Pidgeons in Pauls Church-Yard . 1657. blazon and Portait of George I THE AUTHORS PREFACE To the Christian Reader . Christian Reader , WHen once we exactly ponder in the Scales of our understanding that thrice pressing load of Jewish ingratitude , disobedience , and obstinacy , for which they were dayly branded by Moses and the rest of the Prophets with a foul guilt , to which was annexed a vehement reprehension . When we seriously consider those horrid threats and execrations wherewith God in his justice would depress them , unless they framed their lives according to the strict rule of his Commandements ; this ought to be a warning-piece unto us to entertain such blessings with a more gratefull acceptance , and hitherto to bend all our studies , that by our unthankfulness we should not make our selves unworthy of them , and so be dis-inherited of such a possession . Moses in this manner prophecies of the Jews ingratitude , Jesurun maxed fat , and kicked . ( thou art waxen fat , thou art grown thick , thou art covered with fatness ) then he forsook God which made him , and lightly esteemed the worke of his salvation . This issued from a prophetical spirit , declaring that as already present , which after the revolution of many a year was to be fulfilled and accomplished . This ingratitude was in its swadling clouts when Joshua led Israel into the land of promise , which is ratified by the unanimous suffrage of the whole Colledge of Prophets , and almost in the very same terms by Hosea in chap. 13. Jeremy arraigns them as guilty of the same crime ; the bill of inditement runs thus : They are turned back to the iniquities of their fore-fathers which refused to hear mywords , and they went after other gods to serve them : the house of Israel and the house of Judah have broken the Covenant which I made with their Fathers . And God himselfe by the mouth of his Prophet thus proclaims their obstinacy : Since the day that your Fathers came out of the Land of Egypt unto this day , I have even sent unto you all my servants the Prophets , dayly rising up early and sending them ; yet they hearkened not unto me , nor inclined their eare , but heardened their neck , they did worse then their Fathers . The obstinacy of this People at last grew to so high a pitch , that they stopt their ears at the admonition of the Prophets , who cried aloud unto them to amend their waies , and curbed their offences with tart reprehensions , killing , stoning , rewarding every one with some bitter death ; which act of theirs is faithfully registred by the holy Spirit , Ezra ● : They tooke strong Cities and a fat Land , and possessed houses full of all goods , wels digged , Vineyards and Oliveyards and fruit trees in abundance : so they did eat and were filled , and became fat , and delighted themselves in thygreat goodness : nevertheless they mere disobedient and rebelled against thee , and cast thy Law behind their backs , and slew thy Prophets which testified against them to turn them to thee , and wrought great provocations . And Jeremy also may be cited for a witness , for his words are these : Wherefore will ye plead with me ▪ ye all have transgressed against me , saith the Lord. In vain have I smitten your children , they have received no corrections ▪ your own sword hath devoured your Prophets like a destroying Lion. When the Lord sees this his people thus altogether incapable of corection , he afflicts them with all the punishments which Moses by the spirit of God had denounced against them , neither their bodies nor goods can now escape the lash of his fury ; he sends among them the sword , famine and pestilence , tempests , diseases , imbred dissention , and discord ; and to make their misery compleat , casts them out of that Land flowing with milk and hony , and causes them to trace the captives steps into another which they knew not . The ten tribes together with their King Hoshea is carried by Salmanasser into Assyria , Kin. and when the two remaining Tribes , Juda and Benjamin , were not hurried to repentance by the present view of their brethrens afflictions , God sends Nebuchadnezzer King of Babel against them , who leads them captive into the Land of Chaldea , makes Jerusalem a desolate heap , and turns their Temple , their chief beauty into ashes . Nevertheless the space of 70 years fully expired , these 2 tribes were again brought out of the house of bondage , because it was the Almighties pleasure to preserve the tribe of Judah even unto that time , when according to his promise , out of that tribe , and in the promised land the Messias should be incarnate . But for all this these 2 tribes did not much outstrip the other 10 in the practise of holiness ; for they always following their own devices , seriously traced the forbidden by-paths of their forfathers , for which the later Prophets , Haggai , Zachary and Malachi were earnest declamitants against them : the last of which being a Priest , & proclaiming them guilty of a wicked life , threatens them with a final rejection . out in obscurity , that so we might again be cast headlong into that darknesse in which we sate , before it was the Lords pleasure by his mercy to impart unto us the saving knowledge of his heavenly word . My second Motive was this , that the hardened in heart , and blindfolded Jews at last descending into the Chambers of their strict cogitations , might have some glimpse of the greatness of their infidelity , and so convicted before the face of the whole world of that more than brutish folly in the expounding of the holy Scriptures , and of their old wives tales , whereby God for the most part is blasphemed , and his saving word against all humane reason after an execrable manner perverted , they might begin to be ashamed , who with such a whorish forehead , and want of wit did not fear to speak or write in this manner of God Almighty , and his holy word , and that at length they might think , that they had stumbled at that stone of stumbling , and rock of offence laid in Sion , and thereupon that they shall fall prostrate upon the ground , be broken , to Gods Law ensnared and captivated , and finally that God poured upon them the spirit of deep sleep , and so closed their eyes , that every prophesie and the whole Scripture was to them as the words of a book that is sealed , & that the wisdome of their wise men is now altogether perished , and the understanding of their prudent men hid , as the Prophet Isaiah foretold them . The God of mercies have mercy upon them , and convert them , and keep us firm and immoveable in the knowledge of his truth , that in it we may hope to gain eternall life , as Christ himself witnesseth to our comfort , when he saith , This is eternall life , that they might know thee the onely true God , and Jesus Christ whom thou hast sent , To him be ascribed , praise , honour and glory for evermore , Amen . MICAH c. 4. v. 1 , 2. IN the last dayes it shall come to passe , that the mountain of the house of the Lord shall be established in the top of the mountains , and it shall be exalted above the hills , and people shall flow unto it . And many Nations shall come and say , come , and let us go up to the mountain of the Lord , and to the house of the God of Iacob , and he will teach us of his wayes , and we will walk in his paths ; for the Law shall go orth from Sion , and the word of the Lord from Jerusalem . Luther upon these words of Micah , hath left this consequent paragraph in memory concerning the Iews . So goes the matter , hereupon arise these mentall divisions , this is that which makes the Jews mad and foolish , that which forceth them to a sense so damnable , that they are compelled without the least shew of honesty , to wrest every parcell of the Scripture , because it contradicts their will , and they cannot endure that we Gentiles should be equal copartners with them in Gods favour , and that the Messias should in a like measure administer to us and them joy and consolation . Moreover , rather than they would vouchsafe , that we the offspring of the Gentiles ( who are by them daily contemned , accursed and devoted to the infernall hagges , torn and cut in pieces by their slanderous backbitings ) should participate in the Merits of the Messias , and enjoy the title of coheirs and brethren , they had rather ten Messiahs should suffer the shamefull death of the crosse , and afflict God himself ( if there were any possibility in nature ) the holy Angels and all other creatures with the stroke of death , nay , they would not be afraid of the fact , though a thousand hellish torments were to be endured for the effecting of it , so incomprehensible and austere is the pride mixed with the honourable blood of these Fathers , and circumcised Saints , who alone would enjoy the promised Messias , and be capped for the sole Donns of the world . The Nations or Gentiles ought onely to be these accursed vassals , and to give up their desire , that is their silver and gold unto the Iews , and that they should be constrained to submit themselves unto them after the manner of beasts prepared to the slaughter , rather then they will relinquish one whit of this their assertion , they will not refuse wittingly and willingly to be damned eternally . THE ARGUMENT OF EVERY CHAPTER . CHap. 1. Concerning the Articles of the Jewish Creed , the execution of Gods commandements , and the causes of their superstition . Chap. 2. Of their Nativity and Circumcision : of the occasion and manner thereof . Chap. 3. How the Jewes instruct their children in the feare of God. Chap. 4. How they prepare themselves to morning Prayer . Chap. 5. Of the form of their morning Prayer , their Fringes and Phylacteries . Chap. 6. In what order they depart the Synagogue , and their preparation to dinner . Chap. 7. How the Jews behave themselves in time of eating . Chap. 8. Of the form of evening Prayer , and manner of going to bed . Chap. 9. Of their hollowing of Mondays and Thursdays . Chap. 10. Of their preparation to the Sabbath , and how they begin it . Chap. 11. Of the Celebration of the Sabbath , and how they make an end thereof . Chap. 12. How the Jews prepare themselves to the celebration of the Passover . Chap. 13. The manner how the Jewes celebrate their Passeover . Chap ▪ 14. How they celebrate the seven dnyes of the Passeover , and put a conclusion to the Festivall . Chap. 15. Of the feast of Pentecost . Chap. 16. Of their feast of Tabernacles . Chap. 17. Of their Feast of the new Moon . Chap. 18. Of the Feast of the New year : how the Jewes prepare themselves to the celebration thereof : how God at the same time judgeth the Israelites for their sin and offences . Chap. 19. Of the feast of the New Moon . Chap. 20. Of their preparation to the feast of Reconciliation . Chap. 21. Of the Feast of Reconciliation . Chap. 22. Of the Feast of joy and gladnesse , for that they have read over the Law , and the manner how they distribute their ecclesiastical Offices . Chap. 23. Of their Feast of Dedication of the Temple . Chap. 24. Of the Feast of Purim . Chap. 25. Of their Fasting dayes . Chap. 26. Of their difference of meats , and of the divers boyling of them , and of their Kitchin Vessels . Chap. 27. Of the manner how they kill their beasts , and of the corporation of Butchers , and how they are licensed . Chap. 28. Of their Marriages , and of the Dowry bill . Chap. 29. Of the divorce used among the Jews , and the bill of divorce . Chap. 30. How a Jewish woman divorceth her selfe from the brother of her deceased Husband Chap. 31. Of the uncleannesse of the Jewish women , and the manner of their cleansing , and of their carriage towards their Husbands in the time of their uncleanness . Chap , 32. Of the Proverb of the Jews , and their manner of begging , and the form of their pasport . Chap. 33. Of divers sorts of diseases incident to the Jews , as the plague and falling sicknesse . Chap. 34. How the Jews are wont to inflict punishment one upon another for their offences . Chap. 35. Touching the burial of the Jewes , and how they are bewailed and lamented of their living friends and kinsfolke . Chap. 36. Of their Messias , which they believe is yet to come : how manifold ▪ he is , of the miracles which shall foregoe his comming , of the Feast hee shall make to the Jews , of his Marriage , his Reigne , the state of the Jewes in the time thereof , of his death , as also how Antichrist shall war against him . THE JEWISH SYNAGOGUE . CHAP. I. Concerning the Articles of the Jewish Creed , their execution of Gods Commandements , and the cause of their Superstition . THat which the Lord utter'd by the mouth of his Prophet Isa . touching the hypocrysie , obstinacy , and ignorance of the Jewish Nation , in these words ; Forasmuch as this people draw near me with their mouth , and with their lips do honour me , but have removed their hearts farre from me , and their fear towards me is taught by the Precept of men : Therefore behold I will proceed to do a marvellous work among this people , even a miraculous work and a wonder , for the wisdome of their wise men shall perish , and the understanding of their prudent men shall be hid . The very same we may now clearly perceive to be accomplished in every part and parcel ; for in their self-pleasing worship is nothing but deceit and hypocrisie , and in the whole Colledge of their most learned Rabbines , a and Scribes , b thy apprehension can fasten upon nothing else but ignorance and grosse simplicity , especially in the knowledge of God , and in the interpretation of his Word . In the whole Nation of the Jews , nothing worth thy observation , except a horrid hardnesse of heart , and perversnesse in their conversation , and every particular action : neverthelesse , they blush not a jot to grace themselves with the title of Gods chosen people . Such also they are who would seem to burn with zeal that the Word of God might be purely propagated , because they believe in God with an accomplished faith , and cleave unto him with a sincere and righty settled confidence above all the Nations of the earth , as Paul bears witnesse , That they have a zeal of God , but not according to knowledge . Hence is it , that the Jews even unto this day firmly contend for their superstitious Worship , professing themselves to have a well grounded and assured faith towards God , who created heaven and earth , who is one in essence , and will not suffer any other gods before him . The Jews Creed contains in it thirteen Articles , which as they are briefly delivered in their Tephillos c or books of Common Prayer , we have here set down . 1. I believe with a true and perfect faith , that God is the Creatour , Governour and preserver of all Creatures , that he did work all things , works as yet , and shall work for ever . 2. I believe with a perfect saith , that God the Creatour is one , and that the unity which is in him , is such as can be found in no other , who onely , was , is , and shall be our God for everlasting . 3. I believe with a perfect faith , that God the Creatour , is incorporeall , not endowed with any bodily properties : finally , that no corporeal essence can be compared unto him . 4. I believe with a perfect faith , that God the Creatour is the first and the last , that there was nothing before him , that he shall remain for everlasting . 5. I believe with a perfect faith , that he alone is to be worshipped , and that Worship is due to none besides him . 6. I believe with a perfect faith , that whatsoever the Prophets have spoke and taught , is the sincere truth . 7. I believe with a perfect faith , that the Doctrine and Prophesie of Moses is orthodox , that he was the Father , and chief of the learned , that either were of the same standing with him , lived before him , or shall be extant in future ages . 8. I believe with a perfect faith , that the whole Law was so delivered by God himself to Moses , as it is now extant with us . 9. I believe with a perfect faith , that this Law shall never admit of a change , and that God shall give unto us no other . 10. I believe with a perfect faith , that God knows and understands all the works and thoughts of men , as it is written by the Prophet : He fashioneth all the hearts of them , and understandeth all their works . 11. I believe with a perfect faith , that God will reward every mans works that keeps his Commandements , and on the contrary , will punish all those that have transgressed his Statutes . 12. I believe with a perfect faith , that the Messias is yet to come , and that though he daily defers his coming , neverthelesse I will hope for his coming , every day till he come , waiting for him . 13. I believe with a perfect faith , that there shall be a Resurrection of the dead ; even in that time when it shall seem correspondent to the will of the Creator , whose name be blessed and celebrated both now and for ever in the highest strains of humane expression . Amen . This is Summe of the thirteen Articles of the Jewish Creed , as they are summarily and briefly comprehended and set down in their Books of Common Prayer : in which belief the poore & blinded souls of the Jews after a lamentable manner , with incessant groans , much anxiety , inexpressible doubting , and outcries , sighing out their last farewell to the beloved prison of their bodies , are utterly lost and undone . Now that every one may with greater facility comprehend the very glosse and meaning which the Jews themselves annex to this their Creed , I have thought it meet to illustrate the Articles thereof by the lamp of a small Comment . And first of all we are to know , that the faith of the Jews and Mosaicall Religion ( according to their own writings ) was built upon these Articles , as upon the foundation , and first of all delivered to the publike view , and reduced into this order by that Casket of Learning , Rabbi Mosche Bar a Maimon , who in the year of the World , 4964 ▪ according to the vulgar account , now used among the Jews , but in the year of our Redemption , 1104. changed this life for a better ; and that then it was strictly commanded , that from thenceforth , throughout all succeeding ages , that every Jew , confessing this faith , should resolve to live and die in the profession of it : Hereupon it came to passe , that these Articles were graced with large Expositions , and thence a great Volume was written , out of which the forementioned Articles were more fully drawn , than formerly set down , and annexed to the end of that Voluminous Book ▪ b Esrim vearba , or the Hebrew Bible , printed at Venice by Daniel Bombergus , by the study of Foelix Pratensis , in the year of Christ 1517. where they are found expressed in the same manner , in which they are subsequently delivered . The first Article is concerning God , who is the Creatour of all Creatures , illah haillos c the cause of causes , & entity of entities , that every thing , whether extant in heaven above , or earth below , was created of , and hath its subsistence in him ; that he made every thing according to his absolute will , and that every thing shall again be reduced into its prime nothing , according to his good will and pleasure ; and although that every thing made by him shall again be annihilated , yet his essence is immortall , not subject to the least shadow of change , or diminution , because his essence ▪ Mezius Gemurah a is perfect , and of it self subsistent , not needing the prop or help of any other to sustain it . That the same God , is that everlasting light , strength and life , that his is the Kingdome , Dominion over all creatures . That he is truly one , and the most renowned Monarch : This Article is grounded upon those words , Exod. 20. 2. I am the Lord thy God , &c. The second Article is concerning the individuall unity of the Essence and Nature of God , to wit , that he is echad umeinchad b of one Essence , and that there is nothing , either within or without the World , that can any way enter the lists of a comparison ; in respect of this unity and identity , he is not in the same series or order with any thing universall or singular , which comprehends more of the same stamp under it ; neither is he Keechad Hammurcabh , c any compounded thing , which for this reason admits of a Division into parts : neither Guph Paschut , ( d ) a simple body , which is one indeed in number , but may either be encreased or diminished , but he is one in Essence , in every point absolute and perfect , to which no other Essence can be compared in respect of its unity . This Article is grounded upon that Text , Hear O Israel , the Lord our God , is one God. e The third Article is , that Middas hagguph f bodily properties , or any thing contingent to the body , after such a manner , that it may afterward be separated , as to walk , stand , speak , be silent , sit , run , and many other of the same kind cannot be attributed unto God without a manifest injury : hereupon it coms to passe , that as often as the holy Scripture doth assign corporeall Attributes unto him , that we must conceive it to be spoken of derech haabharah g with an Hyperbole , and Kischon bene haadam h after the manner of men : to no other end , but that the Divine Nature may with greater facility be comprehended by the finite understanding of men : this Article is grounded upon the 15. v. of the 41. chap of Deut. You saw no manner of similitude on that day that the Lord spake unto you . The fourth Article is so plain , that it needs no Commentary ; to wit , that God is Kadmon , the first , and from all Eternity , and that every thing besides is hurried about with the wheel of time , and had its beginning in time . This Article is grounded upon that Text , Deut. 33. 27. whereby God is declared to be Elohe Kedem , a the God of Eternity , as also upon that , Isa . 44. 6. I am the first and the last , & there is no other God besides me . The fith Article is , that God , one in Essence , is to be worshipped , that we ought onely to serve him , and highly to extoll , praise , and celebrate his Majesty , that in plain terms we ought not to worship any other God for the same respect : whether that which is to be worshipped , be an Angel or a Saint , a Star or any other thing composed of the foure Elements , because every of these is his creature , bounded with certain limits , and therefore finite ; and he alone the only Creatour , who as he wants beginning , so he is without end ; that all creatures being subject and obnoxious to necessity are not of their own disposing , and for this cause to have such a necessary dependance upon God , who alone is guided by his own good pleasure , that there is no obstacle which can hinder him from effecting that which his will suggests . Again , that Melitzim , b Intercessours or Mediatours betwixt God and man , cannot lawfully be appointed , which ought to be a Lesson unto us , that Idolatry being far removed from us , we should tender our service to God alone , to which end the thorah c or the Holy Scripture may serve us for an inciting Schoolmaster . The sixth Article is , that God out of his goodnesse , and according to his meere good pleasure hath elected some out of the whole race of mankind , whose mind and understanding he hath purified above others , hath enriched them with the Spirit of foretelling things to come , and hath so subjugated their perspicacity , to the will of him their Creator , that they become his oracles , whereby he shews the way unto silly mortals , in which they ought to walk , if they intend to obtain the end of their faith , the salvation of their souls . The seventh Article is , that Moses was the most sublime , and excellent in the whole Catalogue of the Prophets ; that he attained unto so high a degree of wisdome , humane perfection , honour and dignity , that he was accounted equall unto the Angels ; whereupon the prohecies of this one man did in many respects exceed the Prophecies of others . First of all , God spake unto other Prophets by some Angel , who was a Mediatour between God and them , but with Moses he spake with his own mout , face to face , as one talketh with his friend . Secondly , the other Prophets received their Prophesies , either by dreams in the night , or by some profound sleep upon the day , wherein all their Members , yea their whole Bodies were so stupified , that onely their mind and memory did enjoy their proper operations , but Moses did not receive his Prophecies after this manner , but as it is written of him . If there arise a Prophet among you , I will appear unto him in a vision , I will speak unto him in a dream . Not so , my servant Moses who is faithfull in my whole house , I will speak to him mouth to mouth . From whence it is manifest , that Moses received his Prophecies in the day time , even as oft as he stood before the Cherubim , as it is writtten , I will meet thee , and I will commune with thee from above the Mercy seat , from between the two Cherubims , which are upon the Ark of the Testimony , of all things which I will give thee in Commandement unto the children of Isroel . Thirdly , when the spirit of Prophesie came upon any other of the Prophets either in dreams , by visions , or the mission of an Angel , they had , as it were , a certaine deprivation of their natural powers and faculties , that being astonished , a horrible dread came upon them , and they driven into an extasie ; as the Holy Spirit witnesseth of Daniel the Prophet : I Daniel saw alone the Vision : for the men that were with me saw not the Vision ; but a great quaking fell upon them , so that they fled to hide themselves . Therefore I was left alone , and saw this great Vision , and there was left no strength in me , for my comlinesse was turned into corruption , and I retained no strength . Yet I heard the voyce of his words : And when I heard the voyce of his words , then was I in a deep sleep upon my face , and my face towards the ground . But Moses suffered no invasion of feare or anxiety when he received his Prophesies : whereupon the Scripture saith , that the Lord spake to Moses face to face , as a man speaketh to his friend : even so familiarly , that he was not subject to the least amazement , Fourthly , Other Prophets could not by any proper faculty prophecy when , and after what manner they would , but only then , when God did not only command them , but also endowed them with gifts and abilitie corres pondent to such a function , whereupon it often came to passe , that they did beseech God to send upon them the Spirit of Prophecy , who for a certain season had not spoke in this Dialect , yea , sometimes did altogether leave off to Prophecy . And for this cause , according to the practise of Elisha , they desired to heare the melodious sound of musical Instruments , whereby their spirits and understandings might be recreated ; but Moses could prophecy at his own pleasure , whensoever he was conscious of a conveniency . whereupon it is writen : Stay you here , that I may know what the Lord will command you : And the Lord spake with Moses saying , &c. For these reasons was Moses more worthy then the rest of the Prophets , yea , in that supereminent manner , that no Prophet was ever compared unto him . The eighth Article is concerning the Law , that it was so delivered to Moses by Gods owne mouth , as it is now extant amongst , them The manner how it was given , whether by writing , or dictated of God to Moses by word of mouth , it is not needful to inquire . If it proceeded from the mouth of God , then is it necessary that every parcel thereof should be truth , and in this respect no difference to be made amongst the particular clauses of holy Writ ; as these : I am the Lord thy God , &c. and Thumia was the Concubine of Eliphaz , who came of Esau : as also , The Sons of Ham were Cush and Mizraim , phut and Canaan , and this , Heare O Israel , the Lord thy God is one God , and others of the same sort , seeing they are all Gods true and holy Word . After the like manner the Exposition of the divine Law , Mippi haggeburah a came from Gods owne mouth , as also all the things observable in the celebration of their bulabh b or feast of Tabernacles , as the blowing of Trumpets , Zizim c Tephillim d , concerning which things notwithstanding there is not one expresse word found in the Law of Moses , yet are they kept no otherwise then God hath with open mouth delivered them to Moses , and Moses unto us : and Moses , God himselfe bearing him witnesse , Numb . 12. 7. was faithfull in all his house . And they are his own words , Numb . 16. 28. Hereby you shall know that the Lord hath sent me to do all these Works : for I have not done them of mine own mind . The ninth Article concerning the change of the Law , that the Law of Moses shall never be abrogated , or any other succeed in the place thereof , and that nothing need to be added unto it , or taken away from it ; that not one jot or title shall be annexed , or perish from the holy Scripture , neither that any Exposition shall make it subject to augmentation or diminution : whereupon it shal come to passe , that Gods holy Temple , and the City Jerusalem shall again be re-edified , the sacrifices and Mosaical ceremonies restored , and the Jewes themselves at length to be brought back again into their own Land , that they may for ever observe and keep the Law of Moses . The tenth Article needs no other explication then the Scripture comments . The eleventh Article is concerning the reward due to good and evil works ; the reward of good deeds is the world to come , and life eternal ; the punishment of evil , the souls eternal destruction and damnation : whereupon it is written , Exod. 32. 32 , 33. Yet now , if thou wilt , for give their sin , and if not , blot me , I pray thee , out of the booke which thou hast written . And the Lord said unto Moses , he who hath sinned against me , him will I blot out of my booke . The twelfth Article is concerning the comming of the Messias , whose comming is to be expected as certaine , though he long delay it ; yea , none ought or dare to prescribe unto him certain time , any determinate time for his advent : neither wil they suffer the holy Scriptures to be searched into , that this sulness of time in which he should come , may be made manifest . Hereupon their Chachamim . a and Rabbins deeply grounded in the Jewes Religion , were wont to say , tippach b ruchan c schel mechaschebbe Kitzim . I wish they may breath out their own souls , who go about to set down the time of his approach . They teach that our trust and confidence is to be settled on the Messias , that he is to be loved , praised , and petitioned that he will come quickly ; even as all the Prophets from Moses to Malachi were wont to do : when on the contrary , whosoever doubts of his comming , gives the whole Law the lie ( yea , but the whole Law doth make the miserable , poor , and blinde Jew a Liar , who doubting that he is not come , believes he shall come , when he is already come ) in which a plain and clear promise concerning this matter is enrolled , especially in parascha d The 13. Article is concerning the Resurrection of the dead , of which there is nothing now to be spoken : whosoever therefore faithfully believes these 13. Articles , is accounted one of the number of the Israelites , yea , such an one who is to be loved , whom every one ought to commiserate , and unto whom he ought to perform , wh●●soever God the Creator hath commanded to be done to a neighbour or brother , out of Sincere love , unfeigned affection , and brotherly kindness ; yea , they esteem him a man of that constitution , that though he commit all the offences , which in the world become the fewell to set a fire the whole course of Nature with burning lusts , and consume it with inbred malice , and therefore suffer punishment in this World according to the nature and measure of his sin , yet shall he inherit eternal life , being placed in the Kalender of the sinners of Israel . Whosoever destroyes the foundation on which these Articles are built , or commits a trespass against any one of them by his infidelity , they affirm , that he hath neither part nor portion in Israel , that he hath denied his God , is to be abhorred like a swinish Epicure , because he hath rooted up that which was once implanted in him , according to the most exquisite skill of the Artificer ; and therefore he deserves no other then to be rejected , abandoned , and perish utterly : of such an one speaks the Prophet , Psal . 139. 21. Do I not hate them , O Lord , that hate thee ? and am I not grieved with those that rise up against thee ? Thus hitherto I have more at large expounded the genuine sense of the Jewish Creed out of Rabbi Moses the Son of Maimon , more birefly written and nominated by the Jewish Synagogue Rambam , a with this intent , that every one might more clearly perceive , and know to what end this beliefe of the Jews was directed : whose Articles if any with a more serious scrutiny into their own writings search and examine , he may with great facility conclude , that when Rambam had brought these Articles into order , and with severe threanings of extirpation of the Jewish name , and the losse of their souls , enjoyning every one unto the confession of them , to have had no other aim● then the overthrow of Christian Religion among the Jewes , intending to put upon it the badge of falshood ; for making it hatefull unto them , he might for ever terrifie them from the imbracing of it . Hence the Articles concerning God the Creator , that he is one alone , incorporeal and eternal , hitherto muster up their forces , that they condemning the Christian doctrine of the Trinity , and Christs person , might make it liable to contempt : as though that we Christians , by maintaining a Trinity , did also infer a plurality of Gods , or that Christ should not be God , nor partake in his Fathers essence , because it was his pleasure to assume our flesh in time , not from eternity : whereupon when hence it follows that he is no God , it may serve for a necessary consequence , that he is not to be worshipped , for this is due to God alone , as the fifth Article affirmeth : and God is only a Searcher of the hearts , and so was not Christ , as in the 11. Article . In the same manner the 6 , 7 , 8 , 9. Articles are placed in a diametrical opposition to the Doctrine of Christ , and the whole Gospel , intimating , that Christ was no true Prophet nor Teacher sent from Heaven , because his Doctrine was not delivered unto him out of Gods own mouth , as it was to Moses , and that therefore our Saviour spake many things against the Law in his sayings to the People , yea , was not afraid to alter many parcels thereof , which ought to have remained unchangeable . Furthermore , if it be true , that man for the integrity of his life , and tracing the way of Gods Commandements , as also for his owne good deeds can merit life eternal ; and on the contrary , for his evil works and ungodliness becOms the Heir of everlasting torments : in what respect , I pray thee , doth the passion and death of Christ any whit availe us ? The wheele of time hath not travised many minutes , since a certaine Jew did not blush to affirm to my face , that he needed not any to satisfie for his sin ; that it is meet , every Fox should give his own skin to the Currier to be pulled off , and to suffer his own hairs to be plucked out at his pleasure . The tenth Article therefore , whereby we professe Christ to be our Redeemer , is contrary to this assertion . Besides this , Rambam , & the rest of the Jewish Nation who had any knowledge of letters , in all their Books and Writings have no other scope , but to make the faith of a Christian the object of suspicion and contempt . Amongst whom Rabbi Joseph Alba , a Spaniard , challengeth the first place , who writ a little Book in the yeare of Christ 1425. entituled Sepher ikkarim , a in which he stoutly maintains the Jewish Creed for Orthodox , and sends out at randome the fiery darts of a fiery disputation against that of the Christians . His Arguments are grounded upon the main Principles of the Jewish belief . First , upon the unity of God Essence , and hence he denies the Trinity , as also the Godhead of Christ . Secondly , upon the Law of Moses , which was delivered from heaven unto him by God himself with his own mouth : whence he rejects the Doctrine of Christ and the New Testament , consequently intimating , that Christ was a false Prophet , and not the Messias : hence the main of the strife and Controversies between us and the lews , lieth in these two points , to wit , that of the Trinity , and this concerning Christs person . Thirdly , he establisheth his Positions upon the eternal reward of good works , and the endlesse punishment of evil , hence despising the death and passion of our Saviour , which he underwent for the sins of mankind . Of the same grain is that obscene and abominable Book , entituled Nitzachon a written by Rabbi Sipman , whose lines are such , that without all doubt he committed this Book to writing in the year of Christ , 1459. as it was delivered unto him from the Devils own mouth . This piece he composed to falsifie the four Evangelists , out of which Sebastian Munster , my Predecessour and Professour of the holy tongue in this University , transcribed many parcels and confuted them , in his Commentary upon Saint Matthews Gospel . When therefore the hard hearted and hoodwinckt Jews did with might and main indeavour to denie the faith of Christians and to brand it with falshood , they shipwrackt upon the Rocks of Superstition , and that in such a measure , that they utterly did disanull their faith in God , neither have they any knowledge to believe aright , although they proudly boast of a firm and perfect faith towards God the Creatour of heaven and earth , who is one in Essence from Eternity , and without end , yet such a faith can never be g●aced with the Title of the true belief , when as they know not God , in whom so audaciously they pretend a confidence , after that manner , as he hath manifested himself in his word . Now the Scriptures of Moses and the Prophets declare unto us the same God , that the New Testament propounds , though more darkly , shewing , that there is a Trinity in uniTy , And an unity in Trinity , to wit , God the Father , the Son , and the Holy Ghost , yet the Jews , hot without great scandal , denying this Attribute to the Creat●ur of heaven and earth , it necessarily follows , that they place no belief in the true God , but rather by a stupid ignorance of him and his Essence become the very emblemes of Idolatry . In that they affirm , that whatsoever Moses , or any other of the Prophets commit to writing , was altogether orthodox , and that their Text is neither to be augmented or diminished : that Moses was a great and famous Prophet , is an established truth , yet we doubt not , but their understanding was subject to a monstrous depravation in this their assertion . For first of all , they do not onely not believe what is written in Moses and the Prophets to be true , but also do prefer the Expositions of their wise men and Rabbines upon the Law , and other parcels of holy Writ , before Moses and the Prophets ; yea , they esteem more of the word of a Rabbine than of Moses : furthermore , they account the Traditions , Statues and Ordinances , not as additions to the Law , but for the very Law it self , which Moses received from the mouth of God , and taught unto others , a yet did not put it in writing , lest the Gentiles learning it also , might put it in execution ; for without this Declaration , Moses his Law can neither be understood nor performed , as we shall more at large hereafter manifest . That they perswade themselves , that the Law was given with this condition , that nothing of it should at any time be changed , they grossely mistake : the Ceremoniall Law signified Christ to come , which whenby his incarnation he had fulfilled , shortly after the holy Temple must kisse the ground , and embrace the dust , the City Jerusalem , and the holy things are utterly destroyed , the Jews banished their own Land , and dispersed among the Gentiles , that at last they might understand the time already come , wherein there should be but one Shepherd , and one Sheepfold , and that seeing the Gentiles were entered into Communion with them in belief in God the Omnipotent Creatour of heaven and earth , that they were also made partakers of the treasures of the Divine word , and first delivered to the Jews . Likewise their error is inexcusable , in making Moses the greatest Prophet , thence striving to annihilate the worth of our Saviour , as one who is not worthy to loose the latchet of his Shooe , but blasphemously terming him a lying Doctor . Experience doth convince , that in this thing many of the Jewes have the lie cast in their teeth by their own convicting conscience . They believe aright , that in Moses and other Prophets the Messias was promised ; but herein their understanding is miserably perverted , that they yielding to credit that he is come so many years agoe , are altogether ignorant for what end and purpose , and in what degree his ●comming should be beneficial unto them : for all that they expect is only this , that he , like another Moses and Aaron , should deliver them from a terrestrial and corporal bondage , and again bring them into their own land : and to this end only , that they might no longer drink the Wine of bitternesse among the Gentiles , but be fed with milk and honey in the Land of Canaan . They never dream of a deliverance from the spiritual captivity of sin , for they perswade themselves , that by pennance done in their own flesh , they can satisfie for their own sin , and by keeping of Gods ▪ Com●andements , and their own good works , merit eternal life . In the 11. Article of their Belief , they believe that whosoever doth many good works shall obtain a great reward in the world to come . It is read in their Talmud , All Israel shall have part in the world to come : as it is written , All thy People shall be righteous , they shall receive the earth for an inheritance for ever , the branch of my planting , the work of my hands , that I may be glorified : Yet neverthelesse they shall not all share a like . He that hath done many good deeds shall have a greater portion . The wicked which never repented them of their sins , shal be tormented in Hell or purgatory for the space of twelve months , and after that shall have a portion in life everlasting , but not so excellent as that of the just . They who utterly deny God , and profane his holy Name ( of which number are all those that turn to Christianity ) their foreskin shall grow again , which done , they shall the second time be circumcised , as though they never had beene Jewes , and shall remaine in Hell for ever . The Son superviving his deceased Father is bound for a whole year to say a little Prayer called kaddisch a for by the repetition of this Prayer , he shall deliver his dead Father out of Purgatory ; such an one gives up the Ghost with great joy and incouragement , knowing that he shall be delivered out of Hell by the Prayers of his Son left behind him . After the same manner a honest woman may redeem her Husband . But sometimes it so falleth out that the Husband ●and Wife are not equal in honesty , and therefore it should seem that in the world to come the one should attain to a greater degree of happiness then the other : here the Lord out of his mercy gives them both entrance together . Briefly the whole nation of the Jews shal be partakers of life eternal , and shal all ascend into Heaven ; but one shal be more glorious then another . Even as a King or Duke coming into some great City , he & all his followers have entertainmet , but in a different fashion ; so shall it be with the Jews in the world to come . In the Article of the Resurrection of the Dead , they themselves are dead : for first they say , it shall come to passe that only the Israelites shal be raised to life , but the Christian , and all other prople shall perpetually sleep in the dust . Hence Rabbi ` Bechai in his Book intitu●ed , Kadhakkemach b saith : The Jewes have a four-fold honour and priviledge above other Nations , which are these , the Land of Canaan , the Law , the Prophets , and the resurrection from the dead . All these he repeats and proves in particular , in his● Exposition of the 18. and 33. chapters of the fi●t Book of Moses . For the confirmation of the last priviledge , he brin'gs amongst other the testimony of Isay , prophecying of the Christians and other people : They are dead , they shall not live . They are dead , they shall not rise . And of the Israelites , Thy dead men shall live , with my dead body they shall arise , awake and sing , you that dwell in the dust , because your dew is as the dew of herbs , and the Earth shal cast● out , her dead . The same Rabbine out of the Talmud delivers thus much , that at the great day of judgement three kinds of dead men are to arise : the first of the most righteous Israelites : the second of the most unrighteous and ungodly : the third of a middle sort , who did as much good as evil . The good shall go into life everlasting , the wicked into Hell and fire eternal , as it is written , Many of them that lie and sleep in the Dust shall arise , same to everlasting life , some to shame and everlasting contempt , From hence sAith the Rabbine , we may infer , that even the wicked ones in Israel shall be co-partners in the resurrection , yet shall this redound to their disadvantage , seeing both body and soule shall together in Hell suffer never ceasing torments . They of the middle sort shall be tortured for theirs in s in purgatory , only the space of twelve months , which time expired , their bodies shall be consumed , and a blustering wind shall scatter their ashes under the feet of the just : The Talmudist proves this out of the 13. Chapter of Zachary , the 8. and 9. verses , for there is written : It shall come to passethat in all the land , saith the Lord , two parts therein shal be cut off , and die , but the third part shall be left therein : And I will bring the third part through the fire , and refine them , as silver is refined , and will try them as gold it tried : and they shall call upon my Name , and I will hear them . I will say , it is my people , and they shall say , the Lord is my God. And to the same purpose it is spoken , 1. Sam. 2. 6. The Lord killeth and maketh alive , he bringeth downe to the grave and bringeth up . R. David Kimchi upon the first Psalm , saith , that the wicked shall not rise again , but their souls shall perish together with their bodies in the day of death : and in the same sence , that a Resurrection only belongs to the just and godly , in his Commentary upon the 26 chapter of the Prophecy of Esay . Rabbi Saadiah upon the former words of the Prophet Daniel saith , that the term ( many ) designs a certain number , and there fore to be restringed to the godly in Israel , who alone have a portion in life eternal . Them that do not watch , he ranks in their number , who have forsaken the Lord , and t●rned Apostates ; who for this very thing must be thrust into the lowest Chambers of the infernal pit , there for ever to be the Emblems of ignominy . To him assent Rabbi Higgaon , and Aben Ezra in his Book Perusch , or Exposition upon the fore-cited place of Daniel ; commenting that as many are to watch , so many shall not watch ; the watch●men shall have life eternal , they that do not watch , never dying reproach . The sense of the words in my judgement ( saith Aben Ezra ) is this , that so many upright Jewes , that pay their debts to nature in the Land of their captivity , shall rise again and live when the Messias , or Deliverer shall come ; for of them speaks the Scriptue : As the dayes of a Tree , so shall be the dayes of my people : that is , as the Tree of life , as the Chaldee renders it ; or as a Tree which indures for some hundreds of yeares doth not perish , so my people shall remain ; for they who shall have a part in the resurrection at the comming of the Messias , shall be so long lived , as the Patriarchs from Adam to Noah . So much Aben Ezra upon the place . At that time they shall cherish and make themselves merry , feasting their carkasses with that great fish Leviathan , that huge bird Ziz , and that monstrous Oxe Behemoth , of which more particularly hereafter . After this their jollity , death the second time arrests them , furnishing them with beds to sleep in till the last resurrection , when they shall have an entrance into life eternal , where they shall neither hunger nor thirst , but be ever satiated with the beatifical vision of Gods glory and brightnesse . In the first Book of Moses , the 47. Chap. it is recorded of Jacob , that when the time of his departure out of this Vale of tears approached , he called his Sonne Joseph , and entreated him not to bury him in Egypt , but with his Fathers in the Land of Canaan . Rabbi Salomon Jarchi upon these words saith , that Jacob for three reasons would not be buried in the Land of Egypt . The first was , because he foresaw by the Spirit of Prophesie , that in time to come store of lice should molest the Land of Egypt . The second , because the Israelites , who died without the bounds of Canan , could not rise again without a great deal of trouble , being to be hurried into the ●and● of Promise by the hidden and deep vau●ts of the earth . The third , lest the Egyptians , very prone unto Idolatry , might make him the Idol which they would adore . For the better understanding of this , I mean here to insert what ever is written concerning it , in the book called Tanchum , which is an Exposition of the Law of Moles . Rabbi Chelbo makes it a main question , why the Patriarchs had so great a desire to be buried in the Land of Canan : he gives himself a solution , saying , that they who shall dye in the ●and● of Promise shall ri●s ; e first at the coming of the Messias . Rabbi Hananiah confirms it , and saith , that whosoever dying is intombed in a strange Land , shall dye a twofold death , which is manifest out of the 26. chapter of Jeremy , and the 6. verse , where it is registred : Thou Pashur , and all thy family shall go into captivity , thou shalt go to Babel , there shalt thou dye , and there be buried . Hereupon Rabbi Simeon objects , that , that granted , it must necessarily follow , that all the Tzaddikim a or just men should perish , who were not interred in the Land of Canaan . The answer is , that God shall make certain caves , and profound vaults in the earth , by which they shall Be brought into the land of promise ; at their ar●●vall there , God shall breath into them the breath of life , and give them a share in the Resurrection , as it is written , * I Will open your graves , and cause you to come up out of your graves , and bring you into the Land of Israel , Rabbi Simeon Ben Levi saith , that the Scripture speaketh expresly , that God shall restore the Jews to Life , upon the very instant of their return into their own Land : the place he quoteth , is Isa . 12. v. 5. Thus saith the Lord God , he that created the heavens , and stretched them out , he that spread forth the earth , and that which cometh out of it , he that giveth breath unto the people upon it , and spirit to them that walk therein : This is to be understood of them that shall be carried to Sion , through the caves of the earth : That also which is read in the Chaldee Targum upon the Canticles ought to be referred to this vo●ntation : the words are these , Salomon the Prophet saith , that when the dead shall arise , the Mount Olivet shall cleave in the middle , and all the Israelites who formerly departed this life , shall issue out of it : the just also who died in banishment , prison , or a strange Land , being conveyed hither by hidden passages in the earth , shall also apPear . From hence we may easily conclude , how beliooveful the Jews think it to return into their own Land , and there be buried , and so escape the turmoyle , and trouble of so long a journey , under so many deep rivers and rugged mountains ; and for this very end , ( as I have heard out of the Jews own mouth ) many of their rich ones return into the Land of Canaan at this day . This is that perfect , firm , and well grounded faith of the Jews , in which they obstinately persevering make it the rock of their salvation , though with great anxiety and despair . Here we may see what they give to Moses and the rest of the Prophets and also what use these miserable men make of the holy Scriptures . Such as their faith is , such are also their works , which they would seem to shape according to the strict rule of Gods commandements . There profound Rabbins perswade this simple people , the Jews , that they of the Circumcision are Gods own chosen people , who may easily fulfill , not onely the morall Law comprehended in the Decalogue , but the whole Law of Moses . They divide the Law of Moses into six hundred and thirteen Precepts , and again subdivide these into commanding and prohibiting Precepts : the former according to their computation are two hundred to eight , which number is ( according to the Rabbins anatomy ) equal to that of the members in mans body : the prohibiting Precepts are three hundred sixty five , just so many as there are dayes in the year , or ( as it is registred in a book entituled Brand spiegel , and printed at Cracovia in the Germane tongue and Hebrew character some fifteen years ago ) as there are vein● in mans body : hence it shall come to passe , that if a man in one of his members every day perform one of the Mandatory Precepts , and omit that which the prohibiting Precept enjoyns him to avoid , he shall with great facility every year , and so to his dying day , fulfill not onely the Decalogue , but the whole Law of Moses : this is that right ordering and keeping of their Laws ; here I may counsel Isaiah to make his complaint : That the earth is defiled under the inhabitants thereof , because they have transgressed the Laws , changed the Ordinance , broken the everlasting covenant : for Saint Stephen should be stoned the second time , if he were now alive , and should reprove the Jews for this their adulterate worship , saying , You stiffenecked , and uncircumcised in heart and ears , you do alwayes resist the Holy Ghost , as your fathers did , so do ye , who have recived the Law by the disposition of Angels , and have not kept it , &c. The Rabbins hold on , and say , that men are onely bound to keep those six hundred and thirteen Precepts , but the women are freed from the observation of any of the first sort , being onely tied to the observation of them which forbid something to be done . They say also , that there are some Preceps , which are onely to be executed by them at certain times , when their pleasure is , and also others , to which they are no way subject , as Circumcision , the office of the Priests and Levites , and such like . Sometimes they may not observe the Commandements , because of their husbands to whom they acknowledge themselves to ow dutifull obedience , who have power over them , and oftentimes call them to the performance of other things than Gods Law , yet never by compulsion . If any one make a question , to what the women are more particularly obliged ? the answer is , that they are bound to the performance of sixty four of the prohibiting , and thirty six of the Commanding precepts . Thus do the Rabbins appoint their women their Task , which they have not alwayes leasure to mannage , because they are to keep the house , play the Cook , Laundresse , and Nurse , and are also forced to do what ever . their husbands enjoin them ; yet for all this , the number of the Precepts was not thought sufficient , for the Rabbines have added seven more , that the summe ariseth to six hundred and twenty , according to the number of the Letters in the a Hebrew Decalogue , which number the Hebrew word Keter , signifying a Crown , comprehends , for the three radicall Letters , Caph , Thau , and Resch make up the number , and certainty , if there were any who could fulfill the whole Law of God , he were worthy to wear the Crown of the whole world , and needfull it is , that the Law should be fulfilled , for otherwise the world cannot subsist , as their wise men would perswade us out of the words of Jeremy , If my covenant had not been with day and night , I had not made the earth , for so is this place perverted after a swinish manner in the forenamed book Brand spigelium . A Jew is as fit an Interpreter of the Scripture , as a Sow to be an Husbandman , as in rendring these words , that unlesse the Law ( which they call Berith , b that is to say , a covenant ) had been given , I had not created the heaven and the earth , and whatsoever now hath any existence , it hath it from the observation of the Divine Law : moreover say they , whosoever keeps all these Commandements , sets a Crown upon Gods own head , and in lieu thereof , God shall invest their forefronts with seven Crowns , who doe celebrate his Coronation , and shall make them heirs of the seven bed-chamber , which are in the Garden of Para dise , and he shall defend them from the seven infernall Mansions , and they shall obtain seven heaven's and so many earths . Hereupon it is recorded in that Tract of the Talmud , entituled Joma , that it was the opinion of Rabbi Eliezer , that the world was created for the sake of one just man , for it is written in the first book of Moses , the first chap. v. 31. That God shallman that it was good , and by this good thing is meant that good and just one , as it is written , Praise the just one , because he is good , and it necessarily follows out of the words of Moses , above mentioned , And God saw , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one just man , which was Adam , for at that instant there were no more in the earth , Rabbi Chaia Bar Abha is of the same mind , and Rabbi Jochanan confirms it out of the 25. verse of the 10. Chapter of Solomons Proverbs , where it is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righpeous is an everlasting foundation . Moreover , the wisest of their Doctors write , that every vein in mans body is the souls pedagogue , to instruct it what to avoid , whereupon it shall be found , that if any proves disobedient to such an admonition , he shall be branded with this mark , that he hath not one good vein in him , Again , all the members prick a man forward to the execution of that which is commanded him , and in this manner the three hundred sixty five prohibitory precepts are observed and fulfilled . O●●serable Jew ! what Chirurgion can prick that vein in thee whren hath any good●nesse in it ? or extract from thee the smallest dram of blood , which is not corrupt ? King Salomon in his Proverbs saith , Keep my Commandements , that thou mayest live , that is , thy veins and members shall become thy provocative unto goodnesse , thou shalt live for ever ; and David the King in the 34. Psalm , and the 21. verse , promiseth , He shall keep all thy bones , so that not one of them shall be broken , which is , as if had said , who keeps the commandements of the Lord , his bones shall not be broken . Thus the poore blind doting Jews are fallen into such a reprobate sense , that they neither will nor can understand the essence of faith and good works , but running headlong into their obstinate errours , persist in their folly , so that the words of Sophonie are now verified : Her Prophets are light and treachchrous persons , her Priests have polluted the Sanctuary , they have done violence to the Law. Truly any one would think that they ought to be ashamed of so gross ignorance , by which they dilacerate the word of God in that manner , as though they had not the least relish or spark of understanding in them : for in the confirmation and declaration of their faith settled upon no foundation , in the Exposition of the holy Scripture they seema as strangers and aliens to the word of God , who had dreamed of it about some thousand years ago , and now grope after it , as the blind man gropeth the for wall in darkness . I will not in this place add one word more concerning the Jewish beliefe and superstition , considering that I shall speak more largely of it in the following Chapters , yea , more then they could wish should be revealed . It is now seasonable and expedient to speak something of the cause of their blindness and obstinacy with which they are plagued , especially in the reading of the Word of God. It is apparent out the History of the Old Testament , The Jews always have been so stiff necked , that if once they fixed upon any opinion , that no force of Argument could inforce them to relinquish it : whereupon Moses and the rest of the Prophets so often reprehend them , for which many of them were persecuted and put to death by the obstinate Jews , who for this very cause are often in the new Testament termed , the Murtherers and Butchers of the men of God. When God had once chosen them for a peculiar people , made a Covenant with them , and for the confirmation of it , had annexed unto it the seal of Circumcision as an external sign , had delivered them out of the hands of their enemies , brought them into a Land surpassing a others , with great strength and a stretched out arme ; and also had given unto them by the hand of Moses a Law according to whose prescript they ought to frame their lives , acknowledge God , praise and exalt him they did acknowledge , even then when the whole World drencht in the Sea of Idolatry was ignorant of the true God , the Creator of Heaven and Earth ; then began they to wax proud , haughty , and pu●t up , counting the Nations as dung , and with a supercilious sore-front , boasting themselves to be the h●●ly and elect people of God , the Law of God and Circumcision being the main pillars of this their ostentation . And seeing they at that time actually possessed the Land of Promise , offered their Sacrifices , the sum of their wants must be a glorying in their City , Temple , Sacrifice , and other kinds of worsh●p , for which if any one dare manage a reproof , objecting that they are not the children of Abraham , because God shall prosligate and destroy them , because their hearts and ears are uncircumcised , and God shall again scatter them among the Gentiles ; he shall upon the very instant be cauterized for a false Prohet , and a Liar , and destinated to the stake for bearing witnesse unto the truth . Neither did they here put a period to their madness ; they stand firm in their foolish opinions , imbracing the Covenant according to its outside , the Law according to the letter , the ceremonies , oblations , and sacrifices in their naked representation , provoking not only the Prophets , but God himself , never regarding whether or no any true knowledge , fear , or reverence of his Majesty was implanted in their hearts . For the attempting of these enormities the Lord conceives heavy displeasure against Israel , terms them a sinfull Nation laden with iniquity , a seed of evil doers , children that are corrupters , which had forsaken the Lord , and provoked the holy one in Israel , and gone away backward , whose hearts were obstinate , their neck an iron sinew ; and their brow brasse : Transgressors from their Mothers womb , whose birth and nativity is the Land of Canaan , their Father an Amorite , and their Mother a Hittite ; a people rejected and accursed , as Moses witnesseth . He threatens them to bani●h them out of their own Land , and to carry them into a Land which neither they nor their Fathers had known ; there also , that they shall tast of his fury , be slaves to their enemies , and to make their City and Temple , in which they so much rejoyced , like unto Shiloe , Lastly , speaking to Esay the Prophet , he saith : Make the heart of this peole fat , and make their ears heavy , and shut their eyes , lest they see with their eyespuch ; and heare with their ears , and understand with their heart , and convert and be healed . After the same manner God denounceth against them by Moses , saying : it shall come to passe , that if thou wilt not hearken unto the voyce of the lord thy God , to observe to do all his Commandements and his Statutes , which l command thee this day , that all these curses shall come upon thee and overtake thee : The Lord shall sinite thee with madness and blindnesse of heart . Thou shalt grope at noon day , as the blind gropeth in darkness , and thou shalt not prosPer in thy wayes , thou shalt be only oppressed and spoyled evermore , and none shall save thee The fundamental then and prime cause of the blindness and obstinacy of the Jews , is the just judgement of God upon them for their sins , and the punishment due unto the same , which came upon them , because they heaRkened not unto his voice , worshipping him with their mouth , and with their lips drawing near unto him , but in their hearts being far from him , their service towards him consisting only in the commandements of of men , as the Prophet Esay complains . By which we may perceive , that they soon left off to trace the way of Gods Commandements , setling themselves upon their own carnal wisdome , upon the sublime perspicuity of their Doctors , who after Ezra were called Scribes , as upon a new foundation , accounting Their Expositions , Ordinances , Laws , and Institutions to be of far more worth , then the Doctrine of the Prophets : against which the Prophets oftentimes declaimed , but to little purpose . What these Commandements are , which they esteem more then the word of God , our Saviour Christ teacheth us in the new Testament , when the Jewes reprehend him that his Disciples walked not according to the tradition of the Elders , which were of washing hands , cups , pots , brazen vessels and tables , and innumerable fopperies of the same sort , by which they make the word of God of none effect , but only strive to fulfill the inventions of their Ancestors . Now in the last place , seeing these their Traditions which Christ pointed out unto us , are at this day accurately kept and observed of the Jews , seriously also described in their Cannon La. and celesiastical and moral constitutions , part of which I have decreed to lay open in the following discourse ; I think it here convenient to search out the grounds and reasons which might th●n , and at this day doth induce them to prefer the Ordinances of men before Gods Commondements , casting them headlong into the darkness of Superstitlon , so blinding their understanding , that they cannot possibly find out the trUe meaning of the holy Scripture . We read in the Preface of that learned man Rabbi Mosche Mikkotzi , called Hakdamah ( who writ a Book and Exposition upon three hundred and thirteen of Gods Commandements , which he entituled , Sepher mitzuos gadol , that is , the great Book of the Commandements , in the year of Christ 1236. and published it at Toledo in Spain , where the Jewes then had a most flourishing Schoole , the Students therein being in number twelve thousands , as he witnesseth in his hundred and twelfth Prohibitory precept . ) that the written Law which God delivered unto Moses in Mount Sinai , is obscure and difficult , first , because it contradicts is selfe . Secondly , because it is imperfect , and therefore all things necessary to be known , are not there set down : wherupon it is needful some certain Exposition should be framed , by whose plūmet every one might dive into the genuine sence of the written Law , & groū d theron as a firm foundation . That the Law of Moses contradicts it selfe , there are many instances . We read Exod. 12. 15. For sevean dayes thou shalt eat unleavened bread ; but Deut. 16. 8. Six dayes thou shalt eat unleavened bread : againe vers . 9. Seven weeks thou shalt number unto thee , which make only forty nine days : but in the 23. of Leviticus and the 16. it is read , Vnto the morrow after the seventh Sabbath shall you number fifty dayes . In the 16. of Deuteronomy vers . 2. it is said , Thou shalt sacrifice the Passover unto the Lord , of the Flock and of the Heard ; contrary to this ●xod . 12. 5. Your Lamb shall be without blemish , a male of the first year , you shall take out from the sheep or from the Goats . Again , Deut. 15. 19. All the firstling males that come of thy Heard and of thy Flock , thou shalt sanctifie unto the Lord thy God ; but in the 27. of Leviticus vers . 26. The firstling of the Beasts , which should be the Lords firstling , no man shall sanctifie it , whether it be Oxe or Sheep , it is the Lords . Lastly , Exod. 19. it is written , The third day the Lord will come down in the sight of all the People upon Mount Sinai : But Exod. 20. 22. it is said , You have seen that I have talked with you from Heaven . These and such like contradictions are every where obvious in the Law of Moses , and cannot out of it be reconciled . In the second place we may with great facility prove the imperfection of this Law ; for who shall teach unto us the Notes of birds and other creatures ? who shall instruct us what fat is permitted unto us , what prohibited ? to what height the Tabernacle is to be reared up , & after what figure to be built ? whether circumcision is barely to be administred , or priah a some other thing to be added ? or how the writing called Mezuzah b , which is to be fastened to the door posts , and of which mention is made , Deut. 6. is to be indited ? as also , whether it should be placed upon the right hand or the left , upon the top , or Threshould of the Gate ? Furthermore , who can reckon up all the kindes of licensed and prohihited meats ? who can shew unto us the difference to be had in boyling milk and flesh ? how the dead and Leapers are to be handled , as also dead Beasts , that we may not be polluted by touching of them ? who can teach us the nature and property of the Masorah c of Points or Accents , as also of the Letters , of which some are lifted up above the words , some inverted ? who can give us a true exposition of all these things ? It must then irrefragably follow , that a Commentary on the written word is necessary , out of which we may learn , and be instructed in all these points . So much the fore-named Rabbine . This is the very means and plot , wherby the Divel first of all seduced the Jews to forsake the Word of God , and after his magisteriall manner compelled them to imbrace the Traditions of men , and that with such a tenacious grasp , that neither Esay , Christ , nor any other to this very day could by any means unclasp their arms . Go to then , my prudent and skilfull Rabbine , where shall we find a true Exposition of the written Word ? In Weckers Books of Secrets ? no verily : In Reuchlines Caballistical Art ? no such matter : or lastly , in Marcolfus ? much less ; but read the holy Talmud and there you may find it . But from whence I pray thee was this Talmud sent unto us , that I should give so much credit unto it , as to make it the Interpreter and Expounder of Moses his Law ? Thou wilt answer ; that Moses our Master and Prophet brought it together with the written Word from mount Sinai : for thinkest thou thou doting Gentile , that when Moses stayd forty days & forty nights upon Mount Sinai , he was set to keep Geese ? Could not God in the space of one houre have given him the two Tables in which he had written his Law , and so sent him a Packing to have prevented the Israelites in making of their Golden Calfe ? There was some thing more in the wind ; for God brought Moses into his own School , and there first gave him the written Law , then expounded the same unto him , in that time which he spent in the mountain , expressing to the life the cause , measure , foundation , and meaning of every Commandement , which Declaration finished , he bids him depart the Mountain , and relate all that he had heard to the children of Israel , as it is written , At the same time the Lord commanded me , that I should teach you Statutes and Judgements . These Statutes and Judgements were that Thorah begnal peh , that Law delivered by Mouth to Moses , which he taught Joshuah , and Joshuah the seventy two Elders , and by them was derived to Zachary , and Malachy the last of the Prophets , from whom that great Councel , the Sanhedrim , received it , and from that time forward it was deliver'd from one unto another , in the same manner that every one had learned it from his Grandfather or Grandmother . But how could Moses know , when either it was day or night ? Rabbi Bechai , Exod 34. makes answer , that upon the day time Moses received the written Law , upon the night that which was delivered by mouth unto him ; a Doctourlike answer ; for if it had been night , he could not have writ , and because there was never a Chandler in the Mountain Sinai to furnish him with Candles , he could not have had the use of them , if he had desired it . But what should be the cause that this Exposition was onely delivered by mouth ▪ and not in writing ? Rabbi Mosche Mikkotzi , makes answer ; that God did it to this end , that the Gentiles should not corrupt this Exposition , as they had corrupted the written word , therefore in the day of Judgement , when both Jews and Gentiles shall stand before Gods Tribunall , they shall both bring with them , and present the written Law , hence calling themselves the Sons of God ; then shall the Lord make a further enquiry , and say ; which of you hath the Declaration of the Law given by mouth , in Mount Sinai ? which none but the Israelites shall know of , or can produce . To the purpose then , when there was no more any vision , and prophecies had ceased in Israel , God stirred up the wisest among the people , who had been the Schollers of the Prophets , for this end , that they might institute good Ordinances among the Israelites , rightly teach and propagate the Law , which they did , as also their successours to this very day . These men made it a Statute in Israel , that the name of God , most worthy of praise , should be blessed every day , at the rising and setting of the Sunne . They ordained also eighteen laudatory petitions , in which every Morning and Evening we praise God , and beg of him that he would bestow upon us all things necessary for us , that we might rightly fear him , as grace , wisdome and understanding , that he would vouchsafe to heal all our infirmities , gather us together again thus dispersed , to punish the wicked , * to break their horn and power in pieces , but to exalt the horns of the godly and righteous * to bu●ld up Jerusalem , and to restore again the Kingdome and house of David . Moreover , they ordained Grace before and after meat , to welcome the New Moon with joy and gladnesse , to pray at the sight of the Rainbow , and noise of Thunder . Again , that in every City some certain Schools should be opened , and furnished with sufficient and able men for Masters and instructors , who might bring up the children of the Jews 〈◊〉 the Law of Moses . That the Law of Moses should be weekly read in these their Schools , lest the children of Israel should forget it . That the Israelites should not eat nor drink with any people of the earth , except the Christians , but to flie their meat , as a dog or a snake , in imitation of Daniel the Prophet , of whom it is recorded , that he pur posed in his heart , that he would not defile himself with the portion of the Kings meat , nor the wine which he drank Secondly , when the City Jerusalem was taken , the Temple laid wast the Jews overcome , led captive , and no end of their misery and bondage could be expected , behold , God was so bountifull to Rabbi Juda Hannafi ( who was the very pattern of humility , piety , and sanctity , that thence he was called Rabbenu hakkadosch , our great Master ) that he found so much grace and favour in the eyes of Antoninus the Emperour , ( whose favourite he was ) that by his permission he called a Councel of the most learned of the Iews , out of every quarter of the Empire , who might consult and find out the means how that their Law might be kept safe , and not perish utterly , while the misforTune of the Jews might daily encrease , their Learned Doctours be either killed , or sent into exile . The consultation came to this issue , that a consideration had of the great calamity the Jews were in , being dispersed over the face of the earth , and again , seeing it was not unlawfull to commend their Kabala a unto writing , that this same Rabbine should gather together in one book what ever parcell of this Law delivered by mouth , remained in memory , either before or after Christs time . This book he entituled Mischna , b that is a , second Law , in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it contains six Principal Chapters , which are again subdivided into sixty peculiar Sections or Tracts . Thus much Rabbi Mikkotzi . In these Sections are contained in short , injunctions , conclusions , positions , and aphorismes , the Traditions and Ordinances of their Elders , according to whose Rule the Jewish Synagogue was then , and now ought to square their lives , against which , Christ , the Evangelists , and Apostles preached and taught , yea Isa . also , when he calls their Doctrine the Commandements of men . This book in the year of Christ 219. being confirmed as absolute and Orthodox , was received and approved by the whole Synagogue of the Iews , who also enacted , that the Jews then living , and all their posterity should live according to the tenour of it , which they do even to this day , as it is clearly manifest by the Hebrew Chronicle , called Tzemach David . a Some few years after arose Rabbi Iochanan , who was Rector of the University of Ierusalem , for the space of fourscore years , he enlarged the foresaid book , and called it Talmud Hierosolymitanum , or the Talmud of Ierusalem , which book seemed so obscure , difficult , and hard to be understood , that few cared for the reading of it , neither was it in so great esteem as the former , neither is unto this day , and because this book Mischuaios , was written in a decurtate and different dialect , Rabbi Asse , Rector of the same University after him , began to explain it for his School lectures , and every year ranne over two Tracts thereof , in this whole time of his profession , which was threescore years , two times finishing his exposition . In writing he onely finished thirty five Tracts , as Rambam witnesseth in his Preface to the book called Zeraim , he began to professe in the year of Christ 3670 Next after him , in the year 427. succeeded Maremar in the Rectorship , to whom Rab. Asse , son to the former , joyned himself , they two finished that , which Rabbi Asse , the father had left imperfect , so that the book Mischuaios , was now altogether compleat ; that which was added , they called Gemarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b which signifies a complement , or perfection , which together with Mischuaios , made up the whole Talmud : these two spent seventy three years in the consummation of their labours , so that the body of the Talmud , was perfected , received and acknowledged for authentick in the year of Christ 500. being called the Babylonian Talmud , which to this day is a rule and square unto the Jews , both in their Ecclesiasticall and civil affairs . This is that glorious vestment of Jacobs posterity , that precious treasure , of which they are the keepers , delivered unto them by hear● say , this is their genuine Perasch c or Expósition ( yea rather , as Malachi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying upon your faces ) out of which the doubtfull places above mentioned , may fully be resolved : this is that Thorah begnal peh , the Law of words of greater esteem with them then that which was written , seeing this without that can by no means be understood . Now because the main of their folly is not known to many of the Christian World , I wil here adde what I have transcribed out of their own books . Aben Ezra in his Proem upon the Pentateuch hath these words : This is most infallible sign unto us , that Moses grounded upon the Law delivered only by word unto him , and expressed in the Talmud , which Talmud is the joy and consolation of our hearts . There is also no difference betwixt Law and Law , being both delivered unto us by our Ancestors . And in another place he writes many things to the same purpose , affirming it to be impossible to come by any exposition agreeable to the nature and proprietie of the Commandements of the Law , unlesse we lay for our foundation those things which our Wise-men , and Rabbines have spoke and written . Hence we may conclude , that the faith of the Jews is not grounded upon Moses , but upon the Expositions of their owne Doctors , which must interpret the former , as a sure foundation of it : as it is further confirmed in the Book Ammude Golah , called also Semak or Sepher mitzvos katon : that is , the little book of the Commandements , printed at Cremona in Italy , in the year of Christ 1556. The words are these : Thou shalt not think that the written word is the Groundwork , for much rather the Law delivered by mouth only , which is the Talmud , is the true foundation . And according to this Law , God made a Covenant with Israel , as it is written Exod. 34. 