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 Majesty's 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 Crook, 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 Majesty's most Honourable Privy Council.  
Right Honourable,  
THat Generousness which pardoned my first Address (of this Nature) to your Honour, has only served to Embolden a Second. It faring with Scribblers, as with those Votaries who never forsake the Saint they once find Propitious.  
If the ensuing Discourse treated of Maxims of Rule, there would need no Apology for its Dedication to a Person whose Prudence and Virtue have given Him the blessing of his Prince's Favour, and the Reputation as well in Foreign Countries as his own, of an excellent and profound Statesman.  
But what is here devoted to your Honour, is of a different, and (perhaps) of a much inferior 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 public 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 only 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 Public Recognizance of your Honours Eminent Bounty to (our Common Mother) Queens College in Oxon. To which Ancient 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 intent to do. For which a Thankful Posterity will for ever Celebrate and Bless your Name. But I dare not give myself the Liberty of expressing so much as a short Elegy, upon a Subject that is able to justify the largest Panegyric. For when I consider that you are one of those Public Spirits, who under our Gracious Sovereign 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 Virtue, shall be his incessant Requests to Heaven, and at all those Devotions cannot forget to be  
Your Honour's most humble, and most obliged Servant, LANCELOT ADDISON. From Milston, near Ambrosbury in Wilts, Jan. 28. 1674/ 5.   

TO THE READER.  
I Shall not offer at any thing of Apologetic 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. Crook.  
THe Primitive Institution; or, a seasonable Discourse of Catechising; wherein is shown 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 Majesty's Chaplains in Ordinary, and the Author of this Book.  
Homer's Odysseys translated into English by Tho. Hobbes of Malmsbury, with a large Preface concerning the Virtues of an Heroic Poem. By the Translator.  
A Discourse of the Dukedom of Modena, showing 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 Kitchen. 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 rendered 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 Pedigree by such clear and Authentic 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 Lineage.  
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 Descendants, was a Prince of a brave Nature and great Eloquence. An Essay of the former we find 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 obtained a Sovereignty, and from whose Loins many Princes, Generals, Statesmen and Prophets have descended. And what is yet more remarkable, to Judah was made the famous Promise, That the Sceptre should not depart from his Tribe, nor a Lawgiver 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 Sceptre, or Sovereign 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 attained 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 lose the visible Being of a Kingdom or Commonwealth, 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 lessened and impaired; yet they were never totally without a Sceptre till they were entirely brought under the Roman yoke; which happened about the time of our Saviour's Nativity, and a little after his Crucifixion. When the unbelieving Jews were so altogether enslaved by the Romans, that they retained not the least footstep of a free State, but the Kingdom was utterly taken from them. And though this aught to be reckoned 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 reckoned for no ordinary privilege 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 Virtue, and more true Wisdom than all the Volumes that ever since have been Compiled by mere humane industry and invention.  
And together with this excellent Religion (which they have so foully depraved) they received other Privileges of no inferior 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 clothed their present infidelity with the most aggravating Circumstances, yet we must confess ourselves 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 happened before and after the Deluge. Of which the faint glimpses, retained by other Nations, were wrapped 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 channel 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 privileges: 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 ascertained, that if they abandon their obstinacy and unbelief, God will revoke their Rejection, and receive them again into favour. And if we may rely 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 endeavour their recovery; which later Christians pretend both to hope and desire. And to this end I ever laboured 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 myself 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, etc.  
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 than 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 Hectored 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 daily exposed. For in the midst of the greatest abuses, you shall never see a Jew with an angry countenance, or appearing concerned; which cannot be imputed to any Heroic 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 gratify 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 Traffic. 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.  
Merchandise 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 symbolise with the Moors, who (as I have observed in another Discourse) take no care for sumptuousness or delicacy.  
When 'tis said that Merchandise is the Jews general Profession in Barbary, it is not to exclude their darling Brokage and Usury, in which they are very serviceable both to Christians and Moors. And indeed the latter do seldom 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 employ.  
'Tis true, the Moors entertain but a very mean esteem of this people, being taught by Tradition, which age hath made Authentic, 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 Prophesy 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 linen 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 obeisance 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 publicly 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 worshipped 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 judgements 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 reckoned 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, etc.  
REsearching in the Conversation of the Jews here treated of, it seemed 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, Adultery, Drunkenness, Gluttony, Pride of Apparel, etc. are so far from being in request with them, that they are scandalised at their frequent practice in Christians: And out of a malicious 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 domestic 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 Judaisme, or that sort of Religion and Worship which they now profess, to be contained in the Law and Prophets; Yet to those who duly consider the ingredients thereof, it will appear to be patched 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 Reform: for the Bible, the Rule of all Reformation, though it be not denied the People's 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 choleric, 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 trained up in an unmanly hostility: it being a part of their first Institution, to imbibe a malicious 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 Messiahs 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 people's understanding of their Religion, and to prevent the dangers that may accrue by leaving them to the hazardous Toil of Collecting their Principles out of Moses and the Masters, they are provided with two Systems or Abridgements 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 joint agreement in the meaning thereof, ever since they were a people. 'Tis 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 mere Oral Tradition of (so great a Depositum) their Creed, caused it to be insured 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 Judaisme, 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 Unity 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 multiplied.  
But how true soever this Article may be in itself, 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 God's 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 IU.  
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 God's Eternity, yet from hence they despise and deride that fullness 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 worshipped, 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 mere good pleasure, chose some out of Mankind, whose understanding he purified and enlightened above others, and gave them the spirit of Prophecy: 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 Prophecies 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 intent not so much to magnify 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 (God's 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 God's 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 Jerusalem; their return to Canaan, and the restauration of all the Mosaical Ritual, which is the chief Pillar of Judaisme. 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 enquiring 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 Judaisme, as a cunning and malicious contradiction of Christianity. And the subtle 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 legs. With a deal more of the like stuff, even too heinous 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 Matins 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 Judgement, end of the World, etc.  
