Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.

(Book 2)

THE FIRST PART OF THE RELATIONS OF THE WORLD, AND THE RELIGIONS OBSERVED IN ALL AGES, AND Places discouered, from the Creation, vnto this present. (Book 2)

THE SECOND BOOKE. (Book 2)

CHAP. I.

The Preface of this Booke: and a Description of the Region of Palestina, since called Iudaea, and now Terra Sancta.

IN the former booke wee haue traced the foot-steps of Religion, following her in her wanderings from the truth, and her selfe through diuers Nations, till we came into this Land, sometime flowing with milke and hony, whose first inhabitants we last tooke view of. The Hebrewes were, by the Soueraigne Lord of all, made heires of their labours, and possessed both their place and wealth: Houses and Cities which they builded not, Vineyards which they planted not, and which is more, these were a type vnto them of the true and heauenly Countrey, which, not by their merits, but by the meere mercie of the Promiser, they should enioy. These did GOD chuse out of all the kinreds of the Earth, to make vnto himselfe a 1.1 a Kingdome of Priests, a holy Nation, and his chiefe treasure aboue all people, though all the Earth be his: He made them the keepers b 1.2 of his Oracles, bestow∣ing on them c 1.3 the Adoption, and the Glorie, and the Couenants, and the giuing of the Law, and the Seruice of GOD, and the Promises: of whome were the Fathers, and of whome, concerning the flesh, CHRIST came, who is GOD ouer all, blessed for euer, A∣men. These things were not onely communicated, but appropriated to them: He d 1.4 shewed his Word vnto Iacob, his Statutes and his Iudgements vnto Israel: He dealt not so with any Nation; neither had the Heathen knowledge of his Lawes: Hee was their Prerogatiue, and they his peculiar: In e 1.5 Iewrie was GOD knowne, his name was great in Israel: In Shalem was his Tabernacle, and his dwelling in Sion. And

CHRIST himselfe ratified it, acknowledging himselfe f 1.6 sent to the lost sheepe of the house of Israel, * 1.7 a Minister of the Circumcision, and said to the Cananite woman which besought him for her daughter, It is not good to take the childrens bread, and to cast it to dogges. Such, in spirituall reputation before God were all people, excluded (as vn∣cleane dogges) out of his heauenly Ierusalem, till this g 1.8 partition wall was taken downe, and they which had beene farre off, were made neere by the bloud of CHRIST, who abro∣gated through his flesh that hatred, and made of twaine (Iewes and Gentiles) one new man in himselfe. So that the Gentiles (the name of all the world, excepting this people) which had beene without CHRIST, and aliants from the Common-wealth of Israel, strangers from the couenants of promise, had no hope, and were without GOD in the world; were now no more strangers and forreners, but citizens with the Saints, and of the houshold of GOD : built vpon the foundation of the Prophets and Apostles, IESVS CHRIST himself being the chiefe corner stone. Let it not be tedious to heare of this which the An∣gels reioyced to learne, h 1.9 a mysterie which from the beginning of the world had been hid in GOD: and vnto principalities and powers in heauenly places, was made knowne by the Church. But the word (whereby we haue fellowship in this mysterie) came out of Sion, and the preaching began at Ierusalem. This (and not Rome) by the confession of Espen∣saeus, a learned Papist, on 1. Tim.4. was Emporium fidei Christianae, & Ecclesiae mater: The mart of Christian faith, and mother of the Church. Yea it was i 1.10 necessarie that the word of GOD should first be spoken vnto them, which they by incredulitie put from themselues, and gaue place to the Gentiles. k 1.11 The fall of them became the riches of the world, and the diminishing of them the riches of the Gentiles, as a glasse wherein we may behold the boun∣tifulnesse and seueritie of GOD, and in both the deepensse of the riches of the wisedome and knowledge of GOD, whose iudgements are vnsearchable, and his wayes past finding out. I may fitly compare them to Gideons Fleece, l 1.12 which receiued the dew, when all the earth be∣sides was drie, and after, it was drie vpon the Fleece onely, when the dew couered all the ground. Sometimes they alone receiued those dewes, shewers, riuers, seas of Sauing bountie, and all the world besides was a parched wildernesse. Now m 1.13 he turneth the fruitfull land into barrennesse, for the wickednesse of the inhabitants; but that wildernesse he turneth into pooles of water, and the drie land into water-springs. Hee hath n 1.14 called them his people, which were not his people, and her beloued which was not beloued; and where it was said, yee are not my people, there they are now called the children of the liuing GOD. Thus hath the o 1.15 shut vp all vnder vnbeleefe, that he might haue mercy vpon all, that his free election might appeare (not of workes, lest any should boast themselues but) of grace. Behold therefore, all Atheists, and wonder! The Iewes branded with iudge∣ment, wander ouer the world, the contempt of Nations, the skumme of people, the hissing, derision, and indignation of men, for refusing him whom they expect, denying him whom they challenge, hating him whose name is in life and death vnto them, the sweetest tune, and most melodious harmony, still waiting for, and glorying in that Messias, whom (vnknowne) they crucified and slew: and still pursue with the deadliest hatred in all his followers: God they please not, and are contrarie to all men. Yet such is Gods manifold wisedome in his deepest iudgements, that his enemies shall fight for him, euen against themselues: the Midianites p 1.16 shall sheath their swords, which they haue drawne out against God, in their owne bowels, and Christian Truth shall pre∣uaile, and let our q 1.17 enemies themselues bee iudges. Out of their premisses which they maintaine, as earnestly as thou (O Atheist) securely deridest, which they will seale with that which thou makest thy heauen, thy God; we will and do conclude, against thee and them, that, in which, with which, for which we will liue and die. Let the old Testament yeeld the Proposition in prophecie, and the new Testament will Assume in Historie, and euen be thou the iudge, if that Reason, which thou hast as a man, and peruertest as a Diuell, will not by force of their Scriptures, which they preferre before their liues, necessarily in the Conclusion demonstrate the Christian Truth. Neither (I appeale vnto our common Reason) canst thou more wonder at vs for Beleeuing, things in thy seeming incredible, absurd, and impossible, then at them (vpon such grounds which with vs they hold) not r 1.18 beleeuing.

For what beleeue we but, for the maine and chiefe points of our faith, are as plain∣ly in their Euangelicall Prophets, as in our propheticall Euangelists? All the Historie of Christ, in a more Diuine way, seemeth rather told then foretold, a Historie, not a Prophecie: as is casie by conference of both to shew, and thou, if thou beest not idle, or wilfully malicious, mayest find. That then which thou seest come vpon them, a spirit of slumber, eyes that they should not see, and eares that they should not heare; which yet haue the light of the first Scriptures (had they not a veile ouer their hearts) the same see in thy selfe, that when greater light doth offer it selfe, willingly shuttest thine eyes, as though there could be no light, because thou liuest in, and louest, thy darknes. It is the same hand that giueth vp both thee and them, s 1.19 because yee will not beleeue the Truth, to be saued, to strong delusions, that yee might beleeue lies, and be damned. To me, and all Christians, let the Iewes be both reall and verball teachers of the Truth, which they let fall, and we take vp; the one in their Oracles of sacred writte, the other in their exemplary iudgement. And to them, Let (O thou LORD of all heare and grant it) let all Christians be that which Moses prophecied, t 1.20 a prouocation to emulation, not of enuy and hatred, which hitherto hath beene in these, amongst all the Christian enemies, the most implacable and despitefull, but of imitation, that as u 1.21 their casting away hath been the reconciling of the world, their receiuing may be life from the dead, which Paul seemeth plainly to fore-signifie.

THus much being premised as a preparation to our Iewish historie, which, as of more importance then any other, deserueth more ample view: let vs in the next place suruey that countrey which their progenitors had with those priuiledges, and their posteritie (together with those priuileges) haue lost.

This countrie was first x 1.22 called the Land of Canaan, after that the posteritie of Ca∣naan, the sonne of Cham, had possessed it. Moses and Ioshua conquered it to the po∣steritie of Iacob, of whom it was called the Land of Israel: after the diuision of the ten Tribes from the house of Dauid by Ieroboam, in the time of Rehoboam the sonne of Salomon, the name of Israel was more particularly appropriated to those ten rebel∣lious Tribes, and the other two were knowne by the name of the kingdome of Iuda. Yet Israel remained in a generall sense the name of them all, especially in the new Testament. Paul of the Tribe of Beniamine y 1.23 calleth himselfe an Israelite, and all Israel, saith he in that Chapter, shall bee saued. After the Babylonian z 1.24 captiuitie they were called Iewes, of the chiefe and royall Tribe, and their countrie Iudaea: It was also called Palaestina, of the Philistims, which inhabited the sea-coast. And after in the times of the Christians it was generally called the Holy-Land, Phaenicia also being vnder that name comprehended. It is situated betweene the Mediteranean sea, and the Arabian Mountaines, Ptolomie a 1.25 calleth it Palestina Syriae, and Iudaea, abutting it on the North with Syria, on the East and South with Arabia Petraea, on the West with part of Egypt, and the sea. Adrichomius, who hath bestowed a large volume on this subiect, which he calleth the Theater of the Holy-Land, on the East confineth it with Syria and Arabia; on the South the desert Pharan, and Egypt; on the North Mount Libanus; on the West, the Sea. Maginus placeth a part of Phaenicia on the North; on the North-east Libanus; on the South, and part of the East, Arabia; on the West, part of the Mediteranean sea. It is extended from the South to the North, from the one and thirtieth degree, to the three and thirtieth, and somewhat more. Others set it downe in other words; but these and they agree for the most part, in substance. It is commonly holden to be an hundred and sixtie Italian miles in length from Dan to Bersebee, and sixtie in breadth. An exact diuision thereof into twelue shires or shares, Ioshua setteth downe at large, with their bounds and Cities, from the thirteenth Chapter of that booke, to the one and twentieth, as they were by lot and Diuine dis∣pensation allotted to the twelue Tribes, the posteritie of Iacobs twelue sonnes; onely Ephraim and Manasses, the sonnes of Ioseph, constituted two Tribes, and therefore had the double portion, descending of Iacobs eldest sonne, by Rachel his first inten∣ded wife: and Leui had no portion, but was scattered in Israel, to keepe Israel from

scattering, and to vnite them in one religion, to one God, who disposed that curse vn∣to a blessing.

Ruben, Gad, and halfe the Tribe of Manasses, had their portion on the East-side of Iordan: the other halfe of Manasses, with Simeon, Iuda, Beniamin, Ephraim, Naph∣thali, Aser, Dan, Izachar, Zabulon, had their portions assigned betwixt Iordan, and the Westerne sea. They which would be fully acquainted with their seueral diuisions, may finde in Ioshua himselfe to satisfie them, and in the Commentaries which diuers haue written on that Scripture. More, Stella, Adrichomius, and Arias Montansus haue in Maps presented them to the eye. Neither in the whole world beside is there (I thinke) found any region hauing more Cities in so small a space, then this sometime had, except we beleeue that which is told of the thousands of b 1.26 Egypt. Some reckon c 1.27 in each Tribe, these, as royall Cities: in Aser. Achsaph, besides Sidon and Tytus: in Beniamin, Bethel, Gabaa, Ierusalem, Iericho: in Dan, Lachis, besides Acaron and Gath: in Ephraim, Gazer, Samaria, Saron, Taphua: in Gad, Rabba: in Isachar, A∣phec: in Iuda, Arad, Bezee, Eglon, Hebron, Lebna, Maceda, Odolla, Taphua: in Manasse, 1. Dor, Galgal, Iezrael, Mageddo, Tanac, Thersa: in Manasse, 2. Asta∣roth, Edrai, Gessur, Machati, Soba, Theman, and Damascus: in Nepthalim, Asor, Ce∣des, Emath: in Ruben, Heshbon, Madian, Petra: in Simeon Dabir, Gerara: in Zebu∣lon Ieconan, Semeron. The like Catalogue hee maketh of Episcopall Cities in this Land, while it was Christian. My purpose is not to write of all, but especially of such as are in some respect eminent.

And first let me dippe my pen in Iordan. This, saith Pliny, d 1.28 is a pleasant Riuer, and as farre as the situation of places will permit, ambitious; prodigally imparting it selfe to the inhabitants, and (as it were vnwilling) passeth to that cursed Lake Asphal∣tites, of which at last it is drunke vp, losing his laudable waters, mixed with those pe∣stilent. As soone therefore as the valleyes giue opportunitie, it spreadeth it selfe into a Lake called Genesara, sixteene miles long, and six broad, enuironed with pleasant Townes; Iulias and Hippo on the East; on the South, Tarichea; and Tiberias on the West, made hole some with his hot waters. The fountaines of this Riuer are two, cal∣led e 1.29 Ior, and Dan, which compounding their streames, doe also compound their names, as Tame and Isis with vs bring forth (happie parents) our Tames or Thamisis. This is the beginning of the aparent streame: But the true f 1.30 and first conception of it is in Phiale, one hundred and twentie furlongs from Caesarea, a fountaine of vnsearch∣able depth, which yet (like some miserable Churle) alwaies containeth the waters in it selfe, till sincking, and as it were buried in the earth, those treasures being by Na∣tures stealth conueyed vnder ground, vnto Dan or Paneas, who is liberall of that vsu∣rers wealth (for into that Phiale powre as much as you will, it neuer encreaseth or de∣creaseth) and thence it becommeth a riuer. Philip the Tetrarch of Trachonitis, by ca∣sting chaffe therein, which was paid him againe at Dan, first found out this vnder-earth passage. The Saracens call that Phiale, in this respect, Medan, that is, the waters of Dan. Before it maketh the Lake of Genezareth, it maketh another called Samacho∣nitis. This is especially filled, when the snowes on Libanus are melted, which causeth g 1.31 Iordan then to swell, and ouer-flow his bankes, in the first moneth, yearely, (and made the miracle in Ioshuas h 1.32 passage thorow it the more miraculous) but in Summer it is almost drien vp. It is called the waters of Meron, halfe-way betweene Caesarea Philippi, where the mariage between Ior and Dan is solemnized, and the lake of Ge∣nezareth. Elias, and after his assumption, his cloke, diuided these streames: Naamans Leprosie was heere cleansed; and a greater Leprosie then Naamans is daily cleansed in the Church by the lauer of Regeneration, first sanctified to that vse in this streame, where the holy Trinitie i 1.33 did first yeeld it selfe in sensible apparition to the world, thereby to consecrate that Baptisme, whereby we are consecrated to this blessed Tri∣nitie, the Father, Sonne, and Holy Ghost. In which respect, k 1.34 Pilgrimes in memo∣rie thereof, do still wash themselues in this Riuer, spotting themselues further (I feare) by this washing with some mire of superstition.

I cannot blame this sacred streame, if it seeme loath, as Pliny saith, to leaue so fer∣tile

a countrey, and lingreth as long as it may in lakes by the way, not onely for that Salt sea or hellish lake, which shuteth vp his guiltlesse waues in perpetuall imprison∣ment, but also for those pleasures in the passage the fruits of the earth without exacti∣on freely yeelded, as Roses, Sage, Rue, &c. of the trees, in Oliues, Figges, Pome-gra∣nats, Dates, and Vines (which last the Mahumetan superstition doth not cherish, and the westerne Christians did so husband, that one Vine l 1.35 by their art and industrie, yeel∣ded three Vintages in August, September, October.) The Grapes of Eshcol, which could lade two men with one cluster, were not so famous, as m 1.36 the Balme of Gilead, which the first Merchants we reade of, from that mart, vented to other parts of the world. These Balme-trees grew in the vale of Iericho, which being cut, yeelded this precious liquor; whereof, besides the admirable effects in Cures, other wonders are told by ancient and later Writers, too long heere to relate. Bellonius n 1.37 will do it for me, if any list to reade his obseruations. He is not of their mind, which thinke there is now no true Balsam in the world (these in Iudaea being perished) but thinketh in Arabia-Faelix it groweth naturally, from whence some shrubbes he saw in Cairo. But I should be too tedious if I should insist on this argument: That instance of such a world of people, in such a patch of the world, doth sufficiently declare the fertilitie, when as Dauid o 1.38 numbered them, 1100000. Israelites, and of Iuda, 470000. or as in 2. Sam.24.9. 500000. which drew sword; and yet Beniamin and Leui were not rec∣koned in this number: and in the dayes of Ieroboam, p 1.39 Abija King of Iuda brought into the field 400000. and Ieroboam 800000. and on this part were slaine in one bat∣tell 500000. all choice men; which Historie cannot be matched with the like in all ages and places of the world: that a Countrey, an hundred and sixtie miles long, and not aboue sixtie in breadth, should nourish at once, or lose in a battel such multitudes, not to speake of impotent persons, women and children. But this multitude by eiuill warres and inuasions of enemies decreased, till first the reliques of Israel, and after, the remnant of Iuda, were by the Assyrians, and Babylonians led captiue, and the Land enioyed her Sabbaths.

For the Kingdome of Israel consisting of ten Tribes (some reckon Simeon also to Inda, because of his portion mixed with Inda's as Beniamins was adioyning thereto, to whom the Leuites q 1.40 likewise, and Priests forsaking their Cities, and all the religious Israelites annexed themselues) forsooke r 1.41 not the house of Dauid only, but the house of the Lord, and set them vp Calues (Egyptian superstitions) at Dan and Bethel, and made Priests for their Idolatrous purpose. This their rebellion and Apostacie God plagued with ciuill dissension and forren hostilitie, vntill at last the Assyrians s 1.42 remo∣ued them altogether, and repeopled those parts with new Colonies. Such is the end of Religion, which hath not God for the beginning, but is grounded on humane po∣licie, a sandie foundation. Iuda could not take warning, but prouoking God by Ido∣latrous courses, at last was carried to Babel, and thence, after seuentie yeares, returned. The historie of these things, so fully related in Scripture, I should but marre in the telling.

After this their returne the Land was not, as before, named after the portions of the seuerall Tribes: but was called by a generall name, t 1.43 Iudaea, and the people Iewes, be∣cause the Tribe of Iuda had before inhabited those parts, or at least the principall of them, dilating themselues further, as they increased in number and power. But more especially Iudaea was the name of one u 1.44 third part of the countrie, by that name di∣stinguished from the other two, Samaria, and Galilea, which two last are sometimes referred to Phoenicia.

Galilaea was the most Northerly, confining on Libanus and Antilibanus toward the North, Phoenicia Westerly, Coelesyria on the East; and Samaria, with Arabia, in∣closing her Southerly borders, Iordan parteth it in the middest. It was diuided into the higher and lower Galilee: the higher called also Galilee of the Gentiles, contai∣neth the springs of Iordan, and those Cities which Salomon gaue to Hiram. The lower was also called Galilee of Tiberias, that Citie giuing name both to the lake and regi∣on: in which Nazareth was famous, and the hill Thabor.

Samaria is seated betwixt Galilee and Iudaea much lesse then either of them. Iu∣daea is the most Southerly; betweene the Mediterranean and Dead seas, Samaria, and Idumea. Pliny maketh Galilaea a part of it, and Peraea another part, separated from the rest by Iordan. The rest he diuideth into ten Toparchies; Ierico, Emaus, Lidda, Ioppe, Acrabatena, Gophnitica, Thamnitica, Betholene, Tephene, Orine, in which was Ieru∣salem farre the fairest of the Cities of the East, not of Iudaea alone: Herodium, with a famous towne of the same name. He addeth vnto these the Region of Decapolis, so called of the number of the Townes, and the Tetrarchies; Trachonitis, Pancas, Abi∣la, Arca, Ampeloessa, Gabe. Those ten Townes of Decapolis were Caesarea, Philip∣pi, Asor, Cedes, Neptalim, Sephet, Corozain, Capharnaum, Bethsaida, Iotapata, Ti∣berias, and Bethsan, otherwise called Scythopolis, and before Nysa, where Bacchus buried his nurse. But these are parts of those former parts aboue mentioned; and so may we say of the rest, sustaining, in diuers respects, diuers diuisions, best fitting to the present polities, and little to our purpose.

Those things which of old were famous in those places, are mentioned in the Scripture: Those things which since haue been more remarkable; I purpose in the next part of this Worke, of Christian Religions, to handle, and especially the rarities of Ierusalem, sometimes the holy Citie, and Citie of the great King, now a den of theeues; a habitation of Mahumetans, or rather now not at all: for this which is now, is a new Citie, called by the Founder, Aelia Capitolina, built by Aelius Adrianus, who cau∣sed the plough to passe thorow, and Salt to be sowne in the old, as testifying her eter∣nall desolation; and fulfilling Christs Prophecie to the vtmost, not leauing a stone vp∣on a stone, if Titus had not fully accomplished the same before. Arias Montanus in his Nehemias affirmeth, that Ierusalem was founded on three hilles; to wit, Sion, on which the Iebusites built their Tower; and which in Dauids time was further builded on, and called the Citie of Dauid. The second hill was Mount Moriah, which Dauid bought of Aranna, to erect thereon the Temple. The third was the higher Acra, cal∣led the Suburb. These were compassed with one wall without; and within diuided with three walles, by which the Citie of Dauid, and Moriah, and the higher Acra were diuided: In the circuit of the walles were nine gates. He that desireth further to reade, or rather to see the old Ierusalem, with her holy fabriques, let him resort to Arias Montanus his Antiquitates Iudaicae, where he both relateth, and in figures presenteth these things. It is supposed that Melchisedech built it about the yeare of the World, 2023. and called it Salem. The Iebusites after possessed it (and of them some deriue the name Ierusalem, quasi Iebussalem) till Dauid expelled them: who had before reig∣ned in Hebron (called Cariatharbe, the Citie of foure men, say some, because of A∣dam, Abraham, Isaac, and Iacob, both dwelling and buriall there; yet Adam, others say, was buried in Mount Caluarie, with other speculations curious and vncertaine.) He translated the highest seat both of spirituall and temporall regiment to Ierusalem, where he raigned after, three and thirtie yeares, to whom succeeded Salomon, and the rest in order. It then contained in circuit fiftie furlongs, compassed with a great ditch sixtie foot deepe, and two hundred and fiftie broad. Nabuchodonosor destroyed it, Nohemias reedified it, three and thirtie furlongs in circuit: The Macchabees, Herod, and others added to her excellence, till Titus besieged and tooke it; in which siege are said to haue perished 1100000. people; and being now a sepulchre of dead car∣kaffes, was made a spectacle of Diuine vengeance, for murthering the LORD of Life. But those strugling spirits, and small remnants of life which remained in this for∣lorne carkasse of the sometime Ierusalem, breathed a new rebellion, in the time of A∣drian and thereby breathed her last, as before is said. The Historie of this Citie the Scripture hath recorded; and where Diuine Historie endeth, Iosephus and Hegesippus (that I speake not of late Writers) haue largely supplied, especially concerning her latest fates, and, as I may terme it, in her funerall Sermon. x 1.45 Strabo, Iustine and others haue written of this people, but not sincerely. But the fountaines are cleare enough to acquaint vs with their true originall, which commeth next to be considered.

CHAP. II.

Of the Hebrew Patriarkes, and their Religion before the Law: also of their Law and Politie.

THe name of Hebrewes some deriue from Abraham, as if they were called Hebraei quaesi Abrahaei. Arias Montanus a 1.46 telleth vs, that this name of Hebrewes was not appropriate to any family, but common to all such, as hauing passed ouer the riuer Euphrates fixed their tents, and abode betweene that riuer and the great sea. He gathereth this from the Hebrew word, which signifieth to passe ouer. Such an one first of all was Heber, seeking a life answerable to his name: whose example (saith he) Thare imitated: and after, Abram for his twofold transmigration from Chaldea, and from Haran, deserued that name, and left it to his posteritie. But b 1.47 Iosephus, c 1.48 Augu∣stine, and others, more fitly and truely, of Heber the fourth from Shem, the sonne of Noah, with whose family, as we haue said, continued the ancient Language of the world, called of his name, Hebrew: his sonne Peleg, or Phaleg, bearing the name of that diuision, which at the time of his birth the rest of the world in their languages sustained. This Peleg was Grand-father to Serug, whom some affirme to haue beene the first maker of Idols, which were afterwards worshipped by Nahor his sonne, and Thare his nephew, the father of Abram, who preached openly that there was but d 1.49 one GOD, Creator and Gouernour of all things; and by this doctrine prouoking he Chaldaeans against him, warned by Oracle, departed towards Canaan.

Bellarmine e 1.50 so eagerly swalloweth this opinion, that he taxeth Caluine of Heresie, or attributing to Abraham the contrarie; namely, that Abraham, before GOD cal∣led him out of Vr, was an Idolater: an opinion so much more probable, then the o∣ther, as hauing better authoritie. For Ioshua * 1.51 obiecteth to the Israelites their fore-fa∣thers Idolatrie, and nameth Abraham amongst them. And Genebrard f 1.52 doth so inter∣pret it; and Mazius g 1.53 in his Commentaries on that place, both zealous and learned Papists: yea Lindanus h 1.54 specifieth the Idolatrie, and calleth him a worshipper of Ve∣sta. Suidas i 1.55 saith, that Abraham by the obseruation of the Creatures in his studie of Astronomie, lifted vp his minde aboue the Starres, and by the glorie, and order of them, learned the knowledge of God, neuer ceasing that Diuine search, till God ap∣peared to him. Which opinion may reconcile both the former: that first he was, and after ceased to be, and Idolater, before God appeared in vision to him. Hec alledgeth philo for his Author, that at fourteene yeares Abraham reproued Thara for seducing men vnto Idolatrie (moued by his priuate lucre) with Images: and seeing the Heauen sometime cleare, sometime clowdie, he gathered, that that could not be God. The like hee concluded of the Sunne, and Moone, by their eclipses (for his father had taught him Astronomie). At last God appeared, and bad him leaue his countrey. Whereupon he tooke his fathers Images, who (as before is said) was an Image-ma∣ker, and partly broke, partly burnt them, and then departed. Suidas further thinketh him the first inuenter of Letters, of the Hebrew tongue, and of the interpretation of dreames; which I leaue to the Authors credit. But for the fault of Abraham before his calling, and other blemishes after, in him and the rest of the Patriarkes; what doe they else, but in the abounding of mans sinne, set out the superabounding grace of God? and are prositable, as learned Morton k 1.56 in answere of this cauill, hath out of one of their owne l 1.57 obserued against them, what he had obserued out of Augu∣stine, to these foure purposes: Faith, Instruction, Feare, and Hope: the Faith of the Historie which slattereth, or concealeth the faults of none: Instruction to vertue, by seeing others faults taxed: Feare, for what shall shrubbes doe, if Cedars fall? and Hope, that we imitate their repentance, by seeing their pardon.

But to returne to our History. Many of the Ethnike histories mention him: Berosus commendeth him for his iustice, and skill in Astronomie. Nic. 'Damascenus saith, that he reigned at Damascus, & that in his time, his house continued in Damascus, & was still called by his name: Hecataeus wrote a booke of him: and Alexander Polyhistor telleth that he was borne in the tenth generation after the Floud in Camarine (or V∣rien) a Citie of Babylon. Iosephus m 1.58 addeth, that when famine draue him into Egypt, Gen. 12. he disputed with the Priests, and most learned Egyptians, in questions of Di∣uinity; and in their diuided sects, hauing confuted one by another, he communicated to them the truth, both in this, and in Arithmetike and Astronomie, whereof before the Egyptians were ignorant. Abram (saith M. Broughton in his Concent) was borne sixtie yeares later then the common account; as appeareth n 1.59 by computation of Terahs age, who died at two hundred and fiue yeares, and after his death o 1.60 Abram went from Charan into Cannan, the threescore and fifteenth yeare of his owne life; and therefore was borne in the hundred and thirtieth, and not in the seuentieth yeare of his father, in the 352. yeare after the Floud; whereas the common opinion reckoneth the 292. To Abram God had giuen commandement, saying: Go from thy country, and from thy kin∣dred, and from thy fathers house into the Land which I shall shew thee, and I will make of thee a great nation, &c.

His history is fully related by Moses, and his progenie also, whereof Ismael his son by Agar, and other his sons which he had by Ketura his second wife, he sent to inhabit. the East country (Arabia) in his life-time: but Isaac was made his heire, both Tempo∣rall and Spirituall: to whom Iacob succeeded in the promised blessing: who with his sons and family went downe into Egypt, where his posterity multiplied exceedingly, and were called sometime Ebrewes of their ancient pedegree; sometime Israelites, of the name Israel, giuen to Iacob by the Angell, Gen. 32. 28. Their whole historie so largely and plainly in holy Writ recorded, I feare to make Mine, by euill reciting: Those Fountaines are more open to all, then that any should need ours, or others Brook••••, mixed with some mirie earth (at least) in the passage: (and my intent is to be largest in relation of those things which are not in the Scriptures; touching the same briefely for order sake). Their religion, meane while, was the best amongst the best, though stained in some, as Rachel, which stale her father Labans Idols; and Iacob was forced after to reforme his family in this respect; and after in Egypt they were cor∣rupted with the Egyptian superstition, as Ezechiel in his twentieth Chapter prote∣steth against them. The manner of Diuine worship was not so straitly limited, as after, to persons and places. By reuelation and tradition they receiued the religious wor∣ship, wherein they instructed their posteritie: vntill that in their extreamest thraldome God sent Moses and Aaron to deliuer them: vnder whose conduct they passed tho∣row the sea and wildernesse to the brinkes of Iordan, receiuing in the way that Law; which as a Tutour, or Schoole-master was in that their nonage to traine them vp, vn∣till that full and ripe age; when p 1.61 God sent his Sonne made of a woman, made vnder the Law, that he might redeeme them that were vnder the Law, that we might receiue the a∣doption of sonnes. Of this Law, although Moses hath giuen vs an absolute relation in the Scripture, whereof he was the first pen-man (of that at least which remaineth vnto vs) yet if we shall out of him, bring them into their order, and ranke them vnder their seuerall heads, as Sigonius q 1.62 and others haue done; it shall not be, I thinke, ouer-tedi∣ous to the Reader.

The Law is diuided vsually, into the Morall, Ceremoniall, and Iudiciall, as parts of the same: the first deliuered on the Mount Sinai, by the dreadfull voice of the Al∣mightie GOD, and by the finger of GOD, written after in Tables of stone, called ten words, summarily abridged into two Commandements, by the Law-giuer him∣selfe; m 1.63 The first and great Commandement enioyning the loue of GOD, the second, of our neighbours, that GOD, who himselfe is Charitie, imposing nothing but the loue∣ly yoke of Loue and Charitie vnto his seruants. This Law is Eternall, written first in the hearts of our first parents, which being defaced, it was written againe in the stony Tables of the Law, where it was but a killing letter, till Grace and Truth by IE∣SVS

CHRIST indited and indented it in the fleshie Tables of the Gospell, as n 1.64 CHRISTS new Commandement written in renewed hearts, and shall for euer bee then grauen in those spirituall Tables, when we that heere are o 1.65 naturall men, shall rise againe spirituall men; and shall be the law of that holy Citie, the new Ierusalem; this be∣ing then perfected, when p 1.66 Faith, and Hope, and this World shall be finished. The o∣ther parts Ceremonial and Iudicial, were (for the particulars) proper vnto that nation; the one respecting the manner of Diuine seruice, the other of Ciuill gouernment: not giuen (as the other) immediately to the Israelites by God himselfe, but communica∣ted in the Mount to Moses, that he might acquaint the people withall. This nation was diuided, as is said alreadie, into Tribes, according to the number of Iacobs sons, amongst whom Leui had no portion (but the Lord was their portion, they seruing at the Altar, & liuing of the Altar) but 48. cities with their suburbs assigned for their ha∣bitation, amongst other Tribes, that being so dispersed, they might disperse also, and preach the Law to the rest: and were reckoned q 1.67 to that Tribe with which they dwel∣led: and whereas others might not marry, for feare of alienation of their inheritances; into another Tribe, this of Leui either had, or tooke libertie herein, as Indg. 19. and 2.Chro. 22. Ioiada married the Kings sister; and thus Elizabeth, wife of Zachary the Priest, might be cousin to Mary the mother of our Lord. The number of twelue re∣mained yet entire, in reckoning of these Tribes, because that Ioseph had a double por∣tion, and his sonnes, Ephraim and Manasses, made two Tribes. Neither were they a∣lone reckoned Israelites, that naturally descended from some one of these twelue sons of Israel, but such also of other nations as embraced their Ceremonies and Religion, being for distinctiō sake called Proselytes. The Hebrew r 1.68 word which is interpreted a Proselyte, signifieth extracted, or drawne forth, because they esteemed such, drawn forth of hel: whom yet they made the childrē of hel, more then themselues, in burthening their consciences, not only with those Ceremonies whereunto the Law and their tradition tied them, but with diuers others also. The name Proselyte, as Drusius affirmeth, s 1.69 is either taken largely for any stranger, or strictly for a conuert to their religion. A Pro∣selyte was made with obseruation of three things, Circumcision, Baptisme or wash∣ing, and Oblation. The first was a signe of the Couenant, in which they were recei∣ued: the second, as a badge of their cleannes; (for all the Gentiles were vncleane) the third, for the attonement with God. This was while the Temple stood, and now is not in force: but whether Baptisme be still vsed, I know not. He ought to be circumcised in the presence of three. A woman Proselite was admitted by Baptisme only, and the offering of two Turtles, or two Pigeons. Serarius saith, Baptisme and circumcision are still required: the like is written by t 1.70 Munster, who addeth, that when any desireth to become a Proselite, they propound to him the hardest things of the law: with the pro∣mises of future happines: and if he continue his purpose, they circumcise him, & when he is whole, Baptise him; & then account him an Israelite. The same Author elswhere handleth the same their ceremonies more at large: he saith that they propound to him their strictest obseruations, as of the Sabbath, not eating fat, &c. with some penances, that he should not after say, had I wist; and they would seeme to be willing by these meanes, to driue them from their religion, as being corrupted by such new commers: but CHRIST affirmeth otherwise. Matth. 23.

The gouernment of this state was after Moses & Ioshua managed by Iudges of di∣uers Tribes, not by election nor inheritance succeeding in that office, but by appoint∣ment of God, till they desired a King, whereas before God was their King, and by his law partly, partly by oracleruled, the State, being as some think an Aristocratie. There were besides these Iudges, Princes of each Tribe, and the heads of families: there was also a gouernmēt in each City by the Elders or Senate, exercised in the gates ther∣of. They had accordingly their Coūcels or assemblies, either of the whole nation, or of a whole Tribe, or of some one city: they had their Elders or Senators in like maner, ha∣uing authority, some for the whole nation, some u 1.71 (if we follow some mens cōiectures) for their own tribe; some in their proper city. The first of these was the Sāhedrin or 70. Elders appointed by GOD, Num. 15. & continued vnto the destructiō of that natiō, &

their court was kept in the seat Royal, or mother-City of the Kingdome: to which, ap∣peale was made from the inferiour Courts in obscure & difficult cases. They had Iud∣ges also appointed, and Magistrates, hauing iurisdiction ouer a thousand, a hundred, fiftie, or ten. They had besides, their Officers in time of warre, & Officers of the Tem∣ple: which I haue but named to the Reader, who, if he desire fully to bee informed, concerning their politie, and State-affaires: Carolus Sigonius (not to mention others) in his sixt and seuenth booke. De Repub. Hebraica, will reasonably satisfie him.

Yet I hold it not impertinent to mention (somewhat more largely) what Petrus Galatinus x 1.72 hath written of this Iudiciary power of the Israelites, by the ceasing wher∣of, he proueth, that the Messias is alreadie come, according to Iacobs prophecie, Gen. 49. He sheweth therefore that the Sanhedrin were the successors of those seuentie El∣ders, which were appointed assistants to Moses, Num.11.18. to whom belonged the determination of all difficulties and hardest questions of the Law; as appeareth, Den. 17 from whom was no appeale. They were called Sanhedrin, whom we may call or∣dinarie Iudges, and Mehokekim, that is, Scribes, or Law-giuers, because whatsoeuer they deliuered or writ, was receiued as a Law.

Their Colledge represented that Scepter, by the holy Ghost in Iacob promised to Iuda: and therefore not only vnder the Kings and Iudges did exercise iudgements, but also when there was no King, or Iudge in Israel. Of their qualitie it is thus written in the booke Sanhedrin. They appointed none (said R.Iohanan) but men of wisdome, stature, and of goodly * 1.73 presence, and of old age, and cunning in exorcismes, and vn∣derstanding the seuentie tongues, that they might not need interpreters. Their stature and comelines, Rabbi Selomoh saith, was required, to acquire thē reuerence; & skill in enchantment, to conuince such wisards. Of their power in Sanhedrin Babilonice, is thus written: Foure kindes of Death was in their power, Stoning, Burning, killing with the Sword, & strangling. R. Akiba affirmed, that they fasted all that day in which they ad∣iudged any to death. Mony-matters were ordered by three Iudges, as were all moue∣able goods: iudgement of life by 22. of these 70. vnder which number they could not condemne any to death. But in cases of a Tribe, or Scepter, or false prophet, or high Priest, were required the whole number of seuenty and one: the like was in going to war, in adding to a city, or the reuenewes of the Temple, or in conuenting the ordina∣ry Iudges of the Tribes, To cōstitute one of this nūber they vsed imposition of hands; R.Iudas saith of fiue. A wolfe, lion, beare, leopard, & serp̄et, were to be slain by the 23.

The great Colledge called Sanhedre ghedola, consisted of 71. the lesse of 23. That odde number aboue 70. was to supply the roome of Moses, which was ouer those first 70. Thus far the Talmud. Whereby Galatinus gathereth, that in the Councel that con∣demned CHRIST, there was the whole number of 71. which is true, if Herod had not before disanulled that societie. The greater Sanhedrin ordained the lesse; for those 70. ordained all the Sessīos of Iudges, which in other cities & places ruled the people: and to this Court of the 70. in Ierusalem they were all subiect. The place where they sate was called Gazith, that is, Carued, whereof this Court had the name (as the Star∣chamber with vs.) Other Courts or houses of Iudgement, they had diuers, of the 23. One of thē sate in the gate of the mountain of the Temple: another in the gate of the Court: others in euery city. And when there was a cōtrouersie, it was first brought to that city or towne, & so to the rest, if occasion required (in order) to that in the gate of the Mount, after to that in the Court-gate, & last to the Gazith consistory, in which they sate frō morning till night. But on Sabbaths & solemn daies they sate on the wal.

But when Herod obtained the Scepter, he slew Hircanus and his son Antigonus, which had been King and Priest, and also all of the seed royall, and burnt the Gene∣alogies of their Kings: and further to stablish his throne in bloud, hee killed the Scribes and Doctors of the Law, and caused all the Sanhedrin to bee done to death. Because the Rabbanan (they are the words of the Talmud) had said accor∣ding to Deut.17. From among thy brethren thoushalt set a King ouer thee: he slew the Rabbanan or Masters, reseruing onely Baba, the son of Bota, whose eyes he after put out. And therefore the Sanhedrin perished: for, as is said, fiue, or at least after R. Ismael,

three were necessary to the ordination by the imposition of hands. But there were by Herods permission other Iudges instituted to be vnder the King, like the former Colledge, but had no authoritie of sentence in waightie and criminall causes: and therefore they said to Pilate, it is not lawfull for vs to put any man to death. And then for salfe sentence pronounced against CHRIST, they were expelled from the Consisto∣rie Gazith, fortie yeares before the destruction of the Temple, and afterwards, by the commandement of the Romans, were all flaine. They being expelled Gazith, held their Consistorie at Hamith, another place in Ierusalem but, saith R. Abdimi, with the place they lost their power in criminall iudgements; which might not be giuen but in Gazith. So do the Rabbines interprete the words; Deut.17.10. According to the words which they of that place shew thee, thou shalt do. Thus much out of Galatinus.

The word Sanhedrin, saith Drusius, y 1.74 signifieth not the iudgements (as some mistake) but the Iudges, the seuentie Senators of the great Court at Ierusalem, called in the new Testament, Elders, Match. 16 21.

Now concerning the Iewish Excommunications, the same Author z 1.75 hath obser∣ued, that the Iewes had three kinds and degrees of Excommunications, Niddui, He∣rem, Samatha the first signifieth a Remouing; the second, Anathema; the third, the same which the Apostle calleth Maran-atha: By the first they are made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (of which is an example, Genes.4.4) excommunicated from the Ecclesiasticall assem∣blies: and if they did not amend, they were excommunicated with a greater curse, or Anathema: and if they persisted obstinate, they did Samatize them. The word Ana∣thema is sometimes taken generally, but heere, for a particular kind. Maran-atha, signifieth the LORD commeth; and so doth Sem-atha. For by Sem, and more em∣phatically, Hassem they vsed to signifie the name, meaning that Tetragrammaton and ineffable name of God, Iehoua. It may also be compounded of Sama, after the Chaldee forme; or of Sam and mitha, which signifieth, There is death. Some Authors ascribe this to the institution of Henoch: which they gather out of Iude 14.

CHAP III.

Of the Religious places of the Israelites.

IN the discouery of their ancient Religion, it seemeth fittest to discourse first of places, secondly of times, thirdly, of Rites, fourthly of Per∣sons consecrated to Religion. And first, of the first. Neither were the first men, * 1.76 nor first Hebrewes, very religious in this point of dedi∣cating places to religion; as appeareth in Histories both holy and prophane: and if for some vision, made vnto them in some places, they did for a time hallow the same with Altars, and Sacrifices: yet neither were they alway, or onely thus esteemed. But He, whose is the earth and all that therein is, did by his law appoint, as it were, a place of his residence amongst these, whom he had chosen for his owne people: and commanded them to erect a Tabernacle in the wildernesse, fitting that their peregrination. Afterward Salomon built him a house in Ierusalem: which therefore is called the holy Citie and the Citie of the great King.

The Tabernacle (a moueable Temple that might bee taken asunder, and ioyned together againe) was, by Gods commandement, erected in the wildernesse, in the same manner, and of the same matter, which God had both commanded and shewed to Moses in the Mount; the matter and forme whereof, with all that thereunto appertained; the Arke, the Candlesticke, the Altar, &c. in the booke of Eoeodus are liuely declared. It was after (as we reade in the booke of a 1.77 Ioshua with great solem∣nitie carried miraculously thorow Iordan, by the Leuites deputed to that seruice: and, after their conquest of the Countrey, b 1.78 placed in Shilo, a Citie of Ephraim. There did Ioshua diuide the Land to her new conquerours: there were their solemne assemblies for state and religion. In the time of Helt they remoued the Arke from the Tabernacle into the armie, which they had gathered against the Philistims;

of whom the Arke was taken. The Tabernacle, in the time of Saul, was carried to Nob, and, in the time of Dauid, to Gibeon, where Salomon offered a thousand burnt offerings. The Philistims forced by Diuine iudgements, sent backe the Arke, receiued by the Bethsamites, curious to their cost, it was after placed in Kiriath-Iarim, in the house of Aminadab, next of Obed-Edam, and then by Dauid in the place, which he had fitted for the same in Ierusalem; whence it was remoued into the Temple, which Salomon had built: where it was till the time of the deportation: in which time c 1.79 it was hidden by Ieremie the Prophet. But that Author is beholden to the Councell of Trent for his credit, the Iewes themselues in that point, not beleeuing him; d 1.80 who affirme, that the second Temple came short of the former, by the want of the fire from heauen, of the Arke, of the Vrim and Thummim, of the succession of Prophets, and the glorie of God betweene the Cherubims.

The Temple was built on Mount Moriah by Salomon, according to the e 1.81 paterne, which he had receiued of Dauid: to which worke he had gathered a greater masse of wealth, then easily we shall reade of in the Persian, Greeke, Roman, or any other Chri∣stian, Turkish, or Heathen Empire; f 1.82 namely, 100000. talents of gold; 1000000. ta∣lents of siluer, and afterward 3000, talents of gold, and 7000. talents of siluer: to which was added, by the offerings of the Princes, 10000. talents of siluer, and more then 5000. talents of gold, besides iewels, and brasse, and iron, without weight, with Cedars and stones without number. The gold alone amounteth after the common computation of the common talent, at 6000. crownes, to sixe hundred fortie eight millions of crownes, and vpwards; the siluer to about the same summe.

This beautifull frame I should deforme with my description, if (after a double narration of all the parts; forme, and contents thereof in the Historie of the Bible) I should recite the particulars. This Temple, fleeced by some, repaired by others, con∣tinued in varietie of state, till the sacking and ruine of it, together with the Citie by Nabuchodonosor. And after their returne, by the edict of Cyrus, and other the Persian Kings, it was rebuilded (but farre inferiour in glorie) in the space, as the Iewes say, g 1.83 vnto Christ, of six and fortie yeares: after others it was longer in hand, by reason of impediments from their cauilling, and malicious neighbours. This second Temple ha∣uing receiued accesse of magnificence in succession of times, was spoiled and polluted vnder Antiochus, who dedicated the same to Iupiter Olympius; but being freed and dedicated anew by Maccabaeus, it recouered great part of the former beautie; till as h 1.84 Iosephus saith, and his abbreuiator Iosippus, it was pulled downe by Herod, and built anew. Herein both that allegation of the Iewes of sixe and fortie yeares, is against this assertion of Iosephus, and the Historie also of Hegesippus i 1.85 who reporteth that he only compassed the circuit about the Temple with a wall, and beautified the same with costly buildings, erected from the foundation the porches about the Sanctuarie, and fortified it with the castle Antonia.

Chrysostome k 1.86 vnderstands those words, of the Iewes, Forty and sixe yeares was this Temple a building, of the Herodian, Temple: and herein l 1.87 Hospinian, and the great Car∣dinall Baronius follow him: accounting exclusiuely from the eighteenth yeare of He∣rods reigne, which Functins reckoneth A. M. 3947. to the yeare 3992. in which Iohn Baptised, and CHRIST vttered these words: in all which they coniecture that somewhat was still a doing about the new building thereof, although the principall part thereof was performed and finished by Herod in eight yeares. This they gather by Iosephus his owne testimonie, that the building continued till the time of Nero, and in an other place, where he affirmeth that the East porch, which Luke cals m 1.88 Sa∣lomons porch, was still remaining of the ancient building, in the dayes of Nero, and elsewhere, that Herod repaired the Temple. * 1.89 Iosephus is therefore herein contrarie to the truth, and himselfe. Neither doe the Iewes in the Talmud speake of any third Temple: nor can the Prophecie of * 1.90 Haggaus bee fulfilled, that the glorie of the se∣cond Temple should exceed the glorie of the former; if CHRIST (of whose comming it is interpreted) had not by his presence, preaching, and miracles, not onely supplied the defects (before mentioned) but made it surmount the other in effects of Maiestie

and glorie. And the zeale vnto this testimonie, not the meanest which the Christian Veritie * 1.91 vrgeth against the Iewish Incredulitie and Apostasie, which is necessarily demonstrated and euinced, whiles yet they continue their vaine hopes of a Messias, so many Ages after the desolation of that Temple whereof Aggee prophecied, hath caused me to vse so many words in this matter. But to satisfie the fancies of great men, their great workes are commonly made greater: For howsoeuer it was very great in it selfe, that Herod should haue, eight yeares together, many workemen at worke (which Iosephus numbreth for some part of the time tenne thousand and a thousand Priests) yet sustaining, no doubt, some intermission after his time, either wholly, or in part, it could not be so great as to haue accomplished it wholly from the foundation, wherein Salomon spent seuen yeares: and besides, what any of the naturall Israelites performed in this worke, hee imployed an hun∣dred three and fiftie thousand and sixe hundred workemen of the Strangers or Fo∣rainers found in the Countrey. And whereas the second Temple was but halfe the height of the former, perhaps it is true, that (according to Iosephus) he perfected it to that height of an hundred and twentie cubites, whereof twentie cubites sanke downe in the setling of the foundations. It was builded by Herod of white stones fiue and twentie cubites long, eight thicke, and twelue broad. He that would fur∣ther reade the particulars, let him haue recourse to Iosephus in his fifteenth booke of Antiquities. This Temple was burned by Titus, in the sacke of the Citie, the same day that before it had beene fired by the Chaldaeans. Adrian the Emperour n 1.92 did after destroy the Reliques thereof, that a stone was not left vpon a stone, and there, in the same place, dedicated another Temple to Iupiter, that former being ouer∣whelmed with earth. Iulian gaue leaue to the Iewes to reedifie the Temple, in des∣pight of Christian Religion, and contributed frankely thereto: but Ammianus Marcellinus o 1.93 , a Heathen Writer, witnesseth, That fire issued out of the Earth, * 1.94 and burnt both worke and workemen: when as an Earthquake (which had before, sayth p 1.95 Sozomen, killed a great many, in the very attempting of this Worke) could not deterre them from proceeding in their purpose: and Crosses, miraculously fallen on the garments of many, did both teach them to forsake their Iudaisme, and to be∣come Christians.

Chrysostome q 1.96 mentioneth this, and saith, that vnder Adrian the Iewes sought to recouer their libertie, and lost their Countrey, Vnder Constantine they attempted the like, who therefore cut off their eares, and branded their bodies for rebels, as the elder of you (saith he to his Auditors) do know. And in our dayes, about twentie yeares since, Iulian the Emperour was at great expences, appointed officers, sent for worke-men from all places, thinking to frustrate CHRISTS Prophecie concerning the Temple, and to bring the Iewes to Idolatrie. But so soone as they had attempted this businesse, and bared the foundation, had drawne forth the earth, and were now readie to begin their building; a fire burst forth from the foundations, and burnt ma∣ny, which caused them to cease. And if you now go to Ierusalem, you may see the foundations naked: Hereof we all are witnesses. Neither did this happen vnder Chri∣stian Emperours, lest any should impute it to the Christians, but vnder an Ethnike, when Christianitie was persecuted. Thus much in effect, Chrysostome. Gregorie Na∣zianzen * 1.97 also testifieth the same, affirming that the Earth (as it were taking a Vomit from the Diuine hand) spued out the stones, which yet till this day had continued therein, and dispersed them to the great damage of the neighbour buildings.

Other holy places they had which the Scripture mentioneth as high places, which were high hils, or other open and loftie places, shaded for the most part with Trees: the Prophets inuey against them, and r 1.98 they were commanded to be destroyed, toge∣ther with the Groues: some yet were permitted, either by extraordinarie commaund for a time, as to Gedeon s 1.99 and to Manoab t 1.100 ; or because of the Tabernaclent Gibeon, or of the Arke at Ierusalem. The not reforming this toleration of high places is rec∣koned as an eclipse of Iehoshaphats and Asas glorie; which Ezekiuh and Iosiah quite remoued and polluted. These high and open places, it seemeth, were consecrated, as

fitting to the celestiall bodies; to which, and to Baal (who is interpreted the Sunne) they vsed for the most part on them to sacrifice. They had also their Houses and Tem∣ples for Baal, in Israel and Iuda; and Dan and Bethel were by Ieroboam dedicated to his Aegyptian Idolatrie: and Gilgal was a place of request in this kinde. Salomon also built Temples or Houses for his idolatrous wiues. And to reckon euery particular in this kinde were a worke endlesse: in the 2.Reg.17. & 23. and other places ynough is of them recorded.

Two other Temples were erected of some reputation: one by Sanballat at Sama∣ria, on Mount Garizin, by licence obtained of Alexander the Great, whose part he followed, rebelling against Darius his true Lord. The occasion was, because Ma∣nasses, brother of Iaddi the High Priest, had married, contrarie to GODS Law, Ni∣caso u 1.101 daughter of Sanballat, and was forced either to leaue his Priestly Function or Heathenish bed. Whereupon Sanballat, hauing obtained licence to build that Tem∣ple aforesaid, constituted him the high Priest thereof, many other Priests for the like fault, resorting thither to him. But of these Samaritans we shall haue fitter occasion to say more when we come to handle their Sects.

Ptolomaeus Philometor x 1.102 abouesaid, graunted licence to Onias (the sonne of the high Priest Onias, whom Antiochus had slaine) who for the same cause had here shrowded himselfe, to build a Temple, induced herevnto by a false interpretation of the prophecie of Esay, * 1.103 at Leontopolis, in the shire, as I may terme it, or nomus of Heliopolis: hauing Priests and Leuites ministring therein, and other things answe∣ring in some sort to that of Ierusalem. When the Temple of Ierusalem was burnt by Titus, this Temple was shut vp also of Lupus, the Deputy, three hundred and thirtie yeares after it had been builded: and after by his successour Paulinus vtterly dispoi∣led both of the wealth and the religion. The Citie was called of Onias, Onion. a 1.104 It had a Tower and an Altar like that of Ierusalem, but in steade of a candlesticke, a lampe of golde hanging on a chaine of golde, enriched by the king with large re∣uenues.

Synagogues the Iewes had many, both in Ierusalem where are said to haue been foure hundred and fourescore, and in all cities of Iudea, and among the Gentiles where the Iewes were dispersed. When they first began to be builded, is vncertaine. Cornelius Betramus thinketh, That the eight and fortie Cities of the Leuites had their fit places for Assemblies, whence Synagogues had beginning. b 1.105 Sigonius coniectu∣reth, That their Babylonian exile ministred occasion to them to helpe themselues with these Houses of Prayer and Instruction. The word Synagogue c 1.106 is taken both for the Assemblies, whether in this place, or out of it, and for the Place it selfe; ha∣uing a ciuill as well as a religious vse. And these Synagogues they haue in the places of their dispersion vnto this day. The order they obserued in their Synagogues was this: they disputed and preached sitting; * 1.107 the Elders sat in Chaires which were set in order, of which CHRIST sayth, They loue the chiefe Seats in Synagogues: those of meaner sort sate in Seates, and the meanest of all on the floore vpon Mats. The Synagogue was gouerned by the Scribes, and the chiefe of them called Archisynagogus, resembling the High Priest and the inferior Priests in the Temple.