27. and these words are Gods Treasure , for God fore-saw that the Israelites in time to come should be cast out into exile : and because the people of the Land in which they were strangers would copy out & interpret their Books , as they did the written Word , God would not have this to fall under the Pen of the Scribe ; and although in processe of time it came to passe , that this was also written , yet the Christians could not comprehend the true sence thereof , by reason of its difficulty , and because the interpretation thereof requires an acute and sublime understanding , as it is written : I have written unto him the great things of my Law , but they were accounted as a strange thing : yet if Rabbi Isaac Ben Joseph had not been hood-winkt in superstition , he might have had the eyes of his understanding so much illuminated , as to have perceived that place of Hosea to point at the written word ; and that this Law was not , as he complains , vilified and had in contempt by the Gentiles , but even by the Jewes themselves , who had so debased it , that it seemed ●nto them as an ucouth and unknown thing : as it came to passe in the dayes of Josiah the King , in which the Book of the Law was for a long time lost , and being found again by Hilkiah the High Priest , was accounted a rare and strange novelty , as it is registred in the second Book of Kings . It must also follow ( say they ) that the words of Moses above mentioned , according to the tenor of these words , must , the jews being commentators , be thus understood , according to the words which were heard and received out of the mouth of God ; & the sense must be , that God made a Covenant with Israel , not according to the written but unwritten Law : which interpretation we find in the Talmud , for in the Book Tauchum in the Section Elle Toledos Noach , which begins at the 9. verse of the 6. Chapter of Genesis , we find it thus written : Our Wise-men say that God did not write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horum verborum gratia , for these words , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secundum os horum verborum , according to these words which were delivered by mouth only , not in writing have I made a Covenant with Israel . And such are the words of the Talmud , which is harsh and difficult to them that would learn it , and therefore likened to darkness , Esay the ninth and second where the words are . The people that sate in darkness have seen a great light : that is , they who are much conversant in the study of the Talmud , see great light , for God inlightens their eyes to see how to behave themselves , in respect of things permitted and not permitted , clean and unclean , which are not expressed to the full in the written Law. A little after we read , that by reason of this Covenant the World subsists , because God created the day and night unto this end , that the Israelites might learn the Law of Tradition , or the Talmud by the benefit of them , and so soon as they cease to study their Talmud , day and night shall be no more . Hereupon saith Jeremy , If my Covenant be not with day and night , and if I have not appointed the Ordinances of Heaven and Earth . And what is this Covenant ? The Talmud saith , the Jew ; and for this reason Jeremy a little before saith , Thus saith the Lord , if you can break my Covenant of the day , and my covenant of the night ( that is , when you will no longer learn and observe the Talmud ) then may also my Covenant be broken with David my servant . Hereupon David saith , in the Law of the Lord is his delight ; in his Law ( that is the Talmud ) will he meditate day and night : Yea , God himselfe hath also made a Covenant with Israel , that this unwritten Law should never be subject to oblivion , as it is written , I , saith tho Lord , will make with them this Covenant ▪ my Spirit which shal come upon thee , and the words that I have put into thy mouth , shall never depart out of thy mouth , nor out of the mouth of thy children from this time for ever . Here it is not written , saith the Jew , from thee , but , out of thy mouth , that we might understand the unwritten Law here to be meant , for the learning of which God hath placed the day and the night , as two common Schools . Hitherto Tanchum . Moreover , we read in the Sermons of Rabbi Bechai , which booke he intitles , Cad hakkemach , a Barrel of Meale , in that the six parts of the Talmud make up the Law of Tradition , which is the proper foundation of the written Word , considering that this without that can neither be profitably expounded nor understood . Hereupon in that Tract of the Talmud called Bava meziah it is read , that to study and read the Scriptures is profit and no profit , to wit , a small profit , and not to be regarded . But to learn the Talmud is an exercise worthy of a Salary , and the workman shall surely receive it : To commit unto memory the Gemarah , which is the upshot of the Talmud is such a surpassing vertue , that it admits not of an equal . And this is the cause , that the Jewish Rabbines and Doctors are better versed in the Talmud then the Bible . I am now perswaded , that I have given a full demonstration of the ground of the Jewish faith , that it is not Moses , but the Talmud , that joy of their hearts , and marrow of their bones ; which may put a period to the admiration of any who wonders at their blindness and superstition , and they have forsaken the way of divine truth , with a light heeled wantonness , following the footsteps of their Ancestors in the way of lying . When therfore the Divel , that Father of lies , for his recreation would play a game at Tick Tack with the Jews , the Law of Moses being their stake ; he by cogging got the dice of them , and would not give over till he had got the double point , when he inspired into them this heart pleasing consequence : Seeing the Talmud is the master point , the true ground , the right line , according to which the written Word ought to be measured , cut out , squared , and divided , it must of necessity follow , that the Doctrine of all the Rabbins should be conformable unto it , & as the Talmud is so true that it cannot be blemished with the least falshood , so is every thing that the Rabbines do either write or teach . Now that this after game or consequence did above all measure possesse the Rabbines ( who are such greedy hunters after glory , that God and all the Prophets shall be tainted with a lie , before they miss this their prey ) is apparent out of their following proud Luciferous speeches . Rabbi Isaac , who died in Portugal in the year of Christ 1493. in his Book Menoras hammaor ( a ) hath these words : all that our Rabbines have taught or spoken , either in their Sermons or in their mystical and allegorical Explications , we believe as firmly as the Law of Moses . In which if any thing be found smelling of an hyperbole , or seeming clean contrary to nature , and too high for the sensible faculty of any mortal , we ought to ascribe it not to their words , but to the defect of our understanding ; and although their strains be high and lofty , and they seem to present unto our view things incredible , yet if we rightly ballance them , the truth will cast the Scales . As for example , we read in the Talmud , that a Rabbine upon a certain time preached that the dayes shall come in which a Woman should every day bring forth , grounding upon that Text , she conceived and presently brought forth ; by presently , understanding dayly , which when some understood not , they flouted the Rabbine , and exposed him to contempt . The Rabbine perceiving it , answered , that he spoke not after the vulgar fashion of a naturall woman , but of an Hen that dayly layd an Egge : an handsom put off indeed . In the same place it is written ; all their words are the words of the living God , neither shall any of them fall in vain unto the earth , whereupon it is our bounden duty to believe what ever is extant in their name , for it is the truth : neither let any deride them not in his heart , for so doing he shall not escape unpunished : let every one then take warning , that he speak not any thing scandalous either to the person or attempts of these men , but rather to endeavour to learn so much as he can possible out of their writings . To the same purpose it is recorded in a book printed in the Germane tongue , and Hebrew Letter at Cracovia , in Poland , Anno Dom. 1597. called Brand spiegelium , in the hinder end of the 48. Chapter ; that the Jews are bound to say Amen , not only at the end of their prayers , but to every Sermon and Exposition upon the word of God , in which lie hidden and profound mysteries shaped to the vulgar apprehension , that by this they might signifie and acknowledge that they believe whatsoever their Rabbines , or wise men have spoken , as it is written in the Prophet Isa . Open your selves , O ye gates , for the people cometh , who keepeth Justice , that is , a people who saying Amen , believes all things that the wise men and Rabbines have written , but if any mans understanding be encompassed with such Egyptian darknesse , that he cannot comprehend the aggados or expositions , yet he ought to believe them ; for the words of our Doctours are not wind , but truth it self . Aggadah is a mysticall or hidden speech , by which hidden matters and things of great moment are signified ; the word it self by a certain Metathesis , is the same with Deagah , which signifies poverty and grief , because a man macerates and tortures himself after an uncouth manner , before he can rightly understand the forementioned Aggadah . Hitherto pertains that which is every where extant in the Talmnd , to wit , that when two Rabbines are at contention , the one affirming the other denying , none ought to contradict them , because both their Positious are grounded upon the Kabala , which Moses brought with him from Mount Sinai , and although the one could not rightly understandd it , yet it is not to be imputed unto him , for both of them know the reason why they thus speak , seeing the words of the one as well as the other , are the words of the living God. It is also a Catholick rule in the book of the Rabbines : Rather keep in mind the sayings of the Scribes , than them of the Law of Moses , concluding from hence , that the writings and instructions of the Rabbines are of greater authority , than Moses and the Prophets . Luther in his book , which he writ upon Shem hamphorasch , a comments in this manner , concerning the authority and credit given to the Rabbines and their writings . The Jews say , that they ought to believe that Rabbines , though they should affirm thè left hand to be the right , and the light hand to be the left , as Purchetus testifies After the same manner three Jews who kept me company , dealt with me when I urged any thing out of the Bible , then would they object , that they were bound to believe their Rabbines , and were not tied to the Scripture , whence I perswade my self , Purchetus said nothing but truth , seeing mine own experience taught me the same . Luther was not too blame , being guided by his own experience to believe Purchetus ; to make it more manifest , I will produce their own words . Raschi , or Rabbi Salomon Jarchi , upon those words , Deut , 17. and 11 According to the Sentence of the Law , which they shall teach thee , and according to the Iudgements which they shall tell thee , thou shalt do , thou shalt not decline from the Sentence which they shall shew thee , to the right hand , nor nor to the left , hath this glosse , when he saith unto thee , of thy right hand , that it is the left , and of the left hand , that it is the right , thou must believe it as a truth , how much more , if he say thy right hand is thy right , and thy left hand thy left ? The like we find in Rabbi Bechai , his Commentary upon the foresaid words , who brings in Ramban , or R. Mosche Ben Nachman , telling his tale in these terms . Upon a time there came a certain Gentile unto that mirrour of Learning , Don Shammai , and asked him how many Laws or Commandements have you ●ews among you ? to whom Shammai made answer , our Laws are onely two , the one written , the other delivered by mouth . Then the Gentile replyed , I believe as fully as thou dost , that written Law to be true , and whatsoever is contained therein to be nothing but the truth , but as for thy Law of Tradition , I cannot embrace it , neither account it for a Law , but go to , make me a Jew , be my Shoolmaster , & teach me in this Law , which words possessed Schammai with such a fury , that he thrust him from him and commanded him to depart the place ; then the Gentile came to Hillel the elder , Schammai's copartner in office , ( for they two were joynt Rectors , and lived but a small time before Christs incarnation ) whom he questions in the same manner , entreating him withall , that he would vouchsafe to make him a Jew , which Hillel did , and instructed him in the Jewish Religion . The day following , Hillel saith unto him , pronounce Aleph , Beth , Gimel , Daleth , which he did , according as Hillel mouthed them unto him : the day following , Hillel inverting the Alphabet , saith unto him , pronounce Daleth ▪ Gimel , Beth , Aleph , then the Gentile replyed , Rabbi , this is not the Lesson thou taughtst me yesterday ; then answered Hillel , thou dost not onely reject me thy instructor , but also fearest not to yield no credit unto my words , therefore thou oughtest to rest thy self contented in the unwritten word , and to believe all those things , which are taught therein . This Story is registred in the Talmud Tract de Sabbatho . Hence may we conclude , that every one simply without consideration or contradiction , should believe not onely the Jewish Law of Tradition , but whatsoever the RabbiNes according to the prescript of the same Law write and teach , and that whosoever doth this , is to be esteemed a Jew indeed , whosoever is refractory and disobedient , the most grievous torments in hell shall be his portion , concerning which thing we read this Decree and Sentence of the Senate , in the Tract entituled de libello repudii , or Letter of Divorce , in these words , Mar. saith , Whosoever shall deride or contemne what our wismen and Rabbines have spoken , he shall be punished in hot boyling pitch , and that in hell , as they blasphemously affirm Christ our Saviour and Redeemer to be tormented , because he walked not according to the traditions , ordinances and Doctrines of their ancestours , but rejected them as a thing despifed . This punishment is also registred in another Tract of the Talmud , and more at large expounded in a book called Menneras Hammaor , and expresly set down in the book Beth Iaacob , but in the Talmud printed at Basile it is left out , and not without good reason , as also many other blasphemous passages , written against Christ and Christian Religion . That Canon of the Rabbins appertains also unto the same thing . Whosoever transgresseth any thing that our Wisemen have spoken , he is liable to death : as it is written , who so breaketh an hedge , a Serpent shall bite him . Thou must here understand , thou Christian , that this is as the hedge of Traditions , and Ordinances , wherewith the Jewish Rabbines have encompassed the Law of God. That we may avoid the above mentioned punishment , these Doctors give us this admonition : My Son , remember that a far greater care is to be had of the sayings of the Scribes , then of the words of the Law it selfe . Thus hath it pleased me by way of a Preface , and for the better understanding of the things following , briefly to declare and expound the Atticles of the Jewish Creed , to shew how they fell from the Word of the Lord , became Apostates , and renegadoes , casting themselves headlong into that labyrinth of Errors , the Talmud , how they were miserably misled thereby , so that the Doctrine of Salvation was not at all found among them ; but on the contrary , gross heresie , perversion , falsification of the Word of God , superstition , outward pride , eye-service , the great disquietness of conscience , and horribie desperation of heart . I will shut up all with the words of Esay and Jeremy : Esay saith , Forasmuch as this people draw near me with their mouth , and with their lips do honour me , but have removed their hearts far from me , and their fear towards me is taught by the Precepts of men : therefore I will proceed to a marvellous work among this people , for the wisedome of their wise men shall perish , and the understanding of their prudent men shall be hid . Jeremy saith , Why is this people of Jerusalem slidden back with a perpetuall back-sliding ? they hold fast deceit , they refuse to return . I harkened and heard , but they spake not aright , no man repented him of his wickedness saying , what have I done ? every one turned to his course , as the horse rusheth into the battell , a How say ye , we are wise , and the Law of the Lord is with us ? certainly in vain made he it , the pen of Scribes is in vain . The wise men are ashamed , they are dismayed and taken , lo , they have rejected the Word of the Lord , and what wisdome is in them ? CHAP. II. Touching the Nativity , Circumcision , and Education of the Jewes . THat brief ingress which I made for a manuduction to the Jewish Religion and exercise of their Faith , in the former Chapter , wherein I fully manifested the foundation of their Beliefe , may serve as a light to direct the judgement and inform the understanding of any one but the image of stupidity , in an easie apprehension how strong , goodly and beautiful that edifice can represent it selfe , which is to be reared upon such a ground-work ; how able to keep footing against the fury of insulting Tempests , Thunders and Lightnings , and the Prophecies of them , who were inriched with the true knowledge of God , and illuminated to conceive aright of his holy Word . My desire is , that none should be offended with this my Anatomy of the Jewish Doctrine , in that without doubt it contains many things subject to wonder and derision , and ranked in the Catalogue of meer fables . My perswasion rather inclines to this mark , that every one read and ponder the same with fear and trembling , because that this Doctrine had its original from those people , whom God in former times did choose unto himselfe before all the Nations of the Earth , adopted for his own children , endowed them with the knowledge of himselfe , and had an especial care that there never should want a Prophet incessantlyto teach and instruct them : who after that by their ingratitude they had brought Gods anger and curse upon them were punished with madness , as Moses foretold , Deut. 28. and with blindness , Esay chap. 42. whose heart was hardened , and whose ears were dull of hearing : so that hearing they did not hear , and understanding they did not understand : and therefore changed Gods Judgements into wickedness more then the nations , as Ezekiel complains , who neverthelesse fear not to say , We are wise , and the Law of the Lord is with us : and we live according to the strict rule thereof , as they boasted in the days of Jeremy the Prophet , who not withstanding making answer unto them , feared not to affirm , that whatsoever their Scribes had in their Doctrine imparted unto them , to be no less then a lie , no more then meer and foolish trifles : How truly was this objected by the Prophet shall in the ensuing pages more plainly appear . Certainly their boasting of Moses and the rest of the Prophets is vain and frivolous ; their Doctrine also of their Belife is altogether forged , a manifest perversion and falsifying of the Word of God by such Expositions , which relish more harsh then old Wives Tales , and Novelties , which are like roasted flesh stuft with the Lard of Ignorance . That therefore we may orderly consider and make known the Jewish Beliefe so firmly grounded , we will begin with the Nativity of a Jew ; then we will explain the manner how he is received into the number and communion of the Jews : Our next step shall be his Education , and by what hand he is directed even unto the evening of his dayes ; how at last comming to his long home , he is carried through the hidden and profound Chambers of the terrestrial Globe into the Land that floweth with Milk and Honey , the Land of promise , and there is royally feasted , and sits at the Table with his Messias , at which he is invited to fill his paunch with the most delicate bits of a roasted Oxe exceeding in greatness the size of nature : fish and fowle are but his common fare , and drinking no other wine then that whose Grape had its growth and perfection in Paradise , and there finally left by them who were his Harbingers to the grave , shall take his rest with joy inexpressible . Nunc lectum admissi risum teneatis amici ? Friendly Readers can now your modesty Set free your spleen from laughters extasie ? When any of the Jewish Women is with child , and the time of their delivery approacheth , then the place appointed for the child●birth is furnished with all manner of necessaries . Which done , the good man of the house or some 〈…〉 and devout Father , for of such they have great 〈…〉 piece of Chalk and makes a circular line round about the Chamber , writing upon the doors and walls without and within , and about the bed in Hebrew Letters Adam a , Chava b , Chuts Lilis , that is to say , Adam , Eve , begonn Lilis , whereby the Jewes would signifie this much , that herby they intreat God , that if the woman bring forth a Son , he would give him a Wife like unto Eve , not Lilis , might be a Helper , the last being refractory and disobedient . The name Lilis is found in the 34. Chapter of Esay , and is by some interpreted , a Scriech-Owl , a night bird , commonly accounted ominous , by others a Witch that changeth the favour of children in the Cradle : and so the Jewes in my judgment understand it of some diabol cal Ghost appearing in the shape of a woman , which was accustomed either to kill or carry away young Infants after their Circumcision on the eighth day . This Ghost or Spirit was named Lilis , from Lel , which in the Hebrew tongue signifies night . Concerning this matter we read a story in a Book called B●n Sira , not after the Edition of the learned Paulus Fagius , but after the Jews own impression . The copy that I have Printed at Constantinople is the same with that which Sebastian Munster makes mention of in the end of his Cosmography , and out of which he transcribed the Hebrew History of the Kingdome of Prester John , which is also printed in the end of that Copy , which I bought of a Jew inhabiting those parts , who had got it out of Munsters Library , for Munster was professor of the holy tongue in this City of Basile , where also he was buried . In this Book I say it is recorded , that when God had created Adam alone , and placed him in Paradise , he said , it was not good for Man to be alone , therefore out of the Earth he formed a Woman like unto him , and called her Lilis . They presenly fell at odds , began to brawl and chide ; the Woman saying to the Man , I will not be subject unto thee , and the Man replying , neither will I be a Vassal to thee , ●ut exercise dominion over thee , for thou ought to obey . She presently makes answer , we are both equall , thou art not better then I am , nor I better then thou , we were both fashioned out of the earth ; and thus shall they continue in strife and variance . At last when Lilis perceivs that there is no hopes of agreement , she pronounceth the name Schem hamphorasch ( which is the holy name Jehovah , together with its secret and Cabalisticall interpretation , against which Luther writ a Book ) and instantly upon the pronunciation , flies into the air ; then Adam said unto God , O Lord of the whole world , the woman which thou gavest me is flown away from me . Upon the hearing hereof , God sent three Angels after the woman , Senoi , Sansengi , and Sanmangeloph , bidding them tell the woman , that if she would return and be obedient unto her Husband , all should be well ; if not , that every day an hundred of her children should give up the Ghost . These Angels having received this their commission , presently were upon the wing , and made after her , and overtook her upon a most tempestuous place of the Sea , even there where the Egyptians were afterwards drowned , proclaiming unto her the will of the Almighty : she refusing to return , the Angels threatned to stifle and drowne her in the waters , unless she would obey and go back unto her Husband . Then began Lilis to pray and beseech them that they would let her passe , because she was created to this end , that she might torment and put to death little Infants the eight day after their nativity , if they were males , but upon the 20. if they were females . Which so soon as the Angels perceived , they attempt to force her to return to her Husband , which Lilis fearing , swore unto them that whensoever she should find the names or shape of these three Angels , either written or painted upon any scrowl , parchment , or any such like matter , that then she had no power over Infants , and that she would not hurt them : furthermore she refused not to embrace ●he condit on , that every day one hundred of her children should die the death : and so accordingly it fell out , for upon one day a whole Centenary of her off-spring , or so many yong Divels went unto their long home . And this is the cause that we imprint the names of these Angels upon certain sorowls of par●hment & use to hang ●hem about the necks of our Infants , that Lilis beholding that which is written may remember her oath & not hurt them . Thus much we have transcribed out of Ben Sira . It may very well go for a truth , that they hang such scrolls about their childrens necks , seeing they daily perform many a strange cure by the help of them . In what place soever any woman is brougbt to bed , we may find the forementioned picture , as also the names of those Angels , who are appointed for the safeguard of us mortalls , written above the doore of the same . But from whence had the learned Rabbines this their pleasant History ? this quaere is answered in the book called Brand spigelium , in these words , The rib which the Lord had taken from man , he made it a woman , that she , as a rib taken from his side , should be liable to his service : hence the Rabbines comparing them words , God created man in his own image , in the image of God created he him , male and female , with those , It is not good that man should be alone , I will make him an help meet for himself , make a grand question , what became of that first woman , who was created at the same time that Adam was : and they salve it thus , the first woman of all , whose name was Lilis , being too highly conceited of her own worth , would not be obedient to her husbands command , because the earth was a common mother to them both ; the Lord therefore divorced her from Adam , and gave unto him another , who was flesh of his flesh and bone of his bone , who might follow , obey and serve him as a member of his own body . So from Brand spigelium . So soon as this Witch or night hagge is by these their exorcismes banished and expelled the room , and the pangs of child birth begin to se●se upon the woman , and the little infant ready to weep out a salutation to his fellow m●rtalls , it is first of all provided , that a Christian midwife be not sent for , for this is most severely pro●ibited in their Law , unlesse in case of necessity , when the absence of a Jewish midwife must force a dispensation of the Statute , neither is this licenced unlesse the woman to be delivered be guarded about with a whole Troup of her own nation , for they greatly suspect the Chri●s ; tian women , that they should either neglect their office , or else kill their children while they are a coming out of the womb . If the birth be fortunat● , so that a man child be born into the world , then nothing but the mounting echoes of joyfull acclamations are heard in their habitations , the father of the child makes speed into the Market , there to buy fat Geese , crammed Capons , flesh and fish of all sorts , not omitting a cup of good liquor against the feast of the Circumcision , which is to be celebrated the eighth day , accordingly as God By Moses enjoyned them . In the mean time , the ten are called ( for They must be neither more nor fewer ) to the Circumcision of the Infant , who ought all to be above the age of thirteen years , and this number in their own language they term Minian . ( a ) The night following the womans delivery , seven of them which were invited , and many times some others also come to visit the mother of the child , who have a great supper provided for Them , which ended , they roar and sing all the night over , play at Cards and Dice , and invent many unheard of fooleries . The men drink themselves blind , thinking by this means to solace the woman in child bed , and comfort her against that sorrow and grief , which might possesse her at the Circumcision of the infant , as also lest some misfortune might happen unto her upon that night . This is the ordinary custome , but on the contrary , many of the learned and godly sort , pour out servent prayers , perlwade him that is to circumcise the infant to sobricty , that his hand may be steady , while he is a doing his office . 1. He that circumc●seth is called in the Hebrew Mohel ; b who ought to be a J●w . 2. A man , not a woman , 3. One well exercised in cutting , for otherwise the rich men among the Jews will not approve of him , using this Proverb , He shall not learn to cut another mans beard by shaving mine . Such an one as is not skilfull in the art give mony to the poorer sort of the Jews , that he may try his cunning by practising two or three times upon some of his children . A man may easily distinguish the Mohel , or him that c●rcumciseth from another by his long nails , pointed at the top . The knife where with they cut off the foreSkin , may be made of any thing which is apt to cut , as stone , glasse or wood , but they commonly use knives made of iron , much like to Barb●rs Rasours . The rich ennammel their knives with gol● , and be●et them with Jewels . They are accustomed to wash their children before they circumcise them , and then to wrap them in their swadling cl●uts , that they may be cleanly in the time of Circumcision ; for otherwise it is not lawfull to say any prayer for them . Hence if the child in the time of Circumcision , through the vehemency of grief and tears beray himself , he who circumciseth will not play the Priest , and pray for him , untill he be washed and swadled up in other linnen . The ordinary time appointed for the Circumcision of the child , is the eight day following the Nativity , reckoning from the very moment of his Nativity , and this computation commonly begins at the Sun rising , yet notwithstanding for the most part they cut away the foreskin while it is yet morning , and while the child is fasting , because such plenty of blood will not issue from the child then , as at other times . Upon the eighth day all things necessary for Circumcision are graced with an early preparation . First of all two chairs are brought into the room , or one at least , yet of such a latitude and bignesse , that two may with ease sit in it , which is also adorned with Tapestry , and silken and velvet furniture , and that according to every persons ability . This is done either in the Synagogue , or common School , a or in some private Conclave ; if it be done in the Synagogue , then ought the Chair to be placed near unto the Ark , anciently styled the Ark of the Covenant , in which the book of the Law is kept ; for such a place is holy in esteem . Then the Godfather of the child which is to be circumcised , draws near , and seats himself in the foresaid Chair : the Mohel , or he that is to circumcise the child being placed near unto him . After them follow other of the Jews , one of which with a loud voice gives warning that they should with all expedition bring the things requisite for the Circumcision of the infant : the SuMmons ended . some certain youths hasten to the place , one of them carrying a great Candlesticks In which are twelve wax lights burning , to represent the twelve Tribes of Israel ; next in order unto these , come two other boys , carrying two Goblets full of Claret wine , another brings the knife wherewith the child is to be circumcised , another one Bason full of sand and a third another filled with the oyl of Ba●some , in which are sleeped some Linnen rags , which the Mohel applyes to the sore of the newly circumcised infant . These drawing near the Mohel , cast themselves into a certain ring or circle , that they may better see and learn his cunning . These places the youths purchase with mony : some others also there be , that flock thither with odours and sweeet mea●s , made by the Art of the Apothecary , with strong and delicious wine , Carrawaies , Cinnamon and such like , that they may comfort and refresh the Father or Godfather , or any other of the assistants , so be it that any of them should fall into a swound by some conceived grief for the cutting off the foreskin . All things thus in a readinesse , the Godfather of the child placeth himself in one of the forementioned chairs , or if there be but one , in the one part thereof ; opposite to him sits the Mohel , and sings that Song registred in the second book of Moses , which the Israeli●es sung , when they had passed through the Red sea , with many more oF The same sort , then the women bring the infant to the gate , when the whole Congregation rising up , the Godfather goes and takes the child from them , sitting down with him in his seat again , & saying , BarUch habba , that is , Blessed is he that cometh : this word habha hath in it somewhat Cabalistical , the Letters whereof He , Beth , Aleph , in numeration make eight , so that the mystery must be this , Blessed is he that comes the eight day to be cirrcumcised . They have also a certain abbreviation or word , every Letter of which notes another word , which is this , Hinne ba Eliahu , Behold Elijah cometh , who is called the Angel of the Covenant , which thing the Jews conceiting are of opinion , that Elias comes with the Child , & seats himself in the empty Chair , to see whether they rightly observe and keep the covenant of Circumcision as it is written , The Messenger of the Covenant , whom you seek , behold he shall come saith the Lord of Hosts ; forwhen at a certain time the children of Israel were prohibited to make their sons Jews , or to cu●away the foresk in of their flesh ; then Elijah the Prophet plunged in sorrow , hid himself in a certain Cave , where he purposed to end his dayes : Then the Lord spake unto him , and said , What doest thou here Elijah ? who answered , I have been very zealous for the Lord of Hosts , for the children of Israel have forsaken thy Covenant , that is , the Covenant of Circumcision : Then God promised Elijah , that he should alwayes be present from thenceforth at the Circumcision of every male , that he might know that the children of Israel would no more forsake the Covenant , but perform it according to every circumstance thereof , as it is written : The Angel of the Covenant shall come . So soon as Elias his chaire is brought into the room , then are they bound to say in expresse terms , This seat is provided for Elias , the Prophet . For if this be not repeated , he comes not to the circumcision . Peradventure through age his ears are become dull of hearing , and therefore he that invites him must stretch his voice to a higher note then ordinary . Moreover , that Elias may tarry till the circumcision be totally finished they leave the chair in the same place , for the space of three whole day●s . Upon a time a certain rich Jew of Reginoburgum or Queenborough , would have a young Infant of his circumcised , who chose Rabbi Juda Chasidi , which for his truly religious life was called Rabbi Juda the holy , for a Godfather ; who while the child was brought in to be circumcised , and the whole congregation stood up and cried Baruch habha , held his peace , and did not rise at all . He being questioned concerning this his carriage , answered , I perceived that Elias came not , and sate in the seat with me ; from whence I collect , that this child will never make a good man : and because I see a certain man sitting in the window with a long white beard , go and ask of him whether the words that I speak be true or not , he will answer you . Well , when they had thus done , the man replied , Be ause Elias soresaw that this child would forsake the faith of the Jews and turn Christian , therefore he would not be present ate the circumcision . And truly so it came to pass , for the child comming to riper years , was converted to Christianity . When therefore the Godfather hath the child lying in his bosom , then the Mohel looseth his swadling , takes hold of his yard , laying hands upon the former part thereof by the foreskin , thrusts down the gland thereof , which done , he rubs the foreskin , that by mortifying of it the child may be lesse sensible of the cutting : then taking the knife prepared for circumcision out of the boyes hand that carried it , he begins to sing with shrill voice , Blessed be thou , O God our Lord , King of the World , who hast sanctified us by thy Commandements , and given to us the Covenant of circumcision . In the mean time , whiles he is thus a discanting he cuts away so much of the fore-skin that the top of the yard may be seen bare and naked , which he throws in haste into the Bason filled with sand , restoring the knife to him from whom he took it , and takes one of the Cups full of red Wine , out of which he sucks so much as he can hold in his mouth , which he presently spnes out again upon the Infant to wash away the bloud , and also some in his face , if he perceive him to faint : instantly upon this he takes the childs yard in his mouth , and sucks as much bloud out of it as he can possible , to the end that it may sooner leave bleeding , which bloud he casts out again , either into one of the bowls of red Wine , or into the bason of Sand. This he doth three times at the least , which the Hebrews call mezizah , which Moses commanded not , but was instituted by the Rabbines and wise men among the Jews , as it seemed good unto them . After that the flux of bloud be somewhat appeased , then the Mohel with his nails , which upon either Thumb are very sharp , tares asunder the mangled skin of the childs yard , forcing it so far backward , that the head of the yard may wholly appear , which renting asunder they call priah : by this taring of the fore-skin the poor Infant suffers greater pain and griefe than he did by the former cutting . This done , the Mohel takes the linnen rags , which one of the boyes kept steeped in a bason of Oyl , applies them to the childes yard , and binds them about three or four times , then taking the Infant , folds him up in his swadling cloaths . The whole being thus finished , the Father of the child saith , Blessed be thou , O God , our Lord , King of the world , who hast sanctisied us by thy Commandements , and hast commanded us to fulfill the Covenant made with Abraham our Father . Then shall the whole Congregation make answer , and say : As happy an entrance shall this little Infant have into the possession of Moses his Law , in●o Marriage and the practise of good works , as he hath had into the covenant of Abraham our Father . Then the Mohel shal wash his unclean mouth , and h●s hands also until they be white and clean ; the Godfather of the child rises up with him , placeth himself directly opposite to the Mohel , who takes one of the bowls full of red wine , and saith a certain Prayer over it : then he prayes also over the Infant and sayes : O God which art our God , the God of our Fathers , strengthen and keep this Infant , to the comfort of his Parents ; and make that his name may be called ( for at this instant he names the child calling him Isaac ) Isaac , which was the Son of Abraham : let his Father rejoyce because he came out of his loyns : let his Mother rejoyce in the fruit of her womb , as it is written : Thy father and thy Mother shall be glad , and she that bare thee shall rejoyce : God saith also by the mouth of his Prophet , and when I passed by thee , and saw thee polluted in thine own bloud , I said unto thee , when thou wast in thy bloud , live ; yea , I sayd unto thee , when thou wast in thy bloud , live . At those words the Mohel dips his finger into one of the Cups full of Wine , into that , I mean , into which he had vented the bloud which he suckt out of the childs yard , and annoints the lips of the child three times therewith , hoping that according to the fore-mentioned saying of the Prophet , his dayes shall be more then they should have been otherwise , and that he shall live in the bloud of his circumcision . David also saith , Remember the marvellous works that he hath done : his wonders , and the judgement of his mouth . Then he proceeds to pray unto God , that he would defend them that are present , as being such men who would eftsoons confirm his covenant by the fulfilling of it . Furthermore , that he would vouchsafe to grant a long life to the Father and Mother of the child ; and also to bestow a blessing on the Babe . His Orizons ended , he reatcheth the Cup , which he had formerly sanctified to every one of the yong men , and invites them to drink thereof . To conclude , all they return with the Child , who is now made a Jew , unto his Fathers house , restoring him into the arms of the Mother . And here is the upshot of the whole matter . Some of the learned and religious Jewes hearing the Infant cry out , by reason of the pains suffered by him in the cime of circumcision , comfort themselves with that sentence which is extant in the second book of Moses : I have also heard the groaning of the children of Israel , whom the Egyptians keep in bondage , and I have remembred my covenant . When the Mohel makes his last prayer , then he stands neare unto the Ark of the Covenant , together with the Godfather of the child , because that is a holy place . And thus much the Learned among the Hebrews have collected from the Hebrew word Milah which signifies circumcision . This word hath four letters , every one of which are the Index of a several word : Mohel Jered liphne hattibha ; that is , he that circumciseth shall seat himselfe near unto the Ark of the Covenant : or Maleach Joschebh liphne Haaron ; that is , the Angel stands before the Gate : to wit , Elias the Angel of the Covenant standing before the Ark , sends up his prayers together with ours into the ears of the Almighty . Some of the upright Jews take the little Infant , and both before and after his circumcision lay him upon the bolster or cushion of Elias , that he may touch him . That they accomplish the Priah , or denudation of the forepart of the Infants yard with so sharp nails , they say that they are moved hereunto by that saying in the Book of Joshua : Take unto thee sharp knives , ( for so it is to be translated , not , knives of stone ) and circumcise the children of Israel the second time . Upon these words the Wise-men among the Jews conclude , that those words , the second time , ought to be understood of the priah , which is not other but a second circumcision . Hence issueth a most copious question , Why they which were born in the Desart were not circumcised for the space of forty years together ? the answer is , that this came not to passe by reason of the stiff necked malignity , and hard hearted insolence of their Ancestors , for they were men of circumcised hearts : but because blustering Boreas had not blown in that Desart , within the compass of forty years , whose healthfull blasts conduce so much to the letting of bloud , that any wound , this not travising the terrestrial Globe , is accounted perillous , Hereupon they have this medicinal Canon . In a cloudy day , or in that day in which the East-wind blows , Circumcision must not be administred , nor any vein opened . Here it may be objected , the Northern wind doth not always blow , and yet circumcision is dayly to be exercised . This objection is answered in the Talmud , that four winds blow every day , and that the Northern wind is mixt with every one in particular , and for the most part obtains the predominance ; and for this very reason circumcision may be dayly practised . That this wind was husht and still while the Israelites were in the Desart , the very nature thereof , which is to free the aire from clouds , and to be the author of fair weather , is an invincible Argument , as it is written ; The wind passeth and purgeth it , from the North shall come gold : that is to say , with whose calm clearness , the purity of the most refined gold cannot mannage a comparison . If then this wind should have blown in the Desart , it had driven away and dissolved the pillar of fire which always accompanied the people of Israel , which had been to their great damage . Here it is not lawfull for me to expose to the vulgar eye any more of these their quirks . If any one be ravished with a desire of a further inquiry , let him read Rabbi David Kimchi upon the fore-cited place of Joshuah , and the Talmud in the book of affinity , and that Chapter which begins Haarel , where most accurate disputes , exh●usted out of the very abysse of wisdome , shall present themselves unto his view , concerning the cause why circumcision was omitted in the Desart . To proceed ▪ the casting of the fore-skin into the sand , signifies that their seed shall be like the sand upon the sea shore for multitude , as it is written : I will make they Seed like the sand of the Sea : and again , Thy Seed shall be as the dust of the earth . Secondly , they use this Ceremony in remembrance of Balaam , who when he saw that all the sand in the Desart was full of the foreskins of the Children of Israel , he presently cried out , Who can number the dust of Jacob ? as if he had said , who can stand before the holiness and worth of this people , all the males whereof , not one excepted ▪ being circumcised , bury their foreskins in such a sandy Sepulchre ? with what a fore-front shall I curse such an holy N●tion ? Thirdly , it signifies that the Old Serpent which seduced the first Adam in Paradise , shall be fed with this fore skin ; for his bread is the dust of the earth ▪ as it is written : Thou shalt eat the dust of the earth . Now seeing the Serpent is as yet mans daily enemy , and hath an incessant & greedy desire to satiate his gluttonous paunch with his soule and body : thence it comes to pass , that these Saint-like Jews feed their enemy , the Serpent , according to Gods comman , dwith the foresaid fore skin as it is written : If thine enemy hunger , give him meat . This bit is so hard of digestion , that it so debilitates and weakens the naturall strength of the Serpent , that he cannot again ●educe man , as once he did . If an Insant be sickly , they do not circumcise him upon the eighth day , but defer it untill the time of his recovery . If any Infant dye before the eighth day be come , then he is cicumcised in the Church-yard , over his grave , yet so that no Prayers be said for him . It is circumcised to this end , that God being intreated would be mercifull unto him , and together with others raise him up at the last day . In some places it is not lawfull for any one , the Godfather only excepted , to sit while the child was a circumcising , because it is written : That all the People stood to the Covenant . That for a conclusion of all the Mo●el is bound to give a blessing upon the Covenant of circumcision , holding the circumcision knise in his hand , the wise men amongst the Jews demonstrate from that Scriptnre , Let the prayses of God be in their mouth , and a two edged sword in their hands : Thus the fi●st Act in the Synagogue is finished ; now follows the second , which is performed after the childes returne to his Fathers house . In the mean time that they are busied in the Synagogue , the Cooks are with much diligence conversant about their Kitchin affairs ; the Table is spread , and great provision is made , to which ( as hath been formerly recorded ) only ten men are invited , two of which must be a couple of learned Rabbines , who rabble out a long Grace , and make a kind of a Sermon , to which the hearers giving but lean attention , in the mean time carouse whole Gob●ets of wine one to another . It was my chance once to be invited to one of these their feasts , commonly celebrated after the administration of the circumcision , at which time one of the Rabbines took for his Text those words of Soloman , Wisdome is a tree of life to them that lay hold on it : Concerning his Sermon , I can with out a lie affirm , that I never heard ●uch a dry and ridiculous piece of stuff in all my life . That they ought to provide such a sumptuou● and costly banquet , they prove out of the Hebrew word Milah , which signifying circumcision , the le●ters thereof according to the Kabala , note ou● unto us these four ensuing words , Mischteh laasch l●col hakkervim , which are by interpretation , Let him provide a banquet for all them that are invited : hence they conclude the the preparation of this Feast to be legitimate . That it is to be celebrated the eight day , they prove with greater subtilty , and art of the history of Abraham and Isaac , which is registred Gen. 21. 8. in these words ; And when the child grew and was weaned , Abraham made a great feast in that day in which Isaac was weaned . Bejom higgamiel , eth litzchak . in the day wherein Isaac was weaned . Upon which words they have this Cabalistical interpretation , saying , thou dost not rend Higgamel ( whose Letters are He , Gimel , Mem , Lamed ) but Bejom hagmal , where He and Gimel note not any word , but are onely Letters of numeration , making eight ; the word Mal is rendered in the Teutonick , Er hat besch nitten , he circumcised , therefore according to the Exposition ( rather indeed the perversion ) of the Rabbines , the sense must be this , Abraham made a great feast upon the eighth day , in which his son Isaac was circumcised , and the child did grow and was weaned : this custome then , that a good banquet should be prepared , and the learned Rabbines and other upright men among the Jews should sit as guests , is very commendable ; for David makes mention of it in his fiftieth Psalm , and fifth verse , saying , Gather my Saints together unto me , those that have made a Covenant with me , with sacrifice , that is , the Covenant of Circumcision . Instead of a sacrifice then they make this feast , seeing they may not sacrifice in the Land of their Captivity , for which they often breath out the dolefull accents of grief and sorrow . The Mahel , or he that did circumcise the child , is tied to abide some certain dayes with the mother thereof , and to take care that the bloud do not burst out the second time : the mother remains in child-bed for the space of seven whole weeks , whether the bring forth a male or a female , her husband throughout all that time must abstain , and not approach so near as to touch her , but it is a point of Religion to eat with her , which he also doth when she is in her monthly flowers , of which more hereafter . After this manner the children of Israel are made Jews by fulfilling the Covenant of Circumcision . If the woman bring-forth a daughter , her nativity is nothing at all set by , yea so little indeed , that I could not find any thing concerning this matter recorded in their books , except that which Ferdinandus Hessus , who a few years ago turned to the Christian faith , in which God long preserve him , revealed unto me , to wit , that when the new born female babe is six dayes old , some certain number of young girls seat themselves round about the Cradle , in which the infant lies wrapp'd in fine linnen & swadling clouts , embroidered with silver , who heave the Infant together with the cradle , many times aloft into the aire , and at length name the child , she that stands at the head of the Cradle being the Godmother ; which things thus finished , they sit them down with other Damsels to a banquet prepared for them , passing away the time in eating and drinking , and other merriments . Although it is commanded in the Law of Moses , that if a woman have brought forth a man-child , she should for the first seven dayes be accounted polluted and unclean , and after that should keep at home for thirty three dayes , which added to the former , make forty or seven weeks , to fulfill the dayes of her Purification ; and also when she hath brought out a woman-child , then shall she be unclean two weeks , and she shall continue in the blood of her Purification threescore and six dayes , yet notwithstanding it is a custome among the Jews now living , that the woman hides her self for the space of seven weeks , whether she bring forth a man or woman-child , opposing a certain Sect which at this day flourisheth in Turky , Poland and Russia : this Sect is stiled by the name of Koraim , they keep the Law according to the Letter , rejecting the institutions and expositions of the Rabbines , of which we shall speak more hereafter , and therefore lest the Jews here amongst us , should be thought to think the same things , they allot onely forty dayes residence at home for a woman that hath brought forth , whether it be male or ●emale . When the forty dayes appointed for the Purification are fully gone and past , then they are compelled to purge and wash themselves with cold water before that they can sleep with their husbands , or have any communion with them ; which done , they put on white and pure garments , and there associate themselves unto their husbands : they wash themselves in common water exposed to the publick view of their whole Nation , or if they cannot come by any such , then they wash themselves in certain cisterns , or wells , which they have in their houses , Courts , or Orchards , made for the same●purpose ; these ough● to be of such a depth , that they may take the women descending into them up unto the neck ; if the clay in the bottome offend them , then they put a broad stone under the soles of their feet , or some such thing , that their feet may stand in clean water , and that the same water flowing and running betwixt toe and toe may come unto every part of the same ; for if never so little remain untouched by the water , or that the water cannot come to it , then the whole washing stands in no stead ; for this very cause before they enter the Bath , they dishevel their hair , lay aside their head bands , chains , and bracelets , and all the ornaments of the neck , they draw off their rings , pick their teeth , and that with so great art , that they leave nothing , which may yield the least suspition of uncleannesse . What more ? not an hair breadth of their body but must be unmasked ; sometimes they are compelled to dive so deep , that not so much as one hair doth appear above the water , to this end they stretch out their arms and fingers . They are also bound to open their eye lids and mouth for some small space , and so to bend themselves that their paps hanging down in a perpendicular manner may not touch their body , that by this means the water may come unto every part , and so enrich the whole body with an exact cleanesse ; if in the mean time she fall into a swound , it is not lawfull to touch her with unwashed hands , for this would make her bathing void , and of no effect . Furthermore it is required , that some man or women should alwayes be present while she washeth her self , but a woman especially , or a girl which hath outstript the age of twelve years by one day , but if such cannot be at hand , the Goodman may serve the turn , may see and witnesse , that she washeth her self according as she ought . It is dangerous in their account to send for a Christian woman , for in such an one they dare not put confidence . Though it be winter time , yet ought these washings to be performed in cold water , yea though it be hard frost , yet if in any place they can claim custome , it may be lawfull for them to intermingle cold water and hot , or if there be any hot baths ( as there is in many Countries ) into these the women may lawfully enter , and wash themselves . Who desires to know any more concerning this matter , let him peruse a certain little book written in the Germane tongue and Hebrew Character , called Franwen Buchlein , or the book of women , which because it contains a brief description of their conditions , his palate may there find wished content , and a plenary satisfaction . In the next place we are opportunely invited to look into the manner how the first born is redeemed out of the hand of the Priest. That son which the mother in time past brought forth according to Moses Law , was holy unto the Lord , and ought to be redeemed from the hand of the Priest , as it is written , Whatsoever openeth the Matrix is mine , all the first born of thy sons thou shalt redeem , and in imitation of their ancestors , the Jews do redeem their first born , the manner of the redemption followeth . The one and thirtieth day following the Nativity of the child , his father sends for the Cohen , a or Priest , as also many other good friends to accompany him , before whom he sets the Infant upon a Table , and layes down beside him a certain sum of mony , or so much goods as can equalise it in value , which is the quantity of two Florens of Gold : then he saith unto the Priest , my wife hath brought forth her first begotten son , and the Law requires ▪ that I should present him unto thee : then the Cohen or Priest answering saith , Dost thou give this thy son , and leave him unto me ? To whom the Father shall reply , yes : upon this , the Priest asks his Mother whether she ever had a child before that time , or if at any time she proved abortive , if the mother say no , then the Priest questions the Father , which of the two be dearer unto him ▪ his first born , or his mony : then the Father answers , that he esteems his first-born babe above all riches in the world ; then the Priest taking the money , and laying it upon the Infants head , saith ; this is thy first begotten son , whom the Lord would have redeemed , as it is written , And those that are to be redeemed from a moneth old , thou shalt redeem according to thy estimation for the money of five shekels , after the shekel a of the Sanctuary , which is twenty gerahs . Then turning himself unto the child , he saith , when thou wast in the womb of thy mother , thou wast then in the power of thy heavenly Father , and they earthly Parents , but now thou art in my hand and power who am the Priest , thy father and mother desire to redeem thee , because thou art the first begotten , and holy unto the Lord , as it is written , Sanctifie unto me all the first-born among the children of Israel , that first openeth the womb , as well of man as of beast , for it is mine . Now this mony shall serve in thy stead , and be thy redemption , seeing thou art the first-born , and this shall be given unto the Priest . If I have redeemed thee as I ought , then shalt thou ' be redeemed ; if I have failed in the pe●formance of my office , notwithstanding thou being redeemed according to the Law , and after the manner of the Jews , shalt grow up in the fear of God , to Matrimony and the practise of good works , Amen . If the father chance to die before the one and thirtieth day after , the childs Nativity be fully come , then the mother is not bound to redeem her child , and therefore she puts a scroll or pla●e of gold about his neck , in which it is written , This is the first-born son , but not redeemed , the son himself being bound to redeem himself out of the hands of the Priest , when he shall come to full age . Before I conclude this Chapter , I will relate a certain History , which is recorded in the Gemurah or Talmud , concerning a certain stranger or proselyte , a who by a miraculous kind of Circumcision obtained an inheritance in the other World , and departed this a good Jew . A certain King of Rome ( as we read in tract . de idolatria , c. 1. ) was sometimes an heavy friend unto the Jews , and desiring utterly to put out their name from under heaven , and to banish them his Kingdome , he calls his counsell , and thus bespeaks them : suppose a man , ●aith he , hath an old ulcer in his body , in which the ●lesh doth putri●ie , whether will he chuse to cut away the rotten flesh to regain his health , or suffer it to remain there still , to his perpetuall grief and torment ? These thing● spoke the King against the jews , who had for long time sojou●ned in his Kingdome ; and grievously molested his Subjects . One of the Councel , by name Ketijah , hearing the Kings words , and perceiving whether they tended , made answer , Adoni , which is to say , my Lord , thou art not able to destroy or banish the Jews , for of them it is written , * Ho , ho , come forth , and flie from the Land of the North , saith the Lord ; for I have spread you abroad as the four winds of the heaven , saith the Lord , that is , the world may even as possibly subsist , and be without winds , as without the Jews ; wherefore thou canst not banish the Jews out of thy Realm , and if thou couldest prevail so much , as to bring it to passe , the common voice of the whole world would proclaim thee being brought to extreme poverty ▪ for a tyrannicall King. Upon these words , the King answered , thou hast said that which is right , and now seeing it is enacted , that whosoever overcomes the King in his answer , shall be buried quick in a heap of sand , that there he may be choakeda and perish ; thou who hast put me to a non plus ( which is a scandall to my person ) and set at naught and vilified my Kingdome , shall taste of the appointed punishment . When he was carried away to the place of execution , there was a certain Matron seen in Rome of an excellent portraiture , crying out , Wo unto that ship which is about to strike sail , the Custome unpayed , by which words the Matron intimated thus much , that Ketijah , who was ready to suffer death in the Jews cause , and so consequently to obtain eternall life in another world , had not as yet payed his toll money , that is , was not made a Jew by Circumcision . Upon the instant of this vociferation , some say that he snatched a knife , and cut off his own foreskin ; others , that he burning with too ardent zeal , catched hold of his foreskin , bit it off with his teeth , and then with a loud voice said , I have now at last payed my Custome : when they would not give him any respite , but burn him in all haste , he cryed the second time , saying , that he bequeathed all his goods and possessions to that most learned man Rabbi Akibah , as to his lawfull heir , whereupon this voice was heard from heaven , Ketijah , thou son of Schalom , eternal life is provided for thee . From hence every one may learn , what a precious thing Circumcision is , and what a good deed it is for any one to legasie all his goods unto a Jew : truly , there is nothing lost , where a man for an hundred crowns may gain a thousand . In the same Chapter of the Talmud , the same men boast how Caesar Antoninus caused himself to be circumcised , how he departed this life a Jew indeed , and how that happened unto him , which is here related . Not far from the Emperours Palace dwelt a certain famous and most expert Rabbine , from whose houses to the Emperours porch came a certain hidden passage under the earth , by the benefit of which they oftentimes had private conference . Upon this occasion , a great desire to be instructed in the Law , and Religion of the ●ews invaded the mind of the Emperour , and for this cause , every day once he repaired to the Rabbine , and heard the Law at his mouth , and because he would not go unto the Iew without attendance , yet also would not in the mean time be disclosed , he alwayes chose two for his companions , whereof one he stabbed with his dagger at the the entrance into the Rabbines house , the other he made to drink of the same cup at his return to his own palace , giving also in charge to the Rabbine , that he should have no man in his company , when he ( the Emperour ) came to visit him . When therefore Caesar on a certain time had found together with the Jew , a stranger , whose name was Rabbi Chanina Bar Chamma , which Rabbine was an holy man , and one of their prime ones , he was so enraged , that he burst out into this interrogation : Did not I say unto thee , look that thou have none in thy company when I shall come unto thee ? To whom the Rabbine replyed , My Lord and Emperour , this is not a man , but a good spirit , if he be a spirit saith Caesar , let him go and signifie so much to my servant , who lies and takes his rest without before the gate ( speaking of the servant which he had killed with his ow● hands ) that he make hast to come unto me : when Rabbi Chanina perceived the Emperours servant to be dead then he began to fear & be afraid , not knowing how to shape an answer , a● also thinking it very behovefull , that Caesar should not be found guilty of the murder ; in these melancholy dumps he fell upon his knees , and with the importunity of prayer , becomes so wearisome unto God , that the Emperours servant was restored to life , which thing the Emperour having taken notice of such an excessive admiration at the Religious piety of the Jewish Nation , p●ssessed his soul that from thenceforth he became a Serving man at his Pedagogues Table . Yea moreover , when the Rabbine at night would please to visite his Couch , the Emperour bowing himselfe at his bed side , became his Footstool , that his Master the Rabbine might with more facility stretch his limbs upon his bed of Down , the Rabbine indeed in many kinds , strived to repel the tendered service , but all in vain , for the Emperor did not only perform these earth kissing Congees with an humility of mind , floating in the lowest ebb , but also wished it might be his happiness to be his footstool in another world . At length the Jews had an ocular demonstration that this Emperor before he entred the tyring room of the grave , did receive the sign of circumcision , professed himselfe a Jew , and died in this profession . Many examples of the same sort are every where obvious in the writings of the Jews , declaring that many Christians both of high and low degree turning Apostates to Christianity , have imbraced Judaism , and so have obtained the salvation of their souls , if we may believe it . But in the last place , what was the Prophets censure of these circumcised Saints ? and in what esteem had they their persons ? Jerem. All the Gentiles are circumcised , and all the house of Israel circumcised in heart . Moses . Circumcise the fore-skin of your heart , and be no more stisf necked . Jerem. To whom shall I speak and give warning that they may hear ? behold , their ear is uncircumcised , and they cannot hearken , behold the Word of the Lord is unto them a reproach , they have no delight in it . Stephen , a Christian . Ye stiff necked and uncircumcised in heart and ears , ye do alwayes resist the holy Ghost : as your Fathers did , so do ye . Paul the Apostle . He is not a Jew that is one outwardly , neither is that circumoision which is outward in the flesh : but he is a Jew that is one inwardly , and circumcision is that of the heart , in the spirit , not in the letter , whose praise is not of men , but of God How then are all the first born of Christians , yea , all faithsull Christians redeemed ? S. Peter answers , Ye were not redeemed with silver and gold from your vain conversation , received by tradition from your Fathers , but with the precious bleud of Christ , as a Lamb without blemish and Without spot . S. Paul teacheth us by whom we have redemption , Even by hi● bloud , that is , the remission of our sins . But what doth circumcision hurt the Christians ? S. Paul answers : If the uncircumcision keep the righteousness of the Law , shall not his his uncircumcision be accounted for circumcision ? and shall not uncircumcision , which is by nature ▪ if it fulfill the Law , judge thee , who by the Letter and circumcision art a transgressor of the Law ? CHAP. III. shewing how the Jews instruct their children in the fear of God. WHen any one of the Jewish women giveth suck , then she ought to eat good and wholsome meats , and such as are easie of digestion , to this end , that the Infant may find and suck from the teats good milk , by which his heart and stomack may not be troubled with obstructions , but sustained and nourished , whereby he may sooner come to maturity , and may more easily obtain vertue , manners , wisdome and understanding . The Chachamim , ( a ) which are the most profound W●●ters among the Jews , have with great diligence reiterated their commands , that the Mother should have a special care , that the Infants be not at any time destitute of good meat and drink , thinking ( and not without reason ) this to be a matter of the greatest moment , thence foreseeing , that they quickly comming to their growth , may prove men of courage , and such as are able to do God good service , as it is written : The Lord shall , establish , thee , an holy People unto himself , as he hath sworn unto thee , if thou wilt keep the Commandements of the Lord thy God , and walk in his wayes . Of what na●ure are his ways ? God with a plentifull hand gives unto all his creatures their meat in due season . Therefore the mother no way permitting tha her children should suffer for want of food , but nourishing them unto fatiety , walks in the ways of the Lord : whereby it comes to pass tha . she may trace the path leading to life everlasting . And for this cause God gave unto her , not one , but two paps , that the sucking child might at all times have milk enough . The wise Scribes among the Jewes in their Gemara , propose this question : why David the King , when he praised God , did not forget to make mention of babes and sucklings ? Rabbi Abba saith , that these ought also to sing praise , because God hath placed the womans paps above the heart , that the Infant by sucking , may attain to a ripe understanding , as it were sucking the milk out of the heart of his Mother , from which fountain flows the excellency of his intellect . Rabbi ehuda that the paps of women were placed in that part of the body , that the child might not see his Mothers privity . Rabbi Mattana affirms them there to be seated , as in a most pure place : God then having such a tender eye and care over little Infants , how much more exceeding ought that of the Mother to be in the nourishing of them ? ye , which is more , God many times makes a Metamorphosis in nature , before that the little ones shall perish for want of food . It is recorded in the Gemara , that upon a time the Wife of a certain poor man departed this life , and left behind her a little sucking Infant ; the good man being so poor that his means would not stretch to the hiring of a Nurse ; God so changed his natural constitution , that his paps became full of milk , whence the Infants life was preserved , many honest m●●seeing it , an● bearing witness to the truth thereof . We read a story of the same stamp in Medrasch or a certain little book of Sermons , that when Pharaoh King of Egypt had commanded that all the male children of Israel should be cast into the River , the Hebrew women ran into the open fields , and there brought forth their yong ones ; if they were males , the earh like an indulgent mother , received them into her bosome ; which done , God created for the use of every one of them two stones , out of the one of which they might suck milk , out of the other honey : and thus they were preserved under the earth untill they came to ripeness of years , and were grown manlike , at what time every one returned unto his mother . In the same place it is read that good Mordecai suckt the teats of Esther , which was the cause , that she being Queen heaped so many good turns upon him , that from a poor man he rose to a great Potentate . What Mother then can indure that her child should be deprived of dayly food ? The Moralists wanting of modesty , and every other particular vertue , say , that the case stands with the good Wife of the house , as it doth with a Viceroy set over some certain Kingdom and Inhabitants thereof . He so proving faithfull to his Soveraigd , and using the Subjects well , makes the Kingdome to grow better , and the revenues to increase , purchaseth unto himselfe a plentifull reward ; that at laft , by the accumulation of honours , he is heaved up to some honorable title , and is capped for a great Lord. But if the contrary be by him put in execution , he is not onely cashier'd of his reward , but the clouds of imperiall discontent cast a horrid lour upon his house , and the Gallow tree must be his lives last period . So the good wife of the house like a Viceroy , is placed over her children ; if she have an incessant care that they be provided with meat and drink sufficient , then shall the Infants hearts be inlarged for the entertainment of a polite behaviour , and the practise of good works ; she also shall have a reward both in this life and that which is to come , having a place allotted her together with the just in that Garden of pleasures , Paradise . But if she feed her children with grosse meats , such as may make a chained inclosure of their hearts , then God shall cut her off , and cast her headlong into the infernal pit . The Mother must not too often bear that part of her breast which is next unto her heart , lest hereby the milk becomming immoderately cold , should afterwards be the occasion of some maladies to the sucking Infant , and hinder his growth . Moreover , she must have a special care that she fast not two long in a morning , but early take some warm broath , which turned into good nourishment , may also become the childs sustenance ; she must not suffer her children to go naked at any time , not upon the day , lest the Sun , nor upon the night , lest the Moon should hurt them , as it is written : The sun shall not hurt thee by day , nor the Moon by night . She must not suffer any to carry them to bed naked , or that they themselves should approach their couch being thus unvailed . Moreover , it is not lawful for them to rise out of their bed naked , but a most diligent care is had that their shirts be put on and off at their lying down and rising up , that they may early be accustomed to a reverent bashfulness in the eyes of the Almighty , and speedily be rapt into this contemplation , that the whole earth is full of the Majesty of Gods glory , and that in his sight the darkness is like the light it selfe : for the same reason they are always to go with their heads covered , because the Divine Majesty doth alwayes hover over them , their wise men bearing witness If any chance to go without his honnet , he practiseth nothing less then the advancing of his fore front against the Majesty of the Omnipotent ; and from thenceforth becomes impudent , forgetfull of God and his Commandements . Conducible to this purpose we read a story in Gemara : That upon a time the Elders and Senators of Jerusalem , sitting in the gate , two yong youths past by them , the one with his head covered , the other with his bonnet vailed ; which Rabbi Eliezer observing , said , The boy that goes bare head is a bastard : and Rabbi Jehosuahes verdict was , he was the son of a polluted woman : Rabbi Akibhah affirmed both to be true . Hereupon Rabbi Akibhah asked his mother how she came to have such a son ? she answered , when I first entred into the bond of matrimony with my Husband , I was unclean ; and for this cause my husband did seperate himself from me , that according to the Law of Moses he might not keep company with me all the dayes of mine uncleannesse : in the mean time one of his companions came in unto me , and got me with child , by the which act of copulation I had this my Son. Whence it appears to be a sign of an untowardly disposition in any child to walk bare headed . From the seventh year untill the thirteenth they have a serious and impulsive admonition given time not to go uncovered , after which time they are commanded to use the gesture . The children of the Jews from their very infancy , are accustomed to wear a girdle , and truly their honest Matrons fasten it to the hinder part of their coats , that by this means they may always be mindfull of it ; for the girdle severs their heart from the secret parts , lest the heart in time of prayer might be hindred in its devotion by beholding the privities . So soon as this infant Jew hath learnned his morning prayers , he intermixeth this Petition , Blessed be thou O God , who girds Israel with the girdle of strength , having respect unto the girdle he is girded withall ; for if he have none about him , then is this his prayer of no moment , but in vain , and imputed to him for a sinne . Moreover , the children are not permitted to go barefoot , for fear of a multiplicity of dangers , which might happen unto them , and that especially in the Moneths of December and January , when the Cats dance their Corantoes ; for at that time they may chance to tread upon venemous stuffe cast out by the Cats in this their wantonnesse , by which their feet may be annoyed with such a swelling , that for a long time after they can have no remedy . When they cannot as yet speak plainly or readily , they are caught to pronounce some good Sentences out of the Bible : they accustome them also upon the morning and Evening of Evening of every Sabbaoth , and great feast decently to salute their father and mother , and to bid them good morrow , good even , to wish them a happy Sabbaoth , &c. Seven years past , and the children coming to more maturity , they are commanded , that every morning adjoyning the name of God , they should remember to say , God give yon a good day , &c. ( for so spoke Boaz to his reapers , Hael immachem , the Lord be with you ) and also this Jebarecha hael , God blesse you , or as we use to speak , God thank you . It is not lawfull for them to use the name of God , unlesse it be in some pure place , concerning which more shall be spoken in another place . They are also taught all manner of utensils necessary for their life and daily conversation . They practise Nomenclation , that by this means they may fooner learn to speak Hebrew , and hence it is , that they intermingle many Hebrew words with the Germane language , or any other , which they use as their mother tongue . Moreover , these infants altogether shun the company of Christians , will neither eat nor drink , nor enter into any other kind of commerce with them , this being the study of their Parents , to make every action of the Christians for to seem odious , and such as are abomination to the Jews : hence it comes to passe , that they indesinently hold on to nourish that hatred which they conceived against the Christians in their infancy even untill the end of their dayes . When the children are seven years old , then by their Parents , command they learn to read and write . If any one be of so great an estate , that he can bestow the charges , he keeps a Rabbi or Schoolmaster in his own house to instruct his children . So soon as any one hath made so much progresse in this kind , that he can read , then first of all he is taught to construe the Books of Moses in that language with which he was brought up . In a certain book called Schebkile emunah , it is recorded , that when the mother brings her son the first time unto School to the Rabbine , that she ought to give unto him some delicious wafers made with Sugar and hony , and to say these words , Even as this wafer is sweet , so let the Law be sweet unto thy heart , let it be like sugar upon thy tongue , and hony upon thy lips , see that thou trifle not away thy time at School with babbling & unprofitable speeches , but learn to speak the words of the Law alone , let them only proceed out of thy mouth ; for hereby it shall comete pass , that the glory of Gods Majesty shall rest upon thy head , and for evermore shall there keep his residence ; for God loves all those that are intent unto goodnesse , and speak of his Word . Hereupon the most learned Doctours among the Jews , have left it written , that Jerusalem being wasted , and all the Priests and Levites exiled by the Enemy ▪ God did in such a manner for sake them , that his Majesty would not vouchsafe to bear them company . The Sanedrim also , or the chief Consistory among the Jews , being likewise by the Conquerours overthrown without Jerusalem , had not the Majesty of the most high gone along with them : yet the children at length being banished out of their School , the glorious Majesty of God omnipotent was their Companion into the Land of their captivity , concerning which the Prophet Jer. prophesied in these words , Her children are gone into captivity before the enemy and from the daughter of Z●on all her beauty is departed , where beauty notes out the presence of Gods Majesty , in the presence of which the beauty of the City Jerusalem consisted : therefore when the boyes sitting at the feet of the Rabbine learn the words of the Law , and nothing but the Law issues out of his mouth ; then the glorious Majesty of the Creator dwells in them , and delights himself with the breath coming out of the mouth of these punies ; for a breath of this nature is pure and holy , considering the child hath not as yet committed sin . In the thirteenth year of his age , his title is Bar Mitzvah , the son of the Commandements , because he is now tied to keep the Law and will of God , as also then he begins first of all to fin , if he do not perform the said Commandements . Rabbi Simeon Bar Nachmam , in the name of Rabbi Jochanan , uttered these words , That if any one teach his son the word of God , he is worthy to sit before the Lord in that University which is opened in the heavens , as Jeremy saith , If thou wilt return , then will I bring thee again , and thou shalt stand before me , that is to say , if thy son hear the Law , I will make him fellow of the same Colledge that the Saints and Angels inhabit , and make him partaker of life eternal ; and whosoever is not carefull that his son should learn the Law , and so consequently becomes the occasion of his corrupt education , it were better for him that he were blind , so that he might not behold his reproachfull acts , as it is written of the Pat●iarch Isaac , When Isaac was old , and his eyes were dim , so that he could not see , he called Esau his eldest son , &c. On these words , Rabbi Eliezer of the stock of Azariah saith , That Isaac his eyes were therefore dimme , that he might not see the immodesty and wantonnesse of his unnurtured son Esau , and it is recorded in the book Medrasch , that Abraham for the very same cause departed this life five years sooner than the course of nature exacted , that is , lest his eyes should behold his degenerate nephew Esau , leading his life in a wicked ungodly manner . Ten years being expired , and the youngling Jew being indifferent well versed in the Books of Moses , it is necessary he apply himself to the study of the Talmud , and of duty to cleave unto the text thereof , in which the very foundation of Iewish Traditions and Ordinances , as also of the Divine and Humane Law is comprehended . At thirteen years of age he is called Bar Mizvah , the son of the Commandements , when he is bound to keep and observe all the Commandements , in number six hundred and thirteen . containing the sum and argument of the Law of Moses , and of the whose body of Iewish Superstition . If from that time forward he sin , and do not execute that is commanded , then is he liable to be punished both by the Law of God and man. What sin soever he committed before the thirteenth year of his age , his Father must suffer for it . Which is the reason , that the child comming to these years , his father cals ten Jews unto him , and in their presence witnesseth , that this his Son is come to full age , and being instructed in the Commandements , hath learned the manner and custome of the Zizim and Tephillim , ( of which more anon ) as also the form of blessing and his daily prayers : for which reason he would be freed from him ; that he might not from henceforth smart for his offences , he being such an one who is to become Bar mitzuah , the Son of the Commandements , and ought to suffer for his sins in his own proper person . This being confirmed by the ten Jews there present , the Father saith a certain short prayer , in which chiefly he gives God thanks , that he hath delivered and unburdened him of the punishment due unto his son for his sin ; further intreating him , that his son by the help of the Divine grace , may for many daies remain safe and without danger , and be industrious in good works . In the fifteenth year of their age , all the children of the Jews are forced to learn the Gemara , which is the perfection of the Talmud , written for the better comprehending and understanding of the acute and subtil dispute and decisions about the doubtful things in the text thereof ; and in these they spend the greater part of their life , very seldom or never bestowing one minutes study in the books of the Prophets , but utterly neglecting them : Whence it comes to pass , that many Jews there are ready to drop into their graves , who ( to my knowledge ) have not read any one of the Prophets from beginning to end . And this is the cause that they know so little concerning the Messias , that the promises concerning him are become not only obscure unto them , but also altogether unknown . In the eighteenth year of their age the males enter into the bond of wedlock , according to an ancient Order in the Talmud , which they not seldome transgressing , oftentimes marry before the time injoyned , to avoyd fornication ; the females may marry when they are twelve years and one day old . In the twentieth year they are licensed to traffick , buy and sell , play the Chapmen , cozen and circumvent any whom they can possibly ; of which the Christians to their grief have had too much experience , of which in another place . Because our yong Jew hath now taken his degree of Bar mitzuah , or Son of the Commandements , and is entred into the order of the Jews , our endeavour shall now be to express the manner how both their yong and old men behave themselves in this order . CHAP. IV. How the Jews rising betimes out of their beds , prepare themselves for Morning Prayer . IT is writtten in that Tract of the Gemara called Bava basra , that it was the assertion of Rabbi Eliezar haggadol , that every Jew from the fifteenth of July until the feast of Penticost , ought to forsake his bed before day , because in this time the nights are long , but from that time till July he may sleep untill perfect lay , because the nights are very short . And the truth of this position the wise men and Rabbines endeavour to prove out of many places of the Lamentations of Jeremy , and out of the History of Ruth , which are so full of subtilty that they cannot in this place be honoured with an explanation . The good Wife of the house is bound to wake her Husband . and the Parents are joyntly obliged to rouse up their children , when they have once passed the thirteenth yeare of their age , and are subject to Jewish Ordinances , as wee have declared in the former chapter . Furthermore , the Chachamim have registred , that every man is bound in his own proper person to be a Cock unto the twilight , and not to foster such a delay , that the bright ey'd morning may take advantage to call him ls ; luggard , to which King David condiscends when he saith , I will awake right early . Surely this is very necessary , and that for the performance of our morning Prayers , which are to be poured out at the rising of the Sun , aud that without delay , as David testifies in his Psalms saying , They shall honour thee with the Sun : as though he had sayd , so soone as the Sunne visits our Horizon , they shall honour and sing praise unto thee in their early Devotions . The Cabbalists write , that at the dawning of the day the prayers of every particular enter into the ears of the Almighty , and they have some certain grounds out of holy Writ for this their assertion . Jeremy in his Lamentations saith , Arise , cry out in the night , in the beginning of the watches : that is , when it beginneth to dawn : David also in a certain Psalm : The Lord bath granted me his loving kindness in the day time , and in the night season also did I sing of him , and made my prayer unto the God of my life . The most profound Chachamim say , they who are stout and industrious advance themselves to well doing , and the observation of Gods Commandements ; wherefore it shall carry the repute of a good work indeed , to rise before the morning watch : and to conjoyn day and night by a continued singing of the choisest Psalms and Prayer . Wherefore a Jew should not be slack in such a performance , but with great alacrity take an early leave of his lovely couch , breakfasting his soule with this meditation : If any Gentile or Christian should now come unto me , who is my debtor , or should bring some gorgeous vestments to pledge out of his Wardrobe , or any other thing , by the mediation of which I might inrich my selfe : If I should be now called to some great Prince or Potentate , from whom I might obtain a gift , cully favour , or who in his own Person should intreat my service ; how readily would my fe●t be plumed with swistness , and spend their forces not to be conscious of the least delay : with how much more alacrity ought I to speed from my bed to rest , that I may tender my service , and do homage to the King of Kings , who hath given me life and nourishment , and doth defend me against all mine enemies , of what quality soever ? Whosoever hath in him any relish of godliness , ought every morning to entertain the pangs of grief and sorrow for the Temple of Jerusalem , praying that that Temple and City may with speed be re-edified . And who before the Day star appear , or the clouds of night he dispeld by the Suns approach , ere that he forsake his pillow shall wash his couch with tears , for the desolations of the Temple of Jerusalem , and the long captivity , shall gain this much , that God being mercifull unto him , shall not suffer his prayer to be deprived of audience . In Maseches Sanedrin the Rabbines upon those words in the Lamentations of Jeremy , She weeps in the night , without any intermission of weeping , dispute and say , that if any hear the voice of one weeping upon the night , it is so intermixt with the Gall of bitternessi , that he must of necessity second the mourner in his dolesull notes . The very same which happened to Rabbi Gamaliel , who upon the night time hearing the mournfull out cries of a certain woman for the death of her son , counted his life bitter unto him and bare a part with her , weeping most bitterly . Rabbi Jochanan saith , that when any one doth lament upon the night time , the fixed stars and Planets condole with him . Their Chachamim a write , that he who weepeth ought to let his tears find a current through the narrow ●h●ud gates of his eyes , because then God will arise and gather them into his bottle . And then if there cha●ce to be a promulgation of any decree by the enemies of Israel , to destroy them , God shall remember these godly men who shed ●ears in abundance , shall take these bo●tles full of them , pouring them upon , and blotting out the hand-writing that was against them , that no evil may befall the Jews . Hereupon the Prophet David ; Thou tellest my flittings , and putst my tears into thy bottle , are not these things written in thy booke ? By these words David would specifie thus much , that God pours out the V●ols of tears upon the writings , or books put out against the Jews , and so defaceth them , that they become cance●'d and of no force . To the same purpose he speaks in another place , He that soweth in tears shall reap in joy . The Author of the Book Reschith Chochmah b in the 111 pag. saith , that he received it by tradition from his Elders , that it is very soveraign for a man to sprinkle tears upon his brow , and to rub them in , because there are some sins written in his brow which by this means may be blotted out , according to the words of the Prophet , saying ▪ Thou shalt set the letter Thau upon the foreheads of the men , &c. The Cabbalists write , that if any have a desire to list up his prayer unto that holy and blessed God , that he would vouchsafe to deliver the Jews out of their long continued bondage , he ought to do it when it begins to dawn , that he ought to weep heartily , and send forth strong cries , so shall his words enter into the ears of the Lord of Hosts , and then chiefly because there is nothing which may disturb him in his prayers , none also found who shall move his tongue against the children of Israel . We find it recorded by Jeremy : The Lord shall roar from on high , and utter his voice from his holy habitation . The Lord roars in the morning upon his beauty . The beauty of the Lord is the Temple of Jerusalem , and that is holy ; which as he hath permitted to be destroyed , so is it his pleasure that it shall be built again ; and that he may be warned unto the enterprise , he will be early intreated . Hence David saith , My voice thou shalt hear betimes , O Lord , early in the morning I wil direct my prayer unto thee , and will look up . In the morning , that is , when it begins to be day , I will go into thy house : he will not do the same upon the night ; because in the beginning of the night God causeth all the Gates of Heaven to be shut up , and the Angels sit as Porters , and are silent ; God sends away the evil spirits into the world who hurt every one they meet . The middle of the night being past , a great cry is heard in Heaven , and it is commanded that they should set open the Gates , the day now approaching , to this end that none might wait too long . This cry is heard by the houshold Cocks here upon earth , who clapping their wings with a shril voice awake us mortals . Then these evil spirits lose all their power , so that they cannot do any more annoyance : for which cause the Rabbines have ordained a certain thanksgiving which they whould have repeated in them morning by them that hear the Cock crow ; saying , Blessed be thou , O God , who art Lord of the whole world , that thou hast given understanding to the Cock. To be briefe , whosoever fears the Lord , wheresoever he live , needs not the Cock to awake him . He that alwayes in aw the Lord doth keep , Needs not to be awaked of his sleep . Moreover it is the will of the Chachamim , that non presume to raise himself up in his bed , or sitting up therin to put on his shirt being naked : but lying still should strive to wind himselfe into it with his hands and head , lest the wals and beams of the house might behold the secret parts of his naked body . Rabbi Jose boasts in Masseches Schabbas , Thus long have I lived , and yet the beams of the house did never see the hem of my shirt : thereby signifying that he never invested himselfe therewith being naked , but lying hid in his bed . Hereupon it is a position of their grand Sophies , that none ought to put on his coat being naked ; much less is it permitted that he should walk or stand naked in his bedchamber . For suppose any sudden fire or some great tumult might arise , whose rarity might so affright him that he should run naked out of his bed-chamber , with what a countenance can such a one shew himself ? It is not also lawfull for any one being naked to make water by his bed side ; for of such men the Prophet Amos speaketh , saying , They sleep in beds of Ivory , and stretch themselves upon their Couches . The Hebrew word Seruchim , which signifies to stretch out , the Rabbines translate , to be resolved into stinking matter , as they expound the same , Jer. 49. 7. upon which place R. Jose the son of Chanin● saith , these are they who stand naked before their beds . No man ought thus to think with himselfe , It is dark , I am in my Closet ▪ no eye sees me : I say every one ought with all diligence to abstain from such cogitations ; for Gods holy Majesty is above all , and present in every place : The whole earth is full of his glory , as saith the Prophet Esay . A singular care is also to be had , that no man put on his shirt , or any other of his garments out of order : he must put on his right foot shooe first , but in tying of them begin with the left . But if any man have a pair of shooes which are destitute of shooe-ties , then must he first fit the left foot , then the right : at night the left foot shooe ought first to be put off , as that worthy man Rabbi Jochanan hath taught and commanded . When any one is altogether ready and invested from top to toe , then must he leave his bed-chamber , his head being bowed toward the ground , and his mind full of devotion , in remembrance of the Temple of Jerusalem now waste and desolate , always provided his head be covered , and his feet shod , yea , the-whole body cloathed , seeing the Majesty of the Almighty always hovereth over his head , and because it is scandalous and an enemy to good manners , to come naked into the sight of any one . After this , every one drawing aside unto some secret place , shall endevour to purge his belly so far as is needfull , and to take all pains possible , that he may come pure and cleanly to morning prayer , as it is written , Prepare thy self to meet thy God , O Israel , and David saith , Praise the Lord , O my soul , and all that is within me , praise his holy name , in which place according to the Exposition of the Rabbines , thus much is intimated , that the very intrails ought to be clean and empty . It is not lawfull to name the holy name of God , unlesse it be done with all cleanlinesse , which is the reason that every one must carefully endeavour that his garments be not polluted● in his devotions he ought to be very bashfull and modest , yea though he be alone in some dark and private place , as it is written , humble thy self , to walk before thy God , that is , the Rabbines being Commentators , in a secret place . No man must be conscious of so small providence , as too long to defer the works of nature , for it is not a sin onely so to do , but also may greatly endanger his belly , and make it liable to rupture . I do not here mention , that the soul by these means procures a stinking breath , and other consequent discommodities . It is written in Parscha Kedoschim , You shall not make your souls abominable , but ye shall be holy unto me , which the Rabbines interpret of them , who against nature stop the work of nature , saying , that whosoever makes a delay to salute the lakes when the excrement is ripe for an egresse , he is unclean and a transgressour of this Commandement : in cleansing of himself he must use the left hand , not the right , for with this he judiciously handles the holy Scripture , with this he writes the holy names of God and Angels . When any one is in a private place , he must be carefull with an exact diligence that the suffer not the word of God and his Commandements to come into his remembrance , and much lesse to account it as a thing dispenced withall , to name any name expressing a Deity ; the reason , according to the wisest of the Rabbinicall Rable , being this , because God will shorten his dayes who repeats his name in secret . The Schollers of Rabbi Sira upon a time demanded of him how it came to passe that he lived so long ? to whom he answered , I had never since I was born , the least meditation of any thing contained in the Word of God , neither did his name ever proceed out of my mouth in an impure place . When any one is to ease himself , he may turn his face either towards the North or South , but by no means toward the East or West , because a due reverence ought to be had of , and tendred unto the holy Temple at Jerusalem , to which we ought alwayes to turn the face , not out back parts . Enough of this . I omitting also their morals , and such like trash , I will show unto you how the Iews prepare themselves to morning prayer by the washing of their hands . The Chachamim , and skilfull Rabbines write , that no man ought to touch his own body , untill his hand● be washed , and that in respect of the great danger that may ensue thereupon , for the hand in the morning is a thing most impure and venomous , by reason of the unclean & evil spirits , which rest upon the hands untill they be drenched in water . If any one touch his eyes with such hands , they shall become blind ; if his ears , they shall be stopped with deafnesse ; if his nostrils , they become obnoxious to a continuall distillation ; if his mouth , it shall be vexed with stinking ; if his hands , they shall be clothed with scabs . When any one washeth himself , he holds the right hand under the Ure , and pours the water thrice upon it , and after that the le●t in the like manner ; for without this Ceremony it is not allowable that the one hand should touch the other . No man in washing ought to be sparing of water ; for Rabbi Chasda saith , that whosoever useth plenty of water in the washing of his hands , shall be a man of great riches . They must lift their hands on high in time of washing , lest the unclean water resulting out of the Bason should repollute them . In the next place they ought to wash their mouth and face , because this was created according to Gods own image , as it is written , God created man in his own likenesse , according to the image of God created he him . The Rabbines illustrate the whole matter by this similitude . An Artificer one who is Master of his trade , makes some goodly vessel , and therewith gratifies one of his dearest friends . This his friend knowing of his approach , and seeing the Crafts man coming to his house , takes the vessel , scours , and makes it as clean as he can possible , left the workman should be wroth and angry , that he kept not this his handy work from filth and pollution . In like manner , any Jew , who every day in the morning frequents the Synagogue appears in the presence of God his Creator , and is bound to worship and honour him , ought also accurately to wash his face , lest the chief workman should be angry to behold his creature disfigured with uncleannesse . In Bereschith Rabba , which is an Exposition upon Genesis , the Rabbines winnowing that Sentence of Salomon , A mercifull man doth good to his own soul , affirm it also to be behove●ull for him to keep himself cleanly for the good of his body . How can any call upon God with his mouth , when as yet it is filled with spittle and other filthy matter ? A Jew being about to wash , must do it over a bason or some other vessel , not over the earth , which done , it is not lawfull for him to pour out his water where any one treadeth , yet are there found men who practise the contrary , for the promotion of their art in poysoning , and skill in Magick . The face being washed , great curiosity must be used in the drying of it ; for he who does not take care thereof , shall have his face so blossomed with budding Ale pocks , so imbroidered with wrinkles , that the deformity thereof will become loathsome to the eye of every beholder : the face must be wip●d with a clean towell , not with a woollen cloath ( which some slothfull persons blush not a whit to do ) for according to their Doctors , this destroys the memory and annihilates the understanding . After washing every one ought to give thanks , saying . Blessed art thou , O God our God , King of the whole world , who hast commanded us to wash our hands . In generall , they ought continually to wash their hands after these things following . In the morning so soon as they are up , after their return from the house of office , after they come out of the Bath , when they pair their nails , after that they have drawn their shoes from their feet , the hands being ministers , when any hath scratched himself upon his naked skin , when he hath touched a dead Corps , or gone through the middle of dead folks , when he hath had carnall copulation with his wife , or lastly , after the killing of alouse , whosoever he be that doth any of the aforesaid things , and doth not wash his hands thereupon , if he be a learned man he shall forget his learning , and turn blockhead , if he be not learned he shall lose the use of every one of his senses . Now the Jew is sufficiently cleansed , and mundified for his morning devotions , if two things were not yet wanting , which make him and his prayers far more holy , concerning which we will adde some few words for the better understanding of what was formerly delivered . The Jews have a certain instrument of a foursquare fashion , which for the most part they put on together with their other garments at their uprising , but some when they are about to pray . The parts of this quadrangular garment are two , being for the most part made of linnen , but often of silk , bound and fastened together in the highest part thereof with two little bands , yet of a great heighth , so that they may put their head in betwixt them , so that the one of these foursquare parts may hang upon the breast , the other upon the back . The Jews , in respect of the four angles , call this garment Arba Cauphos : in every one of these four angles hang certain Ribbands , woven of white woollen threads , coupled by a certain knot , and hanging towards the ground , which are four , eight , or twelve fingers broad ; these they call Zizim , of which they write wonderful and strange matters , whereof I will relate a parcel . They who would be accounted very sincere and holy , are wont dayly to put on this their cloak or garment , wearing in it under their long coat , but after such a manner , that the ends of the forementioned stringes , or hangbies may be always in their sight : some wear them upon their breasts ; others not at all , but in time of Prayer . It is hehoofull that the two foresaid parts , together with their appurtenances should hang towards the ground , both at the fore and hinder part of their body , that they may always be full of the Commandements of the Lord. When they put these on , then they say some certain Prayers , giving thanks unto God that he hath commanded them to invest themselves with these garments . These ought to admonish them always to have before their eyes Gods Commandements , that hereby being scared from sin , they might be prickt forward to a due performance of them : as it is written : Speak unto the children of Israel , and bid them that they make them fringes in the borders of their garments throughout their generations , and that they put upon the fringe of their borders a ribband of blew . And it shall be unto you for a fringe , that you may look upon it and remember all the commandements of the Lord , and do them , and that you seek not after your own heart , and your own eyes , after which you are wont to go a whoring , that you may remember and do all my Commandements , and be holy unto the Lord your God. But out of these words their Wise men conclude , that the eyes and heart are the mediators for sin . In the Tract called Masseches Schabbas we read , that Rabh asked Rabbi Joseph , what was the first thing his Father admonished him of ? who answered , the Commandement given by God concerning the fringes , for upon a time my Father ( saith he ) going down a pair of stairs , and by chance treading upon his fringes , and breaking one of the threads or Ribbands would not move a foot till it was made whole again . In a word , their great Doctors comparing this commandement with others , prefer it before them all : and have left in writing , that whosoever diligently observes and keeps it , keeps and observes the whole Law ; which thing they thus make manifest : In every one of the fringes there are five knots , representing the five books of Moses , to which if we add 8 Ribbands , together with the number contained in the letters of the word tzitzith , which signifies fringes , and in numeration makes six hundred , there ariseth the number of six hundred and thirteen , the direct number of the Commandements , into which the whole Law is divided , and therefore according to this Cabbalistically concluding Arithmetick , he that rightly observes and keeps this Commandement concerning the fringes , perfectly fulfils the whole Law. In the fore mentioned Tract , we read of a certain man hindred from commiting sin , and a strange woman converted unto Judaism by this Commandement . Upon a time a yong man among the Jews , very learned and studious , but much given to Venery ▪ hearing of a famous and beautiful Whore , who living in a neighboring City , had much trading , and yet sold sin at so dear a rate , that for one single lascivious abuse of her body , she required no less then four hundred pounds , sent her the money , appointed the time at which she was to expect his lustfull imbracements . The day come , the yong man , according to their Covenant , repaired unto her house , where he found her in a closet sitting in a chair all imbroydred with gold , near unto which stood a bed furnished in the most exact and exquisite fashion that Art could invent , which served as fewel to inflame his lust , and hastened him to this unlawful act : but behold as he went up into the bed , his fringes smote him on the face , whereat forthwith astonished , and put in mind of the Commandement , he fell upon the ground , represt his fleshy desires , and utterly refusing any more to touch or imbrace his formerly admired Mistriss : whereupon she demanding of him what defect he had espied in her , that he thus refused his purchased pleasure ? he replies , that the Lord God commanded the Jews to do him service , and for a more easie performance of the same , gave them a sign , which when they beheld ▪ they might remember his Commandements , which sign put me in remembrance of the same , and deterred me from committing the offence . Hereupon she asked him his name and whence he was ? which when he had told , she seemed to rest contented , and suffered him to depart : but many dayes past not untill she sold all that she had , and followed after him unto his dwelling place , and entering the Synagogue , the place of his study , inquired of the Master thereof where he was ? to whom ( demanding her business ) she declared the whole matter ; and withall desiring to become a Convert unto the Jewish Religion , and Wi●e to the aforesaid yong Student , saying , I have here brought with me that bed in which he and I should have , contrary to Gods Commandements , committed fornication : which now that we may use chastly , honestly , and piously , is the top of my desires . The Master of the place moved with her words , acknowledged her for a Proselite and joyned her in marriage to the yong man whom she loved , by whom she had many comly children , which in after times came to be great Doctors and learned Rabbines , she until the moment of her death continuing constant in the Profession of the Jewish Religion . In like manner it is recorded , that these Fringes and Ribbands upon the shirts of their garments , put Boaz in remembrance of his duty , and hindred him from committing folly with Ruth , when she lay at his feet in the threshing floor ; as also Joseph from harkening unto the bewitching of Potiphars Wife . This story so famous among the Jews , that even Infants and women , who never read the Talmud , have it at their fingers ends , I could by no means here omit , being also recorded in their Germain Minhagim , or Books of Common prayer . In the Trict of the Talmud , called Masseches bava basra , it is written , that upon a time Rabbi Jochanan saw a casket full of pretious jewels , which one of his Schollers called Bar Emorai seeking to take away by , stealth a violent commotion shattered all his members , and a voice was heard saying , Let the casket alone , thou son of Emorai , for it is not thine , but belongs to the wife of Rabbi Chanina the son of Dusa , who shall treasure up therein store of blew wooll , of which the just and righteous shall cause to be made for them fringed garments in the world to come . By the example of this good woman all others may learn thus much , that in the sedulous imitation of her in this world , they shall find a large reward in another . The Women are not tied to put on or wear this cloak or coat of remembrance , yet if they do , it is no scandal to them ; for it is said , that Michall the daughter of Saul did the like : yet according to Rabbi Jehuda in the book Siphra , the Doctors and learned crew free women from the performance of this Commandement about the Fringes , and esteem her for a proud novice and worthy to be laught at , who will undertake it , seeing it is proper to men alone . To conclude all , whosoever shall every day without intermission put on this shirt , coat or cloak , is sufficiently armed against the Divel and all evil spirits . Proved . So much concerning the first thing formerly proposed : now follows the second , for as the Jews have their fringes for●a signe to put them in remembrance to do well , so have they also a knot upon the forehead near unto their nose , to put them in mind to pray seriously ; this knot they weave and knit out of the words of Moses , saying : And these words which I command thee this day shall be in thine heart , and thou shalt rehearse them continually unto thy children , and shalt talk of them when thou tarriest in thine house , and as thou walkest by the way , and when thou liest down , and when thou risest up : and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes : which binding the Jews at this day perform in this manner . In the first place they choose out a four square piece of black leather , in quantity but small , of an Oxe or Cows hide , which they fold eight times ; so making four distinct houses , or receptacles , unto which they do put four distinct pieces of parchment , in which are written the ten Commandements , and other parcels of Scripture which are thought to be the four Sections of the Law. The first beginning , Sanctifie unto me all the first born , Exod , 13. 