The Jewish synagogue, or, An historical narration of the state of the Jewes at this day dispersed over the face of the whole earth ... / translated out of the learned Buxtorfius ... by A.B., Mr. A. of Q. Col. in Oxford.

THE JEWISH SYNAGOGUE.

CHAP. I.

Concerning the Articles of the Jewish Creed, their execu∣tion of Gods Commandements, and the cause of their Superstition.

THat which the Lord utter'd by the mouth of his Prophet Isa. touching the hy∣pocrysie, obstinacy, and ignorance of the Jewish Nation, in these words; Forasmuch as this people draw near me with their mouth,* 1.1 and with their lips do honour me, but have removed their hearts farre from me, and their fear towards me is taught by the Precept of men: Therefore behold I will proceed to do a marvellous work among this people, even a mi∣raculous work and a wonder, for the wisdome of their wise men shall perish, and the understanding of their prudent men shall be hid. The very same we may now clearly perceive to be accom∣plished in every part and parcel; for in their self-pleasing wor∣ship is nothing but deceit and hypocrisie, and in the whole

Colledge of their most learned Rabbines,a 1.2 and Scribes,b 1.3 thy apprehension can fasten upon nothing else but igno∣rance and grosse simplicity, especially in the knowledge of God, and in the interpretation of his Word. In the whole Nation of the Jews, nothing worth thy observation, except a horrid hardnesse of heart, and perversnesse in their conversa∣tion, and every particular action: neverthelesse, they blush not a jot to grace themselves with the title of Gods chosen peo∣ple. Such also they are who would seem to burn with zeal that the Word of God might be purely propagated, because they believe in God with an accomplished faith, and cleave unto him with a sincere and righty settled confidence above all the Nations of the earth, as Paul bears witnesse, That they have a zeal of God, but not according to knowledge. Hence is it, that the Jews even unto this day firmly contend for their supersti∣tious Worship, professing themselves to have a well ground∣ed and assured faith towards God, who created heaven and earth, who is one in essence, and will not suffer any other gods before him.

The Jews Creed contains in it thirteen Articles, which as they are briefly delivered in their Tephillosc 1.4 or books of Common Prayer, we have here set down.

1.* 1.5 I believe with a true and perfect faith, that God is the Creatour, Governour and preserver of all Creatures, that he did work all things, works as yet, and shall work for ever.

2. I believe with a perfect saith, that God the Creatour is one, and that the unity which is in him, is such as can be found in no other, who onely, was, is, and shall be our God for e∣verlasting.

3. I believe with a perfect faith, that God the Creatour, is

incorporeall, not endowed with any bodily properties: finally, that no corporeal essence can be compared unto him.

4. I believe with a perfect faith, that God the Creatour is the first and the last, that there was nothing before him, that he shall remain for everlasting.

5. I believe with a perfect faith, that he alone is to be wor∣shipped, and that Worship is due to none besides him.

6. I believe with a perfect faith, that whatsoever the Pro∣phets have spoke and taught, is the sincere truth.

7. I believe with a perfect faith, that the Doctrine and Pro∣phesie of Moses is orthodox, that he was the Father, and chief of the learned, that either were of the same standing with him, lived before him, or shall be extant in future ages.

8. I believe with a perfect faith, that the whole Law was so delivered by God himself to Moses, as it is now extant with us.

9. I believe with a perfect faith, that this Law shall never admit of a change, and that God shall give unto us no other.

10. I believe with a perfect faith, that God knows and un∣derstands all the works and thoughts of men, as it is written by the Prophet: He fashioneth all the hearts of them, and under∣standeth all their works.* 1.6

11. I believe with a perfect faith, that God will reward eve∣ry mans works that keeps his Commandements, and on the contrary, will punish all those that have transgressed his Sta∣tutes.

12. I believe with a perfect faith, that the Messias is yet to come, and that though he daily defers his coming, neverthe∣lesse I will hope for his coming, every day till he come, waiting for him.

13. I believe with a perfect faith, that there shall be a Resur∣rection of the dead; even in that time when it shall seem cor∣respondent to the will of the Creator, whose name be blessed and celebrated both now and for ever in the highest strains of humane expression. Amen.

This is Summe of the thirteen Articles of the Jewish Creed, as they are summarily and briefly comprehended and set down in their Books of Common Prayer: in which belief the poore & blinded souls of the Jews after a lamentable manner, with in∣cessant

groans, much anxiety, inexpressible doubting, and outcries, sighing out their last farewell to the beloved prison of their bodies, are utterly lost and undone. Now that every one may with greater facility comprehend the very glosse and mea∣ning which the Jews themselves annex to this their Creed, I have thought it meet to illustrate the Articles thereof by the lamp of a small Comment. And first of all we are to know, that the faith of the Jews and Mosaicall Religion (according to their own writings) was built upon these Articles, as upon the foundation, and first of all delivered to the publike view, and reduced into this order by that Casket of Learning, Rabbi Mosche Bara 1.7 Maimon, who in the year of the World, 4964▪ according to the vulgar account, now used among the Jews, but in the year of our Redemption, 1104. changed this life for a better; and that then it was strictly commanded, that from thenceforth, throughout all succeeding ages, that every Jew, confessing this faith, should resolve to live and die in the profession of it: Hereupon it came to passe, that these Arti∣cles were graced with large Expositions, and thence a great Volume was written, out of which the forementioned Ar∣ticles were more fully drawn, than formerly set down, and annexed to the end of that Voluminous Book▪b 1.8 Esrim vear∣ba, or the Hebrew Bible, printed at Venice by Daniel Bomber∣gus, by the study of Foelix Pratensis, in the year of Christ 1517. where they are found expressed in the same manner, in which they are subsequently delivered.

The first Article is concerning God, who is the Creatour of all Creatures, illah haillosc 1.9 the cause of causes, & entity of entities, that every thing, whether extant in heaven above, or earth be∣low, was created of, and hath its subsistence in him; that he made every thing according to his absolute will, and that eve∣ry thing shall again be reduced into its prime nothing, accord∣ing to his good will and pleasure; and although that every thing made by him shall again be annihilated, yet his essence is immortall, not subject to the least shadow of change, or dimi∣nution,

because his essence▪ Mezius Gemuraha 1.10 is perfect, and of it self subsistent, not needing the prop or help of any other to sustain it. That the same God, is that everlasting light, strength and life, that his is the Kingdome, Dominion over all creatures. That he is truly one, and the most renowned Mo∣narch: This Article is grounded upon those words, Exod. 20. 2. I am the Lord thy God, &c.

The second Article is concerning the individuall unity of the Essence and Nature of God, to wit, that he is echad umein∣chadb 1.11 of one Essence, and that there is nothing, either with∣in or without the World, that can any way enter the lists of a comparison; in respect of this unity and identity, he is not in the same series or order with any thing universall or singular, which comprehends more of the same stamp under it; neither is he Keechad Hammurcabh,c 1.12 any compounded thing, which for this reason admits of a Division into parts: neither Guph Paschut, (d) a simple body, which is one indeed in number, but may either be encreased or diminished, but he is one in Essence, in every point absolute and perfect, to which no other Essence can be compared in respect of its unity. This Article is groun∣ded upon that Text, Hear O Israel, the Lord our God, is one God.e 1.13

The third Article is, that Middas hagguphf 1.14 bodily properties, or any thing contingent to the body, after such a manner, that it may afterward be separated, as to walk, stand, speak, be si∣lent, sit, run, and many other of the same kind cannot be attributed unto God without a manifest injury: hereupon it coms to passe, that as often as the holy Scripture doth assign corporeall Attributes unto him, that we must conceive it to be spoken of derech haabharahg 1.15 with an Hyperbole, and Kischon bene haadamh 1.16 after the manner of men: to no o∣ther

end, but that the Divine Nature may with greater facility be comprehended by the finite understanding of men: this Article is grounded upon the 15. v. of the 41. chap of Deut. You saw no manner of similitude on that day that the Lord spake unto you.

The fourth Article is so plain, that it needs no Commentary; to wit, that God is Kadmon, the first, and from all Eternity, and that every thing besides is hurried about with the wheel of time, and had its beginning in time. This Article is grounded upon that Text, Deut. 33. 27. whereby God is declared to be Elohe Kedem,a 1.17 the God of Eternity, as also upon that, Isa. 44. 6. I am the first and the last, & there is no other God besides me.

The fith Article is, that God, one in Essence, is to be wor∣shipped, that we ought onely to serve him, and highly to ex∣toll, praise, and celebrate his Majesty, that in plain terms we ought not to worship any other God for the same respect: whether that which is to be worshipped, be an Angel or a Saint, a Star or any other thing composed of the foure Ele∣ments, because every of these is his creature, bounded with cer∣tain limits, and therefore finite; and he alone the only Creatour, who as he wants beginning, so he is without end; that all creatures being subject and obnoxious to necessity are not of their own disposing, and for this cause to have such a necessary dependance upon God, who alone is guided by his own good pleasure, that there is no obstacle which can hinder him from ef∣fecting that which his will suggests. Again, that Melitzim,b 1.18 Intercessours or Mediatours betwixt God and man, can∣not lawfully be appointed, which ought to be a Lesson unto us, that Idolatry being far removed from us, we should ten∣der our service to God alone, to which end the thorahc 1.19 or

the Holy Scripture may serve us for an inciting School∣master.

The sixth Article is, that God out of his goodnesse, and accor∣ding to his meere good pleasure hath elected some out of the whole race of mankind, whose mind and understanding he hath purified above others, hath enriched them with the Spirit of foretelling things to come, and hath so subjugated their per∣spicacity, to the will of him their Creator, that they become his oracles, whereby he shews the way unto silly mortals, in which they ought to walk, if they intend to obtain the end of their faith, the salvation of their souls.

The seventh Article is, that Moses was the most sublime, and excellent in the whole Catalogue of the Prophets; that he at∣tained unto so high a degree of wisdome, humane perfection, honour and dignity, that he was accounted equall unto the An∣gels; whereupon the prohecies of this one man did in many respects exceed the Prophecies of others.

First of all, God spake unto other Prophets by some Angel, who was a Mediatour between God and them, but with Moses he spake with his own mout, face to face,* 1.20 as one talketh with his friend.