Besides these Temples and Houses consecrated to GOD, Ambition, the Ape of Deuotion, founded some of other nature. Herod the Great erected a sumptuous Tem∣ple and Citie in the honour of Caesar, which sometime had beene called Stratonis tur∣ris. and after Caesarea. The Temple of Caesar, was conspicuous to them which sayled farre off in the Sea, and there in were two Statues, one of Rome, the other of Caesar. The sumptuousnesse of Herods ambition in this Citie, Temple, Theater, and Amphi∣theater, &c. Iosephus amply describeth. d 1.108 He built another Temple at Pahiuni, the fountaine of Iordan, in honour of Caesar; and least this should stirre vp the peoples hearts against him to see him thus deuoutly prophane and prophanely deuout, he re∣mitted to them the third part of the tributes. Hee consecrated Gaines, after the like Heathenish solemnitie, in honour of Caesar. to be celebrated euery fift yeare at Caesarea. He built also the Pythian Temple at Rhodes of his owne cost. He gaue yearely

reuenue to the Olympian Games, for maintenance of the Sacrifices and solemnitie thereof: Quis in rapacitate auarior? Quis in largitione effusior? He robbed his owne to enrich (or rather vainely to lauish out on) others. He spared not the sepulchres of the dead. For the Sepulchre of Dauid had lent before to Hyrcanus three thousand talents of siluer; which filled him with hope of the like spoyle: and entring it with his choice friends, he found no money but precious clothes; and whiles he in a couetous curio∣sitie searched further, he lost two of his companie, by flame (as fame went) breaking out vpon them. Hereupon he left the place, and, in recompence, in the entrie of the Sepulchre, built a monument of white Marble.

He built also e 1.109 Sebaste in the Region of Samaria, wherein he erected a Temple, and dedicated a Court of three furlongs and a halfe of ground before it, to Caesar. Thus Caesar was made a God by him, who would not allow CHRIST a place among men, but, that he might kill him, spared not the infants of Bethleem, no not his owne sonne amongst the rest, as this his GOD iested of him f 1.110 , saying, That he had rather be He∣rods Hogge then his Sonne. For his Iewish deuotion prohibited him to deale with Swine, but not Religion, not Reason, not Nature could protect those innocents from slaughter.

CHAP. IIII.

Of the Iewish Computation of Time, and of their Festiuall daies.

THe day amongst the Iewes was (as amongst vs) Naturall and Artifici∣all: this from Sunne-rising to Sunne-setting, to which is opposed Night, the time of the Sunnes absence from our Hemisphere: that comprehended both these, called of the Greekes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contai∣ning one whole reuolution of the Sunnes motion to the same point of the Horizon or Meridian, in 24. houres. This a 1.111 Naturall day the Ba∣bylonians began at the rising of the Sunne, the Athenians at the setting, the Vmbri∣ans (as the Astrologians) at Noone, the Aegyptians and Roman Priests at Midnight, The Iewes agreed in their reckoning with the Athenians, as did the Galls in b 1.112 Caesars time, reporting Pluto to be the Author of their Nation: and some reliques hereof is in our naming of time by a seuen-night and a fortnight; although otherwise we rec∣kon the day betweene two midnights. The most naturall computation of this natu∣rall day is to follow that order of Nature, wherein darknesse had the prioritie of time, c 1.113 and the euening and the morning were made one day, or the first day: which (sayth Hos∣pinian d 1.114 ) the Italian and Bohemian Clockes doe yet obserue. The day was not diui∣ded of the first Hebrewes (before the Babylonian Captiuitie) into houres, but was di∣stinguished by Vigiliae, or Watches, of which they had foure; the first began at eue∣ning, the second at midnight, the third in the morning, the fourth at noone. Neither is there any Hebrew word signifying an houre; although some interprete the degrees of the Dyall of Ahaz e 1.115 to be houres; some (as Tremellius) halfe houres. Afterwards it was diuided into houres, 12. in the night, and as many in the day; not equall as ours, but longer or shorter, according to so many equall portions of the day or night: so that with them the 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, houre was answerable with our houres of 7, 8, 9, 10, 11, 12, 1, 2, 3, 4, 5, 6, if we consider them in the Aequinoctiall, o∣therwise they differed from our equall houres more or lesse, according to the vnequall lengthning or shortning of the dayes, but so, that an easie capacitie may conceiue the proportion. These houres sometimes they reduced into foure, the first containing the 1, 2, 3, or with vs the 7, 8, 9, houres: the second the 4, 5, 6, or after our reckoning 10, 11, 12, of the clocke, and so forwards. This was the Ecclesiasticall Computation, ac∣cording to the times of Prayers and Sacrifices, imitated still in the Church of Rome in their Canonicall houres. Thus is Marke reconciled to himselfe and the other Euan∣gelists, f 1.116 in relating the time of CHRISTS Passion, the first calling it the third houre

when they crucified him, or led him to be crucified, whereas Iohn sayth, That it was about g 1.117 the sixt houre when Pilate deliuered him. Thus may the parable of the Labo∣rers in the Vineyard be vnderstood, Matth. 20. and other places of Scripture. The night also was diuided into foure Watches, each containing three houres, accor∣dingly.

Seuen dayes were a h 1.118 weeke, whereof the seuenth was called the Sabbath; others had no peculiar name, but were called the first day of the weeke, or the first day of (or after) the Sabbath, and so of the rest. Their moneths, as with vs and the Grecians, tooke their name of the Moone, and with them also their measure, reckoning the order of their dayes according to the age of the Moone, and by courses they contained, one 30. dayes, the next 29, and therefore were constrained euerie second or third yeare to intercale, or adde, as in a Leape-yeare, one moneth of 22. dayes, and in euerie fourth yeare of 23. dayes. This they called * 1.119 Veadar, because it followed the 12. moneth Adar, for the supply of 10. dayes, 21. houres, and 204. scruples, which the 12. moneths of the Moone came short of the yeare of the Sunne. And this they were forced to doe for the obseruation of the Passeouer, and their other Feasts. i 1.120 Before their Babylonian thraldome, foure onely of these moneths were knowne by proper names; the first cal∣led Ethauim, the second Bul, the seuenth, which after was made the first, Abib; the eight Zif: but afterwards the rest receiued names, which had beene before distinguished onely by order, and the former names also were altered; that being reckoned the first moneth of the yeare, in which befell the 15. day of the Moone after the Aequinoctiall Vernall, and their names follow, Nisan, Iar, Sivan, Thamuz, Ab, Elul, Thischri, Mar∣cheschvan, Cisleu, Tebeth, Schebath, Adar.

The Hebrew yeare, before Moses, began k 1.121 at the new Moone next after the Autum∣nall Aequinoctiall, that being supposed by some to be the time wherein the World was first created, euerie Plant and Tree hauing the fruit and seed ripe: and this recko∣ning of the yeare, in ciuile affaires, is obserued of the Iewes vnto this day: and from hence they began their Iubilee and seuenth Sabbaticall yeare, least otherwise they should haue lost two yeares profits, not reaping the fruit of the old yeare, nor sowing in the next. Their Ecclesiasticall or festiuall yeare began at the Spring, as wee haue said asore, by the commaundement of GOD, at and in remembrance of their depar∣ture out of Aegypt at the same time, Exod. 12. as with vs wee haue an Ecclesiasticall yeare moueable, according to the fall of Easter, differing from the Ciuill beginning at our Lady, as with others at Christmasse or New-yeares day.

l 1.122 Scaliger thus obserueth concerning the Iewish yeare. The Iewes (sayth he) vse a double reckoning of their yeare; one after the course of the Moone, the other after the Tekupha's or course of the Sunne. Tekupha * 1.123 aunciently was that moment in which the passed yeare ended, and the following began. But the later Iewes diuided the yeare of the Sunne into foure equall parts, each whereof consisted of 91. dayes, 7. houres ½. And they diuide the said yeare into 12. equall parts, each containing dayes 30. houres, 10. 30. They begin at the fifteenth of Aprill, moued by the authoritie of R. Samuel an ancient Criticke, who ascribed the first Tekupha to that moneth which be∣fore they began in Autumne: the reason was, because at that time Moses led the Israe∣lites out of Aegypt. The moderne Iewes are so superstitious in the obseruation of their Tekupha's, that they esteeme it danger of life to alter their reckoning of them. They also attribute to each of them his proper element, as to the Tekupha Tamuz (the Summer Solstice) the Fire; and he which should drinke or eat in the moment of that Tekupha, they thinke should be taken with a burning feauer. Tekupha Nisan is on the fifteenth of Aprill, Tekupha Tamuz on the fifteenth of Iuly, Tekupha Tisrs on the foureteenth of October, Tekupha Tebeth on the foureteenth of Ianuarie. In times pas∣sed they obserued superstitiously the beginnings of euerie moneth, thinking, that then the Sunne entred into that Signe which was attributed to that moneth. Now they on∣ly obserue the foure Tropicall signes. Such is their folly, as though now the entrance of Aries were not more then fiue and thirtie dayes before the Tekupha of Moses. But

their leaden braines know not what Tekupha is, nor why, nor when it was instituted. So much Scaliger.

If the new Moone happened after noone, then the moueth and their New-Moone Feast began the next day, and the yeare likewise, which began at the New Moone. Although, in regard of vse, some dayes were more holy then other, yet had euery day appointed Sacrifices l 1.124 morning and euening.

Their Feasts were either weekely, of which was the Sabbath; or monethly, euerie New Moone; or yearely, of which were the Easter or Passeouer, Pentecost or Whitson∣tide, the Feast of Tabernacles: These were chiefe, to which were added the Feast of Trumpets, of Expiation, and (as some accompt) of the Great Congregation * 1.125 . To these we may reckon the seuenth yeares Sabbath, and the yeare of Iubilee. These Feasts GOD had prescribed to them, commaunding, that in those three principall Feasts e∣uerie male (as the Iewes interpreted it, that were cleane, and sound, and from twentie yeares of their age to fiftie) should appeare there where the Tabernacle or Temple was, with their offerings, as one great Parish. Deut. 16. hereby to retaine an vnitie in diuine worship, and a greater solemnitie, with encrease of ioy and charitie; being bet∣ter confirmed in that Truth, which they here saw to be the same which at home they had learned, and also better strengthened against the errors of the Heathen and idolatrous Feasts of Deuils. To these were after added vpon occasions, by the Church of the Iewes, their foure Fasts, in memorie of their calamities receiued from the Chaldaeans, their Feast of Lotts, of Dedication, and others, as shall follow in their order.

They began to celebrate their Feasts at Euen: so Moses is commaunded, m 1.126 From Euen to Euen shall ye celebrate your Sabbath: imitated in the Christian Euensongs on holy Euens: yet the Christian Sabbath is by some supposed to begin in the morning, because CHRIST did rise at that time.

CHAP. V.

Of the Festiuall dayes instituted by GOD in the Law.

AS they were enioyned to offer a Lambe in the morning, and another in the euening euery day, with other Prayers, Prayses, and Rites: so had the Sabbath a double honour in that kinde, and was wholly se∣questred and sanctified to religious duties. Which howsoeuer it was ceremoniall, in regard of that seuenth day designed, of the Rites therein prescribed, of that rigid and strait obseruation exacted, of the particular workes prohibited, and of the deadly penaltie annexed, yet are we to thinke, that the eternall LORD, who hath all times in his hand, had, before this, se∣lected some Time proper to his Seruice, which in the abrogation of ceremonies * 1.127 Le∣gall, is in Morall and Christian dutie to be obserued to the end of the World: euen as from the beginning of the World he had sanctified the seuenth day to himselfe, and in the Morall Law (giuen not by Moses to the Iewes, but by GOD himselfe, as to all creatures) is the remembrance of that sanctification vrged. Friuolous are their rea∣sons who would renew the Iewish Sabbath amongst Christians, tying and tyring vs in a more then Iewish seruitude, to obserue both the last and first dayes of the weeke, as some haue preached, and of the Aethiopian Churches is practised. Neither can I subscribe to those, who are so farre from paying two, that they acknowledge not the debt of one vpon diuine right, but onely in Ecclesiasticall courtesie, and in regard of the Churches meere constitution; and haue thereupon obtruded on many other dayes as religious respects or more, then on this (which yet the Apostles entitled in name and practise the LORDS day) with the same spirit whereby they haue equalled traditions to the holy Scriptures.

Thus Cardinall Tolet a 1.128 allowes on the LORDS day Iourneying, Hunting, Wor∣king, Buying, Selling, Fayres, Fencing, and other priuate and publike workes, by him mentioned: and sayth, a man is tied to sanctifie the Sabbath, but not to sanctifie it well: (a new kinde of distinction) the one is in hearing Masse, and ceasing from seruile workes; the well-doing it, in spirituall contemplations &c. Another b 1.129 Cardinall is as fast as he is loose, affirming, That other holy-dayes also binde the conscience, euen in cases void of contempt and scandale, as being truly more holy then other dayes, and a part of diuine worship, and not onely in respect of Order and Politie.

But to returne to our Iewish Sabbath. Plutarch thought, that the Sabbath was deriued of Σαβὰζειν which signifieth, to keepe Reuell-rout, as was vsed in their Bacchanals of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is interpreted Bacchus, or the sonne of Bacchus, as Coelius Rhodiginus c 1.130 sheweth out of Amphitheus and Mnaseas; who is therefore of opinion, That Plutarch thought the Iewes on their Sabbaths worshipped Bac∣chus, because they did vse on that day to drinke somewhat more largely (a Sab∣batising too much by too many Christians imitated, which celebrate the same ra∣ther as a day of Bacchus, then the LORDS day. d 1.131 ) Bacchus his Priests were called Sabbi, e 1.132 of this their reuelling and misse-rule. Such wide coniectures wee finde in others, whereas the Hebrewes call it Sabbath, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth to rest, be∣cause of their vacation to diuine Offices, and not for idlenesse, or worse employ∣ments. And for this cause all the festiuall Solemnities in the Scripture f 1.133 are styled with this generall title and appellation, as times of rest from their wonted bodily seruices. Likewise their seuenth yeare was Sabbathicall g 1.134 , because of the rest from the labours of Tyllage. In those feasts also, which consisted of many dayes solem∣nitie, the first and last were Sabbaths h 1.135 , in regard of the strictnesse of those dayes rest.

Luke i 1.136 hath an obscure place, which hath much troubled Interpreters with the difficultie thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 our English reades it, The second Sabbath after the first. * 1.137 I sidore sayth it was so called of the Pascha and Azyma comming together. Chrysostome thinkes (as Sigonius cites him) it was when the k 1.138 New Moone fell on the Sabbath, and made a double Festiuall. Sigonius, when they kept their Passeouer in the second moneth. * 1.139 Stella takes it for Manipulus Frugum, alledging Iosephus his Author. l 1.140 Ambrose, for the Sabbath next after the first day of the Easter Solemnitie. m 1.141 Hospinian, for the Octaues or last day of the same: * 1.142 Maldonatus, for the Feast day of Pentecost, which was the second of the chiefe Feasts: But Ioseph Scaliger n 1.143 sayth, That the second day of the Feast was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (being the sixteenth day of the moneth, called Ma∣nipulus Frugum) and the Sabbaths which fell betwixt that and Pentecost receiued their denomination in order from the same; Secundo-primum, secundo-secundum, &c. And hence doth Luke call that first Sabbath which fell after that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or second day of the Feast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Of this wee shall haue occasion to say more when wee come to the Samaritans. o 1.144 The name Sabbath is also taken for the p 1.145 whole weeke. But I list not to stand on the diuers significations of the word.

q 1.146 Iosephus and Plinie tell of a Riuer in Syria, in the Kingdome of Agrippa, called Sabbaticus, which on other dayes ranne full and swift, on the Sabbath rested from his course. Petrus Galatinus r 1.147 alledgeth the ceasing of this Sabbaticall streame for an argument of the abrogation of the Iewish Sabbath.

The Iewes were superstitiously strict in the obseruation of their Sabbath: Ptolo∣mey without resistance captiuating their Citie and themselues by this aduantage, as did Pompey afterwards. And in the dayes of Matathias, father of Iudas Macca∣beus, a thousand were murthered without resistance, till that by him they were bet∣ter aduised: which appeared by the Pharisees, that cauilled at the plucking and rubbing of a few eares of Corne, by the hungrie Disciples, and at their Master for healing on that day, though by his word: Which their superstition, the Iew that fell into a Priuie at Maidenburg, 1270, on his Sabbath, and another at Tewskburie, 1220, (and were, the one by the Bishop of the Place, the other by the Earle of

Glocester constrained to abide the Christian Sabbath, whence on their owne they would not be freed) testified to the world by a stinking penance, and the later leauing also his stinking superstitious soule behinde to seale his deuotion. They added of their owne, fasting that day till Noone, their Sabbath dayes iourney, which was (saith S. Ie∣rome) s 1.148 by the institution of Barachibas, Simcon and Hellis, (Rabbines) not aboue 2000. paces * 1.149 or two miles. Thus did this holy ordinance, which God had instituted for the refreshing of their bodies, the instruction of their soules, and as a type of aeternall hap∣pinesse, vanish into a smoakie superstition amongst them. The sacrifices and accusto∣med rites of the Sabbath are mentioned. Num.28.&Leuit.23.& 24. Where we may reade, that the dayly burnt-offering, and meate-offering, and drinke-offering, were doubled on the Sabbath, and the shew-bread renewed, &c.

The sanctification of dayes and times being a t 1.150 token of that thankefulnes and a part of that publike honour which we owe vnto God, he did not onely enioyne, by way of perpetuall homage, the sanctification of one day in seuen, which Gods immutable Lawe doth exact for euer, but did require also some other part of time with as strict exaction, but for lesse continuance; besides accepting that which being left arbitra∣rie to the Church, was by it consecrated voluntarily vnto like religious vses. Of the first of these (the Sabbath) we haue spoken: of the Mosaicall Feasts, the New∣Moones are next to be considered. The institution hereof we reade, Num.28. and the solemne sacrifice therein appointed: so to glorifie God, the Author of time and light, which the darkened conceipts of the heathens ascribed to the planets and bo∣dies coelestiall, calling the monethes by their names. Besides their sacrifices they banquetted on this day, as appeareth by u 1.151 Dauid and Saul: Where the day after was festiuall also, either so to spend the surplusage of the former dayes sumptuous sacri∣fice, or for a farther pretext of religion and zeale, as Martyr x 1.152 hath noted. Sigonius y 1.153 maketh these New-moone dayes to be profestos, that is such wherein they might la∣bour, the sacrificing times excepted: but those couetous penny-fathers seeme of an other minde. When z 1.154 (say they) will the New-moone bee gone that we may sell corne, and the Sabbath that wee may sellwheate: and Es. I. the Sabbaths and New-moones are reckoned together.

Their Passeouer, called of them Poesach, so called of the Angels passingouer the Israe∣lites in the common destruction of the Aegyptian first born. For Poesach, the Grecians vse Pascha; of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to suffer, fitly in regard of the body of that shadow CHRIST himselfe, who a 1.155 was our Paschall Lambe, in his suffering sacrificed for vs.

The institution of this Feast is set down Exo. 12. as Hospiniax hath noted in the yeere after the creation of the world. 2447. b 1.156 after the floud 791. after the promise made to Abram, 430. it was celebrated from the fifteenth to the one and twenty day of the moneth Abib or Nison, those two daies being more especially sanctified with a holy Conuocation and abstinence from worke, except the dressing of their meat: the other being obserued with vnleauened bread: and the fourteenth day being the Parascene, or preparation in the euening of which fourteenth day, as some men hold opiniō, after sun set in the twi-light, others in the fourth howre, or fourth part of the day, as containing three houres space, before the going downe of the c 1.157 sun, the Paschal Lambe was slaine, about which time (the ninth houre) Christ, the true Pascha, yeelded vp the ghost. From which ninth hower the Iewes began their Vespera or Euening: and therefore it vvas inioyned them inter duas Vesperas, to kill the Passeouer.

This Lambe or Kidde was chosen a male of a yeere olde, the tenth day of the moone, which they kept till the fourteenth day tied (after their traditions) to the foote of some bench or forme, so to minister occasion to their children, of questioning a∣bout it, to themselues of preparation and meditation, and to espie in this meane while, if any default were in the Lambe. It vvas first a priuate sacrifice to be perfor∣med in euery house, after in that place ouely where the Tabernacle or Temple was, they there dispersed by companies, according to Iosephus, not fewer then ten, somtime twenty, in a company; with Christ there were thirtie: and of these sacrifices and com∣panies in time of Cestins, were numbred 256500. so that reckoning the least num∣ber

there were ten times so many, besides those that by diseases or other manifold lets were not partakers thereof: and in regard of this Feast beeing assembled thither through Gods iust iudgement, their whole huge multitudes were couped or caged together in the walles of this Citie to destruction, vnder Titus.

The bloud of the Lambe they were to receiue in a vessell, and to sprinkle the same with a bunch of Hysope on the doore postes, and to eate it in the night, which was the beginning of the fifteenth day, roast with fire, with sowre hearbes, and vn∣leauened bread, both the head, feete, and purtenance; girded, shod, with staues in their hands, in hast, standing, burning whatsoeuer was left of the same. There are that d 1.158 thinke, that after the eating the sacramentall Lambe, standing, they had other proui∣sion which they eat sitting, e 1.159 or after their manner of lying at table, in remembrance of their libertie, as appeareth by Iohns leaning on his breast, and Iudas his soppe at Christs Supper. They were in the euen of the fourteenth day to purge their houses of leauen, and that throughout the land, where the Lambe might not bee eaten. All the Israelites were enioyned this duty: and they which by occasion of iourneying or vn∣cleannesse could not now celebrate the Passeouer, were to obserue it the next mo∣neth. Num.9..

The day after, or second day of this Paschall Feast, they were to bring to the Priest a Gomer of the first-fruits of their corne, and a Lambe, with other duties for a burnt offering to the Lord: before which time they might not eate of the new yeares fruits, which at that time in those countries began to ripen, and so to acknowledge God the giuer thereof. f 1.160 Philo saith, that each priuate man, which otherwise brought in his sacrifice to the Priest, sacrificed or slew this sacrifice with his owne hands: and elsewhere g 1.161 he affirmeth the same. Eleazarus, h 1.162 or as other say the Synedrium, ordained 350. yeares before the birth of Christ, that the Passeouer should not bee solemnized on the second, fourth, or sixt day of the weeke: and therefore when it fell on the sixt day, which we call Friday, it was deferred to the seuenth, at the time of Christs Pas∣sion, and hee with his Disciples eate it the night before, according to the law of God.

This Eleazarus ordained, that the Feast of Lots should not bee celebrated on the second, fourth, or seuenth: Or Pentecost on the third, fift, or seuenth: Or that of the Tabernacles on the first, fourth and sixt: Or the Fast of Expiation, on the first, third, or sixt: Or their New-yeares day, on the first, fourth, and sixt, which decree is extant in the booke of Gamaliel, Paules M^r. which they did superstitiously, to auoide two Sabbaths (in so strict a rest) together, and carrying boughes on the Sabbath, if that feast fell thereon, and on other such reasonlesse reasons,

After this sixteenth day of the moneth, or second day of vnleauened bread, in which first of all sickle was thrust into the haruest, to offer the first fruits thereof vnto God, were numbred seuen intire weekes, and the next day which was the fiftieth, (accoun∣ting inclusiuely) was celebrated the Feast of Pentecost, receiuing his name of that rec∣koning of fifty: and Schefuoth, that is, of weekes, because of this reckoning of seuen weekes, it is called also the Feast of the haruest of the first fruits: * 1.163 the rites thereof are prescribed. Leu. 23. The institution was in respect of the lawe then giuen on Mount Sinai, and a type of that Euangelicall law, which Christ, hauing ascended vp on high, did write not in Tables of stone, but in fleshy tables of the heart, when (at the same * 1.164 time) he gaue the holy Ghost to his Disciples, as a remembrance also of the author of their haruest-fruits and euery good gift.

As the seuenth day in the weeke, so the seuenth moneth in the yeare, was in a great part festiuall: fittest for that purpose, as the fruits of the Earth being now inned.

The first day of this moneth vvas, besides the ordinarie Kalendes or Festiuall New-moone, the Feast of Trumpets, in respect of that rite then obserued of soun∣ding Trumpets, being their New-yeares day, after the ciuill account: the institution is read Leu. 23. and Num. 29. Whether, as some of the Rabbines vvill haue it, for Isaacs deliuerance, that in remembrance of that Ramme, these Rams-horne trumpets should be sounded, or in regard of their warres, or in respect of that spirituall warre∣fare which continueth our whole life, or that this was so festiuall a moneth,

or the beginning of their yeare for ciuill accounts, and for the Sabbaticall and Iubilec∣yeares or for some other cause, let the wiser reader iudge.

On the tenth day of this moneth was the Feast or Fast of Reconciliation or Expiation, a day of publike penance, fasting & afflicting themselues, described in Leu.16. through∣out the chapter, and chap. 23. wherein is liuely in that type shewed the office of IE∣SVS CHRIST, the eternall high Priest, who hath alone wrought our atonement, entered into the Holy place of heauen, and laide our finnes on the scape-Goate, bea∣ring them, and satisfying for them in his owne person on the Crosse, and by the sprink∣ling of his bloud sanctified vs for euer to GOD his Father. Paul. Heb.9. doth vnsold the mysterie of this dayes rites, wherein onely, the High Priest alone might enter into the holy place, and himselfe alone performe the other offices of Expiation. The Iewes thought, that this fasting & afflicting themselues was in respect of their Idolatry with the golden Calfe, and therefore it seemed, that in Theodorets k 1.165 time they did not afflict themselues, but sported rather in obscene and profane manner. The sacrifices are set downe. Num.29.8.9.10.11.

The next Feast was that of Tabernacles; in remembrance that howsoeuer they now dwelleu in strong Cities, goodly houses, &c yet their fathers liued in tents in the wildernes, where God by a cloud in the day time, and fire in the night, protected that people. It is expressed Leu. 23. Num.29 Deut.16. It was obserued from the fifteenth to the one and twentith, the first and last of them being (as at the Passeouer) more solemnely feastiuall, with abstinence from labour, and a generall Conuocation. They were the first day to take boughes & branches of trees, and to make therwith boothes, and to dwell in boothes seuen dayes. This was neglected from the time of Iosuah, till the dayes of Nehemiah, l 1.166 when hee and Ezra solemnized this Feast seuen daies vvith boothes on their house-tops, and in their Courts and streets, with lectures euery day out of the Lawe, and solemne assembly on the eight day. The Hebrewes report that they made them bundles of that matter, which they carried, euery day of the seuen, vp & down in the morning before they might eate, wherevpon it was called the Feast of Palmes or Willowes. The seuenth day saith Paulus Fagius, m 1.167 they compassed the Al∣tar with these boughes seuen times, in remembrance of the fall of Iericho. Andrew Osiander, n 1.168 affi meth that they vsed this carrying about boughes euery day, especially the seuenth, in which they obserued a kinde of procession or Letany singing, Ana Iehoua Hosanna ana Iehoua hatz elicha-na: first reckoning vp a great number of the names of God, then of his attributes: thirdly, of the things which they wish to be saued, then of themselues and other things interlacing euery particular of these with singing Ho∣sanna, like their Ora pro nobis in the Popish Letany. Then they alter it in another form, Pray redeeme the Vine of thy planting, Hosanna, &c. then in another, As thou sauedst the strong, in Egypt, when thou went'st out for their deliuerance, so Hosanna, &c. Then in a longer forme of prayers, with this foote of the song Hosanna: and lastly all rings Hosanna, Hosanna: and herevpon the later Iewes called this Feast Hosanna, as also those bundles of boughes: and although that the later Iewes haue now added much, * 1.169 the Iewes of Italy differing from them of Germany, yet in Christs time the acclama∣tions of Hosanna, when he came riding on an Asse into Ierusalem, testifie some such obseruation then amongst them.

The sacrifices of euery day are designed Num. 29. The first day, thirteene bullockes, the second, twelue, and euery day one lesse to the seuenth: in all 70 (as the Rabbines interpret it) according to the number of the 70. languages of the Nations, which shall be subdued to the Messias; and 98. Lambes, in respect of so many curses in the lawe, against the transgressing Israelites.

The eight day was the Feast which they called Haaziph, * 1.170 and Azaereth, that is Colle∣ction, called also the great day of the Feast, in the two and twentith day of this mo∣neth Tisri. In this they were to Contribute to the continuall sacrifices, and publike thanksgiuing was made for the fruits of the Earth, and the first fruits of the later fruits were offered. Ieroboam * 1.171 in an irreligious policie remoued the Feast of Tabernacles from the seuenth moneth to the eight, from Tisri to Marchesuan.

The seuenth yeare was appointed a Sabbaticall yeare wherein they were neither to so we nor to reape, but to leaue that which should voluntarily grow in their fieldes and yards to the poore, and secondly should not, exact debt of their brethren of the same Nation, but remit it. Deut. 15. Exod.23. Leu. 25. and the obseruation here of is expressed in the time of Nehemiah * 1.172

After seuen times seuen yeares which make fortie nine, they were to reckon Iobel or yeare of Iubilee. Leu. 25. beginning on the day of Reconcilation: Wherein seruants were freed, debts remitted, possessions, that had beene alienated, returned, the lawe allowing no further sales, proclaimed with sound of a Trumpet of a Rammes-horne, and therefore called Iobel, which signifieth a Ramme, or Rammes-horne.

Touching this yeare of Iubilee is much controuersie. The auncient Authors ac∣count it the fiftieth yeare. Scaliger o 1.173 refuseth their authoritie herein. Many moderne writers hold the same opinion, as p 1.174 Hospinian, q 1.175 Melancthon, Fabritius r 1.176 Paduanus, &c. s 1.177 Caluisius at large disputed this question against Crentzhemins and Bucholcerus, by diuers arguments proouing that the Iubilee was but fortie nine yeares complete, and that the fiftieth yeare was the first onwards of another Iubilee or Sabbath of yeares: Yet is this space reckoned by fiftie, as Ouid calles the Olympiad, quinquennis Olym∣pias; Aristophanes, t 1.178 & Ausonius u 1.179 affirming the like: and yet the Olympiade is but foure yeares complete, and reckoned from the fifth to the fift exclusiuely. Other∣wise they should haue had two Sabbaticall yeares togither, namely the forty ninth being the seuenth yeare, and the next which was the fiftieth yeare. As for the later writers, they might be deceiued by following the streame, and beguiled by the Po∣pish Iubilee, which Boniface the eight, before called Benedictus, (and yet neither vvas good sayer nor dooer) instituted, Anno 1300. to be obserued euery hundreth yeare: and Clement the sixt abridged to the fiftieth: as Auentinus, Trithemius, Cranizius, and other haue written. Whether they were heathenish in imitating the Ludi secula∣res, or Iewish in following the legall Iubilee: Certaine it is, Rome thereby becomes a rich mart, where the x 1.180 Marchants of the Earth resort from all places of the Earth to buy heauen: and Babylon * 1.181 the great Citie is cloathed in fine linnen and purple and scarlet, and gilded with gold and precious stone and pearles, with the games of her wares giuing in exchange * 1.182 the soules of men washed from their sinnes; A thing more preci∣ous to CHRIST then his most precious bloud. But his pretended Vicars haue learned to effect it (the filling of their purse) with greater ease: deuout Pilgrims from all parts, visiting Saint Peters staires, whence they goe truely Saint Peters heires, y 1.183 Sil∣uer and gold haue I none, and yet finde their pardons too cheape to be good. But to returne to our Pilgrimage, and to obsserue the obseruation of the Iewish Iubilee; This Feast was partly ciuill in regard of the poore, of the inheritances, of the Israe∣litish Families, specially that of the Messias, and of the computation of times, as a∣mongst the Greekes by Olympiads, and amongst the Romanes by Lustra and Indicti∣ons: partly also it was mysticall in regard of the Gospell of CHRIST, preaching li∣bertie and peace to the Conscience, the acceptable yeare of the Lord.

And thus much of those Feasts which God himselfe instituted to this Nation: which how the Iewes of later times haue corrupted, and doe now superstitiously ob∣serue, instituting others also of their owne deuisings, shall bee handled in due place. Wee are next to speake of those Feasts, which vpon occasions they imposed vpon themselues before the comming of CHRIST: to which we will adde a briefe Ka∣lendar of all their Fasts and Feasts.

CHAP. VI.

Of the Feasts and Fasts, which the Iewes instituted to themselues: with a Kalendar of their feasts and fasts through the yeare as they are now obserued.

THE Prophet Zacharie, in his 7. and 8. Chapters mentioneth certaine fasting dayes which the Iewes by Ecclesiasticall Iniunction obserued. One in the tenth day of the tenth moneth, because that on that day Ie∣rusalem began to be besieged. 2. Reg. 24. A second fast was obser∣ued on the ninth day of the fourth moneth, in remembrance that then the Chaldeans entred the Citie.

A third fast they held on the ninth day of the fift moneth in respect of the Citie and Temple burned on that day, First by Nabuchodonosor: Secondly by Titus, on the same day: which the Iewes doe yet obserue with strict penance, going barefoote and sit∣ting on the ground, reading some sad historie of the Bible, and the Lamentations of Ieremie, three times ouer.

Their fourth fast they celebrated on the third day of the seuenth moneth, in re∣membrance of Godoliah slaine by Ismael, Ier.41.42. 2.Reg.vlt. To these are reckoned the fast of Ester, in the thirteenth day of Adar, their twelfth moneth; and on the seuenteenth day of the fourth moneth, in the remembrance of the Tables of the Lawe broken by Moses: the institution whereof seemeth to bee late, seeing the scripture doth not mention it. In this moneth the Aegyptians kept the feast or fast of their O∣firis, lamenting for him, which seemeth to be the same that is mentioned. Ezech. 8 Where women are said to mourne for Tamuz, whom Plutarch calleth Amuz, and from thence deriueth Iupiters title of Ammon. Of him was this fourth moneth called Tamuz.

On the a 1.184 fourteenth and fifteenth dayes of Adar, they kept the feast of Phurim, or lots instituted in remembrance of that deliuerance from Haman; by the authoritie of Ioachim the high Priest, as Funccius relateth out of Philo. Anno M. 3463. * 1.185 Antonius Margarita a christned Iew, reporteth that on these dayes the Iewes read the historie of Ester, and so often as Haman is mentioned, they smite on their seates with their fistes and hammers, otherwise spending the time of this feast in Bacchanall riots and excesse.

They had the feast also of wood-carrying called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mentioned by b 1.186 Iosephus, in which the custome was for euery one to carry wood to the Temple to maintaine the fire of the Altar.

The Feast of Dedication, otherwise called the Feast of Lights, and the institution thereof is largely described. Mac.4. in remembrance of the restitution of diuine wor∣ship and sacrifice in the Temple, which had been by Antiochus polluted, and sacred to Iupiter Olympius, all the seruices appointed by the law being abolished. By Iudas Ma∣cabeus, the Temple and Altar, and other holy instruments, were dedicated the same day three yeares after their first pollution, called therfore the Feast of Lights, as I thinke saith c 1.187 Iosephus, because so vnexpected a light shone forth vnto them. But Franciscus Iunius, in his Annotations vpon the Syrian translation of the tenth of Iohn, where this Feast is mentioned, alledgeth out of the Talmud an other cause as followeth. When on the 25 day of Cislen they entered into the Temple, they found not pure oyle, except in one little vessell, which contained sufficient for the lampes but one day, of vvhich oyle they lighted the lampes in order, which lasted eight daies, till they prested out of the Oliues cleane Oyle. And therefore the Wise-men of that time decreed, that yearely those eight dayes beginning at the 25. of Cisten should be dayes of ioy, and that euery one in the doores of their houses euery euening during those eight daies should light lampes, for declaration of that miracle, wherein they must not fast nor lament.

Likewise I.Mac.13.is ordained festiuall the 23. day of Iar, for the expiation of the Tower of Ierusalem by Simon Mac.

Sigonius reckoneth also the feast of Iephta, in the end of the yeare, which yet is not like to haue continued in succeeding ages: and of the fire that wee haue mentioned in 2.Mac.1. and the Feast of Iudith, for killing Holofernes: and on the fourteenth day of Adar, for the victory against Nicanor, Ios.l. 12. Their later feasts I shall men∣tion, and declare their seuerall ceremonies, when wee come to speake of their later times, and of the present Iewish superstition. In the meane time I thinke it not amisse to set downe here out of Scaliger, a view or Kalendar of their monethes, with the feasts and fasts, as they are obserued therein at this day.* 1.188

TISRI habet dies 30

Tisri Plenus. 1. Clangor Tubae 3. Ieiuntum Godoliae qui cum Iudoe's occidebatur in Mazpa. Ier. 41. 5. Ieiunium. Moriuntur 20. Israelitae. Rabbi Akiba filius Ioseph conij∣citur in vincula vbi moritur. 7. Ieiunium. Decretum contra Patres nostros, vt persrent gla∣dio, fame, ac peste, propter vitulum fabricatum. 10. Ieiunium Kippurim. 15. Scenope∣gia. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 22. Octaua Scenopegias. 23. Festiuitas Legis.

Marches. 29.

Marches. Cavus. 7. Ieiunium: Excaecarunt oculos Sedekiae &c. post. 29. Intercalatur dies vna in Anno pleno.

Casleu. 30.

Casleu plenus. 25. Encoenia. 28. Ieiunium: Ioiakim combussit volumen quod scripser at Baruch dictante Ieremia. 30. Eximitur dies in Anno defectiuo.

Tebeth.29.

Tebeth Cavus. 8. Ieiunium. Scripta est lex Graece diebus Ptolemaei Regis. Tenebrae tri∣duo per vniuersum orbem. 9. Ieiunium. Non scripserunt Magistri nostri quare ea dies no∣tata. 10. Ieiunium. Obsidetur Ierusalem à rege Babylonis.

Sebat.30.

Sebat plenus. 5. Ieiunium: Moriuntur Seniores qui fuerunt aequales Iosue filij Nun. 23. Ieiunium. Congregati sunt omnes Israelitae, contra Beniaminem propter pellicem & idolum Micha. 30. Locus Embolismi.

Adar.29.

Adar Cavus. 7. Ieiunium. Moritur Moses Magister noster qui in pace quiescit. 9. Ieiunium: Schola Sammai & schola Hillel inter se contendere coeperunt. 13. Festiuitas de∣creta: interficitur Nicanor. 14. Maidochaeus Phurim.

Nisan 30.

Nisan plenus 1. Ieiunium. Mortui sunt filij Aaron. 10. Ieiunium. Moritur Mari∣am. Eligitur agnus mactandus 14. die. 14. PASCHA. Exterminatio Fermenti. 15. Azyma. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Manipulus frugum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 21. Solemnitas finis Azymorū. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 26. Ieiunium. Moritur Iosue filius Nun. 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Iiar.29

Iiar cavus 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 10. Ieiunium. Moritur Eli Pont. Max. & ambo silij eius: capitur arca testimonij. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 23. Solemnitas. Simon Gozans capit. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ieiunium: Moritur Samuel Propheta. plangitur abomnt populo.

Sivvan.30

Sivvan plenus 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 23. Ieiunium. Desistunt ferre primogenita & primitias Ierosolymae in diebus Ieroboam filij Nabat. 25. Ieiunium. Occiditur Rabban Simeon filius Gamaliel, Rabbi Ismael, R. Hanania secundus a pontificib. 27. Ieiunium. Conbustus est Rabbi Ha∣nina filius Tardic••vnà cum libro legis.

Tamuz.29.

Tamuz Cavus 17. Ieiunium. Franguntur Tabulae legis. Cessat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vrbs fissa. Epistemon cremat librum legis. Ponit statuam in temple.

Ab. 30.

Ab plenus. 1. Ieiunium. Moritur Aharon Pontifex. 9. Ieiunium. Decretum contra patres nostros ne ingrederentur in terram Iudaeam. Desolatio Templi prioris & posterioris. 18. Ieiunium. Extincta est Lucerna vespertina in diebus Ahaz.

Elul. 29.

Elul cavus. 17. Ieiunium. Moriuntur Exploratores qui diffamaverant terram. 22. Xy∣lophoria.

As for the Sabbaoths. New-moones, and dayes not solomnized with feasting or fa∣sting, I haue passed ouer in this Kalendar, as impertinent, or needelesse.

CHAP. VII.

Of the ancient Oblations, Gifts, and Sacrifices of the Iewes: and of their Priests, and persons Ecclesiasticall, and Religious.

ALthough Moses doth handle this matter of their Rites and Sacrifices, and is herein seconded and interpreted by the succeeding Prophets, so fully, that it may seeme a powring of water into the Sea, to speake needlesly, or by our Discourse, to obscure, rather than illustrate, that which is so largely and plainely there expressed; yet because of that subiect which we haue in hand, I cannot altogether be silent (at least of the kinds and heads) referring the desirous Reader for his more perfect satisfacti∣on in particulars, to those cleerer propheticall fountaines. Their rites for time and place we haue already described: The next intended part of this Iewish relation shal be of their Oblations, which were either Gifts or Sacrifices. Their sacrifices were such oblations, wherein the thing offered was in whole or part consumed in diuine wor∣ship, for the most part by fire or shedding of bloud. These were of eight a 1.189 sorts. Burnt-offerings, Meate-offerings, Peace-offerings, Sinne-offerings, Trespasse-offerings. the offerings of Consecration. Cleansing and Expiation. b 1.190 Philo reduceth them to three: Burnt, Peace and Sinne-offerings, according to the three causes of sacrificing; The worship of God the obtaining of good things, and freedome from euill.

The Burnt-offerings were by fire consumed, the rites and manner here of is expres∣sed, Leuitic. 1. the fire was to be perpetuall on the Altar, being that which GOD miraculously sent from heauen to consume Aarons sacrifice; for neglecting which, and vsing other, his two sonnes Nadab and Abihu were stricken by a reuenging fire from GOD. The Meate offering was made of fine flower, without hony or leuen, and with oyle and incense on the altar, or frying panne, or ouen, or caldron, accor∣ding to the rites prescribed, Leuit. 2. partly sacred to the LORD by fire, the rest to be the Priests. The Peace-offerings are with their proper ceremonies enioyned Leu. 3. and 7; the fat and kidneys were to be burned on the Altar (the fat and bloud be∣ing vniuersally forbidden them for food) the breast and right shoulder was the Priests: the rest to the sacrificer, to bee eaten the first, or at furthest on the second day: or else on the third to be burnt with fire. The offering for sinnes of ignorance for the Priest, Prince, people or priuate man, is set downe Leu. 4. and 6. The Sinne-offe∣ring in case of contempt, where the sinne is committed against GOD & man willing∣ly, with the due maner therof is expressed, Leu. 6. To these were adioyned Prayers & praises, with musicall voices, and instruments, cymballs, violes, harpes, and trum∣pets resounding For he is good, for his mercy endureth for euer. The sixt kind of sacri∣fices was proper to the Priests at their consecration, recorded Le 6. 20. The seuenth mentioned sacrifice is of purification or cleansing, as of a woman after child-birth, Le. 12. or of a Leper 13. 14. or for vncleane issues of men and women, cha. 15. The eight is the sacrifice of Expiation or Reconciliation, on that festiuall or fasting day before spoken of, Le. 16. Hereunto may we adde the lights and the daily offring of incense, morning and euening, Exod. 20 on a golden altar, whereunto the Priests onely had accesse, with such perfume onely as is there prescribed.

The Gifts, which we haue reckoned a second sort of Oblations, that were not as the former in whole, or in part consumed in their offering, but preserued whole and sound, were giuen, either according to the Law, or by Vow, or of free will. The Law prescribed First-fruits & Tithes, and the personall halfe-shekel The first-fruits of Man, of beasts, and of the fruits of the earth, the Lawe exacteth, Exod. 22. 23. and are as∣signed to the Priests, Num. 5 and 18. which, of men and vncleane beasts, were to be redeemed, of others to be sacrificed. Of Tithes. when we consider the assignement of them to the Tribe of Leui, we must so farre acknowledge them Leuiticall and Ce∣remoniall. But some, considering the paying of them to a Priest, so soon as we reade

of a Priest, n 1.191 in Scripture, and that by the father of the faithfull (which the Apostle vr∣geth against Leuiticall Ceremonies, in that Leui himselfe in Abraham paied them) and his nephew Iacob vowed the payment thereof so soone as GOD should giue him whereof to pay Tithes; and that (the first times of the Christian Church ex∣cepted, wherein there was no such setled order for things of this and like nature) Tithes were paid to the Church, vntil the Arch-enemy of GOD and his Church, in his Antichristian supremacie robbed the Ministers of that due, which in GODS right they before held, impropriating the liuing of the Altar to them that liued not at the Altar but yet ordinarily leauing them to the Church (as they then accounted the Church): cannot so easily subscribe to that opinion perhaps more common then true, which disanull diuine right of the non-paying Tithes, as being then a Iewish and Leuiticall ceremonie. But I leaue the Reader to discusse this matter further, with Master Carlcton in his Treatise of that Argument; whose reasons, if they want weight in any mans iudgement, yet let the same consider an other supply, not at all fauoring of Iudaisme: namely, that c 1.192 Tithes are due to Christian Ministers by Vow: Christian Common-weales, and Counsells hauing consecrated them to GOD and his Church: neither is it now time after the Vowes to inquire, and without Diuine dispensation to alter it, without satisfaction sufficient. But leauing this sore too ten∣der to be touched, and yet little touching and mouing some consciences pretended tender; let vs view the Tythes, as they then were, Iewish. In Leu. 27.30. is a decla∣ration of the Lords right, All Tythes are the Lords; and an assignation of the same, Numb. 18.21. Behold, I haue giuen the children of LFVI all the tenth &c S. d 1.193 Hie∣rome reckons foure sorts of Tithes: first, that which the people paied to the Leuites: secondly, that which the Leuites hence paied to the Priests e 1.194 : Thirdly, that which they reserued for expence in their solemne feasts when they went to the Tabernacle or Temple f 1.195 . The fourth was a third yeeres Tenth, which was then layd vp for the Leuite, and the poore amongst them g 1.196 . The practise hereof Nehemiah restored in the reformation of Religion, Neha.10. when the First-fruits and Tenths were brought to the treasury or chambers of the house of GOD.

Besides First-fruits and Tithes, they payed to the treasurie personall offerings, as Exod. 10.12. euery man payed halfe a shekel, which the Hebrews interpreted to be perpetuall for the maintenance of the Sacrifices; others temporary, then onely put in practise. As for that collection 2. Reg.12. made by Ioas for the repayring of the Temple, and that after by Nehem.ca.10. the circumstances shew much difference. This treasury, in regard of this Poll-money, grew very rich, as appeared in h 1.197 Crassus robbing the same of tenne thousand talents at one time, besides a great beame of gold, which Eleazarus the Treasurer, vpon Cressus his oath, (afterwards violated neuerthelesse) to redeeme the rest deliuered to him, weighing three hundred minae, euery mina being two pounds, two ounces, and a quarter Troy. Tully i 1.198 and other Authors mention these Oblations of the Iewes to their treasury yearely.

These Gifts and Offerings the Lawe exacted: they performed many other also, either of their Free-will or of Vow, otherwise little differing from the former, Leuit∣vltim. Many other Ceremonies of their meates, garments, fastings, trumpets, and in other cases, I hope I shall haue leaue to omit in this place, and remit him that would further know of them to the Scripture it selfe: hauing pointed out the principall.

But by this is apparant, which Doctor Downam k 1.199 hath obserued, that all these be∣ing deliuered them in the Lords treasury, without their labour or cost, together with their 48. cities assigned them, amounted to a farre greater proportion for the main∣tenance of that small Tribe, then all the Bishoprickes, Benefices, Colledge-lands, or whatsoeuer other Ecclesiasticall indowments and profits in this land, although the prophane Ammonites or hypocriticall Cloysterers had neuer conspired to shaue off our l 1.200 beards, and our garments by the buttocks, not leauing to m 1.201 couer our nakednes, or their shame: And yet how sicke is Ahab for Naboths vineyard? And would GOD we had no Iezabels to play the (too cunning) Physicians in this disease. Let me haue a little leaue to say no more then others (for the substance) in Bookes and Sermons

haue said already: although those Bellies to whom wee speake, haue no eares. The first stroke which wounded vs, and causeth vs still to halt, was from Rome, the mo∣ther of abhominations and rohoredomes. Here, as in the suburbs of Hell, were founded the Churches ruines: our Bulles of Bashan, (Abbey-lubbers, and Cloysterers) with the leaden hornes of those Roman Bulles haue pushed downe our Churches, (our Chauncells at least) and made them to fall into those * 1.202 Cages of vncleane Birds, the Popish Monasteries. Of nine thousand two hundred eighty and foure parishes in England, n 1.203 after M. Camdens account, three thousand eight hundred fortie fiue were (it is properly termed) impropriated. And who knoweth whether those Appropria∣tions did not supplant these Supplanters, and dispropriate them of that which in a iuster proprietie was giuen them in their first foundations, for that three-fold main∣tenance of themseluaes, of learning, and of the poore: yea happily yet (if we obserue the course of Diuine Iustice) we may see many, whose former inheritances haue by the additions of these, as of a contagious garment, beene infected, and haue either died, or bin sicke at the least, of this plague. How fitly and fully doe those wordes of Ha∣bacuk o 1.204 agree to the houses founded for religion, by this and like irreligion peruerted, and at last subuerted * 1.205 They coueted an euill couetousnesse to their houses, they consulted shame to their owne houses, by destroying many people, and sinned against their owne soules. The stone hath cried out of the wall, and the beame out of the timber hath answered it, Woe vnto him that buildeth a towne with bloud, and erecteth a Citie by iniquite. Thus we see, the stones haue cried out of their walls indeede, and by their demolished heapes may receiue Labans name, Iegar sahadutha, the p 1.206 heape of witnesse, their ruines remaining testimonies of GODS iudgements. A violent streame (saith maister Camden * 1.207 ) breaking through all obstacles, hath rushed out vpon the Ecclesiasticke state of this Land, and ouerwhelmed, to the Worlds wonder, and Englands griefe, the greatest part of the English Clergie, with their most beautifull buildings; and those riches which the Christian piety of the English had from the time of their first Christianity consecrated to GOD, were (as it were) in a moment dispersed, and (if I may so say) profaned.

Let none traduce me as a troubler of Israel, and a traducer of our Law and State, which haue thus both changed & setled these things. I inueigh against Absoloms con∣spiracie, and Achitophels deuises, which were the troublers of Israel, and so disturbed the iust heart of righteous Dauid, that on the sodain hee a little forgat the exact rule: and commanded, Thon q 1.208 and Ziba diuide the Lands. So (if loosers may haue leaue to speake) our Parliament (perhaps with some extasie of ioy, for remouing the sinks and stinckes of superstition) had in those busie times but negligent consideration of Mephibosheths right: and our Vicar-Mephibosheths, the Clergie then, did not much vrge it, yea we would still say of these our halting Zibaees, Let them take all, rather then wee should want our Lord and his Gospel, to come home to vs in peace. And in peace, let them rest which were Authors of this peace to vs; and let vs pray that a worse generation of vipers doe not arise, and that the r 1.209 Canker-worme eate not what the Grashopper hath left, and the Caterpiller the residue of the Canker worme. I meane those Latron-patrons, and Patron-latrons, whereof these extend to the vtmost whatsoe∣uer might, and whatsoeuer colour of right, in Exemptions, Customes, * 1.210 Priuiled∣ges and prauileges, whereby euery Iohn-a-Stile shall intercept the Churches due, or by a weightier fee, force a composition, or wrangle out some broken Title, or break the necke of the Case with a Prohibition: the other hauing a trust committed, ma∣keth himselfe a bawd, and selleth his Church (which cost no meaner price then the bloud of CHRIST) for money. Oh Christ, ouerthrow the Tables of these Mony∣changers, and with some whippe driue them, scourge them out of thy Temple, which supplant thy plantations, and hinder the gaining of Soules for gaine. With∣stand these Balaams, which for Balaks blessing, care not what curse they bring vp∣on Israel, which present for presents, and scrape to maintaine their carnall liuing, out of our spirituall Liuings; to bestow on their Hawkes, their Hounds, their!

But whither hath this passion, or zeale (Truth I am sure) transported mee? True∣ly, the fixed Starres in our Westminster firmament (and may not I so call it, where is such a Starre-chamber, shining with the bright beames of Iustice?) I admire, and almost adore in silence: onely those wandering planets, which selfe-guiltinesse accuseth, doe I here accuse.

And for these, and all the Churches enemies, Let GOD arise, and his ene∣mies, (or their enmitie) bee scattered, that there be no more such s 1.211 Ahabs, as I mentioned, which hauing more then enough, seeme to haue nothing, as long as Naboth hath something which they can long for: and that there bee no t 1.212 Eliashibs, which shall prouide Tobias the Ammonite a Chamber in the house of the LORD: that neyther any abuse the profession of Lawe, directly; nor the possession of Patro∣nage, indirectly; (for abuses onely I taxe) so to discouer our Churches naked∣nesse, that euerie Cham (the prophane Atheist, and superstitious Papist) may espie and deride the same, wherein themselues are the most guiltie amongest vs; although none are more readie to u 1.213 tell it in Gath, or publish it in the streetes of Ash∣kelon, that the daughters of Babylon may triumph.