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 inferior 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 malicious and blind in the utter denial of the blessed Trinity, than extravagant in their opinions concerning the Angels. 'Tis true, they all accord in dividing them according to their Natures and Employments, into good and bad. The good Angels (they say) are employed in Messages of Comfort, as were those who brought Abraham the glad Tidings of his Wife's 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 Angel's Employment, 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 punished 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 entrusted 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 Forefathers, 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 public 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 Angel's service, that they prostitute it to meaner Offices than can well be mentioned. 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 Storehouse, 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, than 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 privilege 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 join 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 extreme hath so long and often exposed them.  
And yet it cannot be denied but that there are several Jews who make use of a scandalous compliance in this particular. Of which sort are many of those who coming within the cognizance and power of the Papal Inquisition can join 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 public Toleration have joined 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 Friar Habits they instantly changed their Cowle for a Ganephe, and of idle Friars became progging Jews. Another Jew (of my acquaintance, who for about five years had Studied Physic at Saragoza in Spain) being asked how he could comply with the Religion, he merrily made this reply, That his compliance 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 entrusted 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 persuasion, he declared his Religion. The Papists who had bought his Indulgences impeach him to the Governor for a Cheat, and clamour to have him punished 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 Privileges of such as trafficked to that Port. I report nothing but matter of personal knowledge.  
That there are many such Temporising 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 Judaisme 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 irreconcilable enmity: for they are so far from complying with other Religions, that they will not so much as eat of the meat which is dressed by one of a differing persuasion; nor drink in the same Cup after a Christian or Moor, till it be washed.  
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 Relics 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 harmonise in vain and groundless extravagancies. The Papists, 'tis true, have much disputed the place of their Purgatory, and were not resolved therein till Saint Patrick obtained the Key and opened the Receptacle. But the Jews without controverting the situation thereof, unanimously agree, except a few that place it in transmigration of Souls, that it is in Hell. From whence they can never be delivered 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 died never so impenitent or devoid of Remorse: and that they shall not tarry there above seven days, if at their Decease they were penitent and sorrowful for what they had done.  
Now if any one's Sins are so great and many, that a years Purgatory will not atone them, than 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 satisfy 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 sinned more than it has satisfied for; yet having suffered what was appointed, God (they say) in mercy gives it a release. But the portion of bliss allotted to this incomplete 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 sinned: 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 attained 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 man's 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 fallen Angels after many years of punishment shall be received to mercy. Which (saith St. Aug. Civit. Dei, lib. 21. cap. 17.) was the judgement 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 men's actions, he will not to magnify his power and justice condemn any one to endless tortures, but that it is more agreeable to God's nature and the daily 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 Judgement, 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 extravagancy may be better endured, yet it is heinous to see them so lose in their judgement 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 privileges 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 Prophecy, and the Resurrection. And that this last might not be looked upon as a mere 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 expressly 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 judgement 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 idolise his Carcase: but because that those who are buried out of Canaan should have a very troublesome 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 roll 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 toilsome rolling 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 easy 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 showing 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 itself just as a Lamp its flames, etc.  
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. IU.  
Their Opinion of Matrimony and Coelibate, their Espousals, Dowry-Bill, etc.  
NOtwithstanding that all civilised 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 suitable 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 Mary not at all, or long defer it.  
And on this account their Espousals are very early, their Daughters being usually betrothed at ten years of age; and if rich, are Married when very young. And when they have once entered 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 increase 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 Rabbis 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 considered, is sufficiently orderly and decent. For when any Male is disposed to Marry, he inquires 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, etc. and after this begins to drive the bargain with the Virgin's Relations, who if they like his Condition and Proposals, admit him to visit her. But the Virgin's 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, than 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 another's 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 delivered to the Bridegroom, by virtue 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 woman's 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 Philistines: 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 buxtorf's 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 Seashore 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 raiment, 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 man's Wife. To this form of [honouring and worshipping 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 'tis 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, Raiment 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 days, Gen. 24.55. which yet seems rather to imply the Mother's 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 persuaded 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 herself for the Celebration: And for eight days 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 uncovered 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 Bride's 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 enured, will not in the least admit of this liberty.  
The dressing of the Bride's hair when she comes out of the Bath, (which was but now intimated) though the common people may look upon it as a mere act of handsomeness 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 curled and plated; and with joy and dancing.  
Upon the day of Marriage the Bride puts on her wedding-Garment, and adorns herself as sumptuously as her fortunes will allow, and in an apartment by herself, 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 Saviour's time. Though the Parable (think others) relates rather to the Marriage-feast than the Marriage itself.  
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 Bride's 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 sudden violence breaks it, in memory of the Destruction of the Temple. And this being done, he takes off the Bride's Veil, 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, Rejoicing and Pleasure, Peace and Society. I beseech thee, O Lord, let there suddenly be heard in the Cities of Judah and Streets of Jerusalem the voice of joy and gladness; the voice of the Bride and the Bridegroom. The voice of Rejoicing 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 'twas 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 mentioned Deut. 22. But first of all he useth this Mystic 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 days. 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 days 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 signify their good wishes of prosperity and health to the new-married couple. As for the Custom of the young men's keeping the Bridegroom Company for the eight days 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 day's 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 Arbours, 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 Psalm. 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 offered at to ratify 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 easy and joyful Childbirth. 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 troublesome 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 Childbirth.  
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 God's 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 civilised humanity. 'Tis true, the Rabbins (who too much play the Poets with all their Rites) have not forborn even those of Childbirth: 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 Childbirth, 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 gone 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 followeth.  