2. to the end of the 10. verse . The second at the 11. verse , continuing unto the end of the 16. The third beginning at the 4. verse of the 6. chapter of Deuteronomy , and ending at the tenth verse . The fourth Deut. 11. 13. ending at the 22. verse . Then they take some few hairs pulled out of the taile of an Oxe or Cow , which they wash very clean , and therewithall binde together the foresaid parchments , yet in such a manner that the ends thereof may appeare out of the skin , to this end , that every man may take notice that they are good and not sophisticate . The skin into whose folds they put these parchment writings , they sow together with small strings taken out of the bodies of Oxen or Kine , or made of Buls sinnews , which if they cannot have , then instead thereof they use small thongs cut out of the skin it selfe . Finally , to the foresaid foursquare piece of leather , or skin thus folded and sowed , they fasten another long black thong , which they knot about it : the whole piece thus framed and fashioned , they call their Tephillin or prayer ornaments , serving to put them in remembrance of the serious and often execution of such an exercise ; these they bind about their head in that manner , that the great knot , in which are contained the parcells of holy Writ , may be fastened directly upon the forehead , between the eyes , over against the brain , that hereby the memory of Gods Commandements may be therein imprinted , their prayers sanctified , and lastly the Precept of Moses put in execution , who saith , It shall be for a memoriall between thine eyes . The second sort of Philacteries , which are for the hands are made in this manner , they take a foursquare piece of leather , and fold it as the former , then they take a piece of parchment , in which they write some certain Sentences out of Exodus , putting them into a little hollow skin , having but one receptacle , the hollownesse thereof being such , that ones finger may go into it , this little skin they sow unto the foresaid piece of leather so often folded , unto which they likewise fasten a long thong , and this they call their Tephillin Schel iadon , their Philacteries for the hands , which they fasten upon the left arm above the elbow , on the inside , over against the heart , that the heart may behold them , and hereby become more zealous and ●●●ent in its devotion : the long thong they l●p about their left arm in that manner , that the end t●●reof may reach to the palms of the hand , and so the Commandement may be fulfilled , saying , These words which I command thee this day , shall be upon thy heart , and thou shalt bind them for a sign upon thine hands . In the attiring of themselves , they first put on the Phylacteries of the hands , then those of the head , blessing them , and saying , Praised be thou , O God , who hast sanctified us by thy Commandements , and commanded us to put on these Phylacteries , in the repetion whereof they cast up their eyes to heaven , diligently looking upon the great knot on their forehead ; before they put them on , they kisse them , touch their eyes with them , that hereby they may be defended from the breach of any Commandement , and the Phylacteries themselves may be so handsomly ordered , that they may escape the flouting censure of any derisive eye . To be brief , in sowing , folding , knotting , bindding , they use so great art & industry , that by a singular kind of subtilty , they form the name Schaddai , according to the three Letters , Schin , Daleth and Iod , and that so exactly , that every Letter is placed in the right order , which is accounted as a most holy thing , producing hidden effects and comprehending mysticall significations . Concerning these Phylacteries , the Rabbines have written divers and sundry volumes , great and large , out of which it will not be a misse to recite a few things : And first , for the writing of them , It is holden behovefull and necessary , that they be written with ink made of galles , and not with that pitchy sort which is commonly used of Printers and silk Dyers , or with any other liquor of a red or any other colour . Secondly , every Letter must be written , one not adhering or cleaving unto another . 3. They must be written with the right hand , not with the left , nothing must be blotted out or corrected from the beginning to the end ; so often as the Scribe shall write the name of God , he must not forget to say , and that in expresse words , that he writes these Phylacteries for Gods glory ; for hereby he shall perform what he is about with far greater diligence , which is very necessary , seeing that if any Letter do either superabound or be deficient , the Phylacteries become unholy and polluted , and whosoever shal use them in time of prayers , prates in vain , and keeps not the commandement as they ought : the due punishment for which offence shall onely rest upon the head of the Scribe , of whom an especiall care is to be had , that he be a Jew , honest , holy , pious , diligent , and expert . Secondly , for the skin and parchment , they ought to be of a heifer , or some other clean beast , and by Gods Law allowed to be eaten : the beast must be killed by a Jew , not by a Christian , as also tanned and dressed by a Tanner of their own Nation ; yet if there be no such man to be had , the Jew may take a Christian Tanner to help him , and it is sufficient that this skin ought to be the skin of a clean beast , and permitted to be eaten , they prove out of those words of Moses , That the Law of the Lord may be in thy mouth ; for those parcels of Scripture being written upon the skin , it is all one as if they were written upon every part of the whole beast , and so in meal-time were received in at the mouth , which they should not , if they were written upon the skin of the unclean , and forbidden to be eaten . Much more might be said concerning this matter , but I surcease . Thirdly , the sanctity and holinesse of these Phylacteries is exceeding great ; for first , the body of him that wears them must be free from all pollution , both inwardly and outwardly , which seeing it cannot be at all seasons , it is thought expedient that a man should put them on in time of prayer , because prayer ought to procceed from a pure and clean heart . Again , whosoever shall suffer them by negligence to fall upon the ground , makes not only himself liable to fast for the whole day , but also all those that shall behold them lying thereupon . It is not lawfull to hang them up by their strings against any wall uncovered , but it is required they be put in bag or sachell : they may not be left in the chamber where a man and his wife lyes together , unlesse they be put in a bag three double , and locked up in a chest . It is not permitted for any man to sleep , especially on set purpose while he hath these Phylacteries about him , yet if sleep chance to creep on him unawares , he becomes not hereby guilty of any crime ; yet if in the time hereof , any uncleannesse happen unto him , he cannot lawfully touch the knot wherein the parcells of Scripture are written and contained , yet he may unloose the thong , and lay the Phylacteries aside , untill he hath purified himself , and washed his hands , and then put them on again . Furthermore , it is not lawfull for any one to let a scape , or ease himself , having these Phylacteries about him , if he be necessitated to do either , he must first lay them aside in a place four ells distant from that wherein he shall ease himself , or put them into a bag , and hide them in his bosome next unto his heart . Fourthly , women , servants , and others also not well in body , are not tied to the wearing of these Phylacteries , either because such persons are not all times clean , or because they cannot alwayes attend the time of prayer , by reason of that service which they are enjoyned by their Masters and Mistresses ; for according to the Rabbines , the women are onely bound to observe these Commandements which may be performed at certain times , not them whose execution is daily required ▪ for seeing it is said , Exod . 13. 19. That the Law of the Lord may be in thy mouth : where the institution of this order is mentioned , it necessarily followeth , that they onely are tied to the observation of this Commandement , whose office it is to have the Law of the Lord in their mouths , and to teach it to others , which is not required of the female sex , and consequently they are not liable to the wearing of these Phylacteries , notwithstanding that of the Doctors , who say , that they were worn by the wife of Jonas the Prophet ; for it is sussicient that they say amen to every Petition , seeing hereby they confess that they believe and hope for whatsoever their Husbands shall require at the hands of God in these their prayers . Of this their saying amen spoke Isa , the Prophet , saying , Open your gates that the righteous Nation may enter in , Schomer emunim , who keeps the truth , which is all one ( say they ) as if he had said , Schomer Amenim , who saith amen at the end of every Petition , believing all which is required of God in prayer , and saying Amen . Selah . Briefly , how the Phylacteries should be written upon the fleshy , not hoary side of the skin or parchment ; how the letter Schin should be wrought upon the great boss or knot ; the letter Daleth with the knot of the long thong for the Phylacteries for the head ; the letter Jod upon the knot of the Phylacteries for the hands ; that the name of God Schaddai might be artificially expressed ; How that four - square piece of leather may be so framed and fashioned , that in forme it shall represent a Bridge , and such like , they affirm to have had the original & plat-form from Moses , who learned it upon Mount Sinai , and taught it to the people of Israel after his descent from thence , for so much is testified by the Talmudist upon those words of Moses , After that I will remove my hand , and thou shalt see my back parts , but my face shall not be seen : and Rabbi Chamma the son of Bitzna affirms it to be the position of Rabbi Chasda , that Moses was taught by God himselfe how to make and bind on the Phylacteries . Lastly , least we should omit the time of their morning Prayer , I will only relate one story , and that worthy credit out of the Talmud , conducible to the matter now in hand , and that by reason of a certain miracle , of which kind one was formerly registred concerning the Fringes . It is written in Masseches Schabbas that these were the words of Rabbi Janna , that whosoever had a desire to put on the Phylacteries , ought to have as clean a body as Elisha Baal Cappajim , or Elisha with wings , had , And why I pray you is he named Elisha with wings ? the answer in the Gemara is shaped according to this fashion : Upon a certain time the Roman Emperor published a most severe Edict , that any Jew should not wear any Phylacteries , and that upon pain of losing his head : now in ancient times the Jews were accustomed to bind their Phylacterie● upon their foreheads all the day long . To proceed , this Elisha being a man of undanted courage and little esteeming the Roman Edict , never ceased to tie these parchments about his head . But upon a certain time , being conscious that the Apparitor saw him , he tooke him to his heels , and without any delay snatching the Phylacteries from his head , hid them in his hand : The Apparitor apprehendding him , would needs know what he carried in his hand ? He answered , I carry Doves wings ; then said the Apparitor , either let me see them , or else thou diest for it ; whereupon Elisha opened his hands , and it was even so as he had spoken , and from this very action was he called Elisha with the wings . But what reason may be pretended that Elisha should say , that he carried Doves wings , rather then the wings of a Stork or a Crow , or some other bird ? The Gemara gives this answer , saying ; that the Israelites are like nnto a Dove , for as the Dove hath all her strength in her wings , with which she doth fortifie and defend her selfe against all other birds , of what kind soever , being not accustomed to use bill , feet , or any other member in maintenance of the quarrell : so the Israelites also are wont to do , for their wings are the Commandements of God , which do manage and support them against all evil , that there is no possibility of suffering any harme from other Nations . This Query is also answered in this maner : that as the wings of Doves are more auxiliatory unto them then those of any other bird nnto it ; for the Dove wearied in flight , resting on the one wing , flies with the other , but other birds in the same case are forced to light upon some tree , or rock , or upon the earth ; so the Israelites suffring great persecution for some one of the Commandements , by reason where of they cannot fulfill it , they fulfill the rest , by the merit where of they have help , and a strong tower of defence against all their enemies ; therefore it shal come to pass , that if any one do with all diligence observe and keep the Commandements , he shall not come within the lists of any evil project , but shall in a wonderfull manner be delivered from all his enemies , as this winged and penfeatherd Elisha was delivered from the Apparitor who threatned him with cruel death , as many of the Rabbines have avouthed , being certified of the truth thereof by their toothless Grandames and hereupon have not feared to insert it into the Talmud . CHAP. V. Of the form of the Morning Prayer of the Jews , and how they behave themselves in their Schoole or Synagogue . IT was formerly declared that the Sun-rising was the most fit time for Prayer ; yet lest the exercise hereof should be omitted , by the too too earlines of the time appointed , the Rabbines have stretch it upon the tenter-hooks of a dispensation , even to the the third hour of the day , which is the ninth with us , if my Arithmetick fail me not . Wheresoever then there are many Jews inhabiting in the same place , as at Worms , Mentz , Frankeford upon the Moene . Fridberg in Moravia , Bohemia , Poland , and the territories of the Rutheni , and other places where they have Schools and Synagogues , for so they call their Temples , they always are accustomed to meet together for to pray at the ordinary time appointed , and to perform this holy exercise according to the institution thereof set down in their own books , which we will shew with the greater brevity , seeeing we have been somewhat more prolix in the former Chapter . When the Jews are dressed Capa Pee , and have washed and cleansed themselves within and without , put on their fringed Garments , and all this betimes in the morning , then arè they not sluggish and slothfull , but without delay depart with great speed and alaerity , and hasten unto the Synagogue , as though they were about to enter some Conflict ; as the Prophet David hath recorded : We will go unto the house of the Lord , as though we were to besiege a City : for in this manner they interpret the words of the Prophet ; that is to say , we will run into the house of the Lord , as though our enemies were following us in flight . Rabbi Jona saith in Masseches Berachos , that whosoever hath a desire to go into the Synagogue must foot it with expedition : Hereupon the Prophet Hosee saith , We shall know him and hunt after him ( for so the Jews render the words of the Prophet ) that we may follow on to know the Lord : that is to say , we ought to be pressed and ready , as these who follow the chase . When any earthly King doth injoyn his Councel and others of his Court , that they should appeare before him very early in some place which it shall please His Majesty to designe for the Conventicle , then he of purpose rising betimes out of his bed , to see whether his Counsellors be diligent and watchfull in the performance of his Command ; whomsoever he finds first in the place appointed , he converses with him in a friendly familiarity , yea , and vouchsafeth that he shall from thenceforth be his Favourite . God is like to such a King ; for his will and pleasure is , that the whole Congregation of Israel , should timely appear in the Synagogue , and presenting them selves before his face , should certifie him in their prayers of all their wants and necessities . Now if God , who early vouchsafeth his more especial presence in their Synagogue , find not any man preventing his expectation , then is he angry with his children , saying , Wherefore , when I came , was there no man ? when I called was there none to answer ? Blessed is he who comming early in the morning , entertains discourse with his God. How greatly will the Lord love that Servant , who imploys all his care , that by his negligence his Lord should not abide solitary and destitute of a companion ? In Masseches Berachos , Rabbi , Abhiu , the son of Rabbi Ada , in the name of Rabbi Isaac , saith , that if he who useth to frequent the Synagogue be but once absent , then God instantly upon it , proposeth the question : Who is among you that feareth the Lord , and obeyeth the voyce of his Servant , that walketh in darknesse and hath no light , and trusteth upon the name of his God ? Esay 50. 10. The meaning is this , that whosoever keeps his bed , and comes not into the Synagogue , abideth still in darkness . In the Porch of their Schoole or Synagogue , they have a certaine piece of Iron fastened into the wall , against which every one is bound to wipe his shooes , if they be unclean and dirty , and they urge the authority of Salomon for it , saying , Keep thy foot when thou goest into the h●use of God , whosoever useth to wear any pantoffles , he ought to put them off at the door of the Synagogue , lsst he pollute the same , as it is written , Loose thy shoes from osf thy foot ; for the place whereon thon standest is holy ground . They ought to enter into the Synagogue with great fear and trembling , even as he who is ready to approach the presence of some great King , is accustomed to unbare his head , and enter the Palace in a bashfull fearfulnesse , according to that of the Prophet David , Give the Lord the honour due unto his name , worship the Lord with holy worship : thou dost not read here Behadrath , but Bechardath , say the Rabbines , that signifying comlinesse and ornament , this fear and astonishment . They being about to enter the Synagogue by the poreh thereof use to repeat some certain sayings hudled up together out of Davids Psalms , the custome in it self being very good and laudable , if it were seasoned with a judicious attention , and servent devotion . They may not begin their prayers instantly upon their entrance into the Synagogue , but for a space ought to suspend the action in a pious meditation of him with whom they are to converse ; as also who he is that can see the very secrets of their hearts , and hear their prayers ; for by this means they are possessed with the spirit of reverence , and are pricked forward to a serious observation of what is spoken . It is written in Masseches Berachos , and that upon the Rabbines record , that Rabbi Eliezer lying in his bed , his Schollers visited him , desiring him to show them the way to Eternall Life ; he willing to satisfie them in their request , said unto them , whensoever you make your prayers , consider before whom you stand ; for by so doing you shall become heirs of life everlasting . Every one of the Jews is bound to cas●●omething into the treasury , though it be but a mite as it is written , I will see thy face sin ●ustice , where by Justice is understood Alms deeds , which beareth witnesse thereunto . In this the● fixt devotion of mind they are wont to bow themselves towards the 〈◊〉 in which the bo●k of the Law is ke●t saying , How goodly are thy 〈◊〉 , O Jac●b , and thy Tabernacle , O Israel , In the multitude of thy 〈◊〉 I will enter into thine holy Temple ▪ Lord , 〈◊〉 have loved the habitation of thy house , and the place where thine honour dwelleth , and many moe such like sayings out of the Psalms of David . These things premised in way of a proeme , at last they begin their devotions accordingly as they are appointed in their book of Common-prayer , and because the Petitions are very many , they run them over by a cursory reading of them in their books , although some be ignorant of Letters , and cannot read at all , yet it is his duty to be frequent in the Synagogue without any intermission , diligently attending what is said by others , and saying Amen at the closure of every prayer . That we may the better understand what manner of prayers they use , I will translate some of their prayers out of the Hebrew into Latine , and withall explain them . The first prayer they use begins thus , Adon Olam , ascher melech , &c. running all in rythme , as all others of theirs do , and is sung or read by them in a bouncing tone ; the form of which prayer followeth . O Lord of the world , who had rule and dominion before any thing now created , was created ; who was called a King at the instant of their Creation , according to his good pleasure , and shall so remain after their return into their prime nothing , to whom be given all honour and fear . He was from everlasting , and shall alwayes abide in his glory : he is one alone , and besides him there is no other , who may be compared or be likened unto him ( by this reason they deny the Deity of the Son , and repute him as a common simple man ) He , as he is without beginning , so he is without end . In his hand is strength and power , he is my God , my protectour , and redeemer ( by this saying they deride the belief of us Christians , who do place our Confidence in a Mediatour , who himself was subject to the stroke of death ) He is a stony rock unto me in my necessity , and in the time of my sorrow ; he is my banner and my refuge , he is the portion of mine inh●ritance , even in that day wberein I implore his aid and assistance , into his hands I commend my spirit , whether I sleep or wake he is present with me , so that I need not be afraid of any thing . This prayer being ended then follow in their order an hundred more , which are commonly short and pithy , and are therefore twice repeated every day , the reason whereof shall be given hereafter . The first blessing prayer , or thanksgiving is about the washing of their hands , as was formerly declared , and that , because if any forget to say it in the morning when he is washing his hands , he is injoyned to say it before the whole Congregation . In the next place they have a thanksgiving , though shore and succinct , for the wonderfull Creation of man , and especially that God created him full of holes and pores , one whereof being stopped , sudden death necessarily follows thereupon . Then they make their Confession concerning the Resurrection of the dead , giving thanks for the gracious supply of all their wants , saying , Blessed be thou O Lord , King of the World , who hast given understanding to the Cock , so that he knows how to distinguish day from night , and night from day , so that he never fails to rouse up the Jew before day , at what time they ought to leave their beds and go to prayers . Blessed ●e God , &c. That he created me an Israelite or a Jew , or as others render it , that he did not make me one of the Gentiles ( By Gentile they understand Christian , which they esteem as Infidels , Idolaters , and a cursed Nation ) The woman saith , blessed be God , &c. that he created me a Jewess . Blessed be God , &c. that he hath not created me a servant ; this also thwarts the profession of Christians , whom they account their vassalls , who shall sow and plow their ground , and shall do all manner of servile imployments for them , while in the mean time they shall sit behind a hot fornace rosting apples , tossing up whole bowls of wine . What kind of Captivity is this ? They answer , if any man rest himself in any place , having a huge Bowl of rich wine in his hand , then he is free from bondage , when on the contrary , the Christians are forced to labour and till the Earth , in the sweat of their browes and nostrils . Blessed , &c. That he hath not made me a woman : the women instead thereof , say Blessed , &c. that he hath created me according to his own good will and pleasure . This is done in contempt of the womans sex , because they are not comprehended in the Covenant of Circumcision , by which God ●eals unto himself his own peculiar people ; and therefore this Scripture must perforce be hatched in the womans brains , that is to say , whether they be in the Catalogue of Israelites , as their husbands are . Blessed , &c. who exaltest the humble . Blessed , &c. who gives sight unto the blind . This Thanksgiving is usuall when they first wake out of their sleep , and unshut their eye-lids . Blessed , &c. who makes the crooked straight ; this they say , when lifting themselves up in their bed , they go about to attire themselves . Blessed , &c. who clothes the naked ; this they say when they put on their cloaths . Blessed . &c. who raiseth them that fall . Blessed , &c. who bringeth the prisoners out of Captivity . These two severall Thanksgivings are assigned for this reason , because God in the time of sleep doth in that manner sustaine and multiply mans spirits , that they may again exercise their proper functions , the time of their being asleep being like unto prisoners in the pit . Blessed , &c. who stretcheth out the earth above the waters ; this they say , when rising out of their beds , they begin to tread upon the ground . Blessed , &c. who directs , prepares and governs the wayes of man ; this he saith , so soon as he comes out of his bed-chamber . Blessed , &c. who hath created all things necessary for this life ; this he utters when he ties his shooes . Blessed , &c. who girdest Israel with the girdle of strength ; this he saith , when he puts on his girdle , which every Jew is bound to do , as hath been formerly declared . Blessed , &c. who crowns Israel with comelinesse ; this he saith , when he puts his hat upon his head , for it is an hainous offence to go out of his Chamber uncovered . Blessed , &c. who refresheth the weary . Blessed be thou O God , our Lord , King of the whole world , who removest sleep from mine eyes , and slumber from mine eye-lids . These prayers ended , being so many in number , they adde two more , wherein they petition God , that he would vouchsafe to keep and defend them against sin , reprobate angels , & wicked men , and all kind of evil . Then humbling themselves before God , they confess themselves guilty , and relying only upon the mercy of God , they comfort themselves again with a certain Prayer , beginning , Ribbon Col haolamim ; and with much boasting and many brags in that oath which the Lord sware unto Abraham , being about to sacrifice his Son Isaac , say , yet we are thy people , and the children of thy Covenant : and , O blessed men that we are ! how goodly is our portion ? how pleasant our lot ? how beautifull our Inheritance ? O blessed men that we are , who every morning pronounce this sentence , Heare O Israel , the Lord our God is one God! Gather us that trust in thee from the four corners of the earth : by which action all the Inhabitants of the world shal know that thou art God alone . O our Father which art in heaven , run after us with thy mercy even for thy names sake , because thy name is named upon us , and confirm and establish in us that which is written , At that time will I bring you back , at that time will I gather you , and give you a name and renown amongst all the people of the earth , when I have turned againyour captivity , saith the Lord God. After these be ended , there follow 2 other short Prayers , in which they give thanks for the Law delivered to them from heaven . From the Law they proceed to their sacrifices , which because they may not offer in these dayes , they are banisht out of their own Land , & their Temple is laid desolate , as their Ancestors were accustomed , the sacrifice of the lip succeeds in the place thereof , and reading only the precepts cōcerning sacrifices , as they ought in their appointed times to have been offered . they solace themselvs with that saying of the Prophet , though in a sense perverted , We will sacrifice the calves of our lips . After this they ruminate the historical narration about sacrifices , as also a certain prayer beginning Rabbi Ismahel concerning the use of the Law , and the manifold exposition thereof : which being grounded upon the Talmud , is so barbarous and difficult , that not one Jew amongst an hundred is able to understand it . This they read in such a manner , as the Vestal Virgins do the Psalter . This done , they say a Prayer , in which they Petition for the re-edification of Jerusalem , and the Temple , which they daily , even unto this day expect and hope for ; yet this they say with such a fainting voice that none can hear it . The words are these : Let it be thy good pleasure before thy face , O Lord and God , the God of our Fathers , that the holy house , thy Temple may be built again in these our dayes , and give unto us a will to abide in thy Law. Hereupon rising up with great joy and shouting , they chant out another laudatory Prayer or thanksgiving , hoping that God will shortly begin to lay the foundation of their new Temple , and bring them back again into their own Land. Then sitting down , they repeat a long Prayer collected out of the Psalms of David , reading withall some whole Psalmes , and a part of the thirtieth Chapter of the first book of Chronicles : and lastly , singing the last words of the Prophet Obadiah , which are these : Saviours shall come up on mount Zion to judge the Mount of Esau , and the Kingdome shall be the Lords . With attent minds and much rejoycing , their hope is that these Saviours of whom the Prophet makes mention , shall come quickly , and shall go up to Mount Sion : that is , they shall undertake the quarrel for the Jews , and help them to judge , deStroy , and utterly to extirpate from the face of the earth the Mountain of Esau ; that is to say , the Christians , together with their Kingdome : they stiling the Christians Edomites , and the Roman Monarchy the Kingdome of Edom , and so shall bring them back into their own Land flowing with milk and honey : what the reason is , that they call u● Christians Esauites , or Edomites , I will at large inform the Reader in another place , I will only insert thus much in this present Chipter , which they write and teach in their secret and hidden books , which they will not suffer to come into the hands of Christians ; that the soul of Esau passed from his body into that of Christs : and that Christ was no lesse wicked then Esau was ; and that we are no better , whence ever we are not without great cause called Edomites , who put our trust and confidence in him . Then they begin to sing , God shall be King over the whole earth . In that day there shall be one God , and his Name shall be one , as it is written in thy Law O God , Hear O Israel the Lord our God is one God. This they ●abble out as a thing clear contrary to our Christian profession , as though we worshipped more Gods then one , and were wont to give him more names then one , as the nam● of Christ . Next in order follows a short Prayer cal●ed Krias schmah , taken out of the fift Book of Moses ▪ and when they read that verse in the Hebrew language , Hear O Israol , the Lord our God is one God : and come unto the last word thereof which is Echad , signifying One , they toss up and down , and bandied from mouth to mouth , with eyes cast up to Heaven for the space of halfe an hour ▪ yea , sometimes for an whole hour together , and comming to the last letter thereof , which is Daleth , the whole Congregation doth bend and turn their heads successively towards the four corners and winds of the earth , hereby signifying that God is King in every place , yea , throughout the whole world : for the letter Daleth , by reason of its place in the Hebrew Alphabet ▪ stands for the number of four . Furthermore the word Ecthad comprehends in it two hundred forty five other words , to which they superadding these three , Hael elohechem Emeth , your God is truth , the number amounts to two hundred forty eight , the very number of the members in mans body , so that if these several Prayers be said for every member in particular , then the whole man is strongly guarded against all manner of evil . Whosoever repeats the foresaid verse three times , shall be safe from the Divel ; for that verse begins with the Letter Schin , and ends in Daleth in this manner , Schema Israel , Adonai Eloheim , Adonai Echad , which two letters conjoyned make up the word Sched , which signifies a Divel . They repute also this Prayer as a Prayer of singular worth and sanctity , by which may be wrought many miracles : whence it comes to pass that they are extreamly superstitious in a repetition of the same every morning and evening . It is registred in the Talmud , that upon a certain time , when it was commanded by open Proclamation , that the Jews any where having a Synagogue , should not publickly teach and make profession of their faith ; Rabbi Akibha not regarding the command , ceased not to read and preach it openly in the Synagogue ; upon which he was apprehended , and for the fact cast into Prison ▪ When the Tormentors were about to bring him to the stake to be burnt , they first of all curried his corps with an iron horsecombe , wounding and tormenting him after a lamentable manner . Yet notwithstanding Rabbi Akibha remained constant , praying without intermission . And when the time of the day came wherein he was to say that Prayer , Krias Schema , he begun it with great boldness . At the last his Scholers bespoke him and said , Most dearly beloved Master , thou hast prayed sufficiently , now yield thy selfe and take thy death patiently . To whom he made this answer , I have had this saying in great esteem all my life long : Thou shalt love the Lord thy God with all thy heart , and with all thy body : and thus I have understood it , that though any one should pluck out my heart and rent my body in pieces , yet I ought ever to determine this with my selfe , never to cease to love him . Therefore when God hath confirmed this in me , should I cease to worship him , and to bring this Prayer to an end which is directed unto him ? Therefore holding on in this his prayer , he never left repeating the word Echad , until his soul forsook his body . Then was there a voice heard in the air saying , Blessed art thou , O Rabbi Akibhah , because thy soul departed breathing the word Echad , now shalt thou have an entrance into life eternal , and shalt come into that light of the Garden of Paradise . Amen . Selah . They have also another prayer like unto the former , which they call Schemon Esre , i. e. eighteen , because it contains so many particular thanksgivings and prayers of praise therein . Concerning the sanctity and holinesse of this and the former prayer , the Jews have written many a large Tract , which I leaving to bespeak their own worth , will neither praise nor any ways disgrace . The last of these every one repeats twice a day , and he that is their Chaplain or Reader in the Synogogue doth publickly sing it by himselfe two or three several times . The Jews esteem highly of it , hoping that hereby they shall obtain remission of all their sins . When it is their will and pleasure to poure out unto God , they are bound to do it standing , and with such a posture , that one foot may not insist more upon the ground then the other , in imitation of the Angels , of whom it is written : And their feet were streight feet . This is handled more at large in Rabbi Alphes in his first Chapter , and in their Minhagim , and in many other books . When they say those words , holy , holy , holy Lord God of hosts , the earth is full of his glory , being a parcel of the Prayer Schemon Esre , by them named Keduscha ( a ) , then they caper three times together , leaping up , as though by this their gesture they did indeavour to become like unto the Angels , who were the first Choristers that sung this Song of praise . Others say , that because these words in the Prophecy of Esay immediatly follow , And the posts of the doors were shaken at the voice of him that spake , it is both meet and convenient that a man should touching move himself in the quavering of such an Angelical Anthem . The Hebrew Doctors write , that whosoever dare to mutter the least syllable , while the Prayer Schemon Esre is a saying , shall after his death have coals of fire given him to eat , as it is written in the fourth verse of the thirtieth chapte● of Job a for so Rabbi Salomon expounds the words , Rabbi Tanchum saith in the name of Rabbi Jehoschua , that the Doctours made these eighteen short petitions , having respect unto so many little bones , which are in the back bone of a man , which bones they ought to bend while they repeat the prayer , whereupon the Prophet David saith , All my bones shall say , &c. After these two prayers follows an evil prayer full of accusations against those Iews , which have turned Christians and received baptisme , as also against all other Christians , and their Magistrates , which I have written out word for word , as it is set down in ancient Manuscripts , and in them of Polonia , where they dare imprint what they please , and that with great audacity , all fear of the Christians set aside , it was thus . They who are blotted out , that is to say , the Jews ( who have embraced Baptisme , and turned Christians ) shall never more have any hope left them , and all the unbelievers , as well as those which have turned Apostates , and fallen from the Jewish belief , as in generall all other people , who adhere not to the faith of the Iews , shall perish in the twinckling of an eye , and all thine enemies , O Lord our God , which bear a tyrannous hate against thee , shall be suddenly coufounded , and the proud and presumptuous Kingdome shall speedily be rooted out , break it in pieces , that it may become level with the ground , and at last be utterly destroyed ( This particle , whether through fea●● or the strict injunction of the Magistracy against whom it was directed , in which it was stiled the Kingdome of pride , or simply Reschak , that is to say , impious , is omitted in their Common prayer books of the last edition , as also in that Copy of mine printed at Venice , in the year 1564 ) and make them without delay obedient unto us in these our dayes , Blessed be thou O God , which breakest in pieees , and subduest those that are rebellious . This particle they entitle a prayer against all hereticks , because in it is contained a curse against hereticks , as Rabbi Alphes recordeth . By these hereticks , they first and principally understand the baptised Jews , for every one that is such , they call Meschumad , a a reprobate , and in the plural number , Meschumadim are these lost and consumed persons , who leaving Iewish superstition have given their names unto Christ , and so the Prayer begins Velam●eschumadim , that is to say , to the lost condemned apostate Iews , instead of which word they have now inserted Velamaschinin , a that is to say , to these traytors , by them also understanding the baptised Iews , for these they call traytors , because they betray and lay open their wickednesse and treachery to the Christians . In very deed a man may easily conjecture by the words of Rabbi Bechai , what thing they wish unto the Christians , who writes in this manner concerning this prayer , This prayer ( saith he ) was made against the hereticks , against that wicked Kingdome , the Romane Empire , against all Christian Magistrates , that all they might be rooted out which obtain any rnle and authority over the Iews . The Kingdome of the Turks they alwayes call the Kingdome of Ismael , because they draw their originall from the loins of Ismael , They call the Romane Empire , The King dome of Edom ; the Kingdome of Rome , the Kingdome of Esau , the Kingdome of iniquity , the Kingdome of pride , a presumptuous also and reproachfull Kingdome , yea , this is every where imprinted as manifestly in fair Characters in their books , as the bright lamp of heaven sends out his light upon the earth , concerning which with Gods help more shall be spoken hereafter , and to say the very truth , this is the more likely , because that this prayer was made a long time after Schemane Esre , their prayer containing eighteen thanksgivings , placed in this order , and foisted into their book of Common prayer by Rabbi Samuel hakkaton , Rabbi Samuel the little , or S●ort , who died before the destruction of the second Temple . This was done with a singular sleight of hand , a little after Christs time , the impulsive cause being very base , the Doctrine of Christ and his followers the Christians being more hated of the Iewes , then they in words were ab●e To expresse ; but if I be not deceived , this diminutive Samuel composed this prayer in the City Jasna against all the Iews that should cleave unto Christ , and against the Romanes , who then had Dominion over the Iews , some forty years after the destruction of the second Temple , at that time when the great Court of the Sanhedrim was removed and banished to Jasna , If any reader be skilfull in the holy tongue , let him read that book called Sepher Juchasin , which is a certain Iewish Chronicle , pag. 21. the Talmud printed at Venice in the Tract de benedictionibus , the fourth chapter , and in the Tract Sanhedrim , the first chapter , where sufficient is spoken concerning this matter . After this execratory prayer followes a benediction , and a very se●ious prayer in the behalf of all godly and honest livers among the people , and all them who out of other Nations have turned to the Jewish Religion , as also that God would vouchsafe with all speed to build again the City and Temple in their dayes , to make the branch of the root of David to flourish , to exalt his horn , that is , to send the Messias without delay , and to restore the Kingdome unto Israel . In the conclusion of these their morning prayers , they beseech God to keep them in peace , and when they pronounce these words , He that maketh peace in high places , make also peace among all the people of Israel , Amen : then they go three steps backward , and if any sitting upon an horse or an asse be travelling upon the way , it is necessary also that his horse or asse should likewise go backward so many paces : If it chanee they cannot retire backward by reason of the thronging mul. titude of people in the place , then skipping up , they leap three times into the air , bowing themselves , and bending their heads , now to the right hand , then to the left , signifying thereby , that they beseech God to give them peace in what place soever they are resident : if a Christian chance to be in their presence with a Crucifix or any other image representative of a Deity , then ought not the Jew to bow himself , but to lift his heart unto the Lord. The three steps which they go backward , are done in honour to God himself , for when any one departs from some great Potentate , he commonly for some space goes backward in his congees , blessing his worship , honours him by kissing his hand , and the complementall bowing of his whole body : after the same manner , when the Jews depart the presence of the Almighty , they go backward and salute him face to face , lest he should say , My people who have made long prayers unto me , are so wearied with the practice , that they shew me their back parts . The learned Rabbines say , that this retrogradation or going back is used in remembrance of a certain miracle which happened in Mount Sinai at that time when God gave them the Law ; for the Rabbines in their Masseches Berachos upon those words : When all the people saw the thunders and the lightnings , and the sound of the trumpet , and the mountain burning , the people saw and were afraid , and stood afar off ; dispute and say , that the people through great fear and amazement , was in a moment of time , three miles backward from the mountain Sinai The chief Glosse-monger Rabbi Salomon Jarchi writes in his glosse upon this Text , that the people kept back twelve miLes , of which David spoke saying . The Kings of the Armies did flie , and she● that tarried at home divided the spoil , and then came the good Angels and ministring Spirits , and brought the people back unto the Mountain . When they are about to depart the Temple or Synagogue , then they speaking within themselves , quietly and without the least noise , they say a certain Prayer beginning Alenulesh abeach : It is meet that we should praise the Lord , who is above all , and in an excellent degree to celebrate him , because he hath created all things , and not made us like unto the rest of the Nations ; likewise that he hath not made us as other generations of the World , and hath not appointed us an inheritance like unto theirs , neither is our lot as their lot , neither as the lot of their whole multititude . Here are some words omitted in their Books of Common-prayer , and that by the Commandement of the Magistrates of Italy , where their Books are wont to be , and for the most part are at this day imprinted . The things omitted were some blasphemous sayings against our Saviour , which are found expressed in the ancient copies , of which I have one which was imprinted at Augusta by a Jewish Printer called Chajim , in the year of Christ 1534. In other copies , instead of the words omitted , there is left an empty space about the length of one line , to this end , that the children of the Jews , and others who are ignorant , may be warned to enquire , what saying it is that is there omitted , which when they do , some relate the words unto them , or otherwise write them in the margent of the Book , as I have observed them to have practised in many of their Prayer books ; the words left out are these : Who bend their knee and crouch to that which is vanity and foolishness , and adore another God who cannot help : ( these words they utter against Christ , wherefore they spit upon the earth in the mouthing of them ) But we bend and bow our knees , yea , our whole man to that King , who is King of Kings , to God holy and blessed for ever , who stretcheth out the heavens , establisheth the earth , whose glory and chair of estate is in heaven and the seat of whose power is in the highest heavens : he only is our God , and there is no other besides him , These things thus finished , the Jew , now going out Of the Synagogue , saith , O Lord God , lead me by thy justice , by reason of those that lay wait for me in secret , make plain thy way before my face . Preserve me in my going out and my comming in , from this time forth for evermore . They must go out of the Synagogue in the posture of a Crab sish , creeping backward through the Gate thereof , and that their back part should not be towards the holy Ark , in which the book of the Law is laid up , to which they ought to exhibit a certain kind of reverence by turning their face thereunto . The Rabbines upon those words of the Prophet Ezekiel , Who have turned their back unto the Temple of the Lord , have delivered thus much in the Talmud , that a grievous and heavy punishment was inflcted upon the Priests , because in going out of the Temple of the Lord , they turned their back parts towards the ark of the Covenant , wherefore the case standing thus , we ought to depart out of the Temple with all fear and reverence , even as a servant being about to take his leave of his Maister , doth it with a retrograde crowching submission , and submiss lowliness . They must not run out of the Synagogue , lest some might think him that runneth to be weary with praying , and to rejoyce that it is now lawfull for him to depart . They must go out with decurtate steps ; for if any one doth this , God numbreth his steps , and gives him a great reward , as it is written : Thou hast numbred my steps &c. If any in his going forth chance to meet a woman , or a damsel , whether she be one of the Jews or Christians , he ought to shut his eye● , and turn away his face from beholding her , he must not afford her the common curtesie of a Complement , lest thereby taking occasion of longer discourse , he should be woed to the entertainment of lustfull notions and evil cogitations . Concerning the serious manner of praying , they write , that whosoever wil pray attentively ought to have his head and heart covered , & to incompass his body with a girdle in the middle , lest his heart by the sight of the secret part should be inveigled with wicked thoughts . He must turn his face towards Canaan and the City Jerusalem , his feet equally placed upon the Earth , as abovesaid . He ought to put his hand upon his heart in that manner , that his right hand may rest upon his left , withall bowing his head with great humility : as it is written , Let us lift up our hearts with our hands unto the Lord in the heavens ▪ and again , My life is alwayes in my hand , yet do I not forget thy Law. In time of prayer none must yawn , belch , or spit ; yet if he must spit on necessity , then ought he privately to receive it in his Handkerchiff , and modestly to cast it behind him , or upon his left hand , but not before him , or upon his right , for there stand the Angels invisible , whom if any should beray with this excrement , he should be guilty of an heynous offence . It is not lawfull for any to let a scape in time of Prayer , if he do it against his will , then ought he to suspend the act of praying , until the ill savour thereof be gone . If the wind urge him so much and so vehemently that he must of necessity let fly , then shall he go some four paces aside , set a packing , and instantly thereupon saying , O Lord of all the earth , thou hast created me full of holes , Whi●h I cannot shut up , all our modesty is open , and known unto thee : our life is full of shame , we are nothing but worms and Maggots . Sneesing in time of Prayer , if it come from the parts below , is an ill sign , if from above , a good one . He that beginneth once to pray , must not break off in the middle of his Prayer , yea although the King of Israel should come and salute him , yet he may not answer him ; though a Serpent took him by the heel and bit him , yet ought he to continue in his devotions ; yet there is a certain dispensation which licenseth a man to give way unto a churlish Oxe , and for fear of him to cease praying til he be gone and past . It is not lawfull for him that prayeth to touch his naked body with his hands , yet may be touch his hands and neck : If in this time he be so necessitated as to scratch his body , he must do it upon the garments . He that prays must move his whole body hither and thither , as it is written : All my bones shall say , O Lord , who is like unto thee ? The Chanter also of the Synagogue in the time of divine Service ought to pray , standing in some hollow , low , deep place , and to read the Prayer distinctly , and with as loud a voice as he can possible : I have seen with mine eys the Reader fall down upon his knees before the Pulpit , because in that place the earth was level , and not one place lower then another , and to have said Prayers with as shill a voice as he could have done from an higher seat . These Prayers they pour out of a collected narrow heart , chiefly to this end , that they may obtain the remission of their sins , and that according to the example of David , saying : Out of the depth have I called unto thee , O Lord ; and finally , which is the perfection of all , every one ought to labour with all his strength to answer Amen , at the end of every prayer . Hence it is written in the Booke Tanchuma , that it was the saying of Rabbi Jehuda , that whosoever saith Amen in this world , shall bee accounted worthy to say Amen in the world to come : hence is that of King David : Blessed be the Lord God of Israel , Amen , Amen : By which double Amen , he notes unto us , that one Amen is to be said in this world , another in that which is to come , The wisest among the Jews say , that whosoever shall say Amen with great attention , shall bring to pass that thereby their redemption shall appoach with all speed , and suddenly be accomplished . How I pray you ? when Amen is pronounced after the manner that it ought to be , then God shakes his head and saith , Wo unto those children , who are banised from their Fathers Table . And how much comfort is it to a Father thus to be praised of his children ? thereupon God begins to think of the deliverance of his people out of their captivity and that he ought not to do otherwise ; for though he hath put and exiled them out of his sight for their sins , yet he suffers with them , and the grief of his children , vexeth him at the heart : Upon which Rabbi Juda hath this simily . Even as a Mother having a Daughter who is immodest and disobedient , who also hath been got with child by some or other , casts her out of her doors for her unchast life , and useth much unmerciful carriage towards her ; yet in the hour of child-birth she suffers and laments with her after a wonderful manner : even so God hath sent us into banishment for our sins , yet having compassion he will redeem us when we seriously pray unto him . It was formerly noted , that they ought every day to run over a whole century of prayers and thanksgivings , and this they very magisterially demonstrate , and that with great subtilty , and after the Cabalistical manner : and first of all out of those words of Moses : Now therefore , O Israel , hear what the Lord God requireth of thee . Here the Rabbines read not the words according to the original , Ma● schoel , which is , what the Lord requires ; but , Meah schoel , that is to say , The Lord requires an hundred : so that Moses intent in this place was no other then if he had said , God every day requires of thee an hundred Prayers . But out of what puddle did these skilfull Fishers , the Cabalists , angle out this exposition ? the answer is : First , Moses insinuated so much unto us by putting an hundred letters in this very verse . Secondly , it is demonstrate by a secret of the Kabala , by which is made a certain transposition of the Letters , to wit , when the first letter of the Alphabet is put in the place of the last , and that which is immediatly before the last is put in the place of the second , which kind of change the Cabalists cal Athbasch , that is , when Thau , Aleph , Beth and Schin are mutually changed one for another . So by the benefit of this secret there come● two letters in the place of Mem and He , which make the word Mah above mentioned , which are Tzad● and Jod , which in computation make an hundred . Thirdly , it is read in the Talmud , that David appointed these hundred prayers at that time , when there dayly died in Israel an hundred men , for which cause these hundred petitions are dayly to be repeated . This is also evidently proved out of those words , which we find thus written in the second Book of Samuel . David the son of Ishai saith , even the man who was s●t up on high , the annointed of the God of Jacob , and the sweet singer of Israel ; The man Hukam al der hocherhoben ist , for so the Vulgar German ●enders it ; for Hukam properly signifies one that is exalted , Al hight , according then to the Cabalistical mysterious Art , the letters of the word Al being Lamed and Ajin make in number an hundred , and the meaning must be this ; the man saith , by whom these hundred laudatory Petitions were erected and instituted . This Interpretation was taken out of the artificial archives of the Jewish Theology , into which no Christian may enter . Many more such shal hereafter be produced , which is the reason that I will trouble the Reader with no more in this place , but proceed to declare the carriage of the Jews at home after their return from the Synagogue . I will conclude all with the saying of the Prophet Esay : When you shall stretch out your hands , I will hide mine eyes from you , and though you make many Prayers I will not hear , for your hands are full of blood . Again in another place : Your iniquities hav● seperated betwixt you and your God , and your sins have hid his face from you , that he wil not hear , for your hands are defiled with blood , and your fingers with iniquity ; your li●● have spoken lies , and your tongue hath murmured iniquity . CHAP. VI. How the Jewes after morning prayer behave themselves , and prepare themselves to dinner . BEfore the men returne home from the Synagogue , their wives have swept and made the house very neat and cleanly , lest their husbands eies should fasten upon any object which might molest and disturbe them in their pious meditations ; because these are as yet erected to God , who keeps his residence in the highest Heavens . Now if every man returning to his own house , findes every thing in a decent order , then his understanding remains pure , and his mind untroubled ; but if he finde the contrary , his understanding becomes muddy and perplext . A wife that is honest indeed , laies her husband a book upon the table , which is either the Pentate●ch , or some reprehensory booke , directing aright our life and conversation , to the end , that thence he may learn the feare of God , and civility of behaviour ; and therefore he reads in the same an houre at least , before he goes out of doors to performe any other businesse . This the Cachamim and wise men among the Jewes , conclude from the words of Solomon in his Proverbs ; saying , The feare of the Lord is the beginning of wisdome . Hence teaching us , that in all our actions we undertake , we ought to feare God and learn his word . After the same manner might the Rabbines have expounded those words , Vehaiah Gnekebh Tismegnun , That the Jewes being interpreters , they must be rendred thus , There shall be a heale or foot , you shall beare it ; and that which followes is this : Before you set your heele or foot out of doors , you shall learn the law by reading something therein , and hearing what God wils and commands to be done . It is a good work indeed to learn the law , and on the contrary , a great sinne for any to be negligent in the reading of the same . In the time of the first . Temple , the peopl of Jerusalem committed many hainous offences ; as , Incest and Idolatry , yet the Lord did only in a manner know these and took notice of them , untill they despised the law , and would take no more paines to learn it . Then the Lord banished them out of his sight , destroied a great number of them , and utterly laid waste their holy Temple . Hereupon the Lord cried out by Jeremie the Prophet , Who is wise to understand this ? and to whom the mouth of the Lord hath spoken he shall declare it . Why doth the Land perish , and is burnt up like a wildernesse , and none passeth thorow ? And the Lord saith , because they have for saken the law which I set before them , and have not obeied my word , neither walked there after . Againe , it is written in the first booke of Moses , Then shall all nations say , wherefore hath the Lord done thus unto this land ? how fierce is his great wrath ? And they shall answer , because they have for saken the Covenant of the Lord God of their fathers , which he made with them when he brought them out of the land of Egypt . Wherefore a religious Jew must not presently after his comming from morning praier , fall to his daily labour and servile emploiments , but either retire himselfe to his owne house , or in Beth Hammedrasch , or the Schoole dedicated to study , and there to read and learne somewhat out of the Law , which may presse him forward to the feare of God , and an honest life , and godly conversation with men ; that by this meanes that may come to passe which the Prophet David makes mention of , saying , They will goe from strength to strength , and unto the God of Gods appeareth every one of them in Sion . Which is also very well expounded according to the sagacity of the Jewes , in a little book written concerning the feare of God , in these words : They did goe from one study to another , that they might by learning understand the Law. When they are returned unto their owne house , then laying aside their phylacteries and precatory fardles , they put them into a chest . First , unloosing them of the head , then those of the hand , to the end they may at any time first take and bind on these of the hand . Some also are accustomed to put off their garment of remembrance , or their fringed Coat , to which the Ribbands are annexed ; yet in my judgement it were more fitting they should weare it continually , that they might not forget the commandements of the Lord , but alwaies fulfill his Law. They who are godly carry it all the day long under a corselet or cloake , but so that the ribbonds may be seen of them , that they may bee terrified from committing sin . I once saw a crabbed Rabbine of a waiward holinesse , who was Master of the Synagogue , whose ribbands hanging at his fringes , hung so low downe , that they did even touch his feet : For as some desiring not to be forgetfull of any thing committed to his memory , knits a knot in his girdle , to the end that he looking thereupon , may call to his remembrance what he ought to put in execution . So these five knotted fringes in use with the Jewes , are as so many memorandums to warne them to avoid the by-paths of sin and iniquity . And hence it comes to passe , that all the Jewes are of such a sanctified conversation , that they fulfill , keep and observe every one of Gods commandements . They also accounted it very good for the wholsome to eate something before a man in the morning undertake any businesse : For there are sixty three diseases of the Gall , which may all be cured by the eating of crust , and a mornings draught of the blood of the grape . Who wants wine , he may drink Ale , or a cup of cold water , as Raschi is of an opinion , and so shall he be fitted to undergo any labour . They which are honest wives indeed , will in the meane time make ready for dinner some boiled meate , that their husbands bellies at their return home finding such cleanly provision , may not by a long tarrying be occasioned to a thought that their throats are cut . In that tract of the Talmud about the Sabbath , it is ordained that the Jewes should goe to dinner some five houres after day-break , which is about eleven a clock ; if any over-stay any longer , hee may fall into some disease , by the vehemence where of he may bee brought upon his knees ; for at that time the body expects and requires its naturall nourishment , which if it have not , then it seeds upon its owne members : As a Bore in the time of winter is wont to doe ; for then if it be not possible for him to come by any sustenance , hee by sucking his owne feete relieves himselfe . The wives also must have an especiall care that they serve in the meate thus cleanly drest in a cleanly manner ; as it is written , You shall not make your soules abominable with any creeping thing that creepeth , neither shall you make your selves unclean with them that you should be defiled thereby ; for I am the Lord your God , you shall therefore sanctifie your selves ; and you shall be holy , for I am holy ; neither shall you defile your selves with any manner of creeping thing that creepeth upon the earth . This place the profound Rabbines construe in this manner unto us : That they being commanded by God , ought to eate meates artificially cooked , as men , not beasts are accustomed to doe ; and that if any one do not eate such viandes , he polluting himselfe , without fall , becomes unsanctified in the eies of the Lord. The table is to be spread with clean linnen , bread in whole loaves pure well baked and not burn'd , is to be set thereupon ; then Grate must be said , and ●a blessing conserred upon the meat to be received . If the good wives of the house have any pullen , or other cattell which are to be fed and nourished , they ought first to serve them , before they presume to sit downe to table , as Rabbi Juda in the Talmud hath taught and commanded , grounding upon those words : I will send grasse in thy fields for thy cattell , that thou maiest eat and bèe full . For there the Law in the first place making mention of Cattell , gives us to understand , that a man ought first to shew mercy and care for the soule of his beast , then to refresh himselfe that in so doing , his meat may be wholsome unto him , and he by feeding thereupon may be full . In the book called Sepher Mitznos Naschim , or the booke of womens conditions , it is registred to be the dutie of women , presently after the ending of morning prayer , to fodder their Cattell yea before they take their children out of bed and put on their clothes ; because it is written , A righteous man regardeth the life of his beast ; but the tender mercies of the wicked are cruell . Therefore if the good wife of the house doe earely feed her flock , she gaines from thence a name graced with the addition of just and honest . It is read in the same place , that it is good and praise-worthy , to breed up young Cattell in the house , because the stars and celestiall planets doe often prognosticate by their aspects , some misfortune about to happen unto the Master or Mistrisse of the family . Now if in the mean time the husband or wife have been pious in the distribution of almes , and done many good workes of the same nature , then the Lord chiefe Chancel our ( some Angell is hereby understood ) who is overseer of the good deeds of men here on earth , presently enroles them in his table-book , by which means they come unto the fight of the Almighty , unto whom the foresaid publike notary delivers this petition , O Lord of the whole universe , avert the unfortunate influence of the starres from this man and his fimily , for they have done these and these good works . Then the misfortune seiseth upon some wicked person or other ( for the heaven being a naturall agent , doth of necessity keep his course ) as it is written , The righteous is delivered out of trouble , and the wicked commeth in his stead . If there be no ungodly sinner in the house , then the influentiall mi●chiefe lights upon the head of some of his Cattell . This matter is too prolixe , and cannot be comprehended by the shallow capacity of many women . It is necessary that before any presume to set downe to dinner , he should go and unload his belly in some secret place , that he fall to his victuals with an empty stomack and purified body ; for if he come to the table with a full stomack , he shall depart from it with a body stuft with diseases . This the Jewish Doctors gather out of that verse , bring forth the old because of the new : Hence concluding , that a man ought first to empty his stomacke of the meat formerly received , before he take in any more . It is also necessary , that a man should wash his hands before he go to dinner ; to this end he ought to have fresh and clean water , not that which is any way troubled ; and that is accounted for cleane water , which hath not formerly been transferred to any other use ; that is accounted uncleane , in which any kind of wine hath been cooled in the former time , in which cups or drinking glasses have been washed , or out of which hens or dogs have drunk : Ordinarily the houshold servants wash first , then the Mistrisse , and last of all the Master of the family . that he being cleane every whit , may instantly beflow a blessing upon the creatures provided for their daily food and nourishment , the form of which I will here after delineate . Furthermore it is a position of the Rabbines , that any Master of a family being exquisite in the performance of this ceremony , which is as an usheting prologue to the filling of his paunch cannot come within the reach of any evill . The hands being washed , are to be cleanly wiped : Hence it is recorded in the Talmud , that Rabbi Ahbahu was wont to affirm , that whosoever eates his bread with wet and undried hands , his fact is no lesse hainous , then if he had eaten that bread , which by the law was accounted uncleane unto the Israelites ; as it is written , So shall the children of Israel eate their defiled bread among the Gentiles , whither I will cast them . In the Originall , the words signifying defiled bread , are lachmam Tame , which comprehend according to the Hebrew Cabbalisticall computation , 168. Which number the letters of these three words , Belo , Niggubh , Jadaiim , doe likewise specifie ; which do signify being construed , without the washing of the hands . So then the Cabbalisticall meaning must bee this ; The Israelites shall eate their bread with unwashen hands ; that is , they shall eat it defiled . Rabbi Jose saith , that whosoever eates bread with unwashen hands , commits as grievous a sinne as if he had laien with a whore . And this he sifts out of those words of Solomon , For a whorish woman , a man shall be brought to a morsell of bread . This then is so slrictly observed of the Jews both before and after meat , that you shal not sind one amongst a million , that is forgetfull or negligent in the performance thereof ; yea , so curious are they therein , that when they wash , they will not suffer a ring to stay on their finger , left some filth might be sheltered under the same ; and the observation of drawing off the ring is so accurate , that he who in time of washing doth not draw it off , is accounted as unclean , as if he had not washed at all . It is written in the Talmud , that Rabbi Akibha was once for a long time imprisoned by the Gentiles or Christians : To whom Rabbi Jehoshua Garsites brought every day so much water as might serve for to quench his thirst and wash his hands . At a certaine time the keeper of the prison tooke the water from him , and poured halfe thereof upon the ground ; which Rabbi Akibha seeing , and perceiving that there was not water sufficient said unto Rubbi Jehoshua , reach me the water that I may wash my hands ; who replyed , Sir , here is not enough for you to drink . Rabbi Akibha answeres , whosoever eates meate with unwashen hands , is guilty of death ; It is better therefore that I should dye by thirst , then that I should despise , and set nothing by the traditions of my Ancestours . There is also another story in the Talmud to this purpose . Rabbi Meir , Rabbi Josa , Rabbi Juda , upon a certaine time were travelling together , and comming to a certaine Inne , where mine Osle was a Jew , they required lodging , for the Sabbath drew on , when it is not lawfull for the Jewes to travell . Rabbi Meir asked the In-keeper what his name was , who answered and said , his name was Kiddori . Whereupon Rabbi Meir began to think with himselfe , that his Oste must needes be a wicked man who had such an ill name , grounding his thoughts upon those words , ki dor tahphuroth Hemmah , They are a perverse generation . Which although the event proved to be true , yet Rabbi Jose , and Rabbi Juda so lightly regarded the nomenclation , that they gave him their cloak-bags to lay up untill the Sabbath was past . Rabbi Meir would not doe the same , but went and hid his in the Sepulchre of the mans father that kept the Inne . The dead time of the night being come , the Oste was warned in a dreame to go and dig in his fathers grave , where he should find a bag full of money . When he was up in the morning he told the dreame to Rabbi Meir ; who said unto him , that those dreames which were dreamed on the night going before the Sabbath , were nothing to be esteemed : And then departing with great heed and care , watched the Sepulchre all the Sabbath day , lest the dreamer should come and take away his money ; which the Sabbath once ended he took out of the earth againe . Upon the first day of the week the other two did also require mine Oste to deliver their cloak-bags , who constantly affirmed that he had them not , and sloutly denyed that they left any with him . They invite him to the wine Tavern , hoping that by his friendly usage to regaine their goods . While they were a drinking , they espye some pease and lentiles sticking in his beard ; from whence they collected , that without all doubt he had eaten such kinde of pulse that morning to breakfast , Whereupon they returning to his wife , required their cloake-bags of her , telling her that her husband commanded them to bee restored , by the same token hee had eaten lentiles in the morning . The woman knowing it even to bee as they had spoken , presently made delivery , and they held on their journey . The good man returning to his house , hearing how matters were carried , beat his wife so cruelly , that shee shortly after departed this life . This story yields us an evident demonstration , that every one ought to wash after meare ; for if the O●te had washed his hands and wiped his mouth and beard , these travellers had not spied the signe in his beard , by occasion whereof they recovered their goods ; without which they had not had their cloak-bags restored , and their Oastesse had not come to this untimely death . There is another story in the Talmud concerning a Jew , who eate swines flesh because he did not wash his hands before he sate downe to table : It runs thus . There was a certaine Jewish In-keeper , who received into his house , as well Christians as Jewes : Whensoever any Jewes did turn aside to lodge with him , he knew them by the washing of their hands before meales ; and therefore he alwaies set the flesh of clean and choice fatlings before them , even such as in the Law was commanded and appointed to be eaten . But whensoever any Christians came , he set swines flesh before them . It fortuned that upon a time a certaine Jew having more stomach then devotion , came unto his house , who setting down at the table forgot to wash his hands ; whence the Oaste drawing a profitable argument that hee was a Gentile , set swines flesh before him : The Jewes stomack being to far removed from his braine , as to enter into consideration of what he eate , carried headlong with a hunger starved appetite , lustily invaded with teeth and knife , what was set before him , never questioning what he crammed his guts withall . Well , dinner being ended , and the reckoning arising to a round summe , the guest questions his Host how Beefe came to be at so high a rate : To whom hee answered , my friend , you have hitherto fed upon swines flesh , and have eaten not a little , which now is very deare . The poore Jew hearing this became very sore afraid for the commission of so hainous an offence , and was forced over and above , to pay an heavy mulct , and undergoe much hard pennance for this his delinquency . All this happened unto him for the neglect of washing his hands ; which may serve as a sufficient warning to every one to have an especiall care to wash before they sit downe to meate . This outward curiosity is reprehended by Is●●ah the Prophet ; Their feet run unto evill , and are s●●ft to shed innocent blood : destruction and unhappinesse are in their waies , and the way of peace they have not known ; neither is there any judgements in their waies : ●hey have perverted their owne pathes ; whosoever goes through them , knowes not peace . This is that which St ▪ Matthew brands them with , saying , Then c●me to Jesus the Scribes and Pharisees which were of Jerus●lem , saying , why do thy disciples transgresse the tradition of the Elders ? for they wash not their hands when they eat bread . But he answered and said unto them , why do you also transgresse the commandement of God by your traditions ? St Marke , also saith , Then gathered together unto him the Pharisees and a certaine of the Scribes which came from Jerusalem . And when they s●w some of his disciples eat with common hands ( that is to say , unwashen ) they complained . For the Pharisees and all the Jewes , except they wash their hands oft , eate not , holding the tradition of the Elders . And when they come from the market , except they wash , they eate not : And many other things there be , which they have taken upon them to observe ; as the washing of cups and pots , of brazen vessels , and of beds . CHAP. VII . How the Jewes behave themselves in time of eating . IN the former Chapter it is recorded , that the Master of the family useth commonly to wash the last of all ; and that for this reason , that he presently may sit downe at the table and say grace , in so doing , neither speaking word , nor doing any other action between the washing of his hands and blessing of his meate . This they practise , not only that no evill may befall them in time of their repast , but also because their Doctors prove it out of those words of David ; Lift up your hands unto the Sanctuary , and praise the Lord. For from hence these profound Artists have learned two things , the first whereof is this : That the hands in time of washing , are to be lifted up on high , lest the water which is first poured upon , then and thence becomming unclean , sliding downward should pollute the fingers : The second is , that so soon as the hands are washed and sanctified , grace ought presently to be said , and thanks to be given . When they are once seated at the table , it is required that some fine bread in whole loaves , and salt also be set thereupon : Then the Master of the family takes a loafe in his hand and cuts it not in the middle , but in some other part in which it is purest and best baked ; then instantly setting it aside , laies both his hands upon it , and blesseth it in manner and form following . Blessed be thou O Lord our God , King of the whole world , who bringeth bread out of the earth . Then he breaks a bit of it , and putting it into the salt , or into some sort of sauce , if there bee any upon the table , presently eates it , speaking not a word , for if he doe , he is bound to say grace the second time . The piece which he breaks off is of a good quantity , lest he should be accounted for a miserable niggard , who desires to be sparing , where spending is ranked in the place of a good worke and laudable . It is also required , that two or three should sit together at the same table , for otherwise every one must say grace for himselfe . This finished , he takes the bread into his hands the second time , and cuts every one there present a shive of the same , laying it on their trencher , that every one may feed thereupon . In the same manner also he blesseth the wine , especially in those regions where they commonly use to drinke it ; and were not only the whole number of ten` , but three or foure are in company . It is performed in this manner : A cup brim full of wine being presented , he takes it first into both his hands , then holds it in the right hand alone ; yet if it bee big and weighty , hee may also imploy his left , so that hee place it below the right ; This done he lists it up above the table a hands breadth , and fastning his eyes upon it , raising himselfe a little in way of honour , saith , Blessed bee thou O Lordour God , King of the world , who hast created the fruit of the vine . Here it is also provided , that when many sit not at the same table , every one in particular ought to blesse his owne cup ; where Ale or water and honey mixed together , are wont to be drunk , they use the same kind of grace . The richest sort of the Jewes drinkes up the sanctifyed cup of wine , though they carouse their cups of Ale after it . They use not at any time to give ablessing being about to drinke water . Grace being ended , the Master of the family useth to repeat the twenty third Psalme ; after which they fall to lustily , and feed deliciously , if they have wherewithall . He that gives not thankes himselfe , must say Amen to him that supplies the place . Hereupon it is read in the Talmud , that whosoever saith Amen with an attentive and zealous minde , he is farre more worthy , and of greater esteem , then hee that saith grace before or after meat . The Rabbines illustrate this by a simile taken from one that writes a letter in another mans name : For as the letter is then confirmed and ratified when it is sealed and signed by the hand of another ; so they make good and establish the blessing given upon the meate , who say Amen at the ending thereof . Salt is set upon the table in remembrance of their sacrifices which were wont to be offered in the daies of old ; for the table represents the Altar , and the meat thereon is compared to the sacrifice ; yea , it is also written , And every oblation of thy meate-offering , shalt thou season with salt , neither shalt thou suffer the salt of the Covenant of thy GOD to be lacking from thy meate-offering ; with all thine offerings thoushalt offer salt ; and therefore it is lawfull to want salt at the table . The reason why they doe not cut and divide their bread into parcels before they blesse it , is , because it is the position of their Doctors , that hereby they should offend God ; seeing it is written , Ubozeah berech nietz adonai ; which the Jews very handsomely translate , whosoever cuts , and gives a blessing offends the Lord. The Hebrew word Bozeah , never signifying to cut , neither admits it of any such signification in this place , neither is it so translated in the Germane Psalter ; but only is so rendered at the pleasure of the Rabbines , as wee may read in Orach chajim , a little booke translated into the Germane tongue , for the use of women and children ; in which is briefly set down the plat-forme , after which their life ought to bee framed untill the end of their daies . They lay both their hands upon the bread their fingers being stretched out in remembrance of the ten commandements , which God gave concerning the graine , whereof the bread is made . These commandements cannot bee conveniently inserted into this place , being set downe in a place a little before cited . Secondly , they do it , moved thereunto by some sayings of holy writ ; one whereof is this : He bringeth forth grasse for the cattell , and green herbes for the service of men , that he may bring bread out of the earth ; Another is this : The eies of all wait upon the Lord , and thou gavest them their meat in due season ; the third : The Lord thy God bringeth thee into a good land , a land of brookes and waters , of fount aines , and deeps that spring out of the vallies and hils . A land of wheat and harly , of vines a●d fig-trees , and pomegranates , a land of oile olive and honey . And many other sayings of the same sort , which in the originall consist onely of ten words , and so the usuallgrace also consists of ten words onely . In blessing the wine foure things are especially to be taken notice of , and had respect unto , all which are briefly comprehended in the word Chamischah , which is as a note of remembrance for the more easie retaining of them . The first of the word is Cheth , which notes unto us Chai , signifying new ; intimating that the wine ought both to be new , and also to be poured out into the bowle from a full tankard . The second letter , Mem , signifies Male , which is as much as full ; for the cup ought to be full of wine ; as it is written , O Naphtali , satisfied with favour , and full with the blessing of the Lord , possesse thou the west and the south . Hence concluding , that their cup which they blesse in this manner , ought to bee full of wine . If any drinke out of the foresaid cup before grace be said , it is to be filled againe out of a fresh and full tankard ; if there remaine no wine at all in the tankard , then must that which is in the cup bee poured out into a cleane tankard , and from thence into the cup againe , and so it passeth for currant . The third letter , Schin , notes the word Schetiphah , which is ablution , intimating that the out-side of the cup ought to bee washed with cold water . The last letter , He , notes out the word Haddacha , which signifies a washing , intimating that the inside of the cup ought also to bee washed with cold water . That they ought to lift up the cup with both hands from the table , they prove from the words of David , Lift up your hands unto the Sanctuary , and bless the Lord , a very doctor-like proofe indeed . While they are at their repast , every one using a modest carriage , must think with himselfe , that he is in the presence of the Lord. As it is said con●erning the tithes of the field , that thou shalt eat before the Lord thy God. Againe , This is the table that is before the Lord. The Master of the family must sit a long time at the table , expecting the approach of some poore person , to whose necessity he may communicate some of his broken meate . This is a good worke , and to be had in honour ; for he that feeds the poore shall prolong his own daies , as we may read in the Talmud . Of this the Prophet spake , saying , Is not this the fast that I have chosen , that thou deale thy bread to the hungry , and bring the poor that are cast out , to thine house ? No man ought to eate more then will suffice nature , as the Rabbines write in the Talmud , saying , The poore are alwaies to bee in thine house . Which they construe in this sence ; that no man ought to eat unto satiety at any time , even as poor folks are wont to doe , who have not wherewithall to content their crying appetites . Bread is not to bee handled but in a pure and holy manner ; for according to the Talmudist , a threefold honour must be given unto it . First , no vessell ought to be set upon it . Secondly , no p●atter may be underpropped with it . Thirdly , it is not lawfull to throw it after any thing . Hence whosoever contemnes and despiseth bread , shall fall into extreame poverty ; as it is written , He shall wander abroad for bread . The Talmudists record that there is a certaine Angell set a purpose to observe and take notice of them , who by their negligence and incogitancy , suffer the bread ordained for their nourishment , to fall upon the ground , and to be trodden under foot , whom for their offence he brings to poverty . This Angels name is called Nabel , who upon a time watching a man very narrowly , it was his whole desire to make him fall into want and misery ; for the accomplishment of which his end , hee hoped that some time hee would leave his bread lying upon the earth , that so it might bee trode upon . It came to passe on a certaine day , that the man sitting in the field , did eate breade upon the greene grasse ; which the Angell seeing , confabulates with himselfe : Now at length I shall have my wish ; for it is impossible for him to gather up his crums which have fallen among the grasse , but he must of necessity leave them to be trodden under foot . The man when he had done eating , takes a spade , cut away the grasse together with the crums , and casts them both into the sea ; whence it came to passe that the fishes came and eat them up , making a meale of them . Thus were the hopes of the Angell made frustrate , and his voice was heard in the aire , saying , woe unto me , foole that I was , that this man hath drawn me from my habitation all in vaine , for I can finde no occasion to punish him . In the mean time while any man is eating and chewing his meate in his mouth , he ought not to speake , according to the Talmud , lest the meat should chance to slide some other way then into his throat , and be choaked by the meanes thereof : Although one sneese at the table , yet he that eateth ought not to say God blesse you . These wise and holy Rabbines write , that Elias the Prophet is alwaies present at the table , and that every man hath one peculiar Angell waiting over him , who being a daily attendant at the table , notes with what devotion he gives thankes , how his words fall from him , and according to what square he frames his behaviour . If they who are set downe to meate , commune of the things contained in the Law of God , then the Angell doth not depart from them , and their meate becomes wholsome unto them ; but if they spend the time in foolish tales , or scurrilous relations , then hee leaves the roome , and an evill spirit and infortunate supplies his place ; who , dinner and supper being ended , stirres up strifes , brawls , blowes and diseases ; such men also are not satisfied though they eate abundance ; as it is written , The righteous eateth to the satisfying of his soule , but the belly of the wicked shall want . And because such ministring spirits , whether good or bad , are alwaies present at the table , thence it comes to passe , that no Jewes will presume to cast the bones and finnes of fishes upon one hand or other , or behind his back , lest hee might touch and offend these invisible creatures . They doe it also to this end , that the dogs under the table snatching at the bone , should catch them by the shinne . In the same kind they never suffer that any knife should lye upon the back with the edge upward , lest those angelicall and spirituall creatures should bee hurt thereby . Marrow bones are not to bee knockt upon a trencher , for hereby the evill and uncleane Spirits being roused up , thinke that the men are gone by the eares together , and so comming into the roome , annoy those they find present : Some smailpiece of bread is therefore to be fitted for the receit of the marrow , which is quietly to be picked out of the bone . In ancient times they were wont to wash between the eatings of flesh and fish ; which at this day they seldome practise , onely a respect is to be had in the opinion of the holy ones , that flesh and fish bee not eaten together , but in a due method one after the other ; alwaies provided hee pick his teeth , eate a piece of bread , take a draught of wine ; hereby making a difference between the flesh of fowles and fishes . The knife which they use to cut flesh withal they account it as an hainous offence to cut butter or cheese , or any thing made with milk , therewith . Milk and flesh may not be set upon the Table at the same time neither is it permitted , that the one should touch the other , con●erning which they have many statutes and Ordinances ; of which in another place . Every religious man sitting at the table ought to meditate with himselfe , how vaine and tran●tory a thing man is ; and how great a vanity meat and drinke is ; the least part of which remaining in the man , the greatest port on thereof is cast out into the draught ; as Martzutra di●putes upon those words of the Prophet David , For this shall every one that is mercifull , pray unto thee in a time when thou maist bee heard . The Jew rendering those words , leg●●th metzo , In that time when the guts are in emptying . For it is the Rabbines position , that he is an honest man , who when he eates and drinkes , thinkes withall , that he must be forced to evacuate his belly of what it hath received , nature that cleanly huswife willing the same ; and yet those two words whereon they ground this their assertion , signifie , in the time when he may bee found , that is , in a fitting time , and the fittest time to finde the Lord , i● , when trouble and necessity molest the just . But to return to the matter in hand : The Jew entertaining and feeding upon the foresaid meditations , must remember , that it is altogether requisite for him to leade a temperate life , and mus● take an especiall care lest out of a luxurious prodigall humour , hee mispend his estate in sumptuous banquets , seeing a laudable frugality makes many rich . If in the time of eating , a cup of wine or beere be presented to any which is better then ordinary , hee that first drinkes thereof , ought to say this prayer : Blessed bee thou O Lord our God , Lord of the whole world , who art mercifull and good unto me● . Likewise for me●te● whi●h are not for the palate of every rusticke , nor for every daies service : Blessed art thou O Lord our God , who hast created diversitie of meates . If there bee any fruit upon the table which groweth on a tree ; as grapes , figs , golden apples , olives , chesnuts , common apples , peares , almonds , acrons , berries , or such like ; then he saith , Blessed art thou , O God , who hast created the fruit of the tree ; but if only those which sprung out of the earth , then hee saith , Blessed art thou O God , who hast created the fruites of the earth . Over other dishes , that neither grow immediately out of the earth , nor yet upon any tree , as cheese , butter , fish , flesh , milk and honey , he saith , Blessed bee God by whose word was created whatsoever was created . If any take an apple , or such like thing into his hand and blesse it , yet before he eate it , if it chance to fall unto the ground , then hee saith , Blessed be thou O Name of the majesty of his Kingdome , from hence fo●th for evermore . And this he doth , because he had formerly praied in vaine , and that praier did nothing availe , having named the name of God to no purpose , which is an offence very hainous . If the apple fall out of his hand before he have given thankes at all , then hee saith , O Lord teach me thy statutes . If any have put any meate into his mouth forgetting to give thanks , he must keep it in the side thereof , untill he have conferred a blessing thereupon ; then let it descend into the kitchin of his stomack . In the like manner if he have drunk wine or beere , hee must redeem his forgetfulnesse with an accelerated consecrating thanksgiving . If the meat in this case be unchewed , he must take it out of his mouth againe , and say a praier over it . Now , it is not lawfull for any one , either to eate or drinke , without prayer and giving of thankes ; so neither is it permitted that any enjoy a sweet smell or ●avour , without the exhibition of the due symptomes of a gratefull minde to God the Creator . If the smell in a sense-pleasing exhalation be evaporated from some savoury wood at the no●e , frankincense , cynnamon , or such like ; this pious ejaculation must proceed out of the mouth , Blessed be thou O God , which hast infused a sweet savour into trees , bringing forth ●lowers . If the odours proceed from fruits , as apples and muske nuts ; then they ought of say , Blessed be thou O God , who hast given such a sweet savour to apples . Over balseme , or sweet smelling oiles , and nose-alluring waters , they say , Blessed be thou , O God , who createst sweet and well-smelling oyles . Over herbes , Blessed be thou , O God , who hast created herbes , sending forth odours , like unto those of spices . If any Jew goe into an Apothecaries shop , or any other closet , where an army of odours make a forcible entrance in at the two lea●ed door of his nose , he presently disgorgeth this thanksgiving ; Blessed be thou , O God , who hast created sweet smelling odours of all sorts ; what more shall we say ? This their opinion they defend tooth and naile , and this they write : That nothing whatsoever , wheresoever profered unto us , can bee lawfully enjoyed of us , unlesse we first poure out a thanksgiving to God the Creator of it . Hence it comes to passe , that an ungratefull man is called a robber , because he feares not to spoile God of his goods and gifts , and that with great injustice . This custome of theirs , truly is very laudable and no way to be discommended , so it were used without superstition , and a mind intent upon their Maker : But they alas , in this , as in all other their actions , have more respect to the outward Ceremony , then the inward worke , placing all the power and virtue in the bare words , by the repetition of which , they thinke themselves well apayed . They leave a piece of bread upon the table , which they account so religious a worke , that he who neglects the performance thereof , shall not inherit the smallest blessing ; which the Talmudist proves out of those words : There shall none of his meat be left , therefore shall no man looke for his goods . Which is also commanded in the second of Chronicles ; where it is recorded . Since the people began to bring the offerings into the the house of the Lord , we had enough to eate , and have left plenty , for the Lord hath blessed his people , and that which is left , is this great store . Rabbi Eliezer saith , that a whole loafe must not bee left upon the table , lest the action should seeme to have some savour of Idolatry , as in ancient times , wherein as the Prophet Isaiah saith , that they forsooke the Lord , forgot his holy mountaine , prepared a table for the troope of heaven , and furnished the drinke offering unto that number . Now the table on which this crust of bread is usually left , at this day is not prepared for the same end and purpose , that it was in Esaies dayes ; for they when they had eaten and were full , then instead of giving of thankes , they spread a table for the hoaste of heaven . But now adaies this little piece of bread is lest upon the table , that there may be alwaies something thereupon , which may be the subject of blessing ; for otherwise the bread being all devoured , no benediction keeps any further residence upon the table . Before they say grace after meat , every one takes his knife and puts it into his sheath . The impulsive cause , is that which is read in the Gemarah , that when upon a certaine time , some had left their knives upon the table , he who was to say grace , when he came to those words , Build againe thy holy City Jerusalem , and that quickly in th●se our daies ; Blessed be thou , O God , who doest build againe thy City Jerusalem ; and hereupon recalling into his remembrance the desolations of the City and Temple , he became so sorrowfull and melancholy , that he presently snatcht one of the knives , stabbing himselfe to the heart , made a way for the departure of his soule . It was a custome in the daies of old , that before giving of thanks aftermeat , the crums of bread should bee swept from under the table with a besome , as also to wash their hands and mouth at the table over a bason , not over the the top or cover of a furnace , for this was ominous , and that for this reason : That their thanksgiving and the name of God therein contained , might bee pronounced out of a pure and sanctified mouth ; but in these our daies ( the occasion being their sloth and idlenesse ) they use not to practise the foresaid things , before they arise from the table . When the Jewes have eaten their fils , then the good man of the house , some one of the Rabbines , or some guest or stranger , if any such bee present , saies grace after meat . Their thanksgiving is very prolixe and tedious ; in which praising God , they thank him that he gives meate and drinke to them and all other his creatures , that hee sustaines them through his goodnesse , that he brought their fathers out of the land of of Egypt , and gave them the land of Canaan for and inheritan●e , made a covenant with them , and in giving them the law made a promise unto them , that he would for ever keep and defend them . They pray and beseech him that he would have mercy upon Sion , build againe their holy Temple , and restore the Kingdome of David in these their daies ; send them the Messias and Eliah the Prophet to deliver them out of the house of bondage ; to preserve them against poverty , that they may not bee forced to beg or borrow of the Christians , who in their repute are men meerely flesh and blood , poore miserable mortals and cast-awaies ; who entertaine no commerce with their Maker ; who are subject to the curse , and utterly rejected , who shall dye and perish like unto beasts ; when on the contrary , they are a holy nation , the ●lock and inheritance of God himselfe . They further pray that God would vouchsafe to fill their hands with all good things , and no● suffer them to bee ashamed , but to breake the yoake of the Christians from off their necks , and to bring them backe into their own land ; to bestow a blessing upon the house where in they have feasted , and to enrich the master and mistrisse thereof , with their children , and all their posterity , &c. To which things , every one saying , Amen , with attentive mindes repeating the words of David , O feare the Lord all yee his saints , for they that feare him lacke nothing . The lyons do lack and suffer hunger , but they that secke the Lord , shall want no manner of thing that is good . This they say with their mouthes so empty of meate , that not one crum of bread or piece of flesh , stickes between their teeth , and those words bind them thereunto : Let my mouth bee filled with thy praise and glory all the day long . Prayers are alwaies to bee said in that place where dinner or supper is eaten . Hence the Cabbalists write , that whosoever praies not in that place where any banquet is celebrated , shall never come unto the grave , because they shall dye such a death , which is never accompanied with any buriall ; as , hanging , drowning , or such like . There was once a time when a certaine godly and religious Jew being in the field , refreshed and filled with wholsome meates , forgot to give thankes . When hee had been long absent from the foresaid place , and at length remembring he had offended in not saying grace ; having another in his company , he said unto him , that hee must of necessity returne to that place where hee had formerly taken meate , because hee had left a precious toole there . Which when he had done , and praied , and given thanks , God shewed this miracle . He created a golden dove which the Jew had bestowed on him , as a reward of his honesty and piety , in observing the precepts of the Talmud with so great diligence . This was a miracle indeed in that place , but it had been none at all in Paphlagonia , although the dove being throughly rosted , had s●own into his mouth . Without all doubt this miracle was done neare unto the Indian mines : For who will be so stupid , as not to believe that this dove flying from thence , and being wearied in slight , alighted here to rest her selfe . The Chachamim and Doctors command , that a man should not make many banquets in one week , lest he should so carry himselfe that every day thereof might bee accounted for an holy day ; as some doe , who mutually inviting one another , say , to day you shall feast with me , so will I to morrow with you , &c. for the whole weeke . Of such men the Cabbalists writing , say , that at such banquets , an evill spirit called Sama●l , feasts himselfe , together with others of his society , inciting the guests to many grand offences . Rabbi Levi in the behalfe of Rabbi Abhen , in the name of Rabbi Joshua , saith , that the bellies of all those that keep such revellings , eating and drinking , sporting and feasting every week , do burst asunder the third after they are dead and laid in their graves , and the dung of their intrals is poured upon their faces ; as it is written , I will sprinkle the dung of your feasts upon your faces . Which once come to passe , the Devils come and jeare them , saying ; now devour that which even now thou gormandisedst . And here I will leave them , and proceed to a further declaration of their carriage , after they rise from the table . CHAP. VIII . Of their evening prayer , and their manner of going to bed . IN great Cities where the Jewes have Schools or Synagogues , the beater of the Schoole a who is the same with a Sexton in other places , going about unto their houses about five a clock in the afternoon , knocks at their doores with an hammer , thereby giving them notice that they ought to make hast to evening prayer . So soon as they come into the Synagogue , they set them down , and huddle up a certaine praier , by reason of the first word therein , called Aschre b which in English signifies Blessednesse , which is taken out of the eighty fourth Psalme , and the first verse , which begins with this fore-mentioned word ; The prayer runs thus . Blessed are they that dwell in thine house , for they will alwaies be praising thee , Selah . c In these words boasting of their diligence in frequenting the house of the Lord ) Happy are the people that be in such a case ; yea blessed are the people that have the Lord for their God. I will magnifie thee , O Lord my King ; I wil praise thy name for ever and ever , &c. unto the end of the Psalme . This prayer is in so great esteem among them , that they write , that whosoever saith it three times a day , shall have his portion in eternall life . Then the Chanter rising up , sings halfe of that holy prayer , which they call Kaddisch ; after that the whole Synagogue joines in the repetition of the eighteen laudatory petitions , of which we made mention in their morning prayer . Which done and finished , the Chanter comming for his chaire or pulpit , so called by the Christians , fals downe upon his knees before the Arke , and leanes his head upon his left hand , which all the people doe likewise , and bowing their head towards the left side , and covering theirface , with their whole heart ( for the heart lies upon the left side , and so the head and heart are joined in such a position ) they in a most devout manner pronounce the words following : O mercifull and gracious GOD , I have sinned in thy sight , but thou art full of mercy . Have mercy therefore upon mee , and receive my prayer , which proceedeth out of unfained lips . Rebuke mee not O Lord , in thy fury , neither chasten mee in thy heavy displeasure . They moreover repeate the sixt Psalme from the beginning to the end , with their heads covered and bended towards the earth . The Chanter fals downe upon his knees before the Arke , in imitation of Joshua ; of whom it is written , That hee rent his clothes , and fell to the earth upon his face before the Arke of the Lord , untill the eventide , he and the elders of Israel , and put dust upon their heads . The reason why they cover their faces , is this : In ancient times when they had a large and spacious Temple , they came thither to confesse their sins , every one stood from another by the space of four els , lest his neighbour should heare his confession . In these daies therefore they cover their faces for the same end and purpose . They leane their head upon their left hand , moved hereunto by that which is written : His left hand is under my head , and his right hand doth embrace me . And moreover , because Isaac being about to bee sacrificed , lay upon his left side . But to returne to the point in hand . They suddenly rise up againe , and their Chanter saies , Wee are ignorant , O Lord , what other thing to put in practise , but only to lift up our eyes unto thee ; as though they would say , Wee have worshipped thee O God , sitting and standing being humble and lifted up , kneeling , and with anerected posture ; not knowing what more is re●●i●ed of us ; yet wee will once againe lift up our eies unto thee . Hitherto they only have sung their prayer called Kaddisch , which finished , their evening prayer is ended . Now indeed it were very laudable , if after this evening sacrifice of prayer and thanksgiving , returning to their owne houses , they did immediately fall to supper ; and that ended , againe to assemble themselves into the Synagogue , for the performance of their nocturnall devotions . But this practise is disapproved by the Rabbines , as a thing very inconvenient , seeing many may be drunke , and so forget their duty of prayer ; therefore they have decreed , that presently after the evening prayer be ended , that accustomed , to be said in the beginning of the night , should also be finished . Yet not withstanding , they make some small stay between Minhah and Ma●rib , that is to say , between their evening and nightly prayers , to the end the one may be differenced from the other . They have one quaint custome concerning the reconcilement of them that are at strife one with another , and that in time of prayers . For if two be at ods , and the one cannot bring the other with him into the Synagogue : That a reconcilemet may be made , he steps ▪ unto the book , out of which the Chanter sings or saies their common prayers , shuts it , and giving it a clap with his hand , saith , I conclude and put a period to this exercise ; which is all one as if he should say , I locke and seale up this order of praying , interdicting the same , untill an agreement be made between me and mine adversary . And from that time forward , untill his desire bee accomplished , it is not lawfull for them to say any more prayers in the Synagogue . Thence it often fals out , that they retune home without any praying ; yet if the one party bee wayward and refractory , there happens many times a surcease and intermission of this duty of prayer , for some whole dayes together . Among many others , they have a prayer , that God would vouchsafe to deliver them from the Christians ▪ and bring them back againe to their owne land : This prayer begins , Baruch Jehovah , O blessed God our Lord , help us , gather together and deliver us from the Gentiles , that we professing thy holy Name , may make our boast of thy praise . All the people which thou hast created shall come and worship thee , fall down before thee , and sing praises unto thy name . Our eyes shall see it , our heart shall rejoice , our soul shall be joyfull in thy strength , when it shall be said in Sion ▪ The Lord doth reign , God is King , he doth rule , and shall beare rule for evermore ; for thine is thy Kingdome , &c. But alas poore silly Jew , in vaine thou gapest after ( with a greedy expectation ) this thy rejoicing , seeing he is come some sixteen hundred years agoe , whom thou as yet waites for , and expects to bring thee joy and consolation . Furthermore , they say one petition more , formerly mentioned in their morning prayer ; in which , they entreat God to revenge their cause against all the Christians in generall ; but in a more especiall manner , against their Magistrates . If any lost a father in that yeare , he is tied all the yeare long to say that praier , called Kaddisch the lesse , by the mediation of which , his father shall be delivered out of purgatory ; of which ( God willing ) more hereafter . When they go out of the Synagogue , then must they repeat those sentences formerly mentioned in the fifth Chapter . And in this place againe they exercise many prolix disputes about that prayer , beginning , Schema Israel , Heare O Israel , the Lord thy God is one God , questioning the manner how , the time when , the place where this prayer should bee said and repeated . All which to avoid prolixity , I willingly omit . At dinner and supper their carriage is the same . When they goe to bed , they must first draw off the left foot shooe , then the right . They put off their shirts lying in bed , and covered with clothes , lest the beams and wals of the house , should behold their unseemly nakednesse . And this is the cause that they never use to empty their bladder in their bed-chamber , their clothes being off , the very act becomming a shamefull disgrace unto them , and the consequent of such impudence , being a fearfullapse into an extream poverty ; a consideration also had , that it is one of those things God hateth . Whosoever saies that prayer , Schema Israel , Heare O Israel &c. must endeavour instantly upon the finishing of the same , to fal asleep , and take an especiall care , that he speake nothing after it ; as it is written , Commune with your own heart upon your bed , and be still , Selah . If sleepe will not presently attempt to close up his eyes he must not cease to repeate the said prayer untill the approach thereof tongue-tye his devotions ; for in●o doing , his rest shall bee sweet and delightfull unto his wearied body , his sleep comfortable and restorative . The bed wherein the man and wife are to make their repose , is to bee furnished with cleane sheets without spot or blemish ; for it may come to passe , that the man may meditate upon some thing which he hath learned , and also committed to memory by reading the Scriptures whilst it was yet day ; yea both man and woman may joyne in prayer to the Almighty , that they may beget children which will bee obedient to their command ; and a hainous offence it is , to foster such meditations , to poure out such prayers upon a defiled couch . It is written in the Talmud , that the Schoolars of Rabbi Sira , upon a time demanding the reason why hee lived so long , his answer was , that hee never learned , named ; nay , which is more , did not at any time thinke of the Name of God , in an uncleane place . Their bed is commonly so scituated , that their head lies toward the South , their feet toward the north . The reason is , by this meanes it comes to passe , they beget many male children , as it is proved out of the Talmud , Rabbi Alphes , and the Psalmes of David . The North , as also the Northern wind , is called in the Hebrew Tzaphon a and it is written in the 17 Psalme , ●zphoneca temalle bitnam b which the Rabbines render , The North wind shall fill their bellies , and they shall have children at their desire . The interpretation indeed is agreeable to the words of the Text : And though the Rabbines know , that the sense or glosse which they put upon them , is not proper and correspondent ; yet it is doctor-like in their esteem , to put such subtile interpretations upon the severall parcels of holy writ . And now because this demonstration was deprehended to bee of small force ; therefore a philosophicall Rabbine , or a Rabbinicall Philosopher , call him what you please , in his booke entituled Reschis chochma● , The beginning of wisedome , hath otherwise expounded it ; which exposition it is not needfull here to enroll . Moreover , the Jewes have bed-chamber Ethicks ; The first and chie●e point handled therein , is , how the man ought to behave himselfe towards his wife when they are in bed together , which is there most subtilly disputed and handled , as they are perswaded . Which for the reverence I bear to a chaste and circumcised eare , I will neither say it is laudable , nor shall my pen expose it to the offence of chaste , or the temptation of loose livers . If any lustfull monkey have some itching desire to read such baudy morals , let him peruse the booke called Orach Chajim . As for me , my modesty shall bridle it , and leaving the Jew in the bed with his wife , suffering him to take his rest , we will proceed to a further narration of their sanctity and holinesse . CHAP. IX . How the Jewes doe cease from their labours every Munday and Thursday . IT is registred in the Talmud , as also in the writings of Rabbi Alphes , that Ezra the Prophet did command the Jewes in that time when they were in captivity at Babylon , to observe these ten things . First , that upon the Sabbath day ; Secondly , that upon every Munday and Thursday in every week they should repaire to the Synagogue , and read some certaine Chapters or Sections out of the booke of the law , and that publikely , some peculiar Ceremonies , and a more then vulgar holinesse being conjoyned with the practise of the same . Thirdly , that upon every Munday and Tuesday they should sit in judgment , deciding the causes betwixt man and man , that according to the rule of justice , every one may have his owne . Fourthly , that upon Thursday they should wash all uncleane clothes and vessels , sweepe the house , and make every corner thereof very handsome , in honour of the holy Sabbath . Fifthly , that every Thursday the men should eat leekes . Sixthly that the women rising early in the morning , should bake their bread , to the end that they may have in readinesse a morsell to relieve the poor when he commeth to their doore . Seventhly , that the women should weare a vaile or maske for modesties sake . Eighthly , that the women entring into the bath , ought to combe their haire in an accurate manner , even so that one hair may be parted from another . Ninthly , that it shall bee lawfull for all Chapmen and Merchants travelling from Faire to Faire to sell their wares ; that by this meanes the women may furnish themselves with all things of fragrant smell , and gay attire , both for the better celebration of the Sabbath , and for the pleasing of their husbands . Lastly , that those who were troubled in the night time with the efflux of seed out of their genitals , and so became uncleane , should purge themselves by washing . Hence it appeares , that although the Prophets who were before Ezra's time , did institute and ordaine , that the people should every Sabbath day , be taught out of the Law of Moses ; yet was it meet that Ezra ( to in●ite and prick Israel forwards to a higher degree of godlinesse ) should enact it for a perpetuall decree , that three daies , in any weeke , should not passe but in one of them some thing should be rehearsed out of the Law of Moses , by which the people being auditors , might receive instruction . This Edict of Ezra , his learned successors did teach and expound , and also ratifie and confirme out of those words in Exodus , They went out into the wildernesse of Sur , and they went three daies and found no water . By water in this place , understanding the Law , because it is called by the name of water by the Prophet , Hoe every one that thirsteth , come yee to the waters , and he that hath no money , come yee , buy and eate , yea , come , buy wine and milke without money and without price ; that is to say , Come ye unto the Law and word of God. Without which when they had walked three dayes in the desart , they divided the weeke in such a manner , that once in three dayes they ought alwaies to heare and learne somewhat out of the law . This custome is also practised upon Mundayes and Thursdayes in remembrance of Moses , who upon Thursdaies went up into Mount Sinai , brought from thence the two Tables of the Law made of Cedar ; intreated a pardon for the sinne of the Jewes in making the golden calfe ; and upon Munday came downe from the Mount againe . Hereupon also those which are most puritanically straight-laced among the Jewes at this day use to fast upon Mundayes and Fridayes ; as that Pharisee did in the time of our Saviour , boasting thereof in this supercilious manner , I give thee thanks O God , that I am not as other men are , extortioners , unjust , adulterers , nor as this Publican ; I fast twice a weeke , and pay tithes of all that I have . Thirdly , it is necessary that upon these daies a singular care be had of hearing and meditating the word of God , in respect that they are dayes appointed for judicature . Hence also it is , that the halfe of them to this very day are festivall among the Jewes : For in the mornings of them , they repaire very timely unto the Synagogue , where besides their ordinary prayers , they sing or say many other which are extant in their Minhagin , and their manuals of prayer . Moreover , they are wont to boast in a very swaggering stile of their taking out and putting in the booke of the Law into the Arke ; of which more anon . Concerning their usuall prayers upon these dayes , they add one more then ordinary to those in the morning , beginning , Vehu racham , to which they attribute great vertue and strange operations ; hidden ones surely , for they have not made their appearance for one thousand six hundred and odd yeares . This they use to say standing , and that with great devotion . There is a certaine story very pat to this purpose . When the Jewes were banished out of Jerusalem by Titus Vespasian the Roman Emperour : The Emperour commanded that three ships filled with Jewes , should be set to float upon the sea , having neither mast nor sailes . This his command being put in execution ▪ the ships being tost with a most violent tempest , were parted asunder , and cast upon the shore of three divers countries ; the names whereof , were Lovanda , Arlado , and Burdeli , which are now worne out of remembrance . All the Jewes in one of those ships , were very courteously entertained by the Lord of that country in which they landed , who in a most bountifull manner gave them land to till , and Vineyards . After his death , there arose another King , who handled and vexed the Jewes most inhumanely , even as Pharaoh did their Ancestours , saying unto them , that he would try whether they were true Jewes or not after the same manner that Nebuchadnezzar tryed Hananias , Misael , and Azarias , and if you can walke without hurt in the middle of the fiery furnace , as they did , then will I confesse that you are true Jewes indeed . To whom the Jewes made answer , entreating him that he would doe unto them , as Nebuchadnezzar did to the three former ; which was , to grant them three dayes respite , that they might pray unto God to deliver them . Which when he had granted , two brothers called Joseph and Benjamin , and their Couzen Samuel , came together to consult what was best to be done , who determined neither to eat or drinke for three dayes together . Which while they put in practise , every one having a severall prayer , which they joined in one , and repeated it without intermission night and day , untill their allotted time was ended . In the morning of the third day , one of them said he had dreamed that he heard one read a verse out of the Bible , in which Kt was twice , and Lo three times reiterated ; but what it meant , or where it was , he was altogether ignorant . Then answered one of the other two , and said , this verse will be a helpe and comfort unto thee ; for hereby is signified , that God will send thee help from heaven ; and it is written in the forty third chapter of Isaiah , and the second verse , the words wherof are these ; K● , when thou passest through the waters I will be with thee , and through the rivers they shall Lo , not overflow thee . Ki , when thou walkest through the fire , thou shalt Lo , not bee burnt , Lo neither shall the flame kindle upon thee . Upon the third day a huge fire was provided earely in the morning , an immense number of people flocking to the execution , who were very desirous to be present at the burning . The congregation being compleate , these three men did commend their bodies to the mercy of the fire singing and praying untill all the wood being consumed , they came out of the fire without the least touch thereof . This miracle the foresaid men divulged in what place soever they came ; whereupon it was ordained and commanded that this prayer should bee said every Munday and Thursday morning in every Synagogue , and place of publike prayer ; which the Jewes observe and keepe unto this very day , hoping , that by the power of this prayer , they shall be delivered from their long continued captivity , and tedious exile . But alas , their hopes will be frustrate , so long as they despise and set at nought the Saviour of their soules . Christ Jesus , and persevere in their horrible superstition . This Fable is here related more at large , then it is by Antonius Margarita out of the booke Colbo . The prayer beginning Vehu racham , so much esteemed of them , is written in the forme following , He is mercifull , forgiving iniquity , and not destroying the sinner . He oftentimes turns his anger from us , and suffers not his fury to arise . O God I beseech thee take not thy mercy from me , let thy meeknesse and truth alwaies preserve me . Help us O God , our God , and gather us from among the Gentiles , &c. In briefe , the sum of this prayer is this : They beg of God that hee would vouchsafe to pardon their sinnes , take pity upon the desolations of their City and Temple , to gather them from the foure corners of the earth , and never suffer his inheritance to bee ashamed . In this prayer they are also mindefull of us Christians , against whom they thus petition , O God , how long shall thy strength remaine in captivity ; and thy beauty in thy enemies hand ? O Lord God , stirre up thy strength , and revenge us upon all our enemies , so shall their might be turned into weaknesse , and they shall be ashamed and perish . These last words are in many Copies left out , by reason of an injunction laide upon the Printers by the Christian Magistrate , an empty space being left , that they may either write them , or e●se inquire what is wanting . These things thus finished , they fall the second time upon their faces , and saying many other prayers ( as was declared in the former Chapter ; ) they beseech God that hee would remove his anger farre from them , and not deliver them into the hands of their enemies , but being mindefull of the Covenant that hee made with their fathers , would make their seed like unto the starres of Heaven for multitude . After that they have for such a space , either kneeling or standing poured out their souls in prayer unto God ; then followes the narration of that pompe and state which they exhibite to the booke of the Law ; they reade weekly Lectures out of it , according as they were enjoyned by Ezra the scribe : The manner followeth . In every Synagogue they have the booke of the Law , to wit , the Pentateuch , written in long schroles of parchment sewed together ; at the ends thereof are fastned certaine pieces of wood , for the safer keeping , and more easie carriage of the booke of the Law. This book is kept in a certaine Arke or Chest , standing continually against some wall of the Synagogue . Before the Ark is a little doore , and before it a hanging made by the Art of the embroiderer . This is of divers sorts , and the more solemnn the festivall is , the richer are the hangings : Those are had in greatest esteeme with them , whose outside is adorned and wrought with the shapes of divers birds ; for such were alwaies an ornament upon the old Arke of the Covenant . The booke is alwaies wrapt up in a linnen cloth ; in which are characterised some Hebrew words , and divers names . That which is the most outward of all , is oftentimes a linnen cloth much like unto a little coat or cloake made of silke , but sometimes of puregold , upon which they hang some silver plates fastned to a golden chaine , in which is written ▪ Kether thorah , that is to say , the crowne of the Law ; or Kodesch adonai , holinesse to the Lord. Then the sexton goes about and cries , who will buy Gelilah etz chajim ? which is a certaine kinde of office , which any supplying , is licenced to tosse over the booke of the Law by a serious revisall : Which office is granted unto him who will give the most money for it , which is put into the poore mans box , and chested up for their reliefe . Those pieces of wood , by the helpe whereof the booke of the Law is carryed up and downe , are called by them etz chaijm the wood of life ; to which that sentence of Solomon was Godfather ; Wisdome is the tree of life to them th●t lay hold on it . Gelilah signifies a folding , intimating what things may be observed in the folding and unfolding of the book . When the Chanter takes this holy booke out of the Arke , then he goes into the pulpit , where he reads out of the same , these words following . It came to passe , when the A●ke was set forth , that Moses said , Rise up , O Lord , and let thine enemies be scattered , and let them that hate thee flee before thee . Againe , Many people shall goe and say , come yee and let us goe up to the mountaine of the Lord , to the house of the God of Jacob , and he will teach us of his waies , and we will walke in his pathes , for out of Sion shall goe forth the Law , and the word of the Lord from Jerusalem . The Chanter when he begins to sing , laying the book upon his arme , saith , O praise the Lord with me , and let us magnifie his name together , To which the whole congregation makes this answer ; O magnifie the Lord our God , and fall down before his foot stool , for he is holy . O magnifie the Lord our God , and worship him upon his holy hil ; for the Lord our God is holy . Directly above that four square structure , is placed a certain table covered with a silken Carpet , upon which the Chasan or Chanter laies down the book of the Law : Then comes he who is to purchase the Office of Gelilah with his money , taking away and devesting the booke , of its formerly in wrapping garments ; which finished , the Chasan , and the other who was to buy his place , calling one out of the whole congregation , and commanding his personall appearance in his fathers name , and his own ; he approaching the presence , seats himselfe in the middle , kisses the book , not upon the bare leaves of the same , for this were an hainous offence , but through the swadling cloutes thereof ; and grasping the cover thereof , saies with a loud voice ; praise the Lord &c. Blessed be thou O God , who hast chosen us unto thy selfe before all other nations of the earth , and hast given us thy Law. Blessed be thou O God the Law giver . Now the Jew perswades himselfe that his lot is fallen unto him in a fair ground , seeing he hath seen and handled the tree of life , and therefore becomes blessed above all other people . In the next place the minister reades a chapter or section out of the Bible which ended , he who was formerly summoned to appeare , takes the book the second time and kisseth it , saying , Blessed be thou O God who hast given us the very law , and implanted unto us eternall life . Blessed be thou the Law-giver . After this , two more are successively called , whose behaviour is squared according to the platforme of the formers carriage . He that came first in , goes out by another doore then that which afforded him entrance . After these another is cited , who ought to have a well brawned arme ; for hee must lift up the book at armes end , and turning round , must expose it to the view of every spectator , the whole congregation in the mean season , bellowing ou● , This is the law which Moses gave to the Israelites . This Office is named Hagbahah , and is sold to him for money , who bids most . While the match is in making , those brawling scolds , the women , presse into the Synagogue with a great deale of quarrelling and much opposition , every one striving to gain a place in some window or other , where they may be blessed with the sight of such an holy booke , thinking to reape some pleasure by the sole beholding of it , seeing their lips cannot bee allowed to second their husbands in billing of it . The women have a peculiar Synagogue of their owne , differenced from that of their husbands , with latticed and cross-barred windowes : Concerning which , much is spoken in the Talmud , and an evident demonstration there of is given by the Prophet Zachary , in these words ; The land shall mourne , every family apart , the family of the house of David apart , and their wives apart , the family of the house of Nathan apart , and their wives apart : The family of the house of Levi apart , and their wives apart : The family of Shimei apart , and their wives apart : All the families that remaine , every family apart , and their wives apart . Whence they conclude , that the men and women are not to come into the same Sinagogue in the time of divine service ; and that for modesty and honesties sake , seeing not only women , but men likewise , are apt and inclineable to fall into divers lustfull cogitations , when they are in the same place together . If the Jew who reades the Law , chance to stumble and let the booke fall out of his hand , he is bound to fast , and all the rest also for a long time together , seeing this accident presageth some great calamity to come upon them . At length come they who have purchased the Gelilah , and etz chajim , the one of them touching the wooden cover of the booke , folding it up , ( great experience is required in this case ) the other administers the linnen clothes , in which it ought to be inwrapped , and its silver-twisted coat involving all the rest . Then comes every one in the Synagogue , both young and old , and kisses the booke , touching it only with two fingers , with which they afterwards handle their face ; which action relishing of a supreme sanctity , is held for a soveraigne medicine against blindnesse , and all diseases incident to the eie . While the booke is carryed to the Arke , the Chanter sings , praise the name of the Lord ; for the name of this our God , is of great power and strength . The congregation answereth and saith ; His praise is above heaven and earth ; he hath exalted the horne of his peculiar people , to the praise of all his saints : Yea , the Israelites being a folke most neare unto him , praise yee the Lord. When the book is laid in the Arke , the people say or sing those words of Moses , used by him when the Arke rested . Returne O Lord unto the many thousands of Israel . Then they conclude all , saying ( as was formerly noted ) at their going out of the Synagogue , O Lord , lead me in thy justice , because of mine enemies , make my way plaine before thy face . The Lord shall keep my going out , and comming in , from this time forth for evermore . These words they repeate also when they goe out of doores , either to take a journey , or to doe any other businesse . CHAP. X. The preparation of the Jewes to the Sabbath , and how they begin the same . IT is written in the second booke of Moses , That upon the sixt day they gathered twice as much bread ; and a little after , this is that which the Lord hath said , To morrow is the rest of the holy Sabbath unto the Lord , bake that which you will bake to day , and seeth that yee will seeth , and that which remaineth over , lay up for you to bee kept untill the morning . These words force the Jewes to this conclusion , that it is their duty , and Gods command too , that they should provide all things necessary , pertaining to the honourable celebration of the Sabbath ; especially dainty and delicate meates , which they ought to boile or bake betimes upon the Friday morning , whereon they may feed upon the Sabbath , and with more facility , rest from their labours . The women are in a more particular manner enjoined to prepare great store of palate pleasing wafers ; who while they are kneading and making ready the dough , they are very ceremoniall therein , leaving the lump whole . If the bignesel cause a necessity of division , which is often seen in great families , then the one part thereof is covered with a cloth , that it may not be ashamed , and put an open scandall by the other part , in that it is provided in the last place , for the Sabbaths repast . They honour the Sabbath with three banquets , all served in much pompe . The first whereof they celebrate upon Friday at night , when the Sabbath begins . The second upon the day it selse about twelve of the clock . The third and last upon the evening of the same . These to be the due times , they prove out of those words of Moses , Eat that to day , for to day it is a Sabbath unto the Lord ; to day yee shall not find it in the field . From the word to day , thrice repeated , the Rabbines conclude , that Moses in this place doth signif●e , that manna ought to be eaten at three severall times upon the Sabbath , orderly succeeding one another . This institution according to the same Doctors , in their Dutch Minhagin , is profitable in another respect : That is , if only one banquet should be provided , every one would with such gredinesse feed thereupon , that his guts should be sufficiently stuft for the rest of the ensuing time , even untill the end of the Sabbath . But now , seeing that every man knowes that one banquet being ended , two more are to succeed , his stomack hath no such edge to the first , as otherwise it had , but living in a very temperate manner he eats his meat with pleasure , conscious of a second and third returne to the table . What other Rites they practise shall hereafter be manifested . In the time of preparation , no man must thinke it a thing unseemly , or derogating from his birth or riches , to worke with his owne hands , that the preparation to the Sabbath , may be compleat . And although some one man there were , who had an hundred thousand men and maides , yet ought not to be a meere overseer of their labours , but a partaker , and that in honour of the Sabbath . According to that which is recorded in the Talmud , that the good and honest man Rabbe Chasda , would fall a chopping pot-herbes : Those learned men , Rabba , and Rabbi Joseph , would cleave wood : Rabbi Ezra , would make the fire ; Rabbi Nachman would sweep the house , and would moreover provide all manner of instruments necessary for the table . Meates either boiled or roasted are kept hot in an oven , because they are better hot then cold . The tablestands covered all the day and night long , which hath a mysticall signification ; as hereafter shall bee declared . Furthermore , they wash their heads , and use the help of a barber if need require . The women ought to attire their heads , and plate their haire , to goe into some hot bath , or else to wash their hands in hot water . Upon every Friday they pare their nailes , and in a very superstitious fashion , beginning at the fourth finger of the left hand , and so holding on to the second , then to the fift , then to the third , and last of all to the thumbe ; whence it comes to passe , that they cut not their nailes in order , but still over-skip some finger or other . In cutting those of the right hand , they begin with the second finger , and so hold on to the fourth . He that throwes his nailes , being cut off , upon the ground , that they may bee trodden under foot of men , is a wicked man , and a great sinner . For Satan hath power over the nailes , and wizards by the help of them , exercise their inchantments ; and if any chance to tread upon them , some great danger or other hangs over his head . On the contrary , whosoever digs and buries them in the earth , he is accounted for an honest righteous man. If he cast them into the fire , then is hee a holy and honourable man in esteeme . And the truth of every particular , they evidently demonstrate in their owne opinion , out of the words formerly alledged ; the summe of which were , that upon the sixt day , they should prepare themselves . Moreover , it is necessarily required , that every one should sharp his knife , use the whetstone , and edge him acutely , which they prove by those words ; Thou shalt know that thy tabernacle shall be in peace , thou shalt visit thy habitation , and shalt not sinne . Thou shalt know also that thy seed shall be great , and thy off-spring as the grasse of the earth . Out of which saying the Jewish Doctors have drawne this conclusion ; that wheresoever is a blunt knife , and nothing cunning in cutting there is no peace at the table , and the whole house is out of square . In the next place they put on their holiday clothes , every one dressing himselfe in the most minicall fashion , his plodding curiosity can invent . They of the richer sort , have garments onely appropriated to the day , not kissing their corpes upon any other , and their reason for the same is very plausible ; for the Rabbines call the Sabbath a Queen : Now if any being to make his appearance before this Queene , should not put on some princely garments , such as in other place ; they use to weare in the presence of a King , then this Queen should bee much scandalized thereby . They cover the table with fine and cleane linnen , not neglecting the provision of napkins , trenchers , cups , cushions , stooles , and other appurtenances , that all things may bee in a readinesse to entertaine this renowned Queen , the Sabbath , in a fit and decent manner . In the daies of old , warning to a due preparation was wont to be given by the sound of an horne or trumpet . But at this day the Sexton or keeper of the Synagogue , goes about to every house , making proclamation that every man should cease from labour , and prepare himselfe to a comely and honourable welcomming of the holy Sabbath , which comes to his house much like to some beautifull spouse . Therefore eventide once come , they rest from all domestique employments , and early give the Sabbath a laudable beginning , adding nothing of the week thereunto ; but going into the Synagogue , are conversant in prayer , in the singing of psalmes and hymnes and spirituall songs , according to their wonted manner . While the day takes it leave with a ruddy countenance , blushing that the night should displace it , and the splendent rayes of the Sun onely gild the tops of trees and mountains , the women light their sabbaticall tapers . The lampes they use , are made of Copper , and they hang them up in the dining room , whose matches ▪ so soon as they begin to burn , the mistrisse of the house stretching out her hands , towards the lights , saith , Blessed be thou , O God , our God King of the world , who hast sanctifyed us by thy commandments , and commanded us to light the lampes appointed for the celebration of the Sabbath . When the season is cloudy , the hens supply the place of a clock unto the woman . For they flying up to take their lodging , are a certaine signe , that the time wherein the Sabbath ought to begin , drawes neare . If there be no hens in the Towne , then the Crow and Nightingale taking betimes their place of rest give her notice of the approach . Women are enjoyned the performance of this office , rather then men ; for two reasons which are urged by the Rabbines . The first is , because so soon as our old Grandam Eve had perceived that shee by eating of the forbidden fruit was lyable to dye the death , shee also desired that good Adam should taste of the same ; saying , if I must dye , indeed it is fit and convenient that thou shouldst dye with me . Hereupon being very importunate with him to eat , which he refusing , shee breakes a club from off the tree , never ceasing therewith , to bang his hide , untill shee forced him whether he would or not , to take the apple and eate it , as the Text saith , Shee gave me of the tree , and I did eate , that is to say , shee gave mee many sound blowes with her bastinado which shee broke from the tree , and so caused me to eate . This glosse is in Orach chajim , and the second Chapter . Thus the mad foole Adam suffered his wife to weare the breeches to beate and seduce him , and by this meanes transgressing the Lords commandement , brought death upon him , and all his posterity . Moreover , the Sun shall shine in the same degree of a glorious lustre to the immortall eies of the just , in the world to come , that shined unto Eve before shee had sinned ; for so soone as shee had committed sinne , the Sun changed his primitive light , clouding it in obscurity , so that Eves black offence became a vaile unto that glorious light of the whole universe . A second reason for which the women are to light lampes in their houses , is , because they are alwaies resident at home ; but their husbands are often abroad , in●umbred with divers affaires . Furthermore it is written , Thou shalt command the children of Israel , that they bring the pure o●le olive beaten for the light , to cause the lampe to burne alwaies . The trifling Rabbines here make a question , why Moses writ the Hebrew word , Tetzaveh , signifying , thou shalt command with the letter Thau , when Tzade would have been sufficient ? The answer is , that Moses would hereby shew it to bee the duty of the women to light the lampes ; for the word , Naschim , signifying women , in number makes foure hundred and so many the letter Thau . ( truly an excellent proofe ) Therefore seeing the women put out the light of life which was in the world , in recompence thereof , shee is bound in the evening of every Sabbath and Festivall , to light the lampes , and that in signe of her repentance , as willing to revive and re-enlighten the soule of man , which compared to the lampe by the wisest of men , when he saith , The spirit of man is the candle of the Lord , searching all the inward parts of the belly . The Jewish Doctors have likewise written , that if any woman light those lamps with a devout mind , attending well what shee is about , her worke is as worthy to be had in honor , as if she had lighted that golden lamp which was once in the holy Temple at Jerusalem . It is also recorded in the Talmud , that the women dye in child-bed for a three-fold sinne and offence . First , for their forgetfulnesse to take the lumpe a of leaven out of the tub , which was provided for the making of bread against the Sabbath . Secondly , for not lighting the lampes upon the Sabbath . Lastly , for having no care of their monthly flowers . These three things are proved after a Cabbalisticall manner , to produce such an effect , by considering the word Chavah . The first letter Cheth signifies Challah , which being interpreted , is as much as sicknesse . The second letter Vau notes Veseth , a word onely in use among the Rabbines , signifying the menstruous flux of womens flowers . The third letter , H● , notes Hadalkah , which signifies a burning or inflamation . All which those women that performe , and diligently put in execution , the foresaid commandements do easily escape . The lampes ought to be two in number , or moe , according to the quality and condition of the house , wherein they are lighted . These represent all the members of mans body , as well of the male as female . For the man hath two hundred forty eight , but the woman two hundred fifty two , according to the Jewish anatomy . These two numbers being conjoyned , make up five hundred , and so many containes the Hebrew word , Ner , which signifies a lampe , being twice written , once for the man , and once for the woman . The words , Ner , Ner , signifie lampes , not Narra , fooles , and the reason is , because the lampe of life shall once more bee kindled both in man and woman . When the lampes begin to burne , she stretcheth forth both her hands towards them , to this end , that her action may be as an ingenious confession , that shee is obnoxious to a crime , in that she should have prayed before the lighting of the lampes ▪ but because she could not doe it unlesse she would have spent her breath to no purpose , therefore shee spreads forth her hands before the lamps , hindering their lighting to glent in her eyes , lest also the lamps giving but as yet a glimmering splendor , should seem not much superiour to them , which send out none at all : So much for the lamps . Of what matter their matches are made , and with what oile they are to be fed , here to declare would be a task too tedious . He that desires to know , let him read that tract in the Talmud , concerning the Sabbath , where these two things are sufficiently handled : Wee proceed . That they begin the Sabbath betimes , the reason is , the pity and commiseration they have towards the soules which are tormented either in hell or purgatory , but have alwaies a release in the time of the Sabbath for the celebration thereof . For so soone as they are entred the Synagogue , and sung that prayer , beginning , Berachu , in a soule ravishing delightfull , and harmonicall note , then hell breaks loose , and the gates of purgatory flie open , the soules in both leape out into the earth , and run into every river , fountaine , or any other water they can come by , desiring for a time to coole their scorched substance ; and this is the cause why the Rabbines most severely commanded , that none should dare to draw any well dry upon the Sabbath day , lest these poore and miserable soules should be utterly destitute of such a refreshing ; as we may read in their Minhagin . In the meane time that they are a praying in the Synagogue , there come two Angels , the one good , the other evill , who standing before the door of the Synagogue , and hearing any pray diligently , and also reade attentively that Scripture , Thus were the heavens and earth finished and all the hoste of them ; and what followes concerning the sanctifying of the Sabbath : They bring him to his owne home , and putting their hands upon his head , say , Loe , this coale hath touched thy lips , and thine iniquity is taken away , and thy sin purged . Rabbi Jose saith in the name of Rabbi Juda , that these two Angels bring every man to his home when hee returnes from the Synagogue . And if these Angels entering the house of any Jew , finde the Sabbath lampes burne cleare , the table covered and furnished with all necessaries , the bed neatly made ; then saies the good Angell , It is the pleasure of God Almighty , that these things should be in the same state , the next Sabbath day , that I have now found them in ; To which the evill Angell is forced to say , Amen . But if they finde all things out of order then the evill Angell saith , these things shall be in the same manner , the next Sabbath , to which the good Angell sore against his will , must say Amen likewise . When they are departed the Synagogue , and every man returned to his owne house , then one saying unto another , God send you an happy Sabbath , they instantly fal aboard ; for it is written , Remember the Sabbath day to sanctifie it ; which last word is in the Hebrew , lekadescho ; by reason of which they give this glosse upon the Text. So soon as the Sabbath is begun , remember that thou also have thy Kaddasch in readinesse ; that is to say , remember solemnly to imitate the same with a cupfull of wine . Hence it comes to passe , that in many Synagogues , presently after the ending of evening prayer , a bowle of wine is ready prepared , because some strangers or poor people which have no wine at home , may bee there present . This being consecrated , is reached forth unto them unto the end , that may celebrate the beginning of the Sabbath in that very place . Whosoever hee be in the Synagogue that blesseth the wine , he tastes it not , but gives it to some young boy to drinke thereof ; for he is not accustomed to drinke of the same , unlesse it be at home at his own table , where also he usually consecrates the same . Instantly then upon their returne , they sit downe to table , upon which ought to be salt , a bowle of wine , and two loaves , covered with a diapernapkin . Then the master of the family takes a bowle full of wine , and beginning the Sabbath with blessing it , saith , I am Haschischi , vaie cu●●a haschamaijm . The foure first letters of these words , note unto us that ever blessed name of God , JeHoVaH , the name expressing his eternall essence . And by reason of this mystery , the Rabbines have added the two former words , being the last of the first Chapter of Genesis , unto the two latter , being the first of the second , and by reason hereof , they rise up at the repetition of them , giving a due reverence to the name of God. The words interpreted , run thus : The sixth day the heaven and earth were finished , and all the host of them . And on the seventh day , God ended his worke which he had made . And he rested on the seventh day from all his worke which he had made . And God blessed the seventh day and sanctified it ; because in it he had rested from all his worke which he had made . Here in the mean time he inserts an admonition , saying , O my Lords you Rabbines , have regard unto the prayer that every one in particular may in the same manner bee excused thereby , as if he had said it himselfe , and so he holds on to pray and say , Blessed be thou O Lord our God , King of the world , who hast created the fruit of the vine . Blessed be thou O Lòrd our God , King of the world , who hast sactified us by thy commandements , and given us thine holy Sabbath , and out of thy love and good will towards us , hast left it as hereditary unto us , in memory of thy workes in the creation . For it is the beginning of the gathering together of thy Saints , and the memoriall of our departure out of Egypt . Thou hast chosen and sanctifyed us out of all other people , and hast left us the Sabbath of thy holinesse , as a legacy of thy love and good will towards us . Blessled be thou O God , who sanctifyest the Sabbath . In the next place he drinks some of the wine , and reacheth it to the the rest , that they may doe as he hath done . Then he takes the napkin from over the bread , and taking the two loaves unto him , cuts them not before he hath said grace , contrary to that which he doth upon the daies of the weeke , but presently saith . By your leave my Masters and Rabbines ; blessing the bread in this forme : Blessed be thou O Lord our God , King of the world , which brings bread out of the earth . After this he breaks a piece of bread and eates , imparting also to every one at the table a morsell , which is of greater size then ordinary , in honour of the Sabbath , upon it is not lawfull for any to be niggardly , then they eat whatsoever God hath sent . While that the cup is in blessing , every one casts a delightfull eye upon the Sabbath-lamps , because that the Rabbines write , that when any one travels upon the daies of the weeke , the five hundred part of his sight departs from him ; for the regaining of which , the beholding of these lamps , in that time while the wine is consecrated , is a soveraign medicine . For the Hebrew word Ner , signifying a light , being doubled , make in number fifty . They cover the bread , that it may not behold its owne shame ; the wine being present , which is in the first place sanctified for the use of the Sabbath ; notwithstanding that the Scripture gives the bread the place , when it saith , I will bring thee into a land of wheate and barley , of vines and figge-trees . For here wheat is first named , which is the materiall of bread ; yet neverthelesse it is the last of all to be consecrated for the use of the Sabbath , which would be a great shame unto it if it should stand bare . Others affirm the bread to be covered in remembrance of the Manna : For first of all a certaine dew fell in the desart , after that , the Manna , and then another dew , between which two it lay hid as between two napkins : And so the bread upon the Jewes table lyes between two linnen clothes . Hence it is that the women make minced pies , or boile some other thing like unto it , which they eat instead of Manna ; for their minced pye hath a certaine lumpe for its bottom , and in the middle it is stuft with flesh , above also it hath a certain cover made like unto Manna . The reason why they take two loaves , is in remembrance of the Manna , whereof they gathered in times past , two measures full upon every Friday , according to that which is written : And it came to passe that on the sixt day , they gathered twice as much bread . Briefly , of all things to be done by us in this world , an especiall care is to bee had of our bodies upon the Sabbath day : which thing the holy Scripture so often commands us , saying , Thou shalt call the Sabbath , Oneg , a delight , because wee ought to restrhaine our selves from no sort of pleasure upon the Sabbath day . In the same manner speaks the holy Scrpture concerning festivals : Thou shalt rejoice in thy feasts , thou and thy sonne , &c. that all our actions may tend to Gods glory . Eat and drinke therefore , and be good unto thy selfe , and remember to doe it in honour to the Sabbath : Yet not thinking that hee may eat many delicates upon the Friday , for the filling of his paunch , especially if he be poor and cannot away with the cost ; for this should rather have a place in the Catalogue of sinnes , then good workes ; seeing he should also thinke upon the Sabbath day , that he should have no such cheare upon Sunday , and so become sorrowfull at that time , when he ought the most of all to be merry . Al this also is summarily comprehended in a little book called Sepher hajirah , teaching us how a Jew ought to lead his life in the feare of the Lord ; and is delivered by the Jewes themselves in the following verses . Against the Sabbath , ready thou shalt be To leave all worke that doth belong to thee . Thy selfe for Sabbath do prepare ; its gaine , Though many maids and servants thou maintaine . The Sabbath equally in all precepts availeth ; Be of good cheare , thinke as thee nought aileth . Use neat apparell , costly raiments weare , For Sabbath of a bride the name doth beare . Buy that is daintiest ' gainst the Sabbath's day : Strictly observe its precepts every way . Keep in good appetite the stomack thine , Feed upon fish and flesh , and healthy wine . Dresse up thy bed in handsome fashion good ; Order thy table well , set on thy food . Bath , wash and cleanse thy head , trim up thy haire , About thee never any thing do beare . Sharpen thy knife , fall stoutly to thy meate ; Cut off thy nailes , fling them in fiery heate . Speake blessing to thy wine , cleanse hand and foot ; By this precept thou shalt doe good I wot . Be of good mood , of comfortable ease , Refraine not from , thy selfe wherein canst please . Merry , and withall joyfull shalt thou be , As if thy workes all finish'd were by thee . Remove thee fro all dumpes and pensivenesse , Table and stools have in a readinesse . Lay on cleane table cloth and napkins , as 't is fit , Hasten away your rost-meat from the spit : Swill handsomely your cups and drinking glasses , Put out of mind your once endured losses , Buy the best bit thou find'st upon the Mart , With wife and children make a merry heart . One table once thus dressed , gives thee three meales , Talke nothing but of merry making tales , &c. There is also extant a certaine booke of theirs , wherein are contained many graces , used by them before and after meat ; as also upon the chiefe festivals throughout the whole yeare , written in Hebrew and Teutonicke verse . Amongst others , there is one prayer which begins , How lovely is thy rest O Lord , &c. Where it followeth . In gallant suit thyselfe aray , Blesse candle light , so 't will in burning mend , From all manner of working flye away , On Fryday all thy works bring to an end . Eat savoury f●shes , goodly capons , quailes , Live delicately , see that nothing failes . Then against Even thy selfe thus recreate . All manner of good things for thee provide , Well-fatted beeves , and such as likes thy pate , From a good cup of spice'd wine , doe not slide , &c. Item . In all meeknesse thou shalt walke , For of that the Law doth talke , With meeknesse all thy lifetime shall be led . When Sunne doth rise , at leisure keep thy bed , &c. Item . Linnen and silken rayment much is made of , Honour'd they be that doe make their clothes thereof . An holy day the Sabbath is , Happy , that keeps it not amisse . Bring not your hearts to heavy mournfull courses , Although much leannesse lodge within your purses . Cheerfull you ought to be , and without sorrow , Although elsewhere your mony you do borrow . Furnish your selves with wine , with flesh and fishes , Upon your table set three sorts of dishes . A good reward for thee will then be hasting Here , and in time to come , for everlasting , &c Item . Women , your candles remember for to light , With carefull heed observe this time aright . Here of great profit you will make full quickly , When great with child you shall come to be fickly . If then fine cakes to bake you shall be skilfull , At child birth you may play and laugh your wil-full . And now lest any should account of these as poeticall figments and fables , I will relate some pleasant histories out of the Talmud whereby you may have a plaine evident , yea , even miraculous demonstration , that the pleasure and jocund life upon the Sabbath day , is the chiefest honour . In that tract of the Talmud entituled , de Sabbatho : These ; e words are registred as they came from the mouth of Rabbi Chaia . I ( saith he ) was upon a time in Cyprus ( others say in Ladkia ) where I lodged with a certaine Katzubh , or Butcher . At the time of supper a table all of gold was brought in , which sixteen men were scarce able to carry , all the furniture and other necessaries upon the table , were of gold the platters , candlestickes , salts , cups , and trenchers , all of gold , with a snmptuous variety of delicates , an most excellent apples . When the table was set before him , he beginning to praise God , said , The earth is the Lords , and the fulnesse thereof . When the table was removed , he againe singing praises unto God , said , The heaven is the Lords , and the earth hath he given unto the children of men . Then I spoke unto him , and said , Good Sir , how came you to be so rich ? and what good thing have you done in all your life ? The Master , of the houshold , the Butcher I meane , replyed , I have been a Butcher all my life long , and whensoever it was my chance to happen upon some choise fatling , I alwaies reserved it for the celebration of the Sabbath . From thence came this my Mammon and great riches , which God vouchsafed unto me , as a reward for my diligent observance of Sabbaths . Then said I , Blessed be God who hath given thee this abundance , and hath made thee worthy to bea possessour of so great wealth . This befell the Butcher . In the same page it is registred , that there was sometimes one Joseph , surnamed Mokir Schabbas , that is to say , an honourer of the Sabbath . This man of all those victuals that the Shambles could afford , thought nothing too deare for the celebration of the Sabbath ; yea he would spare neither cost nor charges in the procurement of the most rare fishes the waters could furnish him withall . This Joseph had a certaine neighbour who was very rich : By him he was continually flouted , with a goe to , what doth it profit thee that thou celebratest the Sabbath in such a religious manner ? Certainly thou art never the richer then if thou studied the contrary . I do not reverence the Sabbath in that degree that thou doest , and yet I am richer then thou art . Good Joseph little regarding his mocks , put his trust in God , hoping that hee would give him a large harvest of rewards for these his weekly expences . At that time there were certaine Astrologers in that City , who said unto the rich man , Friend ; what availeth it thee to bee so rich , when thy heart will not suffer thee to buy one good fish with all thy bags ? We by the observation of the stars , have gathered thus much ▪ that thy goods and riches which are so infinite , shall all come iuto the hands of Joseph Mokir Scabbas , that reverent observer of the Sabbath , who upon the Sabbath day is wont to have some morsell for his money . The rich man hearing the words of these star-gazers , and meditating upon them , went and sold all that he had , and with the money purchased many Margarites , and other precious stones , all which he pursed up in a girdle of haire , and presently takes shipping for another country , that the good man Joseph might not inherit his goods . When he was about the middle of the Sea , behold a great tempest arose , and did ●o split the ship , that it was beyond expectation , if he did not take up his lodging in the chambers of the deep . The wind blowing most vehemently snatcht his hat from off his head , tossing it into a remote place of this vast Ocean , where a fish at that time there swimming , swallowed up the hat together with the girdle , wherein were the Margarites and other precious stones . A little after this , this huge fish was taken and carried to the City upon Friday to be sold in the Market . Every Caterer prized the fish ; but for a great price set upon it , none could buy it ; at last comes Joseph Mokir Schabbas , who was alwaies accustomed to buy great fishes of what price soever , who never s●uck to buy this also for the celebration of the Sabbath , which he did with a great alacrity of mind , and joy of heart of no vulgar extent . Which when he had carried home and cut up , he found in the leaunch thereof , the aforesaid girdle stuft with precious stones , which the rich Euclio had lost : And so the prediction of the Astrologers came to passe . Then became Jos●ph a man of exceeding great wealth , greatly rejoicing because these jewels were valued to be worth a whole Kingdome . Then came a certaine old man unto Joseph , and said unto him ; Whosoever borroweth much for the Sabbath day , the Sabbath wi●l likewise repay him much againe ; and who honours it but in part , the Lord will restore it unto him foure-fold . It is also recorded in the Talmud , in the Tract concerning the fasting of one Rabbi Chonech . He was wont every Fryday , to send his servants into the Market , and cause them to buy up all the pot-herbes which the Gardiners could not put off their hands , and then commanded them to throw them into the rivers . The Rabbines in Gemarah , which is an appendix to the Talmud , aske the question , why he did not rather give their herbes unto the poor ? The answer is , that if he had given them to the poor , then they would have bought none for the celebration of the Sabbath ; and if it should have come so to passe that the Gardiners should have withdrawne all their pot-herbs , so that the poor people could not have had them , then should not the Sabbath have been celebrated by them . Againe , the Rabbines ask why he did not give them unto the beasts to eat , which had been far better , then thus to throw them into the water , where they are utterly void of profit . The answer is , that hee would not have that to bee devoured by the irreasonable creature , which may serve for the proper food of man. And that although he cast them into the waters , yet men might take them from thence and transfer them to their own use . But why did he buy up all the pot-herbes ? This he did for the encouragement of the Gardiners , that they might the more willingly , and with a better accord , bring them into the Market every Friday . For if they could not have sold this their garbish for one day or two together , then had they staied at home ever after , and so the poor people should have wanted food upon the Sabbath day , and by this means the Sabbath it selfe should have been dishonoured : And therefore Rabbi Chonech tooke this course , that the Sabbath might bee honoured by voluptous living , and that by the poor man too , though a green sallet were his chiefe delicate . It is written in the tract concerning the Sabbath , that whosoever upon the Sabbath lifts us his head , that is to say , who celebrates the Sabbath with joy and rejoicing , God shall give him a large inheritance , subdue unto him many nations , people infinite and innumerable ; as it is written : Then ( that is when thou shalt keep the Sabbath with joy and rejoycing , and call it thy delight ) thou shalt delight thy self in the Lord , and I will set thee upon the high places of the earth , and feed thee with the inheritance of Jacob thy father , of whom it is written ; Thou shalt spreadforth east and west , north and south , even into the foure corners of the earth . Rabbi Nachman averres , that whosoever exhibites himselfe as a pattern of merriment upon the Sabbath day , shall be free from the bondage of the nations , as it is written , I will set thee upon the high places of the earth , and thou shalt tread upon the necks of thine enemies Rabbi Juda saith , that whosoever keepes the Sabbath with a joifull heart , God shall give him whatsoever his heart can wish ; as it is written : Delight in the Lord , and he shall give thee thy hearts desire . And now seeing the Jewes doe not as yet tread upon the necks of their enemies , nor are really possest of the highest places of the earth , neither have gained their hearts desire , to wit , that they may bee Lords and Masters over the Christians , that they may enjoy the monarchy of the whole world ; for the performance of which their wish , they poure out their prayers upon every Sabbath and festivall . It is clearly manifest , that they have not as yet rightly and duly kept and sanctified the seventh day , and have not as yet delighted themselves therein to the full of a satiety . When then in the first place they have feasted themselves and fill'd their guts with Sabbaticall cheer with great joy and gladnesse , then they pray as abovesaid . The table is left covered and spread untill the evening of the Sabbath . The candles also lighted in honour thereof , stand in their lampes unextinguished . Hence ariseth a sharpe contention among them about the lights , what is to be done , what to be omitted . It is not lawfull to hunt or feek for flies or lice , by the benefit of their light ; or to read or write by them , lest some in so doing should be moved to snuffe the lights , and by this meanes profane the Sabbath . Now seeing they will have the Sabbath to signi●ie delight , therefore their wise Doctors think it good , and as a great honor unto the day , if any married man , but especially one of the Rabbines , who is learned and well seen in knowledge , upon the Sabbath day at night , hug and kisse his wife a little more then ordinary . And this is the cause that they eat store of potato roots before the Sabbath begin , that they may become more valiant in the act of carnall copulation . For the same cause marriages are commonly celebrated upon the Sabbath day , that their first concourse upon that night may bee the morefortunate , and the Sabbath it sel●e more highly dignified . Hereupon the common opinion is , that the infants begot upon this night , continually be partakers of eminent fortunes , and all of them at length attaine unto the dignity of wise and holy men , chiefly then , when in the act of generation the parents minds are full of good and pure cogitations ; when they come together not to fulfill the lusts of the flesh , but in honour to the Sabbath . Lastily , when any Jew is a travelling upon Friday , and is distant from his Inne , or his own dwelling house at evening more then a Sabbath dayes journey , then ought he to stay in that very place , and there to reft himselfe , and celebrate the Sabbath whether it be in field , or in the middle of a wood , all perils of robbers , and want of meat and drinke set aside . Concerning this matter , there is extant a true story ; which runs as followeth . Upon a certaine time three Jewes went a travelling : When it began to be night , and the Sabbath drew near , then said one to another , what course shall wee take ? the way is very dangerous by reason of robbers , wild and evill beasts do also haunt the woods , better it is that we hold on , and every one become the deliverer of his owne soule , then to keep the Sabbath with perill of losing both soule and body . The third said , I will not depart hence until the Sabbath be ended , for he that commanded me to sanctifie it is able to preserve me in the middle of this wood . When his fellowes perceived his resolution , they held on their journey , beeing Sabbath-breakers . But this third man staied in the same place , as though he had been nailed unto the ground , and pitching his tent , spread a linnen cloth upon the earth , for want of a better table , and set bread ▪ thereupon , and what other provision he had , and so saying his evening prayer , sate him down to take his first Sabbath meale . In the mean time as he was at his repast , there came a Bore unto him of such an horrible and ugly shape , as never eye beheld . This said beast drawing neare unto him , signified by certaine gestures , that he was an hungry . The Jew good man in a manner terrified , gives him a crust of bread . withall feeding himselfe with this meditation , that God if it pleased him , could easily preserve him in safety . The Bore never moving eats the bread which was given him and staies there still . So soon as the Jew had sufficiently refreshed himselfe , he said his evening prayer , which ended , he lies downe upon the earth to take his rest and sleep , the Bore lying downe besides him . The morning light unlocking his eye-lids , he was exceeding joifull , that the Bore had not devoured him , praising God and giving him thanks for such a benefit ; he orderly also pours out his morning devotions , then taking his dinner and supper , and running over all his prayers . When the Sabbath was ended , he making a separation , divided the Sabbath from the rest of the weeke ( of which more shall bee spoken in the next Chapter ) and so went on his journey , the Bore becomming his individuall companion all the night over . Upon the same night his two companions had fallen into the hands of robbers , who had spoiled them of all that they had . At last ( the Bore accompanying him ) hee overtooke them , whom so soone as the beast beheld , hee run unto them , and tore them both in pieces . At the sight whereof , feare begins to benum the spirits of the religious Jew , and a strong opinion possessed him , that hee also was at the last gaspe . In the mean time , they who had robbed his fellowes , came unto him , and questioned him what he was , and from whence he travell'd . He made answer , I am a Jew ( for having a sure confiden●e in God , he would not deny himselfe ) and came from the Kings pallace , and am thus farre on my journy . They further enquired of him where he got that Bore ? Hee answered , the King bestowed him on me for a guide . Then said one of the Robbers ▪ surely that Jew is in great favour with the King , because his will was , he should have a safe pass age by the conduct of that Bore . And the other replyed , we will give him all the money that wee have , and lead him out of the wood for feare lest he discover us . Which they did , and accompanied him for a long and tedious space ; they also holding on to direct him in the way that he was to goe , and the Bore run back into the wood againe . The case standing thus , it behoves every Jew , committing himselfe to the protection of him that dwelleth in the highest heavens , to remember , keep , and sanctifie the Sabbath day with all diligence . CHAP. XI . How the Jewes celebrate their Sabbath , and also make an end thereof . UPon the morning of the Sabbath , they doe not so early leave their beds , as at other times , but sleep untill the day be farre spent , and this they doe more for their own pleasure , then for any due honor tendered unto the Sabbath ; yet the more pleasure they enjoy , the more devoutly they celebrate the Sabbath in their opinion . Their Rabbines doe most magisterially prove the lawfulnesse of this custome out of the Law , out of the twenty eight Chapter of the fourth booke of Moses . When Moses , say they , makes mention in that place of the daily sacrifice , it is written , early in the morning : But when he speakes of the oblation for the seventh day , it is written , in the day of the Sabbath : The meaning of which words is this . The daily sacrifices were wont to be offered early in the morning before it was light ( instead of which they repaire at this day earely unto their Synagogue to say their morning prayers ) as was formerly declared . But upon the Sabbath a longer stay was made , and the sacrifice was not wont to be offered before perfect day . Wherefore the Jewes ought to sleep larger upon this day then another , and to goe later to morning prayer then at other times , to recreate themselves for a longer space upon their couches , for the joy and delight accrewing by the Sabbaths reproach . When they are once come into the Synagogue , they pray as at other times , yet saying and singing more prayers and anthemes then ordinary , in honour of the Sabbath . Upon this day they doe not put on their phylacteries ( of which we spoke in the fourth Chapter ) and that because the Sabbath it selfe is a sign of the Jewish faith , and that this was given to the Jewes onely , and commanded by them to bee sanctified , and therefore they have no need of other signes , as the phylacteries and circumcision , whereby a Jew may bee knowne from other men . They bring the booke of the Law out of the Arke in that pompe , which we specified in the ninth Chapter . They read out of it seven sections of the Law , for the performing whereof , seven particular persons are called out . Whosoever is called , comes up by the doore next unto him , and goes downe by the other ; because it is recorded of the people of Israel to have done the like . For saith the Scripture , the gate of the inner Temple which lookes unto the north , shall be shut for the space of six daies , wherein you may worke , but upon the Sabbath day , and upon the day of the Calends it shall be opened . And the Prince shall enter by the way of that gate , and shall stand at the posts thereof ; and the Priests shall offer his burnt offering , &c. Hence it appeares , that when they come into the holy Temple upon the Sabbath day , they came in at one doore and went out at another . They are also accustomed to read some certaine sections out of the Prophets ; in which the same subject is handled , that is treated of in the bookes of Moses . This custome then had its originall , when they were interdicted to reade the bookes of Moses in their Synagogues . For at that time they began to read in the pla●e thereof , a Lecture out of the Prophets , which they named Hapharah , which was as a certain exposition upon the Law of Moses . This custome was in force in the daies of the Apostles ; for thus it is recorded . For they that dwell at Jerusalem , and their rulers , because they knew him not , nor yet the voices of the Prophets which are read every Sabbath day , they have fulfilled them in condemning him . Again , Moses of old time had them that preached him , being read in the Synagogues every Sabbath day . And although at this day they are not prohibited to read and teach Moses in their Synagogues ; yet they keepe the custome of reading the Prophets ; for they cannot be too conversant in well doing . They pray also for the soules of them , who in their life time did not rightly sanctify the Sabbath . For the Rabbines perswade themselves , that these are tossed in hell from side to side both after and before the Sabbath , and therefore they pray for them thereupon . Their prayers in the Synagogue must not continue any longer then six a clock in the morning . For it is forbidden either to fast or pray any longer , according as their Doctors have collected out of that saying , Thou shalt call the Sabbath Oneg . For the word Oneg signifying delight or pleasure , is written without the letter Vau , which in numeration , maketh six . By which the Prophet would secretly insinuate , that we ought not to fast after the sixt hour , or the middle of the day ; because otherwise it would come to passe , that the Sabbath should not be a pleasure , but rather a vexation unto us . Therefore morning prayer being ended , they eate their second Sabbaticall meale , making themselves merry in honour of the Sabbath . If any have dreamed some ominous dream ; as the book of the Law to be burnt , the beams of his own house to fall down , his teeth to fall out of his head , or such like , he must fast untill it be late at night , and that not without cause , seeing such phantasticall meteors portend no faire weather . If the jaw bones of any one in the time of sleep , seem unto him in the time of sleep to fall out of their place , such a dream is a good dreame , because it betokens the teeth of all his enemies that intended evill against him . If to eate be burdensome unto any , and to fast a pleasure , he may fast by statute . If any cannot abstaine from teares , he may weep by authority , because such a ones lamentation , is his owne delight , his adversaries recreation , both which are conducible to a sanctifyed celebration of the Sabbath . Yetnot withstanding , whosoever fasts upon the seventh day , he must fast also upon the day following , because he feared not to substract the pleasure due unto the Sabbath day . Moreover it seemeth good unto the wise men among the Jewes , that dinner being ended , that somewhat should bee learned by study , and some Chapters read o●t of the holy Bible . For upon a certaine time , the Sabbath complained unto God , that every thing in this universe had a like unto it selfe , of which it was onely destitute . Then God instantly replyed , and said , The people of Israel shall from henceforth be thy mate ; for they upon the Sabbath day bend their study to the learning of the Law , which if they did not , they would at that time be altogether idle . Then the Law posting unto Gods tribunall , poured out its complaints and said ; When Israel shall returne into his owne land , and one shall goe unto his farme , another to his vineyard , who shall then learn or study me . God answered , the Israelites shall doe it , who resting upon the Sabbath , shall practise nothing else . By reason of these complaints , it was concluded and thought meet , that upon the Sabbath day after dinner , every one should busie himselfe either in reading of the word of God , or , in collecting something out of their bookes of morality , whereby they might be incited unto the feare of the Lord , and so the Law and Sabbath might not have any more just occasion of complaint . But alas how rare readers they are in these good books , experience gives an evident demonstration for the whole weeks space ; time enough a man would think . They speake not so much of their bargaines , usury , buying and selling , as they do upon the Sabbath day . At even-tide they returne againe into the Synagogue , and prayer ended , they fall to their supper , the third and last meal upon this day , while the day is not yet gone , nor the Sabbath altogether come to its period . They doe not at this time eate much , because their time is short and because they are bound to shut up the Sabbath with thanksgivings . Moreover , it often fals out , that when this meale is provided for them , they are not an hungry , because they filled their paunhes more largely at dinner , which often holds unto the evening . These meales or banquets they repute as a thing strictly commanded , and for a worke of singular excellen●ie and goodnesse , con●erning which they writing very many things in the Talmud , are of opinion , That whosoever celebrates them frequently and diligently , he shall not taste of hell torments ▪ he shall be defended against that most fe● refull warre of Gog and Magog ; he shall bee preserved from the trouble and vexation , which shall be upon the earth about the comming of the Messias , which they call , Chebble hammaschi●he . Between evening and night the use of cle●ne water is prohibited , neither is it lawfull to drinke of the brooke , because the soules of the wicked deceased doe as yet bath and coole themselves therein , knowing that they must presently return into hell . When the end of the Sabbath approacheth , and the third and last repast finished , many use suddenly with great expedition to match away the table cloth ; dreaming that by so doing , due reverence shall be exhibited unto them . The night inveloping the earth in darknesse , they againe assemble themselves to prayer , sing sweet Sabbaticall hymns , especially that prayer , veharacham , with a ravishing Nigan , their descant resounding in an amiable melody , much like the ordinary catter-wauling in the moneth of March ; and in so doing , they chant their farewell to the holy Sabbath . They continue these their songs untill much of the night be spent , out of pity and compassion towards the soules of the wicked Jewes : And that to this end ; that the longer these their devotions are a finishing , the later their returne shall bee into the infernall pit . For as upon Friday at eve there is a loud proclamation made in hell , that all the wicked should depart the place , and goe into the earth to celebrate the Sabbath , that all Israel may upon this day rest from their labours : So upon Saterday at night so soone as the Jewes have ended their evening prayers , a second proclamation goes forth to will and command all damned soules to returne into the place of torment . In these their benighted chanting orisons , they oftentimes call upon Elias the Prophet , saying that he is promised unto them , that hee will not come , but either upon the Sabbath , or some great Festivall . Therefore the Sabbath now being past , and hee not comming , they intreat him that hee will not faile to come upon the next , and declare the comming of the Messias . ( Perhaps good Elias is not quick of hearing , that he being for so long a time invited , yea intreated to come , doth not come as yet ) The Chachamim and skil●ull Rabbines also record , that Elias the Prophet standing under the tree of life in Paradise , registres the merits and good workes of the Jewes , wherewith they diligently celebrate the Sabbath . Lastly , when they sing the certaine song , whose beginning is B●●rechu , Then the women make speed unto their owne wels , to draw water out of them . It is also written , that the fountaine Meribah , of which they dranke in the desert , flowes into the sea of Tyberias , and issuing out of it , intermingles it selfe with all other fountains . Now it comes to passe , that any of the Jewish women drawing any of the foresaid water in that instant , may use it as a choise ingredient for some excellent medicine . Moreover whosoever drinkes of a fountaine so qualified , shall have present remedy for any disease , yea though his whole body be infected with the french pox . Upon a certain time a woman presently upon the ending of the prayer Barechu , went to draw waterat that instant the fountaine Meribah presented it selfe unto her ; for which reason she protracting the time of her returne homeward , her husband began to chafe and swell with anger ; which the woman taking notice of , through feare streaming from the fountaine of his choler into the channels of her body , made her let the paile of water to slip out of her hand unto the ground ; whereupon some few cooling drops being by the fall besprinkled upon the diseased body of her raging husband , were as so many skilfull Chirurgions to the place they onely touched . This the good man got for his anger , who if hee had drunke up all the water , perhaps he might have gained a finall recovery . Hereupon the Rabbines say , that an angry man reapes no other profit by his cholerick behaviour but his owne anger . In the last place , the Jewes make a division and interpose a difference between the Sabbath , and the week ●ollowing giving God thanks that he hath given them so much grace , as to celebrate the Sabbath in that good manner . This is done by their Reader in the Synagogue after evening prayer , and this he doth for the poor peoples sake , who cannot by reason of their necessity , doe it in their owne houses . Otherwi●e the Master of every private family doth it in his owne dwelling , in manner and forme following . A great candle is lighted much like unto a Torch , which they call Ner habdalah , or the candle of division or destruction . Then they bring in a little box commonly made of silver , full of the best perfumes . In the next place the Master of the family takes a cup full of wine ( but if there be no wine in that country , then he takes ale or beer instead thereof ) and sings with a loud and shrill voice , The Lord is my Salvation and my trust , I will not feare , because he is my strength and my praise God the Lord is my health . He hath delivered me out of all my trouble , and mine eye hath seen her desire upon mine enemies . The Lord of hosts is with us , the God of Jacob is our refuge , Selah . I will take the cup of salvation , and call upon the name of the Lord. Hee hath been a light unto the Jewes , that is to say , joy , gladnesse , and honour . These words ended , he blesseth the cup , and pouring a little of the wine therein upon the ground , he saith , Blessed bee thou O Lord our God , King of the world , who hast created the fruit of the vine . This done , taking the cup in his left hand , and the little box full of perfumes in the right , and saying , Blessed be thou O God , who dost create divers kinds of perfumes ; He puts the box unto his nose to recreate his smell , and reacheth it to every one in the family for the same end . Then taking the cup againe in his right hand , he goes unto the great candle , using no small delight in an exquisite contemplation of the nailes upon his fingers , so that bending his fingers towards his wrist , they cast a certaine shadow upon the palme ; after this he stretcheth forth his hand the second time , so that he may know by the candle light , that his nailes are whiter then his fingers , which he perceiving , saith , Blessed be thou O God our God , King of the world , who hast created such a resplendent candle . Then he takes the cup againe into his left hand , looking in the like manner upon the nailes thereof . Then by and by he transfers the cup into the right hand , and saith , Blessed be thou O Lord our God , King of the world , who hast put a difference between the holy and unholy , between light and darknesse , between Israel and the Gentiles , between the seventh day , and the other six dayes of the weeke destinated for labour . While hee is a repeating this prayer , he poures a little of the wine out of the cup upon the earth ; Then he drinks a little of it himselfe , reaching it unto others , that they may sup of the same . Amongst these nocturnall petitions , there is one which begins , Vaiehi Noam , in which the letter zaijn is not found , which signifies weapons ; whosoever therefore shall say this prayer with a devo●t minde , hee shall bee safe and secure that whole night following , from any kinde of weapon , so that he shall neither be killed , nor have the least scratch given him . In the the like manner he shall besafe from the devill , when he devoutly faith that prayer , beginning , Schema Israel , Heare O Israel , &c. For the first verse begins with the letter Schin , and ends with the letter Daleth , which two joined together , make Scheds , which word signifies a Devill . This distinction of the Sabbath they prove from those words , that you may discern between the holy and profane ; and those , Godseparated the light from the darknesse . Some take of the consecrated wine , and anoint their eies therewithall ; others wash their face in it , thinking it a wholsome medicine against the fluxes of the eye ; others bath their arteries therewith , because it is a meanes to length 〈◊〉 their dayes ; others sprinkle it in every corner of the ho●●ri about the beds , and cradles of infants , dreaming that it is soveraign against enchantments and witchcraft . The truth is , this wine is of so high esteeme amongst them , as that other also wherewith they initiate the Sabbath . They smell the perfumes , lest they should fall into a swoon , while one of their soules departs out of the body . For upon the Sabbathday they have another soule besides that which they live by at other times . Concerning this matter , Antonius Margarita , in his booke of the faith of the Jewes , writes in this manner . It is written in the Jewish Talmud ( saith he ) that every man hath three soules , and it is proved out of these following words of the Prophet Isaiah , Thus saith the Lord , who created the heaven , and stretched it out , who made the earth , and whatsoever groweth thereon ; who giveth life and breath unto the inhabitants of it . According to the letter of this text , they find two soules in man , to which if we add the naturall soule , there ariseth three . Whereupon they also write , that two soules depart out of a man sleeping , the one of which goes upward unto God , to learne things to come , the other goes downward into the earth , and running to and fro , contemplates nothing else but injustice , sinne , foolishnesse or vanity . The third they call Ruach Behemoth , the irreasonable soule , which being the first of all received by man , is seated neare unto his heart , and sees all things whatsoever the other two soules in their absence from the body have heard seen or done ; and hence proceed and issue all our dreames , which therefore are not alwaies to be contemned . They say moreover , that upon the Sabbath a man hath another soule besides these , which enlarges his heart , that he may keep the Sabbath more honourably , and exhilarate himselfe in a higher straine of mirth , then it were possible for him to doe , if hee were destitute of the same . But the Sabbath once being ended , this soule departs , and the man becomes weake thereupon , against which his faintnesse , hee may prosperously use these sweet smelling odours , that the body may have wherewith to recover its former strength . Hitherto Margarita , but whence he had these words , I cannot as yet finde . Concerning this superfluous soule 〈◊〉 remember I have read this in the Talmud . Rabbi Jose said 〈◊〉 the name of Rabbi Simeon , who was the sonne of Jochai , that all the commandements that God gave unto the Israelites , he gave them in publike , except the Sabbath which he gave in private ; as it is recorded , The Sabbath shall be an everlasting signe between me and the children of Israel . Where the Jewes by an everlasting signe , would understand a secret token , willing that the Sabbath should be hid from all other nations , and onely manifested to the Jewes . ( Therefore marke diligently , Christian Reader , how the Hebrew word leolam , signifying everlasting , any reasonable soule being judge , must according to the Jewish interpretation , signifie hidden and concealed . ) Hence the Rabbines in their Gemarah ask the question , that if the Christians and other people do not know that we have a Sabbath , how comes it to passe , that they in time to come shall be punished for the contempt of the Sabbath , and for the not keeping thereof ? They make answer to themselves , saying , they know well enough that wee keep the Sabbath , this is not hidden from their eyes , and therefore they are to be punished because they will not keepe it . But the reward due unto the observance thereof , is hidden from them , and this they know not ; yet if they would rightlly celebrate the Sabbath , they should also know thereward . But this is a thing impossible for them to put in execution , seeing they are destitute of the superfluous soule , because it being given to men ▪ rather upon that day then others , and that more abundantly doth enlarge their hearts , that in the time of the Sabbath , they may take their rest with ease , eat and drinke well and merrily , and set all care and sorrow a packing from their breasts . Hereupon Rabbi Simeon the sonne of Lakis , affirmed , that God gave this soule to man upon the Sabbath about eventide , and tooke it from him again at the end of the Sabbath , as it is written , When he had taken rest ev●n to satiety , the Sab●ath remaining , then was he deprived of his soule ; to wit , the superfluous one . Where againe note , how neatly the Jewes interpret the holy Scriptures ; for the verbe jinn●phsch in that place , is rendred by the Rabbines , to want or bee deprived of a soule , whereas it hath a clean contrary signification ; to cherish , recollect , recreate , stirre up the spirits , and most properly to breath ; which after the manner of men , we ascribe unto God , concerning whom it cannot be said nor understood , that he hath lost a soule . In this their blindnesse , the Jewes blush not to place their chiefe wisdome and knowledge . Concerning this superfluous soule , Rabbi Abraham also hath a most accurate dispute in his Madrasch or Exposition upon the Pentateuch , which book is called Zeror hammor , in English a bundle of Myrrhe . Other interpreters in this place , say , thinking their opinion to be more plausible , that the Jewes use to smell to the perfumes , because the fire of hell , the Sabbath yet lasting doth not stinke ; but so soon as the Sabbath is ended , and the doores of hell set open , that the soules of the wicked departed this life , may enter againe into the place of torment , then it begins to send out an ill savour , against which , the nosing of those odors are a present remedy ; as it is recorded in their Germane Minhagin . They looke upon their nailes also , because of their fruitfull growth , which a●though they be alwaies cut upon the Friday , yet notwithstanding , they alwaies grow againe . Others say , that this is done in remembrance of that garment , which God at the first made for Adam in paradise ; for it was of the colour of the nailes of a mans hand . Others that all this is done to distinguish the nailes from the flesh ; which wonderfull consideration had its first originall from Adam ; Who , when he saw the whole world wrapt up in darknesse , weeping , said , Woe unto me for whose sinne alone the whole earth is darkned ! Then God suggested this into his mind , that he should take two stones , and strike the one against the otherpunc ; which he doing , the fire sparkled : out , whereat he lighted a candle . Then Adam marking that he was every whit naked , the utmost parts of his fingers onely excepted , he praised God with a greater admiration , as we may read in the book called Colb● . They poure some part of the conse●rated wine upon the ground for lucks sake , because such an effusion prognosticates that house to become plentifully stored with all things necessary for the sustenan●e of life ; and that in such a manner , that they shame not to write , that in what house soever this wine is not poured out as water , there is no blessing at all resident . Some are of opinion , that this pouring out of the wine , to be done for the refreshing of Corah and his rebellious companions ; for the Jewes doe foolishly perswade themselves , that these being swallowed up of the earth , doe as yet remaine alive therein , and are comforted by this consecrated wine . A little before somewhat was delivered concerning the stinke of hell fire ; for the confirmation of which , we have this story in the Talmud . That wicked man Turnus Rophus upon a certaine time , demanded of Rabbi Akibha , in what respect the Sabbath did excell other daies of the weeke , that they should prosecute it with so great honour . The Rabbine replyed , why doe mortals more honour thee , then other men of the same mould ? because said the King , my liege will have it so . To whom Rabbi Akibha answered againe , The King of Kings , even our God himselfe , wils us to give more honour and reverence unto the Sabbath , then to any day in the weeke besides . Turnus replies , who can certainly assure thee , that your Sabbath day is the seventh day , and so the true Sabbath indeed ; perhaps you may celebrate it upon some other . The Rabbine answers , this may be proved , 1. By a water-course of the River Sambation , who estreame is so headstrong for the space of six daies , that it roles huge great stones along with it ; by reason whereof , it denies any one passage for the whole weeke , but upon the Sabbath day it stands unmoveable not running at all , in honour to the Sabbath . 