After that wee haue spoken of the Times, Places, and Rites sacred to GOD, order requireth next to speake of those Persons, whose office and function it was to procure and mannage those Diuine and Religious affaires. And first, amongest the first Hebrewes, wee finde no Priest named before Abrahams time, in which Melchizedech was interpreted by the most, to be Shem the sonne of Noah. Fa∣ther both of this and other Nations: and Maister Broughton hath written a whole Booke in confirmation heereof. The heads of Families then exercised the Priestlie office of teaching, praying, and sacrificing in their owne housholds, as we reade of x 1.214 Abraham, Isaac, y 1.215 and z 1.216 Iacob. After that, the first borne of all the Tribes of Israel were consecrated to this businesse, when as GOD had destroyed the first-borne of Aegypt, a 1.217 and these offered Sacrifices b 1.218 vntill that the Leuites were chosen in their roome; c 1.219 GOD turning that propheticall curse of Iacob, of d 1.220 scat∣tering them in Israel, into a blessing, for the instructing of the Israelites. The cause of this their consecration was, because they, e 1.221 in a zeale of GODS glorie, had sanctified their hands to this ministerie in the bloud of the neerest of their idola∣trous kinred, that had sinned in adoring the golden Calfe.

Now in the third of Numbers, where the first-borne of the Israelites, and the Leuites are numbred, appeareth a difficultie, which most of the Interpreters which I haue read of that place, haue neglected: namely, that of the Israelitish first∣borne there were found, from a moneth-old vpward, two and twentie thousand, two hundred seuentie and three, and of the Leuites, but two and twentie thousand; so that therefore there must be fiue shekels a peece payed for the redemption of e∣uery of those two hundred seuentie and three in surplusage more then the Leuites; whereas yet in the parcells of the Leuiticall accompt, are found more of the Leuites then of the Israelites, as appeareth; the family of the Gershonites containing seuen thousand and fiue hundred, the Kohathites, eight thousand six hundred, and the family of Merari, sixe thousand and two hundred, which being added together, amount to two and twentie thousand and three hundred; and therefore are se∣uen and twentie more then the Israelites. To this * 1.222 Lyrae, Dionysius Carthusianus, and Iunius (for the most are wholy silent) answere, that those three hundred ouer and aboue the two and twenty thousand were first-borne themselues, and therefore in right of the former challenge of the first-borne, were the LORDS already. And if it seeme as much wonder, (which Authors obserue not) that of two and twen∣tie thousand were but three hundred first-borne; * 1.223 That their exploit of executing their kinred for idolatrie (before mentioned) in which sinne, the first-borne, as Priests, were likeliest to haue followed Aaron, a chiefe man of their Tribe, might answere for me. And that cruell Edict f 1.224 of Pharao, and their miraculous fruitful∣nesse, may make it lesse strange, that both in these Leuites there were so few first∣borne,

and in the other Israelites also, with whom amongst 603550. men from twen∣ty yeres old vpwards, there were (though reckoning but from a month old, as is said) but 22273. which is little more then one of seuen and twenty, besides that inequa∣litie of the persons numbred. This excursion vpon this occasion, wherein I haue found diuerse Interpretets mute, will (I hope) finde pardon with the Reader, who happily himselfe may finde some better resolution.

To returne to our Historie; GOD had before appointed Aaron to be high Priest, and his sonnes g 1.225 to be Priests, to whom the Leuites were assigned after (as wee haue said) as assistants in inferiour offices of the Tabernacle. Aaron, from whom is rec∣koned the succession of the high Priests in the same office, had appointed to him eight holy garments, a breast-plate, an ephod, a robe, a broidred coat, a miter, a girdle, a plate of golde, and linnen breeches. Also his sonnes had appointed to them coates, and bonets, and girdles, and breeches: which their attire is described at large, Exo. 28. Iosephus writeth of the Stones there mentioned, That that on the Priests right shoulder shined forth very bright, when GOD was pleased with their Sacrifices, as did also those twelue in the breast-plate, when in the time of warre GOD would assist them, which ceased miraculously to shine two hundred yeeres before his time; or as the Talmudists say, from the building of the second Temple.

The consecration of the Priests, and rites thereof are mentioned, Exod. 29. The conditions required in the high Priest, as that he should not haue the bodily defects of blindnes, lamenes, maimednes, &c. nor should vncouer his head, and many other such like, are expressed, Leu. 21. His * 1.226 office was daily to light the Lights at the eue∣ning, and to burne incense at morning and euening, and once euery Sabbath to set the Shew-bread before the LORD to sacrifice, and once a yere to make recon∣ciliation in the holy place, &c. This office they executed till the Captiuitie, after which they ruled also in the Common-wealth, and the family of the Maccabees ob∣tained temporall and spirituall iurisdiction, being both Priests and Kings. But the state being vsurped by others, they also appoynted high Priests at their pleasures: and thus were Annas and Caiphas high Priests, although Caiphas alone admi∣nistred the office, which was abrogated to Annas, the name onely remaining: and thus Iosephus saith, that Anna was most happie, who had himselfe beene high Priest, and seene all his sonnes in that office, whereas in the institution, and before the Cap∣tiuitie, this office continued ordinarily with their liues: which after they enioyed longer or shorter, at pleasure of the Conquerour.

Next vnto the high Priest, were the Priests lineally descended from Eleazar and Ithamar the sonnes of Aaron, as in number many, so in their priestly rayments, consecration, condition, and office, much differing from the sormer, as appeareth; for their garments, Leuitic. 28. their consecration 29. their conditions required in them, Leu. 10. and 21. and their office in some things, as preaching, praying, sacrifi∣cing, not much vnlike to the former, but in degree, sometime assisting him in these things, sometime alone, and in some things, nothing participating, as in Moses plainly may be seene. These priestly families, being of the house of Eleazar sixteen, and of Ithamar eight, which Dauid by lot distributed into foure and twenty orders, according to the number of the heads of families, those foure and twenty men, chiefe of those orders, being to the high Priest, as Aarons sonnes were vnto him in their ministery, 1. Chronic. 24. and tooke turnes by course, in perfourming of the same as Luke sheweth h 1.227 in the example of Zachary. Iosephus i 1.228 testifieth the same, and af∣firmeth, That in each of these rankes were more then fiue thousand men in his time: and in the historie of his life, saith, that himselfe was of the first of these orders, betwixt which was no small difference, and the heads of these were called also Chiefe Priests k 1.229 in the old and new Testament.

The Leuites had the next place in the legall ministery: all that descended of Leui, except the family of Aaron, being thus called: and Num. 3. according to the des∣cent of the three sonnes of Leui had their Offices assigned them, which so continued till the daies of Dauid. He distributed them according to their families vnto their

seuerall functions, twentie foure thousand to the seruice of the Temple: six thousand to be Iudges and Rulers, foure thousand Porters, and foure thousand which praised the LORD vpon instruments. These were diuided vnder their Heads or Princi∣palls according to their l 1.230 families. The Leuiticall Musicians, with their Offices and Orders are reckoned. 1. Chron. 25. and 2. Chron. 7. These in stead of the silken stole, which they ware, obtained in the dayes of Agrippa, to weare a linnen one, like the Priests. The Porters are in the 26. of 1. Chron. described according to their families, orders and offices. They kept, in their courses, the doores and treasures of the Tem∣ple: to keep the same cleane, and to keep that which was vncleane out of the same: and these all are mustered in their offices 2. Chron. 35.

The Gibeonites, called after Nethanims, were at hand vnto the Leuites in the meanest offices about the Tabernacle and Temple, Ios. 9.21. and 1. Chro. 9. assigned hereunto first by Ioshu.1, after by Dauid and the Princes, for the seruice of the Le∣uites to cut wood, and draw water, for the house of GOD, Ezra 8. Besides these Ecclesiasticall persons in the ordinarie ministerie of the temple, were other, which may no lesse be counted holy: either in regard of Vow, as the m 1.231 Nazarites for a time: Sampson is an especiall example hereof, and Iames the Iust, brother of our LORD: or else they were Prophets by extraordinary calling, as Samuel, Esay, Ieremy, and o∣thers: to whome GOD manifested his will by dreames, visions, and reuelations; whose ordinary habite seemes to be a rugged hairie garment, by the example of n 1.232 E∣lijah, and the false o 1.233 Prophets, and of p 1.234 Iohn Baptist afterward. And thus much of those persons, which according to the Law were sacred to GOD: it followeth that we should obserue their superstitious deuoting of themselues, according to their owne deuises and traditions, vnto a supposed seruice of GOD. In a more strict ma∣ner then ordinary, or some-way in opinion and practise differing both from the law, and the rest of the Iewish people. Of this kinde were many Sects, whereof wee are next to speake.

CHAP. VIII.

Of the diuers Sects, Opinions, and Alterations of Religion, a∣mongst the Hebrews.

IN this matter of Alterations, and altercations amongest them about Questions and practise of Religion, we are in the first place to obserue their often apostacies a 1.235 from the truth of the Lawe to the idolatrous superstitions of the neighbouring Nations: as the Reliques of their Aegyptian idolatry in the golden Calfe Exo. 32. their often murmu∣rings in the desart, the presumption of Nadab and Abihu, and after of Aaron and Miriam, the conspiracie of Korah, Dathan, and Abiram, Balaams stumbling-blocke, to couple them in idolatrous seruice to Baal-Peor, the idoll of the Moabites: And after their possession of the Land, when Ioshua and the Elders were dead, they serued b 1.236 the gods of the people that were round about them, as Baal and Ashtaroth: of the idoles and their rites is before spoken. And although Gideon cut downe the groue, and destroyed the altar of Baal, c 1.237 yet he made an Ephod of the eare∣rings of the prey, and put it in Ophrah his Citie, and all Israel went a whoring there after it d 1.238 : and after his death, made Baal-berith their god. They serued also the GODS of Aram, Zidon, Moab, Ammon, e 1.239 and the Philistims: Michah f 1.240 an Ephramite made an house of gods, an Ephod, and Teraphim, and consecrated one of his sonnes to be his Priest; and after set a Leuite, Ionathan, in his roome, the occasion of a∣postacie to a great part of the Tribe of Dan, all the while the house of GOD was in Shiloh: besides the corruption of state and religion by the Beniamites g 1.241 and by h 1.242 Hophni and Phinehas the sonnes of Eli.

But after the reformation of Religion by Samuel, Dauid, and Salomon, (who yet became after an idolatour) befell their greatest Apostasie, to wit, of the tenne Tribes; from GOD, their King, and Religion, by the ouer-wise policie of Ieroboam, which corrupted and subuerted both it and himselfe. He (least those reuolted Israelites should, by frequenting GODS appointed worship at Ierusalem, recknowledge their former and truer LORD) consecrated two Aegyptian Calues at Bethel and Dan i 1.243 , and made an House of High Places, and Priestes of the lowest of the people.

Iudah also made them, in the same times, High Places, Images, and Groues, on euerie high Hill, and vnder euerie greene Tree. Yet had the Kingdome of Iudah their entercourses of corruption and reformation, according as they had good or bad Kings; but in Israel, the Commonwealth and Church receiued, by that sinne of Ieroboam, an vncurable wound and irrecouerable losse, vntill that, in GODS iust punishment, they were carried away by the Assyrian Kings into Assyria, and into Hala, Habor, and the Cities of the Medes, as 2. King. 17. appeareth, where is recorded a summarie collection of these and other their idolatries. Of these exiled Israelites (if wee beleeue the reports and coniectures of diuerse Authors) are des∣cended those Tartarians, which since ouer-ran, with their Conquests, a greater part of Asia and Europe, then euer any other Nation, before or since: of which their Originall and Exploits, wee shall in fitter place further discourse. The other Kingdome of Iudah, although it receiued sometime some breathing and refresh∣ing vnder her more vertuous and religious Kings, yet for the most part, groaning vnder Tyrannie and Idolatrie, was at last a prey to the Babylonians: from which seruitude being freed by the Persian Monarches, vnder varieties of aduerse and prosperous fortunes, it was afterwards rent and tome by the Macedonians, be∣ing made a common Stage for the Armes and Armies of the successors of Pto∣lomey in Aegypt, and Seleucus in Asia; remaining meede vnto the Conquerour, and receiuing no small impressions and wounds in Soule as well as Bodie, in Re∣ligion as in Politie. But being after deliuered from Macedonian thraldome by the Familie of the Macchabees, the Gouernment, Ecclesiasticall and Temporall, be∣came theirs, but the mindes of this Iewish people was in those Times diuided in diuersitie of Sects and Opinions, of which the Euangelicall and other Histories make mention.

The opinions of the Iewes may bee reduced k 1.244 into these two generall Heads: the one were such as contented themselues with the Law of GOD, and were called Karraim, or Koraim, of which sort there are diuerse at this day in Constantinople, and other-where: The other Rabbinists, Supererogatorie (as Master Hall calls them) and Popish Iewes, called Hasidim, professing a more strict Holinesse then the Law required: Yet at first these both pleased them∣selues, and did not, by opposition of Science, displease each other, and disagree∣ing in opinion, they yet in affection agreed. But when these voluntarie Serui∣ces began to be drawne into Canons, and of arbitrarie became necessarie, they were rent into sundrie Sects. Of these and their originall let vs heare Scaliger speake.

There were l 1.245 (sayth hee) before the times of Hasmonaei, two kindes of Dog∣matists, men holding differing opinions, among the Iewes: the one onely accep∣ting the written Law; the other Tradition, or the addition to the Law. Of the former kinde arose the Karraim, of whome came the Sadducees; of the later, the Pharisees. These Pharisees were the issue of the Hasidees.

The Hasidees were a Corporation, Guild, or Fraternitie, which voluntarily ad∣dicted themselues to the Offices of the Law, I. Macchabees, Chap. 2. verse 42. m 1.246 Their originall was from the times of Ezrah, or Esdras, Haggai and Za∣charie, the Prophets, being authors of this Order. These, in regard of their in∣stitution, were called Holy, Hasidim; and in regard of their Combination, Hasi∣daei.

And besides that which the Law enioyned (which is iust debt) they superero∣gated, and of their owne free accord disbursed vpon the Temple and Sacrifices. They professed not onely to liue according to the Prescript of the Law, but if a∣ny thing could by interpretations and consequences be drawne thence, they held themselues bound to satisfie it, and when they had done all, to seeme to haue done nothing, but accounted themselues vnprofitable seruants notwithstanding.

Euery one paid a tribute to the reparations of the Temple, from the times of Es∣dras and Nehemias. n 1.247 The Hasidaeans added further (of their owne free-will) to the Sanctuarie, Walles, and Porches, neuer (almost) going from the Temple, which they seemed to hold peculiar to themselues, and by which they vsed to sweare, By this Habitacle, or, By this House: Which the Pharisees, their posteritie, also did o 1.248 , as likewise they learned of them to build the Sepulchres of the Prophets. They were therefore called Hasidim, either because their Colledge was instituted of the Pro∣phets; or of their holy and religious workes, and the sacred buildings by them ei∣ther repaired or reared from the foundations. And therefore, when wicked Alci∣mus had killed threescore men of this Corporation or Guild, the people thought their death was prophecied in the p 1.249 Psalme, such reputation was there of their holinesse.

These Hasidaei were not in proper sense a Sect, but a Fraternitie, which euerie day assembled in the Temple, and offered in daily Sacrifice a Lambe, which was cal∣led the Sinne-offering of the Hasidim. One day was excepted, the eleuenth of Tisri, in which that Sacrifice was omitted. They offered not themselues (for they were not Priests) but the Priests in their name. Abraham Zachuth q 1.250 sayth, That Baba, the sonne of Bnta. daily of his owne accord offered a Ramme for a Sinne-offering, ex∣cept one day, which was the day after the Expiation: And this was called the Sacri∣fice of the Saints for Sinne: And he sware, By this Habitacle, that is, the Temple. Of this kinde, or much like thereto, Scaliger r 1.251 thinketh the Rechabites were, which Ie∣remia s 1.252 mentioneth, whose immediate father hee accounteth Ionadab, (not him which liued t 1.253 in the dayes of Iebu, but another of that name) and that their austere order began but a little before it ended (namely, in the same Prophets time) quickly ending, because of the Captiuitie. After the Captiuitie, those sonnes of Io∣nadab, renewing their former obseruations, were called Hasidaei, which went not from the Temple, and obserued the orders aboue-mentioned: so Scaliger interpre∣ted Ieremies Prophecie, that Ionadab should not want one to stand before the LORD, that is, to minister and attend holy duties in the Temple, like to Anna the Prophe∣tesse u 1.254 . This (sayth he) is the true beginning of the Hasidaei, which abstained from wine, as did also the Priests, as long as they ministred in the Temple. Thus much Scaliger.

Drusius x 1.255 proueth, That diuers of the Pharisees and Essees also were of these Hasi∣daei, whereby it appeareth, that it was rather a Brotherhood, as Scaliger calleth it, then a Sect. He sheweth their Rites and Discipline, out of Iuchasin. y 1.256 They spent nine houres of the day in prayer. They beleeued that a man might sinne in thought, and therefore they had care thereof; their will was not without the will of Heauen, that is, of GOD. Tenne things were peculiar to them: Not to lift vp their eyes a∣boue tenne cubits: secondly, Not to goe bare-headed: thirdly, To stablish three re∣fections: fourthly, To dispose their hearts to prayer: fifthly, Not to looke on either side: sixtly, To goe about, that they might not be troublesome to any companie: seuenthly, Not to eat at the Tables of great men: eightly, If they had angred any man, quickly to appease him: ninthly, To haue a pleasant voice, and to descend to the interpretation of the Law: tenthly, To accustome themselues to their Threads and Phylacteries.

Rab (one of this Fraternitie) did not lift vp his eyes aboue foure cubits. Tenne or twentie daies before their death they were diseased with the Collicke, and so all cleare and cleane they departed into the other life.

To returne vnto Scaliger. touching the originall of Sects, and to leaue those Hasi∣daean obseruants. As long (sayth he) as Supere rogation onely was vsed, there was no Sect in the people of GOD: but when the Precepts thereof were brought into Canons, and committed to writing, then arose many doubts, disputations, altercati∣ons, growing and succeeding daily, from whence sprang two Sects, differing in opi∣nion; the one admitting onely the Law, the other embracing the interpretations and expositions of their Rabbines. The former, in processe of time, was diuided in∣to two. For at first the Karram were onely such as obserued the Law and the Pro∣phets, till the times of Sadok and Boethi or Baithi, who first doubted of the punish∣ment of sinnes, and rewards of good workes, from whome sprang the Haeresie of the Sadducees. The Karraim were not, before this, diuided in Sect from the Hasi∣dim, but onely in those voluntarie Functions and Supereogations, wherein the Law, by Iniunction, ruled the former, and these, as is said, supererogated. But when Canons and Iniunctions began to be written, then of these Hasidim arose Dogma∣tists, which called themselues Perushim, Holy, and Separated both from the other Hasidim, and from the Vulgar; making a necessitie of that obseruation, which be∣fore was voluntarie. This sort was againe diuided into those which retayned the name Perushim, or Pharisees; and the Essens: both receiuing from their Authors the Rules and Precepts of their Sect. After this, the Pharisees were diuided into any kindes: The Iewes reckon seuen. The Essens also were diuided first into Cloysterers, or Collegians, which liued in a common Societie; and Eremites, or So∣litraric persons; and those former into such as married; and others which remained continent.

Now let vs consider of these more particularly; and first of the Pharisees. Drusius z 1.257 deriueth the name from the Syrian, as most of the names in the New Testament are, and not from the Hebrew; for then it should it not be Pharisees, but Pharusees: as after the Hebrew, it should rather be Masias, then Messias. The Etimologie some fetch from Phares, which signifieth Diuision, as Epiphanius, and Origen, with others a 1.258 : against which, Drusius excepteth, because in Phares the last letter is Tsaddi, here it is Schin. Others b 1.259 deriue it from Parash, signifying to explaine, because, they did all things openly, to be seene of men: it is not likely: or Hypocrisie loues her workes should be seene, but not her humour (then should it not be hypocrisie;) shee would not be seene in her affection to be seene: and this name, in this sense, would haue beene to their infamie, and not to their reputation, which they most aymed at. A third deriuation of this name is from another signi∣fication of the same Verbe, to expound. But to expound the Law, was more pro∣per to the Scribes; and some of the Pharisees were not Expositors. Howbeit, the most probable opinion is, that they were so called of Separation; because they were, or would seeme to be, separated from others: first, in cleanenesse of life; se∣condly, in dignitie; thirdly, in regard of the exquisitenesse of those Obseruations, whereto they were separated; fourthly, in their habite, wherein they were (as our Monkes) distinguished from the people; yea, they did abhorre the garments of the people.

Their opinions are gathered by Iosephus c 1.260 , and others, out of whome Drusius. They attributed (sayth Iosephus) all things to Fate. Abraham Zacuth interpre∣teth their opinion thus, They beleeue that GOD knoweth and disposeth all things, and the Starres helpe; yet so, as free-will is left in the hand of man. And if a man by his free-will chuseth the good, GOD will helpe him in his good way. They say, That there is no Hearbe in the Earth which hath not his proper Planet in Heauen.

They ascribed immortalitie to the Soule, holding, that iudgement passed on it vn∣der the Earth; and that if it had done euill, it was adiudged to perpetuall prisons: if well, it had easie returne vnto life by a transmigration d 1.261 , or going into another bo∣die. So Zacuth: The good Soules take delight of their good workes; the bad des∣cend, and ascend not. They beleeued that there were both Deuils and good Angels.

They conceiued, that he which kept the most of the Commaundements, although he transgresse in some, is iust before GOD: against which opinion e 1.262 Burgensis thinketh, that Iames alledged that saying in his Epistle, He that faileth in one, is guiltie of all. He citeth Rab. Moses for this Pharisaicall opinion, That GOD iudgeth according to the pluralitie or paucitie (to vse his owne words) of merits or demerits. Like stuffe haue I read in S. Francis Legend, of the ballance wherein mens deedes are weighed, and the Deuill lost his prey by the weight of a Chalice, which one had giuen to the Saint; which heauie mettall caused the Scale wherein his good deedes were put (be∣fore too light) to weigh heauiest. They (the auncienter Pharisees) confesse the Resur∣rection of the flesh. Hereof are three opinions f 1.263 : one, That all, good and bad, shall rise againe; another, That the iust only shall rise; a third, That the iust, and part of the wic∣ked, shall rise.

They call their Traditions the Law giuen by Word, and the vnwritten Law, which they equall to the written, deriuing both from Moses, as more fully elsewhere shall be said. These Traditions they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as both Epiphanius and Hieronynius witnesse: the Teachers thereof 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Wise-men; and when they Lectured, they were wont to say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. The Wise-men teach Traditions. Of these Traditions were, concerning the Sabbath, That they might iourney from their place two thousand cubites; (Hierome g 1.264 accounteth feet, Origen h 1.265 Elnes) That none might carrie any burthen that day; but they interpreted, if one carried on one shoulder, it was a burthen; if on both, it was none; if his shooes had nayles, they were a burthen, otherwise not. Concerning Fasting, the Pharisee boasteth, Luk. 18. 12. I fast twice in the weeke: which they obserued (sayth Theophilact i 1.266 ) on the second and fifth day, Mundayes and Thursdayes. Happily out Wednesdayes and Fridayes succeeded in this Penance, that we might not seeme to be behind them in dutie, howsoeuer woe disagree with them in their time. And yet Mercorus sayth, The Iewes fasted the fourth day, Wednesday, because they held that vnluckie, in which children are taken with the Squinancie. Further, the Pharisees eat not vnwashed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark 7. 3. Except they wash with the fist, as Beza translateth. Scaliger k 1.267 expoun∣deth it, not by washing one fist in the other, but composing the fingers into such a frame, that all their ends meet on the toppe of the thumbe, which for want of ano∣ther name is called πυγμὴ, a Fist, although it be not properly so. In this forme they hold vp their hands in washing, that the water may slide downe to the elbow, and thence fall to the ground, as the Iewes vse to this day. They washed l 1.268 when they came from Market, because sinners and vncleane persons were there, whose touch might pollute them. They washed also Cups and Brasen Vessels and Beds not cham∣ber-beds to lye on (Drusius m 1.269 expoundeth) but dining-beds, which they vsed instead of Tables.

They would not n 1.270 eat with Publicanes or Sinners, yea they accounted themselues polluted with their touch.

Their Hypocrisie in prayer CHRIST mentioneth, that it was long, and open in the streetes &c. It was thrice in the day, at the third, sixt, and ninth houre: Their wordes submisse and softly, as of Hannah, 1. Sam. 1. and toward the Temple.

They tythed all, Luk. 18. Matth. 23. euen the smallest matters. For Tythes (sayth Aquita) are the Hedge of thy Riches. And another Prouerbe (learne it) Tythe, that thou mayest be rich. Epiphanius o 1.271 addeth, they payed First fruits, thirtieths, and fiftieths, Sacrifices, and Vowes.

Their Phylacteries or Seruatories, Defensiues (so the word signifieth) in Hebrew Totaphoth * 1.272 , they vsed as Preseruatiues, or Remembrancers of the Law, and ware them larger then other men. Hierome calls them Pittaciola, resembling to them here∣in some simple superstitious women, wearing little Gospels, and the wood of the Crosse, and such like, of zeale not according to knowledge, strayning a Gnat, and swallowing a Cammell. This superstition, then complained of by Hierome, yet remai∣neth (sayth Scaliger p 1.273 ) among Christians, and Mahumetanes, which weare about them the Gospell of S. Iohn. CHRIST condemneth not the Rite, but their ambition,

for dilating, not for wearing them, to which all the Iewes were bound, and all the Iewes and Samaritans obserued. They vsed the like ambition in their Fringes or twi∣sted Tassels, which the Iewes call Zizis, and vse them still, as after shall appeare. Their oathes were, By Ierusalem, the Temple, the Heauen, Earth, their Head, by the Law. Fagius q 1.274 obserueth, That the Iewes, in swearing, lay their hand on the booke of the Law, at this day. Other oathes are little esteemed. Hence it seemeth came our corporall Oathes on a Booke. The Iewes (sayth Capito r 1.275 ) thinke it no oath, if one forsweare by Heauen or Earth, vnlesse he say by him which dwelleth there, &c. And none is subiect to that Curse, in which the Name of GOD is not added.

That of Corban pertaineth to this place, mentioned Matth. 15:5. & Mark. 7.11. which some interprete, as if a Iew should say to his parents, That he had alreadie de∣dicated all that to GOD (to whome vowes are to be performed) wherewith hee might haue helped them. Doctor Rainolds s 1.276 sayth, That the Iewes, as they were prone to vngodly vowes, so this was an vsuall vow amongst them, and they would bind it with an oath, That such or such a man should haue no profit by them. The oath which they herein vsed as most solemne, was, By the Gift: for so they were in∣structed, t 1.277 That if any sware by the Altar, it was nothing, but if By the Gift, he was a debtor. The Pharisees therefore taught, if any had said to his father, By the Gift thou shalt haue no profit by me, then he might in no case doe them any good, against the Commaundement, Honour thy Father, &c. The Iewes vsed to bind their vowes with a Curse, as they which vowed u 1.278 Paules death, vsing yet to suppresse the Curse it selfe, as, x 1.279 if they shall enter into my rest: So these, By the Gift, if thou haue any profit by me, meant they should haue none. Thus the Talmud (sayth he) the booke of their Canon Law, and Schoole-Diuinitie, sayth, That a man is bound to ho∣nour his father, vnlesse he vow the contrarie. Masius y 1.280 explaineth it thus, That they did consecrate by saying Corban all, wherewith they should haue benefited their parents: as if they had said, Let it be Anathema, or deuoted, whatsoeuer it be, with which I may profit thee. And therefore those Rabbines, vnder pretext of Religion, allowed not to spend on his parents that which hee had thus vowed to GOD. Scaliger z 1.281 thus interpreteth the place, as if a sonne being by his parents ad∣monished of his dutie, should put them off with this exception, vnlesse that which I haue offered for thee, free me of this burthen. But let the more curious read it in himselfe.

The Pharisees were esteemed pitifull; the Sadducees more cruell. a 1.282 They were much addicted to Astrologie, and the Mathematikes: whose names of the Planets E∣piphanius b 1.283 rehearseth, as also of the twelue Signes.

There were c 1.284 seuen sorts of the Pharisees, which the Talmud reckoneth: first, Sichemita, which measure pietie by honour and profit, as the Sichemites, which for the marriage of Dina endured Circumcision: secondly, Nacphi, which lifted not his feet from the ground: the third Kisai, Draw-bloud, which smiteth his head to the wall, to cause the bloud to come; and also shutteth his eyes, that he behold not a woman: the fourth, that standeth on his perfection, called Mahchobathi: What is my sinne? as if there wanted nothing to his righteousnesse: the fifth, Medu∣chia, which goe lowly and stouping: the sixt, the Pharisee of Loue, which obeyeth the Law for loue of vertue or reward: the seuenth, the Pharisee of Feare, which is holden in obedience by feare of punishment. This they call Iobs Pharisee, the former Abrahams.

Epiphanius d 1.285 describeth their strict obseruations. Some (sayth hee) prescribed to themselues tenne yeares, or eight or foure yeares continence. Some lay on plankes, which were only nine ynches broad, that when they slept, they might fall to the paue∣ment, so to be awakened againe to prayer, and keepe themselues waking. Others put stones vnder them for the same end, by pricking to awake them: others lay on thornes for that purpose. Scaliger e 1.286 reproueth Epiphanius for affirming, that the Pharisees ware

womans attyre, as not agreeing to their austeritie, which despised all beds, beat them∣selues against wals, and put thornes in the fringes of their garments, to pricke them: he thinketh him deceiued by some Iewes report; and addeth, that the moderne Iewes haue little or no knowledge of those auncient Pharisees, but as they learne it of the Christians, or of Pseudo-Gorionides (so he calleth the Hebrew Booke, ascribed to Io∣seph ben Gorion, whome Drusius esteemeth, and Scaliger proueth to be, a coun∣terfeit.)

Wee may here also insert the f 1.287 manner of the Iewish Schoole or Academie, with their promotion therein to the degree of a Doctor: which whosoeuer affected, was first a Disciple and being prostrate at the feet of the Doctor, heard him teaching: for the Disciple did reade, being layd on the Floore or Pauement, and the Doctor inter∣preted what he read. All the time which he learned on this manner, was called his Minoritie. and the Scholler was called Katan, à Minor. Thus Paule sayth hee g 1.288 was brought vp at the feet of Gamaliel. All this while he was called by the name of his father, his owne name not added; which, after laying on of hands, was annexed to his Title: as Ben Bethira before laying on of hands; after, Rabbi Iosua Ben Bethira, &c. For by laying on of hands he was promoted to his Mastership; which was done with a set forme of words, whereof R. Iuda, the sonne of Baba, was Author. But although he had now receiued the Degree, he was not presently intituled Master, but Chaber. as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Greekes, Speusippus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Platonis, that is, such a Scholler as is able to teach. This word Chaber therefore is not put alone, but hath alway his Relatiue adioyned, as R. Ismael Chaber of R. Eleazar. And whiles hee was so called, hee neuer sate whiles his Master sate, but prostrate on the pauement: And when they were both Masters, the younger stood, while the elder sate and taught: as in the Primitiue Church the younger Bishop called the elder Papa. Such was the reuerence to their Rabbines. CHRIST at twelue yeares was otherwise ho∣noured amongst them: but this was extraordinarie.

The Pharisees in a selfe-conceit and singularitie called all but themselues, in a dis∣gracefull scorne, h 1.289 Other men: so said he, Luk. 18. I am not as other men: whereas they accounted themselues maisters of others, on whome also they bound heauie bur∣thens, in their Rules and Cases, the breach whereof they iudged Sinne in the people, but yet held not themselues bound thereto. For example, Euery Israelite ought eue∣rie day, by their Rule, to say ouer the tenne Commaundements, and that in the first Watch, which might not be deferred, for danger of sinne; and yet amongst themselues they esteemed it lawfull at any houre of the night. But vpon the Proselytes they im∣posed more then on the other Israelites, all which they were bound to (in their cen∣sure) vnderpaine of Hell-fire; and therefore CHRIST sayd, They made them two∣fold more the children of Hell then themselues; for they freed themselues from many of those impositions they layd on the consciences of others. And these Proselytes they lesse trusted, and therefore burthened them with more obseruations.

After wee haue spoken of the Pharisees, which loued the first roomes (which they haue here obtained) it followeth to speake next of the Sadducees * 1.290 , who in the New Testament are often mentioned. i 1.291 Beda giueth an vniust interpretation of their name, saying the Sadducees are interpreted Iust. Epiphanius k 1.292 also fetcheth their name from Sadec, which signifieth Iustice. Lyra l 1.293 alledgeth a reason, because they were seuere and rigorous in iudgement, they gaue this name of Iust (not iustly) to themselues. Burgensis m 1.294 otherwise; as of Arrius were the Arrians, so of one Sadoch (sayth he) are the Sadducees called, who was the first inuentor of their Heresie. The Pharisees were esteemed more iust then they, as appeareth Luk. 18. 9. They counted themselues iust, and despised others; Summum ius, summa iniuria. Their rigorous iu∣stice was vniust rigour. This n 1.295 Sadoc, or rather Saduc, liued vnder Antigonus Sochaens, who succeeded to Simeon the Iust: His fellow-scholler was Baithos, of whome came the Baithosaeans. So sayth Abraham ben Dauid in his Historicall Cabball: Antigonus said, Bee yee not as seruants, which minister to their Prince on condition

to receiue reward. Sadoc and Baithos asked him of this thing, and hee answered that they should not put confidence in the reward of this life, but in the world to come. But they denied his words, and said, Wee neuer heard any thing of the world to come; for they had beene his disciples: and they dissented from him, and went to the Sanctuarie of Mount Garizin, where the princes were. They vpbraided the Pharisees with their Traditions, saying; The Tra∣dition is in the hand of the Pharisees, to vexe themselues in this world, whereas in the world to come they haue no reward. Antigonus his words are in the Treatise Aboth. Be ye not seruants which minister to a Prince, to receiue of him reward: but be ye as seruants which minister to their Prince, with this condition, that they receiue no reward, and let the feare of God be vpon you.

Baithos had a diuers family fro Sadoc, otherwise held the same opinions, as Hellel and Sammai among the Pharisees; so these were two chiefe Masters of the Sadducaean Schooles. The Baithusaeans ministered to Baithos in vessels of siluer and gold. These Sadducees were called Minim or Minaei, that is, Heretikes. They are called Karraim, because they would seeme Textuall, and Scripture-men, disallowing Traditions, o 1.296 of Kara, which signifieth the Scripture: which was called Kara or Cara, of Cara to reade, saith Drusius, p 1.297 because of the diligence, which ought to be vsed in reading the Scrip∣tures, whereunto men should designe (after the Iewish precepts) the third part of their life. Abraham Zachuth calles them Epicures. The Scriptures they interpreted after their owne sense, nor regarded they the words of the Wise men; that is, the Pharisees. They were of the ancient Caraeans, or Karraim, but not of those which now are so ter∣med; which as Zachuth confesseth, confesse the Resurrection, and Reward. Scaliger q 1.298 affirmeth, by the testimonie of Philip Frederike a Christian Iew, who had great fami∣liaritie with these Karraim at Constantinople, and had beene often present at their Synagogue, that they differ nothing from the other Iewes, but in reiecting Traditi∣ons, and are farre more honest and faithfull then the Rabbanim, of whom they are no lesse hated for their integritie, then for reiecting Tradition.

Concerning the Karraim now remaining, it is reported that the other Iewes, and they, will not speake one to another: so inexpiable hatred do the other Iewes con∣ceiue against them. And Postellus saith, r 1.299 There are three principall Sects of the Iewes in the Easterne parts; Thalmudists; Caraim, which reiect those Glosses. They are rich, but so hated of the rest, that a great part of their virgins remaine vnmarried: And if (saith the common Iew) it should so happen that a Caraim and a Christian should fall together into the water, with like possibilitie of sauing either, he would make a bridge of the Caraim to saue the Christian. The third sort is the Samaritan, of which after∣ward. Buxdorf. s 1.300 saith, that there are of these Caraim also in Poland; and Leo t 1.301 menti∣ons some places in Barbary, where this sort of Iewes doth inhabit; as you may here∣after reade in our sixth Booke, and the eleuenth Chapter.

First, their difference from the Pharisees was about the future reward, which being denied, they by consequence of that error fell into the rest, to deny the Resurrection: the subsistence spirituall, &c. They couped vp GOD in Heauen, without all behol∣ding of euill. They denied Fate, which the Pharisees held. They denied Spirit altoge∣ther, saith Lira, u 1.302 for they held GOD to be corporeall: the soule to die with the bo∣die: Angels and Diuels they denied: Good and euill they ascribed to a mans free-wil x 1.303 . They were inhospitall and cruell: and as cruelly, hated of the people. They are char∣ged (the Diuell may be slandered) to deny all Scripture but Moses y 1.304 : But first in Scrip∣ture, this opinion of theirs is not mentioned: and Iosephus affirmeth, that they recei∣ued the Scriptures, and reiected Tradition. Neither would the Zealous people of the Iewes, haue endured them in the Temple, if they had denied their Prophets, for feare of whom, they durst not professe otherwise of Iohn Baptist, although hee had left no monument of miracle, or Scripture. Drusius z 1.305 would reconcile this opinion of the Fa∣thers, which say they denied all but Moses; and the other, saying, that some of the Sadducees liued in Iudaea, others in Samaria. These later happily, with the Samaritans, denied all saue Moses. Amongst these were the Apostata's, which liued in Sichem, men∣tioned by Iosephus Antiq. lib. 11. cap. 8. and Ecclesiasticus 50. 27. Iunius thinketh

that they fell from the Iewish religion with Manasses, in the time of Nehemias.

The Sect of the Sadducees was diminished, if not worne out, after the destruction of the Temple, till in the yeare 4523. or after Scalig. 4515. and A D. 755. one Anan and Saul his sonne renewed that Doctrine, because he had not receiued his expected promotion to the degree of Gaon * 1.306 . Hee wrote bookes against the other Iewes. The like did one Carcasuas But of these Sadducees too much.

Of the * 1.307 Essees or Hessees, followeth in the next place. Their name Scaliger a 1.308 deri∣ueth of a b 1.309 word which signifieth Rest, or quietnes and silence: both which well agreed to their institution. He disproueth that opinion of Eusebius, & others, that therein fol∣lowed him, which thought these Iewish Heretikes were Christian Monks and Catho∣likes. Such Catholikes, let Baronius c 1.310 and Bellarmine d 1.311 boast of, as the authors of their Monkes, for so they would haue them; which you may beleeue as well as before the Floud, Enosh; and after, Elias, Iohn Baptist, the Nazarites & Rechabites, were Monkish Votaries, as the Cardinall would haue you. As for these Essees, he makes no small a∣doe against the Centuries, e 1.312 for vnderstanding Philo of Iewish, and not of Christian Monkes. But the loue to Monkery hath dazeled the eyes of men too much: and euen their historie (which followeth) will conuince that opinion of falsehood. Besides, Christianitie should haue small credit of such associates. Indeed the later Monkes are much like them in superstition and Idolatrie, though farre behind in other things. But hee that will see this Argument disputed, let him reade Scaliger his Confutation of Serarius the Iesuite. He sheweth also that the Ossens, Sampsaeans, Messalians, and di∣uers heresies amongst the Christians, sprang from these Essees: that the Egyptian Essees, of which Philo speaketh, out of whom Eusebius first collected that conceit, and that Philo himselfe had no skill in the Hebrew, but knew only the Greeke tongue: that Pau∣lus the Eremite in Thebais, was the first Author of Monasticall liuing. But now to come to our historie of these men.

These Essees, Hessees, or Essens, are placed by Pliny on the West of the Dead-sea f 1.313 , a people solitarie, & in the whole world most admirable, without women, without mo∣ney, and a nation eternall in which none is borne, the wearinesse of others fortunes be∣ing the cause of their fruitfull multiplying. Philo in that Booke which he intituled, that all good men are free, saith that there were of them aboue soure thousand, called Essaei, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Holy, not sacrificing other creatures, but their mindes, vnto GOD. Some of them are Husband-men, some Artificers, for necessitie, not for abundance: They make no weapons of warre, nor meddle with Merchandize. They haue no ser∣uants, but are all both free, and mutually seruants to each other. They liue perpetually chast, sweare not at all, nor lie: esteeming GOD the Giuer of all good, and Author of no euill: Their societie is such, that one garment, one house, one food, one treasurie, one getting, one spending, one life, is in common to them all; carefully prouiding for their sicke, and holding the elder men in place of parents.

Iosephus, who himselfe liued among them, doth more largely describe them. g 1.314 Hee reporteth that they were by Nation Iewes, auoiding pleasures and riches as Sinnes; ac∣counting continence and contentednes great vertues. They marrie not, but instruct the children of others, respecting them as their kindred, in their manners: not denying the lawfulnesse of marriage, but the honestie of women. Hee which becommeth one of their fraternitie, must make his goods common. Oyle and neatnesse they shunne, yet weare alwaies a white garment. They haue Officers for their common prouision. They haue no one certaine Citie, but in each, many of them haue their houses: to strangers of their owne Sect, they communicate their goods, and acquaintance; and therefore carrie nothing with them in their iorneyes, but weapons for feare of theeues: and in euery Citie haue of the same Colledge an especiall Officer which prouideth for stran∣gers. The children vnder tuition of Masters are alike prouided for; nor do they change their raiment till the old be worne: They neither buy nor sell, but mutually communi∣cate. Deuout they are in the seruice of GOD. For before the Sunne riseth, they speake of no prophane or wordly matter, but celebrate certaine Prayers, as * 1.315 praying him to rise. Then by their Officers are each appointed to their workes, till the fifth houre, at

which time they assemble together, and, being girded with linnen garments, wash themselues in cold water. Then do they go into their dining roome, as into a Temple, where no man of another Sect may be admitted; and there staying with silence, the Pantler sets them bread in order, and the Cooke one vessell of broth. The Priest giueth thankes, as after dinner also. Then laying aside those their holy garments, they plie their worke till the euening; and then suppe in like manner. There is neuer crying or tumult, they speake in order, and obserue euen without the house a venerable silence. In other things they are subiect to their Ouersoer, but at their owne choice may helpe and shew mercie to others. To their kindred they cannot giue without licence. What they say, is certaine: but an oath they hate no lesse thē periury. They studie the writings of the Ancient, thence collecting such things as may benefit the manners of the mind, or health of the bodie. They which are studious of their Sect, must a yeares space en∣dure triall, and then after that probation of their continencie, must be probationers yet two yeeres longer, and then vpon allowance of their manners are assumed into their fellowship; making first deepe proteestation of religion towards God, and iustice to∣wards men, to keepe faith to all, but especially to Princes, and if they shall come to rule ouer others, not to abuse their power, not to exceed others in habit, not to steale, not to keepe any thing secret from them of their owne Sect, or communicate it to an∣other, although vpon perill of life: not to deuise new doctrines: to keepe the bookes of their owne opinions, and the names of the Angels. Offenders they put from their fellowship: and he which is thus excommunicate, may not receiue food offered of any other, but, eating grasse and herbes, is consumed with famine, except they in compas∣sion receiue him againe, in extremitie. They giue no sentence of iudgement, being fewer then an hundred. If ten sit together, one speakes not without consent of the rest. They may not spit in the middest, or on the right-hand. They will not so much as purge Nature on the Sabbath * 1.316 , and on other dayes do it very closely, for offending the Diuine light, and couer it with an instrument in the earth, and that in the most secret places; and are washed after.

They are of foure rankes, according to the time of their profession; and the yonger sott of these are so far inferiour to the rest, that if one of these do touch them, he wash∣eth himselfe, as if he had touched a stranger. They liue long: feare not death: nor by any tortures of the Romans, could be compelled to transgresse their lawes; but derided their tormentors rather: beleeuing to receiue their soules againe presently, holding the bodies to be corruptible, and the prisons of the immortall soules: which if they haue been good, haue a pleasant place assigned them beyond the Ocean, but the euill to be in tempestuous stormie places of punishments. Some of these Essens also forertell things to come. And another sort is of thē which allow of marriage, but make a three∣yeares triall first of the women, and if by a constant purgation they appeare fit for child-bearing, they wed them, not for pleasure, but procreation: and therefore after conception do not accompany with them. These women when they wash, haue their sacred linnen garments also, as the men. Thus farre Iosephus: who in his h 1.317 Antiq addeth to these, their opinions of GODS prouidence ruling all things: and that they thinke their Ceremonies more holy then those of the Temple, and therefore send thither their gifts, but do not there sacrifice, but by themselues following the same course of life, which the Plisti i 1.318 do amongst the Dacians.

Some of these Essenes liued solitary, like to Hermits, as is said before. Happily that Banus was of this sort, to whom Iosephus k 1.319 resorted for imitation. He liued in the wil∣dernesse, cloathing and feeding himselfe with such things as the trees and plants of their owne accord yeelded him, and with often cold washings in the night and day, cooling the heat of lust. With him Iosephus abode three yeares.

The Gaulonites or Galilaeans, * 1.320 had their l 1.321 beginning of Iudas (elsewhere he calleth him Simon) a Galilaean, whose doctrine was, That, Onely GOD was to be accounted their LORD and Prince: in other things they agreed with the Pharisees: but for their libertie they would rather endure any the most exquisite tortures, together with their kindred and friends, then call any mortall man their LORD. Thoudas happily, mentio∣ned,

Act. 5. and that Egyptian, Act. 21. were of this rebellious and traiterous Sect, and those Sicarij which wore short weapons vnder their garments, therewith mur∣thering men in assemblies. That Egyptian m 1.322 Iosephus calls a false Prophet, who vnder pretence of Religion, and name of a Prophet, assembled almost thirtie thousand men to Mount Oliuet: he was defeated by Foelix the Gouernour. Such were their Zelotae in the siege of Ierusalem, vnder the mantle of Religion, all of them harbouring and cloking Treason and villany.

The Scribes * 1.323 are not a Sect, but a function: of which were two sorts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the one expounders of the Law, the other publike No∣taries or Actuaries, Recorders, Secretaries. Epiphanius maketh difference betwixt the Scribes that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Teachers of the Law, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Lawyers, which prescribed formes of Law, Law-cases, and taught Ciuill actions. But these are often taken one for the other. Ezra is called a Scribe, whose Pulpit is mentioned, Ne∣hem. 8. and Moses n 1.324 Chaire was the seat of the Scribes; that is, they taught the Law of Moses, which they vsed to do sitting: as CHRIST also did, Mat. 5. 2. Their expositions, Epiphanius o 1.325 saith were of foure sorts, one in the name of Moses; the second in the name of their Rabbine Akiba (he is said to haue liued an hundred and twentie yeares, and to be Standard-bearer to Barchozba) the third in Andan or Annan; the fourth after the Assamonaei. But little is to be said of these Scribes, more then what is before said of the Pharisees, this being not a differing Sect, but an Office or Ministe∣rie, whereof the Pharisees also were capable, and are for false teaching blamed by our SAVIOVR, together with the Scribes.

The Scribes are said in their expositions p 1.326 to haue been more textuall, the Pharisees more in their Glosses and Traditions: the Scribes had chiefe reputation for learning, the Pharisees for holines, taking more paines (saith our English Iosephus) to go to hel. The Scribes professed both disputation and obseruation of many things, saith Arias Montanus q 1.327 , but not so exact as the Pharisees. For the Pharisees, though not so lear∣ned as the other, thought themselues more holy then them, because they obserued not only those things, which in the common opinion were thought meet, but those things which were least, which the people obserued not, which others had added. This they were ambitious of, as of some great perfection. For there was a threefold state of men, The Doctors, Pharisees, and People of the Land. The prouerb was The people of the Land are the foot-stoole of the Pharisees. The people were tied to obserue the precepts mētio∣ned, or by necessity of consequence drawne out of the Bible. The Pharisees (as is said) added their Traditions. The Scribes manner r 1.328 of teaching was cold and weake, consi∣sting in certaine arguments, which rather afflicted, then affected the minds of the hea∣rers; in certain niceties, & scrupulous questions, sometimes inextricable. And therfore the people heard Christ, as speaking with authority, and not as the Scribes. But to let passe these School-mē, & those Canonists let vs come to their other sects & sort of professiōs.

The Hemerobaptists * 1.329 are nūbred by Epiphanius s 1.330 among the Iewish heresies, which, saith he, in other things differ not from the Scribes and Pharisees; but in their doctrine of the resurrection & in infidelity are like to the Sadducees: And euery day in al times of the year they are baptised or washed, whēce they haue their name. But this custome of daily washing, saith Scaliger, t 1.331 was cōmon to al the ancient Iewes, which would seeme better thē their fellowes, & not only obserued of the Pharisees, Essees, & Hemerobap∣tists (if such a sect may be added). At this time in Palestina many do it, not once, but often in the day. The Mahumetans obserue it. The Priests whē they kept their courses in the Temple, abstained from wine, and eat not of the Tithes before they had washed their whole body. The Pharisees and Essees composed themselues to this sanctity: the greater part of the Pharisees, and all the Essees abstained from wine, & both vsed daily washings, especially before they ate. And as many heretikes professing thēselues Chri∣stians, retained many things of Iudaisme; so these Hemerobaptists learned them this daily washing. It seemeth by him, that, these were Christiā rather thē Iewish heretikes.

And so were the Nazaraeans * 1.332 also, which some reckon among the Iewish sects, who embraced the Gospell of CHRIST, but would not relinquish their Iudaisme; vnlesse

we say with Hierome, that whiles they would be both Iewes and Christians, they were neither Iewes nor Christians. These Nazaraeans, or Nazoraeans, Scaliger affirmeth, were meere Karraim, Scripture-Iewes, but because of their obstinacie in the Law, the first Councell of the Apostles determined against them. As for the Nazarites of the old Te∣stament, Moses describeth them and their obseruations: Not to cut their haire, not to drinke wine and strong drinke, &c. Such was Sampson. But these could be no Sect, hol∣ding in euery thing the same doctrine with the Iewes, and only, for a time, were bound by vow to these rites. But for those Nazaraeans, Epiphanius u 1.333 maketh them a Iewish Sect, not without cause, if such were their opinions, as he describeth them. Their dwel∣ling was beyond Iordan in Gilead and Bashan, as the fame goeth (saith he) by Nation Iewes: and by obseruing many things like to the Iewes. Herein they differed: They did not eat any thing which had life: they offered not sacrifice: for they counted it vnlaw∣full to sacrifice, or to eat flesh. They disallowed the fiue Bookes of Moses: they indeed confessed Moses, and the Fathers by him mentioned, and that he had receiued the law, not this yet, which is written, but another.

Next to these doth x 1.334 Epiphanius place the Ossens * 1.335 , dwelling in Ituraea, Moab, and be∣yond the Salt or Dead sea: to these one Elxai in the time of Traian ioyned himselfe: he had a brother named Iexai. Scaliger (here and euery where acute) saith y 1.336 that the Essens and Ossens are the same name, as being writtē with the self-same Hebrew letters, diffe∣ring only in pronuntiation, as the Abyssines pronounce Osrael, Chrostos. for Israel. Chri∣stus. And the Arabian Elxai, and his brother Iexai, were not proper names, but the ap∣pellation of the Sect it selfe; as he proueth. But they agreed not so well in profession, as in name, with the Essens, for they were but an issue of those ancient Essens, holding some things of theirs, others of their owne: as concerning the worship of Angels, reproued by the Apostle, Col. 2. 21. in which the Essens and Ossens agreed, & other things there men∣tioned, Touch not, taste not, handle not: and in worshipping of the Sunne, whereof they were called Sampsaeans, or Sunners, Sun-men, as Epiphanius interpreteth that name. Those things wherein they differed, were brought in by that Innouator, who (of this his Sect) was called Elxai.

He was, saith Epiphanius, a Iew, he ordained, Salt, and Water & Earth, and Bread, and Heauen, and the Skie & the Winde, to be sworne by in Diuine worship. And sometime he prescribed other seuen witnesses; Heauen, and Water, and Spirits, and the holy Angels of prayer, and Oile, and Salt, and Earth. He hated continencie, and enioyned mariage of necessity. Many imaginations he hath, as receiued by reuelation. He teacheth hypocri∣sie, as in time of persecution to worship Idols; so as they keepe their cōscience free: and if they confesse any thing with their mouth, but not in their heart. Thus ancient is that Changeling, Aequiuocation. He bringeth his author, one Phineas of the stocke of the ancienter Phineas, the son of Eleazar, who had worshipped Diana in Babylon, to saue his life. His followers esteeme him a secret vertue or power. Vntill the time of Constan∣time, Marthus and Marthana (two women of his stock) remained in succession of his honor, and were worshipped in that country for gods, because they were of his seed. Marthus died a while since, but Marthana still liueth: Their spittle, and other excre∣ments of their body, those Heretikes esteemed, and reserued for reliques to the cure of diseases, which yet preuailed nothing. He mentioneth CHRIST, but it is vncertaine whether he meaneth our LORD IESVS. He forbids praying to the East-ward, and bids turne towards Ierusalem from al parts. He detesteth sacrifices, as neuer offered by the Fathers: he denieth the eating of flesh among the Iewes, and the Altar, and Fire, as contrary to GOD, but water is fitting. He describeth CHRIST after his measure, foure and twentie Schaeni in length, that is fourescore and sixteene miles, & the fourth part thereof in breadth, to wit, six Schaeni, or foure and twenty miles; besides the thick∣nes, and other fables. He acknowledgeth a HOLY GHOST, but of the female sexe, like to CHRIST, standing like a statue aboue the clowds, and in the midst of two moun∣taines. He bids none should seek, the interpretatiō, but only say those things in praier: (words which he had taken out of the Hebrew tongue, as in part we haue found). His prayer is this, * 1.337 Abar, anid moib nochile daasim an daasim nochile moib anid abar selam. Thus Epiphanius relateth it, and thus construeth, I cannot say expoundeth (although

they, like our deuout Catholikes, needed no exposition) Let the humility passe from my fathers, of their condemnation, & conculcation, and labour; the conculcation in condemnati∣on by my fathers, from the humility passed in the Apostleship of perfection. Thus was Elxai with his followers opinionate: otherwise Iewish. Epiphanius speaketh of his sect else∣where often, as when he mentioneth the Ebionites y 1.338 , and the Sampsaeans: This booke both the Ossees and Nazoraeans, and Ebionltes vsed.