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 brawl 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 replied, That subjection arose from inequality, and therefore could have no place between them who were equal by Creation. And in this pelting and quarrelsome humour they lived so long, that Lilis foreseeing little likelihood 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 sudden 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-childrens for eight days, 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 shrewd 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 Angel's Names in a Table or Parchment, and to hang them for Annulets about their children's 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 fortify the Chamber appointed for the Teeming woman against all Hags 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 jealousy that some mischief may befall 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 fetched from a root signifying forgetfulness: because the Father's 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 Son's Circumcision, which is never deferred beyond the eighth day, unless want of health in the Child prevent it. The first seven days after the Child's 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 Son's 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 Zion, would stand immovable. 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 sign 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 intent to be Artists, deal with the indigent Jews to Circumcise their Sons, giving their Father's money for so doing: and having gained 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 Child's Birth and Circumcision is spent in frequent bathing it; which with more than ordinary Circumspection is washed 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 Baalberith, 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, etc.) Oil, soft Linen 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 Baalberith 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 testify that all things concerning Circumcision were duly administered.  
When the Congregation are settled 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 verify 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 Child's 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 prays likewise that the children of this child may obey the Law. Then he takes the Infant from the Baalberith, 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 contained in what is now set down.  
They have such a great esteem for this Sacrament, that they still enjoin 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 Parent's 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 child's sickness, they generally hold that its Circumcision may be put off till seven days 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 Circumcised when they come where their Religion is Tolerated. And they prove from the first Institution of Circumcision, that Age can privilege 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 〈◊〉 Physic 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. 'Tis 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 Parent's default, than 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 further 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 befall 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 ordained 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 Judaisme, Circumcision, Baptism and Sacrifice 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 proselytising, 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' 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 daily 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 ancient Form of Proselytism, enough is to be seen in Mr. Selden, lib. 2. cap. 2, 3, 4, etc. 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 person di Autoritá interrogarto settilment, che cosa lo move a far questa Rissotione, etc. 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, than he is to Circumcise himself; and as soon as he is whole, he baths 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 bystanders 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 fetched 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 Childbirth. And the Law of this Ceremony is, Levit. 12. from which they in no wise decline, unless in the number of days; for notwithstanding that but sixty six days 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 Childbed 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 days allotted to her Purification, she returns not to the free conversation of her Husband, till she has been wholly washed, 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 days are observed herein for a Boy and a Girl, are to be seen in Estius' Notes upon Levit. 12. whither I refer the Reader.   

CHAP. VIII.  
Of the Jews Polygamy: Divorce: A Copy of their Bill of Dismission, etc.  
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 controversy, saving that they have always refused the woman to have a plurality of husbands at once. Though they denied 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 reckoned for one of the chief Privileges conferred 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 Nation's 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 magnify 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 remedy 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 contained 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 husband's 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, divorced, dismissed, and cast out from me. And be at liberty, free, and Mistress 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 Brother's 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 Patriarches 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, etc. 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 forbade 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 inquire: 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 Patriarches, 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 testify both the husband's Affection and the Contract: but Concubines were taken without any of these Ceremonies or Assurances. Next, the primary wives were the Governesses of their husband's 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 denied 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 husband's Estate, whereby the woman can have no part thereof for a Jointure, 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, 'tis with such Rites as have been already mentioned. 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 privilege. 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 Brother's 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, than 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 Brother's widow; to whom he declares his resolution of not receiving her in Marriage, or of not performing unto her the Duty of a husband's Brother. This being done before the two credible persons whom we just now mentioned, 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 answered unto by the woman, the Master turns to the man, and asks him, whether the woman there present was his dead brother's wife? and, whether he will Marry her, or suffer his shoe to be pulled off? If he there declare again his refusal to Marry her, they presently execute the Law: and having first put and tied a shoe 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 husband's brother refuseth to raise up seed unto his brother. And then pulling off his shoe, she contemptuously spits in his face, saying, So shall it be done to the Man, that will not build up his brother's house. Then the Rulers of the Synagogue, with all that are present, pronounce these words: The shoe 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 shoe 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 shoe: 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 join herself in Wedlock to whom she has a mind.  
But if possible, the parties so accommodate the matter betwixt themselves, that it seldom 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 inquire 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 Virtue. And to this purpose they frequently make use of Solomon's Exhortatory: Catechise 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 enables them for Traffic; 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 children's Learning thereof, they usually teach them Hebrew for the Utensils of the House, Terms of Traffic and Negotiation, etc. 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 easy 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, etc.  
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 practise 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 embracing. 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 God's 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 join the Letters into short and easy Syllables; 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 Mother's Office to provide them something to eat, which is sweetened 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, wholesome 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 Mother's 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 Virtue. 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 Virtue from Vice, and Good from Evil, he is bound to answer for his faults. Therefore the Father having before a Synagogue of ten ancient Jews declared that his Son whom he there produces has been well Catechised in the Law, and understands the general Decisions of the Mischua and Talmud, and that he can repeat the daily 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 Colleges, Houses of Doctrine, and Hills of the Teachers, which the Divine writings often mention, are now fallen under a fatal Devastation. Neither doth it concern the present Subject to reflect upon the Mishne, or College in Jerusalem, 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 Moor, are wholly destitute of Places for liberal Education; and therefore when any of them intend to Study Physic 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 Nursery. In which they do not follow their own delicacy, 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 public Worship, and take the impressions of their Religion. And the Mother who is diligent herein, is said To walk in the ways 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 Mother's 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 another's Bosom, 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 Breasts, 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 bareheaded 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, Ungirt, unblessed. 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 public concourse: But its usual acception is either Civil or Ecclesiastic. 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 public 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 public Exercise of Religious Solemnities. Which Toleration the Jews in Barbary purchase with their Coin. For it is usual with the Moresco Governors, when fallen into any Exigence of Moneys, to shut up the Jews Synagogue, out of certain experience that its Redemption is the readiest Subsidy.  