Secondly, the other Prophets received their Prophesies, ei∣ther by dreams in the night, or by some profound sleep upon the day, wherein all their Members, yea their whole Bodies were so stupified, that onely their mind and memory did en∣joy their proper operations, but Moses did not receive his Pro∣phecies after this manner, but as it is written of him.

If there arise a Prophet among you, I will appear unto him in a vision, I will speak unto him in a dream.

Not so, my servant Moses who is faithfull in my whole house,* 1.21 I will speak to him mouth to mouth.

From whence it is manifest, that Moses received his Prophe∣cies in the day time, even as oft as he stood before the Cheru∣bim, as it is writtten,* 1.22 I will meet thee, and I will commune with thee from above the Mercy seat, from between the two Cheru∣bims, which are upon the Ark of the Testimony, of all things which I will give thee in Commandement unto the children of Isroel.

Thirdly, when the spirit of Prophesie came upon any other of the Prophets either in dreams, by visions, or the mission of an Angel, they had, as it were, a certaine deprivation of their natural powers and faculties, that being astonished, a horrible dread came upon them, and they driven into an ex∣tasie; as the Holy Spirit witnesseth of Daniel the Prophet:* 1.23 I Daniel saw alone the Vision: for the men that were with me saw not the Vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great Vision, and there was left no strength in me, for my comli∣nesse was turned into corruption, and I retained no strength. Yet I heard the voyce of his words: And when I heard the voyce of his words, then was I in a deep sleep upon my face, and my face to∣wards the ground. But Moses suffered no invasion of feare or anxiety when he received his Prophesies: whereupon the Scripture saith,* 1.24 that the Lord spake to Moses face to face, as a man speaketh to his friend: even so familiarly, that he was not subject to the least amazement,

Fourthly, Other Prophets could not by any proper faculty prophecy when, and after what manner they would, but only then, when God did not only command them, but also en∣dowed them with gifts and abilitie corres pondent to such a function, whereupon it often came to passe, that they did beseech God to send upon them the Spirit of Prophecy, who for a certain season had not spoke in this Dialect, yea, some∣times did altogether leave off to Prophecy. And for this cause, according to the practise of Elisha,* 1.25 they desired to heare the melodious sound of musical Instruments, whereby their spirits and understandings might be recreated; but Moses could prophecy at his own pleasure, whensoever he was conscious of a conveniency.* 1.26 whereupon it is writen: Stay you here, that I may know what the Lord will command you: And the Lord spake with Moses saying, &c. For these reasons was Moses more worthy then the rest of the Prophets, yea, in that superemi∣nent manner, that no Prophet was ever compared unto him.

The eighth Article is concerning the Law,* 1.27 that it was so delivered to Moses by Gods owne mouth, as it is now extant amongst, them The manner how it was given, whether by

writing, or dictated of God to Moses by word of mouth, it is not needful to inquire. If it proceeded from the mouth of God, then is it necessary that every parcel thereof should be truth, and in this respect no difference to be made amongst the particular clauses of holy Writ; as these: I am the Lord thy God, &c. and Thumia was the Concubine of Eliphaz, who came of Esau: as also, The Sons of Ham were Cush and Mizraim, phut and Canaan, and this, Heare O Israel, the Lord thy God is one God, and others of the same sort, seeing they are all Gods true and holy Word. After the like manner the Exposition of the divine Law, Mippi haggeburaha 1.28 came from Gods owne mouth, as also all the things observable in the celebration of their bulabhb 1.29 or feast of Tabernacles, as the blowing of Trumpets, Zizimc 1.30 Tephillimd 1.31, concerning which things notwithstanding there is not one expresse word found in the Law of Moses, yet are they kept no otherwise then God hath with open mouth delivered them to Moses, and Moses unto us: and Moses, God himselfe bearing him witnesse, Numb. 12. 7. was faithfull in all his house. And they are his own words, Numb. 16. 28. Hereby you shall know that the Lord hath sent me to do all these Works: for I have not done them of mine own mind.

The ninth Article concerning the change of the Law, that the Law of Moses shall never be abrogated, or any other suc∣ceed in the place thereof, and that nothing need to be added unto it, or taken away from it; that not one jot or title shall be annexed, or perish from the holy Scripture, neither that any Exposition shall make it subject to augmentation or diminution: whereupon it shal come to passe, that Gods holy Temple, and the City Jerusalem shall again be re-edified, the sacrifices and Mosaical ceremonies restored, and the Jewes themselves at length to be brought back again into their own Land, that they may for ever observe and keep the Law of Moses.

The tenth Article needs no other explication then the Scrip∣ture comments.

The eleventh Article is concerning the reward due to good and evil works; the reward of good deeds is the world to come, and life eternal; the punishment of evil, the souls eternal de∣struction and damnation: whereupon it is written, Exod. 32.

32, 33. Yet now, if thou wilt, for give their sin, and if not, blot me, I pray thee, out of the booke which thou hast written. And the Lord said unto Moses, he who hath sinned against me, him will I blot out of my booke.

The twelfth Article is concerning the comming of the Mes∣sias,* 1.32 whose comming is to be expected as certaine, though he long delay it; yea, none ought or dare to prescribe unto him cer∣tain time, any determinate time for his advent: neither wil they suffer the holy Scriptures to be searched into, that this sulness of time in which he should come, may be made manifest. Hereupon their Chachamim.a 1.33 and Rabbins deeply grounded in the Jewes Religion, were wont to say, tippachb 1.34 ruchanc 1.35 schel mechaschebbe Kitzim. I wish they may breath out their own souls, who go about to set down the time of his approach. They teach that our trust and confidence is to be settled on the Messias, that he is to be loved, praised, and petitioned that he will come quickly; even as all the Prophets from Moses to Malachi were wont to do: when on the contrary, whosoever doubts of his comming, gives the whole Law the lie (yea, but the whole Law doth make the miserable, poor, and blinde Jew a Liar, who doubting that he is not come, believes he shall come, when he is already come) in which a plain and clear pro∣mise concerning this matter is enrolled, especially in paraschad 1.36

The 13. Article is concerning the Resurrection of the dead,* 1.37 of which there is nothing now to be spoken: whosoever there∣fore faithfully believes these 13. Articles, is accounted one of

the number of the Israelites, yea, such an one who is to be loved, whom every one ought to commiserate, and unto whom he ought to perform, wh••••soever God the Creator hath comman∣ded to be done to a neighbour or brother, out of Sincere love, unfeigned affection, and brotherly kindness; yea, they esteem him a man of that constitution, that though he commit all the offences, which in the world become the fewell to set a fire the whole course of Nature with burning lusts, and consume it with inbred malice, and therefore suffer punishment in this World according to the nature and measure of his sin, yet shall he inherit eternal life, being placed in the Kalender of the sinners of Israel.

Whosoever destroyes the foundation on which these Articles are built, or commits a trespass against any one of them by his infidelity, they affirm, that he hath neither part nor portion in Israel, that he hath denied his God, is to be abhorred like a swinish Epicure, because he hath rooted up that which was once implanted in him, according to the most exquisite skill of the Artificer; and therefore he deserves no other then to be rejected, abandoned, and perish utterly: of such an one speaks the Prophet, Psal. 139. 21. Do I not hate them, O Lord, that hate thee? and am I not grieved with those that rise up against thee?

Thus hitherto I have more at large expounded the genuine sense of the Jewish Creed out of Rabbi Moses the Son of Mai∣mon, more birefly written and nominated by the Jewish Syna∣gogue Rambam,a 1.38 with this intent, that every one might more clearly perceive, and know to what end this beliefe of the Jews was directed: whose Articles if any with a more serious scruti∣ny into their own writings search and examine, he may with great facility conclude, that when Rambam had brought these Articles into order, and with severe threanings of extirpation of the Jewish name, and the losse of their souls, enjoyning every one unto the confession of them, to have had no other aim•• then the overthrow of Christian Religion among the Jewes, in∣tending to put upon it the badge of falshood; for making it hatefull unto them, he might for ever terrifie them from the imbracing of it.

Hence the Articles concerning God the Creator, that he is

one alone, incorporeal and eternal, hitherto muster up their forces, that they condemning the Christian doctrine of the Trinity, and Christs person, might make it liable to contempt: as though that we Christians, by maintaining a Trinity, did also infer a plurality of Gods, or that Christ should not be God, nor partake in his Fathers essence, because it was his pleasure to assume our flesh in time, not from eternity: whereupon when hence it follows that he is no God, it may serve for a necessary consequence, that he is not to be worshipped, for this is due to God alone, as the fifth Article affirmeth: and God is only a Searcher of the hearts, and so was not Christ, as in the 11. Article. In the same manner the 6, 7, 8, 9. Articles are placed in a diametrical opposition to the Doctrine of Christ, and the whole Gospel, intimating, that Christ was no true Prophet nor Teacher sent from Heaven, because his Doctrine was not delivered unto him out of Gods own mouth, as it was to Moses, and that therefore our Saviour spake many things against the Law in his sayings to the People, yea, was not afraid to alter many parcels thereof, which ought to have remained unchangeable. Furthermore, if it be true, that man for the in∣tegrity of his life, and tracing the way of Gods Commande∣ments, as also for his owne good deeds can merit life eternal; and on the contrary, for his evil works and ungodliness becOms the Heir of everlasting torments: in what respect, I pray thee, doth the passion and death of Christ any whit availe us? The wheele of time hath not travised many minutes, since a certaine Jew did not blush to affirm to my face, that he needed not any to satisfie for his sin; that it is meet, every Fox should give his own skin to the Currier to be pulled off, and to suffer his own hairs to be plucked out at his pleasure. The tenth Article there∣fore, whereby we professe Christ to be our Redeemer, is con∣trary to this assertion. Besides this, Rambam, & the rest of the Jewish Nation who had any knowledge of letters, in all their Books and Writings have no other scope, but to make the faith of a Christian the object of suspicion and contempt. Amongst whom Rabbi Joseph Alba, a Spaniard, challengeth the first place, who writ a little Book in the yeare of Christ 1425. entituled Sepher ikkarim,a 1.39 in which he stoutly maintains the Jewish Creed for Orthodox, and sends out at randome the fiery darts

of a fiery disputation against that of the Christians. His Ar∣guments are grounded upon the main Principles of the Jewish belief.

First, upon the unity of God Essence, and hence he denies the Trinity, as also the Godhead of Christ.