The Sampsaeans * 1.339 had another booke (they said) of his brothers. They acknowledge one GOD, and worship him, vsing certaine washings. Some of them abstaine from liuing creatures, and they wil die for Elxai his posterity; which they had in such honor, that if they went abroad, the people would gather vp the dust of their feet for cures, & their spittle, & vsed thē for amulets & preseruatiues. They admit neither the Apostles, nor Prophets: they worship Water, esteeming it as a god, belieuing that life is frō thēce.

Scaliger also affirmeth, that the Massalians * 1.340 (which word Epiphanius interpreteth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Such as pray, according to the opinion and practise of those Heretikes) were z 1.341 first a Iewish sect, and a slip of the Essees, and after by marriages with some false Chri∣stiās, made such a galli-maufrey, as after when we come to speak of the Pseudochristiā sects shall (GOD willing) be related: for of Iewish they became Christian Heretikes.

The Herodians * 1.342 were Iewes, a 1.343 otherwise agreeing with the rest; but they thought Herod to be the Messias, moued by Iacobs prophecie falsely interpreted, That the Scep∣ter should not depart from Iuda till Shilo came. When as therefore they saw Herod a stran∣ger to possesse the kingdome, they interpreted as aforesaid. Some make question whe∣ther this was the name of a sect, or of Herods souldiers. Drusius b 1.344 obserueth out of a Commenter vpon Persius, Sat. 5. Herodis venere dies, &c. these words, Herod raigned among the Iewes in the parts of Syria, in the daies of Augustus. The Herodians therfore ob∣serue the birth-day of Herod, as also the Sabbaths: in the which day they set lampes burning, and crowned with violets in the windowes. Arias Montanus c 1.345 thinketh that the Herodi∣ans were polititians, that little respected religion. They thought the Common-wealth should be established, and that could not stand without Princes, nor could Princes nourish themselues or theirs without money, and therefore propounded that question to our Sauiour touching Caesars tribute. Others thinke they made hotchpotch of Iu∣daisme and Gentilisme, as Herod had done: in which it is like his succesiors succeeded him. This coniecture is mentioned by Beza, d 1.346 who yet rather thinketh that the Herodi∣ans were Herods courtiers, moued thereto by the Syrian translation, which hath de∣beth Hiraudis, Herods domesticals. Thus thinketh Iunius e 1.347 of them also, who saith that when the Pharisees could not intrap him in the Law, they sent their disciples to que∣stion him of Tribute, hauing before agreed (which vsually they did not) with the He∣rodians to stand by (vnknowne) as witnesses, if he had answered any thing, whereat Caesar might haue been offended. And this seemeth most likely: for after Herods death, how could they hold him for Messias?

Another sect amongst these of the Circumcisiō, Eusebius f 1.348 out of Hegesippus nameth the Masbothoaei * 1.349 or Masbotheani; for Thebulis (saith Hegesippus) was of their number, which arose out of seuen sects in the Iewish people: Which sects had their begin∣ning Symon, of whom the Symonians: and Cleobius, of whom the Cleobians; Dositheus, of whom the Dositheans; and Gortheus, of whom the Gortheans; and Masbotheus, of whom the Masbotheans. And from the same fountaines issued the Menandrians, Mar∣cionists, Carpocratians, Valentinians, Basilidians, and Saturnilians. And a little after, There were diuers sects amongst the Israelites; Essees, Galileans, Hemerobaptists, Mas∣botheans; Samaritans, Sadducees, Pharisees.

The word Masbothaet, Scaliger g 1.350 saith, signifieth Sabbatists, or Sabbatarians, be∣cause they professed to haue learned the obseruation of the Sabbath from CHRIST, and therein differed from the other Iewes.

He there nameth (and little else haue we but their names, euen the name also of the wicked shall rot) diuers other sects; if they may beare that name: as the Genites * 1.351 or Genists; which stood vpon their stocke and kindred: the Merissaeans * 1.352 or Merists, which were (as the name importeth) sprinklers of their holy-water: the Hellenians * 1.353 , of Hellenius: the Cleobians * 1.354 and Theobulians * 1.355 wee can but mention. Of the

Tubiens * 1.356 as little, saue that they are said to be a Colledge or fellowship: and lesse of * 1.357 Ganaei, and such like, if there be any other names that remaine as the rotten bones of the consumed carkasses of heresies and heretikes: and either are vnknowne, or degene∣rated into some or other sect of pseudo-christians, which require another taske.

The Coelicolae * 1.358 were Iewes, h 1.359 but corruptly embracing, Christianitie, for they were Massalians, which had their houses or places of prayer abroad in the open ayre, of whom Iunenal is vnderstood, Nil praeter nubes & coeli lumen adorant. So Scaliger rea∣deth, not numen: & Petronius, Iudaeus licet & porcinum nomen adoret, Et coeli summas ad∣uocet auriculas. These also were an oft-spring of the Essees: and from these proceeded the Massalians. They being baptised, reuolted to their former Iudaisme, and bearing the name of Christians, retained the rites of those Coelicolae, or Heauen-worshippers.

The * 1.360 Cannoei were a deuout Societie & order, giuen to holines of life, and obseruati∣on of the Lawe: of whom was Simon Kannaeus, Mat. 10. called Zelotes, the inter∣pretation of the former as i 1.361 Beza, k 1.362 and Scaliger shew. Suidas calleth them obseruants of the Lawe, whom Ananus shut in the Temple. Their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Mourners * 1.363 were such as lamented with continual fasting, praying, and weeping, the destruction of their Citie, * 1.364 Temple and Nation: as else-where is said.

CHAP. IX.

Of the Samaritans.

IT remaineth to speake of the Samaritane Sects.

Samaria was the Citie royall of the ten Tribes, after that Omri (who, as other his predecessors, had raigned before at Tirzah) had bought the mountaine Shomron a 1.365 of one Shemer, for two Talents of siluer, and built thereon this Citie, which hee called after the name of Shemor, Lord of the Mountaine. In vaine therefore is it to seeke the name of the Samaritans from the signification of the b 1.366 word (which is keeping) seeing they were so called of the place, and the place of this their ancient Lord. It remained the chiefe seate of the kingdome as long as the same indured, and namely till the dayes of Hosheae their last King, in whose time c 1.367 Salmanasar the Assyrian carried the Israelites thence. Esarhaddon the son of Se∣nacherib, otherwise called Osnappar (thus saith Hezra: d 1.368 and therefore Epiphanius was deceiued in ascribing this act to Nabuchodonosor in the time of the captiuitie fortie yeeres before the returne) sent to inhabite that region, Colonies from Babel, and from Cuthan, and from Aua, and from Hannah, and from Sepharuaim. Babel is knowne: Cutha and Aua e 1.369 are esteemed parts of the desert of Arabia, the other of Syria and Me∣sopotamia. It seemeth that most of them were of Cutha, because all of them after pas∣sed into that name, and were of the Iewes called Cuthaei, as witnesseth Iosephus. f 1.370

These heathens serued not the LORD, and therefore the LORD sent Lyons a∣mong them which slew them: Wherefore they sent to the King of Assyria, who sent thither one of the captiued Priests of Israel to teach them how to worship GOD (Epi∣ohanius, calleth his name Esdras. g 1.371 ) He dwelt at Bethel: and as some conceiue, taught rather that idolatrous worship, whereof Bethel had before been the Beth-auen, where Ieroboam had placed his golden Calfe, then the true worship of the True Iehonah. Howsoeuer, euery Nation (saith the Text) made them Gods, & put them in the houses of the high places, which the Samaritans had made. The men of Babel made Succoth Benoth: and the men of Cutha made Nergal, and the men of Hamath, Ashima: and the A∣vims, Nibhaz, and Tartak: & the Sepharusaims burnt their children in the fire to A∣drammelech, and Anammelech their gods. Thus they feared the LORD, and ser∣ued their gods after the manner of the Nations, and so continued: a mungrell re∣ligion begotten of a bastard or haereticall Iudaisme, and wilde paganisme. What those gods vvere, it is vncertaine, and interpreters agree not. Of Succoth Be∣noth is spoken h 1.372 already: Wolphius interpreteth i 1.373 Nergal a wilde hen, Ashima a goate, Nibhaz a Dogge, Tartak an Asse, Adramelech a Mule, Anaemelech a Horse: thus (saith he) the Hebrewes expound them: and he supposeth these creatures vvere

among them Canonized and sacred: as the Persians are said to worship a Cocke; the Proembari of Africa, a Dogge: other people, other creatures. Thus their Religion continued till after the returne of the Iewes from captiuitie, to whom they would haue beene officious helpers in building of the Temple: which being refused they became their enemies, and hindred the building a long time. * 1.374 But the Temple being built, and religion established among the Iewes, and their state flourishing, Sanballat gaue l 1.375 his daughter Nicaso to Manasses, the brother of Iaddus the High Priest, in the time of Darius the last Persian Monarch. This Nehemia mentioneth, but deigneth not to name him, affirming that he chased him from him, of which some m 1.376 descant whether it were by exile, or excommunication, or some other punishment. R. Salomo interpre∣teth it of exile, Pelican of excommunication.

Drusius n 1.377 hath a discourse out of a Iewish Author, which relateth the forme of that first Anathema and iudiciall curse, (not vnmeete heere to be mentioned) denounced a∣gainst the Samaritans for hindring the worke of the Temple. Zorobabel and Ioshna (saith he) gathered all the Congregation into the Temple of the LORD, and brought three hundred Priests, and three hundred Trumpets, and three hundred bookes of the lawe, and as many children, and sounded. And the Leuites singing and playing on in∣struments cursed with all kinds of Anathema's the Chutheans, in the secret of the name Tetragrammaton, and in Writing written vpon tables: and with the Anathema of the house of the higher iudgement, and the Anathema of the house of the lower iudge∣ment, that none of Israel should eate the bread of the Chuthean (wherevpon it is said he which eateth a Samaritans bread, be as he that eateth swines flesh) and that a Chuthe∣an should not be a Proselyte in Israel, nor should haue part in the Resurrection of the dead. This they writ, and sealed, and sent vnto all Israel which were in Babylonia, which heaped vpon them Anathema vpon Anathema. That, concerning their becom∣ming proselytes, Drusius doubteth whether it may not bee translated, that a stranger Chuthaean should not abide in Israel: which is more likely. The other had been more im∣pious: their zeale to make proselytes of all Nations is knowne.

To returne to Manasses, Iosephus saith that the high Priest and the Elders put him from the Altar, who therefore went to Sanballat his father in lawe, and told him that he loued his daughter well, but would not for her loose his Priesthood. Sanballat re∣plied, that if he would retaine his daughter, he would not onely maintaine him in his Priesthood, but procure him a high Priests place, and make him Prince of all his pro∣vince: and would build a Temple like to that of Ierusalem in mount Garizin, which looketh ouer Samaria, higher then the other hils, & that with the consent of K.Darius. Hereupon Manasses abode with him, and many Priests and Israelites being intangled with like mariages reuolted to him, and were maintained by Sanballat. But now Alex∣ander preuailing against Darius, Sanballat (whose Religion was Policie) rebelled, and tooke part with Alexander, and in reward thereof obtained leaue to build his Temple, whereof Manasses enioyed to him and his successors the pontificall dignitie. Then was the Circumcision diuided, some (as said the Samaritan woman) o 1.378 worshipping in this mountaine, others at Ierusalem. The Zeale which the Samaritans had to their Temple appeared p 1.379 in the time of Ptolomens Philometor, when at Alexandria Sabbaeus and Theodosius, with their Samaritans, contended with Andronicus and the Iewes, these challenging to Ierusalem, those to Garizin, the lawfull honour of a Temple, both par∣ties swearing by GOD and the King, to bring proofe of their assertion out of the law; and beseeching the King to doe him to death that should not make his part good: and thereupon the Samaritans failing in proofe, were adiudged to punishment.

The Samaritans in the prosperitie of the Iewes professed themselues their kinsmen & allies: in aduersitie disclaimed them, & their GOD also, as appeareth q 1.380 in their Epi∣stle to Antiochus that figure of Antichrist & persecutor of the Iewish religion, in which they call themselues Sidonians dwelling in Sichem, and say, that moued by ancient su∣perstition they had embraced the Feast of the Sabbath, and building a Temple of a namelesse Deity had offered therein solemne sacrifices: whereas therefore their origi∣nall was Sidonian and not Iewish; pleased him to enact that their Temple might beare

name of Iupiter Graecanicus, and they might liue after the Greekish rites. These things Antiochus easily granted.

Hircanus by force tooks both Sichem and Garizin. Two hundred yeares after the foundation of this Temple, as testifieth Iosephus, r 1.381 hapned this desolation thereof. The zeale yet continued as appeareth by many testimonies of Scripture. The Iewes medled not with the Samaritanes, which made the s 1.382 woman wonder that CHRIST asked drinke of a Samaritane. Another time the Samaritans would not receiue him because his t 1.383 behauiour was as though he would goe to Ierusalem, for which fact of theirs the sons of thunder would haue brought lightning frō heauen vpon them. And the Iewish despite could not obiect worse in their most venemous slander, then, u 1.384 Thou art a Samaritane. This Ierusalem-iourney through the Samaritans countrey caused bloudy warres and slaughter betwixt the Galileans x 1.385 & them, in the time of Cumanus, to the destruction of many. And before that in the daies of Pilat, a cousning Prophet abused their zeale, bid∣ding them to assemble in mount Garizin y 1.386 with promise there to shew them the sacred vessels, which, said he, Moses had there hidden. Wherevpon they seditiously assembling, & besiedging T••rabatha, Pilat came vpon them with his forces, & cut them in peeces.

Their opinions (besides those aforesaid) were, z 1.387 that onely the fiue bookes of Mo∣ses were Canonicall Scripture, the rest they receiued not. They acknowledge not the Resurrection, nor the Trinitie: and in zeale of one GOD, abandon all idolatries, which it seemeth was receiued of them after the building of the Temple, and mixture with the Apostata Iewes; the Scripture testifying otherwise of their former deuotions. They wash themselues with Vrine, when they come from any stranger, being (for sooth) pol∣luted. And if they haue touched one of another Nation, they diue themselues, garments and all, in water. Such a profanation is the touch of one of another faith. They haue a dead corps in abhomination presently.

The Samaritan a 1.388 if he meeteth a Iew, Christian, or Mahumetan, he saith vnto them, Touch me not. Scaliger, out of the Arabian Geographer, b 1.389 telleth of an Iland still inhabi∣ted with these Samaritans, in the red Sea, which appeareth by their custome, when any comes on shore, forbidding to touch them. This arrogant superstition remaineth with them.

The Samaritan Chronicle is cited by Eusebius Chron. graec. l., 1. c 1.390 Scaliger saith he had a copy of their Chronicle translated out of Hebrew into Arabian: it differeth somwhat from the Hebrew account. The Iewes confound the Samaritans and Sadduces, as if they were but one Sect. The difference hath appeared, for the Sadduces accept all the Bible; the Samaritans, Moses onely. The Sadduces denied the soules immortalitie and reward. The Samaritans in their Chronicle acknowledge both a place of reward, & pu∣nishment after this life. But whether they beleeue the Resurrection or no, he doubteth. The Sadduces deny spirits, Angels, Diuels; the Samaritans confesse them. The Samari∣tans also vse still those ancient Letters called Phenician, which the Hebrewes vsed be∣fore the captiuitie, which who so lisleth to view, let him see their Characters, and Sca∣ligers large notes thereon in his Annotations vpon Eusebius Chronicle.

The Samaritans were diuided also into diuers sects, as Epiphan. d 1.391 rehearseth: one whereof were called * 1.392 Dositheans: if it be lawfull to reckon them Samaritans, which acknowledged (as Epiphan. acknowledgeth of them) the Resurrection of the Dead. They abstaine from such things as haue life: some of them from Mariage after they haue beene before maried, and some continue in Virginitie. They obserue Circumci∣sion and the Sabbath: and they touch no man, but hold euery man in abhomination. Report goeth also of their fasting and exercises.

They had name of Dosithens: who being a Iew, and hauing well profited in their law, but not receiuing promotion sutable to his ambition, reuolted to the Samaritans, and hatched this sect amongst them. And when afterwards in a singularitie he had gone a∣side into a Caue, and there mewed vp himselfe, and persisted in hypocrisie & fasting, he there died (as the fame goeth) through his wilfull want of bread and water. After a few daies, some resorting to him found his dead body crawling with wormes, and compas∣sed with flies. § Of this name Dositheus there were diuers. e 1.393 Two of them liued af∣ter

the comming of CHRIST. One a lew, sonne of R. Iannai, the other a Samaritan which endeuoured to perswade his countreymen that hee was the CHRIST which Moses had prophecied of, as f 1.394 Origen reporteth, and saith: of him are the Dositheans named. Another is mentioned in g 1.395 Iohasin, who liued in the time of CHRIST, the dis∣ciple of Sammai. And before these was another Dosthai, the sonne also of Iannai, of whom it is said in h 1.396 Ilmedenu, that Senacherib sent R. Dostha to Samaria to teach the Samaritans the lawe. This seemeth to be he, whom before out of Epiphanius wee haue called Esdras, the first founder of the Samaritan heresie. And so Tertullian i 1.397 saith of him; Dosubeus the Samaritan, was the first that reiected the Prophets, as not hauing spoken by the HOLY GHOST. The like testimonie Hierom giueth of him. His colleague and companion is said to be one Sebua, the supposed Author of the Sebvaeans. In Ilmedenn k 1.398 he is called Sebaia: or Sebuia. l 1.399 Dositheus also taught, that how and in what position of body he was in the Sabbath morning, in the same he ought to continue all that day, without change of gesture or place: that if he did sit, he should sit in the same place all day long, and so of lying or other habite of body. The Authour of this Dosithean sect, (properly so called) liued, as Scaliger q 1.400 thinketh, about or at the destruction of the Tem∣ple, and could not be that first Dustai or Dosthaei.

The Sebuaeans * 1.401 you haue heard, in Drufius opinion, haue their name of Sebuia, the companion of Dosthai, sent by Senacherib, or rather by Esarhaddon: which if it be so, it seemeth this sect is auncient, haply nothing differing from the other Samaritans. E∣piphanius maketh a difference, r 1.402 but the cause he alledgeth, was the Iewes refusall of their helpe at Ierusalem, which was common to all the Samaritans. The difference he alledgeth is the transposing of their solemnities (for that quarrell betwixt them and the Iewes) from the Iewish times, so that they kept their Passeouer in August (which they made the beginning of their yeare) Pentecost in Autumne, and that of Tabernacles, when the Iewes kept their Passeouer: neither might they sacrifice in Garizin, obseruing such differing solemnities. Scaliger s 1.403 (whom I shame not thus of∣ten to name, in relation of these things too intricate for mine owne, or for common wits to finde) both in his Treatise against Serarius, cap.1. & 21. and in his Canons Isagog. l.3. dissenteth from Epiphanius: saying, that they dissented not from the other Samaritans, but that the name was a common name, which the Iewes ascribed to the Samaritans: It signifieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Weekers: which name they gaue them because that euery weeke betweene the Passeouer and Pentecost, they obserued that day of the weeke, in which the computation of the fifty dayes began, with as great solemnitie as the feast of Pentecost it selfe. This day, from which the reckoning began, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second, because it was the next day after the Azyma or Feast-day. But the Samaritans reckoned the second after the Sabbath, and so in all that space of fiftie dayes, kept the first day of the weeke, that is, Sunday, holy. Thus they kept seuen Pentecosts in a yeare. And perhaps (hee but coniectureth) as they had these imagi∣narie Pentecostes, so they might at other times of the yeare haue such imaginarie solemnities of other Feasts. From that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second day, and next to the Feast of vnleauened bread, the Sabbaths, saith Scaliger in the same place, were cal∣led in order, the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the second Sabbath after that day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so the rest: and thus he expoundeth those words of Luke c.6.v.1. se∣cundo-primum Sabbatum, that is the first Sabbath after that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or first day of the fif∣tie which began to be reckoned the next day after Easter till Pentecost. A place hither∣to very obscure. Epiphanius doth number for Samaritane sects, The Essens, * 1.404 of which is before shewed that they were Iewes, and otherwise heretical and idolatrous in respect of their morning-deuotions to the Sunne, for which it seemeth they might not, (cer∣taine they did not) communicate with other Iewes in the Temple and sacrifices. These pertaine not to this place; as not Samaritanes. A fourth Samaritane sect he accounteth the Gortheni, * 1.405 which differed from the rest, at least from the Sebuians, in keeping their solemnities, Paschall, Pentecost, and of Tabernacles at the Iewish times, and obserued but one day holy: as likewise the fasting day.

CHAP. X.

The miserable destruction and dispersion of the Iewes from the time of the desolation of their Citie and Temple to this day.

THE Curse threatned vnto this superstitious and rebellious Nation, a 1.406 Madnesse, blindnesse, astonishment of heart, to grope at noone dayes as the blinds gropeth in darknesse, to bee a wonder, aprouer be, and a common talke among all people, among which they should be scattered from one end of the world to the other, is this day fulfilled in our eyes, both in respect of their Politie and Religion, Gods iust iudgement sealing that their owne imprecation b 1.407 his bloud be on vs, & on our children, and pursuing them in all places of their dispersion through the reuolutions of so many ages. Odious are they, not to the Christians alone, but to the heathen people that know not GOD: c 1.408 nor will the Turke receiue a Iew in∣to the felowship of their Mahumetane superstition, except he hath passed first from his Iudaisme through the pargation of a Christian profession, vnto that their no leste ridi∣culous and miserable deuotion. d 1.409 GOD they please not (saith Paul) and are contrary vn∣to all men. This their wretchednes although it seemed to begin, when Herode a stran∣ger seased their state, yet was that infinitely more then recompenced, when their Mes∣siah, so long before prophesied and expected, came among his owne, but his owne re∣ceiued him not: yea, they crucified the Lord of glory. But euen then also did not the long-suffering GOD reiect them, CHRIST prayed for them, the Apostles preached to them remission of this and all their sinnes, till that (as Paul chargeth them) they c 1.410 putting these things from, and iudging themselues vnworthy of eternall life, GOD remooued this golden candlesticke from amongst them to the Gentiles, and let out his Vineyard to other husbandmen. Famine, sword, and pestilence at once assailed them. (And what shall not assaile what will not preuaile against the enemies of GOD?) Ie∣rusalem, sometimes the glory of Earth, the type of heauen, the citie of the great king, and mother citie of the Iewish kingdome, from this incomparable height, receiued as irre∣couerable a fall, besieged and sacked by Titus, and yet more violently tortured with inward convulsions and ciuil gripes, then by outward disease, or forraine hostilitie. Io∣sephus and Iosippus * 1.411 haue handled the same at large, both which can acquaint the Eng∣lish Reader with the particulars. Besides many thousands by Vespasian and the Romans slaine in other places of Iudea, Ierusalem the holy Citie was made a prison, slaughter∣house, and graue of her owne people. First had diuine mercy f 1.412 by Oracle remoued the Christians to Pella out of the danger, that without any impediment the floud-gates of vengeance might be set wide open for Desolations black guard to enter. Here might you see the strong walles shaking and falling, with the pushes of the iron ramme; there the Romans bathing their swords in Iewish entrailes: here the seditious Captaines dis∣agreeing in mutuall quarrels, written in bloud; there agreeing in robbing and burning the Citie, and in slaughter of the citizens: here hunger painted with pale colours in the ghastly countenances of the starued inhabitants; there, died in red with the bloud of their dearest children, which the tyranny of famine forceth to re-enter into the tende∣rest-hearted mothers wombe, sometime the place of Conception, now of buriall: Eue∣ry where the eye is entertained with differing spectacles of diuersified Deaths', the Eare with cries of the insulting Souldiour, of the famished children, of men and wo∣men, euen now feeling the tormenting or murthering hand of the seditious: the sent re∣ceiueth infectious plague and Contagion from those humane bodies, with inhuma∣nitie butchered, whom no humanitie buried: the taste is left a meere and idle faculty, saue that it alway tasleth the more distastefull poison of not-tasting and emptinesse: what then did they feele, or what did they not feele? where all senses seemed to bee reserued that they might haue sense of punishment? vvhere all outward, inward, publike, priuate, bodily, ghostly plagues were so ready executioners of the Diuine sentence. The continuall sacrifice first ceased for want of Priests of the last course, to vvhom in order it had descended; after for want of a Temple before

polluted with Ethnicke sacrifices, and murthers of the Priests and Souldiors, and lastly ruined, the sacred vessels thereof being carried to Rome for ornaments of the Temple of Peace which Vepasian had there * 1.413 erected.

Eleuen hundred thousands are numbred of them which perished in this destruction: The remnant that escaped the Romane sword, for the most part, perished after in wars, or killed themselues, or were reserued either for solemnitie of triumph, or (if they were vnder seuenteene yeares of age) sold vnto perpetuall slauery. * 1.414 97000, of these Iewish slaues were numbred: Galatinus g 1.415 accounteth 200000. And that the hand of GOD might be the more manifest, they which at their Passeouer-feast had crucified the sonne of GOD, are at the same time gathered togither in Ierusalem, as to a common prison∣house of that whole Nation: and they, which had bought CHRIST of the Traitour Iudas for thirty peeces of siluer, were sold thirty of them for one peece. Galatinus tels of two false prophets, whom, comming in their owne name, they receiued for their Mes∣sias, hauing before refused IESVS that came in his fathers name: both these were called Ben-or Barchosba, that is, the sonne of lying. h 1.416 The one, not long after the passion of CHRIST, (if the Iewes be not the sonnes of lying which write it) the other in the time of Adrian, Rabbi Akiba, (famous for his wisedome, for his 24000. Disciples, and for his long life) receiued both in their succeeding ages: and interpreted to the first, that place of i 1.417 Haggai, I wilshake the heauens, &c. But afterward they slew him as the Talmud witnesseth, which also affirmeth k 1.418 that Titus enioyned the Iewes which he suffered to remaine, that from thence they should no more obserue Sabbaths, nor abstaine from menstrous women.

Fortie eight yeares after the destruction of Ierusalem the Iewes made the Citie Bit∣ter * 1.419 to be their chiefe Citie, and rebelled by the perswasion of Bencochab (so he cal∣led himselfe) that is the sonne of the Starre. Of him did R. Akiba (which had been ar∣mour-bearer to the former) interpret l 1.420 that prophecie of Balaam, Num. 23. There shal arise a Starre of Iacob. Adrian then Emperour besieged them in Bitter, (where if you beleeue the Iewish m 1.421 fables) were 80000 which sounded Trumpets, euery one of them Captaines of many bands, which helped Barcosba, (so they called him after) that is, the sonne of lying, who had 200000, souldiours, which to testifie their loue and valour had cut off euery man a finger from his hand. After three yeares and sixe monethes the Citie was taken, and n 1.422 this their Messias slaine, together with such multitudes that the bloud reached to the horses mouthes, and carried downe great streames vvith the streame thereof, running to the Sea foure miles from Bitter. And Adrian had a Vine∣yard eighteene miles square, which he hedged with those slaine carkasses, as high as a man can reach (a reacher I thinke.) There were two Riuers o 1.423 in the region of Ieri∣co, and the third part of them by estimation of the Wise-men was the bloud of the slaine: and seuen yeares together did the people of the Gentiles satten and harten their Vines, onely with the bloud of the Iewes. Adrian slewe also at Alexandria in Egypt, 700000. Iewes.

Dion Niceus p 1.424 (a more credible Author) affirmeth that Adrian sent Senerus against the Iewes, who in regard of their multiudes would not try it with their ioynt forces in set battell, but taking his occasions and best opportunitie, proceeded more slowly and more surely: tooke fiftie of their fortified Castles, rased nine hundred and fourescore of their best townes, slew at sundry times 580000. of their men, besides innumerable mul∣tudes, which perished of famine, sicknesse, and fire, these gleanings being greater then the other haruest. Salomons sepulchre by falling downe had fore-signified this their downefall: and Hyaena's and Wolues prodigiously entering their cities, seemed to howle their Funerall obsequies. All Iudaea was left almost desolate. q 1.425 Eusebius out of Ariston Pellaeus addeth, that Adrian prohibited the Iewes by an Edict to come neere to Ierusalem, or once from any high place to looke towards the same, or the region ad∣ioining. We haue already shewed how he destroyed this Citie, and built a new (the present Ierusalem) called of his owne name Aelia. He made swine ouer the gates of this new Citie, which images were most faithfull porters to prohibite the Iewes (faith∣fully superstitious in their faithlesse superstitions) to enter. And as he had erected a tem∣ple

to Iupiter, in, or neere the place where the Temple had stood, so (to afflict the Chri∣stians also) he built another Temple of Iupiter in Golgatha, and of Venus at Bethleem, which continued till the time of Constantine. The Christian Iewes gained by this losse: for when as they might not come to Ierusalem, they afterwards relinquished their wonted Iewish ceremonies. This was the end of Barchosba. And such is the end of all which fight against God and their Soueraigne, their arrowes which they shoote against the clouds fall downe vpon themselues: he proues a falling Starre, which be∣ing but a groser elementarie exhalation, is eleuated by his owne aspiring course (not to the firmament, but) to some higher region of the ayre, where it shineth with the fire which burnes it, and moueth with some short glaunce, till with selfe-ruine it retur∣neth (whence it had beginning) to the Earth.

Thus haue we seene the Iewes banished their countrey (about the yeare 135.) a∣greeing to which their miserable Estate was that order of men, mentioned by s 1.426 Scali∣ger called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mourners, Heraclitus his heires, which spent their time in wee∣ping, and intended nothing but Lamentation for the Desolation of their Sanctuarie. These haue beene among the Iewes (saith he) euer since this destruction, and vvere once a yeere, on the ninth day of the moneth Ab, allowed entrance into Ierusa∣lem by Adrians Edict,. And it is written in an auncient Iournall of Burdeaux, * 1.427 that not farre from the Images there is a stone boared through, to which the Iewes come yearely, and annoint it, lamenting grieuously, and renting their garments, and then depart. Beniamin * 1.428 (an Hebrew Author) relateth of these Mourners that they giue Tithes of all which they possesse to the Wise-men, alway sitting in the Schoole, and to the humbled Israelites and deuout persons which lament Sion, and bewaile Ierusa∣lem. These dwell in Caues, or in ruined houses, fasting all the dayes of their life, ex∣cept on the Sabbaths and Festiualls, beseeching mercie continually at the hands of GOD, touching the banishment and deportation of Israel. And so let them mourne which refuse t 1.429 the glad tidings of great ioy to all people, that vntovs is borne IESVS a Sauiour, which is CHRIST the LORD.

But yet what rockie heart can but mourne with them, and for them, thus made spectacles to the world of bodily & spirituall misery, which both in these times men∣tioned, and (before) in the time of Traian, and in all ages since, hath pursued them in all places of their habitation, if that name may be giuen to this world-wandring and vagabond-people? In the time of Traian, u 1.430 Adrians predecessour, the Iewes had rebelled in Egypt, and Cyrene, where they committed much outrage and mischiefe, vnder one Luke their captaine, against whom the Emperor sent Martius Turbo, who destroyed many thousands of them; and fearing that the Iewes in Mesopotamia would doe the like, commanded Lucius Quietus to destroy them vtterly; in recom∣pence of which seruice, executed to his minde, hee made him President of Iudaea. Dion x 1.431 saith, That the Captaine of the Iewes was named Andrew, and that they slue many Greekes and Romans, did eate their flesh, girt themselues with their guttes, were imbrewed with their bloud, and clothed with their skinnes; many they sawed asunder, from the crowne downewards, many they cast to the beasts, and many were found to kill one an other with mutuall combats, so that two hundred and twenty thousand persons perished by this vnspeakeable cruelty. In Egypt and Cy∣prus, vnder their Captaine Artemion they destroyed two hundred and fortie thou∣sand. They were subdewed by Traians Captaines, specially by Lucius: and it was made a capitall crime for a Iew (although forced by tempest) to set foote in Cyprus. Africa was repeopled (where they had destroyed) with new Colonies. No maruel if the Romans (thus prouoked) both in the time of Traian & Hadrian destroied so ma∣ny thousands of them. Iulian afterwards gaue them leaue to returne into their coun∣trey, and rebuild their Temple, more for hatred of the Christians, then for loue to their Nation: whose wickednesse and answerable successe herein is plainly detected and detested by Gregorie Nazianzene, y 1.432 and other Fathers, as * 1.433 we before haue re∣lated.

To adde further of their bodily confusions and illusions of their bewitched minds:

Nicephorus mentioneth a Pseudo-Moyses of the Iews in the parts of Arabia destroy∣ed by the forces of the Empire, together with his Complices in a like rebellion. So∣crates z 1.434 describeth a further madnesse of theirs (for true is that saying of Saint Paeul. That they which will not beleeue the Truth, are giuen ouer to strong delusions to be∣leeue lies.) In the Ile of Creete was * 1.435 a false prophet, that affirmed himselfe to be Moyses, which led the Israelites through the red Sea, and to bee sent from heauen to those Iewes to conduct them through the red Sea, into the continent of the Ho∣lie Land. This hee perswaded them for the space of a whole yeere, going from ci∣tie to citie: and at last induced them to leaue their riches to them that would take them, and to follow him: at a day appointed hee went afore them vnto a Promon∣torie of the Sea, and there biddes them leape in; which many obeying, perished in the waues, and many more had perished, had not some Christian Merchants and Fishers beene at land, which saued some, and forbade the rest to follow. The Iews seeking to be reuenged of this counterfeit Moses. could no where finde him: and therefore thought him to be some Deuill in humane shape, which sought their de∣struction, and thereupon, many of them became Christians.

Of their miseries sustained in all places of their abode, all histories gaue mention. And yet their superstition is more lamentable then their dispersion, as also their per∣tinacie and stubbornenesse in their superstition. And certainely mee thinkes, that euen to him that will walke by sight, and not by faith, not obliging his credite to meere authoritie, as the case standeth betwixt vs and the Scriptures, but will bee drawne by the cords of Reason onely and Sense, euen to such a one mee thinkes this Historie of the Iewes may be a visible demonstration of the truth of Christian Religion: not onely because the truth of the prophecies of a 1.436 Iaacob, of b 1.437 Moses, of c 1.438 Esay, and other the Prophets is fulfilled in them; and because GODS iustice still exacteth the punishment of the betraying and murthering that Iust one; but especi∣ally in this, that the bitterest enemies, cruellest persecutors, and wilfullest haters that euer were of the Christian truth, are dispersed into so many parts of the world, as wit∣nesses of the same truth; holding and maintaining to death the Scriptures of Moses and the Prophets; then which, euen Reason being iudge (as is said before) we will not desire sounder and fuller proofes of our profession. Neither is our Gospel where∣in we differ from them, any other then the fulfilling of their Lawe: and CHRIST came not to destroy the Lawe, but to fulfill the same. In him the Promises, in him the Figures, in him the righteousnesse of the Lawe, righteousnes in doctrine, righ∣teousnesse in practise, righteousnesse of doing, righteousnesse of suffering, to satis∣fie the debt, to merite the inheritance, are the witnesses, that in him they are all, yea and Amen, haue receiued their perfect being and accomplishment. But * 1.439 the veile is ouer their hearts; eyes they haue and see not, eares and heare not: They holde out to vs the light of the Scripture, themselues walking in darkenesse, and reserued to darkenesse; like to a Lampe, Lanthorne, or Candlesticke, communicating light to others, whereof themselues are not capable, nor can make any vse.

But to returne, to consider further of their dispersions. Wee haue shewed how they were vtterly cast out of their Countrey: and Italie, and the Empire was filled with Iewish slaues. Nor was this their first dispersion: but as the Aslyrians had car∣ried away the other tenne Tribes, whose of-spring, as is thought, about the yeare of our Lord God, one thousand two hundred, founded that mightie Empire of Ca∣thay; so the Babylonians carried away the two Tribes remaining, which might haue returned vnder the Persian Monarchie; but many remained in those Countries till the dissolution of that Iewish state, and after. They had a famous Vniuersitie at Babylon, which indured till the yeere of CHRIST one thousand three hundred (so writeth Boterus. d 1.440 ) At which time they fleeing the persecutions of the Arabians dispersed themselues into India, where many are found at this day. These, through continuall conuersing with the Gentiles and Christians, haue small knowledge of the Lawe, and lesse would haue but for other Iewes, that resort thither out of Ae∣gypt. Before that time also, if wee beleeue the Aethiopian Historie, twelue thou∣sand

e 1.441 Iewes (of each Tribe a thousand) went with the Queene of Saba's sonne, which they say she had by Salomon, into that countrey, and there remaine their po∣steritie to this day. Thus is Asia and Afrike fraught with them, but Europe much more. Adrian f 1.442 banished fiue hundred thousand into Spaine, where they multi∣plied infinitely, and founded an Vniuersitie at Corduba, about the yeare of our Lord one thousand: and at Toledo was a Schoole of twelue thousand Iewes, about the yeare of our Lord, one thousand two hundred thirtie and sixe, as writeth g 1.443 Rabbi Mosche Mikkotzi: from hence it seemeth they swarmed into England and France. Their miseries heere in our Land indured, are by our Authors mentioned h 1.444 in the dayes especially of king Richard the first, and King Iahn; and the whole Land gaue a fift part of their goods to King Edward the first to banish them, Ann. one thousand two hundred ninetie and one.

Out of France they were thrice banished by three Philips although in Auinion there still remaine some of them. Being expelled France, they sought habitation in Germany, where Conradus the Emperour admitted them into the countrey of Sue∣uia: and thence they flowed into other parts, into Bohemia (in the citie of Prage, are about fifteen thousand of them) and into Austria, and into Hungaria, whence, for the crucifying of a childe, they were banished by King Mathias: as at Trent for the like fact, and poysoning of Wells, they sustained much trouble in Germanie: and many passed to Venice; many also went from thence into Russia (where the people cannot abide to heare them named) and Poland, where Cassimere the Great for loue of an Hebrew Lasse, gaue them many priuiledges. They liue dispersed in the townes and villages, occupied in handicrafts, and husbandry. They haue great Synagogues in Cracouia, Leopolis, and at Trochi, a towne of Lituania: and Maister Barkeley a Merchant of London, who hath spent many yeeres in Liuonia, Polonia, and other of those colde countries, told me, That the Iewes farme the Custome of the Kings, and at Samaiden in Curland one of these Iewish Customers beat out the braines of a Polonish Merchant, for deferring to open his packe: but in regard of the peo∣ples hatred, prouision is made, vnder great penalties, for their securitie; and yet many Iewes were there executed by occasion of a murren, procured (as was suspe∣cted) by Iewish exorcismes intending a plague to the men, and not a murren to the beasts, if their working had sorted: but the Iewes said it was but a pretence to de∣priue them of their riches. * 1.445 They were cast out of Spaine by Ferdinand and Isabella, in the yere, one thousand foure hundred ninetie and two. It is thought * 1.446 , that there went out of Spaine a hundred and twentie thousand families of them (besides Moores) and out of their kingdomes of Naples and Sicill. Hence they passed An∣no Domini one thousand fiue hundred thirtie nine, into Tuscane, and the Popes Do∣minions, whence they were banished by Paul the fourth, and Pius the fift; and re∣ceiued againe by Pius 4, and Sistus the fift; Rome and Venice hauing great store of them. This is the Popes holinesse: hee that would not willingly indure a Prote∣stant in the world; besides the Stews vnder his Holinesse nose, can indure the Grae∣cians: yea and these Iewes, Rome it selfe hauing tenne thousand, or, * 1.447 after others reckoning, twentie thousand of them priuiledged, with their fine Synagogues, Li∣turgies and publike Sermons; and to straine vp their Vsurie to eighteen in the hun∣dred: hauing also in some places (it may be in all) a peculiar magistrate to decide controuersies between Christians and them, with particular direction to fauor them in their trade. Dulcis odor lucriex requalibet The beastly trade of Curtisans and cruel trade of Iewes is suffered for gaine, these paying a yearely rent for the heads they weare, besides other meanes to racke and wracke them in their purses at pleasure, they being vsed as the spunge-like Friers, to sucke from the meanest, to be squeezed of the greatest; insomuch that the Pope, besides their certaine tribute, doth some∣times (as is said) impose on them a Subsidie for tenne thousand crownes extraordi∣narie for some seruice of State. So well is the rule of Paul obserued by this Bishop, not to be a louer of filthie lucre.

Out of Spaine they went into Barbarie and diuers other Countries, and some into

Portugal: where Iohn the second made them pay eight crownes for a poll, and yet limited them a short time of departure. Emanuel his successor did the like 1497. ex∣cept they would become Christians, for which hee assayed diuers meanes. But not preuailing, he caused their children, vnder the age of foure and twenty yeares, to be baptised; some rather hurling their children into pits, some killing themselues: ma∣ny for feare were baptised; some went into Italie and abode in Ferrara, Mantua, Ve∣netia, in the name of Maranes, and haue a Synagogue at Pisa. But the greatest part of them went into the East to Constantinople and Salonichi, in which two Cities there are about a hundred and sixtie thousand of them. There are of them in all the chiefe Cities of traffike in the Turkish Empire. * 1.448 Tyberias is wholly inhabited with Iewes, which City Zelim gaue to Gratiola a Iewish matron. In Ierusalem there are about a hundred houses of them. There abide not many, because of a superstiti∣ous opinion, That before the Messias shall come, a great fire from heauen will con∣sume that Citie and Country, to purge it of the abhomination committed there by profane Nations. At Zante they are so hated, that from Mawndy Thurseday vntill Saturday noone, they dare not come abroad: for the people, in a foolish zeale, would stone them: and some refuse to eate of their meate or bread. The Turkes in their reproach vse such a kinde of imprecation; If this be not true, would GOD I might die a Iew. The old Testament is read of them in these parts in the Hebrew * 1.449 , but their Cakamins and Cohens, that is, their Wise-men and Priests preach in Spanish. Only at Salonichi (anciently Thessalonica) in Macedonia, and at Safetta in the Ho∣lie Land, (two Vniuersities) they speake Hebrew. They will rather in blasphemie testifie their hatred of CHRIST, then be able to dispute.

CHAP. XI.

A Chronologie of the Iewish Historie from the beginning of the world, briefly collected.

THe Floud happened (as Moses reckoneth the parcells in the Ages of the Patriarchs) in the yeare of the world 1656, * 1.450 which are thus ac∣counted. Adam at the 130 yere begat Seth. Seth at 105 begat Enos. Enos at 90 Kainan. He at 70 Mahalaleel, who at 65 begat Iared. Ia∣red being 162 yeares old begat Henoch, who at 65 begat Methuse∣lah: and he at 187 begat Lamech, who in his 182 yeare begat Noah: in the six hun∣dreth yeare of whose life the Floud came.

The second age of the world is reckoned from the Floud to Abraham: whose birth was after the Floud 292 yeares: Sem two yeres after the Floud begat Arphac∣sad. He at 35 yeres Selah, who in his thirtieth yeare begat Heber. Heber at 34 Peleg, who being thirty yeres old begat Regu, and he at 32 Serug, in whose thirtieth yeere Nahor was borne, who at 29 begat Terah, who at 70 yeares begat Abram. Thus Scaliger; Calnisius, Buntingus, Arias Mont. Genebrard, Pererius, Adrichomius, Op∣meerus, &c But Iunius, Bronghton, Lydyat, Codomannus &c. adde 60 yeares more. For Moses saith, Gen. 11. 32. That Terah died in Charan, aged 205 yeres, and then Abram (as it is in the next chapter) was 75 yeres old; so that Terah, when Abram was borne, was 130 yeres old. Whereas therefore he is said at 70 yeres to beget Abram, Nabor, and Haran; it is to be vnderstood, that he then began to beget: * 1.451 Abram being na∣med first for diuine priuiledge, not because he was eldest. The like phrase is vsed Gen. 5. 32. Noah being fiue hundred yeres old, begat Shem. Ham, and Iaphet: and yet nei∣ther were they all borne at once, nor was Shem the eldest; let the Reader chuse whe∣ther of these opinions he best liketh.

In the 75 yeere Abram went out of Charan, hauing receiued the promise: from whence, to the departure of the Israelites out of Aegypt, are numbred 430 yeares. Rather herein we are to follow Pauls interpretation of Moses, then Genebrards, who Gal. 3. 17. accounts those 130 yeres mentioned by Moses, Exo. 12. 40. from the pre∣mise

made to Abraham, and not from the time that Iacob went downe with his fami∣lie into Egypt. So that the departure out of Egypt, after Scaligers computation, and some others, Perkins, Adrichomius &c. hapned in the yere of the world 2453; where∣to if we adde those sixtie yeres of Terahs life before mentioned, it amounteth to 2513. And so Broughton reckoneth. Iunius and Lydyat account 2509. The difference seemes to arise from hence, that one accounteth from Abrams departing out of Vr of the Chaldees; the other from his departure from Haran after his fathers death about fiue yeres after. But it were an endlesse work to reconcile Chronologers in their different computations. Some reckon the 25, a 1.452 Scaliger the 15 of Aprill, the day of their depar∣ture. And then the Hebrews beganne their yere at the Spring Aequinoctiall, which before they beganne in Autumne.

From this departure, to the building of Salomons Temple, b 1.453 Scaliger reckneth 480. yeeres, whose first foundations (he saith) were laid the 29 of Maie, being Wednesday; Anno Mundi 2933, and of the Great Iulian Period (which differeth 764 yeares from the yeare of the world) 3697. In this computation of 480 yeares betwixt the de∣parture and foundation of the Temple, many Chronologers agree, Arias Montanus, Adrichomius, Broughton, Perkins. Lydyat, &c. although some dissent much. The summe ariseth of these parcells. Moses died fortie yeres after their deliuerance. Io∣shua ruled seuenteene; Otbonicl forty; Ehud foure score; Gedeon forty; Abimelech three; Thola twenty three; Iaer twenty two; Iephte six; Ibsan seuen; Elam ten; Abdon eight; Sampson twentie; Heli forty; Samuel and Saul forty; Dauid forty; Salomon in the fourth yere and second month began to build his Temple, after which he raigned thir∣tie seuen yeares.

* 1.454 From thence to the destruction of the Temple vnder Zedekids are accounted 427. This agrees with c 1.455 Ezekiels account, reckning a day for a yere, 390 daies of yeres after the apostacie of Israel frō God, the rebellion against the house of Dauid in the begin∣ning of Rehoboams reigne, by the means of Ieroboam; to which if we adde 37 yeares which Salomon reigned, after the foundation of the Temple, the summe is 427. The same appeareth thus; Roboam reigned 17 yeres; Abiam three; Asa 41; Ichoshaphat 25; Iehoram eight; Ahaziah one; Athaliah six; Ioash forty; Amazia 29; Azaria or Vzzia 52. Betwixt Amazia and Azaria the kingdome was ruled eleuen yeres by the states, as some gather out of 2. Reg 15. 1. (others reckon it not.) Iotham 16. Abaz sixteene, Ezekiah 29. Manasses 55. Amon 2. Iosias 31. Iehoahaz three months; Eltakim or Iehc∣iakim eleuen yeeres; Iehoiachin 3 months; Zedekiah or Mattaniah eleuen yeres. The little difference from the former number may be ascribed to the current and vnfini∣shed yeres of some of their reignes.

From this time of Sedekias ruine, some begin the reckoning of the seuentie yeeres captiuity; in which time others comprehend all Sedekias reigne, and account the re∣turne vnder Cyrus to be fifty nine yeres after this desolation; and from thence 108. to the Edict of Darius Nothus; from which time are numbred 259 to the Dedication of Iudas Maccabeus; and from thence 162 yeres to the birth of CHRIST. So d 1.456 Scaliger.

It were a worke irksome to my selfe, and tedious to the Reader, to recite the varia∣ble opinions of Chronologers, or to trauerse their arguments about these points.

To recite here their high Priests and later Kings, with the time of their pontificali∣tie and reigne, out of Arias Montan. I holde not vnfit. First Iesus returned with Zorobabel, & built the Temple, whose time of priesthood, after Scaliger, Iunius, and those that reckon vpon the Edict of Darius Nothus, must needes be very long e 1.457 . To leaue that therefore, his son Ioacim f 1.458 succeeded in the priesthood 28. yeares, besides twenty yeares, with his father. Eliasib held the priesthood 41 yeres; Ioiada 25; Iona∣than 24; Ieddoa 27. till the time of Alexander; Onias 27, after Philo; but Eusebius saith 23; Simon Iustus 13; Eleazar twentie; Manasses twenty seuen; Onias thirtie nine.

Afterwards the Syrian Kings appointed high Priests: of whom, Iason was Priest 3 yeares; Menelaus twelue yeres; in whose seuenth yere, Iudas Maccab. began to ad∣minister the common-wealth. Ionathas brother of Iudas ruled eighteen yeres; Simon his brother was both Priest & Captaine eight yeares; Ioannes Hircanus his sonne 31.

Aristobulus, son of Hircanus, first after the captiuitie called himselfe King, & reig∣ned one yere; Ioannes Alexander his brother 27: after him, his wife Alexandra nine; Hircanus her son, three months; Aristobulus his brother, three yeres. Ierusalem was ta∣ken of Pompey and Hircanus recouered the Priesthood, which he held 22 yeares; An∣tigonus by aid of the Parthians possessed Iudaea fiue yeres; and in his second yeere He∣rod was proclaimed King by the Romans, who tooke the citie the fift yeare of Anti∣gonus, and reigned foure and thirtie.

Scaliger ascribeth g 1.459 to Herods kingdome the number after Eusebius account, rec∣koning from the birth of Abram 1977; he died 2016. Archelaus his sonne was made, by Augustus, Tetrarch of Ierusalem 2016, and was banished 2025. Agricola was made King by Caligula 2053. Agrippa his sonne, by Clandius 2060, and died 2116, thirtie yeares after the destruction of the Temple. The Dynasty of the Herodians lasted 139 yeares. Thus Scaliger. He attributeth the natiuity of CHRIST to the 3948 yere of the world.

Heere we must leaue the Chronologers contending of the yeare of the world, in which this blessed Natiuitie hapned; some adding many more yeares, some not al∣lowing so many. It is certaine by the Scripture, that he was borne in the 41 or 42 of Augustus; baptized in the fift of Tiberius, then beginning to be about thirty yeres of age: in the 33 yeare he was crucified. In the 72 as Baronius, and 71 yere of CHRIST, as Buntingus, & Liuely account, Ierusalem was destroyed by Titus, in the second of Vespasian. Ar. Mont. reckoneth this the yere of the world 3989, and saith, that the Hebrews reckon it the 3841, which must needes be false. The fault ariseth from the false computation of the Persian & Graecian monarchies h 1.460 . Iosephus counteth from the time of Herod, to the destruction of the Temple. 28 high Priests, and 107 yeeres. Af∣ter Scaliger in his Can. Isag. li. 3. this yere 1612 is the 1614 of CHRIST, of the world 5561, after the Iewish account of Hillel 5372, of the Armenians 1061, of the Iulian Period 6325, of the Hegira 1021; Anno 4. Olymp. 597.

CHAP. XII.

Of the Iewish Talmud, and the Composition and Aestimation therof: also of the Iew∣ish learned men, their succession, their Scriptures, and the translations of them.

RAbbi Mosche Mikkotzi, a 1.461 in a Worke of his, set forth anno 1236, as Buxdorfius citeth him, b 1.462 saith, That the Written Lawe which GOD gaue to Moses, and Moses to the Israelites, is obscure & hard, because it speaketh some things contradictory (which he seeketh to prooue by some places c 1.463 mis-interpreted) & because it is imperfect, and contai∣neth not all things meet to be knowne. For who shall teach vs (saith he) the notes of Birds and Beasts? (a Franciscan might answer him d 1.464 out of the Legend of S. Francis, the Patron of this Order) who shal teach them the propriety & nature of points, and accents, and of letters? also, what fat might be eaten, what not? &c. Many such things are defectiue in the Law, and therefore there is need of some other Expo∣sition of the written Law, whence these things might be learned. This Exposition (for∣sooth) must be their Talmud, the generation of which viper, touched before, we will here more fully declare.

They say, that Moses on mount Sinai was not with God 40 daies and 40 nights, to keepe geese. And God could haue written those Tables of the Law in an houre, & sent him away with them; so to haue preuented that Idolatrie with the golden Calfe. But God brought Moses into a Schoole, e 1.465 & there gaue him the Law in writing, first, and then in all that long time expounded the same, shewing the cause, manner, measure, foundation, and intention thereof in the true sense. This vnwritten and Verball Law did Moses f 1.466 teach Ioshua; he, the Elders; from these it was deriued to the Prophets. After Zachary and Malachy, the last of these, it came to the great Sanhedrin: and af∣ter them, by Tradition, from father to sonne.