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 vied 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 Jerusalem. 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 entered 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, etc.  
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 Employment, 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 carried in procession. The sixth is the Chesau (or Preceptor.) 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 moneys 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 subsistence 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 Sunrising, 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 Sunset, 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 Civilised 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 Judaisme is no way thereunto inferior in this particular. For before the Jews go to the Synagogue to celebrate the Public 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 show 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 ruins of Jerusalem 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 Matins. 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 awakened, 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 liturgy, wherein for this good Office of the Cock they thus give thanks: Bendito tu Adonai, nuestro Dio Rey del Mundo d●n all 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 Orisons we have now been speaking of relate to their private Devotions, which are preparative to the public. To which later they are not suffered to repair till they have dressed their bodies according to prescription. And to a stranger they seem herein very antic 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 Deathbed 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, etc. 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 public 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 heinous Sin to retard the Natural Purgations of the Body, because thereby they may incur Distempers. And to this unsavoury purpose they allege 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 venomous 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 washed. For they hold, that if a Jew should touch his eyes, nose, ears or mouth with unwashed 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 Critics.  
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 sober limpieza de Manos. Blessed be thou O Lord our God King of the World, who hast sanctified us with thy Commandments, and enjoined 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 Ancient 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-days washing, but of that which they now use in order of preparation to their public 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 Carcase, the kill 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 Cognisances 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 threads added thereunto make thirteen, which together with the Numeral Letters in the word itself 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, etc.) 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, etc. 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 public Service.  
Their next Prayer-Ornament is the Tephillim, which are Scrolls of Parchment written with several Sentences of the Law; and tied upon their Foreheads 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 anciently 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, etc. Blessed be thou O God our Lord, Governor 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 Forehead is folded up, and hangs between the brows, so as they may see it, and thereby be minded of walking according to God's Statutes. There has been no small dispute among the Critics 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 signify no more than Ornaments to be worn at public 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. 'Tis 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 Frontlet's 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 'tis 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 Enchantments 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 Christ's wearing them for a convincing Argument, St. Luke 8.44. but the Fringe or Border of the Garment there mentioned may belong to the Zizith, but no way to the Tephillim. However, the Jews were not condemned 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 mentioned 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 merely according to the Letter. And therefore make them Scrolls 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 Scrolls, 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 lays claim to the Phylacteries, because they keep those that wear them from Sorceries and Diseases, and the Malus Genius. Now what is principally unblamable 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, etc.  
THrice every day (as we have said) the Jews repair to the Synagogue▪ and herein they express a great cheerfulness 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 testify their delight in Gods public Worship, and their unwillingness to go from it. And they interpret Hosea 6.3. of that dispatch, readiness and alacrity wherewith they ought to come unto God's 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 shoes, in obedience to Eccles. 4.17. and Exod. 3.5. Put off thy shoes, etc. 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 God's 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 public Service with the 7 th' of the fifth Psalm: I will come into thy house in the multitude of thy mercies, and humble myself with fear in the Temple of thy Holiness: So it is Verbatim in an old Spanish Translation of the Jewish liturgy.  
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 Plainsong, 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 unsteady 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 attained 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 opened 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 daily 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 public Service of God: to which purpose they are employed 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 cheerfulness 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 day's 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 daily Morning-Service; for whose more regular Celebration, there are Rubrics 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 employed 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 joined together, and their toes opened, bowing their heads toward Jerusalem. 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 find 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 people's wand'ring three days without water in the Desert 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' going the second time into the Mountain to renew the Tables of the Law, which happened (say the favourers of this Opinion) upon a Thursday, and to have returned thence upon a Monday. Upon which days 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 days 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 Solemnised, etc.  
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 wrapped up in a covering of Linen, Silk, Tissue, etc. As for the piece of Tapestry pictured with divers Birds, which was the old-fashioned 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 days (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. 'Tis 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 magnify 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 scattered, 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 Cover, 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 Sundays 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 Miseries befallen them, they are still in possession of the Law, in which all other Blessings are abridged.  
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 Authors 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-days 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 seethe, etc. From which they conclude, That all things necessary to the Sabbath, and for the Honour thereof, aught 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 helped 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 entertained with good cheer on the Sabbath that was thereon prepared. And ask 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 beginning 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 Forefathers 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 downright 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 Diet: with his body, by duly dressing it: with his clothes, by having a Sabbath-days Suit: and with his diet, which on the Sabbath should be both more and better than on other days.  
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 man's curiosity lead him to inquire 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 mind 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 Childbirth. 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 find nor hear of any of them, who would if surprised with the Sabbath, expose themselves to the danger of abiding in Woods and Deserts, 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 man's life thereon to be provided for. And some will not doubt to say, that if ever they be Masters again of Jerusalem, they will not lose it for fear of transgressing the Sabbath. And they have an usual saying, Paligro del alma quaebra el Sabbato: That the hazard of losing a man's 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 yourselves 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 sat 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 oil and week, and whole confection of the Sabbath-Lamps. Where the Opinions of several ancient Masters are recited concerning this matter: as the Opinions of Rabbi Ishmael, 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 Childbed. 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 Tithes? 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 wind to blow and the rain to descend, etc. 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 imprisoned, 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 days, 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 God's 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 Rubric 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 Matins. Which for the most part are collected out of the Scriptures; some portions whereof are said by the Cazan alone, and others by the Kahal and Kohen, as the Rubric 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 days 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 show 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 mentioned, 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 condemned 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 lose 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 virtue. For with the Spices they refresh the Souls below on the weekdays, 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 denied, 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 gratify 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 employ 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 expressly 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 employ 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 originary and Proselyte Jews. All which are industriously collected and learnedly discoursed by Mr. Selden, lib. 3. cap. 10, 11, 12, 13, etc. 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 harmonise 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 seethe. Which they interpret of providing all necessary things against the Sabbath, that they may the better honour it; but especially all Diet is to be prepared and dressed, that they may have the better leisure to hollow the Day. And to this end, whatsoever they intent to eat on the Sabbath, they make ready on Friday before night: the women chiefly are employed in making sweetmeats 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 justify 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 Rabbis 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 Germane 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, aught 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 Potherbs, Rabbi Joseph clavae the Wood, Rabbi Sirrah kindled the Fire, Rabbi Nachman swept the House and covered the Table.  