Secondly, upon the Law of Moses, which was delivered from heaven unto him by God himself with his own mouth: whence he rejects the Doctrine of Christ and the New Testa∣ment, consequently intimating, that Christ was a false Pro∣phet, and not the Messias: hence the main of the strife and Controversies between us and the lews, lieth in these two points, to wit, that of the Trinity, and this concerning Christs person.

Thirdly, he establisheth his Positions upon the eternal reward of good works, and the endlesse punishment of evil, hence de∣spising the death and passion of our Saviour, which he under∣went for the sins of mankind.

Of the same grain is that obscene and abominable Book, entituled Nitzachona 1.40 written by Rabbi Sipman, whose lines are such, that without all doubt he committed this Book to writing in the year of Christ, 1459. as it was delivered un∣to him from the Devils own mouth. This piece he composed to falsifie the four Evangelists, out of which Sebastian Munster, my Predecessour and Professour of the holy tongue in this University, transcribed many parcels and confuted them, in his Commentary upon Saint Matthews Gospel.

When therefore the hard hearted and hoodwinckt Jews did with might and main indeavour to denie the faith of Christians and to brand it with falshood, they shipwrackt upon the Rocks of Superstition, and that in such a measure, that they utterly did disanull their faith in God, neither have they any knowledge to believe aright, although they proudly boast of a firm and perfect faith towards God the Creatour of heaven and earth, who is one in Essence from Eternity, and without end, yet such a faith can never be g••aced with the Title of the true belief, when as they know not God, in whom so audaciously they pretend a confidence, after that manner, as he hath mani∣fested himself in his word. Now the Scriptures of Moses and the Prophets declare unto us the same God, that the New Te∣stament

propounds, though more darkly, shewing, that there is a Trinity in uniTy, And an unity in Trinity, to wit, God the Father, the Son, and the Holy Ghost, yet the Jews, hot without great scandal, denying this Attribute to the Creat••ur of heaven and earth, it necessarily follows, that they place no belief in the true God, but rather by a stupid ignorance of him and his Essence become the very emblemes of Idolatry.

In that they affirm, that whatsoever Moses, or any other of the Prophets commit to writing, was altogether orthodox, and that their Text is neither to be augmented or diminished: that Moses was a great and famous Prophet, is an established truth, yet we doubt not, but their understanding was subject to a monstrous depravation in this their assertion.

For first of all, they do not onely not believe what is writ∣ten in Moses and the Prophets to be true, but also do prefer the Expositions of their wise men and Rabbines upon the Law, and other parcels of holy Writ, before Moses and the Prophets; yea, they esteem more of the word of a Rabbine than of Mo∣ses: furthermore, they account the Traditions, Statues and Ordi∣nances, not as additions to the Law, but for the very Law it self, which Moses received from the mouth of God, and taught unto others,a 1.41 yet did not put it in writing, lest the Gentiles learning it also, might put it in execution; for without this De∣claration, Moses his Law can neither be understood nor per∣formed, as we shall more at large hereafter manifest.

That they perswade themselves, that the Law was given with this condition, that nothing of it should at any time be changed, they grossely mistake: the Ceremoniall Law signified Christ to come, which whenby his incarnation he had fulfilled, short∣ly after the holy Temple must kisse the ground, and embrace the dust, the City Jerusalem, and the holy things are utterly destroyed, the Jews banished their own Land, and dispersed a∣mong the Gentiles, that at last they might understand the time already come, wherein there should be but one Shepherd, and one Sheepfold, and that seeing the Gentiles were entered into Communion with them in belief in God the Omnipotent Creatour of heaven and earth, that they were also made parta∣kers of the treasures of the Divine word, and first delivered to the Jews.

Likewise their error is inexcusable, in making Moses the greatest Prophet, thence striving to annihilate the worth of our Saviour, as one who is not worthy to loose the latchet of his Shooe, but blasphemously terming him a lying Doctor. Ex∣perience doth convince, that in this thing many of the Jewes have the lie cast in their teeth by their own convicting con∣science. They believe aright, that in Moses and other Prophets the Messias was promised; but herein their understanding is miserably perverted, that they yielding to credit that he is come so many years agoe, are altogether ignorant for what end and purpose, and in what degree his ••comming should be beneficial unto them: for all that they expect is only this, that he, like another Moses and Aaron, should deliver them from a terrestrial and corporal bondage, and again bring them into their own land: and to this end only, that they might no lon∣ger drink the Wine of bitternesse among the Gentiles, but be fed with milk and honey in the Land of Canaan. They never dream of a deliverance from the spiritual captivity of sin, for they perswade themselves, that by pennance done in their own flesh, they can satisfie for their own sin, and by keeping of Gods▪ Com••andements, and their own good works, merit eter∣nal life.

In the 11. Article of their Belief,* 1.42 they believe that whosoe∣ver doth many good works shall obtain a great reward in the world to come. It is read in their Talmud, All Israel shall have part in the world to come: as it is written,* 1.43 All thy People shall be righteous, they shall receive the earth for an inheritance for ever, the branch of my planting, the work of my hands, that I may be glorified: Yet neverthelesse they shall not all share a like. He that hath done many good deeds shall have a greater portion.* 1.44 The wicked which never repented them of their sins, shal be tor∣mented in Hell or purgatory for the space of twelve months, and after that shall have a portion in life everlasting, but not so excellent as that of the just. They who utterly deny God, and profane his holy Name (of which number are all those that turn to Christianity) their foreskin shall grow again, which done, they shall the second time be circumcised, as though they never had beene Jewes, and shall remaine in Hell for ever.

The Son superviving his deceased Father is bound for a whole year to say a little Prayer called kaddischa 1.45 for by the repetition of this Prayer, he shall deliver his dead Father out of Purgatory; such an one gives up the Ghost with great joy and incouragement, knowing that he shall be delivered out of Hell by the Prayers of his Son left behind him. After the same manner a honest woman may redeem her Husband. But sometimes it so falleth out that the Husband ••and Wife are not equal in honesty, and therefore it should seem that in the world to come the one should attain to a greater degree of happiness then the other: here the Lord out of his mercy gives them both entrance toge∣ther. Briefly the whole nation of the Jews shal be partakers of life eternal, and shal all ascend into Heaven; but one shalbe more glorious then another. Even as a King or Duke coming into some great City, he & all his followers have entertainmet, but in a dif∣ferent fashion; so shall it be with the Jews in the world to come.

In the Article of the Resurrection of the Dead, they them∣selves are dead: for first they say, it shall come to passe that only the Israelites shal be raised to life, but the Christian, and all other prople shall perpetually sleep in the dust. Hence Rabbi `Bechai in his Book intitu••ed, Kadhakkemachb 1.46 saith: The Jewes have a four-fold honour and priviledge above other Na∣tions, which are these, the Land of Canaan, the Law, the Pro∣phets, and the resurrection from the dead. All these he repeats and proves in particular,* 1.47 in his•• Exposition of the 18. and 33. chapters of the fi••t Book of Moses. For the confirmation of the last priviledge, he brin'gs amongst other the testimony of Isay, prophecying of the Christians and other people: They are dead,* 1.48 they shall not live. They are dead, they shall not rise. And of the Israelites, Thy dead men shall live, with my dead body they shall arise, awake and sing, you that dwell in the dust, because your dew is as the dew of herbs,* 1.49 and the Earth shal cast•• out, her dead.

The same Rabbine out of the Talmud delivers thus much, that at the great day of judgement three kinds of dead men are to arise: the first of the most righteous Israelites: the second of the most unrighteous and ungodly: the third of a middle sort, who did as much good as evil. The good shall go into life everlasting, the wicked into Hell and fire eternal,* 1.50 as it is written, Many of them that lie and sleep in the Dust shall arise, same to everlasting life, some to shame and everlasting contempt, From hence sAith

the Rabbine, we may infer, that even the wicked ones in Israel shall be co-partners in the resurrection, yet shall this redound to their disadvantage, seeing both body and soule shall toge∣ther in Hell suffer never ceasing torments.

They of the middle sort shall be tortured for theirs ins in purgatory, only the space of twelve months, which time expired, their bodies shall be consumed, and a blustering wind shall scatter their ashes under the feet of the just: The Talmudist proves this out of the 13. Chapter of Zachary, the 8. and 9. verses, for there is written: It shall come to passethat in all the land, saith the Lord, two parts therein shalbe cut off, and die, but the third part shall be left therein: And I will bring the third part through the fire, and refine them, as silver is refined, and will try them as gold it tried: and they shall call upon my Name, and I will hear them. I will say, it is my people, and they shall say, the Lord is my God. And to the same purpose it is spoken, 1. Sam. 2. 6. The Lord killeth and maketh alive, he bringeth downe to the grave and bringeth up. R. David Kimchi upon the first Psalm, saith, that the wicked shall not rise again, but their souls shall perish together with their bodies in the day of death: and in the same sence, that a Resurrection only belongs to the just and godly, in his Commentary upon the 26 chapter of the Prophecy of Esay. Rabbi Saadiah upon the former words of the Prophet Daniel saith, that the term (many) designs a certain number, and there fore to be restringed to the godly in Israel, who alone have a portion in life eternal. Them that do not watch, he ranks in their number, who have forsaken the Lord, and t••rned Apo∣states; who for this very thing must be thrust into the lowest Chambers of the infernal pit, there for ever to be the Emblems of ignominy. To him assent Rabbi Higgaon, and Aben Ezra in his Book Perusch, or Exposition upon the fore-cited place of Daniel; commenting that as many are to watch, so many shall not watch; the watch••men shall have life eternal, they that do not watch, never dying reproach. The sense of the words in my judgement (saith Aben Ezra) is this, that so many up∣right Jewes, that pay their debts to nature in the Land of their captivity, shall rise again and live when the Messias, or Deli∣verer shall come; for of them speaks the Scriptue: As the dayes of a Tree, so shall be the dayes of my people: that is,* 1.51 as the

Tree of life, as the Chaldee renders it; or as a Tree which in∣dures for some hundreds of yeares doth not perish, so my peo∣ple shall remain; for they who shall have a part in the resurre∣ction at the comming of the Messias, shall be so long lived, as the Patriarchs from Adam to Noah. So much Aben Ezra up∣on the place. At that time they shall cherish and make them∣selves merry, feasting their carkasses with that great fish Levi∣athan, that huge bird Ziz, and that monstrous Oxe Behemoth, of which more particularly hereafter. After this their jollity, death the second time arrests them, furnishing them with beds to sleep in till the last resurrection, when they shall have an entrance into life eternal, where they shall neither hunger nor thirst, but be ever satiated with the beatifical vision of Gods glory and brightnesse.