2. I can draw an evident argument for the demonstration hereof , from thy fathers Sepulchre : For all the weeke long , the smoake and stench of hell fire iss ; ues out of it , because for that space he is tormented therein ; but upon the Sabbath day , the Sepulchre sends out no ill savour ; the reason is , thy father at that time is come out of hell , and takes his rest , so that the fire thereof hath no power over him , and for this very cause smoaks not upon that day . When Turnus heard these words of the Rabbine , he said unto him , peradventure the time of his adjudgement to hell torments is now expired ? The Rabbine bids him goe unto thy fathers tombe , the Sabbath now ended , and see if it doe not smoake as yet . Which Turnus hearing , went and found it to be as the Rabbine had spoken . This moved Turnus to a hainous enterprize , for by enchantments , he cals his father from hell , and thus bespeaks him . How comes it to passe ( said hee ) who diddest not sanctifie the Sabbath all thy life long , shouldest now being dead , observe and keep it ? How farre is the time spent , since thou becamest so godly a Jew ? He answered , My sonne , whosoever living among you will not keep the Sabbath willingly in this place after death , must be forced thereunto . The sonne replies , how are you occupied I pray you upon the worke dayes ? Upon them , saith he , some burns us with fire ; but upon the Sabbath day we enjoy our rest : For upon Friday at evening , a Proclamation goes forth , declaring that the time of ceslation is now present , and that the wicked should depart to celebrate the Sabbath ; which we hearing , betake our selves to rest , and in resting , sanctifie the Sabbath . Then in the end of the Sabbath , when the Jewes have ended all their prayers , then comes an evill Angell called Dumah , who is our Master , and commands us to returne into hell , because the people of Israel have now put an end to their Sabbath . Then wee recoiling into hell , are scorched by the flames thereof , untill the next Sabbath . These are our infernall imployments . If any have an itching desire to read any more concerning these horrible trifling fopperies , let him reade Rabbi Bechai , in parscha vaiischma Jethro , that is , in his exposition upon the eighteenth Chapter of Exodus , where hee writes many things about the Sabbath . Now seeing God in the Law of Moses and the Prophets , oftentimes commanded the Jewes , that upon the seventh day they should doe no manner of work , and so abstaine from the prophanation thereof . Hence ariseth a grand controversie among the Rabbines , what may be done , what left und one thereupon , Concerning which matter there is a large tract in the Talmud , upon which the chiefe and most learned Rabbines , have written a Commentary ; so that whosoever could broach the most subtle and acute meditations , concerning the genuine manner of sanctifying the Sabbath , he was , or certainly would have been accounted a teacher unto others . I will onely repeat some few things conducible to the matter in hand . First then , whereas God in his Law commands , that not only man , but also the beast shall rest upon the Sabbath day ; The Rabbines with a curious kind of augmentation , e●quire how far any beast , as horse , asse , or others of the same kinde , may lawfully goe upon the Sabbath day ? Whether also any of these creatures may be allowed to carry any burden thereupon . This question is fully stated , and that doctor‐like determined of in the Talmud . 1. No beast must be suffered to go out of doores upon the Sabbath , carrying more upon them , then that wherewith hee may be led , curbed , and kept under . So a horse or an asse going out of his Masters stable , must have nothing upon him but a bridle or halter . 2. An ape , monkey , beagle , hunting‐dog , must not go out of doores without a coller , to which a leash must be tyed , that they may not slie away and escape : Yet also they use these creatures thus upon other dayes then the Sabbath . It is also prohibited to saddle an horse , much more that any man should ride , or lay any burden upon him , lest hee should bee over‐loaden to his hurt . If any upon the Sabbath day returne home , or goe to some Inne upon the backe of an horse or asse , it is lawfull for him to loose his saddle , but not to take it off ; but if the horse or asse chance to shake it off , then is the horse‐man faultlesse , and to bee excused . If any lead his horse by the bridle , he must have a serious care that he suffer not the bridle to hang an hands breadth from his off his hand ; and thus he must doe , lest some should thinke that he carries it in that fashion for his owne pleasure . Hee must furthermore , take heed that the bridle hang not too loosely betwixt him and the horse , for in so doing , hee shal seeme not to lead the horse , but to carry the rainges for the nonce ; and it is not lawfull to carry the least thing upon the Sabbath . It is contrary to their religion , to suffer a hen to have a clout or rag about her foot or wing , as a marke whereby shee may be known of the owner upon the Sabbath day . Wherefore the clout ought to bee taken away upon the Friday , that shee may rest upon the seventh day , without molestation . If any beast chance to fall into a ditch , and cannot recover it selfe , then they give it meate untill the Sabbath bee fully ended , at what time they draw it out . If the ditch be full of water , so that the beast cannot conveniently eat its fodder , then they cast in lopps of straw to underprop it , that it may not bee drowned in the water , if it can by this meanes escape it . If by its own help it can lift it selfe out of the ditch , then the Jew is blamelesse , and not guilty of the profanation of the Sabbath . Note that that seemes contrary to this which Christ objected to the Jewes for accusing him for healing upon the Sabbath , saying , who is there amongst you , who having a sheep fallen into a pit upon the Sabbath day , will not straight goe and draw him out ? As though he had said ; If you think it lawfull for you upon the Sabbath day , to draw a beast out of a pit , that the life thereof may be preserved ; how much more is a man to be helped upon that day , who is of farre more worth then a beast ? Out of these words I say it seemes to follow , that in Christs time it was permitted unto the Jewes , to draw a beast out of a pit upon the Sabbath day : Whereas the canon Law of the Jewes , which is their spirituall and Talmudicall Law , is diametrically opposite hereunto . And hen●e truly it was that that wicked Jew , Rabbi Lipman in his booke called The triumph over the foure Evangelists , written in the yeare of Christ , 1459 , accuseth our Saviour to have taught falsely , and against their statutes and ordinances , that the Jewes were then w●nt immediately to draw out an oxe , or any other beast fallen into a pit upon the Sabbath day ; as Sebasti●n Mu●ster hath registred the inditement in his Commentary upon St Matthews Gospell in Hebrew . To which I answer , that Christ the truth it selfe , never could speak any thing but truth , for there was never any falshood or guile found in his mouth ; yea sooner then the Jewes , together with their father the father of lies the devill , can evidence the contrary , these superstitious brats shall suffer eternall shame . It is true indeed , that the law contained at this present in the Talmud , is of that stampe , that out of it Christ may be proved a lyar ; as amongst others , an instance urged by Munster out of a Saxon History , concerning a certaine Jew , who upon the Sabbath day ( sir reverence ) fell into a Jakes , makes manifest ; For he being left there , was sustained with food , and not presently drawne out . The Bishop of the place also strictly charging and commanding the Jewes , that they should not draw him out upon the Lords day , holy in the sacred solemnization thereof to the Christians . Whereupon it came to passe , that for two daies space , he was forced to remaine in this , house of office , that he might the better learn his duty . I confesse therefore , that their Talmudicall decrees which are in force with them at this day , are contrary to Christs sayings ; but that it was so from the beginning , it is a manifest untruth . For 1. The traditions and constitutions of the Jewes themselves , according to which they lived in Christs time , brand it with no lesse . And againe , how came it to passe , that if Christ had lied or spoken false , the Pharisees did not presently hit him in the teeth there with ? Certainly the Pharisees would have contradicted the words of our Savior , if he had spoken any thing oppugning their common traditions and ordinances . Now if any ask how it came to pass , that this was inserted into the Law , which they at this day embrace . I answer , that it is a new constitution foisted by the Rabbines and Writers of the Talmud , into their Gemara , or their Appendix of ancient traditions in hatred to the New Testament and Christian Religion , some hundred of yeares after Christs nativity , as appeares most manifestly out of the Talmud . For into this they thrust in such a tradition , that they might perswade the ignorant , that Christ spoke false . But to returne to the matter in hand . It is permitted unto a Jew , to speake unto a Christian to milke his cow or goate , lest the milke through its abundance , straining the beast , should put it to miserable torture ; not that the Jew hath any desire to bee fed with the milke , for so it were all one , as if he should have milked her himselfe . This being granted , that whatsoever aman doth by another , it is all one as if he did it himselfe . Whereupon it hath seemed good to some of their Doctors , that a Jew may buy milke for his money of the Christians , that hee may lawfully upon the Sabbath day , feed thereupon ; seeing the Christian milkes the cow for his owne gaine , and not in any love to the Jew . But seeing these things are to full of quirkes , and cannot bee sufficiently described , wee will let them passe , and descend to others . Something therefore is now to bee spoken of the rest and sanctifying of the Sabbath concerning every one . In the first place it is prohibited both to men and women , to run upon the Sabbath day , above two paces of the length of an ell , unlesse they doe it to fulfill some one of Gods commandements ; for if they practise the contrary , then their sight , as was formerly mentioned , shall be diminished . Yet not withstanding , it is permitted to young men to recreate themselves in jumping , running , and dan●ing , alwaies provided they doe it in honour to the Sabbath . It is also lawfull to jumpe over a ditch , but not to goe into the water , which if any doe they compell him to dry his stockings againe . A man cannot have any licence to carry weapons about him , such as are , the sword , speare , or helmet . The Taylor ought not to goe out of doores in any garment wherein he hath stuck a needle . A lame man that cannot goe without a staffe , may lawfully use one , which is denied to the blind man. They are not to goe upon cru●●hes or stilts , pretending the deepnesse of the water , or thicknesse of the clay ; for although those stilts do seeme to beare men , yet in very deed they are borne by them . It is prohibited to carry any thing any whither . It is a hainous offence to turne whiflers , and weare vizards for the terrifying of others . It is lawful for to carry an empla●ter applied for the curing of any wound ; yet if it chance to fall off , it is not permitted to be taken up againe , and laid to the same sore . It is an offence to bind up a green wound given upon the Sabbath day . It is a capitall piece of businesse , to carry gold or mony , or any other coine , packed up in a sacke or satchell , or sewed in their garments when they goe a pilgrimage . It is lawfull for them to wipe off the clay cleaving to their feet , by rubbing them against some wall ; but it is not meet to rub it off upon the earth , lest he that doth it should seem to fill up a certaine ditch . Any man may by statute rub off the dirt from his stockings or cloake , so that it be not already hardened , for then a dust should arise , which some taking notice of , might thinke such a man impudent and brazen faced in the performance of such an action . If any chance to defile his hands with dust , it is lawfull for him to purifie them at a mares taile or cowes taile , or the maine of an horse ; but it is prohibited to be done with a towell , or any such pure matter , lest they should be forced to wash the same upon the Sabbath day . It is not permitted unto any to carry a ●lap to kill fleas withall or any such diminutive animals . If any have such need , that he must of constraint be subject to the necessitation of nature , it is lawfull for him to gather a few stones together for the performance thereof . If he have at home some place a purpose for the same businesse , then is hee permitted to gather so many stones as hee can carry in his hands for the more commodious effecting thereof . It is not lawfull to catch a ●lea skipping , either upon the earth , or their garments . If shee chance to bite , then they are permitted to catch her if they can , not to kill her , but to throw her away alive , and send her a grazing . It is lawfull to kill a louse . Yet Rabbi Eliezer saith , that whosoever kils a louse upon the Sabbath day , his trespasse is as hainous as if he had kill'd a Camel. Concerning the two last Canons , and the true meaning of them , there have been many and hot disputations . Some have concluded , that it is not lawfull to kill any creatures upon the Sabbath day , which do multiply according to the ordinary course of nature ; of which sort are fleas , who by a naturall commixture hatch egs ; and on the contrary , to destroy all those , whose originall is from sweet and corrupt humours ; to which kind lice may be referred . Although in this cause a certaine doubt ariseth , because it is the position of a certaine Rabbine , that an egg is the mother of a louse . Hence a Rabbine ; God sitting in heaven , feeds all his creatures , from the Rhunoceros horne , to the egg of a louse , that is to say , all living creatures from the greatest to the least . The full state of this question may be had in the Talmud ▪ and therefore there is no necessity that it should bee here inserted , and that chiefly for this reason , because every one is not apt to dive into the depth of such subtilties . It is not permitted to any , to clime a tree upon this day , least some bow should break . If any one have hens , or any other creatures in a garden , or other place exposed to raine , he must have an exact care , that he give them not any more corne for their sustenance , then they may at once eat up , for otherwise the reliques would sprout out , the raine making passage for it , and the Jew should be guilty of sowing seed upon the Sabbath , and so become the father of an hainous offence . It is not jawfull to play upon any kind of instrument , having strings upon it , and yielding any sound at all ; neither is it permitted to sing or dance unto the pipe . It is forbidden to sing a psalme , or any other song , with the hissing behaviour of the mouth . It is not permitted to any , sor to hist unto his fellow , to summ on him to come unto him . It is not lawfull for any one to knock at a doore with an hammer , or such kind of instrument , though not withstanding the singing of any spirituall song or dance , bee not notified thereby ; because a man may be thought ●●ther to strike his key into the doore , or else to be a building some other structure : And this is the cause that the Master of the Synagogue beates their doores with his hand , at what time they are to accomplish their devotions . Yet the Rabbines have permitted , that the Jewes may entreat a Christian to play on the Sabbath day upon a lute , or to finger any other instrument in honour of the newly initiated nuptials of the married couple ; never surmising that it is done for the Jewes sake , as also seeing hereby , the vulgar jollity is more profuse upon that day , for a more exquisite celebration . No Jew at all is permitted to play upon any instrument by Act of Parliament , because it savours not of godlinesse , to play a Curranto upon the table , either to this end , that some may dance , or to still a pettish child . None must presume to write with his finger upon a wet table , or in the sand or dust of the earth ; yet they may imprint as many characters in the air , as they shalthink meet . Moreover , no writing written either upon paper , or sealed with wax , is to be scratched out . Briefly , the Jewes have thirty nine chiefe and principall Articles , concerning workes and labours , to which all others may be reduced , which can be possible conceived . For even as a fountaine is parted in its gliding pace into severall streams and rivulets , which alwaies keep some resemblance and analogy with their head , though oftentimes they lose their naturall taste and qualities , by reason of the places and channels in which they keep their course : Even so out of those chiefe Articles concerning the labours of the Jewes , many moe labours arise and issue , as the River from the fountaine , which labours seem to differ much from the other , yet they alwaies doe correspond in some similitude ; for example . The first and chiefe Article is , to till , plow , or sowe the ground ; to this Article these are reducible ; To dig , fill up d●tches , dresse the garden with shovels , transplant herbes , plant vines , inoculate , loppe , to water herbes and young plants , or cyens ; and if there bee any other kind of worke to be done , by which any thing may be furthered in his growth . Hereupon the Rabbines for fe●re of filling up of ditches , have permitted it is lawfull to spri●kie a chamber with water upon the Sabbath day , to avoid the rising of the dust , but by no meanes to sweep it with a besome , lest some chinke or other should be filled thereby . And for the same reason they have interdicted the casting of nuts little stones , o● such like , into a ditch , as at a certaine marke . It is also prohibited that any one should walke upon new plowed ●land , lest by hard treading , hee might either make a ditch , or fill one . The second Article , is concerning the cutting down and reaping of corn . To which are re●erred the plucking of dates , grapes , olives , olive berries ; the gathering of figs and apples ; the taking of honey out of the Bee hive , and many moe of the same nature . Hence it is permitted to taste or eate an apple hanging upon the bough or branch upon the Sabbath day , but by no meanes to pluck it off . It is unlawfull to goe through a field of corne , especially if the weather be rainy , for the seed may be rooted up by the heele , which is all one as if it were cut with the sickle . Hence it was ▪ that the Jewes reprehended the Disciples of our Saviour , for pulling the eares of corne upon the Sabbath . To the Article of threshing , are referred the peeling , renting , shaking of hempe or flax ; the spinning of wooll ; the straining of any fruits which are full of moisture ; as olives , orenges , apples , grapes , the wringing of any wet cloth , and such like . The giving of sucke is also to be referred to this Article , yet the Rabbines do not agree in opinion concerning this matter . Hereupon it is much questioned , whether a Nurse being bewraied by a child upon the Sabbath day , may lawfully make her selfe cleane ? Many hold that shee ought to wash her hands , by the meanes whereof , the filth may by little and little bee done away . But Rabbi Jose dislikes the opinion , and prohibits the doing of it , seeing such a washing cannot goe in the number of ordinary ones . Thus I have showne you three of their Articles , which in the Talmud are called the fathers of labour , by which you may easily know how to judge of the rest , only I will add , that the offences committed against both kinds are accounted equall . The Articles which arise from the first , are called by the Jewes , Tole doth a Generations or off-springs , in the relation to the former appellation of fathers . He that offends against either , is esteemed to deser●e stoning ; but who out of deliberate malice transgresseth the least of them , God will blot his name out of the booke of life . These things are more at large commented upon in the Talmud , the full description whereof , as it is there set downe , many volumes are not large enough to comprehend . Now although the Jewes in their owne foolish con●eits , perswade themselves that they rightly observe and keepe the Sabbath , omitting nothing which apperta●●es to the honouring and sanctifying thereof ; yet experience it selfe , to which both their consciences and doctrine give witnesse , cries out , that they not at any time kept and sanctified it as they ought . Rabbi Jochanan in that treatise of the Talmud about the Sabbath , in the sixteenth Chapter and the hundred and eighteenth page , affirms , That whosoever keeps the Sabbath as he ought , and as the strict rule there of requires , and abstaines from Idolatry , shall have remission of all his s●ns ; which he proves out of the fifty sixt Chapter of Isaiah , and the second verse , where it is thus written ; Blessed is the man who doth this , and the sonne of man who laies hold upon it , and who keeps the Sabbath and pollutes it not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechallelo , and profanes it not , for so the word in the originall most properly signifies . Yet the skilfull rabbines will not have written Mechallelo but Machollo , which signifies , he hath obtained remission . Rabbi Jehuda saith , that if the people of Israel had sanctified the first Sabbath after the giving of the Law in that manner which they ought , there had never any strange nation borne rule over them . For as it is recorded upon the seventh day after the giving of the Law , some of the people went out to gather manna , and found it not , for which sinne of theirs , Amal●k came and fought against Israel , as it is written in the next Chapter . Rabbi Jochanan in the name of Rabbi Simeon , who was the sonne of Jochai , saith , that if Israel at this day , could but rightly keep two Sabbaths , one immediately following the other , they should be presently delivered out of their bondage ; as it is written : Thus saith the Lord , they that keep my Sabbaths . &c. Even unto them will I give within my house and within my wals , a place and a name better then of sonnes and daughters : I will give them an everlasting name , which shall not be cut off : Even them will I bring to my holy mountaine , and make them joyfull in my house of prayer . Because therefore the Jewes are not delivered unto this day , yea are almost past hopes of a future deliverance , it must necessarily follow , that as yet they have not sanctifyed the Sabbath as they ought : Yea , they themselves confess so much , saying , that they were deficient herein in the times foregoing the destruction of the second Temple , and that this was the reason why Jerusalem was laid waste ; for thus they hold on in the Talmud . Abhai saith , that Jerusalem was destroied , by reason her inhabitants profaned the Sabbath , as it is written ; Her Priests have violated my Law , and have profaned my holy things : They have put no difference between the holy and the profane , neither have they shewed difference between the clean and the unclean ; they have hidden their eyes from my Sabbaths , and I am profaned among them . Therefore have I poured out mine indignation upon them . And even so do the Jewes at this day ; for they observe and keep the Sabbath onely with a good cup of wine , some dainty dishes of flesh and fish , and al kind of pleasures to the utmost reach of their abilitie . They abstaine from all outward workes , yea they will not have the least finger in any thing which may carry any shew of labour with it , or which may administer any occasion , which may become a provocation to some worke or other . So often as they are necessitated , as in the winter time to the making of fires at sundry times , to the snuffing of candles , putting out of their lampes , laying their meate to the fire , milking their kine , and such like , they hire some poore serving man who is a Christian , to do the same . Hence they are wont to glory , that they are the sole Lords , Masters and Free-men of the Christians vassals and bond-slaves ; and they who sitting behind a hot furnace , shall doe all their workes for them . It were therefore in my opinion , very meet and convenient that the Christian Magistrates should interdict all those that are their subjects , to do any such servile workes for the Jewes , either upon the Sabbath , or at any other time . I should have brought some certaine of their prayers , for a conclusion of this Chapter , in the most of which they re-member to pray against the Christians ; Wherein they beseech God , that hee would vouchsafe to give unto the Jewes , the riches of the Gentiles , that he would utterly confound the Ammonites , Moabites , and Edomites ( for by this meanes they Christen us at this day ) that he would smite all people with great feare and vexation , and stirre up great warres and tumults among the nations , even from the East unto the west . But because I have decreed to reserve these , and many others for another tract , I here omit them , and conclude with the saying of the Prophet Isaiah , Bring no more vain oblations . CHAP. XII . How the Jewes prepare themselves to celebrate the Passeover , and of the celebration of it . HOW the Jewes carry themselves all the weeke long , daily practising the duties of modesty and godlinesse , hath been hitherto declared . Now it followes that wee should speake some things of those solemnities and rites , wherewith they are wont to celebrate their Festivals . Their feasts are of two sorts , some great and famous , such as those were which their Ancestours kept , and held once every year , comming from all quarters , to the celebration of it , even to Jerusalem , and their appearing before the Lord : Of this sort was the Feast of the Passeover , the Feast of weekes or Pentecost , the Feast of Tabernacles ; which three were commonly called Schelasch Regalim , out of the booke of Exodus . Other Feasts they use , which they keep in those Cities wherein they dwell and inhabite , which they call Jomim to●im , that is to say , good dayes . The chiefe Feast among them of the first sort , is the Passeover , which they call by the name of Pesach a and is also the first in order ; for from the moneth in which it is celebrated , they begin to reckon their annuall Festivals , and that according to the commandement of God in the Law of Moses , saying , This month shall bee unto you the beginning of months ; it shall be the first month in the yeare to you . Lo the first day of the month Nisan b is wherein the New Moone begins her course , is the beginning of the yeare , from which they begin to reckon , and order aright their solemnities . Their common yeare takes its beginning from the first of September , by them called Tisri , in the time of the new moon . Hence we read of a foure-fold new yeare in the Talmud . The first begins upon the first day of Nisan , or March ; it is the new yeare , wherein begins the computation of the reigns of their Kings , and celebration of their Feasts . The second begins upon the first day of the month , Elul or August , and is called the new yeare of the bringing up of cattell . The third takes its beginning from the first day of Schebeth or January , and it is called the new yeare for trees . Rabbi Hillel saith , that this year begins on the fifteenth day of the foresaid moneth . The last is called the New yeare of yeares , to wit of the yeare of remission of Jubilee , of the planting of trees and herbes , and it begin upon the first of Tisri , or September . So much the Talmud : Which is thus to bee understood . The yeare of Kings , is that yeare according to which they reckon the yeares of their reigne in all Contracts , Indentures , Bils and Bonds , made in the yeare of such or such a King ; so that though any King do begin his reigne a month onely , or a weeke , yea but a day before the first of March , yet is time reckoned unto him for a whole yeare , and the first of March next ensuing , they begin to write the second year of his reign . In the same manner the first day of March is the time from whence they begin to number their annuall Feasts , and holidaies . So the Feast of the Passeover is kept in the first moneth ; the Feast of Tabernacles in the seventh moneth , and so forth . 2. The beginning of August , begins the yeare of the bringing up of their cattell , from whence they begin to reckon the yeare and moneth , in which such and such a beast was brought forth , so that by this meanes they more easily pay tithe unto the Lord. 3. The first day of the new Moon in September , is the beginning of yeares , because from this day they have alwaies begun the computation of years from the Creation of the world , to this present time . The yeare of rest or remission , which was the seventh yeare or Sabbaticall yeare , when their fields and vines were suffered to keepe holiday , took its beginning from the first day of this month ; as also the yeare of Jubilee a which was every fiftieth yeare celebrated , of which you may read in the twenty fifth Chapter of the third book of Moses . From this also they began to account the times wherein they planted or grafted trees or herbes . So when any tree was planted in the moneth of June , then the first yeare of its planting ended in August , and the second began in September , &c. the tree being accounted as uncleane and uncir●um●ised , untill three yeares were past and gone . Lastly , The first day ( or according to Rabbi Hillel ) the fifteenth of January did begin the new yeare of trees and fruits . for according to the time that the trees before or after this day , did bring forth their fruits , so were they permitted , or not permitted , to be eaten ; and according to this supputation , they payed their ti●hes also . The fruits ripening before the beginning of this month , are dates and orenges , and such like , which were lawfull to bee eaten the yeare not run out . But they which brought forth fruit , which was not come to its full growth , the yeare not yet ended , it was not permitted unto any , to eat thereof , before the fifteenth day of January . They payed tithes in like manner of the former sort , but not of these . This is at large handled in the fore-cited place of the Talmud , Antonius Margarita in his booke of the faith of the Jewes , saith , that the Jewes write , that the trees first become sappy upon the fifteenth of January , and that the pippins in peares or apples , then doe turne themselves therein , which experience teacheth for a truth . In the Germane Minhagin , it is recorded , that none ought to kill a Goose in January , because there is one fatall houre in this moneth , in which if any man chance to kill this kind of creature ▪ hee shall surely dye a sudden death . Yet if any doe it out of ignorance , let him take the liver of the Goose and eat it , and no danger wil ensue upon the act which Rabbi Juda Chasid confirms for a truth . So much by way of digression shal suffice to be spoken of the yeares in use among the Jewes : Wee now return to treat of that which was first proposed . How the Jews prepare themselves to the celebration of the passeover . They of the ri●her sort among the Jewes sitting themselves for the celebration of this Feast , by a thirty dayes preparation , buy wheat to make unleavened bread whereof they may eat in the time of the Festivall . They bestow also somewhat upon the poorer sort , who cannot buy where withall to make unleavened cakes . The Sabbath immediately foregoing the Feast of the passeover , is among the Jewes an high and great day . In this the Rabbines make an Oration to the people , in which they give a tedious instruction unto the people , concerning the paschall lamb , and the use thereof . This Sabbath they call the great Sabbath , a great miracle , hapning upon the same , being godfather thereunto . It is written in the second book of Moses , the tenth day of this month , they shall take to them every man a lambe , according to the house of their fathers , a lambe for an house . And yee shall keep it up untill the fourteenth day of the same month ; and the whole congregation of Israel shall kill it in the evening . Upon which words the Rabbines write as followeth . Our fathers ( say they ) taking up their lambes upon the tenth day , bound them in their foulds , that they might keepe them unto the foureteenth . Which the Egyptians seeing , made enquiry what they meant to doe with them ; to whom the Israelites answered , that they would kill them against the Feast of the passeover . The Egyptians perceiving that they were about to slaughter and sacrifice that creature which they worshipped as a creating god ( for the Ram is a signe of the Zodiacke ) were greatly perplexed , and began to imagine evill against Israel . Then God wrought a miracle , smiting the minds of the Egyptians with feare and amazement , yea with such an agony , that they were not able to wag their tongue against the children of Israel , nor to afflict them with the smallest annoyance of a mischiefe . Hence was ( say they ) that answer of Moses to Pharaoh , It is not meet to doe so , for then wee should offer unto the Lord our God , that which is an abomination unto the Egyptians . Loe can we sacrifice the abomination of the Egyptians before their eyes , and they not stone us ? Abomination , that is , that Lambe , the killing whereof , will be in the eies of the Egyptians , an abominable and hainous offence , seeing they adore him as a God. Insomuch also , as it pleased the Lord so to worke with the Egyptians , that they had neither strength nor power to doe any harme unto the children of Israel , and that in such a miraculous manner ; therefore they stile this Sabbath , which is the harbinger to the passeover , and ushereth in the celebration by the name of the great Sabbath . Againe it is written , Unleavened bread shall bee eaten seven daies , and there shall no leavened bread be seen with thee , nor yet leaven be seen with thee in all thy quarters . Out of which words , they gather thus much , that when the time of the Feast approacheth , they ought with all diligence , to seek out all the leavened bread in their houses , and every parcell of leaven that may be found ; to wash with water all their kneading troughes , and other vessels ; and in the second place , to have in a readinesse new dough for to make unleavened bread against the Passeover . Therefore two or three daies at least before the Feast , they begin to brush up and make handsome all their houshold stuffe in that forme and manner , which decency perswades , and necessity requires . In the first place they take a great Caldron used for the celebration of Festivals , which they fill full of water , and hanging it over the fire , cause it to boile . Into this they cast all their woodden and pewter vessels ; and after the scalding water hath sufficiently loosed the adherent filth , they take them out and wash them in cold water , which done , every vessell is held for pure and undefiled . If any thing or other by reason of the bignesse thereof , cannot be put into the foresaid Caldron , as a chaire , stoole , table , or such like , then they take a red hot iron or stone , holding it in a paire of tongs over the table , pouring water in great abundance thereupon , whereby the table , chaire or stoole , may be washed . They make no spare of water , for if any part of the foresaid things be untouched therewith , they remaine undefiled . They daube with clay the kneading trough , after it bee throughly washed , and set it aside in some corner of the house . They fill their great Caldrons being formerly cleansed , with hot water ; which done , they cast three live coales thereinto so fierce , that they make the water to hisse againe , and then wash them in cold water . For the more easie cleansing of pewter and leaden vessels , they use two paire of tongs , with the one putting them into the Caldron , and with the other , taking them out ; to this end ; that by this mutuall change , the vessels may bee made cleane . They cast their vessels of iron ; as little pots , dripping pans , broiling irons , and such like , into the fire , where they let them remaine untill they sparkle with heat , and then they are clean in estimation . They fill their brasse and iron mortars with coales , binding a thread about them , which by the vehemency of the heat being burnt asunder , showes the purification to be perfect . A mortar of stone ought to be new cut or engraven : Briefly , it is necessarily required , that all vessels of what sort soever , be in every part so exactly cleansed and purified , that not the smallest signe or token of that un●leannesse , signified by the leaven , may be really extant or obvious to the sense ; for whosoever eates meat out of any dish or platter in the time of the passeover , that dish or platter being unclean , he commits as hainous a sin , as if hee had slept with a menstruous woman . Just then was that reprehension given by our Saviour unto the Pharisees , Ye lay the commandement of God apart , and observe the traditions of men ; as the washing of pots and of cups , and many other such like things you doe . And he said unto them , well , you reject the commandements of God , that you may observe your ownae traditions . And againe , Woe be unto you Scribes and Pharisees hypocrites ; for you make cleane the out-side of the cup , and of the platter ; but within they are full of bribery and excesse . Woe be unto you Scribes , Pharisees and hypocrites ; for yee are like unto whited tombes , which appeare beautifull outwards , but are within f●ll of dead mens bones , and all filthinesse doe yee also ; for outward ye appeare righteous unto men , but within you are full of hypocrisie and iniquity . So much concerning their cleansing of vessels . In the next place wee must enquire into the manner , how they purge and cleanse the old leavened bread , which they formerly sought for with so much diligence . Upon the night before the passeover , every one , who is Master of a family , takes a platter and a wing , and lighting a wax candle before he begins his search , saith , Blessed be thou O Lord our God , King of the whole world , who hast sanctified us by thy commandements , and hast commanded us to purge out the old leaven . Then if his house be large and spacious , containing many rooms and stories , he cals unto him some boies or others of riper yeares , to help him for to search ; but no women , because they are idle and talkative , and unfit for such emploiments ; these serve as Clerks to say Amen to the former prayer , and then become fellow-seekers to finde out the leavened bread , every one of these carrying a wax light in his hand , holding the same to every ●hinke and mouse-hole , that hee may see whether any rat or mouse have left any crumbs of bread uneaten . He is to lift the light no higher then his arms will stretch ; especially in that place where his owne wall joines to the wall of the house of some Christian , for in such a place he is not permitted to seek at all ; for if the light should chance to shine through the crevises into the Christians house , hee might thinke the Jew were about to set the same on fire . Wheresoever the house of one Jew adheres unto another , there the scrutator for rats and mice , must search in every place , as much as he can possible . They must use no tallow candles in this their scrutinie , for these will suddenly melt , and it is to be feared , that the chamber should not become cleane , but rather defiled by the leaven hereof . Sometimes they willingly , and of set purpose , cast osme crusts of bread upon the pavement , especially upon that which they conceive to bee purified , to the end , that their laborious search and prayer , may not be in vaine . These crusts must be of great antiquity , and of an hoary hardnesse , otherwise all the fat is in the fire . The bread which is appointed for them to eat at supper , they hide before they begin to search , lest they should find this also , and so be forced to burn it , and by this meanes it should come to passe that they might go supperlesse to bed . It is not lawfull for any man to speak a word between the ending of prayer and the finishing of the foresaid inquisition unlesse it be necessarily required for the execution of the same , as , open that chàmber doore , bring hither that candle that I may see . So much leaven as they finde , they gather together , and lay it aside untill the next day , in some safe place , lest a mouse should carry some parcell there of into her hole , and they caused to renew their search ; and this is the reason why they alwaies ●up in a corner , taking great care that nothing fall out of their hands upon the floor , and so the whole house should be repolluted . When the Master of the family hath made an end of searching , then he saith , what leaven soever is in my hand , what is not seen by me , that which I have not found out , let it all upward and downeward , bee like unto the dust of the earth . Upon the morrow of the eve of the passeover , they begin to bake their spiced and unleavened cakes . The meale whereof they are made , ought to be ground at the mill , at least three daies before , that it may be cold enough , to the end , that the lumpe may not leaven up . The millstone must be new picked , and new linnen is also to be used , which if it cannot be got , it is necessary the old be throughly shaken ; for it is ordinary for them to be moist , by reason wherof the meal may cleave unto them , which in grinding , may int●rmixe it selfe with that which is new and sweet , appointed for the celebration of the Festivall . The chest also wherein this pasehall meale is put , ought also to be lined with linnen , lest some corns of a divers sort , should be mingled there withall . The water which they use in kneading their dough , they call Mitzuah , or the water of the commandement , which they draw out of the wels , poure it into the vessels of celebration , and carry it home about the setting of the Sunne , the stars not yet appearing . They carry it home covered , for it is not permitted that the Sunne should shine upon this water , for the space of 24 hours together . For as the Sun sends out its beames upon the earth for the space of twelve houres in the day , and cannot with his raies pierce into the fountaine : So must it be covered for the twelve houres in the night , by which meanes the Sun comes not at it by the space of a whole naturall day . The Master of the family is bound to draw the water out of the well or pit , with his owne hands , and never think himselfe to worthy to undertake such a business ; for it is recorded that in ancient daies , a certaine King of Israel upon a certaine time , tooke the first fruits of the trees , and in his owne person carried them upon his shoulders into the garners . When they begin to knead the dough , then the Master of the family , saith , All the crums that fall from this lump , shall be accursed ; signifying by these words , that whatsoever falling upon the earth , becomes leavened , ought to be given unto , or left for the mice , as also that he utterly disclaimes all challenge thereof . They worke their dough in a cold place , whither the Sunne hath small or no accesse , which is likewise farre distant from the oven , lest the lump might wax hot , and be in danger to be leavened . The Mistrisse of the house usually takes a certaine portion of the foresaid lump , which in the Law is called Chall●h a and making a cake thereof , saith , B●essed bee thou O God our God , who hast commanded us to set aside an unleavened cake ; as it is written : He tooke of the basket of unleavened bread that was before the Lord , one unleavened cake , and a cake of oiled bread , one wafer , and put them upon the fat , and upon the right shoulder , Lev. 8. 26. Upon the uttering of these words , shee casts the cake into the fire or furnace , that it may be burnt to ashes , before any of the other be put into the oven : Which done , shee raised the unleavened loaves , which are to be eaten in the time of the Passeover . These are commonly made round , full of little holes , pierced through with an iron , much like to a horse-combe , that the aire posting along through the portals of the cake , may preserve it from leavening . They use great hast in setting them into the oven , not suffering them to stand any time in the bake house ; which taken out againe , wanting both salt and fatnesse , and kneaded onely with water , have neither taste nor relish . Hence it comes to passe , that some honest huswifes put eggs into them , that they may be more gratefull to the tast . It hath been related unto me , that some of the richer sort of the Jewes , make these their paschall cakes of almonds , not onely in honour of the Feast , but for the pleasing of the palate . Before the fifth houre of the day bee fully come to passe , which is the eleventh with us , they goe unto dinner , eating little , and such mea●es as are easie of digestion , from that time forward . untill the starres appeare in the firmament that they may with a more greedy appetite , eate up at supper their un●ea●ened cakes . If any one in the time bee oppressed with thirst , he may not drink water , but it is lawfull for him to carouse a full bowle of wine , because it is very good to helpe the stoma●k . Supper being ended , they cast all the leavened bread which they found the night afore , into the fire , and burn it . The Master of the houshold saying these words , Let all the leaven , and every thing leavened which is under my hand , seen or unseen , purged or not purged , being utterly dissipated or destroied , be accounted like unto the dust of the earth . The first born in the evening of the passeover , are injoined to fast from morning untill night , because God in times past , did preserve the first born of the children of Israel , and suffered not the destroier to come in unto them . At mid-day they cease to labour , yet it is no offence for them in the afternoon to wash their clothes , to fet●h●home new ones from the Taylor , to put them on in honour of the feast . I conclude with the words of our Saviour , Take heed of the ●●aven of the Pharisees and Sadduces , that is to say , of their false doctrine and hypocrisie . CHAP. XIII . Of the manner how the Jewes celebrate their Feast of the Passeover , according to the Jewish forme . IN the evening of the passeover , when it begins to be night , they hasten into the Synagogue , where partly by praying , partly by singing ▪ they offer up their evening sacrifice of prayer and thanksgiving , according to the forme set downe in their books of common prayer . The women at home light two great lamps , accordingly as they did upon the Sabbath ; yet they doe not here begin the Feast , as they did then by the consecration of wine , for there is none whose estate is at the lowest ebb , but hee will have a cup of choice wine to welcome the feast withall , but only sit in the Synagogue untill their returne unto their own houses . In the meane time , their wives at home doe very honourably furnish the table , placing thereupon , vessels of gold and silver , and other precious thing , according to the severall estate of every one in particular ; for at this season , every man ought to make shew of his riches , not in a vaine boasting ostentation , but in honour to the Feast . For the dolefull remembrance which ought continually to be inserted in their minds , concerning the desaoltions of the Temple of Jerusalem , and also intermixt with all their joy and jollities , is a sufficient curb for the former . A chaire of Estate is provided for the Master of the family , adorned with silke pillowes or cushions , upon which hee may sit , leane , and rest himselfe ; the wals of his house , and the places about the table being hung with costly darnicks , or cloth of arras , and that in as curious a manner as possibly can bee invented . In such like chaires they seat themselves , and leane against the wals thus adorned , like some great Lords or potentates , who being delivered out of the Egyptian bondage , should no more bee inthralled therewith ; for every one of them upon the two first nights of the Festivall , conceits himselfe to be some great Duke or mighty Prince , one redeemed from the servility of exile , though in very deed , hee bee the veriest tag rag that ever went from doore to doore ; one of the poorer sort , who is forced to hold his dish under another mans ladle , having not so much as an old shirt to supply the place of a Carpet or any more costly cushion then a turfe , will place himselfe this night in some worm-eaten chaire , and counterfeit such Court-like postures , as though he were some young Baron , who had danced away the greatest part of his meanes in learning and practising the light and nimble carriage of his body . As for the women , it is not needfull for them to leane themselves against anything . When it is late at night ▪ they make great speed out of the Synag gue , and feather their heels with expedition to revisite their owne homes , where they are no sooner entred but they command a certaine platter to bee set before them , in which lie three cakes wrapped up in two napkins : The uppermost of which , represen●s the High Priest , the middle , the tribe of L vi , and the lowest , the whole congregation of Israel . There is also another platter set upon the table , in which is the haun●h of a lambe , or of a kid , together with an egge hard rosted . A dish of postage is the next service , made with apples peares nuts , figs , almonds , orenges and such like fruits , first boiled in wine , looking as though they were mixt with bruised bricks . Upon these they straw many spices , but especially cinamon scarce beaten at all , so that this kind of pottage seems to have in them both clay and straw ; in remembrance that their forefathers out of these materials , made bricks in the land of Egypt . Moreover , they grace the table with a sallet made of herbes , of an eager taste , as , lettice , ivye , raddish , persley , savory , cresses , and such like . Over against which , they place another dish full of vinegar , in memory , that their ancestors eat the paschall lambe with bitter herbs . The table being thus furnished , they in great hast take their place , every one , old and young , yea the very infant lying as yet in the cradle , hath a bowle of wine presented unto him , and then the Master of the house consecrates the cup , and gives an orderly beginning to the feast : Grace being said , every one takes up his whole one , resting himselfe upon the left arme , and pressing with his elbow his silken pillow , as though hee were some right honourable , and thrice noble Lord and Potentate . Some wash their hands before the giving of thanks , some after . Concerning which , many disputes are extant in the Talmud , and for decision of the controversie , many touch their naked body with their hands , that hereby they may take occasion to wash them . They use Claret wine for the most part in this Feast , because there is the greatest plenty of it to be had ; if such cannot be had , then they use some other for the initiation hereof , alwaies provided , it be intermixed with certaine spices . Immediately after they have washed their throats , they fall sourely upon the sallets , every one taking a little thereof , and dipping it in vinegar ; the Master of the house also saying , Blessed be thou O Lord our God , King of the world , who hast created the f●uites of the earth . They eat these herbes thus drencht in vinegar , to make their stomach give a more plausible entertainment to the succeeding dishes , it being very soveraign for the invitation of an appetite . To proceed : The Master of the houshold taking that cake of the three which lyeth in the middle out of the platter , breaks it in twaine , and putting the greater part there of under his pillow or napkin ( signifying thereby , that their fathers flying out of Egypt ▪ took their dough before it was leavened , their kneading troughes being bound up in their clothes upon their shoulders ) hee puts the other halfe into its former place , between the two whole cakes , throwing the lambes legg rosted , and the egg , out of the other platter . Then every one laying hands on the dish wherein is the halfe cake , saith with a loud voice , such was the bread of affliction , wherewith our fathers were fed in the land of Egypt . Every one that is hungry , let him come and eat his fill ; whosoever hath need , let him come and eat of the paschall lambe . This yeare we are in this place , the next yeare we shall be in the land of Canaan : This yeare we are servants and bond-men , the next yeare ( God saying Amen ) we shall be redeemed , become Lords and Masters . ( In this place the halfe cake is an emblem of poverty and exile : The reason is , a poor man or a beggar hath not a whole loase in all his house , but only scraps and fragments ) This their practise they ground upon those words of Moses , Seven daies thou shalt eate unleavened bread therewith , even the bread of affliction . This descant ended , they set the lambes legg , and the rosted egg upon the table againe , and the second time present every person in particular , with a bowle of wine , and take the platter wherein the cakes are , from the table , that the children may move a question , according to the custome of ancient daies , which is recorded in these words , It shall come to passe , that when your children shall say unto you , what meane you by this service ? That yee shall say , it is the sacrifice of the Lords passeover , who passed over the houses of the children of Israel in Egypt , when he smote the Egyptians , and delivered our houses . So the children of the Jewes at this day ought to aske their fathers why they remove the cakes from the table , before they have tasted of them , and they are to answer them according to the tenor of these words . Instantly , upon the solution of the objection , the cakes are the second time set upon the table , and then the whole company sings a tedious song concerning their deliverance out of the land of Egypt : When they come to that division , wherein mention is made of the ten plagues of Egypt , they slacke their voice , and with their fingers cast some drops of wine out of the cup ; thereby intimating that these ten plagues being banished out of their doors , ought to fall upon their enemies the Christians . The song being ended every one taking his cup into his hand , and in a high note singing or saying ; It is meet and our bounden duty , that we should confesse , praise , glorify , extoll , honour and blesse him , who hath not done not only for our Ancestors , but for us also all these signes and wonders , who hath vouchsafed to bring us out of darknesse into light , out of bondage into liberty , out of the dungeon of sorrow , into the faire fields of joy and gladnesse , and hath changed our daies of mourning and lamentation , into holy Festivals , representing a delightfull Jubilee , for this cause will we come before him , and sing many hallelujahs to his holy name ; sitting in his chair like a spanish Don newly transformed by a new fashion , he carouses the second bowle . Then the Master of the house washing his hands , takes the uppermost cake out of the dish , and saith , Blessed be thou O Lord our God , King of the world , who bringest bread out of the earth ; yet not eating thereof , he takes againe the middle cake , and saith , Blessed be thou O Lord our God , King of the world , who hast sanctifyed us by thy commandements , and hast enjoined us to eat unleavened bread . Immediately upon the pronuntiation of these words , he breaks a morsell of both cakes , and eates it , commanding the rest to doe likewise , who all leane upon their left side . Then they take one whole cake , together with the halfe ; notwithstanding that upon the Sabbath they are accustomed onely to the use of whole loaves , and the reason , because Moses cals it the bread of poverty or affliction ; for a poore man is Lord of no other , save some basket-pieces . In the next place the Master of the family takes some of the bitter herbes , and puts them into the foresaid pottage , saying , Blessed be thou O Lord God , King of the world , who hast commanded us to feed upon bitter herbes ; and then hee invites every one to eat thereof . They doe not now as formerly leane upon their pillowes , in remembrance , that their forefathers were as yet servants compelled by Pharaoh , togather straw , and labour in the bricke kilne . Lastly , he takes the third cake out of the platter , and breaks a piece out of the same , and fals againe to feed upon his bitter sallet , but dips not the herbs into the pottage ; because Rabbi a Hillel , who li●ed before the destruction of the second Temple , was accustomed so to do ; and they prove it also out of the words of Moses , who saith , you shall eat unleavened cakes , with bitter herbes shall you eat them ; so they read it : But the words of Moses are according to the truth of the originall , these which follow , In that night they shall eate the flesh roste with fir● , and unleavened bread , and with bitter herbs shall they eate it . So much concerning the prologue or preparatory acts to the Supper of the Paschall lambe ; now begins the supper it selfe . They eate whatsoever God hath provided , making very merry , quaffing off , and carousing whole bowles of wine , and beer , untill the middle of the night ; which approaching , the Masser of the Feast takes the halfe cake which he had hid under his pillow , eates a little thereof , and reacheth unto every man present a morsell of the same : which done , they leane very demurely upon their left sides , wash their hands , take a cup of wine , and drinke it off , which is the third cup by them blessed and consecrated . At length , thanks being given , the cups are filled the fourth time , and the good man of the house taking his cup into his hands , saith , poure out thy wrath upon the Gentiles , and upon the Kingdomes that have not knowne thy name , poure out thine indignation upon them , and let thy wrathfull displeasure take hold on them . In the mean time , one running to the doore , unlocks it , and sets it open , thereby willing to shew their great security . In this saying , they curse all people which are not of Israel , more especially the Christians , hoping that Elias will come that very night , and declare unto them the comming of their Saviour and deliverer the Messias , as they also brag and boast in that prayer , called Azrob nissim a their reason is , because all those famous deliverances so full of wonder which God wrought for the Patriarches , Prophets , and people of Israel , hapned as upon this night . They pray therefore that God would come againe , and deliver them out of this their calamity , and punish the Christians in the same manner , that he did the Egyptians . Hence it comes to p●sse , that so soone as the gates are opened , and the execeration is pronounced , one of the houshold invested with a white linnen garment , runs into the nur●ery , that the infants may thinke that Elias is come indeed , and is about to take vengean e on the Christians . For a conclusion of all , the Master of the family saies certaine table-prayers at the period of the supper , which he closeth up in this manner : Almighty God build againe thy Temple , and that shortly , very quickly in these our daies , very quickly now build againe , and that shortly , thy holy Temple . Omercifull God , O great God , O bountifull God , O thou God that art highly exalted , O beautifull God , O sweet God , O vertuous God , O God of the Jewes , now build up thy Temple very ▪ quickly and with great expedition in these our dayes , very quickly very quickly now build up , now build up , now build up , now build , now build up thy Temple quickly , O strong and powerfull God , living God , mighty God , O God worthy of all honour , O God of meeknesse , O eternall God , a God that art to be feared , O God of comelinesse , God of majesty , God of infinite riches , God of surpassing beauty , O faithfull God , now build up thy Temple shortly , very quickly , very quickly in these our daies , shortly , very quickly , now build up , now build up , now build up , now build up , now build up thy Temple , speedily . The Orizons ended , they betake themselves , to rest , and sleep in great security ; for they perswade themselves , that this night neither man nor devil can approach to doe them any hurt . This night is called in the second book of Moses and the 12 Chapter , Lel Schemarim , the night of observation or preservation . Hereup on their minds being fraughted with such a conceit , they abandon feare , leave open their gates and doors all the night over , to give an entrance to Elias the Prophet , who as they assure themselves , will come and deliver them out of this their misery . Thus the poor blirdfolded Jewes trouble and vex themselves with this their vaine pompe , and pompous vanity , for two nights together , instead of that paschall lambe which they ought to have eaten , using no other ceremonies , then Moses in the institution thereof hath described . It being the position of their Rabbines that it was not required at their hands , after the destruction of their City and Temple , to Kill and eat the paschall lambe , according to the ceremonial prescription of Meses and that they are not tyed to observe these or any others by him enjoined , unlesse they were in the promised land of Canaan which land alone is to be accounted pure and holy , all others defiled and profane . Now from these premises , every one may infer thus much , that seeing the Jewes have not , srom that time wherein the true paschall lambe Christ Jesus was offered , eaten the posseover in any place according to the right prescription ; and also seeing the Jewes at this day so journing in Jerusalem , and the land of Canaan , do not eat the paschall lamb in the manner that they ought ; neither doe they offer any sacrifice , it must necessarily follow , that there is some other cause , why their sacrifices are ceased , and all other their Mosaicall Rites and Ceremonies are abrogated , which certainly they might have found out in the space of 1631 yeares , had they not been smitten with blindnesse from above . So that now we may say with the Prophet David , This their may uttereth foolishnesse , yet their posterity delight in their talke . But my people would not hear my voice , and Israel would have none of me ; so I gave them up to their owne hearts lusts , and they have walked in their counsels . The Rabbines establish this their opinion out of the words following . Thou shalt therefore sacrifice the passeover unto the Lord thy God , of the flocke and the herd in the place , which the Lord shall choose to place his name there . Now , seeing God enjoins them ( according to their ordinary glosse ) that they should not celebrate this Feast in any other place , but in the promised land ; they doe inferre , that now being dispersed among the Nations , they are not lyable to the observation of the same . But the true sence of the words is this ; That when God had put a period to Israels captivity , and brought them into the land of promise , the land of Canaan , and having given unto them a setled kind of regiment , a City and a Temple in which it pleased him to place his name , then they should repaire to Jerusalem to eate the pas●hall lambe , for the better preservation of the unity of faith among them , as to the Metropolis and chiefe City of Israel . But when the scepter was in a manner taken ●rom them by reason of in●ess●nt w●●rs and tumults , so that they could not come unto Jerusalem then did every family kill and eate the passeover in their owne gates ; as it is recorded in the second book of Kings . And so soon as they were delivered out of these their troubles , they celebrated the said Feast againe in the place appointed with great solemnity and rejoicing ; as good Josial is recorded to have done in the sore-cited place . Now that for the space of 1631 yeares , they could not kill nor eat the paschall lambe● right none must seeke for another cause , then that of the departure of the Scepter from Juda , the desolation of Jerusalem , and their long continued exile . For why did not Jerusalem remain unto this day ? why is not the Temple built againe ? The sacrifices and ceremonies delivered by Moses , why are they not re-established ? The Jewes cannot see the reason hereof , because Moses his vaile is as yet before their eies . It was formerly mentioned , that the Jewes at the supper of the paschall Lambe , use to carouse foure cups of wine , two before supper , two after , which foure consecrated cups , every one ought to drinke off , in lieu of a thanksgiving ( as Rabbi Bechai writes ) for the foure great deliverances mentioned by Moses in those words , I will bring you forth from under the burdens of the Egyptians , and I will rid you out of their bondage , and I will redeem you with a stretched out arme , and with great judgement . And I will take you to me for a people , and I will be your God , which bringeth you out from under the burdens of the Egyptians . I will bring you out from under the hands of the Egyptians ; there is the first . I will redeem you with a stretched outarme ; that 's the second . I will take you to me for a people ; there 's the third . I will be your God , &c. there 's the fourth . In remembrance of which foure deliverances , they take off foure whole cups of wine , in the time of the celebration of the passeover , lest they should seem forgetfull of Gods benefits . The reason why after these their cups , they curse the Christians in a praier called Schepoch , is ( according to Rabbi Bechai in the foresaid place ) because God shall poure upon the enemies of the Jewes , the Christians and all others , foure cups of his wrath and vengeance ; and make them drinke the dregs thereof ; as it is written , Take the wine cup of this fury at my hand , and cause all the nations to whom I send thee to drinke it . And againe , Babylon hath beene a golden cup in the Lords hand that hath made all the earth drunken . The nations have drunke of her wine , therefore the nations are mad . Againe , He shall raine upon the wicked , snares , fire and brimstone , and vapours of smoake , this shall be their portion to drinke . Againe , There is a cup in the hand of the Lord , and the wine thereof is red as for the dregs thereof , all the wicked of the earth shall drinke them , and suck them out . If the Jewes could rightly weigh and ponder the scope of these words and parallell them with other places of holy writ , they might easily finde , that this cup is in the first place filled for them , according to that which is written by the Prophet , saying , I took the cup at the Lords hand , and made all the nations to drinke , to whom the Lord had sent me : To wit , Jerusalem , and the Cities of Judah , and the Kings thereof , to make them a desolation , and an astonishment , an hissing and a curse as it is this day ; Pharaoh King of Egypt , and his servants , his Princes and his people . When therefore the Jewes have drunk off , and digested this fearfull cup , they will have but a slender stomack to reach it out unto the Christians . From all that hath been said , we may conclude , that the Jewes keep not the passeover according to Moses his institution , and Gods command , but according to the traditions of the Rabbines ; which with them are in farre greater account , then the commanements of God , as is apparent in the Talmud : Wherein is extant a huge tract concerning the celebration of this Feast , upon which the Rabbines have written whole Books and Commentaries . To leave them to their vanities , let it bee our consolation , That Christ our passeover is sacrificed for us , and therefore let us keep the feast , not with old leaven , neither with the leaven of malicio● snesse , but with the unleavened bread of sincerity and truth , saying with John , Behold the lamb of God , who takes away the sins of the world , and with St Peter , knowing that we were not redeemed with corruptible things , as silver and gold , from our vaine conversation , received by tradition of the fathers ; but with the precious blood of Christ , as a lambe undefiled and without spot , which was ordained b●fore the foundation of the world , but declared in the last times for our sakes , let us learn not to be ashamed . CHAP. XIV . Of the manner how the Jewes celebrate the seven daies of the passover , and put a conclusion to the Festivall . VVHile the Feast of the Passover lasts , every morning betimes they repaire to the Synagogue , they sing Psalms , as they are wont to doe upon the Sabbath , say many prayers , make sale diversly of the book of the law ; they take two several bookes of the Law out of the Arke , calling forth five men to reade some sections out of the same . If the passeover fall upon the Sabbath , then they call out seven men . When the Priest blesseth the people , the prayers being ended , then he spreads abroad his hand , because it is the assertion of their Doctors , that the majesty of the Lord rests upon them ; who hereupon have given a strict inhibition , that none in the meane while should presume to looke upon his own hands , unlesse he will incurre the danger of blindnesse . Praiers being ended , every man returns unto his own house , where he fals to his dinner with a merry hea●t : When a speciall caution is to be had , that he eate no more then necessity requires , that they may the night following , with greater alacrity , satiate their stomacks with those three cakes mentioned in the former Chapter . Great di●putes arise , what labors it is lawfull to undertake , what meats may be boiled and eaten upon this day ; for it is not lawfull to boile more then they can eate ; yet notwithstanding it is allowed to set on the great pot , and to fill it with flesh : For by this action no danger can accrew unto them , though the whole be not that day consumed . Much flesh is the cause of much good , and the more is put in the pot , it will tast the better in it selfe , and make the fatter pottage ; yet though this be tollerated , yet it is not permitted to roste more then they may with ease devoure , for one joint upon the spit is never the better tasted for the neighbourhood of his fellow . And againe meate is farre more delightsome to the palate , when it is piping hot , then when it is cold . That which may be boiled upon the eve of the Sabbath , or any Festivall , and not lose its taste before the nextday , they may then boile it , if not , it is lawfull sor them to boil it upon the Sabbath day or Festival , the great Sabbath only accepted ; as also the beating of pepper , and other spi●es , which once beaten do quickly lose their proper re●ish ; yet a ceremony is to be used , for they must bray with the smal end of the pestle , and also make the mortar to leane more to the one side then the other , that a certain differe●e may be observed between the labors of the week , and those of the holy day . It is no offence for the mother to wash her infant with hot water in the time of this Festivall , although a Christian did make it hot . It is not lawfull to take the match out of one lampe , and put it unto her . If any desire , that a wax light should not be altogether consumed , he may set it in the water , that when the flame comes to the water , it may be extinguished ; for it is a hainous wickednesse to cut off that part of the candle with a knife , which he would have saved . A Jew is not permitted to invite any Christian upon any Festivall , by reason he might be necessitated to boile and seeth more then ordinary , or to undertake some other labour , which may dishonour the day , by a profanation . If a Christian come by chance then it is good manners , and also relisheth of hospitality for the Jew to invite him . It is not lawfull to fast upon a Feasting day , both to avoid evill dreams , as also by reason of the command , Thou shalt be merry in thy Feasts ; and it is very meet it should be so , which cannot bee done with an empty stomack , for musick in the guts makes the heart merry ; contrariwise , and for the foresaid reason , a man may fast upon the Sabbath ; for the Sabbath is stiled by the name of Oneg , which signifies a delight , and if he fast thereupon , it is delightfull unto him , seeing hereby , he shall not bee cumbered with fearfull dreames , but his heart shall overflow with joy and gladnesse . It is also lawfull to weep upon the Sabbath , even to the satiating of the appetite , which is prohibited upon any Festivall , for then his spleen ought to overflow with laughter , which will not admit of teares for a joint companion . If any stuffe a hen or capon , and sew up the place with a needle , he may burne off , but not cut the thread ; also provided that hee thread the needle the day before . The platters which are used for breakfast , may not be washed for to serve at supper , but clean ones are to be taken . It is not permitted to hunt , hauke , or fish ; yea although a Christian have caught them , and offer them in sale unto a Jew , he may not lawfully eate thereof , so long as the Feast endures ; but as for hens and geese , and others which are fatted at home , they may lawfully kill and eat them . There is also no small controversie amongst them , whether a man may eate a new laid egge , as also fruites plucked from the tree ▪ and herbes rooted out of the earth upon the day of Feast . Furthermore , concerning the killing of beasts , cleaving of wood , making a fire , tinding of the same , boiling , baking , mi●king of kine , and such like , of which there is a peculiar tract extant in the Talmud , called Betza , or a disputation about the eating of eggs : There are divers opinions concerning the question . The Schoole or Sect of Schammai affirmeth , that it is lawfull to eat an egg laid upon the day of the Festivall . Hillell avouch●th the contrary , which hath caused many a jarring dispute among the Rabbines . All which are decided in the book called Orach chajim . At eventide they returne into the Synagogue for to pray , which they doe with so great hast , as though they were following their enemies in flight ; the reason is because they are to boile their meat after evening prayer , which they are to eat at supper . The day following they celebrate with the same pompe and solemnity , that they did the former , because then they are uncertaine which is the first day of the new moon in March , and consequently which is the fourteenth thereof . The celebration therefore of the Feast of the Passeover , holds for the space of two daies together , that they may not commit an error in the keeping thereof . If any one chance in these two daies to finde any leaven in his house , he must cover it with a dish or platter , and the day following to burn it . If any have ducks , hens geese , or doves about his house , he must cast the corne wherewith hee feeds them in a wet place , for if some should be left , and it should chance to encrease , hee is held guilty of sowing graine upon the Sabbath day . Next after these in order follow four other daies , which are only halfe holy daies , and are called by the name of common-Festivals , upon which they may do some workes but not all ; which is also much disputed , and the question stated in Orach chajim ; as for instance : It is lawfull to do those things upon this day which being undone are subject to perish and also some dammage may follow thereupon ; as the milking of kine , and such like , It is permitted to cut the haire of a young man , which is denied to an old one . He that hath but one shirt may wash it so that he doe it in private ; and the mother may also wash the childrens clouts ; to smooth their linnen and collars ; ●o make cleane their shooes ; to sharp their knives ; to write a letter , so that he write the lines crooked ; and many other works he may lawfully undergoe , so that the manner of doing may be somewhat singular , that a difference may bee put between the labours of the weeke and the Festivall . Amongst other things , many have allowed the paring of nailes as upon these daies ; but the most religious among them , seeing it to be a matter of great difficulty , have onely permitted women , which are to purge themselves by washing from their uncleannesse , to practise it ; for they are bound upon the day of their purification , to cut the nailes of their hands and feet , lest some impure thing might lurke under them . The seventh day of the Festivall is holy , according to the Law of Moses , wherein it is written , The first day shall bee holy unto you , in it you shall doe no manner of worke , except that which every man must eate , that onely may be done of you . Upon this day they repaire to the Synagogue , to offer up their morning and evening sacrifice of prayer and thanksgiving : Taking the booke of the Law in a pompous manner , and putting the same into the Arke againe , boasting thereof in a wonderfull manner ; and because they are uncertaine which is the seventh day , therefore they hallow with an equall celebration , the seventh and eighth ; which time expired , they bring againe leavened bread into their houses , that God may see that they obey his commandements , and stretch out the Feast no longer then he hath enjoned . After this , the men must fast for three daies , two Mundaies , and one Thursday . That if any one have drunke too much in the time of the Feast , or have any other way profaned it , he may doe pennance for the fact . For thirty daies after the passeover , the Jewes carry foule weather in their face , are very sorrowfull , make no marriages , neither cutting their haire , nor going into any bath : And that for the sake of Akibha , an excellent and learned Rabbine who had 24 thousand schollars , who all dyed beeween Easter and Pentecost , because one emulated and envied , despised , backbited , detracted another , not any way exhibiting those debts of love and honour , to the paiment of which they are lyable . All the foresaid persons dyed in the night time , and were buried by the women ; for which cause they cease from labour at Sunne set , and hallow the night following . Upon the thirty third day after the passeover , the Jewes have a great solemnity ; cut their beards , bath themselves , feast and make merry , because the daies of mourning for Akibha ' s schollers are now ended . So much concerning the Feast of the passover . I conclude all with the saying of Isaiah , They have not known nor understood , for he hath shut their eles that they cannot see , and their hearts , that they cannot understand . Therefore with my Saviour , I say , let them alone : They be blind leaders of the blind ; and if the blinde lead the blinde , both shall fall into the ditch . CHAP. XV. Of their Pentecost . THE next Feast of the Jewes , which is also one of their chiefest , is that which Moses cals Chag Schebhnos , the Feast of weeks , because before the celebration thereof , they are to number seven weeks from the passeover , which containe 49 daies , so that they held the Feast of Pentecost alwaies upon the fiftieth day after the passeover , according to the injunction of Moses , saying , Seven weeks shalt thou number unto thee ; begin to number the seven weekes , from such time as thou beginnest to put the sickle to the corne . And thou shalt keep the feast of weekes unto the Lord thy God , with atribute of a free-will offering of thy hand , which thou shalt give unto the Lord thy God , according as the Lord thy God hath blessed thee . And thou shalt rejoice before the Lord thy God , thou and thy sonne , and thy daughter , thy man-servant , and thy maid-servant , and the Levite that is within thy gates , and the stranger and the fatherlesse , and the widdow that is among you , in the place which the Lord thy God hath chosen , to place his name there . It is also called the Feast of harvest , because harvest begins about the time of the celebration hereof ; as also the Feast of the first fruits , because at this Feast , they offered their first fruites unto the Lord , in signe of thankfulnesse ; as we may read in the fourth book of Moses . In the New Testament it is called Pentecost , as in the acts of the Apostles , and other places . Their computation of the time is very accurate . They begin to reckon from the second night of the Feast of the Passeover , when the stars begin to appear , saying this prayer , Blessed be thou O Lord our God , King of the world , who hast sanctified us by thy commandements , and hast commanded us to count the daies between the Passeover , and beginning of harvest , of which this is the first , holding on untill they come to the seventh day , when they say , seven daies are gone , which make up a weeke , at the end of their prayer , see upon the eighth day , now a weeke and one day is past , and so hold on in the same manner , untill the thirty nine daies be fully expired ; that is to say , untill they come to Whitson Eve. While their account is in making , they must stand according to the injunction of the Rabbines . The time of the Feast being come , and they not able to observe it , according to the prescript of the Law , therefore every day they lift up their hands unto God , that he would vouchsafe to build up Jerusalem , and restore their Temple , as at the first ; promising unto God that upon the grant hereof , they will duely celebrate this Festivall , and all other , using all the sacrifices and ceremonies required as necessary , and prescribed in the Law of Moses . That they should take such an exact account of the number of these daies , or the Feast of seven weeks , or harvest , according as they write , was the command of God himselfe , lest his children should forget this Feast , and so neglect the payment of their first sruits to God at Jerusalem , which might easily come to passe , seeing while they were yet in their owne land , about or in the time of the celebration of this Festivall , every one was busied about his rurall affaires , and compelled to looke about his harvest businesse . This Feast of weekes , is by them compared to a certaine King , who comming into a City where some Prince or Noble Peere is fettered in the prison-house , entreats the Magistrate for his release , which is granted accordingly , so many weeks being past and gone . And moreover hath this added unto his liberty , that this time being past , he will also give him his daughter in marriage . Then the Captaine begins to reckon every houre , day and week , which the King hath designed unto him . So God dealt with the Israelites while they were yet in bondage to the Egyptians ; saying unto them , I will bring you out of Egypt with a stretched out arme , therefore you shall number uunto your selves seven weeks aster the Feast of the Passeover : which time being fully past , I will give you my holy daughter , the Law , to wife . But from which the Jewes have now gone a whoring , and are become most vile adulterers , as Moses and the rest of the Prophets complaine . The Jewish women are not bound to this computation , as also they are not to many other precepts , to which the men are lyable . Upon the evening of this Festivall , it is not lawfull for any man to use phlebotomy ; for they write in their Minhagin or Talmud , that on the eve of this Feast in time past , there blowed a certaine evill and pestilent winde , which they call Tabhoach , which signifies a robber or butcher , which had destroied all the children of Israel , had they not been willing to have received the Law , which God was about to deliver unto them the day following . They keep this Feast for two daies together , by reason of the same doubt which was frmerly inserted in their minds , about the celebration of the Passeover . In the celebration hereof , they use not many ceremonies , because it is not lawfull for them to sacrifice . They take the book of the Law twice our of the Arke , calling out five men , who reade some certaine Chapters and Sections of the Law , the contents whereof are concerning the sacrifices , and other rites , which were in use with their Ancestours in the time of this Festivall . Furthermore , they straw their pavements and floores of their houses , streets and Synag ogues , with rushes , in remembrance of the Law , which was given as upon this day : Sticking also every corner of the house with green houghes , enriching their browes with crowns of ivy , hereby signifying , that all the places about mount Sinai , were greene when the Law was given . Moreover , they eat many dishes made with milke , as custards , and fritters , or such like , either baked or fryed and that because the Law upon the day when it was given , was as white , pure and sweet as any milk . Among the rest , they make one principall wafer or junket , deep and thick , with seven severall partitions , calling it the custard or junket of mount Sinai . This same is to put them in remembrance of the seventh heaven , into which the Lord ascended from mount Sinai . Lastly , every one is bound to have his table well furnished with platters ●raught with delicate bits of meat , and his goblets overflowing with the choisest wine , because without these there is no pleasure ; and also by reason of the command , which saith , Thou shalt rejoice before the Lord thy God , thou and thy son and thy daughter . For a conclusion , le ts see what the Prophets say concerning these Jewes , who have taken the Law to wife . The sentence of Isaiah is , The earth is defiled under the inhabitants thereof , because they have transgressed the Lawes , changed the Ordinance , and broken the everlasting Covenant . And the Lord by the mouth of Ez●kiel saith , The Priests have out of malice perverted my law , and profaned my sanctuary . Stephen cries out against them , Ye stifnecked and uncircumcised in heart and eares , you doe alwaies resist the holy ghost ; as your fathers did , so do yee . Who have received the Law by the disposition of Angels , and have not kept it . CHAP. XVI . Of their Feast of Tabernacles . THE third great Festivall of the Jewes , which they are to celebrate every yeare once , appearing before the Lord in Jerusalem , is the Feast of Tabernacles , concerning which , as also the two former , it is writ in the fifth book of Moses ; Three times a yeare shall all thy males appeare before the Lord thy God , in the place which he shall chuse , in the Feast of unleavened bread , in the Feast of weeks ; and in the Feast of Tabernacles ; and they shall not appeare before the Lord empty . The time of the celebration of this Feast , was according to Gods owne commandement to bee the fifteenth day of the seventh month , according to the vulgar account , beginning to reckon from the first day of the new yeare of Festivals , of which we have spoken formerly , that it begins in March , and so consequently inferre , that this seventh month must be our September : The etymologie whereof as also the reason why this month in their common annuall account , is called the first , shall hereafter be more at large declared . The end of their keeping of this Feast , was as a signe or token , whereby the Israelites might recall to mind , the fatherly providence of Almighty God , by which hee had sustained the children of Israel , after a wonderfull manner , for the space of forty yeares in the desert , having neither house nor harbor . The manner of celebration is thus prescribed by Moses ; You shall dwell in boothes seven daies , all that are Israelites born shall dwell in boothes , that your generations may know that I made the children of Israel to dwell in boothes , when I brought them out of the land of Egypt . These boothes were wont to be made of the boughes of goodly trees ; as , the mirtle , olive , firre , which by reason of their fatnesse , would for a long time retaine their green attire ; branches of palm trees , boughes of thicke trees , willowes of the brook , as it is in the same place . This they put in practise in the daies of Nehemiah , after their returne from Babylon ; for it is recorded , that then they published and proclaimed in all their Cities , and in Jerusalem , saying , Goe forth unto the mount , and fetch olive branches , pine branches , myrtle branches , and palme branches , and branches of thicke trees to make boothes : And they did so . From that which hath been said , we may gather , 1. That the Jewes in ancient times , made Tabercles of these kinds of boughes , in which they dwelt for the space of eight daies . 