Their Meat whether roast or boiled is kept hot in a Cauldron, as being then most delightful.  
The Table is night and day, whilst the Sabbath lasts, kept covered: for which they have a particular reason (as shall be afterwards showed.)  
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 Friday (superstitiously) pair their nails, beginning with the left hand; they first pair 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 pair the nails of the right hand, they begin with the second finger, and so pass to the fourth, and so on to the rest.  
'Tis 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, etc.  
Furthermore, every one polisheth 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, etc. 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 says, 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 Rabbis 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 Raiment, Meat and Drink, is very commendable.  
'Twas anciently a Custom to wind a Horn, or sound a Trumpet six times, that every one might prepare for the Sabbath; but now in well-ordered Assemblies, 'tis proclaimed by a Crier. 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, solemnising some part of the remaining week: they repair to the Synagogue, and hollow 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 says; 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 sky be cloudy, the hens teach them their duty; for when they see them going to roost, than 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 die, she persuaded her husband to taste it too, and told him, If I must die thou shalt die with me; but when her persuasions prevailed not over his constancy, she broke 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 plucked 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, broke 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 darkened.  
The second reason why the women light the Candles is, because they are always 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 always in the Tabernacle before the testimony. The Rabbis 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 Jerusalem. 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 clothes. 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 woman's bodies are secretly contained: according to Jewish Anatomising, men have 248 members, women 252, which being added together make 500, which number the Hebrew word Ne'er (signifying a Candle) doth signify.  
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 rays of the Candle, whilst they repeat a short Prayer, which is not to be said till the Candles are lighted up.  
The matter whereof the weeks of these Candles is made, and what oil 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 weekdays, 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 smoke, and cool their flames; and therefore the Rabbis 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 Linen; 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 ordered, than the bad Angel says (as the good before) I wish I may find all things thus the next Sabbath; to which the good Spirit, though unwilling, says 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. etc. Then adds; Blessed art thou O Lord our God, Creator of the Universe, who hast created the fruit of the Vine. Blessed art thou O Lord God, Creator of the Universe, who hast devoted us to thy Precepts, 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 tastes 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 weekdays, but forthwith says, 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 weekdays; and all to honour the Sabbath, wherein all niggardliness is contemned.  
Whilst the Wine is consecrating, every one looks diligently on the Candle, because the wise Rabbis write, that if they travel hard on weekdays they lose 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 Rabbis say, that it is covered in remembrance of the Manna. For in the Wilderness the Dew fell, than 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 Tablecloth, 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 lies 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 rejoice in thy Feasts, that all may be done to the honour of God; wherefore thou may'st eat and drink, and clothe thee decently, that so thou may'st truly honour the Sabbath; but done'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 praiseworthy.  
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.  
Rejoice 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 men's 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 mere 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, burden 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 fullness 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 inquire of the Butcher how he had gotten such riches, and what good works he had done? the Butcher replied, 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, ask 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 recompense 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 find 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 tossed 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 Rabbis enquiring 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, than 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, than the Sabbath would not have had its due honour. But why then did he not cause them to be given to the cattle? it had been better to do so, than to cast them carelessly away. The Answer was, That he would not give those things to cattle 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 lose 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 thyself 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 Liars.  
Another Rabbi saith, That he who merrily passeth the Sabbath, hath whatsoever he will ask of God, as 'tis 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 marry 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 traveleth 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 Thiefs, 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 spoke thus to each other: What shall we do? we are in certain danger, the way is beset with Thiefs▪ and the wood barber's wild Beasts; we had therefore better keep on our Journey and save our lives, than with certain danger both of body and life hollow the Sabbath. But the third replied; 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 pined 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 hungry Bear was s● kind as to spare his flesh, and for it gave God ●hanks, and so provided for his Morning-prayers: he then dined, and after supped, 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 Thiefs, who stripped them of all they had. At length this devout Jew and the Bear overtook them; and though the Beast was so kind 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 Thiefs 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 King's Palace; they asked whence he had that Bear; he answered, The King gave it as a Companion. One of the Thiefs 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 story 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 hollow 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 Rabbis have consulted the Writings of Moses, and find 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 days, 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 days, because they think the Sabbath itself is a sufficient sign of the Jewish Faith, and ordained only for them to hollow; and have therefore no need of Circumcision and Phylacteries, though both are signs 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 Rabbis 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 struck 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 Rabbis have thought fit to study or read in Sacred Writ: for one of the chief Rabbis 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 Rabbis prayed 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 liberty. 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 sat under the Tree of Life in Paradise, and registered 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 respite 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 Desert, runs into the Sea of Tyberias, and thence in the end of the Sabbath did mixed itself 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 mixed itself with hers; but being somewhat slow in drawing, her Husband was very angry: 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 newborn Child. Hence is that notable Saying of the Rabbis; 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 hollow 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, etc. 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 profane; 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 Weekdays 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 weekdays. 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 immovable 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 sign 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 pair 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 darkened: 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 Rabbis what the Sabbath was better than other weekdays? 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, etc. 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 Father's Sepulchre, which all the week is infected with a loathsome vapour 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 Magic raised his Father's Ghost, and spoke thus to him: Whilst thou livedst thou didst 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 employment 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, 'Tis a time of rest, therefore rest ye wicked; so are we eased, and do hollow 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 lose the Girts, but not take off the Saddle; if the Horse shake it off, than 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 itself, 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, than they are to put straw (and suchlike stuff) under it, to preserve it; and if it get out of itself, than 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 eyesight. No man ought to carry any sort of weapon, neither must a Tailor 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 blind 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 burden is forbidden on the Sabbath. They must carry no moneys with them on the Sabbath. They may shake off the dirt from their shoes 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 Rabbis 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 reins 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 door 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 Ploughing; under which, is comprehended dressing of Gardens, removing Herbs, setting Trees, planting Vines, digging, pruning, etc. whereby the growth of any thing may be improved: and because it is not lawful to fill Ditches, the Rabbis 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 nutshells towards the Ditch, lest peradventure they might fall into it.  