In the first Book of Moses, the 47. Chap. it is recorded of Jacob,* 1.52 that when the time of his departure out of this Vale of tears approached, he called his Sonne Joseph, and en∣treated him not to bury him in Egypt, but with his Fathers in the Land of Canaan. Rabbi Salomon Jarchi upon these words saith, that Jacob for three reasons would not be buried in the Land of Egypt. The first was, because he foresaw by the Spirit of Prophesie, that in time to come store of lice should molest the Land of Egypt. The second, because the Israelites, who died without the bounds of Canan, could not rise again without a great deal of trouble, being to be hurried into the ••and•• of Pro∣mise by the hidden and deep vau••ts of the earth. The third, lest the Egyptians, very prone unto Idolatry, might make him the Idol which they would adore. For the better understanding of this, I mean here to insert what ever is written concerning it, in the book called Tanchum, which is an Exposition of the Law of Moles. Rabbi Chelbo makes it a main question, why the Patriarchs had so great a desire to be buried in the Land of Canan: he gives himself a solution, saying, that they who shall dye in the ••and•• of Promise shall ri••s;e first at the coming of the Messias. Rabbi Hananiah confirms it, and saith, that who∣soever dying is intombed in a strange Land, shall dye a twofold death, which is manifest out of the 26. chapter of Jeremy, and the 6. verse, where it is registred: Thou Pashur, and all thy fa∣mily shall go into captivity, thou shalt go to Babel, there shalt

thou dye, and there be buried. Hereupon Rabbi Simeon objects, that, that granted, it must necessarily follow, that all the Tzaddikima 1.53 or just men should perish, who were not inter∣red in the Land of Canaan. The answer is, that God shall make certain caves, and profound vaults in the earth, by which they shall Be brought into the land of promise; at their ar••••∣vall there, God shall breath into them the breath of life, and give them a share in the Resurrection, as it is written,* 1.54 I Will open your graves, and cause you to come up out of your graves, and bring you into the Land of Israel, Rabbi Simeon Ben Levi saith, that the Scripture speaketh expresly, that God shall re∣store the Jews to Life, upon the very instant of their return into their own Land: the place he quoteth, is Isa. 12. v. 5. Thus saith the Lord God, he that created the heavens, and stretched them out, he that spread forth the earth, and that which cometh out of it, he that giveth breath unto the people upon it, and spirit to them that walk therein: This is to be understood of them that shall be carried to Sion, through the caves of the earth: That also which is read in the Chaldee Targum upon the Canticles ought to be referred to this vo••ntation: the words are these, Salomon the Prophet saith, that when the dead shall arise, the Mount Olivet shall cleave in the middle, and all the Israelites who formerly departed this life, shall issue out of it: the just also who died in banishment, prison, or a strange Land, being conveyed hither by hidden passages in the earth, shall also ap∣Pear. From hence we may easily conclude, how beliooveful the Jews think it to return into their own Land, and there be bu∣ried, and so escape the turmoyle, and trouble of so long a journey, under so many deep rivers and rugged mountains; and for this very end, (as I have heard out of the Jews own mouth) many of their rich ones return into the Land of Ca∣naan at this day.

This is that perfect, firm, and well grounded faith of the Jews, in which they obstinately persevering make it the rock of their salvation, though with great anxiety and despair. Here we

may see what they give to Moses and the rest of the Prophets and also what use these miserable men make of the holy Scrip∣tures.

Such as their faith is, such are also their works, which they would seem to shape according to the strict rule of Gods com∣mandements. There profound Rabbins perswade this simple people, the Jews, that they of the Circumcision are Gods own chosen people, who may easily fulfill, not onely the morall Law comprehended in the Decalogue, but the whole Law of Mo∣ses.* 1.55 They divide the Law of Moses into six hundred and thir∣teen Precepts, and again subdivide these into commanding and prohibiting Precepts: the former according to their com∣putation are two hundred to eight, which number is (accord∣ing to the Rabbins anatomy) equal to that of the members in mans body: the prohibiting Precepts are three hundred sixty five, just so many as there are dayes in the year, or (as it is re∣gistred in a book entituled Brand spiegel, and printed at Craco∣via in the Germane tongue and Hebrew character some fifteen years ago) as there are vein•• in mans body: hence it shall come to passe, that if a man in one of his members every day per∣form one of the Mandatory Precepts, and omit that which the prohibiting Precept enjoyns him to avoid, he shall with great facility every year, and so to his dying day, fulfill not one∣ly the Decalogue, but the whole Law of Moses: this is that right ordering and keeping of their Laws; here I may counsel Isaiah to make his complaint:* 1.56 That the earth is defiled under the inhabitants thereof, because they have transgressed the Laws, changed the Ordinance, broken the everlasting covenant: for Saint Stephen should be stoned the second time, if he were now alive, and should reprove the Jews for this their adulterate worship, saying, You stiffenecked, and uncircumcised in heart and ears, you do alwayes resist the Holy Ghost, as your fathers did, so do ye, who have recived the Law by the disposition of Angels, and have not kept it, &c.

The Rabbins hold on, and say, that men are onely bound to keep those six hundred and thirteen Precepts,* 1.57 but the women are freed from the observation of any of the first sort, being onely tied to the observation of them which forbid something to be done. They say also, that there are some Preceps, which

are onely to be executed by them at certain times, when their pleasure is, and also others, to which they are no way subject, as Circumcision, the office of the Priests and Levites, and such like. Sometimes they may not observe the Commandements, because of their husbands to whom they acknowledge them∣selves to ow dutifull obedience, who have power over them, and oftentimes call them to the performance of other things than Gods Law, yet never by compulsion. If any one make a que∣stion, to what the women are more particularly obliged? the answer is, that they are bound to the performance of sixty four of the prohibiting, and thirty six of the Commanding pre∣cepts.

Thus do the Rabbins appoint their women their Task, which they have not alwayes leasure to mannage, because they are to keep the house, play the Cook, Laundresse, and Nurse, and are also forced to do what ever. their husbands enjoin them; yet for all this, the number of the Precepts was not thought suffici∣ent, for the Rabbines have added seven more, that the summe ariseth to six hundred and twenty, according to the num∣ber of the Letters in thea 1.58 Hebrew Decalogue, which number the Hebrew word Keter, signifying a Crown, comprehends, for the three radicall Letters, Caph, Thau, and Resch make up the number, and certainty, if there were any who could fulfill the whole Law of God, he were worthy to wear the Crown of the whole world, and needfull it is, that the Law should be fulfilled, for otherwise the world cannot subsist, as their wise men would perswade us out of the words of Jeremy, If my co∣venant had not been with day and night, I had not made the earth, for so is this place perverted after a swinish manner in the fore∣named book Brand spigelium. A Jew is as fit an Interpreter of the Scripture, as a Sow to be an Husbandman, as in rendring these words, that unlesse the Law (which they call Berith, b 1.59 that is to say, a covenant) had been given, I had not crea∣ted the heaven and the earth, and whatsoever now hath any existence, it hath it from the observation of the Divine Law: moreover say they, whosoever keeps all these Commandements, sets a Crown upon Gods own head, and in lieu thereof, God shall invest their forefronts with seven Crowns, who doe cele∣brate his Coronation, and shall make them heirs of the seven

bed-chamber, which are in the Garden of Para dise, and he shall defend them from the seven infernall Mansions, and they shall obtain seven heaven's and so many earths.

Hereupon it is recorded in that Tract of the Talmud, entitu∣led Joma, that it was the opinion of Rabbi Eliezer, that the world was created for the sake of one just man, for it is written in the first book of Moses, the first chap. v. 31. That God shallman that it was good, and by this good thing is meant that good and just one,* 1.60 as it is written, Praise the just one, because he is good, and it necessarily follows out of the words of Moses, above mentioned, And God saw, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or one just man, which was Adam, for at that instant there were no more in the earth, Rabbi Chaia Bar Abha is of the same mind, and Rabbi Jocha∣nan confirms it out of the 25. verse of the 10. Chapter of So∣lomons Proverbs, where it is written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The righpeous is an everlasting foundation.

Moreover, the wisest of their Doctors write, that every vein in mans body is the souls pedagogue, to instruct it what to a∣void, whereupon it shall be found, that if any proves disobe∣dient to such an admonition, he shall be branded with this mark, that he hath not one good vein in him, Again, all the members prick a man forward to the execution of that which is commanded him, and in this manner the three hundred sixty five prohibitory precepts are observed and fulfilled. O••••sera∣ble Jew! what Chirurgion can prick that vein in thee whren hath any good••nesse in it? or extract from thee the smallest dram of blood, which is not corrupt?

King Salomon in his Proverbs saith,* 1.61 Keep my Commande∣ments, that thou mayest live, that is, thy veins and members shall become thy provocative unto goodnesse, thou shalt live for ever; and David the King in the 34. Psalm, and the 21. verse, promiseth, He shall keep all thy bones, so that not one of them shall be broken, which is, as if had said, who keeps the commandements of the Lord, his bones shall not be broken.

Thus the poore blind doting Jews are fallen into such a re∣probate sense, that they neither will nor can understand the es∣sence of faith and good works, but running headlong into their obstinate errours, persist in their folly, so that the words of Sophonie are now verified:* 1.62 Her Prophets are light and treach∣chrous

persons, her Priests have polluted the Sanctuary, they have done violence to the Law. Truly any one would think that they ought to be ashamed of so gross ignorance, by which they dilacerate the word of God in that manner, as though they had not the least relish or spark of understanding in them: for in the confirmation and declaration of their faith settled upon no foundation, in the Exposition of the holy Scripture they seema as strangers and aliens to the word of God, who had dreamed of it about some thousand years ago, and now grope after it, as the blind man gropeth the for wall in darkness.

I will not in this place add one word more concerning the Jewish beliefe and superstition, considering that I shall speak more largely of it in the following Chapters, yea, more then they could wish should be revealed. It is now seasonable and expedient to speak something of the cause of their blindness and obstinacy with which they are plagued, especially in the reading of the Word of God.