And g 1.467 Rabbi Bechai saith, That Moses learned the Lawe written, in the day time;

and this Traditionall Law by night: for then hee could not see to write. Rabbi Mosche Mikkotzi sheweth the cause why GOD would deliuer the same by mouth onely, and not in writing, lest (I wisse) the Gentiles should peruert this, as they did the o∣ther which was written. And in the day of Iudgement, when GOD shall demand who are the Israelites, the Gentiles shall make challenge, because of the Law written, but the Iewes onely shall be accepted, as hauing this Simani, this verball exposition. GOD also (say they) gaue them Chachamim, Wisemen, authors of diuers ordinan∣ces amongst them, as to blesse GOD at the Sunne-rising, and Sunne-setting; and of Schooles where children should be taught the Law of Moses in euerie Citie, and where the Law of Moses should be read weekely: and that the Israelites should not eate or drinke with the Gentiles, nor what they had dressed; after the example of Da∣niel h 1.468 &c.

But when the Temple was destroyed, and the Iewes carried away captiues, then a∣rose vp Rabbi Iuda Hannasi, who is called (for his humilitie and godlinesse) Our great Master; to whom GOD procured such fauour in the eyes of Antoninus the Empe∣rour, that he had authoritie to assemble out of all places of the Empire the most lear∣ned Iewes, to consult in this their almost desperate estate, what course to take for the preseruation of the Law amongst the people. And although this Kabala or Law, giuen by word of mouth, might not be committed to writing; yet in consideration, and commiseration of their miserie, whatsoeuer thereof was remaining in memorie, hee writ in a booke which he called Mischna, that is, a Deuteronomie * 1.469 , or Law reiterated, containing sixe summes, diuided into sixtie lesse parts or tractates, and these into 532. chapters. Thus farre R. Mikkotzi.

In this booke were contained the Traditions and Ordinances of the Elders, accor∣ding to the prescript whereof, the Iewish Synagogue was to bee ordered: and it was receiued and approued of the Iewish Synagogue, i 1.470 in the yeare of CHRIST 219. k 1.471 Some yeares after, Rabbi Iochanan, Rector of the Vniuersitie of Ierusalem for the space of eightie yeares, enlarged that booke, and called it the Talmud of Ierusalem, which for the difficultie and obscuritie thereof was not had in such estimation as the former, nor is it at this day. After him, Rabbi Asse read in the Schooles those Tra∣ctates, handling euery yeare two of them; so in the sixtie yeares of his Rector-ship, he went twice through it all; but finished in writing onely fiue and thirtie Tractates. After him in the yeare l 1.472 427. Maremar was made Rector, to whom Mar the sonne of Rabbi Asse adioyned himselfe. These perfected that which Rabbi Asse had left vnfinished. And that which they thus added was called Gemara, or the complement.

Thus the Mischnatos, and Gemara made vp the whole Talmud * 1.473 . These two spent in their labors threescore and thirteene yeres. And so in the yere of our LORD 500. the Talmud was perfected, receiued for authenticall, and called the Babylonian Talmud, according to which the Iewes, to this day, behaue themselues in cases spirituall and temporall.

And this is that Law verball, or deliuered by word of mouth, which is equalled to the other, without which the written Law cannot be conceiued or vnderstood: The ioy of the heart (saith Aben Ezra m 1.474 ) and refreshing of the bones; betwixt which and the written Law he can find no n 1.475 difference, but being deliuered to them from their Elders. In one of their bookes, o 1.476 printed at Cremona, 1556. is this sentence. Thinke not that the Law written is the foundation, but rather the Law Traditionall is the right foundation: and according to this Law, did GOD p 1.477 make couenant with the Israelites, for GOD foresaw their captiuity in time to come, and therefore lest the peo∣ple, among whom they should dwel, should write out & interpret this Law, as they did the other, GOD would not haue it written. And although in processe of time this Law be now written, yet it is not explained by the Christians, because it is hard, & requireth a sharp wit. That which is spokē of the Law, is applied to cōmend their Talmud: If you can frustrate (saith the LORD) my Couenant with the q 1.478 day & the night, that is, according to their book Tanchuma, whē you wil no longer learne & obserue the Talmud. And in

the r 1.479 Talmud is thus recorded: To studie and reade in the Bible is a vertue and not a vertue, that is, a small vertue: but to learne their Mischna or Talmud-text is a ver∣tue worthie reward: and to learne by heart Gemaram (the complement of the Tal∣mud) is a vertue so great that none can be greater.

Hence it is that their Rabbines are more exercised in their Talmud, then in the Bi∣ble: as on which their faith is founded more then on the other: and according to this doe they expound the Scripture. And as their Talmud is most certaine, so also is that (whatsoeuer) exposition of their Rabbines, according to the same. Thus saith Rabbi Isaac Abhuhabh, whatsoeuer our Rabbines in their Sermons and mysticall explanations haue spoken, wee are no lesse firmely to beleeue, then the Law of Moses.

And if any thing therein seeme repugnant to our sense, wee must impute it to the weakeneste of our conceit, and not to their words: as for example, it is written in the Talmud, s 1.480 that a Rabbine once preached, that the time would come, when a woman should euery day bee deliuered of her burthen: according to the saying, Ie∣rem. 31. 7. Concepit statimque peperit. One not beleeuing this, the Rabbine answered that hee spake not of a common woman, but of a henne, which should euery day lay an egge.

Such are their expositions, I know not, whether fitter to be heard of Heraclitus, or Democritus, more lamentable or ridiculous; and yet is it there said, that their words are the words of the liuing GOD, whereof not one shall fall to the ground; and must not be derided either in word or thought, whether ye respect the persons, or workes of their Rabbines. Therefore in a Dutch booke printed in Hebrew characters at Cra∣couia, 1597. it is written, that the Iewes are bound to say Amen, not onely to their Prayers, but to all their Sermons and Expositions, according to the Prophet Esay, t 1.481 Open the gates, the people commeth (schomer amunim) which keepeth righteousnesse: that is (say they) which saying Amen, beleeueth all things which the wise Rab∣bines haue written. And if any be so simple, that he cannot vnderstand, yet must hee heleeue.

When two Rabbins (saith their Talmud) maintaine contrarie opinions, yet must not men contradict them, because both of them hath his Kabala or traditi∣on for the same: and this is a rule in their Rabbines, Remember rather the word of the Scribes, than of the Lawe of Moses. R. Salomon Iarchi vpon Deutero∣nomie chap. 17. verse 12. Thou shalt not decline from the word that they shall shew thee, to the right hand or to the left, hath these words; And when hee saith vnto thee of the right hand, that it is the left; and of the left hand, that it is the right u 1.482 , thou must beleeue it: how much more if hee saith, the right hand is the right hand, &c. They haue a Storie in their x 1.483 Legend for the same, That there camea Goi a Gen∣tile to Sammai, and asked him, how many Lawes they had, who answered, two, a Written and a Verball. Hee replied; The Written Lawe I acknowledge no lesse then thou: make mee therefore a Iew, and teach mee the other. Sammai refused: and hee went to Hittel, (these both liued a little before the time of CHRIST) who admitted and instructed him; after hee bade him pronounce the Letters in order, Aleph, Beth, Gimel, &c. which hee did. The next day he bade him say the same Letters backward, Gimel, Beth, Aleph. The Gentile said, Rabbi, yester∣day you taught me otherwise: And yet said Hillel you beleeue mee, and so learne of me; which you must no lesse doe in the traditionall Lawe, beleeuing all that is therein. I had almost thought in reading of this Hillel, I had beene reading the life of y 1.484 Ignatius Loiola the Iesuite-founder (so like is the Storie, though the names dif∣fer) who practised himselfe, and trained vp others, Adsapientem hanc sauitam∣que stultitiam caecae, vtipse appellabat, obedientiae, saith Maffaeus in a large Dis∣course hereof: PAVLS Omnia probate was in these daies; but prudentiam non obedient is, sed imperantis esserespondit Ignatius: negabat obedient is nomine dignum haberi oportere qui legitimo superiori non cum voluntate iudicium quoque submitteret: in superior•••••• iussis

examinando esse arrogantiam. And this wise and holy folly of blind obedience is with all rigour obscured still in his followers who submit their mindes and iudgements, as well as affections, to their superiours in all things. And what more could old Hellel say to his disciples? Or doth GOD himselfe exact? Bernard, throughout his seuenth Epistle, teacheth more soundly of the Pope, and those religious Superiours; z 1.485 Nec di∣co praepositorum mandata esse à subditis iudicanda, vbinibil inhere depraehenduntur diuinis contrarium institut is. Sed necessarium esse dico & prudentiam qua aduertatur, siquid ad∣uersetur, & libertatem qua ingenuè contemnatur. Hanc ego nunqu ins aemuler obedienti∣am: talem nuhi nunquam libe at modestiam, vel potius molestiam imilari. Talis siquidem obedientia omniest contempt is deterior: talis quoque modestia vltra omnem modum exten∣ditur, —O patientia, omni digna impatientia! But to leaue this question and our Ie∣suites till fitter time; the Iewish Rabbines auerre, that whosoeuer mocketh or con∣temneth their sayings, shall bee punished in hot and boyling Zoah, or excrement in hell. And thus much of their Talmud, the originall, and authoritie thereof. More modest yet were those Fathers of Trent, * 1.486 that would ascribe but equalitie of reue∣rence and respect to their Traditions with the Scripture, which must needes ac∣knowledge themselues beholding to them; left they complaine they follow not their Traditionaire Masters in making them fit lower: and they haue their Anathema as readie as the Rabbines their Zoah; and their Traditions, Canons, and Constitutions, must interprete as well as their Kabala.

But before wee leaue their Talmud (thus highly esteemed amongst them) I thought meete also to speake more largely, both of that, and of their learned Rabbines, out of Petrus Galatinus, who thus writeth thereof.

The a 1.487 Traditionall Law they call Tora scebeal pe, that is, the Law which is in the mouth, or deliuered by word of mouth. Rabbi Moses Aegyptius telleth the passages thereof thus: Ioshua receiuing it of Moses, deliuered it to Phineas, the sonne of Elea∣zar the Priest: Phineas, to Hels the Priest: hee, to Samuel the Prophet: Samuel to Danid: hee, to Achias the Prophet, who deliuered the same to Elias, the teacher of Elisha: Elisha or Elisaus to Ioiada the Priest: this Ioiada, to Zacharias; Zacharias to Hosea; and hee, to Amos; Amos, to Esay; of whom Micheas receiued it, and of him Ioel; Nahum from him; and from him againe, Habacuck, who taught it Se∣phanie, the instructer of Ieremie, of whom Baruch the Scribe learned it: Baruch taught it Ezya. Vntill this time the Iewes had none other but the written Scrip∣ture.

Now for their Scriptures: they call the same Arabaa Veesrim (that is, the foure and twentie) of the b 1.488 number of the bookes after their computation, all which they re∣duce to foure parts. The first of which they call Tora, the Law, or Humas, the Pen∣tateuch or fiue bookes: and call euery booke after the first words in the beginning thereof. The second part hath foure bookes; Ioshua, Iudges, Samuel, and Kings. The third part comprehendeth foure other, which they call the last Prophets; Esay, Iere∣mie, Ezekiel, and the booke of the twleue smaller Prophets. The fourth part is called Chetuuim, and hath eleuen bookes, Paralipomenon or Chronicles: the Psalmes; the Prouerbs; Iob; Ruth; Ecclesiastes; Lamentations; Canticles; Ester; Daniel; Ezra, which they make one with Nehemia, Ecclesiasticus, Iudith, and Tobias, and the first booke of Maccabees they haue, but reckon not among the foure and twentie. The third and fourth bookes of Ezra I haue not seen in Hebrew; but some of them say, that they are lately foundat Constantinople: But the second of Maccabees, and the booke of Philo (called the Wisdome of Salomon) I neuer saw but in Greeke, nor those additions to Daniel. But after the Babylonian captiuitie, Ezra writing out the Law, which had beene burned in the destruction of the Citie, other wise-men writte out the Exposition of the Law, left, if another destruction should happen, the same might perish. And from that time, all the Wise-men, which are called the men of the Great Synagogue, in their teaching the Law, deliuered the same both in word, and writing, vntill the Talmud was written.

These mens authority hath the next place to the Prophets. And are in this order

mentioned in their Talmud. Ezra deliuered the same to Simon the Priest called Iad∣dus, who was honored of Alexander. This Simon deliuered this explanation to An∣tigonus; Antigonus to Iosephus the sonne of Iohn, and to Iosephus the sonne of Iohezer: They to Nitaeus Arbulensis, and Ioshua the sonne of Peratria, whose auditour the Iewes falsely affirme that IESVS, our blessed SAVIOVR, was, which liued an hundred and ten yeares after. Those two deliuered the same to Iuda the sonne of Ti∣baeus, and Simon the sonne of Sata: These to Samaia and Abatalion: and they to Hil∣lel and Samaeus. Hiliel flourished an hundred yeares before the destruction of the se∣cond Temple; and had eightie schollers or disciples, all of excellent wit and learning. Thirtie of them, for their excellence, had the Diuinitie descending vpon them as Mo∣ses: and other thirtie obtained, that the Sunne should stand still for them, as Ioshua: The rest were accounted meane. Of these, the greatest was Ionathas son of Vziel, the least Iohn the sonne of Zachaeus, which yet knew the Scripture and Talmud, and all things else to the examples of Foxes, and Narrations of Diuels.

Hillel and Samaeus deliuered this explanation to this Iohn, and to Simeon the Iust, sonne of the said Hillel, who after c 1.489 receiued CHRIST in his armes, and prophecied of him in the Temple. Rabbi Moses proceedeth, and saith that Simeon taught Gama∣liel, Pauls Master; and Gamaliel instructed his sonne Rabban Simeon, who was slaine of Hadrian the Emperour, after hee had taught his sonne Iudas, whom the Iewes for his learning and holinesse call Rabbenu Haccados, (that is, our holy Master) of which honorable name there had beene another in the time of the Roman Con∣suls. These for the most part, besides almost infinite others of their hearers, haue left many things written of the explanation of the Law; of which the Talmud was compacted.

Of the Authentike Authors of the Iewes before CHRISTS time, Galatinus fur∣ther addeth the threescore and twelue Interpreters, who are said by Ptolomies direction to be separated in threescore and twelue cels, or seuerall roomes; and each interpreting by himselfe, did all agree in words, order, and time of their translation, exactly. d 1.490 But howsoeuer Iosephus, writing in Greeke, boasteth of this translation, yet the Iewes (I know not whether of enuy at the effect thereof among the Christians) keepe the eight day of Tebeth fasting, for griefe of that Greeke translation. Iesus Sirach mentioneth his Grand-father and other writers. And an hundred and sixty yeares before CHRIST flourished Aristobulus, a Iew, and Peripatetike Philosopher: who by Ptolomoeus Philo∣metors perswasion writ Commentaries on Moses, and spake many things of the Messi∣as: as did also Rabbi Iodam, and R. Ibba not long after: and after them, R. Simeon ben lohai. After these, Rabbenu Haccados writ a booke called Gale-razeya, that is, the re∣uealer of secrets, very diuinely vttering many things of CHRIST. The like did Rabbi Nahumias sonne of Haccana, both expounding the Prophets, and affirming that the Messias was to come within fiftie yeares; and writ an Epistle therof to his sonne, of whom he hoped that he should liue to see him. About the same time (two and fortie yeares before CHRIST) Ionathas the sonne of Vziel, and scholler (as I said) of Hil∣lel, translated all the old Testament into Chaldee, and expounded the same so, that it might seeme rather a Glosse and exposition, then interpretation. This the Hebrewes call Targum, that is, the Translation, which hath with them no lesse credit then the text it selfe, and thereby expound all hard places of the text. They tell therefore, that at that time wherein he laboured this worke, if a Flie or such creature did flie ouer him or his paper, presently, without any harme to the paper, it was consumed with fire from Heauen. And although his translation of the Pentateuch be most rare, yet I once saw it: for that which is most common was the worke of Ankelos a Proselyte, whom the Hebrewes affirme to be the sonne of Titus the Emperour, who also turned all the Bible into Chaldee, and is of no lesse reputation with the Iewes, then the for∣mer, and is also called Targum.

After the Times of CHRIST, Philo and Iosephus are famous: and after the resurrection of CHRIST, the Iewes were of three sorts; some true beleeuers, others ab∣solute denyers, the third would haue the Christian Religion and the Iewish Ceremo∣nies

to be conioyned in equall obseruation; against which third sort the first Councel, Act. 15. was summoned.

The moderne Iewes insist principally on the literall sense of Scripture; the Elder sought out a spirituall and mysticall sense, accounting this a great matter, the literall, but small, like to a candle, with the light whereof, the other (as a hidden pearle) is found. The Talmudists followed the allegoricall sense; the Cabalists, the Anago∣gicall.

As concerning this Cabala, in old times they communicated not that skill to any, but to such as were aged and learned; and therefore nothing thereof, or verie little, is found written of the Ancient, except of Rabbi Simeon Ben Iobai. But the Doctors of the later Iewes, lest that learning should perish, haue left somewhat thereof in wri∣ting, but so obscurely, that few know it, and they which doe, account it a great secret. Amongst the Christians, Iohannes Picus began first to suspect, and spie it, as afarre off. After, Paulus Israelita, Augustus, Instinianus, Capnio, Aegidius Viterbiensis writ thereof.

Thus much out of Galatinus his first booke, De Arcanis: e 1.491 out of whom, and out of Philip. Mornaeus, they which please, may borrow arguments to conuince the Iewish incredulitie, and stubbornenes, and to confound them by their owne testimo∣nies, both from these elder Writers aboue mentioned, and also from the later, both compiled in their Talmud. So great is the Truth, and so mightily it preuaileth, that it extorteth not onely her owne weapons, vsurped and stolne by her enemies: but their owne also, wherewith they come armed against the Truth, and retorteth them on theselues; as Dauid serued the Philistims: f 1.492 Who cut off Goliahs bead, with Goliahs sword: as g 1.493 Benaiah (one of his Worthies) slew an Aegyptian, a man of great stature, fiue cubites long, and in the Aegyptians hand was a speare, like a Weauers beame; and he went downe to him with a staffe, and plucked the speare out of the Aegyptians hand, and slew him with his owne speare. Thus did h 1.494 Dioxippus the Champion (if forrenners delight any) deale with Horratus the Macedonian in a set combate: and thus hath our i 1.495 Worthie and Champion come often into the field against the Popish Giants, armed inwardly with Truth, outwardly with Arguments, wrested (without wresting) from his ene∣mies.

Hee, in his Latine, and English workes, hath obserued the two-fold rule of Policie; Diuide and Rule, against the Papists: Vnite and Rule, for the Protestants: Which Brerely would haue brought into the like briers. But those his troopes are shewed not to bee men, but apes; like those that held Alexanders armie in suspence: and like Semsramis Elephants, which were but stuffed oxe-hides, kill-cow-frayes. But Macte virtute esto (worthie Deane) Euen so goe on still, and fight the Lords battels: that thy Sparta (so happily vndertaken) still adorne, and shew the confusion of Babels bab∣blers, Diuide that societie, which now in their last age haue hissed with their forked, venemous Tongues; feared and enuied at home, for their arrogance, no lesse then hated abroad, for their heresies and treasons.

Let Saint Iohns, Let England, and the whole Church still sing the ten thousands, that thou doest thus slay with their owne weapons; and let the Apostoticall Truth escape, whiles her apostaticall enemies, the Pharisees and Sadducees, are set toge∣ther by the eares. A happie and Diuine stratageme, which (not to detract from others iust prayses, in this or other parts of the battell) had beene singled, and singularly managed by thy prowesse, which speakest (more iustly then hee which vsed those words) to these Babylonians, k 1.496 in their owne language, that they may eate their owne dung, and drinke their owne pisse together.

Doctor White also, in (that Lactea via, his Milke-white) l 1.497 Way to the true Church, chalengeth in all points of Poperie both authoritie of Scriptures, Fathers, and later Romanists, to produce the same against the Trent-Councell, and the Ie∣suites.

But how hath that fatall and deadly name of Babel transported mee? Truely the likenesse of these Traditionaries, Cabalists, m 1.498 muddie Talmudists, and Legendaries

(as will appeare to an easie obseruer and comparer of this ensuing Historie to their practise) which haue beene mustered from the Easterne and Westerne n 1.499 Babel, and the like manner of their confusion, hath almost made mee forget the Historie and my selfe, but neuer a whit the Truth. And this will be further manifested in the next Chapter, where their account of their Talmud, and in the rest of this booke, where their superstitious deuotion is related.

As for those testimonies of the Iewes against themselues, besides the Scriptures (which (in regard of the true sense) the veile ouer their hearts will not suffer them to reade, but it is a sealed booke vnto them, and they haue left the riches thereof vnto vs, as o 1.500 the Aramites left their tents, with their horses and treasure, to the pined Israe∣lites)

Their other Authors are so plaine and plentifull in the mysteries of our Religion, as I know not whether it cause greater pleasure to reade their writings, or astonishment and wonder at the Nation; so stricken with madnesse, and with blindnesse, and with astonishment of heart, since they haue shut their eyes against the Sunne of righteous∣nesse; on whom that threatened plague is come, p 1.501 Thou shalt groape at noone-dayes, as the blind doth groape in darkenesse. For out of their Talmud-Authors is plainly deliue∣red the mysterie of the Trinitie, the Incarnation of the SONNE of GOD, his two Natures, his Birth of a Virgine, his Spirituall Kingdome, the time of his comming, the truth of his Prophecies, and power of his Miracles; the Redemption of Mankind, by his Death, his Crucifying, Descent, Resurrection and Ascension: and that their Nation was to bee reiected, the old Law to cease, a New to succeed, &c. All which as they agree vnto that sweete and blessed Name, and Person of IESVS (which name, and that of EMANVEL, is also found in their writings) so do they argue the seueritie of GODS Iudgements, when men will not beleeue the Truth, that by the efficacie of errour, they shall haue eyes and see not, eares and heare not (neither ours nor their owne) as Paul, and CHRIST himselfe often told them. But those parti∣culars, as rather appertaining to disputation, then historie, (and therefore too much impertinent to our purpose) the desirous Readers may at large finde in Morney and Ga∣latinus, not to mention q 1.502 others.

The witnesse of Iosephus, being one, whose name we often vse in this Historie, may iustly chalenge me, if I should omit him, especially seeing he liued in the very dayes of the Apostles, who, as he witnesseth of Iohn Baptist, and of many other things men∣tioned in the Gospell, fully agreeing therewith: so concerning our LORD and SA∣VIOVR, hath this testimonie.

r 1.503 In the time of Tiberius, there was one IESVS, a wise Man (if at least-wise he was to be called a man) who was a worker of great Miracles, and a Teacher of such as loue the Truth; and had many followers, as well of Iewes as of Gentiles. This was CHRIST. Neuerthelesse being accused vnto Pilate, by the Chiefe of the Iewes, he was crucified. But yet for all that, those which had loued Him from the beginning, ceased not to continue still. For he shewed himselfe aliue vnto them three dayes af∣ter his Death, as the Prophets had foretold of him, both this and diuers other things. And euen vnto this day doe those continue still, which after his name are called Christians. Thus much Iosephus. Thus did the Truth force him to confesse, whose Historie of the destruction of his Nation, what is it but as a Commentarie on IESVS Prophecie thereof, and their fearefull imprecation, s 1.504 His bloud bee vpon vs and our children shewing that the wrath of GOD was come vpon them to the vt∣most?

From Mount Oliuet, where IESVS was first apprechended, and where last those blessed feete touched the earth, (as if Mercie had there left a print of Iustice) was Ierusalem besieged, and at their Feast of Passeouer, (when they had crucified CHRIST) they were couped vp, as it were, assembled by Diuine Iustice from all quar∣ters to destruction, together with that their Citie, where they had slaine the LORD. But of this before. It will not be vnsauourie to the Reader, obseruing herein Diuine vengeance, to relate as vnsauourie a tale as euer was deuised, which their Talmud tel∣leth

in derogation of CHRISTS Miracles, in which I know not whether to call them Beasts or Deuils, so witlesse, and withall so wicked is their blasphemie. For sooth in Salomons Temple there was (say they) a certaine stone of verie rare vertue, wherein Salomon, by his singular wisedome, had engrauen the verie true name of GOD, which it was lawfull for euerie man to reade, but not to conne by heart, nor to write out. And at the Temple dore were two Lyons tyed at two chaynes, which rored ter∣ribly, that the feare thereof made him to forget the name that had committed the same to memorie, and him to burst asunder in the middest, that had put it in writing. But IESVS, the sonne of Marie, say they, regarding neither the Curse annexed to the Prohibition, nor the roaring of the Lyons, writ it out in a Bill, and went his way with it ioyfully. And least he might be taken with the thing about him, he had a lit∣tle opened the skinne of his legge, and put it in there, and afterward wrought his mi∣racles by the vertue of that name. I should be almost as absurd as they, if I should dispute against it, seeing in this, and most of their braine-sicke dreames, the very re∣citation is sufficient refutation.

But before wee shake hands with the learned Writers of the Iewes, it is not vn∣meet, in my opinion, here to meet with some questions which some haue moued, concerning them and their dealing in and with the Scriptures. For since that the Councell of Trent hath decreed, in the yeare 1546, both the diuine authoritie of Scriptures Canonicall, to the Apocrypha-bookes, which the Iewes receiue not, nor euer did; and hath made the vulgar Translation t 1.505 Authenticall in publike Lectures, Disputations, Preachings, and Expositions, that none, vnder any pretence whatso∣euer, shall presume to reiect it: it is wonder to see how eagerly (that I say not im∣pudently) diuers of them haue sought to slander the originall Text, and haue bla∣med, as Authors thereof, in the New Testament, Heretikes, and in the Old, Iewes; couering their malice to vs with pretence of the malice of Heretikes and Iewes, and forgetting the true Rule, That it is a shame to belie the Deuill. Thus haue u 1.506 Canus and Pintus, and Gregorius de Valentia, Sacroboscus, and others, traduced the Iewes in this behalfe; themselues refuted by their owne (which yet by conse∣quent ouerthrow that former Decree) Sixtus Senensis, Ribera, Cardinall Bellar∣mine himselfe, Andradius, Arias Montanus, Isaac Levita, &c. Besides, of ours many, and especially our owne learned Countreymen, Whitaker, Reynolds, Mor∣ton, &c.

x 1.507 Bellarmine hath both taught vs the vanitie of their opinion, that hold, That the Scriptures were all lost in the Babylonian Captiuitie, and were by Ezra renew∣ed miraculously (who is rather y 1.508 commended for his industrie in interpreting and ob∣seruing them, and for ordering and compacting them in one volume, then for such needlesse reuelation to finde that which was neuer lost: an Author rather, as z 1.509 Hierome hath obserued, of the present Hebrew Letters, then of their auncient Scriptures) and hath also proued the absurditie of their conceit, that imagine the Hebrew Fountaines corrupted. First, by a 1.510 the Arguments of Origen and Hierome, That such corruption must haue been either before or after CHRIST: if that; CHRIST would haue re∣proued and not commended their Scriptures to their search: if this; how commeth it, that the testimonies, cited by him and his Apostles, are found now in Moses and the Prophets, as they were then cited? Secondly, out of Angustine, That it is not likely they would put out both their eyes (in depriuing their Scriptures of truth) that they might put out one of ours: nor was it possible that such a generall conspiracie could be made. Thirdly, from their more then reuerent estimation of their Scriptures, for which they would die, if it were possible, a hundred deaths, and euen still (as Isaac an∣swereth B. Lindan his Scholer) they proclaime a Fast to expiate, if by some accident that Book but fals to the ground. Fourthly, some places in the Hebrew are more strōg against the Iewes then our Translations are, and the Prophecies, which make most a∣gainst them, remaine there vncorrupted. And lastly, the prouidence of GOD would neuer herein faile his Church, but hath left them, with their bookes, to be dispersed through the world, to beare witnesse to that Truth which they hate and persecute.

These are Bellarmines Arguments; which, because they are the Truth, are also ours: and therefore we haue beene bold with the Reader to insert them. As for that Emen∣dation or Correction of the Scribes, which Galatinus mentioneth, wherein they haue corrupted the Text, he proueth it to be a late dreame of the Talmud, and answereth the Arguments of his fellowes, herein not so Catholike as himselfe.

Now although this may seeme more then enough to conuince that folly, yet it shall not be impertinent to adde out of Arias Montanus somewhat touching the same, because it openeth another mysterie touching the Hebrew Learning, and the Masóreth. b 1.511 When the Iewes (sayth he) returned into their Countrey after the Cap∣tiuitie threescore and tenne yeares in Babylon, it befell them partly by occasion of their long troubles, which did distract their mindes, partly by corruption of their na∣tiue Tongue, which was growne out of kinde, first into the Chaldee, and afterward into the Syriake, that they neither knew nor pronounced so well the wordes of the Scripture, written (as the manner was) without vowels. Whereby it came to passe, that in the writing of them there crept in some fault, either through iniurie of the Times, or by reason of troubles which fell vpon the People, or by negligence of some Scriucners. But this inconuenience was met withall afterward by most lear∣ned men, such as Esdras was, and afterward Gamaliel, Ioseus, Eleazar, and other of great name, who prouided by common trauell, with great care and in dustrie, that the Text of Scripture, and the true reading thereof, should be preserued most found and vncorrupt. And from these men, or from their instruction, being receiued and polished by their Scholers in the Ages following, there came, as wee iudge, that most profitable Treasure, which is called Masóreth, that is to say, a Deliuerie, or Traditionall, because it doth deliuer abundantly and faithfully all the diuers Rea∣dings that euer were of the Hebrew Bibles. Wherein there appeareth an euident token of the prouidence of GOD, for the preseruation of the sacred Bookes of Scrip∣ture whole and sound, that the Masóreth hath beene kept till our time these many hundred yeares, with such care and diligence, that in sundrie Copies of it, which haue beene written, no difference was euer found. And it hath beene added in all the written Bibles that are in Europe, Africke, or Asia, each of them agreeing throughly therein with other, euen as it is printed in the Venice Bibles, to the great wonder of them, who read it. Thus farre Montanus: and by this Masóreth, their obiection of Caari and Caaru, in the two and twentieth Psalme, is answered, in that certaine readings haue the later and truer, as the Masóreth testifieth. c 1.512 Marti∣nus affirmeth, That these Masorites inuented the prickes wherewith the Hebrew is now read, to supply the lacke of vowels, herein vsing religious care, least by inuenting new Letters to that purpose, they should haue changed that auncient forme of writing, and somewhat impaired the maiestie thereof. They tell, that when a cer∣taine Rabbine had read Zacár for Zécer, he was slaine of his Scholer Ioah, for vio∣lating Scripture.

d 1.513 Genebrard denying their opinion, that make Ezra or Esdras Author of these He∣brew prickes and accents, sayth, That they were inuented after the times of Honorius the Emperour, in the yeare, after the Temple was destroyed, 436, which is (sayth he) from CHRIST 476, in Tyberias, a Citie of Galilee; the chiefe Authors were Aa∣ron Aseries, and Iames, sonnes of Niphthali, whose dissenting one from the other caused a diuision among the Iewes, the Westerne Iewes following the former, the Ea∣sterne, which dwelt in Babylonia, the later.

The Syriake Tongue some hold to haue sprung from the corruption of the Chaldee and Hebrew mixt. The Editions and Translations of the Scriptures, out of the Hebrew into the Greeke, are e 1.514 reckoned nine, besides that which Cle∣ment Alexandrinus. Strom. lib. 1. sayth, was before the time of Alexander, where∣of Plato and the Philosophers borrowed not a little. The first (alreadie mentioned) of the Seuentie. The second of Aquila, first a Gentile, after a Christian, and now last a Iew, in the time of Adrian. The third of Theodotion, a Marcionist, vnder Com∣modus. The fourth of Symmachus, first a Samaritane, and after that a Iew.

Of the fift and sixt are not knowne the Authors. Of all these Origen compounded his Hexapla. The seuenth was the correction rather then a translation. The eight was of Lucian, Priest and Martyr. The ninth of Hesychius. But the most famous and auncient, which the Spirit of GOD hath by often allegations, in some measure, confirmed, is that of the Seuentie.

As for that conceit of the Cells, which Iustine f 1.515 sayth were threescore and tenne, in which they were diuided, and which g 1.516 Epiphanius placeth by couples, and numbreth sixe and thirtie Cells, in which, by miracle, these thus diuided did all agree, in words and sense, h 1.517 Hierome derideth the same as a Fable, because neither Aristaeus, which then liued, nor Iosephus, doc euer mention it. Now whereas Iosephus mentioneth on∣ly the Law translated by them; Iustinus, Irenaeus, Clemens, Eusebius, write, That they translated all. And although Aristaens name but the Law, yet who knoweth not, that by this generall name they sometime comprehended all the Scripture, as in the New Testament is seene; as 1. Cor. 14. 21. and Ioh. 10. 34. &c..

CHAP. XIII.

Of the Moderne Iewes Creed, or the Articles of their Faith, with their interpretation of the same.

STay a 1.518 your selues and wonder (sayth the LORD, of this people) they are blind, and make blind: they are drunken, but not with Wine: they stagger, but not by strong drinke &c. And after, because of their Hypo∣crisies, And their feare toward me is taught by the Precept of b 1.519 Men: Therefore behold, I will againe doe a maruellous worke in this People; euen a maruellous worke and a wonder: for the wisedome of their wise men shall perish, and the vnderstanding of their prudent men shall be hid. This day is this Scripture (as it hath beene many Ages heretofore) fulfilled in our eyes: as it hath ap∣peared by our former declaration of their Talmud, and further followeth, in rehear∣sing the thirteene Articles of their Creed, thus briefely expressed in their daily Prayer-bookes.

• 1. I Beleeue with a true and perfect faith, that GOD is the Creator, Gouernor, and Preseruer of all Creatures, and that he hath wrought all thinges, wor∣keth hitherto, and shall worke for euer.
• 2. I beleeue with a perfect faith, that GOD the Creator is one, and that such an Vnitie as is in him can be found in none other, who alone hath beene OVR GOD, is yet, and for euer shall continue OVR GOD.
• 3. I beleeue with a perfect faith, that GOD the Creator is not bodily, nor in∣dued with bodily proprieties, and that no bodily essence can be compared to him.
• 4. I beleeue that GOD the Creator is the first and last, and that nothing was before him, that he shall abide the last for euer.
• 5. I beleeue that he alone is to be adored, and that none else may be worshipped.
• 6. I beleeue that all, what soeuer the Prophets haue taught and spoken, is sincere truth.
• 7. I beleeue that the Doctrine and Prophecie of MOSES was true; that he was the Father and chiefe of wise men, that liued then, or before his time; or should be in times to come after.
• 8. I beleeue that all the Law, as it is this day in our handes, was so deliuered by GOD himselfe to MOSES.

• 9. I beleeue that the same Law is neuer to be changed, nor any other to bee gi∣uen vs of GOD.
• 10. I beleeue that he knoweth and understandeth all the workes and thoughts of men, as it is written in the Prophet, Hee hath fashioned their hearts together * 1.520 considering all their workes.
• 11. I beleeue that GOD will recompence to all men their workes: to all, I say, which keepe his Commandements, and will punish all transgressers whomsoeuer.
• 12. I beleeue that the MESSI AS is yet to come, and although he doe long dif∣ferre his comming, yet will I hope, that he will come, waiting for him euery day, till he doth come.
• 13. I beleeue with a perfect faith, that there shall be an awakening of the dead, at that time which shall seeme fit to GOD the Creator: the name of which GOD the Creator be much blessed and celebrated for euer-more. AMEN.

This is the Iewish Faith, in which with much vexation, doubting, and lamentation, they die; vpon which, their Religion hath beene alway founded: but it was first put in writing, and brought into this order by R. Mosche bar Maimon, who died in the yeare after their reckoning 4964, Anno Dom. 1104. and strait charge was giuen, That the Iewes thenceforth for euer confessing it in this order, should, according to the same, liue and die. This their Creed, howsoeuer Charitie may construe much of it to a bet∣ter sense, yet according to their vnderstanding doth it principally aime at the subuer∣sion of Christian Religion; as appeareth in a more strait examination, after their sense of the 2,3,4, and 5, the 7,8,9,10,11,12. Articles: all which make against the person or the office of the sonne of GOD, as they vnderstand them; denying his Godhead, and disannulling his office, affirming, as a Iew shamed not to professe and vtter vnto M. Buxdorfius, That it needed not that any should satisfie for them, for euerie Foxe must yeeld his owne skinne and haires to the flayer. And the Iewish Faith, sayth R. Ioseph Albu, is founded vpon three foundations: vpon the vnitie of the diuine es∣sence; vpon the Law of Moses, and vpon the eternall reward of good works, and pu∣nishment of euill, contemning the Passion of CHRIST, d 1.521 by whose stripes we are healed, and on whom GOD hath layed the iniquities of vs all. It is written also in their e 1.522 Talmud, that all the Israelites haue their portion in the world to come, not all alike, but he shall haue a greater part that hath done more good workes, and the wicked and impenitent shall be punished twelue moneths in Hell or Purgatorie, after which time they also (and some sooner, if they haue beene lesse sinners) shall haue their part, but a lesse then the former: but to them which denie GOD (which become Christians) their fore-skinne groweth againe, and as vncircumcised eternally are punished in Hell. And the sonne of a deceased Iew is bound to say, for the space of one yeare, f 1.523 a prayer called Kaddisch, thereby to redeeme him from Purgatorie; in which respect the father dieth with ioy. A good woman may doe the like for her husband. But R. Bechai (who excludeth all other Nations from their part in the Re∣surrection, preferring the Iewes in a foure-fold priuiledge, viz. the Land of Canaan, the Law, the Prophets, and the Resurrection) reciteth out of the great g 1.524 Talmud, That three forts of men shall rise againe at the day of Iudgement: one, of the best Is∣raelites; a second sort of the wicked and worst; the third of a meane, who haue done as much good as euill. The good shall presently goe into life eternall; the wicked shall be cast into Hell, as in the twelfth of Daniel, and shall be for euer in torments of bodie and soule. The third and meaner sort of sinners shall be tormented for twelue moneths space for their sinnes in Hell; at the end of which time their bodies shall be consumed, and the wind shall scatter their ashes vnder the soles of the feet of the iust, &c. And as worthily doe they proue it out of the h 1.525 Prophet: And in that day two parts shall be cut off, and die, and the third shall be left therein: and I will bring that third part through the fire, and will fine them as Siluer is fined, and will trie them as Gold is

tried. And in another place, i 1.526 The LORD killeth and maketh aliue, bringeth downe to Hell, and raiseth vp; Iust as fitly applied, as 1. Cor.3. and such like places by our Pur∣gatorie-Spirits. R. Dauid Kimchi vpon the first Psalme, and Es. 26. commenteth, That the wicked shall not rise, but in the day of death their soule shall die together with their bodie. And Aben Ezra in his exposition of Dan. 12. writeth out of Rab∣bi Higgaon, That many shall rise, and many not rise, but suffer euerlasting reproach; and expoundeth it thus, That the good Iewes which die in exile, shall rise againe when the Messias shall come, and shall liue as long as the Patriarchs before the floud: and then they shall make merrie with the great fish Leuiathan, and the great bird Ziz, and the great Oxe Behemos k 1.527 ; of which we shall speake after. When this is done, they shall die, and at the last day shall be raysed vp againe, and shall possesse eternall life, where shall be no eating nor drinking, but glorie &c. Iacob l 1.528 desired to be buried in Canaan, not in Aegypt, for three causes (sayth R. Salomon Iarchi) because hee fore∣saw, That of the m 1.529 dust of Aegypt should be made Lice: Secondly, because the Isra∣elites which die out of Canaan shall not rise againe without much paine of their rol∣ling through the deepe and hidden vaults of the earth: Thirdly, least the Aegyptians should make an Idoll of him. For the better vnderstanding hereof, let vs heare what is said out of the booke Tanchum (an Exposition of the Pentateuch) concerning this subiect. The Patriarchs (sayth hee) desired to be buried in Canaan, because they which are there buried shall first rise in the time of the Messias. And R. Hananiah sayth, That they which die out of Canaan, must endure two deaths: and the same ap∣peareth Ier. 20. where it is said, Pashur should goe into Babel, and should there die, and there be buried. What (quoth R. Simon) shall them all the iust perish, which die out of Canaan? No, but GOD will make them Mechillos, that is, deepe Clifts and Caues vnder the earth, by which they may passe into the Land of Promise; whither when they are come, GOD, shall inspire into them the breath of life, that they may rise againe, as it is written n 1.530 , I will open your Graues, and cause yon to come out of your Sepulchres, &c. The like is written in their Targum, or Chaldaean interpretation of the Canticles: When they dead shall rise, Mount Oluiet shall eleaue asunder, and the Israelites which haue beene dead shall come out of the same, and they which haue died in strange Lands, comming thither by holes vnder the earth, shall come forth. And for his cause I my self (sayth our Author) haue heard the Iewes say. That sometimes some of the wealthiest and deuoutest amongst them goe into the Land of Canaan, that their bodies may there sleepe, and so be freed from this mi∣serable passage vnder so many deepe Seas and rough Mountaines.

Now to come from their Faith to their workes: Their wise Rabbines persuade the fillie people, That they are the onely elect people of GOD, who easily can keepe, not the Decalogue, or tenne Commaundements alone, but the whole Law of Moses. They diuide the whole Law into sixe hundred and thirteene Commaundements, and them againe into Precepts and Prohibitions: Of the commaunding Precepts they number two hundred fortie and eight; iust so many as (according to the Rabbines Anatomie) a man hath members in his bodie. Of the prohibiting Commandements they reckon three hundred threescore and fiue, as many as are dayes in the yeare, o 1.531 or (as in the booke Brandspiegel) veines in a mans bodie. Therefore if euery member of a man doe cuerie day performe one of the Precepts and omit one of the things prohi∣bited, the whole Law of Moses shall be euerie yeare, and so for euer, fulfilled. Their wise Rabbines say further, That the men onely are to obserue those sixe hundred and thirteene Commaundements, the women are onely subiect to the Prohibitions; yea, of those prohibitorie Mandates, onely to threescore and foure are they obliged by some, and to sixe and thirtie of the former; and this because of their other household∣businesse, and subiection to their imperious husbands. Some of their deepely-wise Rabbines adde to those sixe hundred and thirteene, seuen other Commaundements, making vp the number of sixe hundred and twentie; iust so many as are words in the Décalogue, and as arise of the word Keter signifying a Crowne: for were it not for the Law, GOD would not haue created the World; and for the obseruation thereof

it yet subsisteth. And they which keepe all the Commaundements, doe set a Crowne on the head of GOD, and he vpon the head of those which crowne him, shall set se∣uen Crownes, and make them to inherite seuen Chambers in Paradise, and will keepe them from the seuen infernall dungeons, because they haue obtained the seuen Hea∣uens and the seuen Earths.

Their Wise-men affirme, that euerie veine of the bodie of a man doth prouoke him to omit that which is forbidden, and he which doth omit such their vaine veine∣warning, hath no good veine in him: euerie of his members also doe prouoke him to performe those inssorie inuentions. But as vaine should I be as they, if I should not make some end, where they can finde none. Wee would now from these generalities proceed to the particulars of their superstitions, tracing them herein from their birth to their graues, Religion being, in the pretence of their Law, the square of all their (otherwise ciuill) actions; at least to speake of their Superstitions in the same. But first, seeing Sebestian Munster hath written a whole booke, both in Hebrew and La∣tine, of those sixe hundred and thirteene Precepts, taken out of Moses, with the Ex∣positions of their Rabbines, I thought good to cull out some, which seeme most re∣markable and strange, to entertaine our Reader.

Out of Negatiue Precepts expounded by the Rabbines in P MVNSTER. p 1.532

• ... [ 1] THou shalt haue ne strange Gods in my sight. Exod. 20. The Name of GOD is forbidden to be communicated to any creature.
• ... [ 2] Thou shalt not violate q 1.533 mine holy name. The Rabbines say, If any doe against an affirmatiue Precept, and repent, his sinne is forgiuen him: But he which transgresseth a Negatiue Precept, is not cleansed by repentance, but it remaineth to the day of Expiation (which is the day of their solemne Fast and Reconciliation.) But hee which committeth a sinne, whereby he deserueth Death, or Excommunication, is not then purged, but must abide thereunto the diuine chastisements: and hee which viola∣teth the Name of GOD, cannot be absolued from that sinne but by death.
• ... [ 5] Thou shalt not r 1.534 hate thr brother in thy heart. He which is wronged by another, should not hate him, and hold his peace, but reproue him openly; and if he repent, he ought not to be cruell to him: But if any be often reproued, and will not amend, it is lawfull to hate him. This CHRIST s 1.535 consuteth.
• ... [ 19] No t 1.536 Idoll is to be adored. If a man haue a thorne in his foot, hee may not bow before an Image to pull it out: and if money fall out of his hand, hee may not there, before an Image, stoope to take it vp, least he might seeme to adore it, but hee must sit downe on the ground to doe it. And if the water of a Fountaine be caused to passe through the mouth of an Image, he may not drinke thereat, least hee should seeme to kisie the Image.
• ... [ 22] An u 1.537 Image may not be made, viz. the Image of a Man in Siluer or Gold, if it be embossed or set out, but if it be stamped in mettall (in manner of a Seale) it is lawfull. But of Beasts, Birds, Trees, and Flowers, those prominent Images (which are made standing out) are lawfull. Otherwise of the Sunne, Moone, and Starres.
• ... [ 45] No x 1.538 commoditie is to be raysed from Idols. If a Tree be planted neere an Image, one may not sit vnder the shadow thereof, nor passe vnder it, if there be any other way: and if he must passe, it must be running. Things imployed to Idolatrie may be vsed of vs, if the Gentiles haue first prophaned them. It is not lawfull to fell them Waxe or Frankincense, especially at their Candlemasse Feast; nor bookes to vse in their Seruice. Our women may not performe a Midwiues office to them, nor nurse their children.
• ... [ 65] Thou shalt y 1.539 doe no worke on the seuenth day. Nothing that belongeth to the getting of Food or Rayment. It is vnlawfull to walke on the grasse, least thou pull it

• vp with thy feet; or to hang any thing on the bough of a Tree, least it breake; or to eate an Apple, plucked on the Sabbath, especially if the tayle or woodden sub∣stance, whereby it groweth, be on it; or to mount on a Horse, least he be galled; or to goe into water, least thou wipe thy clothes: which holdeth also, if they bee moistened with Wine or Oyle (but not in a woman that giueth sucke) who may wipe her clothes, for the more puritie of her prayers. The stopple of a Vessell, if it be of Hempe or Flaxe, may not be thrust in, though it runne, especially if any o∣ther Vessell be vnder. To mixe Mustard-seed with Wine or Water; to lay an Ap∣ple to the fire to rost; to wash the bodie, chiefely, with hote water; to sweat; to wash the hands; to doe any thing in priuate, which may not bee publikely done: (but some say, it is lawfull priuately to rubbe off the durt with his nayles from his clothes, which publikely he may not:) To reade by a Light, except two reade to∣gether: To set sayle: (but if thou enter three dayes before, it is not necessarie to goe forth on the Sabbath) to be carried in a Waggon, though a Gentile driue it: if fire happen on the Sabbath, to carrie any thing out, but thy foode, rayment, and necessaries for that day, and that wherein the holy Booke lyeth: to put to pa∣sture Horses or Asses, coupled together: to receiue any good by the Light, or Fire, which a Gentile hath made for the Iew; (otherwise, if hee did it for himselfe:) To play on any Instrument; to make a bedde; to Number, Measure, Iudge, or Marrie, least they should write any thing: To reade at home when others are at the Synagogues: To speake of Buying and Selling (which it seemeth they obserue not:) To visite Field or Garden: To Runne, Leape, or tell Tales, &c. All these on the Sabbath day are vnlawfull. For dangerous diseases it is lawfull to violate the Sabbath: Such are the three first dayes after a womans trauell, &c. But of this, see z 1.540 also the obseruation of their Sabbath. It is not lawfull to walke out of the Citie, but their limitted space: but within the Citie, as farre as they will, though it be as bigge as Niniue.
• ... [ 120] It is forbidden a 1.541 to hurt the Seed-members of Man or Beast. Nei∣ther Males nor Females may bee gelded or spayed: and yet wee may vse such beasts.
• ... [ 126] It is punishable to know, kisse, or embrace one which is forbidden by the Law. Leuit. 18. Therefore our Masters haue forbidden to smile on such, or vse a∣ny meanes or tokens of Lust. Likewise they haue forbidden men to know their wiues in the day time, vnlesse it be in the darke, or vnder some Couering. The same is forbidden to a drunken man, and to him which hateth his wife, least they get wicked children betweene them. Also, to follow a woman in the streets, but either to goe before, or beside, her. And hee which is not married, may not put his hand beneath his Nauell, nor touch his Flesh, when hee maketh water.
• ... [ 138] The fat may not be eaten. The fat of the Heart may: but not that which is one the Inwards and Reines, and Stomacke, and Guts, and Bladder: the rest may be eaten.
• ... [ 176] If thy brother b 1.542 be poore, thou mayest not abuse him; to wit, to base Offices, as to vntie the shooe, or to carrie Vessels to the Bath.
• ... [ 191] Thou mayest c 1.543 not lend to an Israelite on Vsurie nor borrow on Vsurie. Nor be a witnesse or suretie in cases of Vsurie; nor receiue any thing besides the principall, especially on any Couenant going before.
• ... [ 201] He that by constraint doth any thing worthie of death (although he violate the Name of GOD) ought not to be slaine.
• ... [ 213] Wicked d 1.544 men are not competent witnesses. He is accounted wicked which transgresseth any Precept, for which he is worthie to be beaten. A Theefe and a Rob∣ber is not sufficient to be a witnesse, after he hath made restitution: Nor an Vsurer, nor a Publican, nor he which is enriched by play, nor children, till they haue beards, except he be twentie yeares old.

• ... [ 222] The e 1.545 King ought not to multiplie Wiues. Our Masters say, That the King may haue eighteene wiues.
• ... [ 225] If any of the seuen (Canaanitish) Nations shall come in the hands of a Iew, he ought to slay him.
• ... [ 242] The father or the husband may disannull the vowes of their children or wiues. And the Wise-men may release the vowes of those which repent of their vow. A sonne of thirteene yeares and a day, and a daughter of twelue and a day (if they be out of their parents tuition) haue power to vow.
• ... [ 308] There are fiftie defects which make a Man or Beast vncapable of sacred Functions; to be either Sacrificer, or Sacrifice: fiue in the eares, three in the eye∣lids, eight in the eyes, three in the nose, sixe in the mouth, twelue in the Seed∣vessels, sixe in the hands and feet, and in the bodie foure, &c. Besides, there are fourescore and tenne defects in a Man, which are not in a Beast. No defect, vnlesse it be outward, maketh a man vnfit.