The Second Article concerns Reaping; under which, is contained gathering any kind of Fruit, which they are forbidden; as also to take honey from the Bees, and suchlike. 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 Cornfield newly sown, lest the Corn should stick to their shoes, 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 plucked 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 suchlike. Milking is also contained under this Article; but the Rabbis 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 expressly 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 kind 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 Ancient 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 Design: 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 days 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 Firstborn of the Family always fasts: and the rest of the household are employed in searching every corner, that not a crumb of leavened 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 prayed in vain. Whatsoever crumbs they meet with, they are carefully laid up till the next morning, when they are burned; and all this to testify their especial diligence to observe the Law concerning the Passover.  
The Sabbath immediately antecedent to this Festival, is for its singular and peculiar Sanctity, styled the Great Sabbath: which name was occasioned by a Miracle that thereon happened: of which the Rabbis give this short Legend.  
Our Ancestors, when they lived in Egypt, taking their Paschal Lambs, according to God's appointment, upon the tenth day of the month, and tying them to their bedposts, 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 signs, in the number of their Deities. Whereupon the Egyptians began to complot the Hebrews Ruin, but were suddenly struck with so much horror, 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 Crumbs 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 Domestics 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 always the inspection of purging the house, who lest any leavened bread might be left undiscerned, 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 grind 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 Sunset and Starlight, draws water and puts it in such consecreate 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 day's 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 mind thereunto. For they are of opinion, that the least crumb falling to the ground, being taken and put to the rest, will sour 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 Cupboards, not for Ostentation, but honour of the Festival. Against they return from Public Orisons, 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 signify 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 Highpriest; the middle, the Levite; & the lowermost, the Common Hebrews. The second Dish, is a Leg of Lamb or Kid roasted, 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 mere water and flour, or crumed 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 Vinegar, in which they dipping the Salad, call to mind the sour 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 speedy 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 leavened, 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 Psalms, 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 days 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 than 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 days: and give us our portion in thy Law.  
And indeed, this Feast may well bear the Title of the Feast of Harvest, because it contained the weeks usual for that season: which were bounded with two remarkable days, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 remembered 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 strew the Synagogues, their dwelling Houses, and the Streets (if they have leave) with Greene's, 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 signify (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 enabled 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 days 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 anciently, 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 days. 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 Liturgy 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 Usual Service, and thence hasten home to their Booths, Bowers, Tents, or Tabernacles; which they find furnished as richly as their Estate and Fortunes will make them. During the whole eight days 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 reins (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, Myrtle 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 road to Jerusalem, 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 foretell 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 Psalms, and also to terrify 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 threatening 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 compass of the Reading-place seven times, is in prediction of the certain ruin of their Enemies. And this notice of the Ceremony, 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 Firstborn of Egypt. And though this Direful Prayer is not found in that Liturgy printed at Venice, (as I abovementioned) 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 ancient Jews used to encompass 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 Rabath, 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 Zion, 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 abovenamed, has respect to this Opinion, and designs 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 Persic, 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 day's 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 testify 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 days none undertake any Servile work: The women especially are to keep Holiday, 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 Matins of this Feast, begin with extolling God's mercy 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 Daily Service. Their Vespers they begin with this Psalm: My God, my God, why hast thou forsaken me? etc. 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 always 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 find the ground thereof in Leu. 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 days, which are called the days 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 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 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 Highpriest when he disburdened 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 choose a Cock for the Expiatory, is drawn from the ambiguous word in the Talmud, which may signify either Man or Cock. So that they repute the death of a Cock, as much as that of a Man: and to this Domestic bird the 53 of Esay, with many other Passages of Holy Writ, are profanely 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 Sepulchers, 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 Carcases, which they now keep to furnish out their own Tables. Besides that form of public 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 breast, 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 Highpriest 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 increase the number of their Lamps. The women do the like at home. If the Lamps burn clear, it is a good sign that their sins are pardoned, and that they shall live cheerful 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 refractory. At last the Chasan blesseth the people, stretching out his hands toward them: which hands the people dare not steadfastly 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 testify 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, etc. And this our Saviour honoured 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 God's 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 days, 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 Oil: and both give this reason of the name.  
In the Dedication of the Temple, and Restauration of the Divine Worship, there wanted Oil for the Holy Lamps; whereupon Judas Maccabaeus diligently seeking every corner of the Temple for Oil, 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 Oil 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 Oil for the present necessity. For the place where it was to be bought, stood three day's journey from Jerusalem. But God (saith the story) by a bountiful Miracle made the small Jar of Oil to last the whole eight days 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 Oil. They spend the eight days 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 Ecclesiastic 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 carried through the Synagogue with all manner of Exultation and rejoicing. 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 Jerusalem, 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 consecreate 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 mind 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 Custom 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 people's Sins into the Desert. 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 prayed 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 holidays; the Morning, as on other days, 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 'twere 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 foretell their own or Friends Deaths. As if a man see his Shadow without a Head, than he is to fall into danger of Death, or die, the following year. If it wants a Finger, he shall lose a good Friend. If the Right hand, a Son: If the Left, a Daughter. If no Shadow at all appear, than the man's death is unavoidable.   

CHAP. XXII.  