It is apparent out the History of the Old Testament,* 1.63 The Jews always have been so stiff necked, that if once they fixed upon any opinion, that no force of Argument could inforce them to relinquish it: whereupon Moses and the rest of the Prophets so often reprehend them, for which many of them were persecuted and put to death by the obstinate Jews, who for this very cause are often in the new Testament termed, the Murtherers and Butchers of the men of God. When God had once chosen them for a peculiar people, made a Covenant with them, and for the confirmation of it, had annexed unto it the seal of Circumcision as an external sign, had delivered them out of the hands of their enemies, brought them into a Land surpassing a others, with great strength and a stretched out arme; and also had given unto them by the hand of Moses a Law according to whose prescript they ought to frame their lives, acknowledge God, praise and exalt him they did ac∣knowledge, even then when the whole World drencht in the Sea of Idolatry was ignorant of the true God, the Creator of Heaven and Earth; then began they to wax proud, haughty, and pu••t up, counting the Nations as dung, and with a superci∣lious sore-front, boasting themselves to be the h••••ly and elect people of God, the Law of God and Circumcision being the

main pillars of this their ostentation. And seeing they at that time actually possessed the Land of Promise, offered their Sacri∣fices, the sum of their wants must be a glorying in their City, Temple, Sacrifice, and other kinds of worsh••p, for which if any one dare manage a reproof, objecting that they are not the children of Abraham, because God shall prosligate and destroy them, because their hearts and ears are uncircumcised, and God shall again scatter them among the Gentiles; he shall upon the very instant be cauterized for a false Prohet, and a Liar, and destinated to the stake for bearing witnesse unto the truth. Neither did they here put a period to their madness; they stand firm in their foolish opinions, imbracing the Cove∣nant according to its outside, the Law according to the letter, the ceremonies, oblations, and sacrifices in their naked repre∣sentation, provoking not only the Prophets, but God himself, never regarding whether or no any true knowledge, fear, or re∣verence of his Majesty was implanted in their hearts. For the attempting of these enormities the Lord conceives heavy dis∣pleasure against Israel,* 1.64 terms them a sinfull Nation laden with iniquity, a seed of evil doers, children that are corrupters, which had forsaken the Lord, and provoked the holy one in Israel, and gone away backward, whose hearts were obstinate, their neck an iron sinew;* 1.65 and their brow brasse: Transgressors from their Mothers womb,* 1.66 whose birth and nativity is the Land of Canaan,* 1.67 their Father an Amorite, and their Mother a Hittite; a people rejected and accursed, as Moses witnesseth. He threatens them to bani••h them out of their own Land, and to carry them into a Land which neither they nor their Fathers had known; there also, that they shall tast of his fury, be slaves to their enemies, and to make their City and Temple, in which they so much rejoyced, like unto Shiloe, Lastly, speaking to Esay the Prophet,* 1.68 he saith: Make the heart of this peole fat, and make their ears heavy, and shut their eyes, lest they see with their eyespuch; and heare with their ears, and understand with their heart, and convert and be healed. After the same manner God denoun∣ceth against them by Moses,* 1.69 saying: it shall come to passe, that if thou wilt not hearken unto the voyce of the lord thy God, to ob∣serve to do all his Commandements and his Statutes, which l com∣mand thee this day, that all these curses shall come upon thee and

overtake thee: The Lord shall sinite thee with madness and blind∣nesse of heart. Thou shalt grope at noon day, as the blind gropeth in darkness, and thou shalt not prosPer in thy wayes, thou shalt be only oppressed and spoyled evermore, and none shall save thee

The fundamental then and prime cause of the blindness and obstinacy of the Jews,* 1.70 is the just judgement of God upon them for their sins, and the punishment due unto the same, which came upon them, because they heaRkened not unto his voice, worshipping him with their mouth, and with their lips drawing near unto him, but in their hearts being far from him,* 1.71 their service towards him consisting only in the commandements of of men, as the Prophet Esay complains. By which we may perceive, that they soon left off to trace the way of Gods Com∣mandements, setling themselves upon their own carnal wis∣dome, upon the sublime perspicuity of their Doctors, who after Ezra were called Scribes, as upon a new foundation, ac∣counting Their Expositions, Ordinances, Laws, and Institutions to be of far more worth, then the Doctrine of the Prophets: against which the Prophets oftentimes declaimed, but to little purpose. What these Commandements are, which they esteem more then the word of God, our Saviour Christ tea∣cheth us in the new Testament,* 1.72 when the Jewes reprehend him that his Disciples walked not according to the tradition of the Elders, which were of washing hands, cups, pots, brazen ves∣sels and tables, and innumerable fopperies of the same sort, by which they make the word of God of none effect, but only strive to fulfill the inventions of their Ancestors.

Now in the last place, seeing these their Traditions which Christ pointed out unto us, are at this day accurately kept and obser∣ved of the Jews, seriously also described in their Cannon La. and celesiastical and moral constitutions, part of which I have decreed to lay open in the following discourse; I think it here convenient to search out the grounds and reasons which might th••n, and at this day doth induce them to prefer the Ordinances of men before Gods Commondements, casting them headlong into the darkness of Superstitlon, so blinding their understan∣ding, that they cannot possibly find out the trUe meaning of the holy Scripture.

We read in the Preface of that learned man Rabbi Mosche

Mikkotzi, called Hakdamah (who writ a Book and Exposition upon three hundred and thirteen of Gods Commandements, which he entituled, Sepher mitzuos gadol, that is, the great Book of the Commandements, in the year of Christ 1236. and pub∣lished it at Toledo in Spain, where the Jewes then had a most flourishing Schoole, the Students therein being in number twelve thousands, as he witnesseth in his hundred and twelfth Prohibitory precept.) that the written Law which God delive∣red unto Moses in Mount Sinai, is obscure and difficult, first, because it contradicts is selfe. Secondly, because it is imperfect, and therefore all things necessary to be known, are not there set down: wherupon it is needful some certain Exposition should be framed, by whose plūmet every one might dive into the genuine sence of the written Law, & groū d theron as a firm foundation.

That the Law of Moses contradicts it selfe, there are many instances.We read Exod. 12. 15. For sevean dayes thou shalt eat unleavened bread; but Deut. 16. 8. Six dayes thou shalt eat unlea∣vened bread: againe vers. 9. Seven weeks thou shalt number unto thee, which make only forty nine days: but in the 23. of Leviticus and the 16. it is read, Ʋnto the morrow after the se∣venth Sabbath shall you number fifty dayes. In the 16. of Deu∣teronomy vers. 2. it is said, Thou shalt sacrifice the Passover unto the Lord, of the Flock and of the Heard; contrary to this ••xod. 12. 5. Your Lamb shall be without blemish, a male of the first year, you shall take out from the sheep or from the Goats. Again, Deut. 15. 19. All the firstling males that come of thy Heard and of thy Flock, thou shalt sanctifie unto the Lord thy God; but in the 27. of Leviticus vers. 26. The firstling of the Beasts, which should be the Lords firstling, no man shall sanctifie it, whether it be Oxe or Sheep, it is the Lords. Lastly, Exod. 19. it is written, The third day the Lord will come down in the sight of all the People upon Mount Sinai: But Exod. 20. 22. it is said, You have seen that I have talked with you from Heaven. These and such like con∣tradictions are every where obvious in the Law of Moses, and cannot out of it be reconciled.

In the second place we may with great facility prove the im∣perfection of this Law; for who shall teach unto us the Notes of birds and other creatures? who shall instruct us what fat is permitted unto us, what prohibited? to what height the Taber∣nacle

is to be reared up, & after what figure to be built? whether circumcision is barely to be administred, or priaha 1.73 some other thing to be added? or how the writing called Mezuzahb 1.74, which is to be fastened to the door posts, and of which men∣tion is made, Deut. 6. is to be indited? as also, whether it should be placed upon the right hand or the left, upon the top, or Threshould of the Gate? Furthermore, who can reckon up all the kindes of licensed and prohihited meats? who can shew unto us the difference to be had in boyling milk and flesh? how the dead and Leapers are to be handled, as also dead Beasts, that we may not be polluted by touching of them? who can teach us the nature and property of the Masorahc 1.75 of Points or Accents, as also of the Letters, of which some are lifted up a∣bove the words, some inverted? who can give us a true exposi∣tion of all these things? It must then irrefragably follow, that a Commentary on the written word is necessary, out of which we may learn, and be instructed in all these points. So much the fore-named Rabbine.

This is the very means and plot, wherby the Divel first of all seduced the Jews to forsake the Word of God, and after his magisteriall manner compelled them to imbrace the Traditions of men, and that with such a tenacious grasp, that neither Esay, Christ, nor any other to this very day could by any means un∣clasp their arms. Go to then, my prudent and skilfull Rabbine, where shall we find a true Exposition of the written Word? In Weckers Books of Secrets? no verily: In Reuchlines Cabal∣listical Art? no such matter: or lastly, in Marcolfus? much less; but read the holy Talmud and there you may find it.

But from whence I pray thee was this Talmud sent unto us, that I should give so much credit unto it, as to make it the In∣terpreter and Expounder of Moses his Law? Thou wilt an∣swer; that Moses our Master and Prophet brought it together with the written Word from mount Sinai: for thinkest thou thou doting Gentile, that when Moses stayd forty days & forty nights upon Mount Sinai, he was set to keep Geese? Could not God in the space of one houre have given him the two Tables in which he had written his Law, and so sent him a Packing to have prevented the Israelites in making of their Golden Calfe? There was some thing more in the wind; for God brought

Moses into his own School, and there first gave him the writ∣ten Law,* 1.76 then expounded the same unto him, in that time which he spent in the mountain, expressing to the life the cause, measure, foundation, and meaning of every Comman∣dement, which Declaration finished,* 1.77 he bids him depart the Mountain, and relate all that he had heard to the children of Israel, as it is written, At the same time the Lord commanded me, that I should teach you Statutes and Judgements.

These Statutes and Judgements were that Thorah begnal peh, that Law delivered by Mouth to Moses, which he taught Jo∣shuah, and Joshuah the seventy two Elders, and by them was de∣rived to Zachary, and Malachy the last of the Prophets, from whom that great Councel, the Sanhedrim, received it, and from that time forward it was deliver'd from one unto another, in the same manner that every one had learned it from his Grandfa∣ther or Grandmother. But how could Moses know, when either it was day or night? Rabbi Bechai, Exod 34. makes answer, that upon the day time Moses received the written Law, upon the night that which was delivered by mouth unto him; a Doctour∣like answer; for if it had been night, he could not have writ, and because there was never a Chandler in the Mountain Sinai to furnish him with Candles, he could not have had the use of them, if he had desired it.