Out of their Affirmatiue PRECEPTS. f 1.546

• ... [ 12] EVerie one g 1.547 ought to teach his sonne the Law: Likewise his nephew; and Wise-men, their Disciples: and he which is not taught it of his Fa∣ther, must learne it as he can. He which teacheth another the written Law, may re∣ceiue a reward; but not for teaching the Traditionall.
• ... [ 13] Rise before thine h 1.548 Elder: that is (sayth R. Iosi) a Wiseman, although young in yeares. To him thou must arise, when he is foure cubits distant; and when he is passed by, thou mayest sit downe againe.
• ... [ 16] The sinner must turne from his i 1.549 sinne vnto GOD. And being returned, he must say, I beseech thee, O LORD, I haue sinned and done wickedly before thy face: so and so haue I done, and behold it repenteth me of my wickednesse, I am confounded for my workes, I will doe so no more. And thus ought all to say, which offer sacrifices for sinne; and they, which are condemned to death for their crimes, if they will that death doe away their offences: But he which hath sinned against his neighbour, ought to make restitution, & aske pardon; otherwise his sinne is not remitted. And if his neigh∣bour will not pardon him, let him bring three other to entreat for him: if he then graunt not, he is to be accounted cruell. If the offended partie be dead before, let the offendor bring tenne men to his graue, and say before them, I haue sinned against GOD and thus man, and let restitution be made to his heires.
• ... [ 19] Prayer k 1.550 must be vsed euery day. Therefore they of the great Synagogue, Ezra, Zerubabel, and the rest, ordained eighteene blessings, and other prayers, to be said with euerie Sacrifice. They ordained these Rites of Prayer; the eyes cast downe to the ground; the feet set together; the hands on the heart, in feare and trembling, as a seruant speaketh to his Master: a place where is no dung, especially of an Asse and a Henne: a window in the roome, which looketh toward Ierusalem, turning his bodie that way. He which is blind, let him direct his heart to his Father, which is in Heauen.
• ... [ 23] The Sentence, Heare Israel, &c. and another Sentence is l 1.551 to be written on the posts of the House. He which hath his Phylacteries on his head and armes, and his knots on his garment, and his Schedule on his dore, is so fenced, that hee cannot easily sinne.
• ... [ 24] Euery Israelite is bound to write for himselfe a Booke of the m 1.552 Law.
• ... [ 29] Sanctifie the Sabbath, i. Remember those things on the Sabbath which make to the honour and holinesse of that day. And wee are persuaded, that Sa∣than and the Deuils, on the Sabbath, flye vnto darke Mountaines, abhorring

• the holinesse of the day: and after it is past, returne to hurt the children of men.
• ... [ 49] He which is twentie yeares old, and marrieth not, breaketh the Precept of In∣creasing and Multiplying: except it be for contemplation and studie of the Law. But if he feele in himselfe Iezer, Lust, to preuaile, he must marrie, least he fall into trans∣gression.
• ... [ 52] If a man refuse to marrie the wife of his brother deceased without issue, he must, by the sentence of the Iudges, pull off his shooe, which must not bee made of Linnen, but of the Hide of a cleane Beast; and the woman, whiles she is yet fasting, (for then it is most truly spittle) shall spit in his face, saying, So let it be done to him which will not build his brothers house.
• ... [ 63] He which will eate the flesh of Beast or Birds, must kill them after the due man∣ner. Nor may any be allowed to be a Butcher, except he know our Rites.
• ... [ 98] When the Iudges dissent in any case, n 1.553 the greater part is to be followed. When Sentence is past, Execution must follow the same day: and the Crier must goe be∣fore, proclaiming the Crime and Penaltie, with circumstances of Time, Place, and Witnesses. If any can say any thing for his innocencie, he may cause him to be carri∣ed backe to the Iudges: if he be led againe to death, he must haue two Wise-men by to heare his words, that if they see cause, he may be carried backe to the Iudges. If he yet be found guiltie, he must be led to the place of execution, and there slaine by two Witnesses. But before his death, let them exhort him to say, Let my death be vnto me for the remission of all my sinnes. After this Confession let them giue him a cup of Wine, with a graine of Frankincense, to drinke, that he may be depriued of the vse of reason, and made drunke, and so slaine.
• ... [ 112] Honour thy Father and Mother. R. Simeon sayth, That the Scripture more esteemeth the honour of Parents then of GOD: for wee are bidden honour GOD with our substance; but for thy Parents, if thou hast nothing, thou oughtest to labour in the Mill to succour them.
• ... [ 132] At this time we can sanctifie nothing, because we haue no Temple.
• I might adde diuers other things of like moment, which (to auoid prolixitie) I omit: and for the same cause I let passe many things which I might hither bring out of the same Author o 1.554 in his notes vpon Matthew, by him set forth in Hebrew and Latine; where he both relateth and refuteth diuers of the Iewish vanities; especi∣ally their blasphemous cauils against CHRIST.

Such is that their foolerie (by him p 1.555 recited) in Matth. 15. Annotat. about their scrupulous niceties in their Festiuals: They may not then take Fish; Geese and Hennes they may: When one maketh fire, and setteth on the Pot, he must order the stickes so vnder it, that it may not resemble a Building. No more then shall bee spent that day, may then be made readie. No Cheese may then be made, nor hearbes cut. Heat water to wash thy feet; not so for thy whole bodie. Touch not (much lesse mayest thou eat) an egge layd on a festiuall day: yea, if it be doubtfull whe∣ther it were then layd, and if it be mixt with others, all are prohibited. But hee which killeth a Henne, and findes Egges in the bellie, may eate them. According to the number of the three Patriarchs, Abraham, Isaac, and Iacob, they expect a third Temple, after those two alreadie perished; q 1.556 interpreting the Scriptures: Of the first, Hee heard mee from his holy Hill: Of the second, ISAAC went to meditate in the Field: Of the third, The glorie of this last House shall be greater then of the first, &c. Fit Iewish handling of the Scriptures. But I haue beene so plentifull of their barrennesse, that I feare to ouer-lade, or ouer-loath, the Reader.

Munster r 1.557 hath likewise written seuerall small Treatises of the Faith of the Christians, and of the Faith of the Iewes, and of the Iewish Cauils against our Re∣ligion, and of diuers fabulous fictions which they haue deuised in disgrace there∣of: they, that will, may in them further see their blindnesse. For what greater blindnesse then to thinke, that their Messias was borne that day the Temple was

destroyed, and to remaine at Rome till that time, when he shall say to the Pope, Let my People goe, as Moses, borne so long before, at last said to Pharaoh? That hee shall be annointed by Elias? That he shall destroy Rome? That Elias shall re-vnite the Soule to the Bodie in the Resurrection, which shall be of all the iust, but not of all the wicked; not in the same bodie, but another created like to the former? which Re∣surrection shall be effected by Messiahs prayer: That the Temple at Ierusalem shall be the very middle of the world? That in the Messiahs daies Wheat shall grow with∣out renewing by Seed, as the Vine? But of these and the like more then enough in this Booke following.

CHAP. XIIII.

Of the Iewish Ceremonies about the birth of a Child: of their Circumcision, Purification, and Redemption of the first-borne, and Education of their Children.

WHen a Iewish woman a 1.558 is great with child, and neere her time, her chamber is furnished with necessaries; and then some holy and de∣uout man (if any such may be had) with chalke maketh a circular line round in the chamber vpon all the walls, and writeth on the dore, and within, and without on euery wall, and about the bed in Hebrew Letters, Adam. Chaua, Chuts Lilis, i. Adam, Eue away hence Lilis. Hereby they signifie their desire, that if the woman shall be deliuered of a sonne, GOD may one day giue him a wife like to Eue, and not to Lilis: if it be a daughter, that shee may once proue to her husband a helper like Eue, and not a shrew, like Lilis. This word Lilis is b 1.559 read in the Prophet, interpreted a Skrich-owle: but the Iewes seeme to meane by it a deuilish Spectrum, in womans shape, that vseth to slay or carrie away children, which are on the eight day to be circumcised. Thus is it read in Ben Sira, of the Iewish Edition: When GOD had made Adam, and saw it was not good for him to be alone, he made him a woman of the Earth, like vnto him, and called her Lilis. These disagreed for superioritie, not suffering c 1.560 , Caesar vè priorem. Pompeinsvè paerem: Lilis (made of the same mould) would not be vnderling, and Adam would not en∣dure her his equall. Lilis seeing no hope of agreement, vttered that sacred word IEHOVA, with the Cabalisticall interpretation thereof, and presently did flye into the Ayre. Adam plaining his case, GOD sent three Angels after her, viz. Senoi, Sen∣senoi, Sanmangeleph either to bring her backe, or denounce vnto her, That a hundred of her children should die in a day. These ouertooke her ouer the troublesome Sea (where one day the Aegyptians should be drowned) and did their message to her: shee refusing to obey, they threatened her drowning: but shee besought them to let her alone, because she was created to vexe and kill children on the eight day, if they were men; if women children, on the twentieth day. They neuerthelesse forcing her to goe, Lilis sware to them, That, whensoeuer shee should finde the name or figure of those Angels written or painted on Schedule, Parchment, or any thing, shee would doe infants no harme, and that shee would not refuse that punishment, to loose a hundred children in a day. And accordingly a hundred of her children, or young Deuils, died in a day. And for this cause doe they write these names on a Scroll of Parchment, and hang them on their infants neckes. Thus farre Ben Sira.

In their Chambers alwayes is found such a Picture; and the names of the Angels of Health (this office they ascribe to them) are written ouer the chamber dore. In their Booke d 1.561 Brandspregel, printed at Cracouia, 1597, is shewed the authoritie of this Historie, collected by their Wise-men out of those wordes; e 1.562 Male and female created he them compared with the forming of Eue of a Ribbe in the next Chapter, saying, That Lilis the former was diuorced from Adam for her pride, which she con∣ceiued,

because she was made of earth, as well as he; and GOD gaue him another, Flesh of his flesh.

When this Iewesse is in trauell, shee must not send for a Christian Midwife, except no Iewish can be gotten: and then the Iewish women must be very thicke about her for feare of negligence or iniurie. And if she be happily deliuered of a sonne, there is exceeding ioy through all the house, and the father presently makes festiuall pro∣uision against the Circumcision on the eight day. In the meane time tenne persons are inuited, neither more nor fewer, which are all past thirteene yeares of age. The night after her deliuerie, seuen of the inuited parties, and some others sometimes, meete at the Child-house, and make there great cheere and sport all night, Dicing, Drinking, Fabling, so to solace the mother, that shee should not gricue too much for the childs Circumcision. The Circumciser is called Mohel, who must be a Iew, and a Man, and well exercised in that Facultie: and he that will performe this office, at the beginning giueth money to some poore Iew, to be admitted hereunto in his children, that after his better experience he may be vsed of the richer. And this Mo∣hel may thence-forwards be knowne by his thumbes, on which heë weareth the nayles long and f 1.563 sharpe, and narrow-pointed. The circumcising Instrument is of Stone, Glasse, Iron, or any matter that will cut: commonly sharpe kniues like Ra∣sors, amongst the rich Iewes closed in Siluer, and set with stones. Before the infant be circumcised, he must be washed and wrapped in clouts, that in the time of the Circum∣cision he may lye cleane: for otherwise they might vse no prayers ouer him. And if in the time of Circumcision (for paine) he defileth himselfe, the Mohel must suspend his praying, till he be washed and layed cleane againe. This is performed commonly in the morning, while the child is fasting, to preuent much fluxe of bloud.

In the morning therefore of the eight day all things are made readie. First are two Seates placed, or one so framed, that two may sit in the same apart, adorned costly with Carpets, and that either in the Synagogue, or some priuate Parlour: if it bee in the Synagogue, then the Seat is placed neere the Holy Arke, or Chest, where the Booke of the Law is kept. Then comes the Suretie or Godfather for the child, and placeth himselfe at the said Seat, and neere him the Mohel, or Circumciser. O∣ther Iewes follow them, one of which cryeth with a loud voice, That they should bring presently whatsoeuer is needfull for this businesse. Then come other children, whereof one bringeth a great Torch, in which are lighted twelue Waxe-Candles, to represent the twelue Tribes of Israel: after him two other boyes, carrying cups full of Red wine. After them another carrieth the circumcising knife: another brings a dish with sand; a∣nother brings another dish with oyle; in which are cleane and fine clouts, which after the Mohel applieth to the wounds of the child. These stand in a Ring about the Mohel, the better to marke and learne: and these their offices are bought with mony by those children. Some come thither also with Spices, Cloues, Cinnamon, strong Wine to re∣fresh, if any happen to swowne. These being thus assembled, the Godfather sitteth downe vpon one of those two Seats: right against him the Mohel placeth himselfe, and sings the f 1.564 Song of the Israelites, and other. Then the women bring the child to the dore, all the Congregation presently rising vp. The Godfather goeth to the dore, taketh the child, sitteth downe on his Seat, and crieth out, Baruch habba.i. Blessed be he that commeth; in their Cabalisticall sence, habba being applied either to the eight day, which is the day of Circumcision, or to the comming of Elias, whom they call the Angell of the Couenant (so they interprete g 1.565 the Prophet) and say, that Elias commeth with the infant, and sits downe on that other emptie Seat. For when the Israelites were prohibited Circumcision, and Elias complained thus, h 1.566 The children of Israel haue for∣saken thy Couenant. i. Circumcision, GOD promised him, That from thence-forwards he should be present at Circumcision, to see it rightly performed. And whē they make readie that Seat for Elias, then they are bound in set words to say, This Seat is for the Prophet Elias: otherwise (as an vnbidden guest) he commeth not. This Seat remai∣neth for him three whole dayes together.

Then when the Godfather holdeth the child in his lappe, the Mohel takes him out of his clouts, and layeth hold on his member, and holding the fore-skinne, puts backe the top thereof, and rubbeth the fore-skinne, so to make it haue the lesse sense of paine. Then he taketh from the boy the circumcising-knife, and sayth with a lowd voice; Blessed be thou, O GOD our LORD, King of the World, which hast sanctified vs with thy Commaundements, and giuen vs the Couenant of Circumcision: and whiles he thus speaketh, cuts off the fore-part of the skinne, that the head of the yard may be seene, and presently hurleth it into the Sand-dish, and restoreth his knife to the boy againe: taketh from another a cup of Red wine, and drinketh his mouth full, which he presently spirteth out on the infant, and there with washeth away the bloud; and if he see the child begin to faint, he spitteth out some thereof on his face. Pre∣sently he taketh the member of the child in his mouth, and sucketh out the bloud, to make it stay from bleeding the sooner, and spitteth out that bloud so sucked into the other cup full of Wine, or into the dish of Sand. This hee doth at least thrice. After the bloud is stayed, the Mohel with his sharpe-pointed thinne nayles rendeth the skinne of the yard, and putteth it backe so farre, that the head thereof is bare. He is more painefull to the infant, with this rending of the remaining skinne, which action is called Priah, then with the former. This being done, he layeth the clouts (dipped in oyle aforesaid) to the wound, and bindeth them three or foure times a∣bout; and then wrappeth vp the infant againe in his clouts. Then sayth the father of the child; Blessed be thou, O GOD our LORD, King of the World, which hast sancti∣fied vs in thy Commaundements, and hast commaunded vs to succeed into the Couenant of our Father Abraham. To which all the Congregation answereth, As this infant hath happily succeeded into the Couenant of our Father Abraham; so happily shall hee succeed into the possession of the Law of Moses, into Marriage also, and other good workes. Then doth the Mohel wash his bloudie mouth and his hands. The Godfather riseth with him, and standeth ouer-against him; who taking the other cup of Wine, sayth a cer∣taine prayer, and prayeth also ouer the infant, saying; O our GOD, GOD of our Fathers, strengthen and keepe this infant to his Father and Mother, and make that his name, in the people of Israel may be named (here he first nameth the Childe, calling him Isaac) Isaac, which was the sonne of Abraham. Let his Father reioyce in him that hath come out of his loynes; let his mother reioyce in the fruit of her wombe, as it is writ∣ten, i 1.567 Make glad thy Father and Mother, and her that bare thee to reioyce. And GOD sayth by his Prophet, k 1.568 I passed by thee, and saw thee troden in thy bloud, and I said vnto thee, in thy bloud thou shalt liue, yea I said vnto thee, in thy bloud thou shalt liue. Here the Mohel puts his finger into the other cup of Wine, wherein hee had set the bloud, and moisteneth the childs lippes three times with that Wine, hoping, that according to the former sentence of the Prophet, he shall liue longer in the bloud of his Circumcision, then otherwise he should. Dauid also sayth, l 1.569 He is mindfull of his maruellous acts which he hath done, and of his wonders, and the iudgements of his mouth, &c. Then he continueth his Prayer for the present assemblie, and that GOD would giue long life to the father and mother of the boy, and blesse the child. This done, he offers the blessed Cup to all the young men, and bids them drinke. Then with the child (who is thus made a Iew) they returne to the fathers house, and re∣store him to his mothers armes. This last prayer hee makes neere the Arke, and some of the deuouter Iewes, before and after Circumcision, take the Child, and lay him vpon Elias pillow, that Elias may touch him. * 1.570 The skinne cast into the sand, is in memorie of that promise, m 1.571 I will make thy seed as the sand of the Sea; and of Balams saying, n 1.572 Who can number the dust of Iacob, i. his posteritie, whose fore-skinne is cast in the Sand or Dust, and because the Curse o 1.573 on the Serpent is thus fulfilled, Dust thou shalt eat, i. this skinne in the dust: thus to their enemie the Ser∣pent fulfilling also that Precept, p 1.574 If thine enemie bunger, feed him. And by this means the Serpent can no more seduce this man.

If a child be sicke on the eight day, they deferre Circumcision till his recouerie: if

he die before the eight day, he is circumcised at the graue without any prayers: but a signe is erected in memorie of him, that GOD may haue mercie vpon him, and raise him at the day of the resurrection. In some places al the people stand, except the God∣father, because it is written, All the people stood in the Couenant. But to pursue the rest of their niceties, grounded vpon such interpretations, would be endlesse. We will fol∣low the child home, if you be not already weary, and see what rout is there kept.

Ten must be the number (you haue heard) of the inuited guests, and one or two of these learned Rabbins, who must make a long praier and sermon at the table, although others meane while are more busied in tossing the cuppes of wine. I was once present (saith q 1.575 Buxdorflus) at one of their Circumcision-feasts, and one of their Rabbins prea∣ched on Prou. 3. 18. Wisdome is a tree of life; but more woodden or ridiculous stuffe I neuer heard in all my life. This feast they obserue by example of Abraham, who r 1.576 made a great seast when the child was weaned: their kabal peruerts it, when he was circumcised. The Circumciser abideth some tune with the mother, lest the bloud should again issue from the child. The mother keepeth within, six weeks, whether it be a male or female: all which time her husband must not so much as touch her, or eate meate in the same dish with her.

If a female child be borne, there is small solemnitie; only at sixe weekes age, some yong wenches stand about the cradle, and lift it vp with the child in it, and name it; she which stands at the head, being God-mother: and after this they iunket together.

When the forty dayes are accomplished, before the wife may accompany or haue a∣ny fellowship with her husband, she must be purified in cold water, and put on white and cleane garments. Their washing is with great scrupulosity, in a common watering or in priuate cesternes, or fountaines; which must be so deepe, that they must stand vp to the necke in water: and if it be muddy in the bottome, they must haue a square stone to stand on, that their whole feet may stand in cleare water, and that the water may passe betwixt their toes: for the least part not couered with water, would frustrate the whole action: and for this cause they lay aside al their haire-laces, neck-laces, rings: they diue vnder the water, so that no part may be free from the same. Some Iewesse must stand by for witnesse hereof, which is twelue yeares old and a day at least.

s 1.577 They redeeme their first-borne in this sort; when the child is one and thirtie dayes old, his father sendeth for the Priest with other friends, and sets the child on a table be∣fore him; adding so much mony, or monies-worth as amoūteth to two florens of gold, or two dolars and a halfe: my wife (saith he) hath brought me forth my first-borne, and the Law bids me giue him to thee. Dost thou then giue me him? saith the Priest: he an∣swereth, yea. The Priest asketh the mother, if she euer before had a child, or abortion? if she answere No: then the Priest asketh the father, Whether the child or the money be dearer to him? he answereth, the child: then doth the Priest take the money and lay it on the head of the Infant, saying: This is a first begotten child, which GOD comman∣ded should be redeemed, and now, saith he to the child, thou art in my power, but thy parents desire to redeeme thee; now this money shall be giuen to the Priest for thy redemption: and if I haue redeemed thee, as is right, thou shalt be redeemed: if not, yet thou being redeemed according to the Law and custome of the Iewes, shalt grow vp to the feare of GOD, to marriage and good workes, Amen. If the father die, be∣fore the child be one and thirtie dayes old, the mother hangeth a scroll about his neck, wherein is written, This is the first-borne, and not redeemed: and this child when he commeth of age must redeeme himselfe.

The Iewish Chachamim, or wise-men, haue left no part of life vnprouided of their su∣perstitious care: as we haue seene concerning the birth and circumcision of their chil∣dren, with the purification of the mother, and redemption of the first-borne. To proceed with them: they enioyne the mother, while she giueth sucke, to eate holesome food of easie digestion, that the Infant may suck good milke; so that the heart and stomack be not stopped, but may come so much more easily to obtaine wisedome and vertue. For God hath great care of children, and hath therefore giuen a woman two breasts, and placed them next her heart; yea in the dangerous persecutiō vnder Pharaoh, Exo. 1.

he t 1.578 caused the earth to open it selfe, and receiue their male children, and created there∣in two stones, from one of which the Infant sucked milke, & from the other hony, till they were growne, and might go to their parents: yea, and if you beleeue their Gemara (can you chuse?) a poore Iew hauing buried his wife, and not able to hire a nurse for his child, had his owne breast; miraculously filled with milke, and became nurse himselfe. Yea, Mardochaeus (saith their Medrasch) sucked the breasts of Hester, and for this cause did she, after her exaltation, so preferre him. The conclusion is, if she giue grosse food to her Infants, she shall be cast into hell. She must not go naked breasted, nor too long fasting in a morning, nor carrie her Infants, or suffer them to goe or be naked, lest u 1.579 the Sunne hurt them, if it be in the day, or the Moone in the night: and that they may soone learne that the earth is filled with the maiestie of diuine glorie: and for this cause must they beware, that they neuer go bare-headed: for this were a signe of impuden∣cie, and ill disposition. And as religiously they must prouide, that they be alway girded with a girdle: for the girdle distinguisheth betwixt the heart and the priuities; and in his morning prayer he saith, Blessed be thou. O GOD, which girdest Israel with the gir∣dle of strength: which, if he should not haue a girdle on, would be in vaine. Their mo∣thers therefore sow their girdles to their coats: with great care they auoid going bare∣foot, especially in Ianuary and February.

When they can speake, they are taught sentences out of Scripture, and to salute their parents with good-morrow, good-Sabbath, &c. and after seuen yeares they adde the name of GOD, GOD giue you good-morrow, &c. but they must not name the name of GOD but in a pure place. These teach them the names of things in the vulgar, and some Hebrew names among, that so they may not commonly be vnderstood: for pure Hebrew they cannot speake, except their most learned Rabbines only. Their chil∣dren must not conuerse with children of Christians, and their parents make all things in Christians odious to them, that they may season them from their child-hood with hatred of them. When they are seuen yeares old they learne to write and reade: and when they can reade, they learne to construe the text of Moses in their vulgar tongue. When the mother carrieth him first to the schoole to the Rabbi, she maketh him cakes seasoned with hony and sugar, and as this cake, so (saith she) let the Law be sweete to thy heart. Speake not vaine trifling words in the schoole, but only the words of GOD. For if they so doe, then the glorious Maiestie of GOD dwelleth in them, and deligh∣teth it selfe with the aire of their breath. For their breathing is yet holy, not yet pollu∣ted with sin: neither is hee x 1.580 bar-mitzuah, bound to obey the Commandements, till he be thirteene yeares old.

When he is ten yeares old, and hath now some smattering in Moses he proceedeth to learne the Talmud: at thirteene yeares, his father calleth ten Iewes, and testifieth in their presence, that this his sonne is now of iust age, and hath been brought vp in their manners and customes, their daily manner of praying and blessing, and hee will not further stand charged with the sinnes of his sonne, who is now bar-mitzuah, and must himselfe beare this burthen.

Then in their presence he thanketh GOD, that he hath discharged him from the punishment of his sonne, desiring, that his sonne by diuine grace may bee long safe, and endeuour to good workes. At the fifteenth yeare of their life, they are com∣pelled to learne their Gemara, or the complement of their Talmud, disputations and subtile decisions about the text of their Talmud. And in these they spend the greatest part of their liues, seldome reading any of the Prophets, & some not in the whole space of a long life reading one Prophet through, and therefore know so little of the Mes∣sias.

At eighteene yeares their male children marrie, according to their Talmud-consti∣tution, and sometimes sooner, to auoid fornication. Their maidens may marrie, when they are twelue yeares old and a day. At twentie yeares they may traffike, buy, sell, and circumuent all they can: for their neighbour in the Law, is (in their sence) such a Iew as you haue heard described.

CHAP. XV.

Of their Morning Prayer, with their Fringes, Philacteries, and other Ceremonies thereof.

THe good-wife is to waken her husband, & the parents to awaken their children, when after thirteene yeares they are subiect to the Iewish Precepts: before their Pentecost, they rise before it is light, and after, the nights being shorter, when it is now day. They are to awaken the day, not to tarry till it awaken them. For their Morning-praier must be made whiles the Sunne is rising, and not later: for then is the time of hearing, as they interpret Lament. 2.19. And he which is deuout ought at that time to be sad for Ierusalem, and to pray euery morning for the reedifying of the Temple, and Citie: if in the night-time any sheddeth teares for their long captiuitie, GOD will heare his prayer, for then the Starres and Planets mourne with him: and if hee suffer the teares to trickle downe his cheeks, GOD will arise and gather them into his bot∣tle, and if any decree be by their enemies enacted against them, with those teares hee wil blot out the same. Witnes Dauid, a 1.581 Put my teares in thy bottle, are they not in thy book? And if any rub his forehead with his teares, it is good to blot out certaine sins that are there written. In the beginning of the night, GOD causeth all the gates of heauen to be shut, and the Angels stay at them in silence, and sendeth euill spirits into the world, which hurt all they meet: but after midnight, they are commanded to open the same. This command and call is heard of the cockes, and therefore they clap their wings and crow, to awaken men: and then the euill spirits lose their power of hurting: and in this respect the Wise-men haue ordained them a thanksgiuing to be said at cock-crowing. Blessed art thou O GOD, LORD of the whole world, who hast giuen vnderstanding to the cocke.

They must not rise vp in their beds naked, nor put on their shirts sitting, but put their heads and armes into the same as they lie, lest the walles and beames should see their nakednes. It is a brag of Rabbi Iose, that, in all his life, he had not herein faulted. But to goe or stand naked in the chamber, were more then piacular: and much more, to make water standing naked before his bed, although it be night. He must not put on his garments wrong: nor his left shooe before the right, and yet he must put off the left-foot shooe first, When he is clothed, with his head inclined to the earth, and a de∣uout minde (in remembrance of the destruction of the Temple) hee goeth out of the chamber, with his head, feet, and all couered, because of the holy Schechinam (Diuine glorie) ouer his head. Then he goeth to stoole in some priuie place; for so hath Amos commanded, b 1.582 Prepare thy selfe (O Israel) to meet thy GOD: and Dauid; c 1.583 All that is within me praise his holy name: that is, all within the body emptie and cleane: For else must not GOD be named; and therefore his garments must not be spotted and fouled. To restraine nature too long, were a sin, & would cause the soule to stinke: and (sauing your reuerēce) he must wipe with the left hand, for with the right he writeth the name of GOD, and the Angels. And in this place and busines he must take heed, he think not of God or his Word; much lesse name him, for God will shorren the dayes of such a one. R. Sira told his schollers, that the cause of his long life was, that in an impure place he neuer thought of the Word, nor named the name of God. Besides, he must turne his face, and not his hinder-parts toward the Temple of Ierusalem. He ought not to touch his body with vnwashen hands, in regard of the euill spirits which rest thereon til they be washed, and if hee should touch his eyes he would bee blinde, his eares deafe, his nose dropping, his mouth stinking, his hand scabbed with these vnwashed, and there∣fore venemous hands: and when he washeth he must powre water three times on his right hand, and as oft on the left, before one hand may touch the other: he must not be sparing in his water, for store of water, store of wealth: after the hands, the mouth & face must be washed, because they were created after the Image of GOD: and how should

the name of GOD be vttered out of a foule mouth? he must wash ouer a basen, not o∣uer the ground: he must drie his face very well, for feare of wheales and wrinckles: and that with a cleane towell, not with his shirt, for this would make them blockish and forgetfull. After all this followeth his Brachah, or blessing, Blessed be thou, O God, our God, King of the whole world, who hast commanded vs to wash our hands. Their hands they must alwaies wash on these occasions: in the morning; at their returne from the stoole; from bathing; when they haue cut their nailes; haue scratched their naked bodie; haue pulled off their shooes with their hāds; haue touched a dead body; haue gone amongst the dead; haue cōpanied with their wiues, or haue killed a louse, If he respect washing after these, if he be learned, he shal forget his learning; if vnlearned, he shal lose his sēse.

They c 1.584 haue a foure-cornered garment, which some put on with the rest, when they rise; others then, when they will pray. The foure-cornered parts thereof are made of linnen or silke, tied together with two winding-bands, of such length that they may draw through their head betwixt them, so that those two quadrangular peeces may hang down, one on his breast, the other on his back. In euery of these 4. corners hang∣eth a labell, made of white woollen threds, by a little knot, downwards to the ground, and the same is foure, or eight, or twelue fingers broad. These labels they call Zizis. Those which are deuout weare this garment euery day, vnder a long outward coat, in such sort that those labels may appeare out a little, so that they may alwaies see them, as monitories of the Commandements of God. When they put them on, they praise God that hath commanded them to weare these Zizis. He (say they) that keepeth duly this d 1.585 precept of Zizis, doth as much as if he kept the whole Law: for there are in all fiue knots, compared to the fiue bookes of Moses: eight threds added to them, make thir∣teene. And the word Zizis, maketh six hundred, all together amounting to six hundred and thirteene, the number (as you haue heard) of Gods Commādements. They ascribe the continencie of Ioseph in Potiphars house; and of Boaz, when Ruth slept by him, to these Zizis. May it please your patience, a story out of the Talmud. One Rab. Iochanan saw a box full of iewels, which one of his scholers, Bar-Emorai purposed to steale, but was forbidden by a voice soūding out of the aire, let it alone Bar-Emorai, for it belong∣eth to R.Chaninas wife, which in the other world, shall put into the same violet wooll, to make thred for Zizis, that of them, the iust men there may haue their fringed gar∣ments sowed. Once, he which weareth this garment without intermission, is fortified against the Diuell, and all euill spirits.

Besides this memorable Vestiment, they weare a certaine knot neere their nose, out of Deut. 6.8. they shall be frontlets between thine eies. e 1.586 They make it thus. They take a little black foure-square calfe-skin, which they fold eight times, that it may haue foure dou∣ble folds and distinct breadths. They put into these, distinct Scriptures, the same being foure-fold of parchment. These Scriptures are taken f 1.587 out of Exod.13. & Deut. 6. Then take they haires out of a cow or calues taile, & wash them cleane, & binde them about those writings of Scripture, so that any one may see, that they are good by the ends of them appearing out of the skin. This skin they sow with cleane and fine strings, taken out of calues or kines bodies, or made of buls sinewes, or if such strings cannot be had, with strings of calue-skin-parchment. Then do they sow a long & black thong to that thick hide or skin, and knit a knot about it. This peece of worke they call Tephillims, to put them in mind of often prayer: and tie it so about their heads, that the thicke knot, wherein the Scriptures are, may hang betwixt the eyes. After this, they take another foure-cornered skin, which they fold as the former, & write certaine verses out of Exo∣dus in parchment, and put it into a little hollowed skin, and sow it vpon the thicke fol∣ded skin; to which they adde a long thong, & call it the Tephillim of the hand. This they tie to the bare skin, aboue the elbow of the left arme; that so that which is written may be ouer against the hart, which may hereby be the more enflamed to praier. That long string is so fastned that it cōmeth to the fore-part of the hand, thus fulfilling that com∣mandent, g 1.588 The words which I command thee this day, shall be on thine heart, and thou shalt tie them for a signe in thy hand. They tie on first this Tephillim of the hand, and then that of the head, & make their brachah or prayer, saying, Blessed be thou, O God, our Lord, who

hast sanctified vs in thy cōmandements, & hast commanded vs to put on Tephillim; looking while he speaketh, diligently on the knot on his forehead. In folding, sowing, knitting, and tying them, they very subtilly frame the name of GOD Schaddai: Other their ma∣nifold Ceremonies about these Tephillim, I willingly omit. Their sanctitie is such, that he which weareth them must be pure within and without: and if he lets them fall on the ground, all that shal see them so lying, must fast with him one whole day: they must not be hāged vp bare, but in a bag; nor may they be left in a chamber, where a man and his wife lie together, except in triple chest or bag. A man must not sleepe while he hath them on, nor may he breake winde; and if he haue list to the stoole, he must lay them foure ells from the place of his easement, or lay them against his heart in a double bag. Their women seruants, and sicke folkes are free from wearing them. It is sufficient for women to say Amen to their prayers. And all this Moses learned in Mount Sinai.

We haue been tedious in furnishing our Iew to his Mattins; at Sun-rising is their houre, as you haue heard: but their Rabbins haue inlarged and lengthened that time to about nine of the clock. Where many of the Iewes liue together, they resort at a set houre to their Synagogue. Thither they must go cheerefully: before their Synagogue they haue an iron fastened, to make cleane their shooes, according to Salomons coun∣sell, h 1.589 Keepe thy foot when thou goest into the house of GOD. Hee that hath Pantofles, must put them off, as it is written, i 1.590 For the place where thou standest is holy ground. At the entrance in at the doore, he pronounceth some things out of Dauids Psalmes: they must enter with feare and trembling, considering whose presence it is; and for a while suspend their praying for the better attention. And euery Iew must cast in a half∣peny at least into the Treasury, as it is written; I will see thy face in righteousnes, that is, in alines, as they interpret it. In this attention they bow themselues towards the Arke, in which is the Booke of the Law, and say, k 1.591 How faire are thy tents, O Iacob? and thy dwellings O Israel? And l 1.592 I will enter into thy house in the multitude of thy mercie, I will bow downe in thy holy Temple in thy feare. And, m 1.593 O LORD I haue loued the habitation of thy house, and the place of the tabernacle of thy glory: and diuers other verses out of the Psal. After these things they begin to pray, as is contained in their Common-praier-booke: and because these prayers are very many, therefore they run them ouer: he that cannot reade, must attend, & say Amen, to all their prayers. These praiers are in Hebrew rimes. Their first prayer is, The LORD of the World, which raigned before any thing was crea∣ted, at that time, when according to his will they were created, was called KING, and then when all shall be brought againe into nothing, shall remaine KING, to whom shall be giuen feare and honor. He alway hath beene, is, and shall remaine in his bewtie for euer. He is One, and besides him there is none other, which may be compa∣red or associated to him, without beginning and end; with him is rule and strength. He is my GOD and my deliuerer which liueth. He is my Rocke in my need, and time of my trouble, my Banner, my Refuge, my Hereditary portion, in that day, when I implore his helpe. Into his hands. I commend my spirit. Whether I wake or sleepe, he is with me, therefore I will not be afraid.

This done, they say then their hundredth n 1.594 benedictions one after another, which are short, and twice a day repeated. First for the washing of their hands, that if he then forgot it, he might now in the Congregation recite it. Then for the creation of man, and for that he was made full of holes, wherof, if one should be stopped he should die: then, a confession of the resurrection: then for vnderstanding, giuen to the cocke (as you haue heard) to discerne day and night asunder, and with his crowing to awa∣ken them; and in order, Blessed, &c. That he hath made me an Israelite or Iew. Blessed, &c. That he hath not made me a seruant. Blessed, &c. That he hath not made me a wo∣man (The women heere say, that hee hath made me according to his will) Blessed, &c. That exalteth the lowly. Blessed, &c. That maketh the blinde to see; which they should say at their first wakening. Blessed, &c. That raiseth the crooked; at his rising. Blessed, &c. That clotheth the naked; at his apparelling. Blessed, &c. That raiseth vp them that fall. Blessed, &c. That bringeth the prisoners out of prison. Blessed, &c. That stretcheth the world vpon the waters; when he setteth his feet on the ground. Blessed, &c. That pre∣pareth

& ordereth the goings of man; when he goeth out of his chamber. Blessed &c. That hath created all things necessary to life; when he puts on his shooes. Blessed, &c. That girdeth Israel with strength; his girdle. Blessed. &c. That crowneth Israel with cō∣lines; when he puts on his hat. Blessed, &c. That giueth strength to the weary. Blessed be thou GOD our LORD, KING of the World, who takest sleepe from mine eyes, & slumber from mine eye-lids. Then adde they two prayers to be preserued against sins, euill spi∣rits, and men, and all euill After this, humbling themselues before GOD, they confesse their sins, & againe comfort themselues in the couenant made to Abraham, We are thy people, and the children of thy couenant, &c. O happy we! how good is our portion? how sweet is our lot? how faire is our heritage? Oh happy we, who euery morning and e∣uening may say, Heare Israel, The Lord our Lord is one God. Gather vs that hope in thee from the foure ends of all the earth, that all the inhabitants of the earth may know that thou art our GOD, &c. Our FATHER which art in heauen, be mercifull vnto vs for thy names sake, which is called vpon vs: and confirme in vs that which is written, o 1.595 At that time will I bring you, and gather you, and make you for a name and praise among all the people of the earth, when I shall turne your captiuities, saith the Lord.

Then follow two short praiers for the Law giuen them. And then they go onto the Sacrifices, which, because they cānot execute in actiō out of the Temple, they redeeme with words, reading the precepts cōcerning Sacrifices, according to their times, com∣forting themselues with the saying of Hose, p 1.596 We will sacrifice the calues of our lips. Then repeate they a history of sacrifice, & a prayer of the vse of the Law, & how many waies it may be expounded. This done, they (with a still voice that none can heare) pray for the reedifying of the Temple, in these words; Let thy will be before thy face, O God our Lord, Lord of our Fathers, that the holy house of thy Temple may be restored to our daies, & grant vs thy will in thy Law. After, rising with great ioy and clamor, they sing a prayer of praise in hope hereof: & sitting downe againe, they reade a long praier, ga∣thered here & there out of the Psalmes: & some whole Psalmes, & part of 1. Chron. 30. and lastly, the last words of Obadia q 1.597 The Sauiours shall ascend into mount Sion, to iudge the mount of Esau, and the kingdome shall be the Lords. Which they speake in hope of the destruction of the Christians, whom they call Edomites, and of their owne restitution. (In some of their close writings, which they will not suffer to come into the hands of Christians, they say that the soule of Edom entred into the body of CHRIST, & that both he and we are no better then Esau.) They proceed * 1.598 singing, And GOD shall be king ouer all the earth: in that day GOD shall be one, & his name one, as it is written in thy Law, O GOD, Heare Israel, GOD our GOD is one GOD: And these words in their next prayer they repeat, resounding that last word r 1.599 One, by the halfe or whole houre together, looking vp to heauen: & when they come to the last letter therof, Daleth, d, they all turne their heads to the foure corners and windes of the world, signifying that God is King of the whole world: hauing in the word echad many superstitious subtilties; that the letter Daleth in regard of his place in the Alphabet, signifieth 4. and the word echad 245. whereunto adding hael elohechem emes, God your Lord is true, they make vp the number of 348. and so many members there are in mans body: for euery member, a prayer secures them all. And this verse thrice recited, secureth against the ill spirit. They s 1.600 esteeme it a holy prayer, by which, miracles may be wrought, and therefore vse it morning and euening. They haue another prayer called Schmoneesre, that is, eigh∣teen, because it containeth so many thankesgiuings, which they say twice a day, & the chiefe chanter of the Synagogue singeth it twice by himself. They think by this praier to obtaine remission of their sins. They must pray it standing so, that one foot must not stand more on the ground then the other, like the Angel, t 1.601 and their foot was aright foot. When they come to those words in it, holy, holy, holy, Lord God of hosts; they leape vp three times aloft. And he (say their Chachamim) which speaketh a word during this praier, shal haue burning coales giuē him to eat after his death. These 18. thāksgiuings are for the 18. bones in the chine or back-bone, which must in saying hereof be bēded.

After this followeth a prayer against the Iewes reuolted to Christianity, and against all Christians, saying; These which are blotted out (that is, reuolters) shall haue no more

hope and all vnbeleeuers shall perish in the twinckling of an eye, and all, thine ene∣mies which hate thee O GOD shall be destroyed, and the proud and presumptuous kingdome shall quickly bee rooted out, broken, laide euen with the ground, and at last shall vtterly perish, and thou shalt make them presently in our dayes obedi∣ent to vs. Blessed art thou GOD which breakest and subduest them which are re∣bellious. They call the Turkish Empire the kingdome of Ismael; the Romane, Edo∣miticall, proud, &c. After this followeth a prayer for the good sort, for proselytes, reedifying of the Temple, for sending the Messias, and restauration of their kingdome. In the end they pray GOD to keepe them in peace, and when they come to these words, hee that maketh peace aboue, shall make peace ouer all Israel, Amen •••• they goe backe three paces, bowe themselues downewards, bend their head on the right hand, then on the left (if some Christian be there with an image, they must not bowe out lift vp their heart) This they doe for honours sake, not to turne their hinder parts on the Arke: and thus they goe (like crabbes) out of the Synagogue, vsing certaine prayers; not running, but with a flow pace, least they should seeme glad, that their mattins were done.

Other their niceties in praying, as laying the right-hand on the left ouer the heart; not spetting not breaking winde vp or downe; not (interrupted by a King) to cease prayer; to shake his body this way and that way; not to touch his naked body; and to say Amen, with all his heart: for they that say Amen, are worthy to say it in the world to come. And therefore Dauid endeth a Psalme with Amen, Amen: signifying, that one is to be said heere, and the other in the other world. u 1.602

CHAP. XVI.

Of their ceremonies at home, after their returne, at their meales and otherwise: and of their Euening Prayer.

THus haue we seene the Iewish Mattins, which they chaunt (saith ano∣ther) a 1.603 in a strange wilde hallowing tune, imitating sometimes trumpets and one ecchoing to the other, and winding vp by degrees from a soft and silent whispering, to the highest and loudest Notes, that their voi∣ces will beare, with much varietie of gesture: kneeling they vse none, no more then doe the Graecians: they burne Lampes: but for shew of Deuotion or Eleuation of spirit, that yet in Iewes could I neuer diseerne: for they are reuerend in their Synagogues, as Grammar boyes are at schoole, when their Maister is absent. In summe, their holinesse is the very outward worke it selfe, beeing a braine-lesse head, and a soulelesse-bodie. Meane-while, the good wife at home, a∣gainst her husbands returne, sweepeth the house, that nothing may disturbe his holy cogitations, and layeth him a booke on the Table, either the Pentateuch of Moses, or a booke of manners, to reade therein the space of an hower before hee goeth out of the house about his businesse. This study is required of euery deuout Iewe, either in his owne house, or else in their schoole or Synagogue, And beeing thus come home, they lap vp their Tephillim in a Chest, first that of the head, then that of the hand.

They account it healthfull also to eate somewhat in the morning before they goe to worke: for whereas there are threescore and three diseases of the gall, a bit of bread, or draught of Wine can cure them all. About eleuen of clocke his wife hath prepared his dinner, pure meates, purely dressed: but if she haue pullen or cattell, she must first feede them. For it is said, b 1.604 I will giue grasse in thy field for thy cattell, and thou shalt eate and bee satisfied: you see, the Cattell are first mentioned. And to keepe such Domesticall cattell, is good in respect of the disastrous motions of the pla∣nets, vvhich must some way sort to effect. But if they bee studious of almes and good vvorkes, then Saphyra Rabba the great Chauncellor (some Angell) according to his office, registreth the same, and commendeth them vnto GOD saying, Turne away

that planetaire misfortune from such a one, for he hath done these and these good workes. And then doth it befall some wicked man, or else some of the Cattell. Before they come to the Table they must make triall againe in the priuy what they can doe: for it is written, c 1.605 Thou shalt carry out the olde, because of the new. Especially let there bee cleane water, wherein the houshould must first wash, then the wife, and lastly the good man, who presently without touching or speaking ought else might more pure∣ly giue thankes. He (saith R. Iose in the d 1.606 Talmud) that eateth with vnwashen hands, is, as hee that lieth with an Harlot, for it is written. e 1.607 For the strange woman a man com∣meth to a morsell of bread. They must wash before meate and after, so strictly, that they may not keepe on a Ring on their finger, for feare of some vncleannesse remaining vn∣der it. I had rather (saith R. Akiba) die for thirst, then neglect this washing tradition of the Elders: when he had onely so much water brought him into prison, as might serue him but to one vse of washing or drinking, at his owne choise.

On the Table cleanely spread, must be set a whole loafe well baked, and the salt, and then the housholder or the chiefest Rabbi at Table taketh the loafe into his hands, and in the cleanest and best baked part therof, maketh a cut into it, and then setting it down and spreading his hands on it, saith Blessed art thou LORD GOD, King of the world, who bringest bread out of the earth: and then breaketh off that peece of bread which he had cut before, and dipping it into the Salt or broth, eateth it, without speaking a word (for if he speake hee must say ouer his grace againe:) After this, he taketh the Loafe, and cutteth for the rest. Then hee taketh a cup of Wine (if they haue any) with both hands, and with the right hand holdes it vp a handfull higher then the table, and loc∣king stedfastly on the cup saith, Blessed &c. who hast made the fruit of the Vine. Ouer water they pronounce no blessing: and if there be not three at least at the Table, each man must blesse for himselfe: if three or more, the rest say, Amen. Salt is religiously set on in remembrance of the sacrifices. If when they cut, they should cut off the peece of bread, it would offend GOD. Both hands they spread ouer the Loafe in memory of the ten Commandements, which GOD hath published concerning Wheate, of which bread is made. The bread must be had in speciall honour, no vessell supported with it, or set vpon it: and a f 1.608 spirit called Nabel giueth attendance, as depu∣ted to obserue such as (through negligence) tread it vnder foote, and to bring them in∣to pouertie: and another man (dogged by this spirit, which sought to bring him to pouertie) eating victuals one day on the Grasse in the field, the spirit hoped to effect his purpose: but this deuout Iewe, after he had eaten, pared away the grasse, and threw it with the crummes scattered into it, into the Sea for the fishes, and presently heard a voice, saying, woe is mee foole, who haue attended to punish this man, and cannot haue occasion. They dreame that Elias and euery mans proper Angell attendeth at Table, to heare what is said, if they talke of the Lawe: otherwise an ill Angell com∣meth and causeth bralles and diseases: and in respect of these spirituall attendants, they cast not their bones beside or behinde them. They are curious not to eate flesh and fish together: but first flesh, and then scoure their teeth from the flesh, and eate a bit of bread, and drinke a draught of drinke, before they eate the fish. They must not vse the same knife to meates made of milke, which they vsed in eating flesh. Milke must not stand on the Table with flesh, nor touch it.

Besides the 23. Psalme set before them in the meale time, they testifie their de∣uotion by multitudes of new graces or thanksgiuings, if any better Wine or dainties be set before them, yea besides the particulars of their cates, euen for euery good sent, as of Oyle, Roses, Spices, &c. and are of opinion, that to vse any thing without thanksgi∣uing is to vsurpe & Steale it. Let this be spoken to the shame of many profane Esaus with vs, that will rather sell Gods blessings for their meate, then seeke them to their meate: al∣though in them the paiment of these by tale, & not by weight is no better then a bead∣superstition. They make a religion of leauing some leauings of their bread on the table: but to leaue a knife there were dangerous, euer since that a Iewe once in the rehearsing that part of their grace after meate, which concerneth the reedifying of Ierusalem in a deepe agonie tooke his knife so left, and thrust into his heart. This their grace is

long containing a commemoration of the benefits vouchsafed their forefathers, and a prayer for regranting the same: to send Elias, and the Messias: and that they may not be brought to beg or borrow of the Christians: and for his blessing vpon all of that house, &c. Wherevnto is answered with a loude voice, Amen: and they say to them∣selues: g 1.609 Feare the LORD ye his Saints, for they that feare him haue no want: the Lyons lacke and suffer hunger, but they which seeke the LORD shall want nothing that is good: and while this is said, there must not a crum me left in their mouthes. The prayers must be in that place where they haue eaten: or else they shall loose the benefit of buriall: and a certaine deuout Iew in the field, remembring that hee had forgotten his grace, returned backe to the house, and there performing his duty, had miraculously sent vnto him a doue of golde.

In Cities where are Synagogues, about fiue in the afternoone their h 1.610 Clearke (or some such officer) goeth about and with knocking at their doores giues them notice of euen∣ing prayer. Thither being come, they sit downe and saie this prayer (of the first word, called Aschre.) i 1.611 Blessed are they which dwell in thy house praising thee continually, Selah. Blessed are the people that are thus, blessed are the people whose GOD is the LORD. I will magnifie thee O GOD my King, &c. all that 145. Psalme throughout: he which saith this Psalme thrice a day shall haue his portion in eternall life. Then the chiefe Chorister or Chaunter, singeth halfe their prayer called Kaddesch: and then all say those eigh∣teene praises mentioned in Morning Prayer. Then goeth their Chorister out of his pulpit, and kneeleth downe vpon the steps before the Arke, and falleth downe with his face on his left hand (all the people doing likewise) saying, O mercifull and gracious GOD, I haue sinned in thy sight, but thou art full of mercy: be mercifull vnto me, and receiue my prayer proceeding from an humble heart. Reproue me not O LORD in thy wrath, nor correct me in thine anger, and so proceedeth through that whole sixt Psalme: his countenance couered and inclined to the ground. This is done in imitation k 1.612 of Io∣shua. Then the Praecentor or chiefe Chorister, againe rising vp saith, And we know not what to doe, but that we direct our eyes vnto thee. And then they say vp the other halfe of their Kaddesch: and so endeth their euensong.

Now should they goe home, and after supper returne to performe their Night deuo∣tions: but because a full belly would rather be at rest, and might easily forget this dutie, after some pause and stay, they proceede before they go to their other taskes and in that time of pausing betweene their vespers & nocturnes, if there be any strife betweene any, and reconciliation cannot be made, then he which cannot reconcile his neighbour, go∣eth to the common prayer-booke, and shutting it, knocketh thereon with his hand, saying ani kelao, I conclude the businesse; as if hee should say, I conclude praying till mine Aduersarie be reconciled to me: vntill which thing be effected they may not pray further: and so sometimes their prayers are intermitted then and diuers daies together, if one party will be stubborne. These prayers are for substance much like the former: as against the Christians, and for their owne restitution by their Messias. They depart out of the Synagogue with repetition of those sentences mentioned in the former Chapter.

At supper they behaue themselues as at dinner. Going to bed they put off the left shooe before the right: their shirt they put off, when they are couered in their beds for feare of the walles beholding their nakednes. He that maketh water naked in his cham∣ber, shall be a poore man: and the prayer l 1.613 Heare Israel, must bee his last words on his bed, and sleeping on the same, as in Psal.4.5. speake in your heart on your bed, and be si∣lent: Selah. If he cannot by and by sleepe, he must repeat it till he can: and so his sleepe shall proue good to him. The bed must be pure: for how else should they thinke on the name of GOD? And it must bee so placed, that they must lye with their heads to the South, their feete toward the North, for by this meanes they shall be fruitfull in male children. They haue also their Chamber-Morals, instructing of duties betwixt the man and wife, vnmeete for sober and chaste eares. Tis time for our pen to sleepe with them, and end this Chapter.

CHAP. XVII.

Their weekely obseruation of Times. Viz. Their Mundayes and Thursdayes, and Sabbath.

HItherto haue wee heard of their prayers euery day obserued. They haue also their times designed to the reading of the Lawe. In the a 1.614 Talmud is reported, that Ezra in the Babylonian captiuitie was Author vnto the lewes of ten Commandements. First, that on the Sabbath; Second∣ly on Munday and Thursday, with singular solemnitie, some part of the Lawe should be reade: Thirdly, that Thursday should be Court or law-day for deciding controuersies: Fourthly, that it should be a day of washing, sweeping, and cleansing in honour of the Sabbath: Fiftly, that men should then eate Leekes: the sixt, seuenth, eight and ninth are of womens baking, clothing, combing, bartering: the last is of cleansing after vncleane issues. Their learned men confirme this institution of Ezra, by authoritie of Scripture, b 1.615 They went three daies in the desert and found no wa∣ters. By waters they vnderstand the Lawe. For so it is said Esay 55.1. Come ye to the wa∣ters: that is, to the Lawe: and therefore they ought not to let three dayes passe without some solemne reading of the Lawe. Munday, and Thursday are chosen to be the daies, because on Thursday Moses went the second time into the Mount, and returned with the two Tables on the Munday.

This their deuotion is as auncient, as that Pharisee Luke 18. I fast twice in the weeke; that c 1.616 which the most deuout amongst them doe to this day obserue. These two daies are generally halfe holy-daies. Assembling early in their Synagogues, besides their or∣dinarie prayers they annexe many other. Among others they vse one Prayer called Vehurachum, of miraculous effect, as appeared in Vespasians time, who commit∣ting three ships full of Iewes, without Oare or Mariner to the wide Seas, which ari∣ued in three seuerall regions, Louanda, Arlado, Burdeli, (worke for Geographers) Those which arriued in this last Port, by tyrannicall Edict of the King, were to bee tried whether they vvere true Iewes, as Hananias, Misael, and Azarias made proofe of their Religion. Wherevpon three daies being required (as they said Na∣bucadnezar had granted them) vvherein to betake themselues to fasting and praier: in this time of respite three deuoute Iewes, Ioseph, Beniamin, and Samuel, inuented each of them a prayer which they ioined into one, and continued in praying, the same three daies, at the end whereof they cast themselues into the fire, and there continued till it was consumed. Hence arose this ordinance, euery Munday & Thursday to vse the same prayer, which is this; And hee is mercifull, and pardoning finne doth not destroy the sinner. Hee often turneth his anger from vs, and doth not kindle all his wrath. Thou, O my GOD, suffer me not to want thy mercy: let thy gentlenesse and truth keepe me alwaies. Help vs O GOD, our GOD, and gather vs from the Gentiles &c. for their Restitution as in other their prayers and destruction of their enemies, the Christians. After this they prostrate themselues on their faces (as before) with many other orisons to the like effect.