Of the Jewish Fasts.  
THe Jewish Fasts, except that upon the Expiation, are esteemed to be all of Humane Institution. Their first Fast, is in memory of Nebuchadnezzar's Siege of Jerusalem, 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' 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 days 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 aught that is considerable: And so careful are they hereon to be idle, that Schoolboys 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 Jerusalem; and for ten days 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 Murdered, Jer. 41.2. and it falls out in Tizri, or September. Besides these Fasts which are of public Institution, they have several that are private, as those of Monday 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 mere Corporal abstinence highly Meritorious. Besides, there are not a few Miracles ascribed to the bare act of Fasting.  

The Prayer used upon Fasting-days; translated out of the Jews Liturgy.  
HEar our voice, O Lord our God, and have Compassion upon us; and with Mercy 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 mercy and favour, and enter with us before the Rule of Justice, and hearken 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 Blood 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 sinned, and that hath striven and rebelled against thee. I beseech thee for the sake of thy Power, Sovereignty 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 myself 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 sinned brought before thee an Offering, and offered nothing but the fat and blood, 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 blood which is this day spent before thee, may be reckoned 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 chastise any by Spiritual Censures, be their Enormities never so heinous. And upon this account the Jews upbraid Mahumedism with great deficiency, because it has no power to terrify Evil doers, to preserve the broken from the whole, and to prevent and divert God's 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 kinds and form.  
Some have thought that the Jews of old used Excommunications only in case of Pollutions: of which they held chiefly these three sorts, viz. by Leprosy, touching of the Dead, and an Issue. And that to these three sorts of Pollutions, were adapted as many kinds of Excommunication, namely, the Niddui, Herem, and Shammatha.  
But besides these three causes of Excommunication among the Primitive Jews, the Modern assign 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 Scandalise a Master, though he be dead.  
2. He that doth revile a public Minister of Justice.  
3. He that calls a Freeman, a Slave or Servant.  
4. He that doth not appear at the Consistory upon the day prefixed.  
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 accrue 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 Deuce 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 Blind, 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 primary 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 kinds, or rather the Degrees of Excommunication in ancient use with the Jews, were the three abovenamed, 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 signs 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 contumacy of the Excommunicate, they might retrench these Privileges, 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 incurred 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 Superiors, Rabbins, and chief Lawyers, were Exempt: for these had a privilege 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 kind 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 kind. 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 public Religion. And by the word Shammatha, they signify 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 days gave no signs 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 descended 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 clearly testify. 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 God's Service, by separating them from Common and Ordinary use: Of which we read, Leu. 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 Saviour's time a very fearful kind 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 ancient Jews, Mr. Selden has made so plentiful a Collection, that the Reader may there best be satisfied, De jure naturali & gentium, etc. lib. 4. c. 7, etc. That which upon this subject I have here to take further notice of, is the Ancient 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 Anathematise, 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 Anathematised 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 Spheres and Circles, and living Creatures, Saints and ministering 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 Highpriest 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, etc.  
(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 Ruin. 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▪ Whirlwind 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 terror. Let him die of the Quinsy. Let not his Breath come or go. Let him be smitten with a Fever, Dryness, the Sword, Rottenness, the Jaundice.  
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 clothe 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 only, who hath violated this Anathema. God of his mercy keep them, make them safe, and deliver them from all evil, misery, and affliction; and prolong their days and years, and send his blessing and happy 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, etc. 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 privilege 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 find himself aggrieved, he has the liberty of appealing to another Court, and may carry the Appeal as far as Jerusalem: 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 obtained leave from the first: which lays 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 rendered invalid. And if within three days he make not his Peace with the offended Rabbi, the Excommunication is aggravated, and pronounced before witness in open Court by a Rabbi, who superadds thereunto a Solemn Malediction. If the Excommunicate fly 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 contumacy, the Execration is aggravated. Sometimes the delinquent Jew frees himself from the whole Censure by turning Renegade.  
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 Understanding 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 easy 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 Beggars, seem not well informed of the manner of their Alms, and their way of providing for the Poor. Whom 'tis true we may not reckon among Beggars, 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 magnify their Religion upon this very score, that they live under its profession in a more mutual Charity of Alms than either the Moor or Christian; both which (with great insulting) I have heard them upbraiding with their common Beggars.  
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 carry 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 Copy 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 Family.  
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 Countrymen. 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 troublesome, 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, etc.  
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 deposit in the Rabbis 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 Mercy. 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 Corpse is washed in clean water; or if he be rich, in water of Roses, Orange-flowers, or any thing that is Aromatic. While the Corpse 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 Corpse in a clean Shirt and Drawers, and then a Strip of linen 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 days after the Interment, stir not abroad; or if by some extraordinary occasion they are forced to go out of doors, it is without Shoes; which is a token with them, that they have lost a dear Friend. For the seven days 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 Corpse 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 plainsong the 49th Psalm. And if it last not till they come to the Grave, they begin it again. At the Grave, ten Rabbis, 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 Corpse is laid in the Grave and covered with Earth; and the Rabbis 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 linen Cloth, after the same manner that they bind up the Dead. And by this the Mourner is said to testify that he was ready to die with his Friend. And thus muffled the Mourner goes for seven days; during which time the rest of his Friends come twice every twenty four hours to pray with him. At the end of these seven days, 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 Ceremony is repeated precisely that day twelvemonth; till which time the Obsequies are incomplete.  
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 Shroud 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 vary 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, adjoining 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 Deathbed.  
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 Iust Make known unto me the ways of Eternal Life; satisfy 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, uttered 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 rejoice 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 newborn Babe; bring him to a good life, and length of days, etc.  