But what should be the cause that this Exposition was onely delivered by mouth▪ and not in writing? Rabbi Mosche Mikkot∣zi, makes answer; that God did it to this end, that the Gentiles should not corrupt this Exposition, as they had corrupted the written word, therefore in the day of Judgement, when both Jews and Gentiles shall stand before Gods Tribunall, they shall both bring with them, and present the written Law, hence cal∣ling themselves the Sons of God; then shall the Lord make a further enquiry, and say; which of you hath the Declaration of the Law given by mouth, in Mount Sinai? which none but the Israelites shall know of, or can produce.

To the purpose then, when there was no more any vision, and prophecies had ceased in Israel, God stirred up the wisest among the people, who had been the Schollers of the Pro∣phets, for this end, that they might institute good Ordinances among the Israelites, rightly teach and propagate the Law,

which they did, as also their successours to this very day.

These men made it a Statute in Israel, that the name of God, most worthy of praise, should be blessed every day, at the ri∣sing and setting of the Sunne.

They ordained also eighteen laudatory petitions, in which every Morning and Evening we praise God, and beg of him that he would bestow upon us all things necessary for us, that we might rightly fear him, as grace, wisdome and understan∣ding, that he would vouchsafe to heal all our infirmities, gather us together again thus dispersed, to punish the wicked,* 1.78 to break their horn and power in pieces, but to exalt the horns of the godly and righteous* 1.79 to bu••ld up Jerusalem, and to restore again the Kingdome and house of David.

Moreover, they ordained Grace before and after meat, to welcome the New Moon with joy and gladnesse, to pray at the sight of the Rainbow, and noise of Thunder.

Again, that in every City some certain Schools should be opened, and furnished with sufficient and able men for Masters and instructors, who might bring up the children of the Jews 〈◊〉〈◊〉 the Law of Moses.

That the Law of Moses should be weekly read in these their Schools, lest the children of Israel should forget it.

That the Israelites should not eat nor drink with any people of the earth, except the Christians, but to flie their meat, as a dog or a snake, in imitation of Daniel the Prophet,* 1.80 of whom it is recorded, that he pur posed in his heart, that he would not defile himself with the portion of the Kings meat, nor the wine which he drank

Secondly, when the City Jerusalem was taken, the Temple laid wast the Jews overcome, led captive, and no end of their misery and bondage could be expected, behold, God was so bountifull to Rabbi Juda Hannafi (who was the very pattern of humility, piety, and sanctity, that thence he was called Rabbenu hakkadosch, our great Master) that he found so much grace and favour in the eyes of Antoninus the Emperour, (whose favourite he was) that by his permission he called a Councel of the most learned of the Iews, out of every quar∣ter of the Empire, who might consult and find out the means how that their Law might be kept safe, and not perish utterly,

while the misforTune of the Jews might daily encrease, their Learned Doctours be either killed, or sent into exile. The consultation came to this issue, that a consideration had of the great calamity the Jews were in, being dispersed over the face of the earth, and again, seeing it was not unlawfull to com∣mend their Kabalaa 1.81 unto writing, that this same Rabbine should gather together in one book what ever parcell of this Law delivered by mouth, remained in memory, either before or after Christs time.

This book he entituled Mischna,b 1.82 that is a, second Law, in Greek called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it contains six Principal Chapters, which are again subdivided into sixty peculiar Sections or Tracts. Thus much Rabbi Mikkotzi.

In these Sections are contained in short, injunctions, conclu∣sions, positions, and aphorismes, the Traditions and Ordi∣nances of their Elders, according to whose Rule the Jewish Synagogue was then, and now ought to square their lives, a∣gainst which, Christ, the Evangelists, and Apostles preached and taught, yea Isa. also, when he calls their Doctrine the Commandements of men.

This book in the year of Christ 219. being confirmed as ab∣solute

and Orthodox, was received and approved by the whole Synagogue of the Iews, who also enacted, that the Jews then li∣ving, and all their posterity should live according to the tenour of it, which they do even to this day, as it is clearly manifest by the Hebrew Chronicle, called Tzemach David.a 1.83

Some few years after arose Rabbi Iochanan, who was Rector of the University of Ierusalem, for the space of fourscore years, he enlarged the foresaid book, and called it Talmud Hierosoly∣mitanum, or the Talmud of Ierusalem, which book seemed so obscure, difficult, and hard to be understood, that few cared for the reading of it, neither was it in so great esteem as the former, neither is unto this day, and because this book Mis∣chuaios, was written in a decurtate and different dialect, Rabbi Asse, Rector of the same University after him, began to ex∣plain it for his School lectures, and every year ranne over two Tracts thereof, in this whole time of his profession, which was threescore years, two times finishing his exposition. In writing he onely finished thirty five Tracts, as Rambam wit∣nesseth in his Preface to the book called Zeraim, he began to professe in the year of Christ 3670

Next after him, in the year 427. succeeded Maremar in the Rectorship, to whom Rab. Asse, son to the former, joyned him∣self, they two finished that, which Rabbi Asse, the father had left imperfect, so that the book Mischuaios, was now altogether compleat; that which was added, they called Gemarah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉b 1.84 which signifies a complement, or perfection, which together with Mischuaios, made up the whole Talmud: these two spent seventy three years in the consummation of their labours, so that the body of the Talmud, was perfected, received and ac∣knowledged for authentick in the year of Christ 500. being called the Babylonian Talmud, which to this day is a rule and square unto the Jews, both in their Ecclesiasticall and civil af∣fairs.

This is that glorious vestment of Jacobs posterity, that pre∣cious treasure, of which they are the keepers, delivered unto them by hear•• say, this is their genuine Peraschc 1.85 or Expó∣sition (yea rather, as Malachi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dying upon your faces) out of which the doubtfull places above mentioned, may fully be resolved: this is that Thorah begnal peh, the Law

of words of greater esteem with them then that which was written, seeing this without that can by no means be under∣stood. Now because the main of their folly is not known to many of the Christian World, I wil here adde what I have tran∣scribed out of their own books.

Aben Ezra in his Proem upon the Pentateuch hath these words: This is most infallible sign unto us, that Moses groun∣ded upon the Law delivered only by word unto him, and ex∣pressed in the Talmud, which Talmud is the joy and consola∣tion of our hearts. There is also no difference betwixt Law and Law, being both delivered unto us by our Ancestors. And in another place he writes many things to the same purpose, af∣firming it to be impossible to come by any exposition agreeable to the nature and proprietie of the Commandements of the Law, unlesse we lay for our foundation those things which our Wise-men, and Rabbines have spoke and written. Hence we may conclude, that the faith of the Jews is not grounded upon Moses, but upon the Expositions of their owne Doctors, which must interpret the former, as a sure foundation of it: as it is further confirmed in the Book Ammude Golah, called also Semak or Sepher mitzvos katon: that is, the little book of the Commandements,* 1.86 printed at Cremona in Italy, in the year of Christ 1556. The words are these: Thou shalt not think that the written word is the Groundwork, for much rather the Law delivered by mouth only, which is the Talmud, is the true founda∣tion. And according to this Law, God made a Covenant with Israel, as it is written Exod. 34. 27. and these words are Gods Treasure, for God fore-saw that the Israelites in time to come should be cast out into exile: and because the people of the Land in which they were strangers would copy out & interpret their Books, as they did the written Word, God would not have this to fall under the Pen of the Scribe; and although in processe of time it came to passe, that this was also written, yet the Christians could not comprehend the true sence thereof, by reason of its difficulty, and because the interpretation thereof requires an acute and sublime understanding, as it is written: I have written unto him the great things of my Law,* 1.87 but they were accounted as a strange thing: yet if Rabbi Isaac Ben Joseph had not been hood-winkt in superstition, he might have had

the eyes of his understanding so much illuminated, as to have perceived that place of Hosea to point at the written word; and that this Law was not, as he complains, vilified and had in contempt by the Gentiles, but even by the Jewes themselves, who had so debased it, that it seemed ••nto them as an ucouth and unknown thing: as it came to passe in the dayes of Josiah the King, in which the Book of the Law was for a long time lost, and being found again by Hilkiah the High Priest, was accoun∣ted a rare and strange novelty,* 1.88 as it is registred in the second Book of Kings.

It must also follow (say they) that the words of Moses above mentioned,* 1.89 according to the tenor of these words, must, the jews being commentators, be thus understood, according to the words which were heard and received out of the mouth of God; & the sense must be, that God made a Covenant with Israel, not according to the written but unwritten Law: which interpreta∣tion we find in the Talmud, for in the Book Tauchum in the Section Elle Toledos Noach, which begins at the 9. verse of the 6. Chapter of Genesis, we find it thus written: Our Wise-men say that God did not write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Horum ver∣borum gratia, for these words, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Secundum os horum verborum, according to these words which were deli∣vered by mouth only, not in writing have I made a Covenant with Israel. And such are the words of the Talmud, which is harsh and difficult to them that would learn it, and therefore likened to darkness, Esay the ninth and second where the words are. The people that sate in darkness have seen a great light: that is, they who are much conversant in the study of the Tal∣mud, see great light, for God inlightens their eyes to see how to behave themselves, in respect of things permitted and not permitted, clean and unclean, which are not expressed to the full in the written Law.

A little after we read, that by reason of this Covenant the World subsists, because God created the day and night unto this end, that the Israelites might learn the Law of Tradition, or the Talmud by the benefit of them, and so soon as they cease to study their Talmud, day and night shall be no more. Here∣upon saith Jeremy, If my Covenant be not with day and night,* 1.90 and if I have not appointed the Ordinances of Heaven and Earth.

And what is this Covenant? The Talmud saith, the Jew; and for this reason Jeremy a little before saith, Thus saith the Lord, if you can break my Covenant of the day, and my covenant of the night (that is, when you will no longer learn and observe the Talmud) then may also my Covenant be broken with David my servant. Hereupon David saith, in the Law of the Lord is his delight; in his Law (that is the Talmud) will he meditate day and night:* 1.91 Yea, God himselfe hath also made a Covenant with Israel, that this unwritten Law should never be subject to obli∣vion, as it is written, I, saith tho Lord, will make with them this Covenant▪ my Spirit which shal come upon thee, and the words that I have put into thy mouth, shall never depart out of thy mouth, nor out of the mouth of thy children from this time for ever. Here it is not written, saith the Jew, from thee, but, out of thy mouth, that we might understand the unwritten Law here to be meant, for the learning of which God hath placed the day and the night, as two common Schools. Hitherto Tanchum.