2. That there were in use for the fabrick , more then foure severall kinds of boughes or branches ; yea the willowes of the brook are not mentioned in the forecited place of Nehemiah , which were used for the knitting together of the other branches , being plyable , and fit for that purpose ; Therefore the Jewes of these present times ; commit a grosse error , that they in a most superstitious manner in the celebration of this Festivall , tie and confine themselves to those foure kinds of branches only mentioned by Moses , and not building them Tabernacles therewithall , but transferring them to another use , of which more hereafter . Concerning this Feast , there is extant a large tract in the Talmud , wherein the genuine observation and celebration thereof is set downe ; the plat‐forme of the boothes or Tabernacles exquisitely drawne ; the use of the foure severall sorts of branches described , with much disputation , and great subtilty , as their manner is , not omitting to handle all the ceremonies belonging there unto ; yet never seeking after the true way and meanes , whereby they may rightly lift up their hearts unto the God of their fathers : For though in the time of this Feast they say many prayers , yet they offer them up unto the Lord , only upon the censure of their tongue , not upon the altar of their hearts , for in these they are far from him ; an evident demonstration hereof , is the winged hudling over of these their petitions , using such a precipitancy of speech , as though they were able to pronounce a thousand words with one breath , and accounting it a work of art and skill so to do . This Feast endures for the space of eight daies ; the two first , and the two last whereof , are to be kept holy altogether ; those which are of the middle rank , only for halfe the day . Upon the fourteenth day of the month , about eventide , they meet in the Synagogue , according to their ecclesiastical Ordinances and institutions , where they sing and pray untill it bee night . At which time they returne to their houses , and retire themselves into their Tabernacles , where the Master of the family saith a certaine prayer , which serves for the initiation of the Feast , and consecration of the Tabernacles , giving thanks unto God , that he hath chosen them before all other people , exalted , sanctified , and commanded them to dwell in Tabernacles . The thanks giving being ended , they fall to supper , where they are very jocund and merry . In ancient daies they were wont also to lodge in their boothes , which the Jewes at this day use not ; the coldnesse , moistnesse , and other maladies and incumbrances which might accrew unto them thereby , being as so many potent arguments to disswade from this , and to invite them to their owne bed‐chambers , which experience hath taught them to be the sweeter resting place . Upon the morrow of the fifteenth day , they returne into the Synagogue singing and praying and honouring the Lord with a little lip-service , their hearts roving quite another way . When the Chanter hath proceeded so farte in his prayers , that he is come at last to those words , Give peace in these our da●es O Lord ; then every one taking a little bundle of palm , oli●e , and willow branches in his right hand , and an orenge in his lest , saith , Blessed be thou , O Lord our God , King of the world who hast sanctifyed us by thy commandments and commanded us to carry a bundle of branches : Which while he is in repeating , he shakes the bundle , that it may make a noise ; the words of the Prophet moving him thereunto ; who saith , The trees of the wood shall clap their hands . Then he shakes the bundle three times towards the East , three times towards the West , three times towards the North , three times towards the South , heaving it also in the last place , over his head , then suffering it to becke unto the ground : In all these severall postures , carrying himselfe much like unto a fencer , in the tossing , advancing , and shouldering of his pike . Then they pray againe , and againe begin to shake their bundle of boughes , thereby giving to understand , that they are triumphant conquerours of all sinne and inquity , having a conceit , that by the noise of their branches , they have so lashed , whipped away , and terrifyed the devill , that hee dare never any more presume to accuse them before God for their sinnes and offences . The next thing they put in practice is concerning the Book of the Law , which some or other goes and takes out of the Arke and laies it upona Deske ; and instantly thereupon every one in the Synagogue circles about the pew or desk , with the bundle of branches and orenges in his hand . This they d●efor seven daies together , in remembran●e that the wals of Jericho being by their fathers comp●ssed about sseven daies , fell flat unto the ground , and the men thereof subdued unto Israel , hoping withall , that the wals of the Roman Empire shall likewise be demolished , and the Jewes become the conquerours , Lords and Masters of the Christians ; which Rabbi Bechai affirms in expresse words , saying ; This our en●ircling or compassing used by us at this day upon this Festivall , is a certaine sign unto us of the state of the time to come , wherein the wall of Edom , that of the Romane Monarchy , shall be throwne downe , and all the Edomites shall bee destroied and rooted out ; according to that of Daniel , which he delivers concerning the fourth beast , which shaddowes out unto us the Roman Monarchy in these words , I beheld then because of the voice of the great words which the horne spake : I beheld even till the beast was slaine , and his body destroied , and given to the burning flame . In that day shall the mount Sion and Jerusalem rejoice , which were formerly called Midbar , or a desart , as it is written , Thy holy Cities are a wildernesse , Sion is a wildernesse , Jerusalem a desolation . The same Prophet saying also in another place , That Sion ought to rejoice , and Jerusalem to be glad , and clap her ha●ds , because the Lord will take vengeance upon Edom , that is , upon the Roman Empire , as it it written ; The desart and wildernesse shall rejoice . So much Rabbi Bechai , out of which we may easily gather , how much good the Jewes wish unto us Christians , in the time of this their Festivall . Yet in their books of Common Prayers it appeares , that in former times they have been more invective against us , then they are at this day ; for there they pray , that God would smite us , after the manner that hee smote the first born in the land of Egypt : And that in a prayer which begins , Ana hoschiana , where the expresse words are , Smite our enemies , as thou smotest the first born in Egypt , and make them subject unto us , &c. Where by their enemies they understand us Christians , to whom they are now in bondage . The first shaking of these Festivall branches being ended , they shake them very often in the processe of their prayers taking two bookes of the Law out of the Arke , out of which they read certaine sections , with a baw●ing ostentation , but very little attention , and lesse devotion . The second day they hallow equally as the first , not that they are enjoined thereunto by the command and law of God , but by reason they are not assured what day of September may precisely be accounted for the fifteenth ; and hence it is that they make two holidaies , when one onely is required . E●ery evening so long as the Feast endures , the Master of the family repeats a certaine prayer , whereby hee makes the daies of the Feast to be discerned and differenced , from those which are appointed for labour and travell in our ordinary vocation , giving thanks unto God , that the Feast hath been celebrated in such a good manner . The foure daies following are onely esteemed holy in part , but upon these also they sing and pray very much , shaking their palm branches . If any one of these foure daies chance to be the day of the Sabbath , then among other things they read a certaine Chapter out of the Prophesie of Ezekiel , concerning the dreadfull war of Gog and Magog ; beleeving and writing , that Gog shall be slaine in this month , and they delivered out of bondage , shall be brought back into their owne land , there for ever to have a peaceable habitation . The seventh day is likewise by them kept holy , whereon they say the prayer called Hosanna Rabba , Helpe O Lord our strength ; because therein they intreat the Lord for to help them against all their enemies , and to send them a good and fruitfull yeare . For the first day of this month , is the first day of the new yeare of yeares , properly so called , according to which they frame the computation of their yeares . In the morning of every one of these daies , they early wash themselves in hot or cold water , goe into the School or Synagogue , light many candles , sing and pray ●ervently , and with a great deale of ostentation , take seven books of the Law out of the Arke , and lay them upon the pew or deske , which , as was formerly related , they compasse about seven times , having their bundles of palme branches in their hands , which are knit together with willow : After every severall encompassing , putting one of the seven books of the Law , into the Arke againe ; Rambam Rakanat and Bechai , with many other of the Rabbines , Commenting upon the 14 Chapter of the 4 book of Moses , blush not to affirm , that God upon the seventh day at night , reveales unto them by the moone , what thing soever shall befall them the yeare following ; and that in this manner . Upon this night they goe out into the fields by moone-shine , some with their heads uncovered ; other having onely a linnen cloth tied about them , or a vaile upon them , which they suffering to fall upon the earth , stretch out their armes and hands . If any mans shadow in the moon-shine seem to want an head , it is a certaine signe and token , that such a one shall that yeare either lose his head , or dye some other death . If any seem to want a singer , it presages the death of some of his friends , if his right hand , of his son , if his left , of his daughter . But if no shadow at all appeare , then that man shall undoubtedly dye , and therefore if he have appointed a journey , hee should hereby bee warned to let it alone , lest he should not returne in safety . This the Rabbines prove from those words of Moses , Their shadow is departed from them , Num. 14. 9. The Rabbines interpreting that a shadow , which properly signifies a defence ; Yet they say , that though a man cannot behold his shadow as upon this night , that for this reason he should not cease to be of the Jewish religion . Furthermore , they write that God at this time definitely sets down , how much it shal rain all the year after ; & then to decree , whether the year shal be fruitfull or barren , so that a dearth and scarcity of corne , often ensues thereupon . Upon this night therefore they say many prayers for raine and a fruitfull yeare . And this is the very cause ( say they ) why God showes unto them by moon-shine ▪ how many men shall dye that yeare , and how many shall supervive , which have need of food and nourishment . If many are to dye , then it is a signe of dearth , for famine causeth death . The eighth day is by them also kept holy , and that according to the Law , being by them called Schemini azeres , or the day of retention , because the seven foregoing Festivall daies keep the eighth day , and is unwilling to let him depart . Much like a man who hath entertained his dearest friend for a week , at the end thereof is sorrowfull , and loth to lose his company . About mid●day they fall to dinner in their Tabernacles , yet not saying their ordinary graces before or after meat , which are used upon other daies . Into these their booths they bring unclean pots and vessels and un●●llow them , that hereby they may find an occasion to return to their own houses ; which thing they doe so soon as the night is come . When they goe out of the Tabernacles the most of them are wont to say , O would to God he would vouchsafe that we might dwell in this manner in the Tabernacles of the Leviathan in time to come , thereby wishing ( as I conjecture ) that they may bee admitted to eate of that great fish Leviathan , in the daies of the Messias . It is recorded in their Minhagin , that the cause why they are bound for the space of seven daies to dwell in Tabernacles , is to put them in remembrance of the pillar of the cloud under the shadow whereof they went out of the land of Egypt ; which cloud was like unto a Tabernacle , which received the darts and arrowes , that they should not hurt the Israelites . 2. They say that God would have them to dwell in Tabernacles , that by their shelter , they may be defended and shrouded from the vehemency of the Sunnes heate , and violence of weather . And although they went out of Egypt the fifteenth day of March , yet God commanded them to build Tabernacles and booths , and to dwell in them in September , not in March , otherwise it had not been esteemed for a Festival ordained by Gods especiall command , because in the month of March , they might build them , onely to avoid the heate ; but in September no such cause can be pretended , being a very cold season . Hence wee may conclude , that the Jewes do at this time dwell in booths by Gods injunction . The place where they are to pitch these Tabernacles , it ought to be pleasant , and fragrant in smell . Whence it comes to passe , that Jewes street in Frankeford upon the Maene , is the pleasantest , comeliest , and neatest in all the City . Moreover , they are to be built in some open place , not in a cloister or under some cover . When they sit therein , they must not shut their doores , though both wind and raine molest them . The materials of their booths are to be green boughs , not tiles or boards , so closely compacted together , that it is not possible for them to see the stars through them . They of the richer sort are wont to spread the floors with coverings of the best , adorning their tops with divers fruits , as orenges , apples , and the like ; which if they seem to be too deare they commonly use cucumbers in their place . Maids , women , and servants , are not tyed to remaine in the Tabernacles , being not lyable to the observance of any command , which binds a man to a certaine place . Frost , raine or snow , ought not to sorce them out of these mansions ; yet if it chance to raine out of measure , then they depart them with great sorrow and expression of griefe , thinking that God is angry with them , and not willing that they should at that time observe and put his commandements in execution ; much like to some great Lord or Peer , who bidding his servant fill him a bowle of wine , takes it from him , and throwes it into his fa●e . Now , when it is written Levit. 23. 40. that the Israelites in the time of this Feast , ought to take pri etz hadar , fruits of goodly trees as they need , as it is without all doubt , that the word pri in this place signifies not fruits , but boughes in generall , whether they beare any fruit or not , of which they ought to make their Tabernacles , as will easily appeare , if we compare this place with those fo●ementioned words of Ezra : But the Jewes thinking Moses in this place to put this word for orenges , which they call Esrogim , in a most superstitious manner , they use onely those foure severall kinds of fruits mentioned by Moses . Concerning which , they fill the peoples eares with many frivolous and strange wonders , using them not for the building , but the ornament of the Tabernacle . The Jewes in Germany fetch their orenges ▪ palme , olive , and myrtle branches out of Spaine . And hen●e it comes to passe , that sixteen men of the Jewish Nation , do every yeare goe thither , and buy great abundance of them , transporting them into all places where any of the Jewes doe so journe making them pay sowrely for them ; for I have seen an orenge sold in September for four Florens . These foure severall kinds of materials used by them for the fabrick of their Tabernacles , are full of great and hidden mysteries . By the palme branch are represented the hypocriticall and deceitfull Jewes . For as the palme is a goodly and comely tree to look upon , and brings forth eye‐pleasing fruit yet such as hath no ta●te at all : Even so these hypocrites have the Law of God in their keeping , yet doe not bring forth good workes enjoined thereby and have not in them any relish of godliness . The orenge figures out unto us the just men in Israel : For as it is faire to looke upon , and the odour thereof affects the smel with a ravishing de●ight : So the just are as a sweet savour in the nostrils of the Lord , who not onely possesse the Law of God , but bring forth fruits putting his commands in execution . Thirdly , the myrtles have a pleasant sme●l yet never be●r any ●ruit : So there are many who have not the Law , yet do the things of the Law , bring forth fruit , and live according thereunto . Lastly , the willowes of the brooke doe signifie the wicked and reprobate , who neither have the law , nor bring forth any good workes , aptly resembled to such barren twigs , which destitute of any fruit , are not pleasing either to taste or smell : And by these they understand us Christians , whom they account as wicked livers and aliens from the Law of God , appropriating this onely to themselves . And hence it is that Rabbi Bechai in his booke called Cad Hakkemach , or a Barrell of Meale ; saith , that these foure things shaddow out unto us foure Kingdomes , to wit , That of the Assyrians , that of the Persians , that of the Grecians , and the now extant Monarchy of the Romans , which last is typified unto us by the willowes . To put a period to these subti●ties , I will relate a story out of the Talmud , concerning the adorning of these their Tabernacles , and it is a certain conference or dialogue which God shal have with al people at the day of doom . It is found in the Tract entituled Abhodahzarah , or of Idolatry : In these words . At the last day God shall say , that onely the Jewes are just and holy , as they who have fulfilled the Law of God , in every part and degree ; but all other people of the earth are ungodly and unjust , as neither having the Law , nor doing the workes presribed to bee done in the same . Then shall the people of the earth answer and say , O Lord God of the whole world , give unto us that law , and wee will in every point and parcell observe and keep it . Then God will reply , O foolish Christians , doe you not know the old Proverbe , that hee who labours upon the eve of the Sabbath , shall have whereon to feed upon the Sabbath ; but hee that is idle and sits still shall want . Goe yee therefore , and first of all fulfill that little commandement of mine , called Sukkah a concerning the celebration of the Feast of Tabernacles . Then every one of them shall run in all hast , and make unto himselfe a booth or Tabernacle ; some upon their house tops , as the Jewes were wont to doe in ancient daies in their owne land , where the roofe was flat and plaine , others in their gardens , and they shall dwell in them . Then shall God so mightily encrease the heat of the Sun at Midsomer , and so forward , that they shall be scor●hed and burnt , and being not able to endure the heat , shall trample these their booths under their feete , and being mightily enflamed with anger , shall cry out , Let us break their bonds in sunder , and csast away their cords from us . Then God shall flout , jeer and deride them ; as it is written in the same place , Hee that dwelleth in heaven shall laugh them to scorne , the most high shall have them in derision . And hence Rabbi Isaac affirmes , that it is never found , that God is said to laugh but upon that day onely . So farre the Talmud . By which relation we may plainly perceive , how these apish Jewes hug and please themselves in their own folly ; and how they would even in a manner force God to beleeve , that they onely are his chosen and elect people , who keep the whole law , observing and fulfilling all his commandements ; when on the contrary the Christians and other people are men appointed to destruction and damnation , reputed as a laughing stocke and abomination in the eyes of the Lord. But O silly Jew , what saith Ezekiel of thee and thy observance of the Law , hearken what the Lord saith by the mouth of his Prophet . I caused them saith he to go forth out of the land of Egypt , and brought them into the wildernesse ; and I gave them my statutes , and shewed them my judgements , which if a man doe , hee shall live in them . Moreover also I gave them my Sabbaths to bee a a signe between mee and them , that they might know that I am the Lord that sanctifieth them . But the house of Israel rebelled against mee in the wildernesse ; they walked not in my judgements , which if a man doe , he shall even live in them , and my Sabbaths they greatly polluted : Then I said I would poure out my fury upon them in the wildernesse . CHAP. XVII . Of the Feast of the New Moone . HItherto we have treated of the chiefe Festivals usual●y solemnized by the Jewes at Jerusalem in ancient daies ; and of the manner of their celebration , by the Jewes of these our times . We come now to speake of those Feasts which their Ancestors were wont to keep in the Cities and places where they had their dwelling and setled habitation . We will begin with the Feast of the New Moon , which they solemnize once every month . The first day of every New Moon , was in old time accounted holy ; because God commanded , that in the beginning of their months , they should offer unto him a burnt offering , as we may reade in the fourth book of Moses . Yet is this day to the Jewes now living , onely halfe holiday , so that they may worke or not worke at their owne pleasure . It is also recorded , that the command for the celebration of this Feast , is rather given to the women then men so that they ought upon this day , to abstaine from all manner of labour , because in times past they would not give their golden ear‐rings , and other ornaments , to the making of the molten calfe ; when on the contrary , they offered them with a willing and ready minde , yea also their rings and bracelets towards the building of the Temple , whose first stone was laid the first of March. Upon the e●e of this Festivall , all they that are of a pious and honest carriage among the Jewes , fast untill e●en‐tide praying unto God that hee would vouchsafe to send them a joifull and happy New Moon . The next morning , being that of the Festivall , they goe into the Synagogue where they make many prayers , yea ▪ more then they are wont to do upon other Festivals . At mid‐day they goe to dinner at which they become very jocund , cocking their beavers , and sitting very long ; for which they urge Moses , saying ; In the day of your gladnesse , and in your solemn dayes , and in the beginning of your months yee shall blow with the trumpets over the burnt offerings , and over the sacrifices of your peace‐offerings , that they may bee to you a memoriall before your G O D. And to the end that they may sit the longer at the Table , they play at Cards almost all the day long , passe away the time in jesting and merry-making . a the eclipse of the Moon they hold as a signe very ominous to them that trouble them Wherefore they commonly fast upon the day of the eclipse , entreating God to save and defend them from all their enemies , and them that hate them . When the Moon is three dayes old or more , they gather themselves together upon the night into some one of their Gardens , or else into their street where they may clearly see the Moon , lifting up their eyes to Heaven , the posture of their body being exactly upright , they blesse the Moon , one of their chief Rabbines repeating a certain prayer , and the rest saying after him as followeth . Blessed be thou , O Lord God , our God , King of the World , who hast sanctified us by thy word , and by the spirit of thy mouth , who hast created the heaven and all the host thereof ; given laws thereunto ▪ and prescribed certain seasons , in which they obey thy commandments , measuring out aright the times and seasons , and herein with great joy and gladness fulfil the will of thee their God and Creator , who art the true worker , and whose works are truth . Thou hast spoken to the Moon to renew her self by her often change , which renewing is as a beautiful Crown , and a great ornament unto the head of every one that is in his mothers womb , even to all the Israelites ( as saith the Prophet Esay ) who ought to renew themselves even as the Moon doth : that they may praise and honour their Creator , for the name of his Kingdom , a name highly to be reverenced . Blessed be thou O Creator . Blessed be thou O Moon . Blessed be he who made thee . Blessed be thy Lord , blessed be thy Maker . At these words they leap three times upwards towards heaven ; the higher the Caper is , the better it is in esteem : Then they go on , saying , Even as we , O God , leaping towards thee cannot come near unto thee : even so all our enemies bending their forces against us , cannot approach to hurt us . Here again they make a stay , saying that of Moses three times ; Fear and dread shall fall upon them by the greatness of thine arm , they shall be as still as 〈◊〉 stone , till thy people passe over , O Lord , till thy people passe over which thou hast purchased ; hereby praying against us Christians . For a conclusion of this prayer , one par saith peace be unto you : and the other answer , Peace be unto you , peace be unto you , and to the Israel of God. This benediction or blessing they for the most part bestow upon the new Moon , upon the Sabbath thereof , which Sabbath they sanctifie with a due solemnity , putting on their new apparel in honour to the new Moon , which they blesse , and give it a court-like welcome with great joy and rejoycing . I cannot but here insert a certain Dialogue set down in the Talmud , between God and the Moon , which Rabbi Sim●on , the son of Pazzai thus relates . It is written , God made two great lights , the greater to rule the day , the lesse to rule the night . Then said the Moon unto God ; O Lord of the whole world , tell me , I pray thee , Can two Kings reign together , and wear one and the same Crown ? To whom God made answer , and said , Go hence and lessen thy self : She replies ; O my Creator , shall I therefore be lessened , because I have spoken before thee that which is true and right ? Then said God , Go and bear rule and dominion both by day and night . But quoth the Moon , What great honour shall I reap from hence ? or what dignity shall accrew thereby ? A burning Candle at noontide , what doth it profit ? Then the Lord bids her be gone , saying , that the people of Israel should number their dayes , times , and seasons , according to her course and motion , which she denies as impossible ; for to this end they ought to have an exact knowledge of the two Tekuphoth or Tropicks , as also of the two Solstices , as it is written , They shall be for signes , and times , and dayes , and years . Then God makes her this answer , Go thy way , for many great and learned men shall take unto them this thy title , as James the less , Samuel the less , David the less . But all this cannot appease her : which when he perceived , he said , offer a propitiatory sacrifice for me , because that I have lessened the Moon . And hereupon Rabbi Simeon the son of Sakis saith , How much doth that Goat differ from others , which is offered in the time of the new Moon , of which the Lord said , this shall be a propitiatory sacrifice for me , who have offended in lessening the Moon . So far the Talmudist . The Rabbines diversly dispute what is the true sence and meaning hereof . They who are of ancient dayes are of opinion , that at the beginning the Sun and Moon were equal in light , which they prove out of the words of Moses , saying , God made two great lights . But so soon as the Moon murmured against God , and would sit as Queen , and suffer none to share in dominion with her , but be sole Monarch in the celestial Orbs , God debased her for her pride , takes away her own light , and ca●sed her to borrow of the Sun : and hence are , say they , those immediately following words of Moses , The greater light for the government of the day : and the lesser light for the government of the night : whereas he formerly made no such difference , but simply ca●ling them two great lights . And furthermore , that God hearing the Moon complain of this her hard usage and mis-hap , repented of that he had done , and caused a propitiatory sacrifice to be offered for this his offence at every new Moon . This opinion the modern Rabbines reject as a blasphemy against God , considering that he is just and cannot commit iniquity , neither is any wickedness found with him . Wherefore they have very much tortured and rackt their inventions to finde out the true sence of these words , diversly interpreting the word Alai written with Gnayn , as Rabbi Bechai testifieth . CHAP. XVIII . Of the Feast of the new year , how the Jews prepare themselves to the celebration thereof , and how God at the time of this Celebration judges the Israelites for their sins and offences . IT is written in the tract Medrasch Socher Tobh , that at the same time when the Sanhedrin , or that great Councel of the Jews is gathered together , to set down and determine a certain day for the Celebration of the feast of the new year , which begins the first day of the moneth Tesri or September , and hath also agreed thereupon , then God calls a Senate of Angels whom he sends into the earth , to enquire , see and know , whether the time of the Celebration of this feast be determinately appointed , which they presently put in execution ; and returning unto God , declare unto him the day whereon the feast will be kept : which when God by their relation understands , he also decrees to fit in judgment , and to judge the world , upon the very same day , as it is written , God is gone up with a merry noise , the Lord is gone up with the sound of a trumpet . Then the two judgement seats are set , the cushions laid , the books opened , and that great Senate of Angels sits down before him . As it is written , And I beheld , till the thrones were set up , and the Ancient of daies did sit , whose garment was white as snow , and the haire of his head like the pure wooll : his throne was like the fiery fl●me , and his wheels as burning fire . Thousand thousands ministred unto him , and ten thousand thousand thousands stood before him : the judgment seat was set and the book opened . In the Talmud we have an excellent story to this purpose . Rabbi Iochamen saith , that at new-years-tide three books are opened : one for them who are extreamly wicked and ungodly , as Atheists and lnfidels : another for them who are just in a most perfect manner , the third and last for them who are betwixt both in an indifferent manner , godly and religious , who have done as much good as evil . Those who are perfectly just have their names presently registred in the book of life : but they who are extremely wicked , have their names written in the book of death . Those of the middle sort are deferred , and put off untill the day of reconciliation , which is the tenth day after the celebration of the feast of the new year . If they truly and sincerely repent them of their sins in the mean time , so that their good deeds exceed their bad ones , then it goes well with them , but if on the contrary their evil deeds be more in number : then they are presently put in the catalogue of the reprobate and damned . As it is written , Let them be blotted out of the book of the living , and not be written among the just . By the blotting out of the book understanding the book of the wicked , and by the word life or living the book of the just , and by the words Let them not be written among the just , the book of those who are indifferently honest . Hence is also that of Ralig ; bbi Nalig ; chman the son of Isaac upon these words of Moses , Now if thou wilt palig ; rdon their sin thy mercy shall appear : But if thou wilt not , blot me out of the book which thou hast written . In which words . Blot out , fingers out the book of the wicked . Out of thy book the book of the just . Which thou hast written , the book of them which are indifferently just and godly . So far the Talmud . 1. Now that God should at this time sit in judgment rather then at any other , the reason is grounded upon a certain tradition of the Antients that God created the whole world , Adam , and placed him in Paradise ▪ in the moneth of September : therefore it was thought very meet and just that God at the years end should require of man an account of his life , and see how he hath carried himself for the space of the year past , and so reward every one according to his works . Which he paies unto every one in the year following in this manner . Sins are of divers sorts , some God punishes in this world , some also in the life to come : so also good works , some whereof are recompenced here , some hereafter . Now if a man for the most part doe nothing els but sin all the year long , polluting his soul with the horrid filth of wickedness , yet doing some few good deeds : the sum of all is presented before Gods tribunal upon new-years day . 1. Then God takes the scales and puts his good deeds in one end , and his bad deeds in another : If it seem good then to the Judge of all men to reward the foresaid man for the good he hath found in him in this present world , it cometh to pass that he is called a just man , and hath this happy sentence pronounced upon him in this vale of misery , that he shall have a name in the book of life , live for the next year , become rich and shall be advanced to great honours . 1. In like manner if an honest and just man , who every day makes a conscience of his wayes , and lives according to the law all the year through , offend and commit some gross enormities , for which God is pleased to punish him in this world , then God calls him a wicked and unjust liver , and pronounceth sentence against him for evil and not for good , puts his name into the book of the dead , thereby giving him notice that he shall either die or become poor , or be troubled with some dangerous disease the year following , and therefore although a man may enjoy the happiness of Saints in the world to come , yet may he be called with injustice in this , seeing he is here punished for his offences even as the reprobate . And on the contrary , one here accounted just and holy , may be ordained to damnation , because God gives him the reward of his workes in this present world . And therefore no man ought to wonder or account it a strange thing that the godly suffer affliction and all manner of distress in this present life , when on the contrary the wicked lives as he list , gives rest unto his soule , enjoyes pleasure , and is without the gunshot of sorrow and vexation : yet at the day of death the case is altered , for he that was here so gay and gallant , must goe into everlasting fire , and the other , so miserable into enternal bliss . God then paying unto them the due reward of their labours . And this is the very reason why the Germara affirms , that the three foresaid books are opened upon new-years day . Furthermore it often falls out that one good work blots out a number of transgressions : and one sin abolisheth many good works , both which are in the power of God. If the sinner , whose name is put into the book of death , repent him of his wayes from the bottom of his heart ; and continue in this course unto the day of reconciliation , being the tenth of the new-year , he may happily moue God to reverse the sentence pronounced against him , and to transferr him into the book of life . Even as the godly in the same space angering his Maker by the commission of some hainous offence , may move him to blot his name out of the book of life , and to write it among the dead . Thus the blindfolded Jews write , speak , and are conceited of the Almighties rule and government , making him a Judge of that stampe and quality which they desire him to be of ; far contrary to the description of the Prophet David , who in heavie cheer praying unto God for the forgiveness of his sins , cries out ; Enter not into judgment with thy servant O Lord , for no man living shall be justified in thy sight . And again , If thou O Lord marke whalig ; t is done amiss , who is able to abide it ? Seeing therefore God sits in judgment upon every new-years-day , and so severely punisheth the transgressors of his commandements : the Rabbines have made it an Ordinance and Statute in Israel , that every one should for a moneth before repent of his sins and the evil he hath committed , turn from his wicked wayes , and begin to lead a new life . This therefore the Jews put in execution , and upon the first day of Elul or August , they fall to a serious account , calling all their sins to remembrance , and weighing them according to every several circumstance , in which they have wickedly transgressed through the whole circuit of the year . Whosoever then every day before he eat or drink questions his soule , what it hath done ? and with a diligent scrutinie searches every corner of his heart for some formerly practised wickedness , grieving very much , and being very heartily sorry for the same , he shall upon New-years-day , when others are to give an account for their offences , receive a plenary absolution . And hence it is that the Jews dwelling among the Walloones , at this day have a custome to rise every morning of this moneth before the sun be up , say their prayers and beg pardon for the sins which they have committed . The Jews of Germanie also use to doe the like some foure dayes at least before the feast of the new-year : moreover , they meet every morning and evening through the whole moneth in the Synagogue , sounding a rams horn , not that they are so commanded by Moses : but yet in remembrance of him , who when he went the second time into the mount to fetch the tables of the law , commanded a horne to be blowen that the people should take notice hereof and not transgress and say , Arise and make us Gods which may goe before us : as for this Moses which brought us forth out of the land of Egypt we do not know what is become of him . Secondly , they blow the rams horn , that every one may seriously ponder and weigh the last judgment , and be terrified with the meditation hereof : that they may be affrighted and fear , for shall a trumpet be blowen in the City , and the people be not affraid : and so consequently be hurried along to a bitter condolement , eager contrition , hearty confession and serious repentance of his sins and offences ; for even as a King makes some of his servants to blow a trumper , that every watchman may keep diligent watch , and be ready armed at a moments warning , because the enemy approacheth : So it is needful for the Jews in the moneth of August , which is as herauld to the new year , to sound the Rams hornes for to warn every man to repent him of his wickedness , that they may more easily resist their enemy , Sin. Lastly , the Talmudists , those subtil pated doctors say , that the reason why they blow the Rams horns at this season , is for to put Satan to flight , and to put him to a grievous torture : and to make him forget the day appointed for the celebration of the New-years feast ; lest he should come then and appearing before Gods tribunal accuse them for their sins and offences . Upon the Eve of the New-year they rise sooner from supper then ordinary ; for they have many Prayers to poure out unto God for the remission of their sins . They usually eate before day , hereby signifying that they are not like the Christians and other people , who fast upon the E●es of their festivals : y●t howsoever he that fasts offends not . In Germany the Jews alwayes eat something before morning prayer , alwayes provided that they fill not their bellies too full , especially when they are to say many prayers , whereupon it comes to pass , that though they make great haste in the saying of their prayers , yet they commit no offence therein , because their guts are not crammed and full stuft , which would be a great hinderance to the speedy gallop of their tongue in posting over their petitions . Yet some of the more religious sort who would be accounted more holy then other doe fast , and that in imitation of a King , who imposes a great tribute upon such or such a City , and coming with a great power of men commands payment to be made . He being yet ten miles distant from the City , the chief men and burgesses thereof come and meet him , and say unto him , O Gracious Soveraign , we are poor and have nothing , and what shall we give unto thee ? And so intreating him in the most humble subjective manner , that the hams of an Alderman can personate , to remit the tax or tribute : of which the King remits the third part , being brought down by their earish kissing congees . When the King is yet five miles from the City , then a troop of Citizens of another order and mean estate , come to give his Majesty some gaping salutation , making the same request with that of the former : to whom also he forgives another thirds . When he comes neerer to the City , then yong and old flock about him and bespeak his Grace in the same language : The king then moved by the multitude of petitioners forgives the whole sum . In like manner God the King of all the earth willing to make Israel give an account of their life past , and of all the sins by them committed , requires , yea , enjoynes every one to give satisfaction in his own proper person : whereupon the holy men and chiefest in Israel fast the Eve of this festival , and the Lord to recompence them remits unto them the third part of their sins and offences . It is therefore enacted , that they of the better sort should fast , that they may with the more facility obtain their petitions , and also some of a lower ranke fortie dayes together , whiah are set aside for the doing of pennance . Some one must likewise fast upon the day of reconciliation ( of which day more hereafter ) and then God will forgive unto them all their sins , and grant them a pardon for the same . Morning prayer being ended , they goe out of the Synagogue into the place where they bury their dead : thereby signifying that unless God will be pleased to pardon their sins , they are no better then they who are dead and laid in their grave . They therefore pray unto God to have mercy on them , and that for the merits of those just and holy Jews who are interred in that place . Here they distribute great store of alms that their poor may not want wherewithall to celebrate the festival . Midday being past , the men send for the barber , and cause him to use all his art and skill in the trimming of them : thereby giving others to understand , that they are not like unto other people , who sorrowing suffer their hairs to grow and encrease . But our security ( say they ) banisheth all grief , seeing we are certainly assured that God the King of the world will have mercy upon us , redeem us from our transgressions , and graciously absolve us of all our sins ; and for this very reason they enter the bath or wash themselves in some running water , that the day following they may appear purified and clean before the almighty tribunal . It is also recorded that certain Angels fly in the aire , who being placed over the world and men , descend into these parts below , where they being in a manner polluted , must necessarily purge and cleanse themselves in the siery stream Dinor mentioned by Daniel , before they sing praises unto God. Now if it be necessary that such creatures as the Angels are , must wash themselves before they may be suffered to praise the Lord , how much more is it required at the hands of man who is so vile and loathsome . While the Jews are a purifying their bodies , and stand even up to the ears in cold water , then they make confession of their sins in the form commonly used . This their confession comprehends in it two and twenty words according to the number of the letters in the Alphabet : at the repetition of every one of which , the confessor beats his brest , and then hides his body in the water , craving so much courtesie of his fellow as to bear him witness . Where they are neer no rivers , they dig a well in their cellar or garden , concerning the breadth and depth whereof , they are diverse in opinion , as also how much water may be contrived in the same . At eventide they likewise repair unto the Synagogue , where they continue praying untill it be night , at what time the feast begins ; welcoming it with great joy , and many acclamations . So much for the preparation , now for the feast it self : but before we give you any tast thereof , hearken what the Prophet saith concerning these men of Juda , Your iniquities have separated between you and your God , and your sins have hid his face from you that he will not hear . No man calleth for justice : no man contendeth for truth : they trust in vanity , and speak vain things : they conceive mischief and bring forth iniquity . They hatch Cockatrice eggs , and weave the spiders web . He that eateth of their eggs dieth , and that which is trodden upon breaketh out into a Serpent . CHAP. XIX . Of the Feast of the New-Year . NEw-years-day according to the Jewish Almanack , falls continually upon the first day of September , which is the beginning of their civil year , according to which account they date all their bils , contracts , and bargains . This computation they ground upon the time of the creation of the world , which was as , they affirm , upon the first of September . Soe that they now reckon the years from the creation to be five thousand three hundred eighty foure or thereabouts . Whence we may see how far they vary in their number from the Christians , even by the space of two hundred twenty three years . This first day of September is to be sanctified and kept holy by the Jews , being a thing commanded by God himself ; saying , Speak unto the children of Israel and say , In the seventh moneth in the first day of the moneth , shall you have a Sabbath , for the remembrance of blowing the trumpets , an holy convocation . Ye shall do no servile work therein , but offer sacrifice made by fire unto the Lord. Though Moses make no mention of the new-year in these words , yet following an ancient tradition of their ancestors , they begin their civil year as upon this day , being the first of September , which is the seventh moneth accounting from March , in which begins the new-year of their festivals . The chief reason why it is called the feast of trumpets , is , because the Priests in old time were wont as this day to repair to the Temple , and blow upon trumpets , that hereby the people might be warned , and pricked forward to render thanks unto God with a chearful and merry heart , for the blessings and favours plentifully powred upon them in the year last past : that he hath preserved them in safety , and redeemed their souls from death ; and that with fear and trembling , truly repenting them of their misled life , they may appear before God upon the day of reconciliation , upon which an attonement is to be made between God and his people . The Jews at this day instead of a trumpet use a Rams horn , the reason whereof shall hereafter be related . The manner of the Celebration followeth . After evening prayer , they begin the feast by the consecration of a bowl of wine , and a certain prayer appointed for the day , they account it as a signe of good luck if their wine be new and sweet . Every one salutes his fellow with God send you a good new-year , or pointing to the books of which we made mention in the former chapter , they say , Thou art registred for one who shall be partaker of a prosperous year , to whom the other makes answer , and you also : that is as much as if he had said , The Greator of heaven and earth hath ordained thee for a good new-year . The little children run unto the chief Rabbine , and aske him blessing , upon whom he laies his hands and prayes unto God to send them an happy year . From the Synagouge to their own houses , where they finde the table neatly spread , and sumptuously furnished , and that with no small deal of provision . They presently fall aboard : the first dish whereupon they make an assault , is a Platter full of dainty Apples steeped in Honey , of which every one tasting a bit , saith , God send us a merry New-year , then proceeding with great jollity and mirth to the stuffing of their empty guts . Amongst other things , the fore-mentioned Rams-horn is laid upon the table , in remembrance of the Ram which being catched in the thickets , was sacrificed by Abraham in the place of Isaac . Others write that they lay it upon the table , to signifie , that they shall become the head , and not the tail , according to that promise of the Lord by Moses ; The Lord shall make thee head , and not the tail , and thou shalt be above onely , and not beneath . Which promise is made indeed unto the Jews , but with that condition to keep all his Commandments to observe and do them . But they understood a mastery and dominion over the Christians to be the tenor thereof ; which that it may come to pass they daily pray to God above . They eat fish for the most part of the best sort they can procure upon this night : to shew , that their good works & merits shall multiply and increase even as the fishes in the sea . Fruits of all kinds are no novelty unto them ; as Almonds , Cucumbers , Grapes , Gourds , Leeks , Lupines , sweet , yet grosse pulse , and such like . The Leeks represent their enemies , because they shall be rooted out of the earth and perish utterly ; for the Leek in the Chaldee tongue is called Crate , which is derived from a Verb signifying to Cut : and hereupon when they have eaten their Leeks , they say , Let all our enemies & all them that hate us be uttterly cut off . When they eat the sweet Pulse , which they call Silka , they say , Let our enemies perish from among the midst of us . When they eat the Almonds , which they call Timarim , they say , Let our enemies be consumed and blotted out . When they eat the Gourds , called Kara , they say , Let every evil thing which is definitely determined against us , be abolished and come to nothing , and let our good works and deservings , be read and published before the God of heaven . The morning come , they repair to the Synagogue more early then at other times ; singing many Psalms , and saying many Prayers . They take the book of the Law twice out of the Ark , reading some sections out of it , as in imitation of Ezra , who did the like , Nehemiah 8. but God knows in a far different manner . After their Haphtarah , or Lecture out of the Prophets is ended , one goes up into the Pulpit , and sounding the Rams horns at several times , distinctly bellows out thereupon thirty words ; some with an equal , others with an interrupted tone . If the trumpet give a shrill and pleasant sound , they take as a certain signe , that a good and a happy year will then befal them : but if on the contrary , the sound be dull and hollow , or perhaps none at all , it fills their hearts with sorrow , being a very probable token of an unfruitful and dangerous season . When the trumpeter hath done his office , the whole Synagogue trumptes out those words of David , Blessed is the people , O Lord , that can rejoyce in thee , they shall walk , in the light of thy countenance . Morning prayer ended , they return again to their houses : where they eat and drink , and sound upon their Rams-horns . For it is a position of the Rabbines , that at this time every one ought to be merry and jocund , being assured , that God hath been gracious unto him in pardoning his sins and offences : and not because he hath fill'd his panch , and liquored his throat , for this would God rather impute unto them as a sin , then recompense as a good work . After this their repast , every one , man , woman , and child , hasten to the water , or to some Bridge , thereupon to make Taschlich , that is to say , to cast their sins into the water : and the ground of the practise is that of the Prophet , He will turn again and have mercy upon us : be will subdue our iniquities , and cast all our sins into the bottom of the sea . The Jews thus gathered together upon the Bridge , so soon as they behold the fishes , accounting the sight as a prosperous signe and token , they caper alost , and shake their garments over the ●ishes , dreaming , and vainly conceiting , that by this their foolery , they have shaked off all their sinnes upon the fishes backs , which swim away with them , even as the scape-Goat which carried away the sinnes of their ancestors into the wilderness . Others write , that they do it in remembrance of Abraham ; who travelling to sacrifice his son Isaac upon Mount Meriah , which was upon the first day of September : Satan met him , and turned himself into a great River , which at the first took him only to the knees ; but by and by it reacht his neck . Abraham perceiving himself to be in such a distresse , and that he was in danger of drowning , cried mightily unto God , who heard his prayer , and turned the water into dry ground ; as it is recorded in the tract Medrasch rotosoha . Evening being come , they fall again to eat and drink , and make merry as they were wont ; and in this manner they celebrate the feast of the New-year in great security , with much mirth and jollity for the space of two dayes together . I conclude with that of the Prophet , If a man walk in the spirit and would lie falsly , saying , I will prophesie unto thee of wine , and of strong drink , he shall even be the prophet of this people . To which alludes that of Sophonie ; Her Prophets are light , and wicked persons : her Priests have polluted the Sanctuary : they have polluted the Law. CHAP. XX. How they prepare themselves to the Feast of Reconciliation , and the celebration thereof . THe time between New-years-day and the tenth of the same moneth , upon which they keep the feast of Reconciliation , is called by Jews , the ten penitential dayes : for which space they fast and pray very much , and are wonderful desirous to become holy and religious ; that if God should have written any of their names in the book of death , and determined to afflict their souls with an unfortunate year , he might at the contemplation and sight of their penitent life and practise of good works , repent him of the evil , and have mercy upon them ; transcribing their names in the book of life , and sealing the judgement . Every morning so long as these dayes endure , while it is as yet very early they confesse their sins three several times ; do not proceed to the excommunication of any one , neither do they call any man into judgement , or force any one to take an Oath . Upon the ninth day they forsake their beds betimes in the morning , frequent the Synagogue , sing and pray . So soon as they return home , every male old and young takes a Cock , and every woman a Hen into their hands : the master of the family doing likewise , and saying these words , Foolish men are plagued for their offence : and because of the●r wickednesse . Their soul abhorred all manner of meat , and they were even at deaths door . So when they cried unto the Lord in their trouble , he delivered them out of their distresse . He sent forth his word and healed them , and they were saved from their destruction . O that men would therefore praise the Lord for his goodnesse , and declare the wonders that he doth for the children of men ; that they would offer unto him the sacrifice of thanksgiving , and tell out his works with gladnesse . And again , If there be a messenger with him , or an interpreter , one of a thousand to declare unto man his righteousnesse , then will he have mercy upon him , and will say , Deliver him that he go not down into the pit : for I have received a reconciliation , that is , a Cock , which shall be a reconciliation unto me . When he hath ended this his repetition , he finisheth the reconciliation , waving the Cock three times about his head , and saying at every time , This Cock shall serve instead of me , he shall succeed in my stead who deserve death ; he shall be my reconciliation , he shall die for me , but I shall enter into life and blisse with them that are righteous in Israel . Amen . This he doth three times , as was said before ; once for himself , once for his children , and once for strangers which sojourn with him according to the custome of the high Priest in ancient dayes , as it is recorded in the third book of Moses . In the next place he takes the Cock and kills him , and drawing , and gathering the skin together about his neck , first meditates with himself , that he is worthy to have his own throat cut for his sinnes and offences , and then cutting the Cocks throat , thinks himself worthy to be punished with the sword : After this he takes the cock , and with all his might throws him upon the ground , thereby signifying , that he deserves to be stoned to death for his sins and wickedness : lastly , he puts him upon the spit and roasts him : thereby giving others to understand , that to be burnt in a fiery furnace doth not equalize his desert . These four kindes of death the poor Cock undergoes for his Master . The intrals , out of commiseration , they commonly cast upon the house top , that it may also be partaker of such a sacrifice . Others say that they do it , because sin is rather an internal then an external thing , and that it cleaves fast to the bowels of the Cock : some Crows coming by , may claw them up and flee away with them into the wildernesse ; even as the scape-Goat in the Old Testament ran away with the sins of the people into the Desert . They take all possible pains and care to procure a white Cock for the sacrifice . They will by no means admit of a red one ; because such an one is full of sins , seeing sin it self is red also , as it is written : Come now let us reason together , faith the Lord ; though your sins were as crimson , yet shall they be as white as snow : though they were red like scarlet , they shall be as wooll . Now if the Cock be white , he is not polluted with sin , and so is able to bear the sins of others , which being red he could not possibly do , being stufft with his own sins already . Antonius Margarita in his book of the faith of the Jews , registers it as the affirmation of some of the Hebrew Doctors , that an Ape is a more fitting beast for this dayes sacrifice then the Cock , because in his face he more represents a Man. Yet they chuse a Cock rather then any other creature , because a Man in Hebrew is called Gebher : * Now if Gebher offend , Gebber must also in justice suffer for his offence . And therefore the Jews considering the burden of death too grievous to be born , and the punishment too heavie , spare themselves and kill the Cock , which the Babylonian Talmudists call Gebher , to satisfie the judge of all flesh ; and by this shift Gebher offends , and Gebher suffers for it . Blinde and beastly Jews how do they trisle and think to puzzle God in that manner , that he cannot know a Cock from a Man. Wo , wo unto them for this their horrible blindnesse above example , without pattern . Such another exposition relishing of the same pate we finde in the book called Schebet Jehudah ; written first in Hebrew , then translated into the Teutonick tongue by the Jews , and printed at Cracovia in Poland , some twenty two years ago . It is a certain disputation between a Jew and a Christian before Alphonsus King of Portugal : wherein , when the Christian urged divers places of Scripture proving Christ to be the true Messias , and amongst others that of the Psalmist , My God , my God , why hast thou forsaken me ? The Jew made answer , that it was a certain property belonging to the holy Scripture to be capable of divers interpretations , amongst which that is the best which may be confirmed and declared by other places of holy writ . But as for the forecited place , there were many other Scriptures which did evidently prove that it cannot be understood of Christ . And first of all , saith the Jew I will rell thee , what answer a learned Rabbine did upon a certain time make unto the King of Spain . Yesterday said he unto the King , I being very wroth with my houshold Cock , because he had troubled me in my studies with his crowing musick , I smote him with my staff , put him into a dark room where he ceased his crowing : yet withal this my anger being never a jot abated , I did beat him till I had rent his skin , and disjoynted his bones , then I put him into a Pot , and covered it according as I thought meet and convenient , which served him for a Coffin , for there he died . After his death there happened out a miracle , for his life returned unto him again , and he began to sing and crow as at former times : and this is the true meaning and exposition of these words urged by the Christian out of the 22 Psalm : Which appears so to be if we parallel the place with that of Jeremiah , in the third of his Lamentations and the first verse . I am the man that have seen affliction in the rod of his indignation . He hath led me & brought me into darknesse , but not light . Surely he is turned against me , be turneth his hand against me all the day . My flesh and my skin hath he caused to wax old , and he hath broken my bones . He bath builded against me , and compassed me with gali and labour . He hath heaged about me that I cannot get out , he bath made my chains heavy . And when I cry and shout he shutteth out my prayers . I am the man Am Gebher , that is to say , I am the Cock , for the word among the Talmudists ●ignifieth so much . Who bath see naffliction ? In the rod of his indignation . There is the rod with which the Cock was beaten . He bath led me , there is his flight : into darkness and not into light , there is the place of obscurity into which he was put . He turns his hand against me , there is the second beating after that he was put up in his close prison , or the motion whereby he thought himself to move in the pot . My flesh and my skin hath he caused to wax old , that is to say , he hath torn and rent it . He hath broken my bones , or cut me in pieces . He hath builded against me , He hath shut me up in the pot . He hath set me in dark places , that is , he hath put me in the pot and covered it . And when I cry and shout , which words signifie unto us , that the Cock sung and crowed after he was dead , So much foppery out of the book called Schebet Jehudah , out of which we may plainly see after what a ridiculous manner the Jews interpret and make a mock of the holy Scripture , and prove themselves to be really possessed with that phrensie , blindness , and hardness of heart , wherewith Moses threatned them . We may see also with what art these jugling mountebanks , and quacksalvering impostros , can metamorphose a man into a Cock , and again , turn a Cock into a man. Truly I am forced to believe , that if the Prophet Esay had used the word Gebher in his fifty third chapter , the man that is there made mention of , should of necessity ( the Jews being translators ) have been a very Cock. Seeing the Prophet calls him Isch machobheth a man full of sorrows , despised and not esteemed . One that hath borne our infirmities , and carried our sorrows , even Christ : who was beaten for our sins , and wounded for our transgressions . The chastisement of our peace was upon him , by whose stripes we are healed . Yet the Jews will not acknowledge , receive , and confess , such a man : but chuse one whom they can kill , put upon the broach , rost at the fire , and fill their filthy paunches withall . But woe and alass they may long look for health from the wounds of an household Cock. The Greek Calends will first have place in the annual computation , before they receive from hence any setled peace of conscience , which evidently appears to be true at the houre of their death : when destitute of all comfort ready to despair , they c●y out , my death is my reconciliation , and satisfaction for my sins . A miserable poor and cold comfort indeed , when not only death temporal but eternal both of soule and body must be the wages for their sin : This the Jews cannot comprehend , seeing God in his just judgment hath shut their eyes that they cannot see nor understand . Pitifull and lamentable is their case , in which with an unwilling heart I leave them , and descend to a further declaration of their preparation to this festival . After that they have made an attonement for their sins by the sacrificing of the Cock , they repair to the place where the dead are buried , where they say many prayers , as they did also at New-years-tide , give almes , and so much mony to the poor as the sacrificed Cock was worth . For in ancient times they were wont to give the Cocks themselves unto the poor and needy , which they took in great indignation , and abhorred them as a thing abominable , and in eating whereof they should swallow down the sins of the rich . Therefore the rich men redeem it with money , and either rosting or boiling it , and feed thereupon with great joy and rejoycing . After dinner they goe into some coole well or cistern , and wash themselves as they also did at new-years-tide . They duck often , and dive to the bottome of the water , by which actions they thinke themselves to be clean washed and purged from their offences . Some in the mean time provide lights , which they are to use in the Synagogue the day following . The Jews in Germany prepare a light for every one in particular , which to be necessary , they prove out of the Cabala in this manner . The Hebrew word Ner signifying a light or Candle , contains the number of two hundred and fifty . Now every man hath two hundred forty eight members in his body , to which if we had his spirit and soule , this number equalizeth the first . And by this reason the word Ner signifying a light , is to be understood of man man , that is to say , every man ought to have a several light , lamp , or candle to himself . Now for the women , it is not necessary that any lights should be provided for them , seeing they have four members ( according to the Jewish anatomie ) more then is in man. Yet notwithstanding the Jews inhabiting other nations , provide lights also for the women , not of necessity , but for the ornament and grace of their Synagogue . They who are very religious have commonly two lights provided , one for the soule , the other for the body . That for the soule being more costly and precious , which they call by the name of Neschamah . a At eventide again they return into the Synagogue , ofsering up their evening sacrifice of prayer and thanksgiving . One goes and salutes another , if any have a quarrel , or beat any malice to his fellow , he craves pardon for his fault , and reconciles himself unto him . If any have received any hurt , he is bound from his very heart to forgive him that hurt him , for if he forgive another , God will also forgive him his trespasses . If he will not at the first time of intreaty forgive him , then he that offended him takes three more unto him , and craves pardon the second time , yea also the third for his offence . If this will nothing avail , he calls ten men unto him , and earnestly intreats the party offended to forgive him . If he grant him a pardon , well , if not , well also , seeing God is appeased , and this his fact shall never rise up in judgment against him . This custome of asking forgiveness is very necessary , because God will not pardon the offences committed against our brother , upon the day of reconciliation , unless we make an attonement with him . If it so chance that the party offended be dead , then he who committed the offence against him , calls ten men , goes unto his grave and saith , I have offended against the God of Israel and him that lies buried in this place . Every one makes his confession unto his fellow before supper , lest in supper time a bone should get into his throat and choak him , and so he should die without any confession , or acknowledgment of his former sins . They make their confession in manner following . Two men go into some secret corner of the Synagogue , the one of them kneels down , turning his face towards the North and his back towards the South , the other takes a good leathern whip and gives him thirty nine lashes upon the back . He that receives them and confesseth his faults , smiting his breast at every several stripe : he that playes the beadle and soundly whips his hide , repeats these words of the Psalmist , He was so merciful that he forgave their misdeeds and destroyed them not , yea many a time turned he his wrath away , and would not ▪ suffer his whole displeasure to arise . This verse in the Original consists only of thirteen words , which he repeats three times , adding a word for every stripe . Then he that did so lash the other prostrates himself upon the ground , his fellow doing as much for him : mutually undergoing this grievous pennance for their offences : Yet notwithstanding these subtle foxes love their own flesh so well , that they endure but a small deal of pain by such a favourable whipping . This kinde of whipping seems to take its original from that act of Moses , who enacted , that if so , the wicked be worthy to be beaten , the Judge shall cause him to lie down , and to be beaten before his face , according to his trespass unto a certain number . Forty stripes shall he cause him to have , and not past , lest if he should exceed , and beat him above that with many stripes , thy brother should appear despised in thy sight . This kinde of punishment was in ancient times political , and was in use also among the Christians , as it is also at this day , for a malefactor to be beaten with rods . The Rabbines commenting upon this place affirm , that thirty nine stripes only , not forty , as the law commands are to be inflicted upon the person offending . The reason whereof , as one of their Rabbines tendered it unto me , is that which followeth . In old time the whip wherewith the effend●r was punished , consisted of three cords , two of which were shorter then the other , the third or mid cord being of such a length , that it might easily eacompass the whole body , all the three being made of the skin of some yong bullock . Now he that lashed the del●nquent with this threefold cord , gave unto him at one and the same time three several stripes , accounting one for every cord . So that in thirteen lashes , he received the ful number of thirty nine stripes ; to which if he had added one lash more , then had he inflicted two more then Moses required to be given unto him , which was no way to be allowed of , it was therefore thought good rather to be defective in punishment , then exceeding to give only thirty nine stripes instead of forty . The true and genuine exposition of this place , is to be found in the Talmud , which here I will not insert , to avoid prolixity . This kinde of punishment was inflicted upon the Apostle , as he himself witnesseth in his second Epistle to the Corinthians , and that without doubt in a more smarting degree then is usual among the Jews at this day . Prayers being ended , they post home with speed inexpressible . Where they finde the table ready spread , and furnished by their wives in their absence : at which presently they sit down and lustily feed upon the Cocks and Hens , which in the morning they offered in sacrifice to God for their sins : for in their Minhagin they affirme , that it is no less the commandement of God , and a good work to fill their Panches , and cram their Guts , this night with the Cocks and Capons ; and soundly to liquor their throats , then to fast the day following ; Alwayes provided that supper be ended before sun-set , for then the feast of reconciliation begins , and they are to dress themselves in neat and fine cloathing , upon which they weare a surplice or garment of choise linnen coming down unto their feet , hereby shewing unto other , that the next day they shall be pure and clean from their sins and offences , and like unto the Angels . These garments they put on in honour to the festival , the celebration of which , consists not in eating and drinking , being sottishly ignorant , that the worship of God is of more worth then either . Hence it is that the Lord complains by the mouth of his Prophet . Hear O heavens , and harken O earth : for the Lord hath said , I have nourished and brought up children and they have rebelled against me . The Oxe knoweth his owner , and the Asse his masters crib , but Israel h●th not known , my people have not understood . Ah , sinful nation , ab people laden with iniquity : a seed of the wicked , corrupt children : they have forsaken the Lord : they have provoked the holy one of Israel to anger : they are gone backward . What have I to doe with the multitude of your Sacrifices , saith the Lord ? Hosea also saith , O I srael return unto the Lord thy God , for thou hast fallen by thine iniquity . Take unto you words and turn unto the Lord , and say unto him : Take away all our iniquity , and receive us graciously , and so will we render unto thee the calves of our lips . So much of the preparation to the feast of reconciliation . CHAP. XXI . Of the Feast of Reconciliation . COncerning the institution of this feast , we may finde it recorded in the third book of Moses : that the tenth day of the siventh moneth shall be a day of reconciliation : it shall be an holy convocation unto you ( speaking to the Israelites ) you shall humble your soules and offer sacrifice made by fire unto the Lord : And ye shall do no work that same day : for it is a day of Reconciliation , to make an attonement for you before the Lord your God. For every person that humbleth not himself the same day , shall even be cut off from his people . And every person that shall doe any worke that same day , the same person also will I destroy from among his people . Ye shall do no manner of work : therefore this shall be a law for ever in your generations , throughout your dwellings . By reason of this injunction and command the Jews at this day are wont to meet in their Synagogue about sunset before it be night , carying with them their wax lights , and placing them in their Candlesticks , singing and praying with a beastly roaring and bellowing outcries . The women which stay at home to keep the house . light many candles in the bed chambers and other places , blessing them , and stretching out both their hands towards them as they do also upon the sabbath , hereby making a difference between the festival dayes , and others appointed for ordinary employments and manual labours . If these lights burn clear , they take it as a very good signe of some consequent hap , believing that their sins are remitted : that they shall see many happy dayes , and not come as yet into the prison of the grave . If they give not a clear light , but that which is only glimmering , dark , and obscure ; if they melt away the tallow or wax , distilling drop by drop , then they begin to be sorrowful , conjecturing this to be a signe of some evill ready to befall them . They spread their floores , pavements , and hearths , with Coverlets in some places , as in Wormes they straw their hearths with rushes only , lest they upon the day following , by often stooping to the fire to chafe and rub themselves , might defile and spot their holiday attire : or otherwise lest they should seem to commit Idolatry , which is altogether unlawful ; the reason hereof is that which is written . You shall not pave your pavement with stone , to bow and prostrate your selves thereupon . That it is said in the forecited text of Moses , that they ought to humble themselves before the Lord , they understand to be meant of a five-fold kinde of pleasure from which they are to abstain . And first of all from meat and drink , even from sunset to ssnset , from the beginning to the ending of the solemnity ▪ Boyes above twelve , and wenches above eleven years of age , women also who have been above three dayes in child-bed , are not exempted from this fast . A sick man may eat lawfully if he desire it : If not , the Physitian thinking it meet and convenient for the regaining of his health , meat is to be administred unto him . Secondly , every one is bound to goe without shoes barefoot : only it is permitted unto old decrepit and sickly persons , to whose health the coldness of the season may bring hurt and dammage . Thirdly , no man ought at this time to annoint himself with oyle , or wash his body with water for pleasures sake . Fourthly , no man must enter into a bath to wash himself , no he may not be allowed to dip his finger in the water , much less to wash his hands or face . Yet if any have occasion to ease himself , after the deed done , he may dip his fingers into the water , so that he goe no farther then the formost joynt . Some take a wet linen cloth and make clean their hands therewith , yet it is accounted as a thing very dangerous , and neerly coming within the confines of an offence : for if the cloth should chance to be so wet , as the drops of water might be pressed out of it , it were enough to prophan● the festival . Fiftly , the men must not come at their wives , no not so much as touch them ; and keep themselves out of their company , as though they were in their monethly flowers . Before they begin their solemn prayers , usually made by them after sunset , at the begining of this festival , three of the chief Rabbines walking through the Synagogue , saying with a loud voice , Bischibhah schel mahelah , ubischibhah schel mattah , etc. the meaning of which ▪ words is , that they give power and license to the whole congregation , as well to the bad as the good among them , to pray unto God. To this end also the Chaunter goes unto the Ark , where the book of the law is kept , opens it and saies a long prayer , which begins , Col nidere Va●ssare uschehue , that is to say , All Vowes , Covenants , and Oaths &c. the first part whereof he repeats three times , every time with a more lofty and joy resounding voice then other . The sum whereof is , that all the vows , oaths , promises , covenants , asseverations , and protestations , which any one of the Jewish nation hath not kept the year past to be void , remitted , disanulled , the breach thereof not to be acknowledged for an offence , to be utterly taken away and pardoned . That by this mean , Covenant-breakers may as well as the keepers , the bad and the villanous , as well as the good and just , may sing praise and pray unto God. Whence every Christian may see how little they esteem of an oath , especially made unto one of us . Then they hold on to sing and pray untill the night be far spent : Some all the night over , others returning to their houses , betake them to their rest ; other sleep in some corner of the Synagogue or other , or in the Synagogue of the women , in some place farthest remote from the Arke . They among the Jews who have an earnest desire truly to repent them of their sins , and to lead a holy life , stand all the time that the feast endures , singing and praying without intermission , as I have seen some who have stood immoveable in the same place for twenty seven hours together . When the morning begins to approach they all repair to the Synagogue before the dawning of the day , making there their agode untill night , boasting very much of the book of the Law , reading many Sections therein . Falling often to the earth with their face uncovered , and then chiefly when they make confession of their sins , smiting their brests at every word , to shew the devout attention of their mindes : and the lifting up of their hearts unto their God and maker . When it begins again to be night , then the Priest wrapping a great hair-cloth ahout his neck , and drawing it over his head , so far untill it come to the threshold of his eyes : he blesseth the people according to the ordinary forme prescribed by Moses , Numbers the 6. the 24 , 25 , 26 , and 27. verses . When he pronounceth the blessing , he stretcheth out his hands towards the people : they covering their faces with their own ; for it is lawful for no man to look upon the hands of the Priests : because the spirit of the Lord rests upon them , while he blesseth the Congregation . As it is written , He standeth behinde our wall looking forth at the windows , shewing himself through the grates , that is to say , God stands at the Priests back , and looks through the windows and grates , that is to say , through his hands being being stretched out , and his fingers being spread abroad severed one from another . Then he si●gs another prayer repeating it seven times , sometimes with a submisse and low , sometimes with a lo●d voice , and the reason of this reiteration is , because God at this time departs from them and goes into heaven , not coming again untill the priest be the seventh time in repeating of this prayer . The seventh time therefore they sing it in a melodious tune , with a sense bereaving harmony , having very good skill , and sweet voices , as they can witness who have heard them . Before they depart the Synagogue , they blow upon the Rams horne before mentioned , a sound both long and loud , in remembrance of the year of Jubile , which in ancient times was wont to begin as upon this day . Others write that they do it in memory of the seven heavens which the Lord opened when he descended upon Mount Sinai , and gave the law to the people of Israel , and declare unto them that in heaven there was no other God besides him . When they have put an end to this their festival , and a period to these their trifles , then ( as they blush not to affirm ) there comes a voice from heaven saying , goe and eat thy bread with joy and gladness of heart , for God accepts all thy good works at the best . Instantly upon the hearing of the voice , they return to their own houses , some carrying the reliques of their wax lights along with them , because they commonly use them in making the separation between the festival and other dayes of the week . But others on the contrary , leave them in the Synagogue in the Candlesticks for a year together , lighting them at some certain times . They who are very holy and religious among them , have a wax light burning in the Synagogue night and day , never going out throughought the whole year : this they call Ner Tamid , an everlasting light . When they are returning home , one sayes unto another , God the Creator seal unto a happy year : for the three books of which we formerly made mention , are now sealed up : and Gods sentence pronounced upon every one is ratified and stands immutable . Being come home , they finde their guts to make a grievous complaint , and themselves exceeding hungry , having eaten nothing for twenty eight hours together : they make haste therefore to satisfie their greedy appetite , and to replenish their belly with store of victuals . The next morning after they rise betimes out of their beds , and return to the Synagogue , lest Satan should take an occasion to complain of them , saying unto God , yesterday they rose early because it was the day of reconciliation : but this day their devotion grows cold , loving their pillow better then the Synagogue . What should I say more , this day they are so holy and religious , so honest and devout , that even the Devil is forced whether he will or not to commend their carriage : concerning which we have his following conference in Pirk Rabbi Eleazar . Upon that day in which God gave the Law to the Children of Israel : the evil spirit Samael came unto him and said , O Lord of the whole world , thou hast given unto me power and dominion over all the people of the earth , only the children of Israel excepted . To whom the Lord made answer ; On the day of reconciliation and thence-forward thou shalt have power over them , if thou canst finde any sin , fault , or offence in them , of which if they be found in no manner guilty , then shalt thou not approach so much as to touch them . Which when Samael understood , he said unto God , thou hast a people upon earth like unto the Angels in heaven . For as the Angels in heaven standing immoveable , neither eat nor drink , and being free from all sin live in peace among themselves , even so do thy people Israel upon the day of Reconciliation : which God hearing out of the mouth of the Devil , presently without delay forgives them all their sins , and opens his ear unto their prayers . It is read in another place , that they give gifts unto Satan , that they may blinde and shut up his eyes , lest he should see their doings and accuse them unto the Lord of hosts ; as it is written : A gift blindeth the eyes of the wise , and perverteth the words of the righteous . I conclude with the words of God to Esay : Cry aloud and spare not , lift up thy voice like a trumpet , and shew my people their transgressions , and to the house of Jacob their sins . Yet they seek me daily , and will know my wayes even as a nation that did righteously , and had not forsaken the statutes of their God ; They will ask of me the ordinances of justice , they will draw neer unto God , saying , Wherefore have we fasted and thou seest it not ? We have punished our selves and thou regardest it not . Behold , in the day of your fast you will seek your will and require all your debts . Behold , you● fast to strife and debate , and to smite with the fist of wickednesse : ye shall not fast as you do to day , to make your voice to be heard above . Is it such a fast that I have chosen , that a man should afflict his soul for a day , and to bow down his head as a bulrush , and to lie down in sackcloth and ashes ? wilt thou call this a fasting , or an acceptable day unto the Lord ? CHAP. XXII . Of the Feast of joy and gladnesse , for that they have read over the book of the Law. And of the manner how they distribute their Ecclesiastical Offices . THere is no mention made of this Feast in holy writ . The Rabbines instituted it as a day of rejoycing , in that God had given them so much as to spend a whole year in the reading of his Law and exercise thereof : in that upon this day they have finished , accomplished , and brought to an end the lecture and exposition of the of the text thereof in their Church or Synagogue , in that he hath in great clemency granted them power and faculty to perform the same . They distribute and part the five books of Moses into fifty two Chapters of Sections , whereof they read one every Sabbath day , so that the last Section is read upon the first day after the Feast of tabernacles , which commonly falls upon the twenty third day of September . It is recorded in the Talmud , that the Priests were wont to skip , caper , and dance , using all kinde of musical instruments upon this day , practising among the vulgar many incred●ble and skittish fooleries ; which here to set down would be rather a wearinesse then either pleasure or profit to the reader . Upon this day they repair to the Synagogue , and in a solemn procession take all the books of the Law out of the Ark , reading the first and last Section , leaping about the Ark with the books in their hands , and when they are weary in great pomp putting them into the Ark again . So long as the books are out of the Ark , a burning Lamp shines therein , for the Ark must not at any time be found empty ; whereupon it necessarily follows , that the Lamp supplying the place of the books , avails as much as the books themselves : for the Law is called a Lamp or light , as it is written : The Command is a Lantern , and instruction a light . Furthermore , they scatter Apples , Plums , and Pears , among the younger sort , that they also may take occasion to expresse the utmost of their mirth and jollity . Yet it often falls out , that that hereby is occasioned a greater deal of grief and melancholy in the hearts of these nonaged striplings , in that they often in scambling for these fruits fall into strife , contention , and brawling , and at last make trial which among them have the most patient stretching ears . Now because upon this day the reading of the Law is finished , in a second place they go åbout the distribution of Ecclesiastical functions and offices , and in ●he first place them that belong to the Lecturers of the Law. These their offices or functions are sold by open sale in their Synagogue ; and he that at the third asking offers the most money for them , hath them assured unto him , and is bound to keep them . And in the first place the Clerk or Sexton of the Synagogue proclaims the office of them who are to light candles all the year following : as also that of the Cup-bearers who carry the wine , wherewith they begin and end their Sabbaths , and other Festivals . For though the Master of every family be bound to give a beginning to the Sabbath by the consecration of a cup of wine : yet that this ceremony is also performed in the Synagogue , and that publickly before the whole Congregation , by reason of the poorer sort , who for want of means cannot procure wine at home for the initiation of the Sabbath . And moreover it is not to be neglected , because the Boyes and children that drink thereof , become religious and godly Jews . Thirdly , the Clerk proclaims that if any man will buy Gelilah , let him come forth , which is an office of unfolding and folding up again the book of the Law. Fourthly , it is demanded , if any one will buy Hagbohah ; He that hath this office is busied in a speedy lifting up of the book of the Law , carrying it about the Pew or Desk that any one may read thereupon . It is necessarily required , that he that carries it be strong and of an able body , that he may without