Their solemne ceremonie of the Lawe-lecture followeth, In d 1.617 all their Syna∣gogues, they haue the fiue bookes of Moses written in great letters, on parch∣ments of Calues-skinnes sowed together in length, which at both endes are fastned to peeces of wood, by vvhich the booke may be lifted and carried. This booke is kept in an Arke or Chest set in some wall of the Synagogue. Before the doore of the Arke is a hanging of Tapestrie, more or lesse precious according to the quali∣tie of their Feasts, and for the most part vvrought vvith bird-worke. The booke is wrapped in a linnen cloth, wrought with Hebrew words: without that, is hanged about some other cloth of Linnen, Silke, Veluet or golde, to which is fastened a plate of siluer by a chaine of gold, vpon which is written, the crowne of the Lawe or holinesse of the LORD. Then goeth one about crying vvho will buy e 1.618 Gelilab etz chaijm. This is an office whereby they are authorised to handle those peeces of wood

and to open the booke of the Lawe. He which giueth most for it, hath it: the money is reserued for the poore. The peeces of wood are called etz chaijm, tree of life, accor∣ding to f 1.619 Salomon. Wisedome is a tree of Life to them that lay hold thereon. When the g 1.620 chiefe chanter hath taken out the booke, and goeth with it into the pulpit, they all sing out of Num. 10.35. Arise O LORD, & let thine enemies be scattered, and let them that hate thee flee before thee: and out of Esay 2.3. Many people shall goe and say, come, let vs ascend to the mount of the LORD, to the house of the GOD of Iacob, and he shall teach vs his wayes, and we will walke in his pathes. for the Law shall go out of Sion, and the word of the LORD from Ierusalem. When this Praecentor layeth the booke on his arme, he saith, h 1.621 Magnifie the LORD with me, and let vs exalt his name together: to which all the people answere, Exalt yee the LORD our GOD i 1.622 , and bowe before his footestoole for it is holy: Exalt ye the LORD our GOD and bowe to the mountaine of his holinesse, for Ichouah our GOD is holy: There, vpon a Table couered with silke he layeth downe the booke: and he which hath bought the office, taketh from it the clothes, wherein it is wrapped. Then these two call some one of the Congregation by his owne and his fathers name, who commeth forth and kisseth the booke, not on the bare parchment (for that were a sinne) but on the clothes which couer it: and taking it by those peeces of wood, saith aloude, Praise the LORD &c. Blessed bee thou O LORD, vvho hast chosen vs before any other people, and giuen vs thy Lawe. Blessed be thou O GOD the Lawe-giuer. Then the Praecentor readeth a Chapter out of the booke: and then hee which was called forth, with like kissing and blessing returneth. Then another is called forth and doth likewise. After him another, who had neede be of strong armes: for he lifteth vp and carrieth this booke, that all may see it, all cry∣ing, This is the Lawe which Moses gaue to the Israelites. This office is called Hagba∣••a••, and is sold as the former. The women meane-while contend amongst them∣selues in this Synagogue by some lattice to haue a sight of the Lawe. For the women haue a Synagogue apart seuered with lattices, so, besides their pretence of modestie, to fulfill the saying of Zacharie, k 1.623 The familie of Dauid shall mourne apart, and their wiues apart &c. If he which carrieth the booke should stumble or fall, it were Ominous and should portend much euill. These two officers fould vp the booke as before: and then come all & kisse the same: and then is it carried to his place with singing. After this they end their prayers as at other times: saying, LORD leade me in thy righteousnes, because of mine enemies, direct thy way before me: and, The LORD keep my going out & comming in from henceforth for euer. Which they also say when they goe forth on a iourney or to worke.

They prepare themselues to the obseruation of their Sabbath, by diligent proui∣sion on the Friday before night of the best meates well dressed; especially the women prouide them good Cakes. They honour the Sabbath with three bankets: first, on the Friday night when their Sabbath beginneth, another on the Sabbath day at noone: the third before sun-set. l 1.624 Eat ye it to day, to day is the Sabbath of the LORD, to day ye shal not finde it (Manna) in the field: doe you not see to day thrice mentioned, & therefore by Mo∣ses own ordaining, that manna must so often be eaten on the Sabbath? The richest Iewes & most learned Rabbines, disdaine not some or other office, as chopping of herbes, kin∣dling the fire or somewhat toward this preparation. The table remaineth couered all that night & day. They wash, and if need be, shaue their heads on the Friday, and very reli∣giously cut their nailes, beginning with the fourth finger of the left hand, and next with the second, then with the fift, thence to the third, and last to the thumme, still leaping ouer one: In the right hand they begin with the second finger, & after proceed to the fourth and so forth. These parings if they treade vnder foote, it is a great sin: but he which bu∣rieth them is a iust man, or which burneth them. Now must they also whet their kniues and put on their Sabbath-holy-day-raiment to salute Malchah the Queene: so they terme the Sabbath. The Clarke goeth about and giueth warning of the Sabbath: and when the sun is now readie to set, the women light their Sabbath-Lampes in their dining roomes, and stretching out their hands toward it, say ouer a blessing: If they cannot see the sunne, they take warning by the hens flying to roost.

The cause why the women now and at other feasts light the lampes, is Magistrally determined by the m 1.625 Rabbines, because that Eue caused her husband to sinne, yea with a cudgell belaboured him, and compelled him to eate, which they gather out of his words, n 1.626 the woman gaue mee of the Tree, (to wit a sound rib-rosting) and I did eate. Now after they had eaten, the sunne, which before shined, as it shall doe in the other life, diminished his light, And for dimming that light, shee lightens this. And for three causes (you shall beleeue their Talmud o 1.627 ) women die in trauell; for forgetting their dough wherewith to make Cakes with Oyle, Exod 25. for neglecting their termes; and not lighting the Sabbath lampes: which their Cabalists gather out of the threeletters of the name of Eue, or Chauah. These lights are two or more, according to the condition of the roome.

They begin their Sabbath thus soone, and end it also later, then the iust time, in com∣miseration of the purgatory-soules, which begin and end with them this Sabbaths-rest, being the whole weeke besides tormented in that fire. Iudas himselfe, in honour of the Christian Sabbath, from Saturday Euensong obtained like priuiledge: witnesse S. Bran∣don in the legend (can you refuse him?) who found him cooling himselfe in the Sea, sit∣ting vpon a stone which he had sometime remoued out of a place, where it was neede∣lesse, into the high-way. (So meritorious euen in Iudas is any the least good worke.) p 1.628 There did Iudas acquaint Brandon with this Sunday-refreshing of the hellish prisoners and desired his holy company to scarre away the diuels, when they should after Sunday euensong come to fetch him againe, which for that time Brandon granted, & performed.

The Iewes will not quite empty any place of water, that on the Sabbath these fierie soules may finde where to coole them. Two Angels attend them home from the Syna∣gogue, one good, and the other euill, which if they finde all things well, that is, Iewish∣ly prepared for the Sabbaths honour, the good Angell saith it shall be so the next Sab∣bath, and the euill Angell (will he, nill he) answereth, Amen. If otherwise, the good Angell is forced to say Amen to the euill Angels denunciation of the contrarie. They feast it with much ceremonie, pronouncing their blessing on the wine: with looking on the lampe to repaire that fiftieth part of their eye-sight, which they say in the weeke time ordinarily is wasted: they couer the bread meane while, that it should not see the shame thereof, in that the Wine is blessed, for the Sabbaths vse, before it. This good cheere on the Sabbath is of such consequence, that for this cause in their q 1.629 Talmud is reported, that a Butcher in Cyprus, which still reserued his best meates for the Sabbath, grew by diuine reward so rich, that his table and all his table, furniture were of Golde. You may receiue with like credit the Legend of Ioseph following, vvho buying continually the best Fish, to honour the Sabbath with it, found in the belly of one of these Sabbath-fishes a hat-band of Pearles, worth no lesse then a Kingdome. The table remaineth spread till the next night. The Lampes must not be put out, nor the light thereof applied to the killing of fleas, to reading or writing, &c. The good man must honour that night with more kindnes to his wife, then on other nights: therefore eate they Leekes before: therefore they marry on the Sabbath: and the children, then conceiued, must needes be wise & fortunate. If a Iew trauell, and on Fri∣day euening be further from his home, then a Sabbath-dayes-iourney, he must there abide, be it in the middest of a Wood or Wildernesse, till the Sabbath be past. They sleepe longer on the Sabbath morning; so with their greater pleasure to honor it. They then vse more prayers in their Synagogues: and reade seuen Lectures of the Law. They now also reade the Prophets. They stay here till noone and no longer, least by longer fa∣sting and praying they should breake the Propheticall commandement, r 1.630 Thou shalt call my Sabbath a delight. After dinner also they reade in their Lawe: For s 1.631 on a time, The Sabbath and the Lawe put vp their complaints to GOD for want of a com∣panion and learner, and the Israelites were giuen as a companion to the Sabbath, and on the Sabbath a learner of the Lawe. But for all this they talke not more busily all the weeke through of Vsuries, buying and selling, then on their Sabbath. Their Euen∣song they haue soone done, that they might returne, and while the day yet lasteth, make an end of their third banquet, by which they are secured against hell and against

Gog and Magog: They conclude it with blessings and singings, till it be late, to pro∣long the returne of the soules into Hell: for presently after they haue ended, there is proclamation through Hell, to recall them to their dungeons. In these Songs they call vpon Elias to come; so iustly are they deluded, who scoffingly imputed vnto t 1.632 CHRIST the calling of Elias. But their Elias being busie, (as he sometime said of Ahabs Baal) and not comming, then they request him to come the next Sabbath. But he (it seemeth) is loath to leaue his place vnder the tree of life in Paradise; where hee standeth (say they) enrolling their good workes in the keeping of the Sabbath. When this their deuotion is done, the women in haste runne to drawe water, because the Fountaine of Miriam Num. 20. flowing into the Sea of Tiberias, doth from thence emptie it selfe in the end of the Sabbath into all Fountaines, and is very medicina∣ble. After this doe the Iewes make a diuision betweene the Sabbath and the new weeke. The Housholder lighteth a great Candle, called the Candle of Distinction: at whose light hee vieweth his walls, u 1.633 blesseth a cuppe of Wine, and a little siluer boxe full of sweete spices, powreth a little of the Wine on the ground, and applieth the box to euery ones nose to smell to, thus to remedie the stinke which is caused at the new opening of hell for the returne of the souls: or else to keep them from swowning at the departure of one of their soules. For they are of opinion, that themselues haue a superfluous sabbatharie soule, which on that day is plentifully sent in to them, to in∣large their heart, and to expell care and sorrow. Antonius Margarita affirmeth, that they dreame of three soules in each man, besides the sabbatharie soule, two of which leaue him in his sleepe, one mounting to Heauen, where in learneth things to come; the other called brutish, contemplating sinne and vanitie. The viewing of their nailes at the candle, is in remembrance of Adams nakednesse, all sauing where the nailes couered his fingers and toes ends. The Wine they powre on the ground, to refresh Corah and his complices vnder the ground.

For their Sabbath-workes they are determined Rabbinically: a horse may haue a halter, or a bridle to leade, but not a saddle to lade him: and he that leadeth him, must not let it hang so loose, that it may seeme he rather carrieth it, then leadeth the horse: A henne may not weare her hose sowed about her leg, but this marke must on friday be taken off. And if any cattell fall into a pit, yet may they not help it out on the Sab∣bath: so spitefully haue their Talmudicall Rabbines endeuoured to make (where they could not finde) a falshood in the x 1.634 words of CHRIST, testifying the contrarie. But from the beginning it was not thus. The Iew may not milke his cattell, not eate of the milke when hee hath procured a Christian to milke them, except hee first buy it, but at his owne price. A Tayler may not weare a needle sticking on his garment. The lame may vse a staffe: the blinde may not. Clogges or Pattens to keepe them out of the durt they may not burden themselues with. It is lawful to carrie a plaister on their sores, but if it fall off, they may not lay it on againe: Nor may they bind vp a wound anew; nor carrie money in their purses or garments: nor rubbe their durty shooes a∣gainst the ground, though they may wipe it off against a wall: nor wipe their hands, fouled with durt, on a towell, but with a cowes or horse-taile they may do it. If a flea bite, he may remoue, but not kill it: a lowse he may. But their doctors disagree in this lowsie question: for R. Eliezer saith, One may as well kill a Camell. Hee must take heede of leauing more corne to foules that day then they shall eate, if it bee in an open place, lest it may there grow, and he be said to sowe corne on the Sabbath. To whistle a tune with his mouth, or play it on an instrument, is vnlawfull: as also to knock with the ring or hammer of a doore, and therefore the Clarke knockes with his hand when hee calleth them to the Synagogue. To knocke on a Table to still a childe; to draw a Letter in dust or ashes, or a moistned Table, is vnlawfull; in the aire not so. Of these Sabbath-labours they haue nine and thirtie chiefe Articles: whereto the smal∣ler (as these) are referred, with much ridiculous nicetie, as the first article is of tilling ground, wherein is reserued digging, filling vp ditches, &c. and to this, going ouer a fallow, rubbing his durty shooe on the ground &c. Tis time this ditch be now filled, and we proceede further.

CHAP. XVIII.

The Iewish Passeouer, as they now obserue it, and other their Feasts and Fasts.

OF the Iewish Feasts, as they were celebrated before the comming of CHRIST, wee haue already spoken. In these dayes they blindely and stubbornely persist in like Obseruation of times, though with some variation of ceremonie. Their Talmud reckoneth foure New-yeeres dayes, besides the former in March and September, whereof we haue spoken; the first of August beginneth their yeere of breeding cattell, accompting from thence their time of tything. In Ianuarie, the first, or as R. Hillel would haue it, the fifteenth beganne their new yeere for trees, in reckoning the time of lawfulnesse to eate, or tythe their fruit.

The a 1.635 richer Iewes prepare thirtie dayes before for their Passe-ouer, (dentem, non mentem) good wheate for their vnleauened cakes. The Sabbath before the Passe∣uer is solemne and sacred, wherein they haue a Sermon concerning the Paschall Lambe. Two or three dayes before the Passeouer, they scowre their houshold im∣plements, of wood and mettall, with much curiositie and varietie of rites. For hee that in this Feast vseth an impure vessell, is as hee that hath laine by an vncleane woman. The night before the Feast, the goodman of the house with a waxe can∣dle, a dish and wing, beginneth his search for leauened bread; and with other men or boyes to help him, after their Amen to his blessing, with waxe candles in their hands, they leaue not a mouse-hole vnsearched, and hide that bread which they meane to eate that night, left they should finde that, and be forced to burne it. That which they finde, they curiously couer, left some mouse, by carrying it, should make them hauenew worke: and for this cause suppe also in a corner, with great care that nothing fall to the ground. When he hath ended his search, Whatsoeuer leauen (saith he) is vnder mine hands, which I haue not seene, let it be tossed to and fro, like the dust of the earth. In the morning they make their vnleauened cakes, of meale growned three dayes at least. The kneading trough must be lined with linnen, lest some of the leaue∣ned meale should cleaue thereto. The goodman himselfe must drawe the liquor that it is kneaded with, and that at Sun setting. The cakes are made with as much scruple, round, and pricked full of holes in a cold place &c. to keep them from leaueuing. They eate little, and the first-borne nothing, till night, that then they may haue the better Paschall-stomacke: at the Euensong they obserue much-what the same ceremonies, as at the Sabbath. They make at home the fairest shew of their plate and riches, and seate themselues on Chaires (as it were) of State, and account now of themselues as great Lords, triumphing ouer their late Aegyptian seruitude; at their returne from the Synagogue, they haue a dish with three cakes set before them, representing the high Priest, the Tribe of Leui, and the people of Israel: an other dish hath in it a loine of lambe or kidde, with a hard egge: an other containeth a gallimawfrey of apples, nuts, figges, almonds, &c. dressed with wine in bricke-fashion (with cinnamon strewd on it, in remembrance of the Aegyptian fornace. They haue also a sallet of herbs, and a sawcer of vineger set on the Table. Then sit they downe, and euery one (to the child in the cradle) hath his cup filled with wine. And here with a carowse after a bles∣sing begins the feast, with a scrupulous vse of these things mentioned: then followeth. The supper it selfe, with much riot till midnight, with such cheere as they haue, with diuers ceremonies, cursing their enemies, calling for Elias, praying for the reedifying of the Temple; vsing many, Diuine Attributes, as Mercifull God, great God, bountifull God, high God, faire God, sweet God, mightie God, and God of th∣Iewes now build thy Temple shortly, very soone, very soone, in our dayes, very soone, very soone. Now build, now build, now build, now build, now build thy Temple quickely; Strong God, lining God, &c. ouer and ouer with such battologies. This night they thinke themselues secure against men and Deuills; they leaue their doores

open all night to entertaine Elias; and one to their solace playeth Elias in a white lin∣nen garment. Each man drinketh foure Cuppes full of the blessed wine, in regard of foure deliuerances, which the Rabbins find in Exodus, 6. V. 6, 7. The ceremonies of Moses they are not tied to (forsooth) because they are not in Canaan.

In the morning they visite the Synagogue with their Sabbath-rites. They bring two Bookes out of the Arke, and call forth fiue men (and if this feast be on the Sab∣bath, seuen) to reade out of the same. Nice are their determinations what workes they may doe on this day, and what not: they may dresse no more meate then is this day eaten. If they beate spice, the morter must lie side-wise, for distinctions sake of the day, &c. fasting and weeping must be auoided; if any farse a henne, the needle must be threeded the day before, and the threed must be burned, not bitten, or broken asun∣der. In such trifles, the Schoole of Schammai licenceth to eate the same day an egge laid on a festiuall day. Hillel denies it, and betwixt them they haue set the Rabbines by the cares, in this & such profane questions. Their Euensong hath a short dispatch: and then the next day they b 1.636 reiterate the same ceremonies, and that for certainty, be∣cause they doubt of the first day of the moneth, and therefore obserue two. The foure dayes following are halfe-holy-dayes. Some works may be done in them, and not some, and what they doe (to make a difference) must be done otherwise, as wri∣ting crooked &c. and that which cannot without losse be deferred, may now be done. The seuenth day they obserue in more complcate holinesse, and the eight too, for the reason before alleadged, to be more secure of the true day. After the feast ended, they satisfie with fasting their feasting-riots, and that on two mundaies and one thurs∣day: vnto the three and thirtieth day after, they are sadde and heauie, in remembrance of R. Akhiba, of whose disciples foure and twentie thousand died in that space, and were buried by women in the night: and therefore after Sunne set, all this while the women lay aside their worke: on the three and thirtie day the men bathe them and shaue their beards, and are merry, because then his disciples ceased dying.

From the second night of their Pesach they number to their Pentecost c 1.637 fifty daies inclusiuely: and say, Blessed be thou, &c. which hast commaunded vs to number the daies before haruest, of which this is the first or second, &c. they number the same standing, praying withall for the restitution of Ierusalem. They let not bloud on the euen of the Pentecost, because of a supposed winde Tabbach, which should haue slaine all the Israelites, if they had refused next day to accept of the Lawes. They keep it two daies, for the former doubt. They take the Booke twice out of the Arke, and reade thereout the precepts concerning this Feasts sacrifices, now that they can∣not performe the things. In remembrance of receiuing the Law, they strew the paue∣ment of their houses, streets, and Synagogues with grasse. They eate meates made of milke & cakes. One cake they make seuen times folded in thicknes, in remembrance of the seuen heauens, by which GOD descended to Mount Sinai. Now they must haue good cheere, because at this time the King married his daughter, that is, the Law vnto them.

The d 1.638 Feast of Tabernacles is obserued eight daies: the two first, and two e 1.639 last more solemnely: the middle foure are halfe holie. They mutter ouer their praiers with such haste, that he is the perfectest who speaketh most with a breath. They make them Ta∣bernacles with boughs of 4 kindes of trees (more scrupulous then the Law) in which they suppe, but doe not lodge. The Precentor in the Synagogue taketh a bundle of boughs, & blesseth and shaketh them; for it is written, f 1.640 The trees shall clap their hands, and moueth them 3 times to the East, and as often to the West, and to the N. and S and then vp and downe like a Fencer, & then shaketh them againe, as hauing now put the deuill to flight. Then one taketh out the Booke, and laieth it on the Pulpit, which they all with their boughs compasse seuen times a day, during the Feast; in hope of like destruction to the Christians as befell Iericho, and then renew their shaking of their boughs. The seuenth day is most solemne: then they produce seuen Books, and in euery of their seuen compassings lay vp one again. This night they know their for∣tunes by the Moone: for stretching out their armes, if they see not the shadow of their

head by Moone-light, they must die that yeare; If a finger wanteth, hee looseth a friend; if the shadow yeeld him not a hand, he looseth a son; the want of the left hand portendeth losse of a daughter; If no shadow, no life shall abide with him, for it is written: g 1.641 Their shadow departed from them. Some Iewes goe yerely into Spaine, to prouide pome-citrons and other necessaries, for the furnishing this feast: which they sell in Germany, and other places to the Iewes at excessiue prices. They keepe their Tabernacles in all weathers, except a very vehement storme driue them with a hea∣uie countenance into their houses. Their wiues and seruants are not so strictly tied hereto.

The h 1.642 new Moons are at this day but halfe festiuall to the Iewes, accounting them∣selues free to worke, or not, in them; but the women keepe it intirely festiuall, be∣cause they denied their Eare-rings to the molten Calfe, which after they bestow∣ed willingly on their Tabernacle. The deuouter Iewes fast the day before. Their Mattins is with more prayers, their dinner with more checre then on other dayes: and a great part of the day after they sit at Cardes, or telling of Tales. That day when the Moone is eclipsed, they fast. When they may first see the new Moone, they assemble, and the chiefe Rabbi pronounceth a long prayer, the rest saying af∣ter him.

The Iewes beleeuing that GOD created the world, in September or Tisri, con∣ceit also, that at the reuolution of the same time yearely, hee sitteth in iudgement, and out of the books taketh reckoning of euerie mans life, and pronounceth sentence accordingly. That i 1.643 day which their great Sanhedrin ordained the New-yeeres festi∣uall, GOD receiuing thereof intelligence by his Angels, sent thither to know the same, causeth the same day a Senate of Angells to be assembled, as it is written, Da∣niel 12. All things prouided in the solemnest manner, the three Bookes are opened; one, of the most wicked, who are presently registred into the Booke of Death: the se∣cond, of the iust, who are inrolled into the Booke of Life: and the third, of the meane sort, whose iudgement is demurred vntill the day of Reconciliation, (the tenth of Tisri,) that if in the meane time they seriously repent them so, that their good may exceed their euill, then are they entred into the Booke of life; if otherwise, they are recorded in the Blacke Bill of Death. Their Scripture is produced by R. A∣ben. k 1.644 Let them be blotted out of the Booke of the Liuing, and not be written with the iust. Blotting points you to the Booke of Death: Liuing, that of Life; and not writing with the iust, is the third Booke of Indifferents. All the workes which a man hath done through the yeare, are this day examined: The good workes are put in one balance, the bad in the other (what helpe a siluer Chalice or such heauy mettall could afford in this case, you may finde by experience in Saint Francis Legend, who, when the badde deedes of a great man, lately dead, out-weighed the good, at a dead lift caft in a siluer Chalice, which the dead partie had sometime bestowed on Franciscan de∣uotion, and weighed vp the other side, and so the Deuills lost their prey:) GOD (say they) pronounceth sentence of punishment or reward, sometime in this life to be executed, sometime in the other. In respect hereof, their Rabbines ordaine the moneth before to be spent in penance, and morning and euening to sound a Trum∣pet of a Rammes horne, as an Aue Mary-Bell, to warne them of this Iudgement, that they may thinke of their sinnes; and besides to befoole the Deuill, that with this of∣ten sounding being perplexed, hee may not know when this New-yeares day shall be, to come into the Court to giue euidence against them. The day before they rise sooner in the morning, to mutter ouer their prayers for remission: and when they haue done in the Synagogue, they goe to the graues in the Church-yard, testifying, that if GOD doe not pardon them, they are like to the dead, and praying, that for the good workes of the Saints (the iust Iewes there buried) hee will pittie them, and there they giue large almes. Afternoone, they shaue, adorne, and bathe themselues, that they may be pure the next day; (for some Angells, soiled with impuritie heere below, are faine to purge themselues in the fiery brooke Dinor, before they can praise GOD; how much more they?) and in the Water they make Confession

of their sinnes; the Confession containeth two and twentie wordes, the number of their Alphabet; and at the pronouncing of euerie word, giue a knocke on their breast; and then diue wholly vnder water. The Feast it selfe they beginne with a Cuppe of Wine, and New-yeere Salutations: and on their Table haue a Rammes head, in remembrance of l 1.645 That Ramme which was offered in Isaacs stead: and for this cause are their Trumpets of Rammes horne: Fish they eate, to signifie the multi∣plication of their good workes: they eate sweete fruits of all sorts, and make them∣selues merrie, as assured of forgiuenesse of their sinnes: and after meate, all of all sortes, resort to some bridge, to hurle their sinnes into the water: as it is written, m 1.646 Hee shall cast all our sinnes into the bottome of the Sea. And if they there espie anie Fish, they leape for ioy, these seruing to them as the Scape-goate, to carrie away their sinnes. At night they renew their cheere, and end this Feast.

From this day to the tenth day n 1.647 , is a time of Penance or Lent, wherein they fast and pray for the cause aforesaid; and that if they haue beene written in the Booke of Death, yet GOD seeing their good workes, may repent, and write them in the Life-Booke. o 1.648 Thrice a day verie early they confesse three houres before day, and sur∣cease suites at Lawe, &c. And on the ninth day verie earely they resort to the Syna∣gogue; and at their returne, euerie male taketh a Cocke, and euerie female a Henne; if shee bee with childe, both: and the Housholder, saying out of the hundred and fift Psalme, verses 17, 18, 19, 20, 21, 22. and out of Iob chapter 23. vers. 23, 24, 25. swingeth the Cocke three times about his head, euerie time saying, This Cocke shall make an exchange for mee: hee shall die for mee: and I shall goe into life with all the people of Israel, Amen. Hee doth it three times, for himselfe, for his children, for the strangers that are with him. Then hee killeth him, and cutteth his throat, and hur∣leth him with all his force to the ground, and roasteth him: signifying that he him∣selfe deserueth death, the sword, stoning, and fire: the inwards they hurle on the toppe of the house, that the Crowes may, with it, carrie away their sinnes. A white Cocke for this purpose is principall; a redde Cocke they vse not, for they are full of sinne themselues by Esaias authoritie, p 1.649 If your sinnes were redde as scarlet &c. q 1.650 An∣tonius Margarita saith, That this propitiatorie creature should be an Ape, as most like to a man; but they vse a Cocke for the names sake: a man in Hebrew is Geh∣ber, which is the Talmudicall or Babylonish name of a Cocke. Thus those that with a Rammes horne beguiled the Deuill, and with a Cocke beguiled GOD, iustly beguiled themselues, who refuse that Sacrifice of CHRIST, in whose stripes they might bee healed.

After the performance of this Cocke-sacrifice, they goe to the buriall-place, vsing like ceremonies there, as on New-yeeres euen: and after noone, bathe them like∣wise. After Euensong, hee which hath offended others, askes them forgiuenesse, which if hee obtaine not at first, then the offender taketh with him three other, and asketh the second and third time: if all this bee in vaine, hee taketh tenne others and reneweth his suite; if hee obtaine, it is well; if not, GOD will holde him ex∣cused, and the other partie shall bee guiltie; if the partie offended bee dead, the offender, with tenne other goeth to the graue, and there confesseth his faults. They confesse one to an other also, and that in a secret place of their Synagogue, where each receiueth mutually at his fellowes hand with a leather belt nine and thirtie blowes: at each blow the partie beaten beateth himselfe on the breast, and saith one word of his Confession, taken out of the seuentie and eight Psalm and eight and thirtith r 1.651 verse, being in the Hebrew fifteene words, which hee thrice repeateth: then the striker lieth downe and receiueth like penance at the hands of the former, you may iudge with what rigour. This done, they runne home, and make merrie with the Cockes and Hennes before mentioned, supping largely, because of the next dayes fast. Their supper must bee ended before Sunne set: for then beginneth their fast. They put on their cleanest rayment, and ouer the same, a great and large shirt downe to the shooes, to testifie their puritie. They resort to their Synagogues

with waxe candles (in Germanie they haue for euerie man one) and then light them. The women also light Candles at home, as on the Sabbath. It is ominous, if the Candles burne not cleerely. They spread the floore with Carpets, for soyling their purest clothes.

Their humiliations at this Feast are fiue: first, foure and twentie, or seuen and twentie houres fast, whereunto children are subiect: the males after twelue yeares, the females after eleuen. * 1.652 Secondly, they weare no shooes. Thirdly, they must not annoint them. Fourthly, nor bathe them, no not put a finger into the water. Fistly, nor company with, no not touch their wiues. Before they beginne praiers, thirteene of the principall Rabbies, walking in the Temple, giue licence to all, both good and bad, to pray. And the Praecentor or Reader fetcheth the Booke out of the Arke, and openeth it, singing a long prayer, beginning all compacts, vowes, and oathes, &c. insinuating, that all the vowes, promises, oathes, and couenants which euerie Iew had that yeare broken, be disanulled and pardoned: and that, because now all haue power to pray and praise GOD. They continue singing till late in the night. Some remaine all night in the Synagogue: yea the deuouter some stand vpright singing and praying without intermission all that feast, the space of seuen and twentie houres in the same place. Those that departed the Synagogue, returne in the morning before day, and there stay all that day. Often they prostrate themselues with their face coue∣red, at euery word of their Confessions knocking their breast. When it beginneth to be night, the Priest draweth his Talles (a large cloth made of haires) before his eies, and pronounceth the blessing, Numb. 6. holding his hand towards the people, who meane-while couer their faces with their hands: for they may not looke on the Priests hand, because the Spirite of God resteth thereon. Then hee singeth a prayer se∣uen times together, sometimes higher, sometimes lower with his voyce: because that God now ascendeth from: them into the seuenth Heauen: and they with their sweete melodie bring him on the way. Then they make a long and shrill sound with their Rammes-horne-trumpet: and there followeth presently a voyce from Heauen, Goecate thy bread with ioy and gladnesse &c. After this they returne home, some carrying home their Lights, to distinguish the holie Times (as you haue heard) from the prophane: some leaue them in the Synagogue all the yeere, at certayne times lighting them. Some Saint-Iewes prouide to haue a waxe-light con∣tinually burning all the yeere long in the Synagogue. In their returne they wish to each other a good yeere. For the Bookes, before mentioned, are now closed; nor may they expect any alteration. They suppe largely, and betimes the next mor∣ning returne to the Synagogue, lest Sathan should complaine at so soone a cooling of their zeale. But the Deuill may be quiet; for when the Lawe was giuen, s 1.653 Sam∣mael the euill spirite complained, that hee had power ouer all people, but the Israe∣lites: God answered, That hee should haue power ouer them, if on the Recon∣ciliation-day hee found anie sinne in them: But hee finding them pure, said, That this his people were like the Angells, liuing in vnitie, without eating or drinking. The Iewes haue a ceremonie to giue the Deuill gifts on this day, either not to hinder them: or else, because t 1.654 Gifts blinde the wise.

The Iewes diuide the Law into two and fiftie parts, and reading euerie Sabbath one, the last falleth on the next day after the Feast of Tabernacles, about the three and twentieth day of September. In this u 1.655 day they leape, daunce, and make much ioy. They assemble in their Synagogue, and take all the Bookes of the Lawe out of the Arke (leauing in it meane-while, that it be not left emptie, a burning light) they reade the first Lecture and the last thereof, and leape about the Arke with the Bookes; and they hurle peares, nuttes, and such fruits among the youth, which in their scrambling sometimes fall together by the eares, and marre the sport. On this day they sell their Synagogue-offices, the Clarke making proclamation: who will giue most at the third time, obtaineth first the office of lighting the Lights all the yeare, then that of prouiding the Wine, which they vse to beginne the Feasts with,

in respect of the poore, which haue no wine to hallow at home. Thirdly, Is set to sale the office Geldab, of foulding vp, & vnfolding the Law. Fourthly, Hagbohah, of lifting vp the Law, and carrying it in Procession. Fifthly, The office Etz-chaim, of tou∣ching those turned peeces of wood, whereto the Law is fastened: which the young men are forward to buy, in hope of holinesse and longer life. Sixthly, Acheron; to be called forth last on the festiuall dayes, to reade somewhat of the Law. Seuenthly, Schetria, to be deputed or substituted inplace of the negligent officer, &c. The mo∣ney, hence arising, is for the vse of the poore, and reparations of their Synagogue: but in these sale-offices, wealth hath more honor then worthinesle.

Their Feast of Dedication, we cannot say much more of, then that which alreadie hath beene said: much nicenesse herein is obserued, about the lights where with they solemnize this darknesse, which I willingly omit: these lights they vse in their houses all the space of these eight daies burning.

Their x 1.656 Feast of Lots they keepe with all riot two dayes, as with some at Shroue∣tide: the men disguising themselues in womens habite; the women in mens: they quaffe and drinke (it is saith Rabbi Isaac, Tirna, a good worke) till they find no diffe∣rence betweene Arur Haman and Baruch Mordecai: curjed be Haman, Blessed bee Mordecai; vociferations that day obserued.

They y 1.657 obserue festiuall the Equinoctials and Solstices; and a certaine Rogation day: they vse the Fasts before mentioned out of Zach. 7. with other superstitions. Some of them z 1.658 Fast also, as is said, on Mondayes and Thursdayes; and some on the tenth of March for the death of Miriam: at whose departure, a certaine fountaine dried vp, and the people were left without water: but in this month the most Rabbins will not allow fasting, because of their deliuerance therein out of Egypt. Some fast for the death of Samuel, Aprill 28. and for the taking of the Arke, Aprill 10. and at other times for other Prophets. Some fast on the new-moones euen: some, when they haue had an infortunate dreame; and all that day in which their father died, through their whole life. Their fasting is an abstinence from all eating and drinking till night. But of these Fasts and other their solemnities, is said before in the abstract of their Kalender, taken out of Ioseph Scaliger.

CHAP. XIX.

Of their Ceremonies and opinions concerning the Dead.

IF we should lead you thorow their Kitchin, and there shew you their two sorts of vessels and implements; one for flesh, the other for whit∣meats and fish: as likewise they haue two kniues, for the same pur∣pose, and (if it were possible) would haue two mouthes; (that which they can) they make much cleansing betweene: and if these vessels should be mingled, they must be broken, if they be of earth; washed, if of wood; and purged by fire, if of iron: with other their cookery-rites and ceremo∣nies. If I should thence lead you to the Shambles, and acquaint you with the curious qualifications of a Iewish Butcher: Of which argument they haue a booke to instruct them: in more difficult questions, they consult with the learned Rabbi; whose li∣cence the Butcher must haue for his slaughtering, before a Iew may eate of his meate. If in these cases, and in other quiddities of marriages, of diuorces, of marrying the wife of the deceased brother, of womens vncleannes, of their prouision for the poore, of the penalties inflicted on offenders, &c. I should tire the Reader, to whom I feare I haue already bin ouer tedious. But in this matter of Religiō, of whom is it fitter to pro∣tract discourse, then of them, whom the old world yeelded the only example of Truth, and the present age, a principal example of falshood & superstitiō? Let it not grieue the

Reader, to performe the last office of humanitie to our Iew, and as hee hath seene his birth, his Synagogue-Rites, and home-superstitions, so to visite him on his death-bed and helpe lay him in his graue: and examine his hope of the resurrection, and of their Messias, and we will end our pilgrimage in this Holy Land.

When a 1.659 a man lieth sicke, the Rabbines visite him; and if he be rich, order is taken for his will, and then they exhort him to perseuere constantly in their faith. They aske him if hee beleeue that the Messias is yet to come. Hee maketh his confession on his bedde, saying; I confesse before thee my GOD and LORD, GOD of my pa∣rents, LORD of all Creatures, that my health and death is in thy hand, I pray thee grant mee recouerie of my former health, and heare my prayer, as thou diddest heare Hezekiah in his sicknesse. And if the time of my death bee come, then grant that death may bee my remission of all my sinne, which of ignorance or knowledge I haue committed, euer since I was a man: grant that I may haue my part in Paradise, and the world to come, which is reserued for the iust: grant that I may know the way of euerlasting life, fill mee with the ioy of thy excellent countenance by thy right hand for euer. Blessed be thou O GOD which hearest my prayer.

Thus they which refuse the merits of CHRISTS death, ascribe remission of sinnes to their owne. When hee b 1.660 giueth vp the ghost, all the standers by rend their garments, but in a certaine place of the same, where they doe no great harme, about a hand-breadth. They lament the dead seuen dayes. They present∣ly after his death powre out all the water in the house into the streete: they co∣uer his face that it may no more bee seene: they bowe his thumbe in his hand, fra∣ming a resemblance of the Hebrew name Schaddai: his other fingers are stretched out, to testifie a forsaking of the world: they wash him with hot water, and ha∣uing annointed his head with wine and the yolke of an egge mixed together, they put on him a white vestment, which hee vsed to weare on the Feast of Recon∣ciliation. When they carrie him out of the house, they hurle after him a broken sherd, signifying, that with him all heauinesse should be expelled and broken. When they are come to the place c 1.661 of buriall, they say, Blessed be GOD, which hath for∣med you with Iudgement and Iustice, hath created, fed, sustained, and at last hath de∣prmed you of life (speaking to the dead.) He knoweth the number of you all, and will quicken you againe in his time. Blessed be GOD, which doth to die, and maketh a∣liue. Then with some other Ceremonie they commit the corps to ground, his kins∣men putting in the first earth. When d 1.662 they returne, they throw grasse ouer their heads, signifying their hope of the Resurrection. In the Porch of the Synagogue, GOD e 1.663 shall destroy death for euer (say they) and wipe away all teares from their eyes, and will take away their reproach from all the earth, for the LORD hath spo∣ken it. Then enter they into the Synagogue, and leape vp and downe, and change their Seates seuen times, and there say ouer their Purgatorie prayer Kaddisch. The mourners goe bare-foot seuen dayes, and eat not Flesh, nor drinke Wine, ex∣cept on the Sabbaths and Festiuals. They bathe not in three and thirtie dayes af∣ter, cut not their nayles, make a pitifull howling, &c. The first night the mourner eateth nothing of his owne, but meat sent him from his friends. The child mour∣neth for his father a yeare. The sonne, eleuen monethes, sayeth ouer his Kad∣disch, for meane sinners are freed sooner: but the wicked stay the whole twelue moneths: and therefore to persist the twelfth moneth in his prayer, should bee to acknowledge his father a wicked man. And for this effect hereof, Rabbi Akib∣ha met once in the way a man, with an Asse-like burthen of stickes, which vpon examination confessed, That he was a Purgatorie-ghost carrying, to burne him∣selfe, such bundles euery day. Rabbi Akibha enquired if he had a sonne or wife, and where; and finding out his sonne, taught him this prayer, which was so ef∣fectuall, that in a dreame this Ghost returned to the Rabbi with thankes, for his deliuerance, and said he was now in Gan Eden, or Paradise. Rabbi Akibha signified this to the Iewish Synagogues, with iniunction to teach their children this prayer.

Thus poore Purgatorie with Iewes and Romists is preached by walking ghosts. They haue a light burning for the dead seuen daies. They powre the water out of doores, be∣cause the Angell of Death washeth his sword (lately vsed) in water, and enuenometh it. This his sword he holdeth in his hand at the beds head, hauing on the end thereof three drops of gall: The sicke man spying this Deadly angell, openeth his mouth with feare, and then those drops fall in, of which one killeth him, the second maketh him pale; the third rotteth, and putrifieth.

CHAP. XX.

The Iewes faith and hope touching their Messias.

THe Iewes generally beleeue, hope, and pray for a Messias; but such a one, whose kingdome shall be of this world, and who shall (to vse the Apostles a 1.664 phrase, who were also, euen after CHRISTS death and resurrection, partakers of this dreame) restore the Kingdome to Israel. And because the Scripture speaketh somewhat of the poore, contemp∣tible, and deiected state, of the promised Messias, sometimes of the pu∣issance, renowne, and glory of his kingdome: they therefore frame to their conceits, two Messiahs, one poore and simple, but a mighty warriour, whom they call Messias Ben-Ioseph: the other, Messias Ben-Dauid; after the other in time, but before him in glo∣ry, & the true Messias: howsoeuer euen this also be in their opinions but a meere man, and one which shall marry and leaue behind him a remaining and raigning posteritie.

The ancient Iewes looked for this Messias to be sent them about this time, when IESVS came in the flesh: as that Prophecie which is fathered on Elias testifieth, to wit, that the world should be 2000. yeares Tohu, emptie and without Law, 2000. vn∣der the Law, 2000. vnder the Messias: and accordingly CHRIST IESVS came into the world about the yeare after the Creation, 3963. The Iewes reckon 202. years fewer in all their computations, then the Christians. Vpon this occasion, and in regard of the generall expectation of the Messias, about that time rose so many Sects & espe∣cially that rebellion of Ben-Cochab, before spoken of, to whom R. Akibha (famous for his 24000. disciples) gaue testimony, and called him Messias the King. But this Ben∣cochab, the sonne of the Starre, Numb. 23. was by Adrian (as you haue seene) besie∣ged, taken, and executed, and was called after b 1.665 Ben-Cozabh, the sonne of lying. They therefore, when as they found no Messias, said, that the time was deferred, because of their sins: and after renounced Anathema to him, that should set downe the time of his comming. And being conuinced in their consciences, that the c 1.666 Prophecies of this time were already past and accomplished, they affirmed in their writings, that he was then borne, but did not yet reueale himselfe, because of their sinnes. R. Salomon Iarchi wri∣teth, that the ancient Iewes thought he was borne on that day in which Ierusalem was last destroyed; but vncertaine where he hath lien hidde. Some say that he abideth in Paradise tied by the haire of a womans head: so interpreting that of the Canticles. The d 1.667 haire of thy head is as purple, The King is tied in the rafters; by rafters meaning Para∣dise. The Talmudists e 1.668 write, that he lay at the gates of Rome among the Lazars and Leapers, according to Esay 53.

Before he commeth, they write, that ten notable miracles shall happen to warne them thereof. First, GOD shall raise vp three Kings, which shall make profession of [ 1] the true Faith, but shall indeed betray it, and seduce men, and cause them to deny GOD. The louers of the Truth shall flee and hide themselues in caues, and holes of the earth, and these Tyrants shall pursue and slay them. Then shall there be no King in Israel (as it is f 1.669 written) no Pastors, no holy men. The heauens shall be shut vp, the people shall be made few: for these Tyrants, (which yet by diuine dispensation shall raigne but three moneths) shall impose ten times as much, as was before exacted, and they which haue not to pay shall lose their heads. And from the ends of the earth, shall

come men, blacke and loathsome; the dread of whose countenance shall kill men: for they shall haue two heads and seuen eyes, sparkling like fire.

[ 2] The second Miracle shall be a great heate of the Sunne, causing Feuers, Pestilences, and other diseases, so that the Gentiles shall digge themselues graues, and there lie and wish for death. But the Israelites shall haue this heate to be as a wholesome medi∣cine to them: so interpreting the g 1.670 Prophet.

[ 3] GOD shall make a bloudie dew fall on the earth, of which the people, and the wic∣ked of the Israelites shall drinke, thinking it to be good water, and shall die: it shall not hurt h 1.671 the inst, who shall shine, &c.

[ 4] Fourthly, GOD shall make a wholesome dew to fall, whereof the indifferent mea∣ner sinners, sicke of the former dew, shall drinke and liue, Hos.14.6.

[ 5] Fifthly, The i 1.672 Sunne shall be darkened thirtie daies, and then receiue againe his light, whereby many shall embrace Iudaisme.

[ 6] Sixthly, GOD, shall permit the Edomites (or Romans) to rule ouer all the world: but one especially at Rome shal raigne nine moneths ouer all the world, wasting large countries, laying heauy tributes vpon the Israelites. Then shall the Israelites haue no helper (as saith Esai. 49.16.) But after nine moneths GOD shall send Messias Ben-Io∣seph. of the children of Ioseph, whose name shall be Nehemias, the sonne of Husiel. He shall come with the race of Ephraim, Manasse, Beniamin and Gad, and the Israelites hearing of it, shall flocke to him, as Ieremie sheweth, k 1.673 Conuert ye to the LORD yerobel∣lious children, I will take yee, one of a Citie, and two of a Tribe, &c. This Messias shall o∣uerthrow the Edomites, and slay their King, and destroying the Empire, shall carrie to Ierusalem holy vessells, reserued in the house of Aelian for a treasure. The King of E∣gypt also shall make peace with the Israelites, and shall kill the men about Ierusalem, Damascus, and Ascalon; the fame whereof shall affright all the inhabitants of the earth.

[ 7] Seuenthly, There is at Rome a marble image of a virgin, not made by mans hand, to which shall resort all the wicked of the world, and shall incestuously conuerse there∣with. Hence shall GOD frame an Infant in the same, which shall with breach of the marble come forth. This shall be named Armillus the wicked, the same which the Christians call Antichrist, of ten elles quantitie of breadth and length; a span-breadth betweene his eyes, which shall be red and deepe in his head; his haire yellow, the soles of his feet greene, deformed with two heads. Hee shall professe himselfe the Romane Messias and GOD, and shall be accepted of them. He shall bid them bring him the law which he hath giuen them, which they shall bring with their prayer-booke: he shall cause them to beleeue in him; and shall send embassadors to Nehemias the sonne of Husiel, and to the people of Israel, commanding them also to bring him their Law, and to acknowledge him for GOD. Then shall Nehemias goe vnto Armillus with three hundred thousand Ephramites, carrying with him the Booke of the Law; and when he comes at him, he shall reade out of the same this sentence, I am the LORD thy GOD, thou shalt haue none other gods in my sight. Armillus shall reply, that there is no such sentence in their Law, and therefore they should acknowledge him for GOD, as well as the Gentiles. Then shall Nehemias ouerthrow two hundred thousand of Ar∣millus his armie; whereat Armillus shall be so wrathfull, that he shall assemble all his forces into a deepe valley, and there shall destroy (with many other Israelites) this Ne∣hemias. But the Angels shall take and hide him, that Armillus may not know of his death, lest he should not leaue one of Israel liuing. All Nations shall then expell the Is∣raelites, and such affliction shall befall them, as neuer since the beginning of the world. At this time shall the Angell Michael come forth, and separate the wicked from Israel, as writeth l 1.674 Daniel. They which remaine shall flee into the desert, and for fiue and for∣tie daiesspace, liue with grasse, and leaues, and herbes; but all the wicked Israelites shall die. Armillus shall after subdue Egypt, and shall turne thence against Ierusalem, and seeke againe to waste it. These things after their manner they fable out of the ele∣uenth and twelfth of Daniel.

[ 8] The eighth Miracle is the arising of Michael, who three times shall winde his great horne Es.27.13. and Zach. 9. 14. At the first sound, the true Messias Ben-Dauid, and

Elias the Prophet, shall shew themselues to those deuout Israelites in the deserts of Iu∣da, who shall then gather courage: and all the Iewes in the world shall heare this sound, and shall confesse GODS deliuerance, and all that haue beene led captiue in∣to Assyria, shall assemble together. The same horne shall strike feare and diseases into the Christians, and other people. Now shall the Iewes make great iorneyes towards Ierusalem, and together with Elias and Messias shall come thither with ioy. Armillus hearing this, in his proud furie shall re-assemble his Christians against the Messias and Ierusalem. But GOD not suffering his people to fall out of one trouble into another, shall say to the Messias, Come place thy selfe at my right hand; and to the israelites, Be still, and waite for the great succour of the LORD this day. And then shall GOD raine fire and brimstone from heauen, as Ezekiel m 1.675 reporteth, wherewith Armillus and his armie shall die, and n 1.676 the house of Iacob shall bee as fire, and the house of Ioseph as a flame, and the house of Esau (the Idumaean Atheists which destroyed GODS house) as stubble.

At the second sound, or blast of this horne of Michael, the graues at Ierusalem shall [ 9] open, and the dead arise, and Messias Ben-Dauid with Elias, shall reuoke into life that Messias Ben-Ioseph: and the Israelites shall send Messias Ben-Dauid into all countries of the Iewes dispersion, to cause them to come to Ierusalem; and the Nations with whom they are, shall bring them in their chariots, and on their shoulders.

The last Miracle, is the third time of Michaels winding his horne, when GOD [ 10] shall bring forth all the Iewes, which are by the riuers Gosan, Lachbach, Chabor, and in the Cities of Iuda, and they without number or measure, shall with their infants en∣ter into the Paradise of Moses; and the ground before them and behind them shall be meere fire, which shall leaue no sustenance to the Christians. And when the ten Tribes shall depart out of the Nations, then the pillar of the cloud of Diuine glorie shall compasse them, and GOD shall goe before them, and shall open to them the foun∣taines flowing from the tree of life, Esah49.10.

Against these ten miraculous signes, fore-shewing Messias his comming, the most being full of troubles, they haue ten consolations. First, The certaintie of Messias com∣ming. Secondly, That he shall gather them from all places of the dispersion, Ierem. 31.8. but the lame there mentioned shall be so cured, that o 1.677 they shall leape as Harts, &c. Thirdly, GOD will raise vp the dead. Fourthly, GOD will erect a third Temple, ac∣cording to the figure of that in Ezekiel 41. Fifthly, That the Israelites shall then raigne ouer all the earth, Esay 60. 12. yea all the world shall be subiect to the Law, Soph.3.9. Sixthly, God will destroy all their enemies, Ezech.25.14. Seuenthly, God will take from them all diseases, Esay 33.24. Eightly, God will prolong their liues, that they shall liue as long as an Oke, Esay 65.22. and as in the times from Adam to Noe. Ninth∣ly, They shall see God face to face, Esai. 40.5. and they shall all prophecie, Ioel 2.28. Tenth∣ly, God shall take away from them all euill concupiscence, and inclination to euill, Ezech.36.26. Thus farre out of the booke Abhkas Rochel.

Their cheere in these daies shall be the greatest beasts, birds, and fishes, which God euer created; and no other wine then what grew in Paradise, and was kept in Adams celler till that time: the great Oxe Behemoth mentioned in p 1.678 Iob, and Psal, 50.10. All the beasts of the wood are mine, and the beasts feeding on a thousand hills, that is, Behemoth which euery day feedeth on a thousand hilles. But left this deuouring beast should consume all the hilles in the world, they tell you that he is a stalled Oxe, still abiding in the same place, and what he eateth in the day, groweth againe in the night. The huge Whale Leuiathan, or as they pronounce it, Lipiasan, must honor also this Feast: of this they write in the q 1.679 Talmud; that to preuent filling the world with these huge monsters, God gelded the male Leuiathan, and the female is slaine, and preserued in pickle, for the iust, to be eaten in the times of the Messias, Esay 27. The male Behe∣moth was gelded also, and the female was stored vp for this feast. Elias Leuita repor∣teth of a huge huge bird, also called Barinchne, to be rosted at this feast; of which the r 1.680 Talmud saith, that an egge, sometime falling out of her nest, did ouerthrow and

breake downe three hundred tall cedars; with which fall the egge, being broken, ouer∣flowed and carried away sixtie Villages. We will haue the whetstone before we part. R. Barchonnah saw a Frogge as bigge as Akra, a Village of sixtie housholds: then came a huger Serpent and swallowed that huge Frogge. Lastly, the hugest hugest Crow that euer the Rabbin saw, slew and deuoured these both; and flying away, sate on a tree, which tree sure could not be lesse then the three hundred cedars before men∣tioned, if this crow were but as bigge as that egge. R. Papa answereth, that he would neuer haue beleeued it, but that he saw it (I hope they will pardon vs if wee be of the same mind).

Rabbi Kimchi on the fiftieth Psalme auerreth out of Rabbi Iehudah, that Ziz is a bird so great, that with spreading abroad his wings, hee hideth the Sunne, and darkeneth all the world. And (to leape backe into the Talmud) a certaine Rabbi sai∣ling on the sea, saw a bird in r 1.681 the middle of the sea, so high, that the water reached but to her knees; whereupon he wished his companions there to wash, because it was so shallow: Doe it not (saith a voice from heauen) for it is seuen yeares space since a hat∣chet by chance falling out of a mans hand in this place, and alwaies descending, is not yet come at the bottome. I perceiue by your incredulous smiles, you will scarce be∣leeue s 1.682 that a Lion in the wood Ela, roared so dernely, that all the women in Rome, (foure hundred miles from thence) for verie horrour proued abortiue: and when hee came an hundred miles neerer, his terrible noise shooke the teeth out of all the Ro∣mans heads; and the Emperour himselfe, that caused the Rabbi to obtaine of GOD by his prayers to make this triall of the Lion, fell downe from his throne halfe dead; and with much importunitie requested his helpe, to cause him retire to his denne. But this roaring hath almost marred our feast.

Our wine you haue heard of, fetched out of Adams celler, Esay 27. 2. 3. and Psal. 75.9. Before the feast, Messias will cause these prettie creatures, Behemoth and Le∣uiathan t 1.683 to play together, and make them sport: but when they haue wearied them∣selues in the fight, Messias with his sword shall kill them both, Esay 27.1. Then fol∣loweth the feast, and afterwards his marriage: u 1.684 Kings daughters shall be among thine ho∣norable women: at thy right hand standeth the Queene in the gold of Ophir: amongst the Messias his excellent women (Rabbi Kimchi expoundeth) shall be Kings daughters, for euerie King shall repute it his owne glorie to bestow a daughter on the Mes∣sias: but the true Queene shall be one of the fairest Israelites daughters, and shall continually conuerse with him, whereas the others must come onely at call. Hee shall thus beget children, which shall raigne after him Esay 53. 10. when hee is dead.

Now the state of the Iewes in his time shall bee such, that the Christians shall free∣ly build them houses, and Cities, and till their grounds, and bestow on them their goods: yea Princes shall serue them: and they shall walke in faire garments, Esai. 60. 10. 11. 12. and Esai. 61. 5. 6. The aire also shall bee new and holesome, Esay 65. 17. by the benefit whereof they shall abide sound, and liue long, and in their age bee as fresh as if they were yong, Psalme 92. 14. 15. The wheate once sowen shall alway grow vp of it selfe, no otherwise then the Vines, Hosea 14.8. And if any shall desire any raine for his field, or garden, or one herbe by it selfe, hee shall haue it, Zachar. 10. 11. Then shall bee peace among men and beasts, Hosea 2. 19. Esay 11. 7. if there arise any warre among the Gentiles, the Messias shall accord them, Esay 2.4. They shall liue in great felicitie, full of the knowledge and praise of GOD. The earth shall be full hereof, &c.