Moreover, we read in the Sermons of Rabbi Bechai, which booke he intitles,* 1.92 Cad hakkemach, a Barrel of Meale, in that the six parts of the Talmud make up the Law of Tradition, which is the proper foundation of the written Word, considering that this without that can neither be profitably expounded nor un∣derstood. Hereupon in that Tract of the Talmud called Bava meziah it is read, that to study and read the Scriptures is profit and no profit, to wit, a small profit, and not to be regarded. But to learn the Talmud is an exercise worthy of a Salary, and the workman shall surely receive it: To com∣mit unto memory the Gemarah, which is the upshot of the Tal∣mud is such a surpassing vertue, that it admits not of an equal. And this is the cause, that the Jewish Rabbines and Doctors are better versed in the Talmud then the Bible.

I am now perswaded, that I have given a full demonstration of the ground of the Jewish faith, that it is not Moses, but the Talmud, that joy of their hearts, and marrow of their bones; which may put a period to the admiration of any who won∣ders at their blindness and superstition, and they have forsaken the way of divine truth, with a light heeled wantonness, fol∣lowing the footsteps of their Ancestors in the way of lying.

When therfore the Divel, that Father of lies, for his recreation

would play a game at Tick Tack with the Jews, the Law of Moses being their stake; he by cogging got the dice of them, and would not give over till he had got the double point, when he inspired into them this heart pleasing consequence: Seeing the Talmud is the master point, the true ground, the right line, according to which the written Word ought to be measured, cut out, squared, and divided, it must of necessity follow, that the Do∣ctrine of all the Rabbins should be conformable unto it, & as the Talmud is so true that it cannot be blemished with the least fals∣hood, so is every thing that the Rabbines do either write or teach. Now that this after game or consequence did above all measure possesse the Rabbines (who are such greedy hunters af∣ter glory, that God and all the Prophets shall be tainted with a lie, before they miss this their prey) is apparent out of their fol∣lowing proud Luciferous speeches.

Rabbi Isaac,* 1.93 who died in Portugal in the year of Christ 1493. in his Book Menoras hammaor (a) hath these words: all that our Rabbines have taught or spoken, either in their Sermons or in their mystical and allegorical Explications, we believe as firm∣ly as the Law of Moses. In which if any thing be found smel∣ling of an hyperbole, or seeming clean contrary to nature, and too high for the sensible faculty of any mortal, we ought to as∣cribe it not to their words, but to the defect of our understan∣ding; and although their strains be high and lofty, and they seem to present unto our view things incredible,* 1.94 yet if we right∣ly ballance them, the truth will cast the Scales. As for example, we read in the Talmud, that a Rabbine upon a certain time preached that the dayes shall come in which a Woman should every day bring forth,* 1.95 grounding upon that Text, she conceived and presently brought forth; by presently, understanding dayly, which when some understood not, they flouted the Rabbine, and exposed him to contempt. The Rabbine perceiving it, an∣swered, that he spoke not after the vulgar fashion of a naturall woman, but of an Hen that dayly layd an Egge: an handsom put off indeed.

In the same place it is written; all their words are the words of the living God,* 1.96 neither shall any of them fall in vain unto the earth, whereupon it is our bounden duty to believe what ever is extant in their name, for it is the truth: neither let any

deride them not in his heart, for so doing he shall not escape unpunished: let every one then take warning, that he speak not any thing scandalous either to the person or attempts of these men, but rather to endeavour to learn so much as he can possi∣ble out of their writings. To the same purpose it is recorded in a book printed in the Germane tongue, and Hebrew Letter at Cracovia, in Poland, Anno Dom. 1597. called Brand spiegelium, in the hinder end of the 48. Chapter; that the Jews are bound to say Amen, not only at the end of their prayers, but to eve∣ry Sermon and Exposition upon the word of God, in which lie hidden and profound mysteries shaped to the vulgar apprehen∣sion, that by this they might signifie and acknowledge that they believe whatsoever their Rabbines, or wise men have spoken, as it is written in the Prophet Isa. Open your selves, O ye gates, for the people cometh, who keepeth Justice, that is, a peo∣ple who saying Amen, believes all things that the wise men and Rabbines have written, but if any mans understanding be en∣compassed with such Egyptian darknesse, that he cannot com∣prehend the aggados or expositions, yet he ought to believe them; for the words of our Doctours are not wind, but truth it self. Aggadah is a mysticall or hidden speech, by which hidden matters and things of great moment are signified; the word it self by a certain Metathesis, is the same with Deagah, which signifies poverty and grief, because a man macerates and tor∣tures himself after an uncouth manner, before he can rightly understand the forementioned Aggadah.

Hitherto pertains that which is every where extant in the Talmnd, to wit, that when two Rabbines are at contention, the one affirming the other denying, none ought to contradict them, because both their Positious are grounded upon the Ka∣bala, which Moses brought with him from Mount Sinai, and although the one could not rightly understandd it, yet it is not to be imputed unto him, for both of them know the reason why they thus speak, seeing the words of the one as well as the other, are the words of the living God. It is also a Catho∣lick rule in the book of the Rabbines: Rather keep in mind the sayings of the Scribes, than them of the Law of Moses, concluding from hence, that the writings and instructions of the Rabbines are of greater authority, than Moses and the Prophets.

Luther in his book,* 1.97 which he writ upon Shem hamphorasch, a 1.98 comments in this manner, concerning the authority and credit given to the Rabbines and their writings. The Jews say, that they ought to believe that Rabbines, though they should affirm thè left hand to be the right, and the light hand to be the left, as Purchetus testifies After the same manner three Jews who kept me company, dealt with me when I urged any thing out of the Bible, then would they object, that they were bound to believe their Rab∣bines, and were not tied to the Scripture, whence I perswade my self, Purchetus said nothing but truth, seeing mine own experi∣ence taught me the same.

Luther was not too blame, being guided by his own experi∣ence to believe Purchetus; to make it more manifest, I will produce their own words.

Raschi, or Rabbi Salomon Jarchi, upon those words, Deut, 17. and 11 According to the Sentence of the Law, which they shall teach thee, and according to the Iudgements which they shall tell thee, thou shalt do, thou shalt not decline from the Sentence which they shall shew thee, to the right hand, nor nor to the left, hath this glosse, when he saith unto thee, of thy right hand, that it is the left, and of the left hand, that it is the right, thou must believe it as a truth, how much more, if he say thy right hand is thy right, and thy left hand thy left?

The like we find in Rabbi Bechai, his Commentary upon the foresaid words, who brings in Ramban, or R. Mosche Ben Nachman, telling his tale in these terms. Upon a time there came a certain Gentile unto that mirrour of Learning, Don Shammai, and asked him how many Laws or Commandements have you ••ews among you? to whom Shammai made answer, our Laws are onely two, the one written, the other delivered by mouth. Then the Gentile replyed, I believe as fully as thou dost, that written Law to be true, and whatsoever is contained therein to be nothing but the truth, but as for thy Law of Tra∣dition, I cannot embrace it, neither account it for a Law, but

go to, make me a Jew, be my Shoolmaster, & teach me in this Law, which words possessed Schammai with such a fury, that he thrust him from him and commanded him to depart the place; then the Gentile came to Hillel the elder, Schammai's copartner in office, (for they two were joynt Rectors, and lived but a small time before Christs incarnation) whom he questions in the same manner, entreating him withall, that he would vouchsafe to make him a Jew, which Hillel did, and instructed him in the Jewish Religion. The day following, Hillel saith unto him, pronounce Aleph, Beth, Gimel, Daleth, which he did, accor∣ding as Hillel mouthed them unto him: the day following, Hillel inverting the Alphabet, saith unto him, pronounce Da∣leth▪ Gimel, Beth, Aleph, then the Gentile replyed, Rabbi, this is not the Lesson thou taughtst me yesterday; then an∣swered Hillel, thou dost not onely reject me thy instructor, but also fearest not to yield no credit unto my words, therefore thou oughtest to rest thy self contented in the unwritten word, and to believe all those things, which are taught therein.* 1.99 This Story is registred in the Talmud Tract de Sabbatho.

Hence may we conclude, that every one simply without con∣sideration or contradiction, should believe not onely the Jewish Law of Tradition, but whatsoever the RabbiNes accor∣ding to the prescript of the same Law write and teach, and that whosoever doth this, is to be esteemed a Jew indeed, who∣soever is refractory and disobedient, the most grievous tor∣ments in hell shall be his portion,* 1.100 concerning which thing we read this Decree and Sentence of the Senate, in the Tract en∣tituled de libello repudii, or Letter of Divorce, in these words, Mar.* 1.101 saith, Whosoever shall deride or contemne what our wismen and Rabbines have spoken, he shall be punished in hot boyling pitch, and that in hell, as they blasphemously affirm Christ our Savi∣our and Redeemer to be tormented, because he walked not according to the traditions, ordinances and Doctrines of their ancestours, but rejected them as a thing despifed. This punish∣ment is also registred in another Tract of the Talmud,* 1.102 and more at large expounded in a book called Menneras Hammaor, and expresly set down in the book Beth Iaacob, but in the Tal∣mud printed at Basile it is left out, and not without good rea∣son, as also many other blasphemous passages, written against Christ and Christian Religion.

That Canon of the Rabbins appertains also unto the same thing. Whosoever transgresseth any thing that our Wisemen have spoken, he is liable to death: as it is written, who so breaketh an hedge, a Serpent shall bite him. Thou must here understand,* 1.103 thou Chri∣stian, that this is as the hedge of Traditions, and Ordinances, wherewith the Jewish Rabbines have encompassed the Law of God. That we may avoid the above mentioned punishment, these Doctors give us this admonition: My Son, remember that a far greater care is to be had of the sayings of the Scribes, then of the words of the Law it selfe.