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 form, 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 fancy 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 show 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 behind their backs, to signify 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 Corpse; 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 deemed 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 engrafted Perverseness, and obstinate adherence to the Doctrines of their Forefathers, 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 only 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 obstinacy of Education in this particular, we find 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 Judaisme; 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 Damned, so would Rabbi Ben Maimon, Rabbi Solomon 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 find 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 Judaisme, 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 easy 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 myself with the single instance of one Jacob Israel Belgara, who from Hag. 2.7. being clearly confuted that the time of Messias' Advent was already past, eluded the whole Argument, by referring himself to the Sentiments of their Masters.  
The next thing which may be reckoned among the grand impediments of the Jews Conversion, are the Christians uncharitable Dissensions and Divisions, which they suppose proceedeth from a want of the Unity 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, etc. This I always found a string continually harped 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 woefully happened 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 hindrance of the Jews conversion; who are very greatly scandalised with the open, and even professed, transgression of the third Commandment, so apparent in those Blasphemies which hellish mouths dart up against God, and those horrid Oaths which are become, with some, mere Interjections of Speech, and with others, Phrases of Gallantry. And that those sins which the Jews severely punish, should become the Christians Physic and Recreations: and that we should live in so palpable a contradiction to our Vow and Promise of a clear contrary Carriage. And it was this Licentiousness of Conversation that made a lewd Jew (in Spain turned to Popery) magnify 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 Traffic, 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 endowed 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 Rolls.  
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. 'Tis true, in the Jurisdiction of Avignon, (the Pope's State) the Jews are admitted: And they are very numerous in Rome, Venice, Legorn, etc. (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 Judaisme was ill gotten, and that he doth and aught 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 farewell of his beloved Mammon, and to divest 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 Cloister; a kind of life very unpleasing to the Jews, as contrary to the design 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 find commended or enjoined by God; never practised or counselled by their renowned Ancestors, who received continual instruction and inspiration from above; which none of their Patriarches 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, than the Votaries of the Roman Church. 'Tis 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 try 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 penned in Languages unknown to most of this ancient 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 Judaisme, 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 enabled them to encounter. And others have spent much oil 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 meddled no further with our Messias, than to bring him to the Cross; not being at all concerned for what happened afterward. So that all the Arguments brought to vindicate Christ's 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 obstinacy 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 Friars to contrive their fictitious Miracles. And what is herein truly 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 Friars (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 design; and that the Books wherein they occur are of no surreptitious Edition, but Permissu Superiorum, and allowed of by that Church, which calls herself the Catholic.  
What I now speak of, respects the Obstacles of the conversion of those Jews who converse with the Romanists, and live even in Rome itself: 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 Public Worship and Doctrine, of which I shall for brevity sake give instances only in the Vows and Prayers made to Saints and Angels, which the Jews in all Ages have esteemed 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 worshipping of Images, for which both the Hebrew and Mahumedan lay Idolatry 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 Scandalised, 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 virtue 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 concerned. 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 Scandalised, 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 Christ's (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 dwelled) 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 alleged to persuade 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 scandalised, 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 God's 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 performed, which has (as they say) so long beyond the appointed time been protracted, by reason of their own unworthiness.   

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 abovementioned.  
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 Testimony 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 unblamable, seeing they esteem the Talmud of equal Authority with the Canonical Scriptures, and no more inferior 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 days 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 days of darkness over the whole Earth. And to testify 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 only 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 mind to mind (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 contained 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 gained such credit with the Hebrews, as to be publicly taught in their Colleges, 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 College 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 dwelled in the City 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 Persic Empire. And therefore one Rabbi Ashi, or Ace, 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 Jerusalem is confessed by the Jews to have fewer Mysterious (that is Fabulous) Stories than the Talmud of Babylon; yet this later hath obtained public Honour and Belief among them: and at this day is universally received as the Authentic 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 discussed, 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 styled 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 Romantic Tales that ever filled a Legend. And therefore they assign 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 Nonobservance, as the other did to the contrary. And the fierce and impetuous contention which happened 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 populacy as to have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taught for Doctrine, and to be made an Authentic 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 College of the University of Jerusalem, 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 expressly 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 befell 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 expelled Babylon. At which time a great part of them came into Europe, and especially settled in Spain; where applying themselves unto Study, 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, etc. (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 Emperor, 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 adjoined to the Sacred Books, nor delivered from above to the Prophets; but a mere 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 settled 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▪ erroneous and unheard-of Fooleries. And in Italy the Talmud fell under the same Condemnation: for Pope Julius the third by solemn Bull sentenced it to the Flames, as containing many things offending the Divine Law, and the Orthodox Faith. Upon which the Inquisition seized upon all the Gemara's that could be met with in the Regions of Italy, and made them an Holocaust to the Holy Chair, etc.  
FINIS.   

THE CONTENTS.  
CHAP. I. 
THe present Condition of the Jews in Barbary; their places of Residence, Profession, Apparel, Stature and Complexion, etc. 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, etc. 13.  CHAP. III 
The Barbary-Jews Opinion of the Trinity, Angels, several States of the Soul, the Law, Merit, Purgatory, Resurrection, last Judgement, end of the World, etc. 26.  CHAP. IU. 
Their Opinion of Matrimony and Coelibate, their Espousals, Dowry-Bill, etc. 40.  CHAP. V. 
Of other Ceremonies relating to their Marriages. 46.  CHAP. VI 
Their Opinion of Sterility: their Lilis: their Rites of Childbirth. 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, etc. 71.  CHAP. IX. 
Of the Jews Concubinage: Of their Marrying the Brother's 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 Entrance into, and Deportment in the Synagogue, etc. 104.  CHAP. XV. 
Their Ceremonies about the Book of the Law: Their Manner of Celebrating the Sabbath: The Offices which thereon are Solemnised, etc. 112.  CHAP. XVI. 
How the Jews prepare themselves for the Sabbath, and how they begin it. 130.  CHAP XVII. 
How the Jews hollow 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, etc. 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.