Thus haue wee heard the infancie of the Church in the time of her nonage, and of those Hebrew Patriarches: wee haue seene also their present Infancie in these Iewish fables, the iust reward of x 1.685 Louing darkenesse, rather then light. And so with our prayers to GOD, at last to take that Veile of Moses from their hearts, that there may bee One proper Shepheard, and one sheepefold, and that meane while wee may learne preciously to esteeme, and reuerently to make vse of that light we haue; warned

by the spectacle of Diuine Iustice in them, through so many eyes blinded in so palpa∣ble fooleries; wee will now leaue them and this Holy Land, and seeke further what aduentures wee shall light on in the next neighbouring Nations; hoping and crauing for pardon of such prolixitie in this part of our discourse, fittest, of all the other in this part of our worke, to be considered.

CHAP. XXI.

Of the hopes and hinderances of the Iewes Conuersion.

WHen I had now (as I thought) brought this Iewish Relation to an end, and euen wearied the Reader with that which might much more wea∣rie the Writer: that Prophecie of a 1.686 Paule, That all Israell shall be sa∣ued, &c. which by most Interpreters is construed of the generall con∣uersion of that Nation, after the fullnesse of the Gentiles be come in (as in the beginning of this Worke is said) caused my straying penne (readie to wander from these, so farre wandering from their holy progenitors) to vndertake this taske, also to declare, what future hopes, and what present feares and lets may be concei∣ued of their conuersion to Christianitie. The hope (though it be yet tossed vpon sur∣ges of almost-desperate Seas, yet) hath anchoram sacram, a sure anchor to relye on, and a kinde of obscure kenning of that wished-for Hauen, where it would be. For b 1.687 Non ita perierunt ad vnum Iudei, vt nulla supersit de illorum salute spes. The destru∣ction of the Iewes (sayth Peter Martyr) is not so desperate, but that there is some hope left of their saluation. And a little after, (alluding to the Apostles mysterie) Cum enim plenitudo fuerit tam ad Christum conuersa ex Gentibus, tunc & Israelitae acce∣dent: For when there shall haue beene a full conuersion of the Gentiles vnto CHRIST, then shall the Iewes also come in. So Chrysostome; c 1.688 Quis subintra∣nit plenitudo Gentium, in nouissimo saluabitur omnis Israel; because the fulnesse of the Gentiles hath come in, at last all Israell shall be saued. The same hope is generally cherished by the rest of the Fathers: yet doth indeede depend more vpon Diuine goodnesse then on humane probabilitie; the stabilitie of his Truth, which hath pro∣mised (as Paule also Rom. 11. expoundeth the former Prophets) the vnchangeable∣nesse of GODS Election, the bottomelesse Sea of his Mercies, the vnsearchablenesse of his Iudgements, minister hope beyond hope. Hereunto also may bee added the common grounds, both of Reason, which they hold with vs in Nature; and of Scripture, the auncienter parts whereof, and especially the Law of Mo∣ses, they maintaine with equall acknowledgement, and (for the most part) with more forward industrie and zeale, then doe the commoner sort of Chri∣stians.

But the b 1.689 impediments which haue hitherto, and doe yet with-hold them from Christianitie, doe exceede in number and power. For that fore-stalled preiu∣dice of theirs, the glorie of the Temple, the Sacrifices and Legall worships past, their hopes then and still of such a Monarch to their Messias, as you haue heard of, the splendour of their renowmed Auncestors, the keeping of the Diuine Oracles, their peculiar title of beeing GODS people, haue bredde in them such a swel∣ling pride, that they naturally enuie and abhorre the verie thought thereof, that the Gentiles should in these thinges either equall or succeede them.

Sooner (sayth Martin c 1.690 Luther) then they would endure, that the Gen∣tiles (which in their dayly prayers they curse and reuise) should haue any part with them in their Messias, and bee accounted co-heires thereof, they would crucifie tenne Messiahs: yea (if it were possible) would doe to death GOD

himselfe, with all the Angels and creatures else, although they should therefore vnder∣goe a thousand Hels.

Hence, in a great part, proceedeth their naturall and long continued obstinacie. And besides that preiudice, pride, and enuie, they are not a little scandalized from the Christians themselues, somewhat in regard of the mutuall differences and disa∣greements among Protestants; which, though in it selfe bad, is made much worse by the vnseasonable and vnreasonable exaggeration of their common aduersarie, the Papist: but more, in respect of those which call themselues Catholikes, and are not, but euen by these men are found to be manifest Idolaters. d 1.691 A scandall it is to see GODS Law neglected, and mans exacted with rigour: a greater matter, at some times to eate flesh, then the adulterous pollution of the flesh at any time: the blasphemies of Nations; these being interiections to the vulgar, and phrases of gal∣lantrie to the Princes: the forging and packing of miracles; wherein the Friers and Iewes concurre with equall diligence, the one in contriuing, the other in discouering them. A scandall are the alterations which they are forced by the Inquisitors to make in their Authors and Monuments of Antiquitie: thinking, that these deuises are our best euidences. A scandale is the vowing and praying to Angels and Saints, yea, more to the Mother of CHRIST, then to CHRIST himselfe, or to GOD, to whome alone they repute this a due Sacrifice. But the greatest scandall of all others, is the worshipping of Images. Indeed it seemed strange to me, and doth to the rest of my brethren according to the flesh (Nathanael a Iew borne, baptised in London, before the Congregation at All-hallowes e 1.692 made this confession) euen vnto this day, in whome this blindnesse and hardnesse of heart is in part continued, through occasion giuen by them that professe the name of IESVS: and not one∣ly in vs, which are of the house of Israel, but in others, as the Turkes and Mahume∣tanes, which are of the Race of Ishmael. Wee and our Fathers and Elders say, and in our Bookes call them by no other name, but Buale abodazara, Idolatrous Ma∣sters: a thing so detestable vnto vs, as nothing more, &c. They say vnto vs often∣times, that they doe not worship them as Gods, but GOD in them: Neither are the Heathen, we say, that are round about vs, so blinded, that they thinke the stockes and stones to be GOD, but they are persuaded that GOD may be worshipped in them. And yet they goe farther: for the Christians in Spaine and Portugall haue it written in their bookes, That the Virgine Marie is the LORDS Treasure, and that she be∣stowes gifts and graces vpon her seruants: That her mercie pardoneth them, whome the iustice of her Sonne might condemne, and that our Saluation lyeth in her hands. But our Law teacheth, That GOD is All-sufficient, he giueth to whome hee listeth, He will not giue his glorie to another, &c. The Reader may (if he please) from that Iew himselfe, in his printed Confession, be further informed of that Partition-wall which separateth the Iew and Catholike.

They are so much the more scandalized, when they see the Catechismes recite the Decalogne, with omission of that second Commaundement, which they thinke (as one of their greatest Rabbines contested with our f 1.693 Author) was the Ordinance of CHRIST himselfe. Yea, the Priests and Friers let passe in their conferences with them for currant, their Iewish vpbraidings, That CHRIST, a Carpenters Sonne, was an Image-maker, or at least an Author of their worshipping. As for those specu∣latiue playsters of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of intention instrumentall and finall in worship, of Images of the true, and Idols of the false Gods, they are (as euen now you heard) the vnsauourest dregs to the Iew in the world.

The poore Ideot, among the Christians, can as little distinguish as the Pagan, and both amongst the Christians is like honour done to GODS Image, and to that of Saints, and to them both, in like forme of worship, as amongst the Pagans. They are forced to be at some Sermons, and there are well edified by their hea∣ring, when they see the Preacher direct his prayer to a Crucifixe, calling it his Lord and Sauieur. Their Transubstantiation is a monster as hideous as the former.

The meanes g 1.694 vsed to their conuersion are weake; especially in some places, where they haue not the New Testament in such Language as they can vnder∣stand: and the Inquisitors haue inhibited and taken from them all bookes written on that Theame, in defence of Christian Religion, or against it, alledging, they will haue no disputing in matters of Religion either way, like the Iesuites Edict at Dola, forbidding all talke of GOD, either in good sort or in bad.

But of all other this is a good furtherance, that when in their Baptisme they de∣nie the Deuill and all his workes, they must renounce their right and propertie in all their goods and possessions; the shamefull couetousnesse of hypocriticall Christians hauing brought these irritamenta malorum within the compasse of the Deuils workes: presupposing (forsooth) that either the conuerted Iew, or his corrupt auncestors, haue scraped together such heapes of wealth by Vsurie, or Oppression, or some vn∣lawfull meanes or other. Therefore for the good of his soule, his bodie shall be left to begge or starue; while, with the leauing of his Iewish Superstition, he must like∣wise leaue all that he hath: and his new-receiued Religion must be a meanes to strip him of his riches, and to weane him from his well-beloued Mammon, which that Nation is naturally so farre in loue with. This alone, to the world-bewitched Iew, is such a partition-wall to keepe him from Christianitie, that he will venture soule and all, rather then thus betray himselfe, his wife and children, to extreame beggerie and want. Especially since the fairest of his preferment (to welcome him to our Religion) is to turne Frier: then which profession, nothing can be more hatefull to him, who accounteth it a course against Nature; and a breach of that Ordinance of h 1.695 GOD, (Crescite & multiplicamini) of multiplying the world by a holy propagation in that i 1.696 honourable estate of Marriage, which that k 1.697 doctrine of Deuils hath made the Frier vncapable of. As for the example of Elias, and some other holy men (whome our Popish Votaries would make Patrones of their disorderly Orders;) the Iew (herein more truly-Christian then the Papist) holdeth it a course extraordinarie, and ordina∣rily preferreth holy Marriage farre before that seeming-holy Vow of Virginitie. Thus wee see what outward scandales, besides their generall preiudice a∣gainst Christianitie, doe hinder them from it: which offences, in be∣halfe of the Christians, together with that preiudice, pride, and enuie, and aboue all, that Veile which diuine Iu∣stice hath left vpon their hearts, GOD in his good time remoue, and graunt, ac∣cording to that Prophecie, That all Israel may be saued.

Notes

• a 1.1

  Exod.19.5.6.
• b 1.2

  Rom.3.2.
• c 1.3

  Rom.9 4.5.
• d 1.4

  Psal.147.20.
• e 1.5

  Psal.76.1.2.
• f 1.6

  Mat.15.24.
• * 1.7

  Rom.15.8.
• g 1.8

  Ephes.2.14. &c.
• h 1.9

  Ephes.3.9.10.
• i 1.10

  Act•• 13.45.
• k 1.11

  Rom.11.22.
• l 1.12

  Iud.6.
• m 1.13

  Psal.107.34, 35.
• n 1.14

  Rom 9.24:
• o 1.15

  Rom.11.3••.
• p 1.16

  Iud.8.
• q 1.17

  Deut.32.31.
• r 1.18

  The Iew is a witnes against the Atheist, that we faine not those pro∣phecies of Christ, seeing the Iew holdes the prophecies dearer then his bloud, and yet hateth Christianitie more deadly then the A∣theist.
• s 1.19

  2.Thess.2.
• t 1.20

  Deut.32.21.
• u 1.21

  Rom.11.
• x 1.22

  The name of the Coun∣trie.
• y 1.23

  Rom.11.1. & 26.
• z 1.24

  Ios.Antiq. 11.5.
• a 1.25

  Ptol.lib.7. cap.16.
• b 1.26

  See lib.6. cap. 2.
• c 1.27

  A••••chom. P••••••at.
• d 1.28

  Plin lib. 5. cap. 15.
• e 1.29

  Ex sontis no∣••ac atque d••clius dis••en••a Iarden d••••tas. Ar. M••ntan.
• f 1.30

  Iu••.Ed Iud.lib. 3. 18. Brocard.
• g 1.31

  Weissenburg. & T••em. 1.C ••••••o. 12.15.
• h 1.32

  Iosh.3.
• i 1.33

  M••lth.3.
• k 1.34

  Adrichom. Timberley.
• l 1.35

  Erocard.
• m 1.36

  Num.13.24. I••rem. 8.22. & 46.11. Gen.37.25. Trem.Ios.Antiq. 15.5.
• n 1.37

  Bellon lib.2. cap.39.
• o 1.38

  1. Chron. 21. See Tr••mel. notes on 2.Sam.249.
• p 1.39

  2.Chron. 13.
• q 1.40

  2.Chron.••.14.
• r 1.41

  A great part of Beniamin, and Simcon was subiect to Dauids poste∣titie.
• s 1.42

  2.Reg.17.
• t 1.43

  Ios. Antiq. 11.5.
• u 1.44

  Palaestina di∣uided into 3. parts Galilee samaria Iudaea.
• x 1.45

  Iustin.lib.36. Strabo lib.16.
• a 1.46

  Mon. de An∣tiq.lud.Canaan, vel lib.3.cap.9••
• b 1.47

  Ios.Antiq.lib.1. cap.6.
• c 1.48

  Aug.De Ciuit. Dci.l.26.c.13.
• d 1.49

  Ios.Antiq.lib.1. cap.7.
• e 1.50

  Bel.de Not. Eccles.l.4.c.9.
• * 1.51

  Ios.24.2.
• f 1.52

  Genebrard. Chron. lib.1.
• g 1.53

  Maz. in los.24.
• h 1.54

  Lindan. i•• Panop.
• i 1.55

  Suidas.
• k 1.56

  Mort. Ap.p.1. lib.1.cap.30.
• l 1.57

  Sixtus Senens. Bib. lib 7. cap.8.
• m 1.58

  Antiq lib. 1. cap.3.
• n 1.59

  See the Chronologie, chap 11.
• o 1.60

  Gen. 12.4.
• p 1.61

  Galath.4.4.
• q 1.62

  Car. Sigon.de rep. Hebr.
• m 1.63

  Mat.22.38.
• n 1.64

  Io.13.34
• o 1.65

  1.Cor.15.44.
• p 1.66

  1.Cor.13.
• q 1.67

  Iud.17.7.
• r 1.68

  Ar.Montan. in Mattb.23.
• s 1.69

  Drus.de 3.sect. lib.2.
• t 1.70

  Munster in l. Praecept. Mos. cum expos.Rab. Et in Euangel. Matth. Hebr: Anot.cap.22.
• u 1.71

  Car. Sigmi.de rep. Heb.lib.6. &7.
• x 1.72

  ••. Galat.de A••ca••s. lib.4. cap. ••. &6.
• * 1.73

  Apparentie.
• y 1.74

  Quaest. Heb. lib 2.
• z 1.75

  Quaest.Heb.lib.1. &2.
• * 1.76

  Hosplnian.de Templis cap.1.
• a 1.77

  Iosh.3.14. 15.
• b 1.78

  ••os••.18.1.
• c 1.79

  2.Maccb.2.5.
• d 1.80

  R. Samuel in lib. Sanhedrim. Hierosol. cap. Ellu hen baggol. Pet. Galatin. l.4. Genebrard. lu Chron.
• e 1.81

  I. Chron. 28. 11.12.
• f 1.82

  I.Chron.22. 14.
• g 1.83

  Ioh. 2.20.
• h 1.84

  Ios.Antiq. lib. 12. Iosipp. debel Iud.
• i 1.85

  Egesip. lib. I.
• k 1.86

  Chrysostom. in Ican. hom.22.
• l 1.87

  Hospinian. de Tem. cap.3. Caesar Baron. To.1. Annal. An.31.
• m 1.88

  Act.5. 12.
• * 1.89

  Ies. de bells Iud.lib.1.c.16.
• * 1.90

  Hag.2.10.
• * 1.91

  Morn. deve∣rit.Christ. Relig
• n 1.92

  Dion Nicaeud in Adriano.
• o 1.93

  Amm. Mar∣cellinus, lib. 23.
• * 1.94

  Metuendi slammaruns globi prope sun∣damenta crobris assultibus erum∣pentes, secere lo∣cum exustis ali∣quoties operan∣tib••, inaccessum.
• p 1.95

  Sozomen. li. 5.
• q 1.96

  Chrys. hom.3. contra Iudeos.
• * 1.97

  Greg. Naz. orat.1. in Iulian.
• r 1.98

  Deut.12.3.
• s 1.99

  Ind.6.24.
• t 1.100

  Iud.13.19.
• u 1.101

  Ios.Ant.l.11.
• x 1.102

  Ios.Ant.l.13. 6.
• * 1.103

  Esay 19.19
• a 1.104

  Ios.l.7.c.30. de Bel.Iud.
• b 1.105

  Car.Sig.l.2.c.8
• c 1.106

  Erastus de excommunicat. Thesis.
• * 1.107

  Ambros••in.1.Cor.14.
• d 1.108

  Ant.l.15.13••
• e 1.109

  Ios.de Bell. Iud.l.1.c.16.
• f 1.110

  Macrob. Sa∣turn.l.2.
• a 1.111

  Plin.l.2.c.77. Fabrit.Paduani Catena temp.an.28. Scal.de Emend. Temp.l.1.
• b 1.112

  Caes.Com.l.6.
• c 1.113

  Gen.1.5.
• d 1.114

  Hospinian de fest.Ethnic.l.1.1.
• e 1.115

  Esa.38.8.
• f 1.116

  Mark.15.25. & 33.
• g 1.117

  Ioh.19.
• h 1.118

  Septimana, res omnibus quidem Orientis populis ab vltima vsque Antiquitate vsi∣tata: nobis autē Europaeis vix tandē ••ost Chri∣stian smum re∣ceptae. Scal. de Emend. T.l.1.
• * 1.119

  Vcadar, that is, And-Adar, or Adar doubled.
• i 1.120

  Ar. Montanus in his Daniel, or 9 booke of Iewish Anti∣quities saith, That the aun∣cient yeare had twelue moneths, as appeareth by the historie of Noah: but those moneths had no proper names, but of their order, the first, second, third moneth, &c. Those names which after they were knowne by, were Chal∣dean.
• k 1.121

  H spinian, Ar. Montanus in his Daniel, and others, begin the world in Autumne; but our English Church and Ioseph Scalliger suppose the world was cre∣ated in the E∣quinoctial ver∣nall. And of this opinion is R Iehosua, Basil, Ambrose, Hie∣rome, Augustine, Bed ••, Isidorus, Damascen, and other later Di∣uines & Astro∣nomers, whose reasons Hospi∣nian laboureth to confute, & adhuc sub Iudice his est.
• l 1.122

  Ios.Scal.de Emend, Temp.lib.4.
• * 1.123

  Tekupha is the fourth part of a yeare.
• l 1.124

  Exod.29.38. Num.28. Leu.23.
• * 1.125

  At the end of the Feast of Tabernac.
• m 1.126

  Leu.23.32.
• * 1.127

  See lib.1.c.4.
• a 1.128

  Tolet. In∣struct. lib.4. c.24,25.
• b 1.129

  Bellarm. de cultu sanct.l.3.c.10.
• c 1.130

  Coel.Rhodig. Lect.Antiq.l.4.c.15.
• d 1.131

  Apoc.1.10.
• e 1.132

  Plutarch. Sympos.lib 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.133

  E••••••.20.12.
• g 1.134

  Leuit.25. 2.
• h 1.135

  Leuit.23.
• i 1.136

  Luk.6.1.
• * 1.137

  Isid.in Thom. Catena.
• k 1.138

  Car.Sigon.de Rep.Heb. l.3.c.13.
• * 1.139

  Stella in Luc. c.6.
• l 1.140

  Ambros. in Luc.
• m 1.141

  Hospin. de fest. Iudeor.c.3.
• * 1.142

  Maldonat. in Matth.12.
• n 1.143

  Scaliger.Can. Isag. l.3.
• o 1.144

  Infra, cap.9.
• p 1.145

  Luc.18.12, bis in Sabbat.
• q 1.146

  Ios. de Bell. Iud.l.7. c.24. Inter Arcas & Raphanaeas. Plin. l.31.c.2. in Iudaea.
• r 1.147

  P. Galat. de Arcan.l.11.c.9.
• s 1.148

  In vita Iose∣phi.
• * 1.149

  Dras. saith 2000, Cubites, his authors are the Chaldee paraphrast. Iarius. Throphil. Occumenius giueth the reason, because the Arke and Tabernacle did so farre goe before the people.
• t 1.150

  Hooker l.5. Ecclesiast.Polit.
• u 1.151

  1.Sam.20.5.
• x 1.152

  P. Mart in 1.Sam.
• y 1.153

  Sigon.de Rep: Heb.l.3.c.4.
• z 1.154

  Amos 8.5.
• a 1.155

  1.Cor.5.7.
• b 1.156

  Scaliger & Caluisius account 2453. Lydiat 2509. others otherwise.
• c 1.157

  Ios.de Bel.7.17. saith à nona vsque ad vndecimam hostias coedun••.
• d 1.158

  Hovinian.
• e 1.159

  Lipsius.
• f 1.160

  Philo.Iud de vita.Mos.l.3.
• g 1.161

  In decalog.
• h 1.162

  Hospin. de fe∣stis. Iud.c.3. Maldonat. in Mat.26.
• * 1.163

  Exod.23.16.
• * 1.164

  Act. 2.4.
• k 1.165

  Theodoret qu. 32.in Leuit.
• l 1.166

  Nebem.8.
• m 1.167

  Fag.in cap. Leu.23.
• n 1.168

  And Osiand. Annot. Harmon. Euan.l.3.c.36.
• * 1.169

  21 moth. 9.
• * 1.170

  Iob.7.37. Num, 29.35.
• * 1.171

  Hospin.de fest. c.7.
• * 1.172

  Nehem.10.31.
• o 1.173

  Ios.Scal. Ani∣mad.in Euseb. pag.1••.
• p 1.174

  Hospin. de Temp. & de Fest. Iud.
• q 1.175

  Melan. Chron. l.••.
• r 1.176

  Fab. Pad. Ca∣tenatemp.annul. 40.
• s 1.177

  Caluis.Isag••ge c.23.
• t 1.178

  Aristoph. in Pluto.
• u 1.179

  Ansonius de ludis.
• x 1.180

  Apec. 18.11.
• * 1.181

  V.16.
• * 1.182

  V.13.
• y 1.183

  Act.3.6.
• a 1.184

  Ester.9.21.
• * 1.185

  Caluis.3477.
• b 1.186

  Ioseph.de bells Iud.l.2.c.17.
• c 1.187

  Ios.Ant.12.c.2.
• * 1.188

  Ios.Scal.Can.Isag.l.1.c.6.
• a 1.189

  Car.Sigon.de Republ. Heb.l.4.
• b 1.190

  Philo de Sa∣crif.
• n 1.191

  14 Gen.20
• c 1.192

  M. Dow••am.
• d 1.193

  Hicron.super Ezech.
• e 1.194

  Num. 18.26.
• f 1.195

  Deut. 14.22.
• g 1.196

  Deut. 14.28.
• h 1.197

  I••s. Int. 14. 12.
• i 1.198

  Cic.Pro Mu∣rena.
• k 1.199

  Downams Sermon of the Dignitie, &c.
• l 1.200

  2.Sam.10.
• m 1.201

  D.Smith ser. Black-smith.
• * 1.202

  Apoc. 18 2.
• n 1.203

  Camden Bri••∣tan. Edit. vlt.
• o 1.204

  Hab.2.9, 10, 11, 12.
• * 1.205

  Vbi supra.
• p 1.206

  Gen.31.47.
• * 1.207

  Vbisupra.
• q 1.208

  2.Sam.19.29
• r 1.209

  Ioel 1.4.
• * 1.210

  Let me haue the like liberty to inueigh a∣gainst vices here, as Espen∣saeus was allow∣ed among the Papists, who speaking of the Romish proceedings, saith, Sedis A∣postolice summ•• iura, hoc est sum∣mae, inioriae, pri∣uilegia hoc est abusus, consue∣tudines, hoc est, corruptelae: I speake only a∣gainst abusers of law & right.
• s 1.211

  t.Reg.21.
• t 1.212

  Nehem.13.
• u 1.213

  1. Sam.1.20.
• x 1.214

  Gen. 18.19.
• y 1.215

  Genes.37.
• z 1.216

  Gen.49.••
• a 1.217

  Exod.13.2.& 15.
• b 1.218

  Exod.24.5.
• c 1.219

  Num.3.41.
• d 1.220

  Gen.49.7.
• e 1.221

  Exod.32.29.
• * 1.222

  Lyra in Num. Diony•• Carthus. Iun. addeth al∣so in the number of Priests.
• * 1.223

  But one of 74.
• f 1.224

  Exod.9.
• g 1.225

  Exod.28.
• * 1.226

  Leuit.244.
• h 1.227

  Lu.1.5.
• i 1.228

  Ioseph. in App. & in vita.
• k 1.229

  Ez.8.Mar.14 Actes 4.
• l 1.230

  1.Chr. 23.24,
• m 1.231

  See the in∣stitution of them, Num.6.2
• n 1.232

  2.Reg1.8. Isu.20.2.
• o 1.233

  Zach.13.4.
• p 1.234

  Mat.3.4.
• a 1.235

  Philastrius reckoning therein their idolatries, numb•• eth 28. Iewith sects: and as Scaliger obserueth, and the Scripture will bcare i••, might by that rule haue rec∣koned many other.
• b 1.236

  Iud.2.12,13.
• c 1.237

  Iud.6.27.
• d 1.238

  Iud.8.27,33.
• e 1.239

  Iud.10.6.
• f 1.240

  lud.17 &18.
• g 1.241

  Iud.19.
• h 1.242

  1.Sam.2.12.
• i 1.243

  1.King.12.
• k 1.244

  Halls Phari∣saisme and Christianitie. Synagoga Iu∣daic. cap.2.
• l 1.245

  Ios. Scal. Elench. Triber. Nich. Serrar. c.22. He calls these two sects cap.2. Karraim, of Kara, which signifieth the Scripture: and Rabban••m, which were the Wise-men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after called Phari∣sees.
• m 1.246

  Iunius tran∣slateth it As∣chidaei, & sayth, they were such as for religion were scattered and dispersed about forfeare of the King.
• n 1.247

  Neh.10.32.
• o 1.248

  Mat.23.16. & 29.
• p 1.249

  Ps.79.2.
• q 1.250

  Abr.Zachuth lib.Iohasm.
• r 1.251

  Scal.ibid. cap.24.
• s 1.252

  ler.35.19.
• t 1.253

  2.Reg.10.15.
• u 1.254

  Luk.2.37.
• x 1.255

  Drus.de 3 ser.l.1.c.11.
• y 1.256

  or Iohasin Ab.Zac.
• z 1.257

  Drusius de 3.Sectis, li.2.
• a 1.258

  Ambros. in Luc. l.3. Damascen. de haeres. Suidas.
• b 1.259

  Fr. Forerius, Es.1.10. Forsic••∣rus lexic.
• c 1.260

  Ioseph.de An∣tiq.l.18.de bell.Iud.l.2.
• d 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thus Christ was, after this opinion, called Elias, or one of the Prophets.
• e 1.262

  Burgens. Ad∣dit.1.in epist.Ia.2.10.
• f 1.263

  Drus. l.2. c. 14.
• g 1.264

  Hierom. ep. ad Alg.
• h 1.265

  Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, l.4.c.2.
• i 1.266

  Theoph. in Luc.18.
• k 1.267

  Scalig.Elench. Ser.cap.7.
• l 1.268

  Mar.7.4.
• m 1.269

  Drus lib.2. vbi supra.
• n 1.270

  Luc.7.3••. Es.65.5.
• o 1.271

  Epiph.haer.16.
• * 1.272

  Of these read the 15. chapter fol∣lowing.
• p 1.273

  Scal. Elench. c.8.
• q 1.274

  Fag.annot. ad Onk.ap.Dr.
• r 1.275

  Capit.in Hos.
• s 1.276

  Rain.& Hart•• c.7.d.4.
• t 1.277

  Matth.23.
• u 1.278

  Act.23.14.
• x 1.279

  Heb.3.11.
• y 1.280

  Mas.in Ios. ap. Dr.
• z 1.281

  Scal. Elench. c.9.
• a 1.282

  N. ••yra. in Mat.16.
• b 1.283

  Epip. h••r.16.
• c 1.284

  Drus. de 3. see.l.2.c.22.
• d 1.285

  Epip. h••r.16.
• e 1.286

  Scal.El.c.13.
• f 1.287

  Scal.Elench. c.10.
• g 1.288

  Act.22.3.
• h 1.289

  Ar.Mont. in Euang.Mat.23.
• * 1.290

  Sadducees.
• i 1.291

  Beda in Act.5.
• k 1.292

  Epiph.h••r.14.
• l 1.293

  Lyra in Act. 5.
• m 1.294

  Burgens.ibid.
• n 1.295

  Drus de 3. Sec.l.3.c.3.
• o 1.296

  Scal.Elen. Tribaer.cap.2.
• p 1.297

  Drus. quast. lib.1.q.44.
• q 1.298

  Scal. quosup.
• r 1.299

  G. Postel. Al∣phab.12. ling. ap. Dr.
• s 1.300

  Buxdorf.Syna∣gog.Iud.cap.2.
• t 1.301

  Leo.Africa.
• u 1.302

  Lyra in Act.23.
• x 1.303

  Ioseph de Bel. Iud.lib.2.7.
• y 1.304

  Reade this Argument handled by Scaliger. Elenc. cap.16.
• z 1.305

  Drus. de 3. ••••ct.li.3.cap.10.
• * 1.306

  Gaon was a degree, as a Doctor with vs, created by imposition of hands, 8 c.
• * 1.307

  Essexs.
• a 1.308

  Scalig. Elenc. cap 26.
• b 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be written Hessees not Essees.
• c 1.310

  Baron. Annal. tom.I.
• d 1.311

  •• l de Mon. lib.2. cap.5.
• e 1.312

  Cent. I. lib.2. cap.3.
• f 1.313

  Plin.l.5.c.17.
• g 1.314

  Ioseph.de bel. Iud.lib.2. cap.7.
• * 1.315

  The Essees were worship∣pers of the Sunne: hence came the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Sampsai.
• * 1.316

  They go not to stoole on the Sabbath, because of that instrument which they cou••d not vse to digge and couer their ex∣crement, with∣out Sabbath∣breaking. Sca∣liger.
• h 1.317

  Ios.Antiq lib.18.cap.2.
• i 1.318

  Scaliger rea∣deth not Plisti, but Pol••stae; cal∣led also Ctis••ae, Scythian Ne∣mades.
• k 1.319

  In vita Ioseph.
• * 1.320

  Galilaeans.
• l 1.321

  Ioseph. de An∣tiq. lib. 18.cap. 1. de Bello Iud.lib. 2. cap.7.
• m 1.322

  Ioseph. de Bel.lib.2.cap.21.
• * 1.323

  Scribes.
• n 1.324

  D. Rainolds and Ha••t.
• o 1.325

  Epiph. Haer.15.
• p 1.326

  D. Hall, Pha∣ris. & Christian.
• q 1.327

  Ar. Mont. in Euang. Mat. 15.
• r 1.328

  Ar. Mont.in Marc.1.22.
• * 1.329

  Hemero∣baptists.
• s 1.330

  Epiph.her.17.
• t 1.331

  Scal. Elench.cap. 31.
• * 1.332

  Nazarae∣ans.
• u 1.333

  Ep ph her.18.
• x 1.334

  Haeres. 19
• * 1.335

  Ossens.
• y 1.336

  Scal.Elenc.cap.27.
• * 1.337

  Scaliger thinketh they are three senten∣ces, and not a prayer.
• y 1.338

  Epiph her. 53.
• * 1.339

  Sampsaeans.
• * 1.340

  Massalians.
• z 1.341

  Scal.ele. c.28.
• * 1.342

  Herodians.
• a 1.343

  Epiph.haer.20.
• b 1.344

  D••us.de 3. see.lib.1.cap.3.
• c 1.345

  Ar.Mont in Fuang.Malth.22.16.
• d 1.346

  Beza Annot. in Mat.22.
• e 1.347

  I••n. in An∣not. Syc. Tran.
• f 1.348

  Euseb.hist. Eccles l.4. c. 21.
• * 1.349

  Masbothaei.
• g 1.350

  Scalig. Elenc. cap.3.
• * 1.351

  Genites.
• * 1.352

  Merissaeans.
• * 1.353

  Hellenians.
• * 1.354

  Cleobians.
• * 1.355

  Theobuli∣ans.
• * 1.356

  Tubiens.
• * 1.357

  Ganaei.
• * 1.358

  Coelicolae.
• h 1.359

  Scal elench. triber. Serar. c.31.
• * 1.360

  Cannaei.
• i 1.361

  Beza. Annot. in Mat.10.
• k 1.362

  Scal. El.c.1.
• * 1.363

  Mourners.
• * 1.364

  See.cap.10.
• a 1.365

  1.Reg.16.24.
• b 1.366

  Epiph.haer.9. chytr.Onomast.
• c 1.367

  2.Reg.17.
• d 1.368

  Ezr.4.2.10.
• e 1.369

  Tremel.annot. in Reg. 2.17. Iosephus thin∣keth Cutha to be Persian.
• f 1.370

  Ioseph.Antiq. l.9.14. & l.11.4
• g 1.371

  The He∣brewes cal him Dosthai, as Dru∣sius citeth. Se∣nacherib sent to Samaria R. Dosthai, the son of Iannai to teach them the Lawe. Drus.l.3. de sec.c.4. Ter∣tullion cals him Dositheus and so doth Hierom, fathering the Samaritan sect on him.
• h 1.372

  L.1 c.13.
• i 1.373

  Wolph. in 2. Reg.17.
• * 1.374

  Ezra.4.
• l 1.375

  Ios.Antiq.11.7.
• m 1.376

  Wolph. in Nehem.
• n 1.377

  Drus.de 3.sec. l.3.c.2.
• o 1.378

  ••ub.4.20.
• p 1.379

  Ios Antiq.l.13.c.6.
• q 1.380

  Antiq.l.12.c.7.
• r 1.381

  Ant.l.13 c.17.
• s 1.382

  Io.4.9.
• t 1.383

  Luk 9.52
• u 1.384

  Iob.8.42.
• x 1.385

  Ios.Antiq.l.20.5.
• y 1.386

  Antiq.l.18.c.••.
• z 1.387

  Epiphan. har. 9.
• a 1.388

  Dr••s.de3.sect.l.2.
• b 1.389

  scal.de Em. T••m.l.7.
• c 1.390

  Scal.Annot.in Eus. Chron & in Isag.Can.
• d 1.391

  Epiph.hare.13
• * 1.392

  Dositbeans.
• e 1.393

  Drus.de 3.sec.l.3.6.
• f 1.394

  Orig.cont.Cels.l 2.
• g 1.395

  Iohasin.Ab. zach.
• h 1.396

  Lib.Ilmedenu
• i 1.397

  Ter.prescrip. aduers.••aer.lc1.
• k 1.398

  Ap.Drus.pag.260.
• l 1.399

  Orig.de prin∣cip.4.c.2.
• q 1.400

  Scal. Elench. Serarij.tribaer.15.
• * 1.401

  Sebuaeans.
• r 1.402

  Epiph.haer.11.
• s 1.403

  Scal.Canon. Isagog.l.3. pag.218.219.
• * 1.404

  Esseni.
• * 1.405

  Gortheni. or Gortbaieni.
• a 1.406

  Deut.28.28.
• b 1.407

  Mat.27.25.
• c 1.408

  P. Galat.l 4. c.28. Bidalph.letter.
• d 1.409

  1.Thes.2.15.
• c 1.410

  Act.13.46.
• * 1.411

  Ioseph. de Bel∣lo.Iud & Anti∣quit. Iosippus Hebr. both Englithed
• f 1.412

  Euseb.bist. Eccles.l.3.c.5.
• * 1.413

  Ios. de Bel.Iud. l.7.c. 14.
• * 1.414

  Iosep.de Bell. Ind.l. 7.c.17.
• g 1.415

  P. Galat de Atcan.l. 4 c. 21.
• h 1.416

  Sanhedrin. lib.s. Helech. R Muse ben. Maimon.
• i 1.417

  Hag. 2. 7 8.
• k 1.418

  Tractat. Meg∣hila.
• * 1.419

  Bethoron.
• l 1.420

  Talmud. Iero∣sol.l. Taanith.
• m 1.421

  Tract. Bee∣ressith rabb.
• n 1.422

  Lib.Echa. rabbethi.
• o 1.423

  Lib.Masse∣abeth G••itlin.
• p 1.424

  Dion. Nicaei Adrianus.
• q 1.425

  Euseb. bist. Eccles.l.4.c. 6. Niceph.l. 3.24. Caes.Baron.anal.
• s 1.426

  Ios.Scal.Llenc. triher.Ser.c.13.
• * 1.427

  Itinerarium Burdegal.
• * 1.428

  Beniamin.
• t 1.429

  Luc.2.11.
• u 1.430

  Euseb.li.4.c.2
• x 1.431

  Dion.N.Tra∣ia••us.
• y 1.432

  Greg.Naz.Orat.4.cont.Iuliaen.
• * 1.433

  Cap.3.
• z 1.434

  Socr.li.7.c.37
• * 1.435

  Anno 434.
• a 1.436

  Genesis 49.
• b 1.437

  Deut.28.
• c 1.438

  Esa.6.
• * 1.439

  ••.Cor. 3.15.
• d 1.440

  G. Botero Ben., Terza part.libr. 2.
• e 1.441

  Damian a Goes. Ludonic. Car.
• f 1.442

  Boter. Ibid.
• g 1.443

  Rab. Mosche Mik. apud Ruxd. ca.1.
• h 1.444

  Fox Act and Monuments. Historie of ••••••well &c.
• * 1.445

  They heere in Poland print what Bookes they list.
• * 1.446

  Ioannes Reu∣clinus Cabal.l.1 saith 420000. persons. Ghachami••••.
• * 1.447

  Relat. of Rel. West.
• * 1.448

  Theatrum vrbi••m Ad. Ro.
• * 1.449

  Let.Bidulp.
• * 1.450

  1656.
• * 1.451

  A••no mundi ••008. Abram borne.
• a 1.452

  Ios.Scaliger annot.in Euseb.
• b 1.453

  Ios.Scaliger De Em.T.libr.5. 2933. Lydyat, 2988.
• * 1.454

  An.M.3360.
• c 1.455

  Ezek.4.5. Lydy.3417.
• d 1.456

  Scal, de Em. libr.7.
• e 1.457

  They which list to see the varietie of opi∣nions of Iew∣ish, Greek, La∣tine, old and new Chrono∣logers, may see Genebr.chron. lib1.in fine. Likewise, see our 4. Booke chap, 4.
• f 1.458

  Ioseph.Antiq. & Car.Sigo.de republ.bebr.lib.5. haue set downe the ca∣talogue of hie Priests, from the first to the last.
• g 1.459

  Can.Isagog.l.2
• h 1.460

  Ios.Antiq.lib. ••0.18.
• a 1.461

  R. Mos. in Se∣pher.mitzuos gadol.
• b 1.462

  Synag.Iudaic. Buxd. latine reddit.ab Herm. Germberg. c.1.
• c 1.463

  Exod. 12. 15. Deut. 16 3.& Leuit.23. 6 Ex. 19. 11. & Exod. 20. 22. &c.
• d 1.464

  Legend of Saint Francis, where hee is said to preach to the beasts and speake to the Swallowes &c.
• e 1.465

  Pircke seu capita R.Eliczer ca.40.
• f 1.466

  R.Aben Eora R.Salom.I ••••••••, & alij in Deut. 4 14.
• g 1.467

  R.Bechai Ex∣od.34.
• h 1.468

  Dan.1. 8.
• * 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.470

  Chron Heb. Tzemach Da∣uid
• k 1.471

  The Talmud is (in manner) nothing but a commentary on that Misna: a worke full of diuine, natural and politicall wisdome, saith Golatinus, of the parts ther∣o•••• see his first booke. chap.5. 10. Picus saith it was composed about the yeare 150. Others, say in the yeare 120. Io. Wolf. Section. Memorab. C. ••••n∣tenar. 2.
• l 1.472

  Pet. Galat. hath 436.
• * 1.473

  Talmud is the same that Do∣ctrina, or disci∣pli••atio.
• m 1.474

  Ab Ezra in Prooem. Penta∣teuch
• n 1.475

  Sic Tridenti••∣na Synodus sel. 4. dec. 1. vt dein.
• o 1.476

  Semok, vel Sephar mitzvos katon R. Isaac.
• p 1.477

  Exod.34.27.
• q 1.478

  Psal.1.2. Esa.59.vlt. Ierem.33.25.
• r 1.479

  Tract it. Ba∣uamaziab.
• s 1.480

  Tract. de Sab∣bal. c.2.pa.30.
• t 1.481

  Cap.26.2.
• u 1.482

  a R. must be beleeued, though he say the right hand is the leit.
• x 1.483

  Talmud tract. de Sabbal.
• y 1.484

  Ignatij vita lib.3.cap.7.
• z 1.485

  Bern.epist.7.
• * 1.486

  Self 4.d••c.1. Paripietatis as∣sectu & riue∣rentia traditio∣nes vna cum libris veteris & Noui Testamen∣ti sulcipimi.s & vencramur.
• a 1.487

  Galat. de dr∣canis lib 1. per totum.
• b 1.488

  D. Whitak.de script q••st. c.6. Sheweth that the Iewes ac∣coūted so ma∣ny bookes of the Bible, as they had let∣ters, in the Al∣phabet, to wit, two and twen∣tie, he alled∣geth authors of this number two and twen∣tie, and the conceit there∣of Gregor.Naz. Hilary, Cyrillus. Hierosol Epiph. Hieron. Isidorus, Niceph. Leenti∣us, &c. The reason of this difference, E∣piph. hares.8. sheweth, that some of the bookes were double, and therefore him∣selfe numbreth seuen & twen∣tie, or rather, saith he, two and twentie, according as more or fewer were thus rec∣koned coge∣ther. And in lib.de Mens. & pond. he hath the same. Ruth is, saith he, rec∣koned with the booke of lud∣ges, Nehemia with Ezra, and Samuel, Kings & Chronicles, are not diui∣ded.
• c 1.489

  Luke2.28.
• d 1.490

  Calendar. Iud. apud Ios. Scalig. see cap.6.
• e 1.491

  Gal. de Ar∣canis. Mor. de verita∣te C. R.
• f 1.492

  1. Sam.17.51.
• g 1.493

  1. Chro. 11.23.
• h 1.494

  Q. Curt.l.9.
• i 1.495

  D. Morton. Apolog-catho∣lica, &c.
• k 1.496

  2. Reg. 18.27.
• l 1.497

  Pag.342.
• m 1.498

  Talmud Ba∣bylonica.
• n 1.499

  Both Bellar∣mine and Baro∣ni••s approue, and proue Rome to be Babylon.
• o 1.500

  2.Reg.7.7.
• p 1.501

  Deut.28.29.
• q 1.502

  Iud. Viu. de V. C. F. Seb. Munster. de side Christ. & Ind. Censura.
• r 1.503

  Ios.Antiq.18.cap.4.
• s 1.504

  Matth.27.25.
• t 1.505

  Ses.4. In publicis lecti∣onibus, disputationibus, praedica∣tionibus, aut ex∣positionibus, pro∣cuthentica ha∣beatur: & quòd ecm nemo reij∣cere quouis prae∣textu and eat vel praesumat.
• u 1.506

  Lib.2.cap.13.
• x 1.507

  Bellar.de ver. Dei.lib.2.cap.1.
• y 1.508

  Ezra.4.14.
• z 1.509

  Hier. Prolog. Galeat.
• a 1.510

  Bel.ibid.c.2.
• b 1.511

  Refert Re∣n••ldus ex praef. Bibl. part.6. Antuerp.
• c 1.512

  Gram. Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.513

  Gene••. Chron 4.
• e 1.514

  Bell q.sup. cap.5.
• f 1.515

  Paraen. ad Gen.
• g 1.516

  Epiph. de Pon.
• h 1.517

  Hier. praefat. in Pentateuch. Bellar.l.2.c.6. de verbe Dci.
• a 1.518

  Es. 29.9.
• b 1.519

  Vers.14.
• * 1.520

  Ps.33.15.
• d 1.521

  Es.53.5.6
• e 1.522

  Tract. San∣hedrin, c. 11.
• f 1.523

  See Cap.19.
• g 1.524

  Tract.de nouo anno, c.1.
• h 1.525

  Zach.13.8.
• i 1.526

  1.Sam.2.6.
• k 1.527

  See cap. 20.
• l 1.528

  Gen 47.30.
• m 1.529

  Exo. 8.17.
• n 1.530

  Ezec.37.12.
• o 1.531

  Brandsp
• p 1.532

  Praec.Mos. cum exp. Rab.
• q 1.533

  Leuit.22.32.
• r 1.534

  Leuit 19.17.
• s 1.535

  Ma••••••.5.43.
• t 1.536

  Excd.34.14.
• u 1.537

  Exod.20.23.
• x 1.538

  Deut.7.
• y 1.539

  Exod.20.10.
• z 1.540

  Cap.17.
• a 1.541

  Leuit.22.
• b 1.542

  Leuit.25.39.
• c 1.543

  Deut.23.19.
• d 1.544

  Exod.23.1.
• e 1.545

  Deut.17.17.
• f 1.546

  Praec.Mos∣cum Exp. Rab.
• g 1.547

  Deut.11.19.
• h 1.548

  Leu.19.32.
• i 1.549

  Num.5.7.
• k 1.550

  Deut.11.1.
• l 1.551

  Deut.6.9.
• m 1.552

  Deut.31.12.
• n 1.553

  Exod.13.
• o 1.554

  S. Munster. Euang. Matth. cum Annotat.
• p 1.555

  Annotat. in Matth. 15.
• q 1.556

  In Matth. 22.
• r 1.557

  Munsteri, tractatus Heb. & Lat. contrae Iudaeos.
• a 1.558

  Buxdorf. Syn. lud. c.2.
• b 1.559

  Isa.34.14.
• c 1.560

  Lucan.l.b.1.
• d 1.561

  Brandsp.
• e 1.562

  Gen.1.27.
• f 1.563

  In arctam a∣cuminatos ••••∣gues. Buxd.
• f 1.564

  Exod.15.1.
• g 1.565

  Mal.3.1.
• h 1.566

  1. Reg.19.10.
• i 1.567

  Pr••. 23.25.
• k 1.568

  Ezech. 16.6.
• l 1.569

  Ps. 105.8.
• * 1.570

  Glos. Talmud.
• m 1.571

  Gen. 32.12.
• n 1.572

  Num. 23.10.
• o 1.573

  Gen. 3.14.
• p 1.574

  Prou. 25.21.
• q 1.575

  Cap.2.pag.94.
• r 1.576

  Gen.21.3.
• s 1.577

  The redee∣ming of the first-borne.
• t 1.578

  In the booke Medrasch.
• u 1.579

  Psal.121.6.
• x 1.580

  Filius man∣da••orum.
• a 1.581

  Psal.56.9.
• b 1.582

  Amos 4.••.2.
• c 1.583

  Psal.103.1.
• c 1.584

  Of the Iewes Arba-canphos, and Zizis.
• d 1.585

  Num.15.38. Fringes and Philacteries.
• e 1.586

  Of their Te∣phillim.
• f 1.587

  The four∣teene first ver∣ses in Exod.13. and 4.5.6.7.8.9 of Deut.6.Pagn.
• g 1.588

  Deut.6.6.8.
• h 1.589

  Eccles.4.17.
• i 1.590

  Exod.3.5.
• k 1.591

  Num.24 5.
• l 1.592

  Psal.5.7.
• m 1.593

  Psal.26.8.
• n 1.594

  Grounded on Deut.10.12. Now Israel what doth God require of thee? they reade not Mah Schoel, but Meah schoel, he requireth an hundred.
• o 1.595

  Zephan.3.20.
• p 1.596

  Hos.14.3.
• q 1.597

  Ohad.vers.21.
• * 1.598

  Munster, prae∣cept.Mos.cum expos. Rab.
• r 1.599

  Echad.
• s 1.600

  They may not say it with∣in foure cubits of a graue; nor in sight of an vnclean place, where dung or vrine is, except they be hard∣ned and dried vp, or else co∣uered. They must not stirre their eyes or fingers: It is a preseruatiue a∣gainst Diuels. Munster.
• t 1.601

  Ezek.1.7.
• u 1.602

  Psal.72.19.
• a 1.603

  Rela. of Re∣lig.in the West.
• b 1.604

  Deut.11.13
• c 1.605

  Lcu.26.10.
• d 1.606

  Talmud. tract.sotah.c.1.
• e 1.607

  Prou.6.26.
• f 1.608

  Robin-good-fellow, or the spirit of the buttery among the Iewes.
• g 1.609

  Psal.39.10.11.
• h 1.610

  Scholae ••uls••••∣tor among the Iewes, is as our Sexten.
• i 1.611

  Psal 8 44. & 144.15. & 145.5.
• k 1.612

  Iosh.7.6.
• l 1.613

  Deut.6.4.
• a 1.614

  Tract.Babba Kama.c.7.
• b 1.615

  Exod.15.22.
• c 1.616

  The deuou∣ter Iewes fast euery Munday and Thursday.
• d 1.617

  The manner of the Lawe∣Lectur••.
• e 1.618

  The folding of the wood of Life.
• f 1.619

  Prou.3.18.
• g 1.620

  Pracentor.
• h 1.621

  Psal.34.4.
• i 1.622

  Psal.99.9.
• k 1.623

  Zach.12.2.
• l 1.624

  Exod.16.25.
• m 1.625

  Orach. chaym.cap.2.
• n 1.626

  Gen.3.12.
• o 1.627

  Desab.c.21.
• p 1.628

  Like to this is the story of Turnus, and R.Akiba in the Ta'mud. Tract.sanbed.c.7.
• q 1.629

  De Sab.c.16.
• r 1.630

  Esay 58.13
• s 1.631

  Minhagim. Pag.13.
• t 1.632

  Matth.27.47.
• u 1.633

  This holie wine they sprinkle about their houses & themselues, as effectuall a∣gainst diseases and deuills.
• x 1.634

  Math.12.11
• a 1.635

  Their order of celebrating the Passeouer at this day.
• b 1.636

  Abundans cau••ela non n••∣cet.
• c 1.637

  Pentecost.
• d 1.638

  Tabernacles.
• e 1.639

  The last day they may kin∣dle fire from another, not strike fire with stone or met∣tall, nor quēch it, although to saue their goodes: nor blow it with bellowes, but with a reede they may: with many trifling obseruatiōs els mentioned by Munst. Praecept. Mos. cum ex∣pos. Rab.
• f 1.640

  Psal.96.12.
• g 1.641

  Num.14.9.
• h 1.642

  New Moon∣day.
• i 1.643

  New-yeares day.
• k 1.644

  Psalme 69.28
• l 1.645

  Gen.22.18.
• m 1.646

  Mich.7.19
• n 1.647

  Reconcilia∣tion.
• o 1.648

  Hospinian ex Lombard••.
• p 1.649

  Esa.1.18.
• q 1.650

  Ant. Margar.
• r 1.651

  Yet he being mercifull &c.
• * 1.652

  Their fiue humiliations at the Feast of Reconciliatiō.
• s 1.653

  Pirke.ca.46.
• t 1.654

  Exod.23.8
• u 1.655

  The Feast of the Lawe fini∣shed,
• x 1.656

  Hospinianus cx M. Lombard.
• y 1.657

  Hospin.
• z 1.658

  Syn. Iud. Ruxdorf.
• a 1.659

  Ceremonies about the sick.
• b 1.660

  And about the dead in the house.
• c 1.661

  At the graue.
• d 1.662

  After the buriall.
• e 1.663

  Esay 25.8.
• a 1.664

  ••••••••.1.6.
• b 1.665

  〈10 letters〉〈10 letters〉
• c 1.666

  〈10 letters〉〈10 letters〉.
• d 1.667

  〈10 letters〉〈10 letters〉
• e 1.668

  〈10 letters〉〈10 letters〉
• f 1.669

  Hosh.3.4.
• g 1.670

  Malac.4.2.
• h 1.671

  Dan.12.3.
• i 1.672

  Ioel2.31.
• k 1.673

  Ierem.5.14.
• l 1.674

  Cap.12.vers.1.
• m 1.675

  Ezec.38.22.
• n 1.676

  Obad.18.
• o 1.677

  Esay 35.••.
• p 1.678

  Iob 40.10.
• q 1.679

  Baua Basra; cap.5.
• r 1.680

  Bechoros cap. vlt.
• r 1.681

  Like the fish in the Legend of Saint Bran∣don, who if he could bring his taile to his mouth, would ouerturne the world Leg. aur.
• s 1.682

  Cholm. cap.3.
• t 1.683

  Iob 40.15. Psal.104.26.
• u 1.684

  Psal.45.10.
• x 1.685

  Iohn3.13.
• a 1.686

  Rom.11. 25.26.
• b 1.687

  P. Mart. in Rom. c.11.
• c 1.688

  Tom.2.Hom. 12. in Marc. de verbis Dom. circa ficum.
• b 1.689

  Impedimēts of the Iewes conuersion.
• c 1.690

  Luth.in Mic••.4.1,2.
• d 1.691

  Religion of the West parts
• e 1.692

  Apr.1577.
• f 1.693

  Rel.West.
• g 1.694

  Ibid••
• h 1.695

  Gen.1.28.
• i 1.696

  Heb.13.4.
• k 1.697

  1.Tim.4.1.4.