stumbling carry the book unfolded with stretched out arms , for if he chance to faulter and slip but with one foot , not bearing it in that manner which is required , the whole Congregation is enjoyned to fast , which is reputed as a very bad signe of some ensuing misfortune . Fifthly , it is demanded , who purchase Etz Chajim for money . He that hath this office is allowed to touch the two pieces of wood to which the Law is fastened by long skins or Parchments , as also to carry and administer the little Bag , Coat , or Sachel , in which the book of the Law after the ending of the Lecture is with all speed to be wrapt up . Young men and striplings commonly buy this office : perswading themselves that by touching those forementioned pieces of wood , their honesty shall be improved , and their understanding bettered : hoping that thereby their life shall be prolonged , seeing these pieces of wood are called Etz Chajim , which by interpretation signifieth the trees of life , as it is written : She is a tree of life ( meaning the Law ) to them that lay hold on her , and blessed is he that retaineth her . These are touched and handled when the book of the Law is wrapped up , where a special heed must be taken , and care had , that they touch not the Parchments with their naked hands , for this is a hainous offence . Sixthly , it is demanded , who will buy Acheron , which is an office that whosoever in the whole congregation is the last called out upon any Festival , he must read somewhat out of the book of the Law. Seventhly , it is demanded , who will buy Shehia . He that hath this office is a kinde of overseer , who looks unto the rest that they be not negligent in their charge and place ; and if he finde them so , he may put them out , and himself in . All the money which they get for these places and offices , they bestow in the reparation of the Synagogue and maintenance of the poor . From this open sale of Ecclesiastical functions , often proceed as from a Fountain , envies , brawlings , contentions , and evil surmisings . Yea , God himself is often blasphemed , because the favour and countenance and respect of persons bears a greater sway in sharing then Justice : while the rich is preferred before the poor ; a stripling sooner admitted into holy Orders , then one of riper years , an illiterate Asse sooner then a learned Doctor , and an ill liver commonly before an honest man. Hence it is that these things considered , such a flood of contention often ariseth , that a Christian Magistrate is often sent for to stop & stay it ; forunder the Sun there is not a more testy , envious , jarring , and more implacable people then the Jews . And this is the fruit which they reap from the reading of the Law with so great attention as they bring and boast of ; and to say the very truth , no better can be expected , seeing their outside makes a beautiful and glorious shew , but within they are full of malice and hypocrisie . Now whereas there is no perfect joy where slesh and wine , or , as they say , Bas●r re i●jin are wanting : therefore they conclude and end this Feast of joy and rejoycing , with a sumptuous and great Supper . CHAP. XXIII . Of the Feast of Dedication . THis Feast is wont to be celebrated upon the twenty first day of November , by them called Kisleu : in memory of Judas Hasmonita or Machabaeus , that excellent warriour , who after the death of his Father Mattathias , overcame and vanquished the Grecians , who had formerly subdued Jerusalem , profaned the holy Temple , poured out the oil of the Sanctuary , and done very much evil unto the Jews : He also won the City , cleansed the Sanctuary upon the twenty first day of this moneth , as we may read in the first book of M●chabees , and the fourth Chapter . Wherefore Judas and his brethren , with the whole Congregation of Israel , concluded , that the dayes of dedication of the Altar should be kept in their season from year to year , by the space of eight dayes , from the five and twentieth day of the moneth Casleu , with mirth and gladnesse . This Feast the Jews at this day do also keep and celebrate , but in a far different manner then those ancient Machabites . For here now is nothing to be seen but feasting and gormandising , quaffing and drinking , piping and dancing , revelling and roaring , all to passe away the time ; but little or no thanksgiving unto the Lord of hosts for the victory and conquest over their enemies , as upon this day . At that time , when Judas had dedicated the Temple , none of the holy oil could be found : so that the Lamps could not be lighted according to the ordinance of Moses : Judas therefore made diligent search in the Temple , where he found a small horn of oil , sealed with the Ring of one of the Priests , which was onely sufficient to feed the Lamps for one nights space , yet preserved in that happy manner , that it was not polluted by the enemies . Hereupon the heart of Judas and the whole congregation was filled with sorrow , because they could have no more oil till these eight dayes were expired , because the City Tehoa from whence it was to be fetched was four dayes journey distant from Jerusalem . In this their perplexity the favàour and mercy of God appeared to them by this miracle , for the horn of oil sailed not for eight dayes together . In the remembrance of this favour and blessing so miraculously conferred upon them , the Jews at this day use a great deal of superstitious pomp , in tinding of the Lamps appointed for the Synagogue in the time of this Feast : They provide a Candlestick with seven branches capable of seven lights or Lamps , which burn every night , though not until the morrow , from the beginning of this Feast unto the end thereof : and wheresoever any of these Lamps are found , whether in their Houses , Stoves or Bedchambers , there it is not lawful to move the finger to any kinde of work . A Lamp must also be hung as well upon the right side of the gate of every mans house as of the Synagogue , the distance whereof from the ground ought to be ten spans , no lower ; twenty , but no higher . It is a great question among them how long these Lamps may burn , and by whom they may be tinded : whether one may be lighted at another ? and such like . Thus are they very solicitous and careful about these external lights ; never considering that there is nothing but darknesse in their own hearts : neither striving that they may be illuminated , by the light of Gods holy Spirit . CHAP. XXIV . Of their Feast of Purim . THe word Purim is a Persian word , and is rendred by the Hebrews Goral , which signifies a lot . This Feast therefore took its name from that plot and wicked device of Haman the Agagite , who in the moneth Nisan in the twelfth year of Ahasuerus cast Pur , that is a lot , whereby all the Jews , both young and old , children and women in all the Kings Provinces should be destroyed and rooted out in one day , even upon the thirteenth day of the twelfth moneth , which is the moneth Adar or February ; which decree was written in the name of the King , and sealed with his Ring . The end of this conspiracy fell far contrary to Hamans intent . For Haman was hanged upon a pair of Gallows fifty foot high , and the King granted the Jews in what Cities soever they were to gather themselves together , and to stand for their life , to root out , slay , and destroy , all them that vexed them . So that strengthened by the Kings Letter Patents , they put their adversaries to death . In Shushan the Palace they slew five hundred men , and the ten sons of Haman ; and the Jews that were in the Provinces of King Ahasucrus slew of them that hated them seventy five thousand men , upon the thirteenth day of the moneth Adar , and rested upon the fourteenth and fifteenth thereof . Wherefore it is instituted and ordained , that upon the fourteenth and the fifteenth day of the said moneth every yeer should a Feast be kept by the Jews in all quarters , in remembrance of this great deliverance throughout their generations by an ordinance for ever . Wherein they rested from their enemies , in the moneth which turned unto them from sorrow to joy , from mourning to a joyful day : as we may read in the ninth Chapter of the book of Esther . These two dayes are celebrated at this day by the Jews imitation of their ancestors , but in that manner , that they rather deserve the name of the dayes of profanation and drunkennesse , then of joy and gladnesse . Although upon these dayes working is not prohibited by the text of Scripture : yet the Jewes at this day rest from all manner of labour , writing and affirming in the Talmud , that he will never thrive or prosper that does any work upon them . For there it is recorded , that upon a certain time that a man being sowing line-seed upon one of these dayes , a certain Rabbine coming by and seeing him , began to reprove and curse him . Whereupon it came to passe , that the seed never came to growth , nor did ever peep out of the ground . In the first place therefore the women are enjoyned in a more peculiar manner to sanctifie and celebrate this Festival , because this deliverance was wrought by the hands of Queen Esther . The night being come , they light the Lamps of joy in the Synagogue , and the Chasan or the Minister expounding the book of Esther , reads it from end to end : whereat the women and children ought to be present , and give diligent attention ; and they have a custome that the little ones so often as Haman is named , keep a vile stir and a tumultuous noise in the terrible and forcible explosion thereof . In former times they were wont to provide themselves two stones , upon one of which the name of Ham●● was written . These they did beat one against the other , until the name was quite demolished and worn out ; which when they perceved , they presently cried aloud , Let his name be blotted out . The name of the wicked shall rot ; Accursed be Haman ; Blessed be M ●rdecai ; Cursed be Zeresh the wife of Haman ; Blessed be Esther the wife Ah●suerus . Cursed be all they that worship idols or the host of heaven . Blessed be all the people of Isnael . When the Lecturer comes to that place where mention is made of the ten sons of Hamau , he is bound to read it with one breath , for they write , that all these sons of Haman perished in the twinkling of an eye , and their souls in a very moment took their farewel of their beloved lodging the body . They celebrate this Feast in a very voluptuous manner , sousing their guts in wine and beer , because Esther the Queen found favour and grace in the eyes of King Abasuerus when he sate at her banquet , and obtained pardon for the Jews , and a grant that they might stand for their lives . And hence it comes to pass , that for the space of these two dayes , they busie themselves with no other things then eating and drinking , smelling , and bibbing , dancing , and piping , singing , and roaring , ieasting , and sporting , riming , and scoffing , the women putting on mens apparrell and the men clothing themselves in womens attire , which although it be expresly forbid in the law of Moses , yet they make there one exception , saying , that it is lawful and no offence to practise it upon this day , and this occasion : seeing it is done by them only for worldly joy and recreation , Rabbi Isaac ●irna in this Minhagim hath left in record to posterity , that it is commanded as a work of great excellency , to make merry as upon these dayes , to goe a whoring , to drink and be drunke , yea in that measure , that he cannot make any difference between Mordecai the blessed , and Haman the accursed . that is to say , untill he be so besotted with the ale tappe , that he cannot for his heart declare how many letters be contained in any of these words , yea moreover , any one is permitted at this time to poure in strong drink , until he knowes not how many fingers he hath on either hand . Which precept indeed is most diligently observed and kept , according to the very rigour thereof by the Jews at this day , and that chiefly by the beggerly crew , to whom the richer sort send gifts and presents in a far greater measure then they do at other times , to the end that one may not mock another for being drunk , bein commanded and strictly prohibited to send away their meat and drink to any other end and purpose . With these Bacchanal rites , drunken fits , and besotting beastliness , they put an end to their annual feasts . For this of Purim is the last festival in the year , having no more until the feast of the passover . If the Prophet Isaiah were alive at this day , or should rise from the dead , truly and really might he take occasion , and that both forcible and urgent to cry out , Woe and class unto them that rise up early to follow drunkenness , and to them that continue until the night , till the wine do inflame them . CHAP. XXV . Of the feasting dayes in use among the Jews . HItherto we have treated of feasting , fasting succeeds . In the law of Moses there is only one fast commanded to be kept by the Jews , which is upon the tenth of September , upon which the feast of reconciliation is annually kept and celebrated , as was formerly declared . Besides this , it is registred in ancient records , that many other fasting dayes were instituted and ordained by the ancient Patriarchs and Prophets , according as the time required . And Zachary the Prophet , who lived after the building of the second Temple , makes mention of foure general fasts in these words . Thus saith the Lord of hosts , the fast of the fourth moneth , the fast of the fifth , and the fast of the seventh , and the fast of the tenth , shall ●e to the house of Judah joy and gladness . The fast of the tenth moneth was usually , and is to this day , kept by the Jews upon the tenth day of the same , to wit , December : because upon this Ne●uchaddnezar began to besiege Jerusalem with armies , and to afflict the Jews with great trouble and calamities . The fast of the fourth moneth , was and is kept to this day upon the seventeenth day thereof : because upon this they endured many great afflictions which are not yet disgested . For as upon this day the tables of the law were broken ; the daily sacrifice ceased : the book of the law was burnt , an Idol the abomination of desolation was set up in the holy place , the temple of Jerusalem . The city it self besieged the second time , overthrown and taken . For these causes the Jews in these our dayes fast very devoutly , begin seriously and earnestly to repent them of their former life , if a man may believe the external gesture : from which it is no doubt but their heart is too too much a roving . The dayes following this fast , even unto the ninth day of the next moneth , are accounted ominous and unfortunate : upon these no school-master must dare to whip his boyes . If any Jew also have a case to be tried by the law , between him and a Christian , at this time he seeks all manner of evasion and excuse , that he may not appear before the Judg untill these dayes be expired , fearing lest his cause should fail and not prove good , and he be overthrown therein . The fast of the fift moneth , is kept upon the ninth day of July : because upon this very day the temple was burnt , and turned into ashes : In the time here of they goe barefoot : sitting upon the earth , reading doleful stories , and the lamentations of Jeremy . They goe into the place of burial , where they sob out their doleful accents of grief and sorrow , amidst the sorrowful consort of departed souls , bewailing the desolations of their beautiful temple with sighs and grones for a moneth together . From the first day until the tenth , they neither eat flesh nor drink wine , they enter not the bath , wash their face or hands , or suffer any rasor to come upon their head . They do not make any marriages , appear not in judgment but sore against their wills : complaining and crying out , that they had never any good hap or fortune in this moneth : which they prove out of the Prophet Hosea , saying , A moneth shall devoure them with their portions . Upon the eighth day they feed only upon lentiles , in signe of sorrow and heaviness : but they will neither eat beans nor pease , because they have a certain black stroke in their upper parts much like unto a mouth : but they eat lentiles and egges , also such have no such lin● upon them , neither any representation of a mouth , and therefore do best decipher and figure out a man ful of grief and sorrow , who sits still and sayes nothing , as though he had no mouth at all . A most Rabbinical allusion . At night they eat but little , continually sitting upon the ground ; if any thing , then it must be an egge rosted : which they do likewise in signe of sorrow , for as an egge is round , and in figure circular , so is sorrow also , running after the manner of a round body , now to this man , now to that ▪ Bed-time being come , they lay themselves to rest upon a harder couch then at other times . He that formerly used two pillows , is now content with one . He that formerly used one only , casts it away and will not admit of any , for soft feather and down-bed they embrace some bone pinching mattress , and for sheets of the choisest lawne , those which are hurden . The fourth fast , which is the fast of the seventh moneth , is kept upon the third day of September : because that good and excellent man Gedaliah , which was by Nebuchadnezar set over the remnant of the Jews that were left of the captivity of Babylon , was in a miserable and fraudulent manner slain as upon this day , as Jeremy the Prophet beareth witness . These are the foure general feasts usually kept by the Jews in the dayes of Zachary , and also by the disp●rsed remnant yearly in these our times . Besides these general fasts , they have some more particular , not kept by the whole Congregation of Israel in general , but by every one apart at certain times , according as they desire to become holy and religious . Thus some of them fast every munday and thursday through the year , as that proud Pharisee , whereof our Saviour makes mention in the new Testament , who bragged and boasted that he fasted twice every week . Secondly , some use to fast upon the tenth of March , for Miriam the Prophetess who died upon this day , upon whose departure , the fountains in the wilderness did dry up , so that the children of Israel wanted water , and sinned in murmuring against the Lord : yet many of the Rabbines are against this fast , that every one ought to abstain from fasting in the moneth of March , because therein God wrought their deliverance out of Egypt , the remembrance whereof ought to cheer them up to joy and gladness . Thirdly , they fast for the most part upon the tenth of April , because Eli and his sons died upon this day , the Arke of the Covenant was taken by the hands of the Philistines , and the glory departed from Israel . Fourthly , many of them fast upon the twenty eighth day of April , because Samuel died thereupon . They have also diverse other fasts which they keep , by reason such wise men and Prophets changed this life for a better , upon those dayes whereon they observe and keep them . Some fast also upon every evening of the new moone . Others so often as they have any fearful and unfortunate dreams . He whose father is dead , fasts yearly upon the day whereon he departed this life . And many such like causes there are for which they abstain from meat at several times . When they fast , they abstain from all kinds of meat and drink from morning untill the st●s appear ; which were a true and laudable fast indeed , if it were performed with a devout heat and minde , in the fear of God , and refe●red to that end which the Scripture prescribes . But this kinde of fasting no● of the Prophets could never by the hammer of perswasion beat into their hearts and heads . It is written in Medrasch rabba in the Chapter vezos habbetachah , that ever and anon so soon as Moses saw that God would inflict some punishment upon him , he appointed himself a fast , making himself a cheese-cake as big as his own body , put on sackloth , sprinkled ashes on his head , and going into the foresaid pie or cheese-cake , fasting and praying without intermission , did determine not to depart thence untill God had reversed and made void the sentence pronounced against him . This fable smels of the Talmud , in which it is written , that a certain godly and religious Jew called Chon Hammagal , did fast after the manner of Moses , so often as he desired some great and weighty matter at the hands of God. When upon a certain time it had not rained at any time throughout the whole moneth of February , and rain was necessary that men might receive the fruits of the earth in due season , the foresaid Chon , fasted and prayed , shutting himself up in such a pie or cake as in close prison , and saying , O Lord of the world , thy childrens eyes are all upon me , knowing that I am as dear unto thee as any son can be to a father : I swear therefore by thy holy name , that I will not goe out hence untill thou have mercy upon thy people . Then the Lord sent a gracious rain upon his inheritance . Habbacuck the Prophet also practised the like , and hereupon he saith , I will stand upon my watch tower , and set me upon the tower , and will look and see what he will say unto me , and what I shall answer to him that rebuketh me , that is to say , I stand in my pie or chees-cake expecting untill thou make me answer , how it comes to pass that the wicked do so prolong their life ; as Rabbi Kimchi comments upon the place . So miserable are these poor seduced Jews , in this manner deluded and given over to a reprobate sence , so that they cannot blush at any thing , neither are sensible of any gripes of conscience , while they speak so grosly and vainly of God and his word , interpret the Scripture according to the fancies of their brain , and their own good pleasure . This superstition and abuse in fasting , had a strong head even in the dayes of the Prophets . Whereupon Zachary reproves their false fast , and prescribes the true , for to the priests and people asking him , Shall I weep in the fift moneth , and separate my self as I have done these many years ? He answers in Gods name and saith , when you fasted and mourned in the seventh moneth , and in the fift , even these seventy years , did ye fast unto me ? and do I approve it ? And when you did eat and when you did drink , did you not eat for your selves and drink for your selves ? should ye not hear the words which the Lord hath cried by the ministry of the former Prophets , when Jerusalem was inhabited and in prosperity , and the cities thereof round about her , when the south and the plain was inhabited . Thus speaketh the Lord of hosts saying , execute true judgment and shew mercy and compassion every man upon his brother , and oppress not the widow or the fatherless , the stranger nor the poor , and let none of you imagine evil against his brother in his heart . But they refused to harken , and pulled away the shoulder , and stopped their ears that they should not hear ; Yea they made their hearts as an adamant stone , lest they should hear the law and the words which the Lord of hosts sent in his spirit by the ministry of the former Prophets : therefore came a great wrath from the Lord of hosts . Therefore it came to pass , that as he cried and they would no heare , so they cried and I would not hear saith the Lord of hosts . So much shall suffice to be spoken concerning the Ceremonies used by the Jews upon their holidayes and festivals : for hereby may any man easily pereive that their faith and belief is not grounded upon Moses and the Prophets , but upon the traditions of tht Scribes and Rabbines , which I have desired to shew from the very beginning of this treatise . It followeth that we should now treat of other matters belonging to their private and domestical life . CHAP. XXVI . Of their difference of meats , and the boyling of them : and of their new kitchin veslels . THe Jews living in divers parts of the world at this day observe a main difference in the boyling and eating of fish , flesh , and milk-meats . Which practise of theirs they ground upon those words of Moses , Thou shalt not boile a kidd in his mothers milke . Hence it is that they have written divers commentaries and expositions upon this text , concerning the using of flesh , hony and other viands . Their kitchin boyling vessels are of two sorts , the one whereof is appointed for the secthing of flesh , the other for milke . Their milke vessels have three peculiar marks upon them . if they be of wood , then they give them three several cuts , whereby they may be distinguished from others : and this they do , because the forecited verse is found three times in the law of Moses . Hereupon it also comes to pass , that a Jew continually carries about him two knives , one for flesh and another for cheese and fish , which have also three several markes or stamps upon them . If through negligence one vessel should be taken for another , and the contrary thing boiled therein , then it is not lawful for any Jew to eat thereof , breaking the vessels , if they be of earth , but washing them with water , if they be of wood , and that in a most exact manner . If they be of iron , they cast them into the fire , suffering them there to abide until they be fully purified . It is enacted that flesh and milke must not be boiled together at the same time over the same fire : neither are they to be set on the table one opposite or over against another , but ought to be separated by something put between them : and to this end they spread one cloth for the dishes furnished with flesh , another for those wherein cheese and milke are served in , He that eates either pottage or flesh , he may not be allowed for a whole houres space , to eat butter , or cheese , or any milke-meats . Yea moreover , they who would be accounted precise indeed make six whole hours distances . It is lawful for any one to eat a hen with almond milke : If any one love milke so well , that he cannot abstain from it , an especial dispensation is granted him to taste thereof sooner then ordinary , so that he pick his teeth accurately and Spaniard like , wash his mouth , and eat a crust of bread to take away the tast of the flesh . If the fat of any thing fall into any dish of meat boiled in milke , that meat is prohibited to be eaten . Yet if the meat be sixty times more in quantity then the fat , then may it lawfully serve for the sufficing of any mans appetite . An egge must not be boiled in a pan or pot in which flesh is sod . If they desire to have their egges poched , they first break them into a platter , or poure them out of one shell into another , having a diligent care , and provident espial , that no drop of blood be in them . And this is the reason why the Jews alwayes open their egges at the top , because in that place there is often found a veine of a bloody colour . If in carving up a hen they finde any egges within her , they use them not until they be mollified in water and salt . It is a hainous offence to set fish and flesh at the same time upon one table , as also to boile them in the same pan , much more to eat them together , for the leprosie follows as a reward of the fact . Therefore they either wash their mouth or hands between the eating of flesh and fish , or else they eat an apple or piece of bread between the eating of the one , and handling of the other . Briefly it is accounted as a great point of wisdom among the Jews , rightly to distinguish the kindes of meat ; hence when some difficulties object themselves unto their view , they goe for a solution to the learned Rabbines . All their kitchin vessels , whether of gold , silver , tin , or lead , brass , or copper , if they can endure the fire , they are to be purged by fire , if not , by water , according to the command of Moses , Whatsoever will abide the fire , you shall make it go through the fire , and it shall be cleansed : and whatsoever will not pass through the fire , you shall make it to pass through the water . The Talmudists upon these words infer , that such vessels ought to be cast into a cesterne or pit where a menstrous woman hath washed her self in the time of her uncleanness , because such women in the Hebrew tongue are called Niddoth , and the water of separation Me niddoth . Here the Jews give an evident demonstration that an Asse may be known by his eares from any other creature , for the forecited words of Moses , make not mention of vessels in general , but of that particular houshold-stuffe which the children of Israel took in way of prey form their enemies the Midianites ; which at that time were a prophane , ungodly and reprobate people . And therefore when Moses made the people to purge and purifie every thing they had taken in battle , partly by fire , partly by water , according as the condition of the thing it selfe would suffer : his desire was to signifie unto them , that they onght by no means to make any use of the Midianites goods , unless they were first of all cleansed and sanctified . Finally , because at this day the Jews will not use any vessel belonging to a Christian , unless it be first purged in the foresaid manner , they hereby clearly shew unto the world , the opinion they have of us , to wit , that in their judgment , we are not a jot more pure or holy , then those people which the Lord banished the land of Canaan for their sins and wickedness ; in in the ●ost of their writings calling us , impure and pro●ane Gentiles . CHAP. XXVII . Of the manner how they kill their Beasts . MAny among the Jews are forced to learn the Butchers trade , which they call Scachten . He that learns it is bound Apprentice to some skilful Butcher for term of yeers , and those not a few ; for there are so many precepts , constitutions , caveats , axiome● belonging thereunto , that it is very difficult for any man in a short time to be cunning and expert therein ; he must therefore bestow great paines and study in seeking the rules appertaning thereunto out of the books of the Rabbines : that thereby he may gain a perfect and sound knowledge therein . There is extant a certain smal Pamphlet which is called Schochitos and Bed kos , the Butchers book , in which are contained the principal Rules and Canons belonging to this Art ; according to the tenor whereof the Jews at this day kill and slaughter their beasts and other cattel : If they meet with any difficult place whose true meaning cannot be comprehended by the brains of a Butcher , they repair to some Rabbine for the exposition thereof . He therefore who hath diligently perused this little book , and hath been long time a spectator of another mans labours in this kinde , and can rightly judge of them , is made by some of the Rabbines Freeman of the Company , who also makes him a testimonial Letter under hand and seal of his skil and ability . Wherein he certifies that he is expert and skilful in the Butchers trade ; and therefore gives him full power and license to kill and slay any Ox , Sheep , or such like kinde of Beast , when and wheresoever it pleaseth him . Not long since it was my chance to see one of these testimonials , which was writ in manner and form following : This day being such a day of the moneth , in such and such a yeer , I have examined , and in examining found N. the son of N. to be skilful and expert in the Butchers trade , and that as well to teach by mouth as to practise with hand . Which things weighed , and rightly by me considered , I have granted him a license to kill and slaughter , and being killed and slaughtered to search all kinde of cattel . And furthermore , it shall be lawful for him to eat whatsoever shall be by him in this case searched and slaughtered . Alwayes provided for a space of a whole year ensuing the date hereof once a week , the next year every moneth once , and after that every quarter of a year for the space of his whole life , he do dilige●tly peruse all the Rules and Canons belonging to the Butchers trade . Witness Rabbi N. Butcher . A Butcher is called in the Hebrew tongue Schochet , the Butchers trade Schacten . The searcher , or overseer , who looks whether they be sound or not Bodek , and the action of searching Badken . In the exercise of this their trade they use knives of divers sorts , proportioning them according to the quantity and bigness of the beast that is to be slaughtered . Their knives of a greater size have commonly broad and blunt edges , yet apt enough to cut : if they have any gap in them , if it be never so little , it is not lawful to use them . The greater sort of beasts being ready to undergo the knife have their feet tied by the Butcher , in imitation of Abraham , who bound his son hand and foot when he was about to sacrifice him . Afterwards he cuts the weesil of the beast at one cut . Then he looks upon his knife , to see whether there be any flaws or gaps therein , which action of his is very necessary , seeing a gap in the edge of the knife doth in such manner terrifie the poor beast , that the blood runs unto the heart to comfort it , so that the knife cannot make a passage for it , by which means the beast becomes unfit to be eaten . When he hath cut deep enough , he hangs the beast upon the Cammerel , unbowels it , and making a couple of holes , one upon the right , another upon the left side of the heart ; he , or any other who is skilful in searching , thrusts his hand through these holes into the body of the beast , with an intent to know certainly , whether any blood or little Bladders full of blood clag or cleave unto the heart or liver . Which if he perceive any other fault , be it never so little ; then it is not lawful for any Jew to eat thereof : as it is written : Ye shall be an holy people unto me , neither shall you eat any flesh that is torn of beasts in the field : ye shall cast it to the Dog. And again , Of a beast defiled or rent with beasts , whereby he may be defiled , ye shall not eat : I am the Lord. Out of these words the lews draw this conclusion , That it is not lawful to eat the flesh of any beast which is not without taint , spot , or blemish ; when the Text it self speaks not of the living creature , but of a dead carkase , a beast that hath died of it self : or hath been torn in pieces by another . Birds and all kindes of fowl the Jews do kill and slaughter in the same manner that they do their beasts : cutting their throats , and letting the blood drop down into a heap of ashes , covering it therewith : This their practise they ground upon that action of Rebecca , who when she saw Is●●c , lig●hted down from the Camel. Upon which words the Rabbines in the Schechitos or Butchers book have left in writing , that at that time it was with Rebecca after the manner of women , whose virgin , or menstruous blood the Birds came and covered after that she had risen from the carth : and therefore they say , that God commanded them in lieu of this to cover and hide the blood of Birds when they slaughter them . They cover also the blood of other Beasts with earth ; because the earth opened and swallowed up the blood of righteous Abel , when Cain slew him . I also , saith the Author of the Butchers book have seen it recorded in the book Chasid●m , that the blood is therefore to be hid in the earth , lest Satan coming , and finding it uncovered , should accuse us before God of great injustice ; because it would seem a very unjust and cruel act , miserably to kill and slaughter a poor innocent and unreasonable creature in such a tyrannical manner , which hath committed no sin or offence against us , and therefore is not lyable to punishment . Surely the Iews would make the Devil a very sottish Fool and shallow brain'd Asse who cannot know thus much ; and themselves very cunning and crafty in such a circumvention of him . After that they have killed a great beast , they take all the veins and nerves out of his body , picking away the fat which cleaves unto them ; then putting them in water to mollifie and soften them : after a certain space taking them out again , and washing them in clear water , so that no drop of blood remain in them ; then they lay them upon a shingle or cloven , that the water may drop from them ; then they put them into a vessel , and salt them ; which vessel is full of holes , to this end , that if any blood remain in them , it being sucked out by the salt , may distil , and finde passage through the holes and crevices . If they are not desirous to have their meat throughly salted , they put it in the pickle only for an hour , and then boyl it . They eat not any thing which hath the least drop of blood in it ; for it hath been alwayes their use and custom , and is at this day in a wonderful manner to abstain from it . They likewise do not eat the hinder parts of any beast unto this day , because the Angel touched the sinew that shrank in the hollow of Jacobs thigh . Yet the Jews of Italy , by the rules of their Anatomy , have found out , and concluded , that if the veins , sinews , and arteries be artificially taken out , the hinder parts may also be eaten , without making any scruple for conscience sake . Surely if the Jews who lived in the time of Moses , had been cunning skilful and expert in this art , then had he spent his breath in vain , in forbidding them to eat so many several sorts of Beasts , Fowls , and Fishes . And I am verily perswaded , that if a Sow should be brought at this day to some of these profound Anatomists , they by cutting her up , and taking out the veines , nerves , and sinews , would make her a dainty dish for a Jews dinner . They sell the hinder parts of the beast to the Christians : yet I would wish all Christians that do buy any such provision at the hands of a Jew , to consider and know , that the Jews are wont before they bring them to the Shambles , to spit upon and defile them , causing their children to pisse upon them : they themselves pronouncing a curse upon them , that the Gentile that buyes them may eat up their silthiness , even death it self . I would not have the Reader to think this a Fable , for it is confirmed by the joynt testimony of so many Jews as have been converted to the Christian faith . Perhaps the Iews are not in every place so evil minded , so ungodly , and wicked ; yet in general they bear a tyrannous hate and malice against us Christians . To conclude : by this their great skil in Anatomy , and cutting up of beasts , and taking out the nerves and sinews , it comes to passe that they are such excellent Physitians , judging of mans body by insight into that of the beast , and of all the diseases incident thereunto : yet many a Christian is forced to pay for his physick with the losse of his life . Concerning which matter if any one desire to read more , I refer him to Antonius Margarita in his book of the falth of the Iews . CHAP. XXVIII . Of their Marriages . COncerning these marriages it is to be noted , that at the handfasting or celebration of the espousals , or immediately upon the finishing thereof ; many lews both young and old are called together into some spacious Arbour , every one of the younger sort carrying a pot in his hand . Afterward comes one , and reads openly the Letter or Bill of contract ; the Contents whereof are , That N. the son of N ▪ and N. the daughter of N. have promised to marry and be married one to another . That the one will give unto the other such and such a dowry . That the nuptials are to be celebrated upon such and such a day ; and that the party which doth not perform every condition and covenant , according to every part and parcel contained in the Letters of espousal , is bound to pay unto the other fifty Florens . The Bill being ended , the parties to be married say one unto the other M●zal ●ob , which is as much as God send you good fortune , which the young men hearing , throw their earthen pots upon the ground , and break them , saying , that it is a token of good luck , plenty , and abundance . The espousals thus ended , every one departs the place , and is presented at the door with a cup of the sweetest wine , which also hath some confection annexed unto it , For eight dayes after , neither the Bride nor Bridegroom are seen without doors . Many youngsters and scriplings repair unto the Bridegroom to keep him company , where they passe away the time by the invention of many toyes and trifles , to recreate him , and make themselves merry , quaffing and carousing healths to his good fortune . The lawfulnesse of the act they prove out of the History of Sam●son , who being about to be married , had brought unto him thirty companious to be with him . The dame Bride upon the day before the marriage ▪ must wash her self in cold water from top to toe , so that her whole body be hid in the water . She is led to the Bath , and likewise back again , by an attendance of gagling women , making a certain confused noise as they go and return : to the end that every one may see and know that she is a Bride . The Girdle which the Bride sends to the Bridegroom ought to have silver studs : but that which he sends unto her , ought to have those which are of gold . A Iew upon a certain time to satisfie me in my request , gave me the reason hereof , to wit , that the silver represented the seed of the man , which is white : the gold the seed of the woman , which is red : a frivolous and foolish reason , as the most of their others are . Upon the day whereon the Bride is to be led into the Synagogue to receive a blessing , she puts on her wedding garments , decking , trimming , and dressing her self in the Iewish fashion , as finely as she can possibly : she being ready dressed , she is led along by her Maids and Damosels , who sing Marriage Songs , and Bridal-Ballads , bringing her into a certain chamber or closet , and placing her in a rich and costly Chair , where they comb her head , truss up her locks , deck her with Fillets , adorn her with Ribbands , beautifie her with Garlands , put a vail over her face , and that for modesties sake , as Rebeckah did when she was to meet her husband Isaac . While the women are combing her head , they expresse a great deal of mirth and jollity , skipping , singing , laughing , dancing , and all to keep the spleen of Dame Bride from overflowing with melancholy , which they are conceited to be a work most grateful and acceptable in the eyes of the Lord. And that the women may more easily believe it , the impudent Rabbines in their Talmud do affirm , that God did the like to Eve , when she was to be given to Adam , plaiting her hair , dressing her head and locks , and also did sing , foot it , and dance with her in Paradise : which they strive to prove out of the words of Moses , And he brought her unto Adam , as though he had brought her skipping , and leading the dance , as a Bride is now wont to be brought to her husband , trimmed , and compleatly dressed , with her hair tyred , and locks trussed up . It is recorded also in Pirk Eliezer , that God attended upon Adam and Eve like a Serving-man while the marriage was in finishing , and that he made the Canopie with his own hands under which they were to receive the blessing : that the Angels became the Minstrels , playing divers tunes upon Trumpets , Pipes , and other instruments that Adam , Eve , and God himself might dance . In this balsphemous manner writes he that is the Author of that book called Bricum Spigelium , printed some few years ago at Cracovia in Poland , the German tongue and Hebrew letter : which book contains many reprehenso●y and moral precepts , and is of great esteem among the Iews at this day . I finde it registred in the Talmud , that God only made tresses for Eve , which they prove out of those words , and God built , which the Rabbines read plaited ; and hence the Iews at this day call the plaits of a womans hair Binias● , which in English signifies a building , from the Hebrew word Banah , which signifies to build : which signification Moses also gives unto it , when he saith , The Rib which the Lord God had taken from man , thereof he built a wom●n and brought her to Adam . Which , the Rabbines being Commentators , must carry this sense : that God pla●ted Eves hair , and brought her unto Adam , leaping and dancing as he came along . Surely if there were but the least sparke of true knowledge , they would blush and be ashamed to utter these blasphemous sayings before the world , but God in his just judgment hath smitten them with blindness , that seeing they will not see , and hearing they will not understand . We leave them therefore an return to our matter . The time being come when the blessing due unto the married couple is to be given unto them , b foure boyes take the Canopie which is fastened to foure posts and wooden pillars , and carry it into the street or garden where the solemnity is to be kept : whither the bridegroom comes , being attended with many men following him at his heels . After him followes the bride and her damsels , with sackbuts , timbrels , and other musical instruments , seating her self by her spouse under the Canopie . This Canopie they call by the name of Chuppah which signifies a cover or shelter . When every man and woman there present have taken their places , then every one begins to cry out Baruch habba , Blessed is he that cometh . Which said , the Bride being led by others is to compass and circle about her bridegroom three several times , as a Cock doth when he is about to tread a hen , because it is said , A woman shall compass a man. Then the bridegroom takes his bride and leads her once about the floore in a circle , the people in the mean time casting wheat or other grain upon the bride and saying , encrease and multiply : hereby signifying that peace and abundance of riches in housekeeping shall befall them , according to that of the Psalmist , He maketh peace in thy borders , an filleth thee with the flower of wheat . In some places they mingle mony among their wheat , which the poorer sort gather for their own relief . The Bride is to stand upon the right hand of the Bridegroom , because it is written , Kings daughters were among thy honourable women , at thy right hand did stand the Bride in a v●sture of golde . She must turn her face towards the South , because it is a tradition of the Rabbines , that whosoever placeth his bed in that manner , that he lying there in his face shall be towards the South , not towards the North , shall be the father of many children . The Rabbine who marries and joynes them together in the bond of matrimony , takes the skirt of the hair-cloth or garment , by them called Tallith ( a ) which the Bridegroom wears about his neck , and puts it upon the head of the Bride ; which is occasioned by that saying of Ruth to Boaz , Spread the wing of thy garment over thy ●andmaid for thou art the kinsman , and that of Ezekiel : I passed by thee , and looked upon thee , behold thy time was as the time of love , and I spread my skirts over thee , and covered thy filthiness : yea I sware unto thee , and entred into a Covenant with thee , and thou becamest mine . In the next place he takes a glass of wine , which they call ( the bride-boule ) blesseth it , giving thanks unto God that the Bride and the Bridegroom by his instinct , have given their consent to be joyned together in the bond of matrimony , and reaching out the cup unto them , commands them to drink thereof . If the Bride be a virgin , then the cup must have a narrow mouth , if a widow a large one , at Wormes they use an earthen cup , as also at other places . After that they have both tasted of the cup , The Rabbine takes the wedding-ring from the Bridegroom which is made of pure gold , yet having no jewel in it , and calling some witnesses shews them the ring , and asketh whether it be a good one , and worth the mony that was given for it ; and then puts it upon the Brides finger , repeating the letters of contract with a loud voice . Which being ended , he takes another glass of wine , blessing and praying over it , giving thanks unto God that the Bride and Bridgroom had mutually accepted one of another . Then reaching them the Cup and bidding them drink thereof , which when they have done accordingly , the Bridegroom takes the Cup and throws it against the wall in remembrance of the ruinated temple of Jerusalem . In some places they are wont to throw ashes upon the Bridegrooms head for the same end and purpose . And hence also it comes to pass , that the Bridegroom wears upon his head a hood of a black colour , such an one as mourners use : and the Bride a cloak all rough and hairy , able to fright a childe out of its wits , to shew unto us that in their greatest jollity they ought to afflict and humble themselves for the des●lations of their City and Temple . Thus they walk in garments which may shaddow out much sadness , but in their hearts they have not sance not feeling thereof . Proving the necessity of this trifling outside sorrow from the words of the Psalmist , Serve the Lord in fear , and rejoyce unto him with reverence . That this their marriage or coupling together is celebrated abroad in open aire without covert , the reason is because they ought to multiply even as the stars of heaven for multitude . When the marriage is ended they sit down to dinner , the Bridgroom must say grace , and is bound to sing a long prayer and thanksgiving : and the sweeter he sings the better he pleaseth his bride , and indeed he doth it rather out of pride and to please her , then for any glory to God. While he is singing , others are calling for the hens to be brought and set upon the table . The Brides mess consists of an henn and egge served in together in one dish . the Bridegroom carves a little of the hen and gives it to his bride : which so soon as he hath laid upon her trencher , the rest of the guests behaving themselves more like hungry dogs then men , catching at , and with both hands pulling in pieces the hens before them , devour them in a moment . He that can get most being accounted the worthiest man at the table . Every one eats what he catches without help of either knife or trencher , he that hath first done begins to snatch what he can from his fellow : yea somtimes out of his very mouth , causing thereby a great deal of foolish stirr and much laughter ; and all this they doe to make the new-married couple marry and jocund . The egge which we said is used to be served in together with the hen is alwayes raw , which they are wont to cast one at anothers face , not sparing a stranger of Christian if he be invited and there present . The foresaid egge is set before the Bride to comfort her , and let her know that she shall bring forth her children easily , without pain and grief : even as a hen bringeth forth an egge , with that ease that she expresseth it by her cockling voice of joy and gladneffe . After these sports and childish fooleries , they fall to feast their bellies in good earnest . after dinner they dance many Giggs , and Capering Currantos , an when they are about to depart and to put a period to these nuptial sports , dance a dance called Mitzuah , The commandment , or marriage pavin , because it was commanded by God himself . This they dance in this manner , the chief man at the table takes the Bridegroom by the hand , he another , and so every one his fellow , even so many as have any skill in dancing , takes one another by the hand . So likewise the chief mation and most honourable woman in the company joynes hands with the Bride , and all the rest one with another . Dancing hand in hand and making a great noise with their feet , and in this manner put an end to their marriage rites and sports : which commonly endure for the space of eight dayes together . If the marriage day chance upon the Sabbath , then their dancing measures are quite out of measure , thinking that thereby they honour the Sabbath in an extraordinary kinde , because the Sabbath is called a spouse as we formerly declared . A great care must be had that no uncircumcised Christian be invited to the marriage , for Solomon saith , The heart knowes the bitterness of his soule , and a stranger ( that is a Christian ) shall not be made partaker of his joy , thus wresting the Scripture to a sense clean contrary . Moreover , they write that the Angels seeing the Christians at their marriages do presently depart , and devils enter the place , doing much dammage , in stirring up strife , brawlings , jarrings , slips and falls , breaking armes and shins , murther , and what not . Hence we may see how willingly they suffer Christians to be present at their marriages . When they pledge a health they say , Lochajim tobhim , God grant it may be for your health ; but if they like not the man who drinks to them , as a Christian , by the foresaid words they understand an imprecation or curse . Relalah , for this one word in their Cabbalistical computation comprehends the two former : willing hereby to shew that they wish he may drink his last : many such machinations and imprecations they plot and powre out against the Christians , of which in another place ; I will only here adde a Copy of the marriage bill , or letter of contract , which I finde drawen in manner and form following . Upon the sixth day of the week , the fourth of the moneth Sivan in the year five thousand two hundred fifty and fourth year of the Creation of the world , according to the computation which we use here at Massilia , a city which is situate near the sea shore , the Bridegroom Rabbi Moses the son of Rabbi Jehudah said unto the Bride Clavona , the daughter of Rabbi david , the son of Rabbi Moses and citizen of Lizbon ; Be unto me a wife according to the law of Moses and Israell ; and I according to the word of God , will worship , honour , maintain , and govern thee according to the manner of the husbands among the Jews , which do worship , honour , maintain , and govern their wives faithfully . I also do bestow upon thee the dowry of thy virginity , two hundred deniers in silver , which belong unto thee by the Law , and mor●over thy food , thy apparrel and sufficient necessaries , as likewise the knowledg of thee , according to the custome of all the earth . CHAP. XXIX . Touching the bill of divorce used among the Jews . I● is an established truth , that the Jews had a certain indulgence granted by Moses for their divorcements ; for from the begining it was not so , neither was it Gods ordinance ; but Moses did it fo● the hardness of their heart , and to avoid some greater inconvenience : as Christ hath clearly shewed unto u● in the new testament . There is extant in the Talmud a voluminous tract concerning the divorce now in use among them , upon which many other of the Rabbines have written many subtle and divers Commentaries : and in them have laid down many causes for which the strongest bond of Matrimony may be broke in pieces . The causes pretended by the Jews at this time , were the same that were urged when our Saviour Christ was here on earth , so that the husband can quickly take occasion of seperation , from his wife , and easily finde a staf●e to beat the dog withall . The bill of divorce ought to be written in a peculiar forme , the lines whereof must not exceed or be fewer then the number of twelve . This ought also to be delivered unto the woman in the presence of three faithful witnesses , being signed and sealed in the presence of them . When the husband gives this letter unto his wife , he must say in express terms , behold O woman the bill of divorce , for by this thou being divorced from me , art permitted to marry to any other man , the form of this bill followeth . Vpon such a day of the week , and such and such of the moneth . N. Such or such a year of the creation of the world , according to the computation which we use here in this City . N. Situate neer the River N. I of the Country N. the son of Rabbi N. now dwelling in such or such a place , neer such or such a river , have desired of mi●e free will without any coaction , and have divorced , dismissed , and cast out thee my wife , N. of the Country N. the daughter of Rabbi N. dwelling in such or such a Country , and dwelling now in such or such a place , situate neer such or such a River , which hast been my wife heretofore , but now I doe divorce thee , dismiss thee , and cast thee out , that thou mayest be free and have the rule of thy self , to depart and to marry with any other man whom thou wilt ; and let no man be refused by thee for me , from this forward for ever . Thus be thou lawful for any man , and this shall be to thee from me a bill of separation , a bill of divorce , and a letter of dismission According to the law of Moses And Israel N. the son of N. witness N. the son of N. witness N. the son of N. witness . This kinde of divorce is not in every place put in execution , they chuse a place of some fame and note neer adjoyning some notable River , whither fome of the chief Rabbines are cited by a writ , if some others be not there resident . The Jews are very much for this carnal divorce , writing vast volumes in way of Commentary upon it ; but by reason of the hardness of their heart , not once dreaming of the spiritual , whereby they are severed from the Lord of hosts . Hence remaining aliens from God , and according to their desert vagabonds over the face of the whole earth . CHAP. XXX . Touching the manner how a Jewish woman divorceth her self from the brother of her deceased husband . IT is recorded in the fifth book of Moses , that the husband of a woman dying , his brother being unmarried shall go in unto her , take her to wife , and raise up seed unto his brother , that his name be not put out of Israel . And if the man like not to take his brothers wife , then shall she go up to the gate and accuse him before the Elders , and lose his shooe from off his foot , and spit in his face , and answer and say , so shall it be done unto the man that will not build up his brothers house . But in process of time this custome was disanulled and it was ordained by the Rabbines that none should take to wife the widow of his deceased brother , but rather for to free himself from her for his greater honour , should suffer her to draw ●ff his shooe ▪ which kinde of divorce i● called by the Rabbines C●●litra which is performed in this manner . The widow calls unto her five witnesses , who must be men of another family , with whom she being about to appear before the chief Rabbine , summo●s her husbands brother ●lso to the same place . When they are come , the Rabbine asks the woman whether three moneths are gone and p●st since the death of her husband ? Whether her husband dying left behinde him a brother unmarried ? Whether he that is there present be the natural brother of her husband , begot by the same man ? Whether they think themselves fit to beget children to raise up seed , or an heir unto the dead , as also to themselves now superviving ? What age they are of ? and lastly he asketh the widow whether she be fasting or not ? For if she have formerly taken any meat , she may not lawfully spit in the face of her husbands brother . Then he asketh the dead mans brother whether the woman there present was wife unto his deceased brother when he was alive ? Whether he will take her to wi●e ? or else be divorced from her by the Chalitza , or drawing the shooe from off the heele . If he answers that he is not willing to marry her , then a shooe is brought unto him made after a singular fashion , with latchets and other necessaries , this he takes , and leaning himself against a● wall puts it on upon h●s right foot naked . Then comes the woman unto him and ●aith , this my husbands brother would not raise up seed unto him , and for this cause from henceforth he shall not be called my husbands brother . Hereupon , stooping towards the earth , she unlooseth his shoe with her right hand , and drawing it off his foot spits in his face ; and that with such force , that the five witnesses may see the spittle : and saith , Thus shall it be done unto him that will not build up his brothers house . Then the witnesses and all the whole company cry Chalutz hannahal , that is , the shoe is drawn off . Thus are these two separated each from another , that they may severally attend their own employments . Here ariseth a great question among the Rabbines , how a woman , suppose that she wanted the right hand , could draw off the shoe . Some of them have permitted that in such a case she may ●se her teeth to the unloosing of it : Others solve it in another manner . If the brother to the man deceased will not suffer the ignominie of this discalceation , and the woman be about to marry unto another , then is he bound to pay a great sum of mony unto her , that he may be freed from her . If her husbands brother dwell in another City , then is she her self compelled to follow him , and to indent with him about marriage . Concerning this custom of raising up seed unto the Brother , was that Question proposed by the Sadduces a to our Saviour : that seeing seven brethren had one after another married the same woman , whose wife she should be in the Resurrection ? out of which we may conclude thus much , that it was in use among the Jews even in Christs time , for the brother of the man deceased , to go in unto and marry his brothers wife . CHAP. XXXI . Of the uncleanness of the women , and how they carry themselves in the time thereof . IT is not lawful for a woman in the time of her uncleannesse to enter into the Synagogue , to pray , to name the name God , or to handle any holy book , as it is written , Let her touch no holy thing , nor come into my Sanctuary , untill the dayes of her purification be finished : yet some of the Rabbines have licensed it ▪ They of the most holy sort write , that what woman soever being admonished of these things , abstains from them , shall lengthen her own dayes . So soon as she hath the least knowledge of her own uncleannesse , she separates her self from her husband for the space of seven dayes , in which time she dare not touch him , sit upon one stool with him , eat at the same table , drink out of the same cup , sit opposite unto him , nor speak unto him face to face . When the one would give any thing unto the other , they are not wont to do it by throwing , but they lay it down upon some table or stool , that the one being for a good space removed , the other may take it up . When the man lieth with his wife in her uncleannesse , then the children which they beget prove Lepers , and they affirm that this is one of the chief reasons why there are so many Lepers among the Christians , to wit , carnal copulation in the time of the womans uncleannesse ; hence scattering abroad venemous and bitter words against us in writing among the vulgar , which I will not now relate . When any woman of the Jews hath reckoned up the seven dayes of her uncleannesse , she holds on and addes seven dayes more of her purification unto them ; after which time she finding her self throughly purified , she clothes her self in white robes , takes another woman with her , and goes to wash her self in cold water , and that so nakedly , that she must not have her smock to cover her . In the Winter time in some places they are wont to powre hot water into the Cistern in which she bathes her self . But in other places they are wont to wash themselves in cold water , as well in Winter as in Summer . They are bound to dive so deep , that not an hair of their head be seen without the water : and in the mean time it is not permitted that they should altogether close either their eyes or their mouth , that the water may enter into both . They ought also to stretch out their fingers , bend their body , that their Paps do not touch it , to ●ishevel their hair by combing of it , to have no rings upon their fingers , lest there should be any place in the body which might not be drencht in the water . Some of them upon the washing day eat not until they have bathed themselves : others will not eat any flesh , lest any thing should stick within their teeth , and hinder the water to come in betwixt them . If any of them have a playster upon a wound , they ought to remove it ; as also to cut their nailes . None must pre●ume to touch the woman while she is in the water , yea , though she fall into a swoon , un●esse with hands first washed . If after her washing any thing stick between her teeth , she must into the water again . Many things more might be spoken concerning this matter , if it were lawful to discover the secrets of women . The Jews themselves have written a certain little book in the German tongue , and Hebrew character , touching the manners of women : and they call it the book of women . He that can get it , let him read it : without all doubt it may be had among the Jews dwelling at Frankford upon the Maene . CHAP. XXXII . Of the poverty of the Jews , and their manner of begging . IT is a common report that the Jews will not suffer that any of their nation should beg their bread , which experience proclaims fabulous : for the poor are often times relieved by the rich . Upon the Friday at Eve , as also upon the Eves of every Festival the poor go unto the houses of the richer sort to beg an almes , that upon the Sabbath or Festival , which by an especial command they are duly to sanctifie , they may cease from begging . If there be any one among them , who in particular is vexed with some extream want ; the Rabbines having knowledge of it , grant him a license for begging : In which they declare his necessity , his honesty , and witnesse him to be a stout professor of the Jewish faith , and other such circumstances . This Letter or testimonial they call Ribbutz , an Epistle or Letter of collection ; and the begger himself they call Rabzan , which signifies a gatherer . This Letter being granted and given unto him , he travels through the whole Region , visiting all the Jews he can light upon , and requesting some gift of them . If he come into any place where there are many Jews inhabiting : he delivers this his Petition to the chief Rabbine , or to him who beates the posts of the houses with an hammer , and warns them to the Synagogue ; or to the Senators , or the chief among them ; or to the Ruler of the SynaSynagogue , not unlike a Consul , or to the overseers of the poor , or to the distributers of alms , or to the Collectors for the poor mans Box ; ( such are they who gather money among the Christians , going hither and thither through the Temple , having a certain bag with a Cymbal hanging at the end of a staff ) he delivering it unto them , he intreats them that by their leave it may be lawful for him to beg in their quarters . This being granted , he together with two more stands at the gate of the Synagogue , and desires that some money may be given him : or otherwise the fore‐mentioned couple take his Letter , and gather for him from house to house , so much as they can get . When one of the poorer sort hath a daughter mariageable , and cannot give her any dowry ; then the Father thus miserable , wanders up and down with a Letter of the same sort , until he gather so much as will be the means to bestow her : otherwise he shall hardly procure her a husband . When the poor Jewes go thus on pilgrimage , and turn aside unto other Jewes : they aae by them for a day or two so freely made welcome , that they pay nothing for their entertainment . But the second day being past , they begin to be weary of their presence . Hereupon this sentence is proposed to the publick view of travellers in some place of their house . The first day he is a guest , the second day a burden , the third day a Fugitive , and stinketh . CHAP. XXXIII . Of the diseases incident to the Jews MAny are of opinion , that the Jews are more lively then the Christians , and not obnoxious to so many diseases . But experience speaks the contrary ; and their often funerals , even incident unto them in their younger years , confirmes it for a tale . Yea , every man daily sees how they are lyable to the Mezels , Botches , to the frail disease , Plague , and other Maladies , no less then other people . The frail disease they name Choli nophel , * which disease , as it is very common among them , so are they wont to wish it to another , saying , God give thee Choli nophel , or Tippul . They call the Plague Hilluch , hence in their execrations they say , Corripiat te hilluch , the Plague take thee . In the time of any spreading Pestilence , they writing certain unusual Characters , and wonderful names upon the doors of their Houses , Chambers , Bed‐chambers , Stoves : affirm them to be the names of those holy Angels which are set over the Pestilence . I have seen written upon their doors Adiridon , Bediridon , and so forth annexing diridon to every Letter in the Alphabet , which they think to be a present remedy against the Plague . The Leprosie is not so frequent among them as among the Christians ; both because they are fewer in number then the Christians , and also because they are more temperate in meats and drinks , and other kinde of things which cause this disease . For in their meats , as much as in them lies , they endeavour to fulfil the law of Moses . They are not so obstinately abstinent from any kinde of meat as Swines flesh : they cannot endure to hear of it . Yea , they will rather suffer death then eat it . Yet some of them have been troubled with this disease , as Antonius Margarita witnesseth , who in his time saw some leprous Jews at Prague . The Old Testament also hath recorded this malady to have been very frequent among them . They call it Nega ; and in their cursings say , I wish Nega may fall upon thee . CHAP. XXXIV . Of the punishments for offences among the Jews . SEeing the Jews have for a long time been without a King and Scepter , and have lost all power and authority of passing sentence of life and death : they enjoyn at this day a certain kinde of penance to him that offendeth , which he must of duty undergo and perform . The adulterer is bound to divers sorts of penance , according to the nature of the fact committed . In the Winter time he is compelled to stand for certain dayes in the water of some River or running Brook. If there be Ice upon the water , then they cut and hew out a place for his ingresse with an Hatchet ; & he is forced to stand up to the chin in the water so long as an Egge may be made hard rosted . In Summer time he is compelled to sit naked in an heap of Pismires ; where , although he be so naked , that he hath not the least rag upon him , yet are his ears and nostrils stopped : his penance ended , he washeth himself with cold water . If the season be neither hot nor cold in which he is to suffer punishment , then they appoint him a certain time of fasting , for the space whereof he must not eat , unlesse it be very late at night : at what time they give him some small portion of bread and water ; and this they practise until the time come when he may either stand in cold water , or sit amongst an heap of Pismires . It is written in Medrasch , that the first man Adam stood in the water up to the nostrils an hundred and thirty years before he begot Seth , for eating of the forbidden fruit . If the punishment seem to be lesse then the offence requires : then they compel him in the Summer time to run through the middle of a thick swarm of Bees , which may lance and sting his body until the bulk thereof by reason of the anguish swell again . And so soon as he is cured of the said malady , he must again run through the foresaid swarm of Bees , and that more then once , according to his desert . If he have often committed fornication and adultery , then for many years he must continually suffer the said punishment . Such a Fast is sometimes enjoyned such an offender , that for the space of three years he must fast night and day , not eating any thing unless it be at supper , when his daintiest fare must be bread and water : onely this qualification is annexed , that he may chuse whether he will perform the forementioned injunction , or otherwise fast three whole dayes in every one of the three years , not tasting the least morsel of bread or drop of water . As Queen Esther did in her great and extream necessity , and commanded the Jews to practise the same . If any go in unto a woman at unfitting time , he is enjoyned to fast forty dayes , and every day to have his back twice or thrice soundly lashed with a lethern whip , and thirty nine stripes to be given him . He must not eat any flesh or hot meats , drink no wine unlesse it be upon the Sabbath day . If any kiss or embrace a woman being in her monethly flowers , he must undergo the same punishment . A Robber is adjudged to a three years exile : as also that wandering through every City where any Jews do sojourn , he should with a loud voice proclaim , Rotzeach Ani , I am a Robber , and expose himself to the lash . He must not eat flesh , nor drink wine . He must not cut his hair or beard , nor put on any clean line● , or change of garments . It is not lawful for him to wash his hands : every moneth once he is bound to cover his head , and to binde the arm wherewith he acted the murther thereunto with an Iron Chain , and so to deplore the offence committed , in the sight of the Iews , Some have this punishment inflicted upon them , that if they sleep one night , they should watch the next , and so become vagabonds upon the face of the earth , as Cain was . Others are compelled to wear plaits of Iron upon their naked skin , Others forced to prostrate themselves before the door of the Synagogue , that every incommer may tread upon . If any Jew accuse another , and bring him before a Christian Magistrate , or divulge his wickednesse and evil actions , then is he called a traytor . Others inflict some grievous punishment upon him , and from thenceforth esteem him as a man of no account and reckoning . CHAP. XXXV . Touching the burial of the Jews , and how they are bewailed and lamented of their living Friends and Kinsfolks . WHen any Jew is visited with sickness , then the learned ▪ Rabbines come diligently to visit and comfort him ; which they esteem as a good and precious work . If any be sick unto death , he sends for his nearest Kinsfolks and other of the learned crew . If the sick person be rich , then in the first place they barter with him about his temporal estate : if poor , they spare their labour . They seriously exhort him to a constant perseverance in their faith . First of all catechising him whether he believes the Messias is yet for to come . He is also bound to make a confession of his sins upon his death-bed , the form whereof is this . I confesse before thee , my Lord and God , the God of my fathers , the Lord of all creatures , that health and sicknesse are in thy hand . I pray and beseech thee to restore me to my former health , and being mindful of me to hear my prayer , as thou heardest the prayer of King Hezekiah when he was sick . But if my appointed time be come , then let this my death be the remission of all my sins which I have committed , either out of ignorance or wantonness since the day that I was born . Grant that I may have a part in paradise , and in that world to come that is reserved for the just Grant that I may know the way of life everlasting . Satisfie me with the joy of the excelling countenance by thy right hand for ever more . Blessed be thou O God who hearest my prayer . Their final comfort is , that temporal death a debt to corrupt nature , may be a reconciliation for all their sins , and that God is bound to remit their sins , because they undergoe this death . Alass who can but perceive what peace such poor comfort can afford to a loaden conscience . When he is giving up the Ghost , then all the by-standers whether kinsfolke or strangers rent their garments , yet this they doe in the skirts thereof where the rent being but a hands breadth can doe no great hurt : they deplore and lament the man departed seven dayes after the example of Joseph who mourned for his father for the same space , and for the renting of their garments they produce that Scripture , Jacob rent his garmants and put sackcloth upon his loines and lamented his son many dayes , As soon as he is dead they cast forth all the water in the house into the streets ; cover his face , that from thenceforth none may behold it . Then they take his thumbe and by wresting of it into the palme of his hand , make it to represent the name Schaddai , which is so great a terrour to the devil that he dare not approach the dead corps . They binde his thumb with the threads and stringes of his own coat , which otherwise would not remain crooked . For it is ordinary for a dead man alwayes to stretch out his hands and fingers , thereby signifying that he hath left the world , and that there is nothing in it which he can now lay challenge unto : as on the contrary , the little infants at their birth have their hands shut ; thereby intimating that God hath given , and as it were delivered unto them the riches of this carthly Tabernacle . Then is he washed with hot water , that he may be clean when he shall give an account of his sins and offences . This done , they take an cgge and break it , mixing the intrals of it with wine , and with a great deal of curiosity , anointing the head of the dead carcass therewith . They invest him with his white robe , which he was wont to wear upon the day of reconciliation ; and for a conclusion of all commit him to the safe custody of the Grave . When he is carried out of the house they hurry a certain shell after him : thereby signifying that by his exit the harsh tones of a melancholy sadness ought to be utterly silenced . So soon as they come to the place of burial , then they say , Blessed be God who hath created , formed , nourished , sustained , and at last brought you ( for so they bespeak the de●as is they were alive ) into the dust of the earth again . He knowes your number , and in his good time will restore you unto life . Blessed be thou O God that takest away life and givest it again . Then they set the Corps down by the grave , and compassing the Sepulchre repeat a long prayer . In this they praise God that he hath pronounced a just sentence upon him , which sentence they name tzidduck haddin b This done , certain of them take up the Corps , lay it in the grave , casting the earth upon it . His nearest kinsfolks beginning first . The burial being ended , they depart home with great lamentation . By the way some one of them stooping three times backward , pulls the grass from the earth , and with his hands lifting it up above his head , casts it behind him , hereby signifying that the dead shall rise again , and once more sprout out of the earth like unto grass ; as the Prophet saith , You shall see it , and your heart shall rejoyce , your bones shall flourish as the herbe . Others say , that by this ceremony man is put in minde how he is dust and ashes . When they return into the porch of their Synagogue , they wash their hands , saying , He will swallow up death in victory , and the Lord God will wipe away tears from all faces : and the rehuke of the people shall he take away from off all the earth ; because the Lord God hath spoken it . From thence they goe into the Synagogue and sit down : by and by they leap up and down , changing their place some seven times : saying a prayer for the dead , which they call Kaddisch ; as also some comfortable sentences , as this : The glorious majesty of the Lord our God be upon us . They who bewaile the dead , are forced to ●it seven dayes barefoot upon the ground , in which space they are not permitted either to eat flesh or drink wine , whether they be the children of the deceased or some of his kinsfolks . Yet upon the sabbath dayes and other festivals , a dispensation is granted unto them in honour of these dayes , For the space of thirty dayes together they must not goe into the bath , nor to the barber . They must not annoint themselves with oyle or sweet water , not cut their nailes &c. The man who mournes for the dead must eat his meat with men : the woman with women . They idle become careless of their worldly affairs , breathing nothing out but the doleful accents of grief and sorrow . He that mourns eats none of his own bread : his friends who come to visit him , make him partaker of such victuals as they bring with them . In the first place they give him a dish of egges to feed upon , and that for his comfort ; for as egges are round and circular , so is death also wheeling about now to one , then to another . The children bemoan their deceased parents for a whole year together : the surviving son of the deceased father is tied every day for the space of eleven moneths , to say a certain prayer called Kaddisch before mentioned , by the virtue of which prayer , the Rabbines write and beleeve that his father shall be delivered out of purgatory . The wicked remain in purgatory for twelve moneths , but they who have led their life in a more godly manner are delivered sooner . Hereupon it comes to pass , that the children commonly pray for their faters the space of an eleven years , because there is not any who would have his father accounted for a reprobate . That the father may be delivered by such a prayer , they prove out of a certain story , rather an old wives tale recorded in the book , Brandspicilegium in the tract Calah Rabbi Akibha , upon a certain time being travelling , he met a man carrying a load of wood , which neither any horse or asse was able to carry . Rabbi Akibhah inquired of him whether he was a man or a ghost . He answered , I was once a man , but now being dead I am compelled every day to carry such a heavie load of wood into purgatory , and to this end that there I may suffer a miserable scorching for my sins which I committed in my life time , so that I may more fitly be compared to an asse then a man. Hereupon the Rabbine further enquired of him , whether he had left a son behinde him ? what was his wives name , as also his sons name ? In what City they dwelt ? All which when he had declared unto him , the Rabbine instantly going into the said City , happened to meet with his son ; whom he taught the prayer Kaddisch , commanding him to repeat the same daily for his deceased father , for by this means it should come to pass that he should be delivered out of purgatory . The son when he had learned the prayer , and had often repeated it for his deceased father ; the father appeared to the foresaid Rabbine in a vision by night , and giving him thanks that he had freed him from so great torment , as being the cause of his delivery out of Purgatory , and confessed that he was now at length thence delivered , and translated into the garden of Eden , Paradise . Hereupon the Rabbine made all the Schools of the Jews partakers of this history by his letters , annexing also this injunction , that every childe should say such a prayer for his deceased father . And hereupon it comes to pass , that the father of a Jew departs this life with great joy and consolation , knowing that he hath left a son behinde him that will pray for him . If one have no childe , the whole Synagogue prayes for him upon their Sabbath and festival dayes . By these and such like fables , the profound Rabbines instill the Jewish religion into their yonglings , that by this means they may become pious and learned Jews ; yea , hence they are wont to boast before the nations of their sublime wisdom and sanctity far exceeding the vulgar holiness . It is also provided , that a lampe should burn for seven dayes together , in honour of the soule of the deceased party : for the soule of any dying man is wont to return to the place where he gave up the ghost , and dolefully to lament over his dear consort the body . So soon as the man is dead they cast all the water in the house out of doors , that they who pass by , may be warned of the decease of some person there . Others have recorded that they do this thing in memory of the Prophetess Miriam , of whom it is written : All the Congregation of Israel came into the wilderness of Sin , in the first moneth , and the people remain●d in Cades : where Miriam died , and was buried there . And when there was no water for the Congregation , they gathered themselves together against Moses and Aaron . The Talmudists say that the occasion hereof is this : the Angel of death who hath deprived the man of life , washing his knife or sword in the water poisons it ; for they write , that Satan or the messenger of death standing at the beds-head with a drawen sword in his hand ; upon which sword hang three drops of gall : which as soon as the sick man beholds , being terrified at the sight , he opens his mouth , whereupon these three drops fall into it . By reason of the first he gives up the ghost : the second makes him become yellow and pale : the last causeth him to putrifie . So soon as the sick man dieth , the Angel runs to the waters , washeth his sword in them : by which means they being infected with poison , are to be powred out . Again , this is one of the best grounds of the Jewish faith , Antonius Margarita in his tract of Tabernacles , or Booths , writes , that the Jews in ancient times were accustomed to pray unto God , that he would not suffer the Angel of death any longer to appear in such a fearful shape at their bedsheads , and that also they had their request granted : and that they their ancestors put out his left eye conjuring and binding him by the holy names of God. It is also recorded in the Talmud , that great honour ought to be given unto them who have departed this life , because they in the other world have perfect knowledge of all occurrences in this . They write also that the soule doth not presently upon the dissolution return into heaven from whence it came , but that for twelve moneths space it becomes a vagabond through the earth , returns into the Sepulchre , suffers many torments in purgatory : and then twelve moneths fully expired , it ascends up into heaven there taking its rest . The question being proposed in the book called Schebhet Jehudah , in a certain disputation betwixt a Jew and a Christian : How it came to pass that the dead should know all things that are done here upon earth ? It is answered , that the soule doth not gain an entrance into heaven , untill the body that was buried be turned into dust ; and therefore it remaining so long a time upon the earth , may without contradiction know the things which are done here below . That the soule doth not presently goe into heaven , is manifest out of the words of Solomon . The dust shall return unto the earth from whence it was , and the spirit to God that gave it . In this place they say , that by the dust is meant our bodie , which of necessity returns unto the earth , out of which it was taken : and by the Spirit our soule which returns to God that gave it : now then to conclude , the body must first be made dust and ashes , and then the Spirit shall return unto the Creator , which if it were otherwise , certainly Solomon had inverted his words , and propounded them thus ; The Spirit shall return unto God that gave it , and the body to the earth . Elias the famous Grammarian , in his dictionary called Tisbi , expounding the word Chabat hath left it in record , that it was the opinion of their Rabbines , that so soon as any of the Jews do take their farewell of this t●r restrial paradise , and the chamberlain death hath furnished him with a lodging in the lower parts of the earth , that the Angel of death comes and sits upon his sepulchre ; and that at the same time the soule returns into the body , reanimates and erects it . Whereupon , the Angel takes an iron chain , the one part of which is hot , the other cold , with which he smites the dead corpes two times or more . At the first stroke all the members of the body are torn one from another ; At the second all the bones are dispersed abroad , at the third , flesh and bones , yea , the whole carcass is turned into dust ▪ and ashes ; Then come the good Angels and gather the bones together , honouring them with a second burial . This punishment the Rabbines call Chibbut hakkeber , which they do not only write of , but also most absurdly believe , in their common prayer petitioning that God would preserve them against this punishment , and divert it from them , as we may see in that petition which they call Benschen , being in the number of those which they use upon the day of reconciliation . It is written in the book Chasidim that who is much given to almsdeeds , is a lover of reproof and honesty , who entertains strangers willingly and from his very heart , who prayes with an attent minde ; although he die without the land of Canaan , he shall neither tast nor trie the violence of the grave , but shall be certainly preserved against the Chibbut hackkeber . a Hence it is most evident , that they who die in the land of Canaan are free from this torture : but they who die in a strange land are subject thereunto . Hither it is also to be referred , that they who die in other lands are wont to wander through secret caves and holes of the earth untill they come to the land of promise , otherwise they are not made partakers of the general resurrection , which thing we have formerly made mention of in the first Chapter and other places of this book . CHAP. XXXVI . Touching the Jews Messias who is yet for to come . THat a Messias was promised unto the Jews , they all with one mouth acknowledge ; hereupon petitioning in their daily prayers that he would come quickly ; before the houreglass of their life be run out . The only scruple is of the time when , and the state in which he shall appear . They generally beleeve , that this their future Messias shall be a simple man , yet nevertheless far exceeding the whole generation of mortals in all kinde of vertues : who shall marry a wife and beget children , to sit upon the throne of his kingdom after him . When therefore the Scripture mentioneth a twofold Messias , the one plain , poor , and meek , subject to the stroke of death : the other illustrious , powerful , highly advanced and exalted : the Jews forge unto themselves two of the same sort , one which they call by the name of Messias the son of Joseph that poor and simple one , yet an experienced and valiant leader for the warrs ; Another whom they entitle Messias the son of David that true Messias who is to be king of Israel , and to rule over them in their own land . About whose coming they are among themselves altogether disagreeing . Those ancient Jews who lived before Christs incarnation , did not much miss the marke , when Elias said that the world should continue six thousand years , whereof two thousand were to be void and without force , that is , without the law of God , the other two thousand under the law : and the last under the Messias . Their hope was therefore this , that foure thousand years after the worlds creation fully expired , their Messias should come in the flesh : in which their errour was small or none at all ; for according to the vulgar account of us Christians , Christ the true Messias was borne in the 3963. year of the world , but according to the Jews computation in the year 3761 , we and they differing 202 years . And now because Christ came not unto them in great power , a king of glorious state ( such as were David and Solomon ) to deliver them from the tyranny of that usurping Herod , and Roman cruelty , neither with a rod of iron to break in pieces and destroy their enemies : but only began his kingdom over them ▪ with the spiritual scepter of his doctrine , even for this very cause they would not receive him for the true Messias , though some few did acknowledge and embrace him , and at that time the most ancient and approved men amongst them did expect his coming : thus we finde a Simeon waiting for the consolation of Israel , and Anna that old Prophetess speaking of him to all that hoped for deliverance in Jerusalem . The very same that the Apostle Paul witnesseth in his Epistle to the Romans , that though the Jews were most ingrateful , yet is there a remnant of them according to the election of grace . Yea , when all kingly power , sacerdotal honour and dignity was taken from them , the city Jerusalem made a ruinous heap , and their beauty the temple turned into ashes , every one now begins to suspect the time of the coming of the Messias to be past . Hence it was that in the 52. years ufter the destruction of the Temple , a certain proud and haughty Jew boasting that he was the true Messias , feared not to affirme himself the same of whom Balaam prophesied in these words : I shall see him , but not now , I shall behold him , but not nigh : there shall come a star out of Jacob , and a Scepter shall rise out of Israel , and he shall smite the corners of Moab , and destroy all the children of Sheth . And Edom shall be a possession , Seir also shall be a possession for his enemies , and Israel shall do valiantly . Others understood this prophesie of the then newly begun kingdom of the Christians . But the Jews even at this day determine their Messias as yet to come , and to fulfil those things which Balaam foretold , according to their substance . That the said Jew should proclaim himself the Messias , was most grateful unto them : who presently in their own conceits can nourish hopes , that they should become the conquerours of the Romans , who a little before had destroyed their City and Temple . This Seducer following the letter of the prophesie , names himself , Ben Chocab , which is by interpretation , the son of a Star. His chief follower , who at the very first clave unto him , was Rabbi Akibha , a man of great learning , who had under his tuition twenty four thousand Scholars , proclaiming him to be Malka Meschiccha , Christ the King. By this means much people went after him ; insomuch , that he chused unto himself the City Bittera for the seat of his kingdom . But when that Adrian the Roman Emperour , had after a siege of three years and an half taken and killed this their Messias , and together with this beautiful Star had miserably slaughtered more then four hundred thousand Jews , then the remnant of so great a massacre perceiving themselves led astray by this their Star , turn Anabaptists , and call him from that day to this Barcozabh , that is , the son of a lye , a lying and bastardly Messias . Yet neverthelesse , many since have lived who would be reputed for the Messias , as you may read in a book called Schebhet Jehudah * . The issue of all is this ; that the Jews convicted in their own consciences , will they , nill they , are forced to confesse that the time in which the Messias was to come , is already past . When therefore they had despised and rejected Christ the true Messias , and no other appeared , they falsified the above mentioned tradition of Elias ( which was that the Messias should come about the four thousandth year of the world ) by annexing unto it this Comment ; that the time was prolonged for their offences . But when at length no reason could be pretended of this long delay , neither could they desine the time of his coming : their onely evasion is , to smite with this curse the head of him that should determine a certain season for his coming , Tippach ruchan atzman schel mechasschebhe Kitzin * , Which is , Let their soul and body burst with a sw●lling Rupture , who peremptorily set down the time ; that time ( I say ) in which the Messias is expresly for to come . Yet this not at all pondered , and nothing set by , many of them moved by the prophesies of the men of God concerning the coming of the Messias , have in their souls and consciences confessed , that the time of his coming was already past ; and therefore in their writings they acknowledge that he is born indeed ; but for their sins and impenitent life , not as yet revealed . And at this instant all the Jews dwelling amongst us are of the same opinion . Hereupon Rabbi Solomon Jarchi saith , that according to their ancestors , the Messias was born in that day in which ●erusalem was last of all destroyed , but where he hath so long been hid , to be uncertain . Some of them think that he lies in Paradise , bound to the womans hair , grounding upon these words in the Song of Solomon : Thy head upon thee is like Carmel , and the hair of thy head like purple , the King is bound in the Galleries . By King understaning the Messias , and by Galleries , Paradise . Rabbi Solomon follows this exposition of these ancient Rabbines . The Talmudists write , that he lies in Rome under a gate among sick folks and Lepers , perswaded by the words of Esay , who saith , that he is one despised and rejected of men , a man of sorrows , and acquainted with grief . Others forge other lies and tales . Well , let all these things fall out according to their own desire ; yet they still believe he is to come . First then before his coming shall happen ten notable miracles , by which every one shall be admonished and incited to an accurate preparation for his coming , and also be warned to conceive that he shall not come so poor and privately as Christ came . These ten miracles I mean here to present in the same words that the Rabbines have commended them to posterity , in a little book called Abkas Rochel . The first miracle , God shall stirr up and produce three kings , who proving traitors to their own faith , shall also turn Apostates : so living before men as though they served the true God : yet in very deed practising nothing less ; seducing silly souls , and after such a manner tormenting their consciences , that they may abjure God and their own faith , even so that many of the sinners of Israel shall utterly despair of redemption , being ready to deny God , and forsake his fear . Concerning these things Isaiah speaketh , c. 59. 14 , 15. Judgment is turned away backward , and justice standeth afar off ; for truth is fllen in the street , and equity cannot enter , yea truth faileth . What ? All they why shall love the truth shall flee in troops , and flying hide themselves in the caves and holes of the earth , and shall be massacred by the great , and mighty , and tyrannical persecutors . At that time shall be no king in Israel , as it is written . The children of Israel shall abide many dayes without a King , and without a Prince , and without a sacrifice , and without an Image , and without an Ephod , and without a Teraphin : There shall not be any more Rosch Ieschibhah ( b ) that is head of the Synagogue , no faithful teachers who may feed the people with the word of God , no merciful and holy , no famous and eminent persons shall remain . The heaven shall be shut up and food shall fail ; these three kings shall enact laws so many , so burdensome , and so tyrannical , pronounce such heavie judgments upon men , that but a very few shall be left , because they had rather die , then living deny their maker . Yet these three kings by Gods ordinance and disposition shall only reign three moneths . In the time of their reign ▪ they shall double the ordinary tribute , so that who formerly paied only eight pieces , shall then pay eighty , he who formerly paied ten , shall then be forced to give an hundred . He that hath nothing at all to give , shall be punished with the loss of his head : yea also , the longer they shall reign , the greater and heavier will the burdens be which they shall impose upon the children of Israel . There shall also come certain men from the ends of the earth , so black and abominable , that if any man look upon them he will die through fear . Every one of them shall have two heads , and eight eyes , shining like a flame of fire . They shall run as nimbly and swiftly as an hart . Then shall Israel cry out , woe unto us , woe unto us , the frighted little ones cry alass alass , dear father what shall we doe ? then shall the father answer , the deliverance of Israel is now at hand , and even at the door . The second miracle , God shall make the sun to exceed in heat , that many burning feavers , plagues , and other diseases shall be scattered abroad upon the earth , by reason of which , a thousand thousand of the Gentiles and people of the world shall die daily . Hereupon , the Gentiles at length weeping , shall bitterly cry out , woe and alass whither shall we turn our selves ? where shall we hide us ? Thus with expedition they shall goe and dig their own graves , wish for death , and oppressed with thirst and grief , hide themselves in the Caves and Dens of the Earth . But this great heat shall be as physick and a refreshing to them that are just and good in Israel , as it is written , unto you that fear my name shall the sun of righteousness arise with healing in his wings , and ye shall go forth and grow up as calves of the stall ; by this sun of righteousness understanding that in the heavens . Balaam ( say they ) also prophesied of this ; saying , alass who shall live when the Lord hath brought it to pass . The third miracle , God shall make a dew of blood to fall upon the earth : which all Christians and people of the earth thinking to be watery and most delightful , shall take and drink , and drinking die . The Reprobate also in Israel who despaired of redemption , shall also die by drinking of it , but it shall not be hurtful to them who are just among the Iews , who in a true faith firmly cleaving unto God , do persevere in the same , as it is written . They that be just shall shine as the brightness of the firmament , and they that turne many to righteousness , as the stars for ever and ever : again , the whole world for three dayes space shall be full of blood ; according to that which is written : I will give signes in heaven and in earth , blood and fire and pillars of smoke . The fourth miracle , God shall send a wholsome dew upon the earth . They shall drink of this who are indifferent honest ▪ It shall serve as a salve to them who were made sick by drinking of the former , as it is written . I will be as dew to Israel , he shall grow as the lillie , and cast forth his root as Lebanon . The fifth miracle . God shall turn the sune into so thick a darkenss , that it shall not shine for the space of thirty dayes , as it is written , The sun shall be turned into darkness , and the moon into blood , before the great and terrible day of the Lord come . At the end of thirty dayes God shall restore its light : as it is written , They shall be gathered together as prisoners are gathered in the pit , and shall be shut up in prison , and after many dayes they shall be visited . The Christians being sore affraid to see these things , they shall be confounded with shame , and acknowledg that all these things come to pass for Israels sake : yea , many of them shall embrace the Jewish religion : as it is written , They that observe lying vanities forsake their own mercy . The sixth miracle , God shall permit the kingdom of Edom ( to wit that of the Romans ) to bear rule over the whole world . One of whose Emperours shall reign over the whole earth nine moneths , who shall bring many great kingdoms to desolation , whose anger shall flame towards the people of Israel , exacting a great tribute from them , and so bringing them into much misery and calamity . Then shall Israel after a strange manner be brought low and perish , neither shall they have any helper : of this time Esay prophesied , And he saw that there was no man , and wondred that there was no intercessor : therefore his arm brought salvation unto him . After the expiration of these nine moneths , God shall send the Messias son of Joseph , who shall come of the stock of Joseph , whose name shall be Nehemiah , the son of Husiel . He shall come with the stem of Ephraim , Benjamin and Manasses ; and with one part of the sons of Gad. As soon as the Israelites shall hear of it , they shall gather unto him out of every City and nation , as it is written : Turn ye back sliding children saith the Lord , for I will reign over you , I will take you one of a City , and two of a tribe , and bring you to Sion . Then shall Messias the son of Joseph , make great war against the king of Edom , or the Pope of Rome , and being conqueror shall kill a great part of his army , and also cut the throat of the king of Edom , make desolate the Roman Monarchie , bring back some of the holy vessels to Jerusalem , which are treasured up in the house of Aelianus . Moreover the king of Egypt shall enter into league with Israel , and shall kill all the men inhabiting about Jerusalem , Damascus , and Ascalon : which thing once noised over the whole earth , a horrid dread and astonishment shall overwhelm the inhabitants thereof . The seventh miracle . They say that at Rome there is a certain piece of marble , in shape resembling a Virgin , so framed and fashioned , not by mans workmanship , but by the Lords hand . To this Image shall all the wicked livers in the world gather themselves , and burning in lust towards it , shall commit incest with it . Hereupon , in the same marble will the Lord forme an Infant , which by a certain rupture shall issue out of it . This infant shall be called Armillus Harascha , Armillus the wicked , and shall be the same which the Christians call Antichrist . His length and bredth shall be tenn●els , the space betwixt his eyes and the palm cross wise . His hollow eyes red , his hair yellow like gold , the soles of his feet green ; and to make his deformity compleat , he shall have two heads . He coming to the wicked king of Rome , shall affirm himself to be the Messias and god of the Romans , to whom they easily give credit : and make him king over them . All the sons of Esau shall love and stick fast unto him . He shall bring under his yoak the whole Roman Monarchie , and to all Esaus ofspring glorying in the name of Christian , he shall say , bring me the law which I gave unto you . Which they shall presently deliver , together with their book of Common-prayer , which he shall receive as true and legitimate , acknowledging that he gave that law and book unto them , desiring that they will beleeve in him . These things once finished , he shall send his Embassadors to Jerusalem to Nehemiah the son of Husiel , and to all the Congregation of Israel ; with this mandate to bring their law unto him : and confess him to be God : At the report of this , fear and wonder assault their souls : and Nehemias accompanied with three hundred thousand voluntiers of the tube of Ephraim , carrying also the book of the law with him , shall come unto Armillus , and out of it read him this sentence , I am the Lord thy God , thou shall have none other Gods before me . To whom Armillus making answer , shall deny any such sentence to be extant in their law , and that therefore they ought to acknowledge him for a God , following the example of the Christians , and other people of the earth . Then shall Nehemiah the son of Husiel in that instant command his followers to binde Armillus , and entering the field with thirty thousand armed Nobles , shall put to the sword two hundred thousand of his assistants . For this cause Armillus greatly enraged , shall gather together all his forces in a deep valley to fight against Israel , and to destroy no small number of Jacobs posterity . There shall Messias the son of Joseph breath his last , whom the holy Angels shall take , hide , and casket up with other Patriarks of the world . The Israelites shall be struck with such astonishment , their hearts shall fleet like water ; but Armillus himself shall not know of the death of their Messias , who otherwise would not leave one of them alive . Then shall all the Nations of the earth banish the Jews out of their dominions , no way permitting them any longer to be their coinhabitants . Moreover , such trouble and distresse shall at that time perplex the Jews , as hath not been from the beginning to the world . Then shall Michael come and fan away the wicked in Israel , as it is written ; At that time shall Michael stand up , the great Prince , which standeth for the children of thy people , and there shall be a time of trouble , such as never was since there was a nation even to that same time . Then the remnant shall flee into the wildernesse , where God shall try and purge them after the same manner that silver and gold is tried in the Furnace . For the Lord saith , I will purge out from among you the Rebels , and them that transgresse against me . And again , Many shall be purified , made white , and tryed ; but the wicked shall do wickedly , and none of the wicked shall understand : but the wise shall understand . Then shall the whole remainder of Israel be in the wildernesse for forty five dayes , the chief of their fare being grasse , leaves , and herbs ; and that Scripture shall be fulfilled in their ears , I will allure her , and bring her into the wildernesse , aud speak comfortably unto her . The truth of this appears out of that of the Prophet , From the time that the daily sacrifice shall be taken away , and the abomination that maketh desolate , set up , there shall be a thousand two hundred and ninety dayes . Blessed is he that cometh to the thousand three hundred and five and thirty dayes . But goe thou thy way till the end be : for thou shalt rest ▪ and stand in the lot at the end of the dayes . Conceive that forty five being added to the precedent number of ninty , the last number of 1335 daies doth arise . In that time all the wicked in Israel shall perish ; who are unworthy to be copartners in such a deliverance . Finally , Armillus invading Egypt with great power shall subdue it , as it is written : The land of Egypt shall not escape . From Egypt he shall muster his forces for Jerusalem , striving with might and main once more to make it a desolate heap . And he shall plant the tabernacle of his palace , between the Seas , in the glorious holy mountain , yet he shall come to his end , and none shall help him . The eighth miracle . The Archangel Michael shall arise , and shall thrice winde a mighty trumpet , as it is written ; It shall come to pass in that day , that the great trumpets shall be blowen , and they shall come that were ready to perish in the land of Assyria , and the outcasts in the land of Egypt , and shall worship the Lord in the holy mount at Jerusalem . Again , The Lord God shall blow the trumpet , and shall goe with the whirlewinds of the South . At the sound of this trumpet the true Messias the son of David , and the Prophet Elias shall appear and manifest themselves to the devout Israelites inhabiting the wilderness of Judea . Then shall they receive incouragement , the weary hands shall be lifted up , and strength shall visit the feeble knees . All the Jews also wheresoever dispersed over the whole earth shall hear the sound of the trumpet , and at last confess , that God in mercy hath visited his people , and by a plenary deliverance hath been gracious to his inheritance , and all the captives of Ashur shall be gathered together . But the sound of this trumpet shall blast the Christians and people of the world with fear and astonishment , casting them into horrid maladies , Then shall the Jews gird up their loins , and with many a weary journey seek to revisite their Jerusalem . Messias also the son of David , together with his harbinger Elias , and all the faithfull his followers in Israell with great joy shall come into Jerusalem . So soon as this pierceth the ears of wicked Armillus : he will babble out , how long will this abject and base people thus behave themselves ? and shall once more with a great army of Christians hasten to Jerusalem to give battel to to their newly inaugurated soveraign . But God shall not permit that the Israelites should fall out of the fire into the pit , but speaking unto the Messias shall say unto him , Come thou and sit at my right hand , and to the children of Israel , sit you still , hold your peace , and quietly expect that great deliverance which the Lord this day will impart unto you . Then shall the Lord rain from heaven fire and brimstone , as it is recorded , I will plead against him with pestilence , and with blood , and I will rain upon him , and upon his bands , and upon the many people that are with him , an overflowing rain , and great hailstones , fire and brimstone . Then shall Armillus with his whole army die , and the Atheistical Edomites ( the Christians they mean ) who laid waste the house of our God , and led us captive into a strange land , shall miserably perish ; then shall the Jews be revenged upon them , as it is written , The house of Jacob shall be a fire , and the house of Joseph a flame , and the house of Esau ( that is , we Christians , as the Jews interpret , whom they ' Christen Edomites ) shall be for stubble . This stubble the Jews shall set in fire , that nothing may be left to us Edomites which shall not be burnt and turned into ashes . The ninth miracle . At the second blast of Michael his trumpet being long and loud , all the graves in Jerusalem shall open , and the dead arise , Messias also the son of David together with Elias the Prophet shall restore to life Messias that good son of Joseph reserved under a certain gate . At the same time shall all the Congregation of Israel send Messias the son of David as an Embassador to the remnant of the Jews superviving the last slaughter , dispersed here and there among the Christians and other people of the earth , to summon them to Jerusalem . Then shall the kings of the nations without delay , carry the Jews inhabiting their quarters , upon their shoulders , and in Chariots unto Sion . I think this will come to pass much about the Greek Calends . The tenth miracle . At what time the Angel Michael shall blow the trumpet the third time , then shall God bring them forth who border upon the rivers Gosane Lachlacke , Chabore , and also inhabited the cities of Juda , and they in number infinite and immesurable , together with their infants shall enter into Moses Paradise ; the earth before and behinde them shall be nothing but a flame of fire , which shall consume all which is needful for the preservation of life among the Christians and other people . When the ten tribes of Israel shall return out of the land of their captivity , then the pillar of the cloud of the divine glory and majesty shall encompass them , as it is written : the breaker up is come before them : they have broken up , and have passed through the gate , and are gone out by it , and their king shall pass before them , and the Lord on the head of them . Moreover God shall open unto them fountains flowing out of the tree of life , wherewith he shall refresh them in their journey , lest at any time thirst should annoy them . For the Lord saith , I will open rivers in high places , and fountains in the midst of the vallies : I will make the wilderness a pool of water , and dry land springs of water . Again , They shall not hunger nor thirst , neither shall the heat nor sun smite them , for he that hath mercy on them , shall lead them , even by the springs of water shall he guide them . To comfort them against these ten signes foregoing the coming of the Messias , the most of which pretend great calamity and affliction to the Jews , they have a tenfold consolation . The first is , that the Messias is certainly yet for to come : according to that of the Prophet , Behold thy king cometh &c. The second that he shall again gather them together being dispersed over the face of the whole earth , as it is written : I will bring them from the north country , and gather them from the coasts of the earth , and with them the blinde and the lame , the women with childe , and her that travelleth with childe together , a great company shall return thither : From which place we may learn thus much , that if any went unto his grave blind or lame , the same shall God raise up cloathed with the same imperfections : that one may more easily know another , yet the Lord shall so perfectly cure the lame , that they shall skip like Roes , as the Scripture witnesseth , Then shall the lame man leap as an hart , and the tongue of the dumbe sing ; for in the wilderness shall the waters break out , and streams in the desert . The third is ; that God shall raise up the dead : as it is written ; Many that sleep in the dust of the earth shall arise : these to life eternal , they to shame and everlasting contempt . The fourth is , that God shall build them up a third temple , according to that plat-form and fashion which Ezekiel hath described cap. 41. ver . 1. 2 , 3. The fift is , that the people of Israel shall be the sole Monarchs of the whole world , their dominion stretching from one end of the earth unto the other , according to that of Esay 60. 12. The nation and kingdom that will not serve thee shall perish : yea , these nations shall be utterly wasted . Yea , the whole world being turned unto the Lord shall be subject to his law , as it is recorded , For then will I turn to the people a pure language , that they may all call upon the name of the Lord , to serve him with one consent . The sixth is , that God at that time shall defeat and destroy all the enemies of his people ( that is , the Christians ) and mightily to revenge himselfe upon them : as it is written , I will lay vengeance upon Edom by the hand of my people Israel , and they shall do in Edom according to mine anger . The seventh is , that God shall take away all diseases and maladies from among the people of Israel , according to that ; The inhabitants shall not say I am sick : the people that dwell therein shall be forgiven their iniquitie . The eight is , God shall prolong the dayes and yeares of the life of the Israelites . So that they shall live as long as the oake or other of that kinde : for saith the lord , as the dayes of a tree are the dayes of my people , and my elect shall long enioy the works of their hands , and againe , there shall be no more thence an infant of dayes , nor an old man that hath not filled his dayes : for the child shall die an hundred yeares old , bnt the Sinner being an hundred years old shall be accursed , which is as much as to say , if any die at an hundred years of age , it shall be said of him , that he died as a little infant , or in his infancy : for at that time the years of life of the Israelites shall be equal to them of the fathers from Adam to Noah , as Abenezra comments upon the place . The ninth is , that God shall so clearly manifest himself to the Israelites , that they shall see him face to face . As it is recorded : The glory of the Lord shall be revealed , and all flesh shall see together : because the mouth of the Lord hath spoken it . Yea , all the Lords people shall be Prophets , as it is written : It shall come to pass afterward that I will powr out my spirit upon all flesh , and your sons and your daughters shall prophesie : your old men shall dream dreams , your yong men shall see visions . The last degree of comfort is , that God shall quite root out of them all imbred lusts , and inclinations unto evil , as it is written : A new heart also will I give you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of flesh . Hitherto we have delivered what we promised out of the book called Abhkas r●chel , in which though it be summarily set down what the Jews beleeve concerning their Messias , as also the manner how he is to bring them back to Jerusalem : yet I think not impertinent in this place a litle more largely to declare with what solemnities their Messias shal give them intertainement in their own land , and with what happiness and felicitie they shall lead their lives under him . When then the Messias hath gathered all the Jews together out of all the nations under heaven and from the foure winds of the earth , and hath brought them unto the land of Canaan flowing with milk and hony ; then shall he cause to be prepared a sumptuous and delicate banquet , inviting and friendly welcoming unto it all the Jews with great pomp and joy inexpressible . At this banquet shall be dished up and served in , the greatest beastes , fishes and fouls that ever God created . The worst wine that they shall drink shall be that whose grape had its growth in paradise , and hath been barrel'd up and reserved in Adams Cellar unto that time . The first dish in this feast shall be that huge oxe described in the book of Job , to be of such great strength and magnitude , named Behemoth . This the Rabbines affirme to be the same oxe whereof David makes mention in his 50 Psalm and 10 verse . All the beasts of the forrest are mine , and the cattel ( Behemoth ) feeding on a thousand hills , that is to say , which every day eateth up the grass of a thousand hils . But a man will aske what at length would have become of this oxe , if he had lived so long , seeing he had long since eaten up all his fodder . The Rabbines a learnedly answer that this oxe is stall-fed , and remains always in the same place , and that whatsoever he eateth on the day grows again upon the night in the same length and forme . The second dish adorning the table shall be that vast whale , Leviathan , ( according to the Jewish tone Pronounced Lipiasan ) who is also described in the book of Job , and mentioned in other places of holy writ . Concerning these two beasts there hath bin handsomly compiled this tradition by the wit and ingenuity of the solid pated Rabbins in their Talmud , it runs thus , Rabbi Jehudah saith that what thing soever God created in the world he created it male and female and that without all doubt ; for he created the Leviathan . yet least the he and she Leviathan : by engendring should augment the number , and at length by there monstrous magnitude and multitude destroy the whole world , God gelded the male , and killed the female , reserving her in pickle to be meat for them that are just in Judah and feared him , in the dayes of the Messias , as it is written : In that day will the lord with a sore and great and strong sword punish Leviathan the piercing serpent , even Leviathan that crooked serpent , and he shall slay the dragon that is in the sea . In the same manner he created that great ox called Behemoth feeding on a thousand hils male and female : yet lest by multiplying they might fill and destroy the earth , he gelded the male and killed the female , reserving it for the Jewes diet in time to come , as it is written : Loe now his strength is in his loynes , and his force in the navell of his belly , he that made him can make his sword to approach unto him . The third dish in this banquet as Elias Levita in his dictionarie named Tesbi out of the Rabbins reports , shall be that horrible huge bird called Barinchue which killed and unboweld shall then be rosted . Concerning this bird it is written in the Talmud she cast an Egge out of her nest by whose fall three hundred tall Cedars were broken down . and the Egge breaking in the full drowned three score villages . By this relation it is easie to conceive this bird to have been little inferiour in greatnes to the forementioned oxe and fish ; whence we may also collect how glorious a dish the Messias is to make of it for his guests , and when there are many such birds ( Guls I think ) found in the land of Judah , none ought to think that which is reported of this to be fabulous . In the forementioned book of the Talmud , we read of a certain great crow which was seen of a Rabbine , worthy to be credited . The relation runs thus . Rabbi barchannah saith , At a certain time I saw a frog , which is as great as the village Akra in Hagronia , well how big was the village ? It consisted of no fewer then threescore houses . Then came a mighty serpent and swallowed up this frog . Instantly upon this , a great crow flying that way picked up as a small morsel both the frog and the serpent ; and taking him to flight sat upon a Tree , now think with your selves how great and strong this tree must be . To which Rabbi papa the son of Samuel making answer , unless I had been in the place , and with these mine eyes seen the very tree , I would not have beleeved it . Thus much the Talmudist . Who dare give the lie to this Rabbine ? When that good man Kimchi commenting on the fifty Psalm , and explaining the word Ziz hath there witnessed that Rabbi Judah the son of Simeon did avouch Ziz to be a bird of that bigness , that when he spreads abroad his wings he hides the body of the sun , and wraps the world in darkness . Furthermore , on a certain time , a certain Rabbine was upon the sea in a little ship , in the middle of which he saw a bird standing of such an height , that water came only to her knees : which the Rabbine observing , bespeaks his companions that there they might wash themselves seeing the water was not deep . But a voice from heaven hindred the attempt , saying unto the Rahbine , see that thou do it not : for now seven whole years are gone and past , since a certain man let a hatchet fall in this very place , which hath been ever since a falling , and is not as yet come to the bottome . By which a man may easily gather how long legs this bird had , and how great her body ought to be in proportion to her feet . Without doubt these birds keep their residence in the wood Ela , in which , a Lion is reported to live of such an unheard of portraicture , that only to relate would strike a man with astonishment . Of this Lion the Talmud thus fables . When upon on a certain time the Emperor of Rome asked Rabbi Josuah the son of Hananiah , what the reason was why their God compared himself unto a Lion ; and whether he was of so great strength that he could kill a Lion ? the Rabbine made answer , that God did not compare himself unto an ordinary Lion , but unto such an one as lived in the wood Fla : to whom the Prince replied , shew me that Lion. Then the Rabbine by prayer obtained of God that the lion should leave the wood , and come , when hs was yet foure hundred miles distant from the Emperour , he roared so terribly , that all the women with child in Rome became abortive , and the walls of the City fell flat unto the ground . When he had come an hundred miles nearer , he the second time roared so fearefully that all the teeth of the Romanes fell out of their heads , & the Emperour falling from his throne , lay prostrate upon the earth half dead ; who with vehement entreaties begs of the Rabbin to send back the Lion ; which was likewise put in execution . But these fables draw us too far from the smell of that fast which the Messias hath provided for the Jews in the land of promise . The flesh of the foresaid Behemoth and Leviathan will not digest well without a Cup of older wine ; therefore the Messias shall broach that wine and give it unto his guests , which was made in Paradise , and was kept from the begining of the world to that time in Adams Cellar , as it is written : In that day sing you unto her a vineyard of red wins . I the Lord do keep it , I do water it every moment : lest any hurt it , I will keep it night and day : again , There is a cup in the hand of the Lord , and the wine thereof is red : it is full mixt ; he shall poure it out , and the dregs therof all the ungodly of the earth shall drink and suck them up . Before the supper be served in , the Messias after the manner of Kings , and Princes , and others celebrating Festivals and Marriages , shall present the Jews with pleasant sports and plaies to make them merry . He will cause Behemoth and Leviathan to meet in some spacious place , and there they shall play before the Messias to pass away the time , and for his minds refreshing , as it is written : Surely the Mountains bring him forth food , where all the beasts of the field play . And again , There go the ships , there is that Leviathan whom thou hast made to play therein . Then the oxe running hither and thither shall bend his hornes against the Leviathan ; which will greatly affect the Messias , according to that , It will be more grateful to the Lord then a bullock that hath borns and hoofs . The Leviathan also shall come to encounter the oxe , armed with his fins as an helmet , not easie to be seen , as it is written : Who can open the doors of his face , his teeth are terrible round about . His scales are his pride , shut up together as with a close seale . Here shall be the summons to the battle , and the first encounter begin most hot and furious , but to small purpose , for they being of equall strength neither can overcome the other , but at last wearied out both shall fell upon the ground . Then the Messias drawing out his sword shall slay them both , as it is written : At that day will the Lord with a sore great and strong sword punish Leviathan . Now comes the Cooks part , nothing but boyling and roasting : and great provision for this sumptuous supper , as it is recorded : The Lord of hosts shall make unto all people in this mountain a feast of fat things , of fat things full of marrow . The fish shall be served up in parcels to the guests , which done , every one shall greatly rejoyee , as it is written : shall thy companions make a banquet of him ? shall they part him among the merchants . This donative supper being ended , the messias shall marry a wife : the scripture being witness : Kings daughters were among thy honourable women : upon thy right hand stood the Queen in a vesture of gold . So the Jews themselves interpret : and the meaning is this , as Kimchi professeth in his great gloss : Among the honourable women which the Mossias shall have , shall be the daughters of Kings . For every King of the earth shall esteem himself highly graced , so that he may give his daughter in marriage unto the Messias . But the genuine and rightly so named wise of the Messias ( properly signified by the word Schegal ) shall be one of the most eminent beauties among the daughters of Israel ; she shall sit at his right hand , without intermission abide in the Kings closet : whereas the other shall stay in , the supping room , or house of the women : not approaching the King , unless it be his pleasure to send for them . In this bond of Wedlock the Messias shall beget children ; after he shall die as other mortals , and his children shall sit upon his throne after him , as it is written : He shall see his seed , he shall prolong his dayes , and the will of the Lord shall prosper in his hands , that is , as a Rabbine expounds it , The Messias shall live to a good old age , and last shall be brought to his grave with great solemnity : and his son shall reign after him , and after his death his posterity shall possess his seat . For the manner of life which the Jews shall have under their Messias . First of all the remnant of the Christians and other people which fell not by the hand of the Jews shall make hast and build the Jews houses and Cities , not for hire , but of free accord , till their ground , plant them vineyards , yea , bestow their very goods upon them ; moreover Kings and Princes shall be their servants whom they have subdued . They themselves shall be cloathed in costly aray : all their Priests anointed shall be holiness to the Lord ; as it is written : The sons of strangers shall build up thy walls , and their Kings shall minister unto thee : for in my wrath I smote thee , but in mercy have I had favour on thee , therefore thy gates shall be open continually , they shall not be shut day nor night , that men may bring unto thee the forces of the Gentiles , and that their Kings may be brought , for the nations and kingdom that will not serve thee shall perish , yea those nations shall be utterly wasted , and again strangers shall stand and feed your flocks , and all the sons of the alien shall be your plow-men , and your vine-dressers . But you shall be named the Priests of the Lord , men shall call you the Minister of our God : you shall eat the riches of the Gentiles , and in their glory stall you boast your selves . ( Oh here with hunger and thirst how are the Jews opprest ? Although some of them satisfie and appease both , without the sweat of their own brows gaining many a million : for which many a poor Christian suffers toile and vexation . ) 2. They shall have a new and wholsome aire , as it is written : Behold I create a new heaven and a new earth , the former shall not be thought upon , by the benefit of this aire they shall enjoy their health and prolong their life , even as the men before the flood . In their hoary old age their strength and agility shall not forsake them , but remain in the same temper as in their youth , as it is writen , They who are planted in the house of our God , shall flosrish in the courts of the Lord , they shall bring forth more fruit in their age , they shall be fat and well liking . 3. The seed once sown shall for ever grow up , increase , and ripen of its own accord : after the manner of Vines which require but one plantation , as it is written , They shall revive as wheat , flourish like a vine , his smell is like Lebanon . Whensoever any one shall desire rain for the watering of any particular Field , Garden , or the smallest herb therein , the Lord will pour out upon that place , and on that onely , without delay : for saith the Prophet , Ask you rain of the Lord , and he shall create lightnings , and give you showres of rain . Then shall they gather their fruits and wine with great quietnesse and security , and shall not be molested by any enemy : as it is written , The Lord hath sworn by his right hand , and by the arm of his strength , I will no more give thy corn to be meat for thine enemies , and the sons of strangers shall not drink thy wine for the which thou hast laboured , but they that have gathered it shall eat it . 4. No war nor rumour of war shall any more be heard in the land : and there shall be a firm and secure peace established , not only between man and man , but also between man and beast ; as it is written , I will make a covenant for them in that day with the beasts of the field , with the fowls of heaven , and creeping things of the earth : I will put away the bow and the sword and war from the earth , and make them to sleep secure . And I will espouse thee unto me for ever and ever : I will marry thee in justice and judgement , in mercy and commiseration . Again , The Cow and the Bear shall feed : their young ones shall lie down together , and the Lion shall eat straw with the Ox. The Wolf shall lie down with the Lamb , and the Leopard with the Kid : and the Calf and the young Lion and the fa●ling together , and a little childe shall lead them . 5. When any war or discord ariseth among the Gentiles , then the Messias shall reconcile them , and renew the league amongst them : so that there shall be no more mutiny ; as it is written , He shall judge among the nations , and rebuke many people ; he shall beat their swords into plowshares , and their spears into pruning-hooks : nation shall not lift up sword against nation , nor learn war any more . Then shall the Iews live in everlasting joyes , make new marriages , sing praise and glory to God without ceasing : shall be full of the wisdom and knowledge of the Lord : as it is written , In this place of which you say that it is forsaken , shall again be heard the voice of joy , the voice of exultation , the voice of the Bride and the Bridegroom , the voice of them that say , Give thanks to the Lord of hosts . And again , the earth shall be full of the knowledge of the Lord as the sea is full of water . Briefly , the happiness of this holy people shall at that time be so immeasurable , that neither can the heart of man conceive it , or the tongue yeeld the least expression thereof . Which things thus ordered and declared , leaving the Iewes in this their prosperous estate , I will put a period to my labours , and hide the secret of their faith from the Christians ; seeing I have attempted more then they themselves , if they could have ruled the matter , would have permitted . What I have done already will not be pleasing unto them , in which I have exposed to every mans eye the full anatomy of their life and belief . The Christian Reader may easily perceive by that which hath been said , that the faith of the Jews and their whole religion , is not grounded upon Moses , but upon meer lies , false and forged constitutions , fables of the Rabbines , and inventions of seduced Pharisees . And that therefore it ought no more to issue out of the mouth of a Christian , that the Jewes stand for the Law of Moses , but rather with Jeremy , that they are strong defendants of the false worship of the true God , not suffering themselves any way to be drawn from it . And with our Saviour to affirm , that they make the Commandments of God of none effect by their traditions ; in vain they worship him , when they teach nothing but the mandates of men : honouring him with their lips , but in their hearts are far from him . In their words they professe to know God , but in their works they deny him : these are the men whom the Lord abhors , who being disobedient unto his word are unto every good work reprobate , as the Apostle Paul hath recorded . By which it is more manifest then the light of the Sun at noon-tide , that the punishment is now fallen heavie upon them wherewith Moses threatned them : that the Lord should smite them with madnesse , blindnesse , and astonishment of heart , that they should grope at noon day as the blinde gropeth in darknesse . And this appears most clearly , and is more then evident from this , that they miserably pervert , and contrary to all reason with an impudent front invested with a dull ignorance expound and interpret the word of God. O merciful God , who hast vouchsafed to impart this gracious favour unto us Christians , that we being warned by such an horrible example of the divine wrath , should with awe and reverence embrace his holy word , lest the same things should befal us , and so our Candlestick should be removed for our ingratitude , God of his mercy grant , that the Sun of his justice may alwayes shine in our hearts until perfect day , and by the illumination of his good Spirit conduct us unto all truth . Amen . The End. Soli Deo Gloria . Notes, typically marginal, from the original text Notes for div A30785-e230 Deut. 32. 15 ▪ ) Jer. 11. 10. Jer. 7. 25. 26. Nehem. 9. 25. 26. Ier. 2 ▪ 29 30 ▪ 2 Reg. 17. Isa . 29 ▪ 10 , 11. Iohn 17. 3. Chjim . Notes for div A30785-e1630 Isa , 29. 13 , 14. a The Rabbins were the chief Schollers and Doctors amongst the Jews . Hence the word Rabbi , Rab , Rabbi , and Rabban signifieth as much as Master . These titles sprung up about the time of , or presently after Christs incarnation , for formerly the Prophets were called by their bare names . Rabbi , and Ribbi are more excellent titles than Rab and Rabban ▪ the most honored of all , given only to Princes & versed in the law of Moses : these have for their root the hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to multiply , for so were the Rabbines in the knowledge of the Law : they had another name , which was Geon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in computation makes 60. because a Rabbine ought to read the 60 Tracts of the Talmud ▪ b The Scribes were the expounders of the Law , ministers of the Text , in Hebrew Sopherim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to number , because they spent their time in numbering not onely the verses , but the words and letters of each book in the Bible . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisies a prayer , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil , signifying ▪ to pray humbly with the Confession of our sinne and miserie , hence their prayer-books are named Tephillos . The Articles of the Jews creed Psal . 33. 14. a Bar Maimon , the son of Maimon , for Bar signifies a son from the Hebrew verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barar to make clean , or purge : either that children of all others are the neatest in body and comeliest , or else that their mind ought to be purged and elcansed from vices . The name Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given in respect of generation , from hanah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to build up , because they build up the house of their Fathers , but Bar is a name given them in respect of their education , Rab. David . b Esrim vearba . c Illah haillos , the cause of causes , a term used by ▪ the Hebrew Rabbins , and Philosophers , as all the other following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to cause , or give occasion . a Mezius Gemrah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemurah signifies perfection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamar , to finish or to be defective for the best perfection among mortals hath its defect . b Echad umeinchad of one essence , both the words are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 echad , unus one . c Keechad hamurcabh , secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum hamurcabh compositorium for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marcebah signisies a composit , or conjunction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compose or cojoyn , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a composed thing from the same 〈…〉 . e Deut 6. 4. f Meddah hagguph , bodily attributes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a property or affection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to measure , because our attributes & affections measure out unto us our bodily perfections . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guph signifies a body , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guph , to enclose , for it is the casket of the soul . g Al derech haabharah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an hyperbole , or ad modum transitionis , for gnal , signifies according , derec signifies , a way from darac to walk , and aberah , a transition from gnabar to passe over . h Kischon bene handam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to mans coming , laschan signifies a coming from lashan to speak Bene sons from banah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build up , Adam man , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to he of a red colour . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadmon , Eternity , from Kadam to prevent and so Kedem Elohe God from alah , vide poster . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Mediatours and Interpreters , for a Mediatour doth , as it were interpret the will of one unto another . The root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malatz signifying to sweeten , for a Mediatour doth sweeten and make us acceptable to him we have offended . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah , the Law , the word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah , Which signifies to lay a groundwork , intimating that the Law should be firrmely rooted in the hearts of men : the Letters of this word thorah make in computation 613. and so many Precepts the Rabbines veckon in the Law of Moses , whereof the Mandatory are 248. according to the members in a mans body , insinualing that we are bound to fulfil the law in every member . the prohibitory are 363 , according to the number of dayes in the year , to note out unto us , that every day there is something to be avoided , which violates the Law , or thus , the number of the prohibitory Commandements is equall to that of the veins in mans body , to warn us , that as there are many veines in every Member , to there are many affirmative Precepts , which teach us to do well , and that we may better effect , more negative , whereby we avoid the contrary . The Jews say , the Law was two fold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the written Law delivered to Moses in Sinai , to two Tables ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex oralis , thorah begnal peh , delivered by mouth unto him , out of which the Pharisees establish their Traditions . The comparison of Moses with other Prophets . Numb ▪ 12 ▪ 6. 7 , 8. Exod ▪ 25. 22. Dan. 10. 7 , 8 , 9. Exod. 33. 10. 2 Kings 2. 15. Lev. 16. 2. Artic. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e● ore Dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pe signifies a mouth , and Gebarah is one of the Cabalissical predicaments , and among the Rabbines one of the names of God , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gabar , to prevail , or be powerfull . b Lulabh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ramus , spatula , palma , a bough , or brāct , for in the feast of Tabernacles the Jews were to dwel in Booths made of Myrtle and Palm branches , as it is recorded Nehem. 8. 15. c Zizim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fringes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz , to move up and downe . d Tephillim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Phylacteries used in this feast . Artic. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chachamim , there wisemen , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise , or understand . b Tippach , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath . c Ruach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach signifies breath , of spirit , wind , &c. d Parascha The Rabbines in their b●okes cite not the places according to the chapters , but according to sections , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a section , or a distinct part of any thing f●om 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to divide , separate , or distinguish . The two first words of the Section usually stand for the name thereof there Parascha or Section is either noted with three great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phe , or with three great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech . The letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open and plain Section . The letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a closed or Section shut up , not in the resPect Of the things themselves , but manner of writing . For if the Section begin at the beginning of the line , it is called an open Section because a greater space is list . A close Section is when 〈◊〉 he Section begins in the middle of the line , and the space of three letters is only vacant . Of this sort there is one which is noted by a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarech , which is the last Section on of the Book of Genesis , beginning chap. 47. veis . 2● . The reason according to the Rabbines , is because it is the seale and closre of this boo● , the Law and the Prophets , till the comming of the Messias . The whole Law is divided into 54. Sections . Vide Buxtorf . de Parasch . Artic 3. a Rambam the 4 capitall laters of the former name briefly neting R Moses Bar M●●mon , which kind of 〈◊〉 the R●●bines were c●monly grace● with , 〈◊〉 begun to 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liber fundamenti , contning the grounds of the Jews Religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sig●●fies a foundation with the Rabbanes . It was fi●t prined at Venice , An. D. 1425. and then at Lublin i● Poland 1567. a Nitzachon signisies as much as victory from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natzach , to overcome , as though Sipman in this book bad triumphed over the four Evangelists . The cause of Jewish superstition . a This is the thorah begnal peh , above mentioned . Tract , Saned . cap. 11. Isa. 60. 21. Surely the Papists had their pu●gatory from hence . a that is to say , holy . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadus farinae , that is , a barrel of meale , the title taken 1. Kin ▪ 17. 14 a booke containing the common places of Divinity , in folio , Printed at Venice . The Jewes Beliefe concerning the resurrection Isa. 26. 14. Ib. v. 19. Tract . Tosch , hallchanah , or of the new year c. 1. Da● . 〈…〉 Iesa . 65. ●● . Gen. 47. 29. The cause why Jacob would not be buried in Egypt . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzaddikim . The Jews were dissinguished into three ranks 1. Chasidim , called the Assidins . 2. The Tzaddikim , just men . 3. The Relchagnim , ungodly mentafter the captivity the Chasidim began to be distinguished from the Tzaddikim ; these gave themselves to the study of the Scripture , thus to adde to the Scripture . these conformed themselves to the Law , they would be holy above the Law , and were termed by the name of good men : these of all others had the best repute and love among the people : hence the Apostle ill● istrat●th the love of Christ by alluion to this distinction , Rom. 5. 6 , 7. Some peradventure would die for one of the Chasidim , a good man , scarcely any for any of the Tzaddikim , a just man , for the Reschagnim , or u●godly none would die , yet Christ died for us sinners , Mr. Goodwin out of David Kinchi , upon Ps. 103. 17. & Pirk aboth cap. 13. * Ezak 37. 12. The Jewish division of Moses his Law. Isa 24. 5. Brand spiegelium , cap. 13. 15. a Keter a Crown or a King , Cap , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Pihel to encompasse , because it encompasseth the head . Jer. 3325. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith a covenant , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cligere , to chuse , because the covenant was made with Gods elect , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is clearnisse , because it clears the conscience of good men , R. Haradosch affirms the same number to be contained in the word breath which in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesu Mariae . This among the Kabalists , is no vulgar number , intimating Jesus the Son of M●ry to be the authour of the Covenant ▪ Isa. 3. 10. Prov. 7. 2. Soph. 3. 4. The causes of Jewish obstinacie . Esa. 1. 4. Esa. 48. 4. Ezek. 2. 4. Ezek. 16. Esa . 6. 10. Deur . 28. 15. 28 29. The cause of Jewish obtinacy . Esay 29 ▪ 18. Mark 7. Mat. 5. a See the Exposition of this word in the Chapter of circum ision : b The Exposition also of this word shall follow in its due place . c Masorah is that critical doctrine invented of the ancient Hebrews , for the clearing of the Hebr. text , whereby they summed up the verses , words , and letters in it , to this end , that every one might learne to read it aright , & it also might for over be preserved from corruption . Elias Levita Prefat . 3. lib. sui masoreth . The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradere , which is to deliver : so that Masorah signifies as much as a doctrine delivered by hand or mouth unto another . Buxtorf Com. Masor . cap. 1. Rabbi Eliezer cap. 40. Deut. 4 14. Rabbi Aben Ezra . R Salomon Jarchi , R. Bechai and others on this place . * That is , the Christians . * They mean 〈◊〉 the Jews . Dansi 1.8 . ●● a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kabalah , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo receive the mysticall Dvinity of the Jews , a Doct●ine delivered by word of mouth , and so received concerning the hidden mysteries of the Law of God There are two parts of it , the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculative : the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practick , which hath also three parts , Gematria , Notarikon , Temurah : Gematria , is a word corrupted from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so called , because it considers a word according to the number , which the Letters thereof contain , and is that part of the Kabala , whereby divers words containing the same number may one be explained by another ; for example , it is written , Abac. he 3. 2. In anger remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in numbers makes 248 , so much also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though he bad said ; in mercy remember Abraham and the Covenant made with him . Notarikon , a word corrupted from the Latines notatio● , is that part of the Kabala , which considers the Letters of every significative word , as they note out others in particular , so the name ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machabeus notes out the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is like unto thee among the gods , O Lord , Exod. 15. 11. the name Adam notes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust , blo●d , and gall , dust in respect of corruptibility , blood in respect of his vitality , gall in respect of bis calamity : or as Saint Cyprian , the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes out the four parts of the world , which he was toreplenish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the north , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the west , a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the east , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the south . Temurah , the third part of the Kabala , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutare to change , when one or moe words by the transposition of the Letters are invertea , & signifie divers things ; for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anahtema , is made by a Metathesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misericordia mercy ; as also that symbolicall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designing 248. the number of the members of mans body , intimating unto us , that if the accynsed repent , mercy follows , if not , the curse enters into all his members , and destroys the whole man , Reuchlin lib. 3. Cabalae , See Buxcorf . abbrev . p , 56 , 57 , 58 b from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shanah , which is to repea or reiterate . a Germen Davidis , the flour and off-spring of David , a chronicle from the beginning of the world , to the year 1592 , the authour sayes it was printed at Prague in 4. 1592. Talmud Hierosolymitanum . b from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discere ? to learn ▪ for the pe●fection of any thing is from learning and knowledge . Talmud Babylonicum . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acommentary , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explica●e to expound . Malach , 2 3. pag. 39. Hos . 8 ▪ 12. 2 Kings 32. Secundum os horum verborum . jer . 33. 2● . Psal . 1. 2. 1 King. 17. 14. Pag. 23. col 10 Candelabrum Lucis . Ir is a Commentary upon the Law writ an . Dom. 1470. Tract de Sab. c. 2. Jer. 31. 7. Ib. col . 2. In victoria contra Judaeos . a Schem Hamphorasch , nomen e●positum , the expounded name of God , to wit , Jehovah , the proper name of God , taken from his Essence , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hajah , which signifies to be or exist in , no●ing that God is from everlasting to everlasting . by this name they say , Moses & Christ did all their miracles . This they hold unlawfull to be pronounced , unlesse it be upon some great Festivalls , reading for it the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adanai , or else repeating it by Periphrasis , or circumlocution which I find two fold , in Pet. Galatinus in his Book dearcanis Catholicae veritatis , the 11. & 12 . c . The first consists of twelve Letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is , the Father , Son and holy Ghost . the seconnd consists of fourty two Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is , the Fathe is God the Son God ▪ . the Holy Ghost is God. yet are they not three Go●● , but one God. Rabbi B●chai saith , this bis Exposition is taken out of the first and second versis of the fi●st Chapter of Genesis , beginning at the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the first Letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first verse , and ending at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second . Cap. 2. Tract Cittin cap. 5. Tract . Erubhin , cap. 2● E●ubh●n c. 2. pag. 22. Col. 1. pag. 32. Eccl : 10. 8. Cap. 29. 13 , 14 Cap. 8.5 . 6. Ezek 5. 6. Jer. 8. 8. a Adam , the name of the first man , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rubescere , to wax red , as much as red earth , it signifies Man in generall , in both sexes , being of the same extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enosh , which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anash , to be sick , a name given us in re●spect of the infirmities to which we are incident : they both differ frem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isch , which signifies a married man , as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ischah signifies a woman : these two words according to the ●●bb●n●s con●tain 〈◊〉 them the name of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah , which two letters taken away there remaines onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esh , which signifies fire ne●●g unto us , that as ●ong as man and wise live in concord , God is propitious unto them , but God forsaking them , there remains not●ing but the fire of conten●ion and a curse . 2. Isch differs from Ischah only by the letter H● which is an aspiration , noting that the woman was made of man , and as it were breathed out of his side . b Chava , Eve , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaiah to live , because she was the Mother of all living , God himselfe being the E●ymologist . Gen. 2. 22. Gen. 1. 27. Gen. 2. 28 T●e Circum . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mana , whi●h signifies to nnmber . b 〈◊〉 a Cu●●er ●from● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●i●cum●●se . a The word Synagogue from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to gather , because the Jews were there gathered together , to worship God. in Hebrew it was Called Beth hach reseth , the house of Assembly , the Synagegues were before Christs time , Acts 15. 21. their Schools , were different from their Synagogues and accounted more holy , called Beth hamodrasch , the house of sub●il exposition : men and women had divers Synagogues , one separated from the other with wier lattices . Prov. 23 , 25. Ezek. 16. 6. Psal . 105. 5. Exod. 6. 5. Josh. 5. Tract . Gittin . cap. 3 : Tract . leb . hammos cap. 8 Gen. 32. 11. Gen 28. 14 Glossa Tamud . 16. Gen. 3. R Ab●aha● in lib. Z●●r h●mor in par ascha kit●zek super 23. cap. Deat . Isa 6● . 25. Prov. 25. 21. 2. Kings 23. 3. Psal. 149. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Bechai , upon the place . Levit. 12. How the wom●n w●sh thems●l●es the dayes of 〈◊〉 Purifi●●d ●on ended . Of the redemption of the first born . Exod. 34. 19. 20. a There were ranks or degrees of Ministers about the Temple , Priests Levites , Nethinims . The name of Priest in generall , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cohen , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pihel to minister in holy things . The succession of Priests , was contained in Aaron and his posterity , the high Priesthood was tied to the line of the eldest son , the rest were Priests of the second order , they and the high Priest differe● , fi●st in their Consecration , the High Priest was anointed , the other onely sprinkled with oyl mixt with the blood of the Sacrifice . 2. In their garments , Exod. 28. 3. In their marriage , the High Priest might not marry a widow , or a divorced woman , but a virgin , Levit. 21. the other Priests might . 2. they differed in their office . First , the High Priest onely , and that once a year entered into the Holy of holies , Exod. 16. Secondly , he might not mourn for his nearest a kin , Levit. 21. the others might . The Levites office was to pitch , take down , bear up and down the Tabernacle , and the vessels thereof . The Gershonites charge was to carry the Coverings and hangings of the Tabernacle . The chief things within the Sanctuary were committed to the Cohathites , the wood-work and the rest of the instruments to the Merarites : after the Temple was built , they were divided into singers and Porters , both into 24. orders , they had their initiation at a moneth old , Numb . 3. their consecration at 25. years old , Numb 8. 3. Their ministration at 30 years . The Nethinims were hewers of wood , and drawers of water for the House of God , Gibeonites they were , called Nethinims from Nathan to give , because they were given to the Service of the Temple , Goodwin . Numb . 18 ▪ 16 a The coins in use among the Jews , were either Silver coins or gold coines . Their silver coins were these , their first and greatest was shekel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d●rived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to poi●e or weigh , which was twofold , Regius Siclus , or the Kings shekel of com●mon use in buying and selling , it valued of our money , one shilling three pence . 2. The shekel of the Sanctuary , which doubled the former , and was in value two Shillings six pence , on the one side of it was stampt the pot of Manna , or A●rons Censer , as others , with this inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shekel of Israel , on the other side Aarons Rod hudding , with this inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City Jerusalem : See A●sted in Praecog . Theol. and Mr. Goodwin , pag , 327. Their second Coin was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zuz , the fourth part of a shekel , which was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in value seven pence half-penny , zuz is derivid from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zuz to move , for money is the primum mobile of mans appetite , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceseph from Casaph , to breath , to be intent on any thing . Money is the desire of every one , and as Hesiod saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the life of mortalls . Their third kinds of Coin wert first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gerah , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscere , to mingle , being the cause of commerce , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agorah , from Agar to gather together , for the same reason : and lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kesi●a , which signifieth a lamb , a piece of money which had a lamb stamped on the one side of it , so Gen. 33. 9. Jacob bought a piece of grown for an hundred lambs , that is , for an hundred pieces of money . These three Coins are in value of our Coin one●penny half penny , twenty went to a shekel . Their gold Coins were , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zahab , a shekel of gold , in our money fifteen shillings . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ada●kon , also called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in value also fifteen Shillings , this was Persian Coin. Their sums hence arising were two . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maneh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pound of gold , 75 pound of money 7 l. 10 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicar , a talent , in Gold 4500 pound , in money , 375 pound . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pioselyte was he , who forsaking Gen●ilisme , turned to the Jewish Religion , called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ge● a stranger from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gu● to wander , of these were two sorts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytus foe●eris a proselyte of t●e Covenant , he was tied to Circumcision , and the whole Law of Moses , as R. Sal. Deut. 2. 3. 14. who names him there a proselyte of Justice , to whose adoption three things were necessary . 1. Circumcision 2. Purification by water . 3. The blood of the oblation . The second sort was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytus portae , a proselyte of the gate● , Deut. 14 21. he was not circumcised , nor tied to the observation of Moses his Law , but onely to keep Noahs seven Commendements , which are these , 1. Judgements for malefactors 2 Blessing the name of G●d 3. To fly idolatry . 4 Robbery . 5. Bloodshed . 6. Eating any member of a beast taken from it alive . 7. Not uncover ones nakednesse , Shindler in Pent●g lot . 1530. * Zach. 2. 6. Ab●odach za●ah . Deut. 16. Ier. 6. 10. Act. 7. 52. Rom 2. 28 , 29 1 Pet. 1. 18. 19. Col. 1. 14. Wise men . Deut ▪ 28. 9. Tract . Berach de benedictionibus . 〈◊〉 de Sab●●ho . Psal . 121 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 1. 5 , 6. Iet . 15. 1● Gen. 27. 1. 〈◊〉 what time 〈◊〉 Jews marry Psal . 57 ▪ 1 ▪ Lament . 219. Psal . 42. 9. T●act , San. de judicibus c ▪ 11. Lam. 1. 2. a Wise-men . Psal . 56. 9 b The beginning of wisdom a book writ by o●e of the Scholers of R. Moses it containes the common places of divinity , amongst which much Philosophy , morolity , and cabbalistical nici●ies are intermix● . Ez●k . 9. 4. J●r . 25. 30. Psa ▪ 〈…〉 Orach Chaym num 2. Brandspiel . c 16. Amos 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa . 6. 3. Amos 4. 12. Psal . 103. 1. Mich. 6. 8. Levit. 20. 25 , 2● . Tract . Talmud Tanais dc jejunio . Orach . Chaym num . 4. Brand spigel . c. 10. Prov. 117. De arba Cauphos & zizis . O●ach Chaym . n. 8. Brandspiel . c. 48. Minhagim● p. 6 ▪ Lev. 15 : 37 ▪ 28. Tract . de Sab. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Floruit . Of their Phyla●teries . Orach Chajim num . 25. Deut. 6. 6 , 7 , 8. Phylacteries for the hands ▪ Rabbi Alphes tract . de Sab● c 6. p. 77. Isa . 26. 2. Tract . Berachos cap. 1. p. 7. Exod. 33● 23 Tract de Sab. cap. 18. Orach Chaijm num . 8 , 9. Rutheni are a people of France dwelling neare Xantoigne , and Avergne , but in this place rather a people of Livonia , from whence the Countrey is called Russia . Orach chajim nu . 46. Brunds . cap 41. Psal . 55. 15. Tract T●l●ud de benedictionibus . ●sa . 50. 2. Tract Berachos de benedictionibusp . 6 Eccl. 4. 17. Exod. 3. 5. Psal 29. 2. Yet the o●iginall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb . 2● . 5. Psal . 26. 8. Soph. 3. 20. Hos . 14. 3. Obad. 2. 1. Orach chajim nu . 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T●act . de bebenedictionibus cap. 9. Orach chajim nu . 113. Ezek. 1. 7. Isa. 6. 3. Orach chajim nu . 125. a Sanctitas . a The wards are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radix juniperorum eorum panis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract , de benedictione . sect . 9. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One cut off from the Congregation of the faithfull , from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extirpatus est , excis●●● 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A traytor , backbiter , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 linguax fui● , detraxit falsa accusation● . Orach . Chajim . Tract . Tal. de benedict . c. 1. Exod. 20. 18. Psal . 68. 13. Ezek 8.14 . In Tract . Joma Job . 14. 16. Orach chajim nu . 91. & seq Sam. 3. 41. Psal . 119. 109. Psal . 35. 10. Psal . 130. Brunds . cap 41. Alas poor Jew , thou hast never uttered one Amen attentively for the space of 1631 years . The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid requirit ? th● Rabbins read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 centum requirit , so perverting the text . 2 Sam. 25. 1. Esay 1. 15. Cap. 59. 2punc ; 3. Oruch . chay● num . 55. Deut 7. 1● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Icr. 9. 12 , 13. Deu. 29. 24 , 25 Psal. 84. 7. Brand spiegel , cap. 43. Lev. 1. 43 , 44. In tract . Gitti● S. 3. & 5. Deut. 11. 15. Pro. 12. 10. Pro ; 11. 28. Lev. 26. 10. Oruch , thaym . num . 1571. Tract S●tah , cap 1. Ezek : 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract . Sotah . cap. 1. Prov. 26. Tract . Egub. hin . cap. 2. Tract . Iom ▪ de festis . cap. 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 32. 20 ▪ Mat. 15. 1 , 2 , 3. Mark 1. 2 , 3 , 4. a Pharisaeus ● Pharisee from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parasch expandere , for enlarging and laying open their Phylacteries , or from parasch exponere , explanare , because they were expounders of the Iaw , or from the same verbe in Pihel , signifying to separate , either that they separated themselves to the study of the law , or from commerce with other people in habit and manner . What their opinions were , the New Testament declares to the full . There were ●even sorts of them , as the Talmud witnesseth , Tract ▪ Sota . cap. 3. 1. Pharisaeus Sichemita , who turned Pharisee for gaine , as the Si●hemites embraced circumcision . 2. Truncatus , so called , because he walked as though he wanted feet , to cause the greater opinion of his meditation . 3. ●mp●●gens , who winked when hee went abroad , to avoid the temptation of beauty , which often made his wit jump with a post . 4. Pharisaeus quid debeo facere & faciam illud ? the questionary , such was he , Luke 18. 5. Morturius , because he wore a hat in form of a deep mortar . 6. Pharisaeus ex amore , who obeyed God out of meere love . 7. Pharisaeus ex timore , who obeyed the Law onely for feare of punishment . See Pirke Aboth , Rabbi Moses , Gerundensis , Mr Godwin . Psal. 134. 2. Orach . chajim . num . 167. 82. 201. Lev. 2. 13. Psal. 10. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 104.14 . Psal. 145.15 . Deut. 8. 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 23. Psal : 134. 2. Deut. 14. 23. Ezek. 41. 22. Tract . Berachos de benedict . Tract . Berachos de ben . Iob 15. 23. Tract . Cholin . cap. 8. Tract . Taanis de jejunio . Orach . chajim num . 170. Prov. 13. 25. Tract . de benedict . c. 1. p. 18 Psal. 32. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berachos . c. 7. p. 50. Orach . chajim num . 116. Tract . Sanhedrin ▪ c. 11. lob 20. 21. Isaiah 65. 11. Minhagin p. 6. Grace a●ter meate . Psal . 34. 9 , 10. Psal . 71. 7. Orach . chajim . num . 184. lib. ●eschis chochma c. 5. p. 6● . Minhag . p. 6. Orach . chajim . num . 232. a so called , because by knocking at their doores , he warns them to come to prayers . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectum esse , for only the righteous man is blessed . Psal. 145. 15. 1 ▪ 45. 1. c Selah . This word according to Schendler , hath neither any regular forme of a Noun , nor signification , but onely serves for musick and melody , and as an enc●●uicke , makes up the harmony . A word without sence ; but the root of it , according to Rabbi David , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exalt or elevate ; so that Selah must be as much as a note of elevation and listing up of the voice in such or such a place . Of this opinion is Mercerus ; and therefore it is not found in any place but in the Psalms , and Song of Habbakkuk . Kimchi saith , it lifts us to a consideration of things written . Psal . 6. Ios . 7. 6. Can● . 2. 6. Tal. & R. Alphes . Tract Berachos . c. 1. Orach . chajim num . 235. Psal . 4. 4. Tract Taa●is de jejunio . Tract . Berachos . c. 1. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzaphon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere to hide , because the northern pole is his hid from them that dwel in Iudea . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders , thou fillest their bellies with thy hid treasure : Yet however the word primarily signifies the north winde num . ●40 . 〈◊〉 . cap. 38. Tract . Rabhae Kama . cap. 7. Exod. 15. 22. Isaiah 55. 1. Pro. 3. 18. Orach . chajim num 135. Num. 10. ●5 : Isaiah 2. 3. Psal . 34. 3. Psal . 99. 5,9 . Tract . Sucha . de Sab. constru . cap. ult . Zach. 12. 12 , 13 Exod. 16. 22. Verse 23. Exod. 16. 26. Iob 5 24 , 25. Orach . chajim num . 262. Orach . chajim . num . 256. Gen. 3. 12. Exod. 27. 20. Brand ●spieg . cap. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this word more hereafter Prov. 20. 27. a This lump in old time , was made with oile ; concerning which you may read , Exod 29. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 14. Gen. 2. Isaiah 6. 7. Exod. 20. 8. Minhag . p. 9. Orach . chajim . num . 269. ●rach . chajim num . 273. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 1. 2 , 3. Orach . chajim . num . 274. Tract de Sab. c. 15. p 113. Deut. 8. 8. Exod. 16. 22. Min. page . 11. Isaiah 59. 13. Deut. 16. 14. Cap. 16. p. 119. The rich Butcher . Tract . Taanis . cap. 30. Cap. 16. p. 118. Psal . 37.4 . Orach chajim num . 280. Orach . chajim num . 281. nov . addit . num . 28. Minhag . p. 12. Orach chajim . num . 288. Min. page . 13. Caphtor Uperach p 43. T●act . de Sab. c. 16 p. 118. ●O ach chajim . num . 291● . A dolores Messiae . Minhag . p. 3. Orach . chajim num . 295. Blessed are they . Num. 20. Minhag . p. 4. Orach . chajim . num . 299 in fine . Colbo c. 41. Lev. 10. 10. Gen. 1. 4. Tract . Betzah cap. 2. p. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract . Taanis de je junio . cap. 4. p. 7. Schabbat raiin aphesch . Tract Talm. psachin . c. 4. p. 54. Tract . San●edrin . cap. 7. Tract . de Sab. cap. 5. p 52. Orach . chajim num . 305. Ma● . 12. 11. Tract . de Sab. c. 18. p. 128. Orach . chajim num . 301. Orach . chajim num . 308. & 312. Orach . chajim , num ▪ 338. Mar. 13. a Todeloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generations . The singular number is not found in all the Scripture ; the word is de●ived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to proc●eate or beger . It is onely twice found written fully , that i● , with all the letters in the whole Scripture . 〈◊〉 In the second Chapter of Genesis , and the fourth verse , Wh●n God had finished the generations of heaven and earth . And in the last Chapter of the booke of Ruth , and the eighteenth verse , where are reckoned up the 〈◊〉 of which Christ came , who is the fulnesse of all things . Rabbi Isaac gives the reason , why it is d●●ective 〈◊〉 other places . At the creation death was not in the world , after the fall , it came and cut short the generations ; but when Phares came , his generation was made compleat , because Christ came of his ●eed . Exod. 16. 27. Exod. 17. 8. Isa. 56 4,7 . Ezek. 22. 26. Verse 31. Isa. 〈◊〉 . 13. Deut. 16. 16. Exod. 23. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The three times , or three courses . a Pesach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasach trans●t , to goe over , or passe over a Feast of the Iewes , in remembrance , that God did passe over the houses of the Israelites , and smote not their first born , when he smote the Egyptians b The Hebrews at first , measured their moneths by the course of the S●n●e , but after their departure out of Egypt , by the course of the Moon , they either contained thirty daies , and were called menses pleni , or twenty nine , and were called menses cavi . After the captivity of Babylon they gave them names . The first they called Nisan , containing part of Aprill , part of March , it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugere , because in the beginning of this moneth , the Israelites fled out of Egypt . It is also called Abi● , because all things begin then to flourish ; the word signifying a green care . The second they call Aijar , which signifies beauty , because the trees then begin to be beautified with buds and blossomes . The third they call Sivan , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sevan in the Chalde , signifying dust , because by the heat of the Sun , much dust first begins to be in this moneth . The fourth Thamuz , tooke the name from the Idol of Tamuz , who was according to Rabbi Moses an Idolatrous Prophet , a●d killed by the King. The fifth Ab , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chaldee , to bring 〈◊〉 fruit , for in this moneth the corne begins to ripen . The sixt , Elul , August , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chald ▪ explor avi● , because they begin then to hunt and seek hares and wild beasts . The seventh , 〈◊〉 , September , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possidere , to possesse , because then the harvest is got in , and in the possession of the owners ; or , as Schendler 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to press out , because in this month was their vintage , and the wine pressed out of the grapes . This was also called Ethanim , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethan , signifying strong , because in this moneth all things come to their ripeness , strength and maturity . The eight , Bul , October , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprout out , because then begins a new spring , and the ●rees bud and blossome , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bul , signifying to fall away , because the leaves then begin to fall from the trees . It is also called Marches●●● , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rachasch eructare , ebull●e , because the waters then begin to breake out and increase . The ninth , cis●eu , November , it takes the name from a starre so called , and arising in this month , Schem●ler , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying inconstant , because the weather begins now to be inconstant ; frost ▪ snow , wind , &c. The tenth Tebeth , Decemb from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sy●iack , insame commercium , because winter begins , and stripping the earth of all her garments , doth expose her to disgrace . The eleventh S●h●beth , lanuary , signifying a rod , a seep●er , or tribe , but in this place a rod or tree , because in this month , they began to plant . The ●ast , Adar , February , from Adar to wax strong , because now the earth begins to recover her former strength , by the S●ns approach . Note that their first of March is about the middle of our February . a The word Jubilee as Marbachus saith , comes from Iubal , the first inventer of musicall instruments . But rather from Iobel , which signifies a Ram , or Rams horn , because the Priests did in this year , sound on ram● horns , or because it was a year of rejoicing . Page 70 ▪ ●spand num . 429. Exod. 12 3 , 6. Exod. 8. 26. Exod. 13. 7. Mar. 7. 8. ●at . 23. 25 , 27. Orach . chajim num . 434. Tract . P●sa● . cap. 1. a challah Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think it to be so called , from the lightness , as though it were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but without reason . Others more probably , from the shortness and frugality of it , deriving it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aegrotare , in●●rmari , but most properly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulnerare , because being thrust often through with an iron , it hath as it were so many wounds given it . Ora●● . chajim num . 471. Pesach . cap. 4. Orach . chajim num . 472. Deut. 16. 3. Exod 12. 26 , 27. Marke here that the Jewes are beggart by their own confession . who immediattly before . bo●sted themselves as Lords . a Rabbi Hillel lived and flou●ished about Christs time , in the yeare , 3930. Alsied . Exod. 12. 8. Psal . 69. 25. a The two first words thereof . Orach . chajim num . 48. Psal . 49. 13. Psal . 81. 12 , 13. Deut. 16 2. 2 Kin. 23 22. Rabbi Bechai parascha vaeia Exod. 6. 6 , 7. The first word of the prayer signifying pour out from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundere . Jer. 25. 15. Jer. 51. 7. Psal . 75. 9. 1 Cor. 7. 8. John 1. 29. 1 Pet. 1. 18 , 19 , 20. Minhag . p. 17. Orach . cha●sm 〈◊〉 484 , &c. Deut. 16. 14. num . 495. usque 530. Isaiah 44. 18. Mat. 15. 14. Deut. 16. 9 , 10 , 11. Exod. 23. 16. Num. 28. Act. 21. 20. 2. Cor. 108. Orach . chajim num . 489. Tract de Sab. cap. 18. Isa . 24. 5. Acts 7. 51. Deut. 16. 16. Lev. 23 Neh. 8. 15 , 16. Psal . 69. 12. C●d h●k●kem●ch . p. 51 , 52. Dan. 7. 11. Isaiah ▪ 64. 10. In machzor , Cracoviae impres●o . Or●h . c●ajim num . 604. In Poland they take out all , though they be a thousand . Cap lulabh . p. 42. a From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a summe or brief Rabbine . Psal . 2. 3 , 4. Ezek. 20. 10 , 11 , 12 , 13. Numb . 28. 11. Orach . chaj●m num ▪ 419. Num ▪ ●● . 10. a Beside this kinde of divination by the Moon , there were certain other used by their fathers , and forbidden in holy w●it . The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an observer of times , saying , This day is good , that evil , like to some of our English Astrologers . And hee was derived ●ither from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnayn , an eye , because he did●d I●de the eyes of men , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gno●ah , time , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloud p●●ne●●●ins , one that beholding the heavens did foretell the weather . Or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict , because he afflicted mens consciences by these his predictions . Aben Ezra , Levit. 19. 26. The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menacesh A●gur , a Soothsayer , who out of his own experience could speak of the state of the time following , Gen. 44. 5. Such an one are some of our foolish vulgars , who if he see a C●o● or a Hare cross his way , or meet a red-headed man in the morning , will not take his journey . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nichesh anguratus , &c. The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mecasheph a Witch , Exod. 7. 11. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cisheph auspiciis us who by bewitching the sences makes things appear otherwise then they are . The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chober , one who hath made a covenant with the Devil , a Charmer , who cures diseases by ●pels and sentences repeated out of holy writ , so called , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyn in fellowship The fifth Shoel Ob , he that asks counsel at Ob , or of a familiar spirit ▪ such was the Pythonist , Acts 16. The word signifies a Bottle , because the possessed herewith , spoke with a hollow voice . The sixt Jedeoni , so called according to the Rabbines , from a beast called Jaduah ; a bone of which they held in their teeth in time of prophecy . The seventh Doresh El hammethim ; one who asked counsel of the dead , a Necromancer ; such was the witch of Endor . The eighth , Shoel mak●o , one who took counsel by his staff ; what way it fell , that way he would go , Hos . 4. 12. Or measuring his staff by inches , I will go , I will not go : did according to the event . The last ; Roel Baccober , Ezek. 21. 21. A diviner by the intrals of Beasts . Exod. 15 ▪ 16. Cholm . cap. 3 ▪ p. 16. Gen. 12. 6. Rab. Bechoci . Gen. 1. Num. 18. 15. Caphtor● uperach . p. 68. Psal . 46. 3. Dan. 7 ▪ 9 , 10. Tract : Rosch haschanah . c. 1. p. 16. Psal . 69. 29. Exod. 32. 32. Psal . 143. 2. Psal . 130. 3. Orach . Chaymna : 581. Exod. 32. 2. Amos 6. Rosch ; has●cha c. 1. p. 16. The papists had their praying to Saints from hence . Minhagim . Dan. 7. 10. Taame mitznos pag. 36. Rescha chochma magnum in Schaar par ●eschubha cap. 3 ▪ nu : 163. Jesa . 59. 2. 4. 5. Levit. 23. 24. Orach chaijm . num . 583. Deut. 8. 13. Psal. 89. 16. Mich. 7. 19. Levit. 16. Mich. 2. 11. Soph. 3. 4. Orach chajim num . 602. Psal. 107. 17 , 18 , 19 , 20 , 21 , 22. Jo● 33. 34 , 35 Levit. 16 , 17. Isa. 1. 18. * Gehher a man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invaluit , to prevail , he ha●h this , name from his might and strength . Psal. 22. 1. a Neschamah amma hereby is noted only the reasonable soule , according to Aben Ezra , who derives as though i● were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 min ha●shamajim from heaven . I think rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nashah to lift up , and Shamajim signifying heavens , because it is , or alwayes ought thither to be lifted up . It is distinguished from Ruach and Nephesh , the Synonyma's of it in this manner by Aben Ezra Neschamah est vis sensibilis & rationalis & habet locum in cerebro . 2. Ruach spiritus habet sedem in corde quod est origo ritus , complectiturque vim irascibilem . 3. Nephesh est vis concupiscibilis & situm habet in jecore . Orach chajim : nu . 606. Psal . 78. 38. Deut. 23 . 2 , 3. This was in use in S. Pauls dayes , who saith that he received forty stripes save one . 2 Cor. 11. The Jewish reason is to be approved of . Rabbi Bechaim . Deut. 25. 2. Psal , 1. 2 , 3 , 4. Levit. 23. 27 , 28 , 29 , 30 , 31. Orach chajim nu : 612. A very papistical indulgence ▪ Cant. 2. 9. Chaptor upherach . p. 71 Exod ▪ 23. 8. Isa. 58. 1 , 2 , 3 , 4 , 5. Zach. 6. 5. Prov. 6. 23. Prov. 3. 18. Orach chajim , uu . 670. Esther 3. Esther 8. Tract . M●gilah . Orach chajim , nu . 690. Sect. 16. Orach : chajim num : 615. De rit : Jud : p. 61. zach . 8. 19. The first fast . The second fast . The third fast . Hos. 5. 7. Jer. 2. 24. The fourth fast . Ier. 40. 41. Particular fasts . 2. 3. 4. Reschis chochma parvum . p. 10. Tanais p. 23. Hab. 2. Rabbi Solomon Jarchi , Zachi 7. Exod. 23. 19. Num. 31. 23. Tract . 1. Elim c. 5. p. 75. Exod , 22. 31. Gen. 24. 64. Abel signifies vanity , shewing the righteousnesse of man to be nothing else : hence that excellent Elogie , Adam , Cain , Abel , the earth hath possessed vanity . The names of the three first men making it up . Gen. 32. The Jews of ancient dayes had two sorts of wives ; the one called ●ashim ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which according to Rabbi Juda which were married with a Bill of contract or solemn espousals , whose children were heirs unto their fathers lands 〈◊〉 goods . The others called Pelagshim , Co●●●ines , or half-wives , not lawful wives or 〈◊〉 of the hou●e ; neither were their children heirs unto their fathers goods : derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palag , to divide , and Isha● a wife , a divided or half wife ▪ The f●●●r sort are derived either by the figure Ap●●●sis , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anashim , by taking away the first and capital letter Aleph , 〈◊〉 that the Man is the Womans 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●duxi● , to seduce , b●●●se she deceived Adam , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget ; either that women 〈…〉 memory , or rather , that their fathers house in them is as it were extinct , and quite forgotten . Gen , 2. 22. Tract . Medah c. 5. p. 45. Gen ▪ 2. 22. Signifying , that mankind was perfect when the woman was created , which before was like an unperfect building . Or rather , because the women build their husbands an house , as Rachel and Leah built the hous of Israel , Ruth the last . b Chuppah a cover , arbor or such like , from the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cover or hide . Jer. 31. 22. Gen. 1. 28. Psal. 147. 14 ▪ Psal. 45. 10 ▪ Tallith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak or hairy garment Gen. 25. Rabbi Solomon saith that it is a litle cloak peculiar to the Jews , which they used in time of prayer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtegere to hide or cover . Ruth . 3. 9. Ezek. 16. 8. Psal . 2. 11. The dowry bill . Matth. 6. 19. Tract . Gittin . The bill of divorce . In the Latine Copy the bill was imperfect , I have therefore corrected it according to that in Moses Ko●sinsos f. 133. a Matth. 22. The Sadduces were a certain Sect among the Jews : they had their name either from Sedek , Justice , because they justified themselves before God : or from Sadoc , the first Author of the Heresie , who lived under Antigonus Socheus , who succeeded Simeon the just . They rejected the Prophe●s and all other books of Scripture , save the five books of Moses . They rejected traditions : they denied a reward for good works , and punishment for evil , the resurrection of the body , Angels and Spirits , Fate and Destinie ; ascribing all to mans Free-will ; and affirming the soul to be annihilated after it departs the body . Drusius de trib . Sect. cap. 8. lib. 3. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligere . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligere . * The Falling-sickness , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere . Hilluc , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or walk , because the Plague is a very walking disease ▪ Lib Chasidim num . 167. Reschis Chochma , P ▪ 22. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occidere . Gen. 50. 10. Gen. 37. 34. b Justitia juditij , a just judgment . Esa . 60. 14. Isa . 25. 8. Psal . 90. 17. Num. 20. 1 , 2. Tract Aboda Zara , c. 8. Ezek. 12. 7. Num. 〈◊〉 . 2. a The wounds of the Sepulcher . The Jews twofold Messias . Luk. 2. 25. Ib. v. 38. Rom. 11. 5. Num. 2. 4. 17 , 18. Schebet Jehndah , the tribe of Judah . A historical book of the many afflictions , martyrdoms of the Iews , as also of their disputes with the Christians in Spain , and Italy . It was printed at Crncovia in Germany . An. d. 1591. Sanhedrin c. 11. p. 97. Cant. 7.5 . Sanhedrin c. 11. p. 98. Esay 53. 3. The miracles before Christs coming . Abkas rochel pulvis aromatarius , the author Rimchar a little book in octavo it hath 3 parts , the first of the miracles , before the coming of the Messias , two of the soule , and the state of it after this life . The third of Moses his tradition about Mount Sinai , mans creation . &c. It was printed at Venice anno Dom. 1597. Hos. 3. 4. Jascibhah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synagogue from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or rest . The second miracle . Mal. 4. 2. Num. 24. 23. The third mirale . Dan. 12. 3. Joel 2. 30. The fourth miracle . Hos . 14. 5. The fifth miracle . Esa . 24. 22. Jon. 2. 8. The sixth mimiracle . Esa . 59. 16. Jer. 3. 14. The Seventh miracle . Exod. 20. The coming of Michael . Dan. 12. 1. Ezek. 20. 38. Dan. 12. 10. Hos . 2. 14. Dan. 11. 42. Dan. 11. 45. The eighth miracle . Jsa . 27. 13. Zech. 9. 14. Ezech. 38. 22. Obad. 18. The ninth miracle . 1. never . The tenth miracle . Micah 2. 13. Jsa . 41. 18. Jsa . 49. 10. The Jews ten fould comfort against the foresaid signes Consol . 1. Zach. 9. 9. The 2. Cons . Esa . 35. 6. The 3. Cons . The 4. Cons . The 5. Cons . Zeph. 3. 9. The 6. Cons . Ezek. 25. 14. The 7. Cons . Jsa . 33. 24. The 8. Cons . Jsa . 65. 22. See Reschaim in the Talmud c. 6. p. 68. Ninth Cons . Isa . 40. 5. Tenth Cons . Ezek. 36. 26. The feast which the Messias shall make unto the Jews at his coming . The first dish . Behemoth . Job . 4. 10. a Rabbi Sal : Jarchi , & Rabhuenaki . The 2. dish . Leviathan . Babha Basra . c. 5. p. 74. Jsa . 27 1. Job 40. 16. 19 The third dish . Barinchue . Bechoros c ▪ ult . p. 57. The Crow . Babha basra . c. 5. p. 72. The great bird . ziz . Talmud in the same place . The great Lion Cholin . cap. 3. p. 59. The wine for the feast . Esa . 27. 2. 3. Psal . 75. 9. The sports where with the Messias will delight the Jews . Job 40. 20. Psal . 104. 26. Psal . 69. 32. Job 40 ▪ 14. 15. Jsa . 27. 1 Esa . 25. 6. Job 41. 6. The marriage of the Messias ps . 45. 10. Schegal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the wife of a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shagal which is to exercise the very act of venery ▪ Isa . 53. 10. The manner of life the Jews shall have under their Messias . The first benefit . Jsa . 60 ▪ 10 , 11. 12. Jsa . 61. 5. 6. The 2 benefit . Jsa . 65. 17. Psal. 92. 14 , 15 The 3 Benefit Hos . 14. 8. Isay 62. 8 , 9. The 4 Benefit Esay 11. 17. The 5 Benefit Isay 2 ▪ 4. Jer. 8. Matth. 15. 5. Titus 1. Deut. 28.