Thus hath it pleased me by way of a Preface, and for the bet∣ter understanding of the things following, briefly to declare and expound the Atticles of the Jewish Creed, to shew how they fell from the Word of the Lord, became Apostates, and renegadoes, casting themselves headlong into that labyrinth of Errors, the Talmud, how they were miserably misled there∣by, so that the Doctrine of Salvation was not at all found a∣mong them; but on the contrary, gross heresie, perversion, falsification of the Word of God, superstition, outward pride, eye-service, the great disquietness of conscience, and horribie desperation of heart. I will shut up all with the words of Esay and Jeremy: Esay saith, Forasmuch as this people draw near me with their mouth, and with their lips do honour me,* 1.104 but have re∣moved their hearts far from me, and their fear towards me is taught by the Precepts of men: therefore I will proceed to a mar∣vellous work among this people, for the wisedome of their wise men shall perish, and the understanding of their prudent men shall be hid.* 1.105 Jeremy saith, Why is this people of Jerusalem slidden back with a perpetuall back-sliding? they hold fast deceit, they refuse to return. I harkened and heard, but they spake not aright, no man repented him of his wickedness saying, what have I done? every one turned to his course, as the horse rusheth into the battell, a How say ye, we are wise, and the Law of the Lord is with us? certainly in vain made he it, the pen of Scribes is in vain. The wise men are ashamed, they are dismayed and taken, lo, they have rejected the Word of the Lord, and what wisdome is in them?

CHAP. II.

Touching the Nativity, Circumcision, and Education of the Jewes.

THat brief ingress which I made for a manuduction to the Jewish Religion and exercise of their Faith, in the former Chapter, wherein I fully manife∣sted the foundation of their Beliefe, may serve as a light to direct the judgement and inform the understanding of any one but the image of stupidity, in an easie apprehension how strong, goodly and beautiful that edifice can represent it selfe, which is to be reared upon such a ground∣work; how able to keep footing against the fury of insulting Tempests, Thunders and Lightnings, and the Prophecies of them, who were inriched with the true knowledge of God, and illuminated to conceive aright of his holy Word. My desire is, that none should be offended with this my Anatomy of the Jewish Doctrine, in that without doubt it contains many things subject to wonder and derision, and ranked in the Catalogue of meer fables. My perswasion rather inclines to this mark, that every one read and ponder the same with fear and trembling, because that this Doctrine had its original from those people, whom God in former times did choose unto himselfe before all the Nations of the Earth, adopted for his own children, endo∣wed them with the knowledge of himselfe, and had an especial care that there never should want a Prophet incessantlyto teach and instruct them: who after that by their ingratitude they had brought Gods anger and curse upon them were punished with madness, as Moses foretold, Deut. 28. and with blindness, Esay chap. 42. whose heart was hardened, and whose ears were dull of hearing: so that hearing they did not hear, and under∣standing they did not understand: and therefore changed Gods

Judgements into wickedness more then the nations, as Ezekiel com∣plains,* 1.106 who neverthelesse fear not to say, We are wise, and the Law of the Lord is with us: and we live according to the strict rule thereof, as they boasted in the days of Jeremy the Prophet,* 1.107 who not withstanding making answer unto them, feared not to affirm, that whatsoever their Scribes had in their Doctrine imparted unto them, to be no less then a lie, no more then meer and foolish trifles: How truly was this objected by the Prophet shall in the ensuing pages more plainly appear. Certainly their boasting of Moses and the rest of the Prophets is vain and fri∣volous; their Doctrine also of their Belife is altogether forged, a manifest perversion and falsifying of the Word of God by such Expositions, which relish more harsh then old Wives Tales, and Novelties, which are like roasted flesh stuft with the Lard of Ignorance.

That therefore we may orderly consider and make known the Jewish Beliefe so firmly grounded, we will begin with the Nativity of a Jew; then we will explain the manner how he is received into the number and communion of the Jews: Our next step shall be his Education, and by what hand he is directed even unto the evening of his dayes; how at last comming to his long home, he is carried through the hidden and profound Chambers of the terrestrial Globe into the Land that floweth with Milk and Honey, the Land of promise, and there is royal∣ly feasted, and sits at the Table with his Messias, at which he is invited to fill his paunch with the most delicate bits of a roasted Oxe exceeding in greatness the size of nature: fish and fowle are but his common fare, and drinking no other wine then that whose Grape had its growth and perfection in Paradise, and there finally left by them who were his Harbingers to the grave, shall take his rest with joy inexpressible.

Nunc lectum admissi risum teneatis amici? Friendly Readers can now your modesty Set free your spleen from laughters extasie?

When any of the Jewish Women is with child, and the time of their delivery approacheth, then the place appointed for the child••birth is furnished with all manner of necessaries. Which done, the good man of the house or some 〈…〉〈…〉 and devout Father, for of such they have great 〈…〉〈…〉

piece of Chalk and makes a circular line round about the Cham∣ber, writing upon the doors and walls without and within, and about the bed in Hebrew Letters Adama 1.108, Chavab 1.109, Chuts Lilis, that is to say, Adam, Eve, begonn Lilis, whereby the Jewes would signifie this much, that herby they intreat God, that if the woman bring forth a Son, he would give him a Wife like unto Eve, not Lilis, might be a Helper, the last being refractory and disobedient. The name Lilis is found in the 34. Chapter of Esay, and is by some interpreted, a Scriech-Owl, a night bird, commonly accounted ominous, by others a Witch that chan∣geth the favour of children in the Cradle: and so the Jewes in my judgment understand it of some diabol cal Ghost appearing in the shape of a woman, which was accustomed either to kill or carry away young Infants after their Circumcision on the eighth day. This Ghost or Spirit was named Lilis, from Lel, which in the Hebrew tongue signifies night. Concerning this matter we read a story in a Book called B••n Sira, not after the Edition of the learned Paulus Fagius, but after the Jews own impression. The copy that I have Printed at Constantinople is the same with that which Sebastian Munster makes mention of in the end of his Cosmography, and out of which he transcribed the Hebrew History of the Kingdome of Prester John, which is also printed in the end of that Copy, which I bought of a Jew in∣habiting those parts, who had got it out of Munsters Library, for Munster was professor of the holy tongue in this City of Basile, where also he was buried. In this Book I say it is recorded, that when God had created Adam alone, and placed him in Paradise, he said, it was not good for Man to be alone, therefore out of the Earth he formed a Woman like unto him, and called her Lilis. They presenly fell at odds, began to brawl and chide; the Wo∣man saying to the Man, I will not be subject unto thee, and the Man replying, neither will I be a Vassal to thee, ••ut exercise dominion over thee, for thou ought to obey. She presently

makes answer, we are both equall, thou art not better then I am, nor I better then thou, we were both fashioned out of the earth; and thus shall they continue in strife and variance. At last when Lilis perceivs that there is no hopes of agreement, she pronounceth the name Schem hamphorasch (which is the ho∣ly name Jehovah, together with its secret and Cabalisticall in∣terpretation, against which Luther writ a Book) and instantly upon the pronunciation, flies into the air; then Adam said unto God, O Lord of the whole world, the woman which thou gavest me is flown away from me. Upon the hearing hereof, God sent three Angels after the woman, Senoi, Sansengi, and Sanmangeloph, bidding them tell the woman, that if she would return and be obedient unto her Husband, all should be well; if not, that every day an hundred of her children should give up the Ghost. These Angels having received this their commis∣sion, presently were upon the wing, and made after her, and overtook her upon a most tempestuous place of the Sea, even there where the Egyptians were afterwards drowned, proclaim∣ing unto her the will of the Almighty: she refusing to return, the Angels threatned to stifle and drowne her in the waters, unless she would obey and go back unto her Husband. Then began Lilis to pray and beseech them that they would let her passe, because she was created to this end, that she might torment and put to death little Infants the eight day after their nativity, if they were males, but upon the 20. if they were fe∣males. Which so soon as the Angels perceived, they attempt to force her to return to her Husband, which Lilis fearing, swore unto them that whensoever she should find the names or shape of these three Angels, either written or painted upon any scrowl, parchment, or any such like matter, that then she had no power over Infants, and that she would not hurt them: fur∣thermore she refused not to embrace ••he condit on, that every day one hundred of her children should die the death: and so accordingly it fell out, for upon one day a whole Centenary of her off-spring, or so many yong Divels went unto their long home. And this is the cause that we imprint the names of these Angels upon certain sorowls of par••hment & use to hang ••hem about the necks of our Infants, that Lilis beholding that which is written may remember her oath & not hurt them. Thus much we have transcribed out of Ben Sira.

It may very well go for a truth, that they hang such scrolls about their childrens necks, seeing they daily perform many a strange cure by the help of them. In what place soever any wo∣man is brougbt to bed, we may find the forementioned pi∣cture, as also the names of those Angels, who are appointed for the safeguard of us mortalls, written above the doore of the same.

But from whence had the learned Rabbines this their pleasant History? this quaere is answered in the book called Brand spi∣gelium,* 1.110 in these words, The rib which the Lord had taken from man, he made it a woman, that she, as a rib taken from his side, should be liable to his service: hence the Rabbines comparing them words, God created man in his own image, in the image of God created he him,* 1.111 male and female, with those, It is not good that man should be alone,* 1.112 I will make him an help meet for him∣self, make a grand question, what became of that first woman, who was created at the same time that Adam was: and they salve it thus, the first woman of all, whose name was Lilis, be∣ing too highly conceited of her own worth, would not be o∣bedient to her husbands command, because the earth was a common mother to them both; the Lord therefore divorced her from Adam, and gave unto him another, who was flesh of his flesh and bone of his bone, who might follow, obey and serve him as a member of his own body. So from Brand spi∣gelium.

So soon as this Witch or night hagge is by these their exor∣cismes banished and expelled the room, and the pangs of child birth begin to se••se upon the woman, and the little infant ready to weep out a salutation to his fellow m••rtalls, it is first of all provided, that a Christian midwife be not sent for, for this is most severely pro••ibited in their Law, unlesse in case of necessity, when the absence of a Jewish midwife must force a dispensation of the Statute, neither is this licenced unlesse the woman to be delivered be guarded about with a whole Troup of her own nation, for they greatly suspect the Chri••s;tian wo∣men, that they should either neglect their office, or else kill their children while they are a coming out of the womb. If the birth be fortunat••, so that a man child be born into the world, then nothing but the mounting echoes of joyfull acclamations

are heard in their habitations, the father of the child makes speed into the Market, there to buy fat Geese, crammed Ca∣pons, flesh and fish of all sorts, not omitting a cup of good li∣quor against the feast of the Circumcision,* 1.113 which is to be ce∣lebrated the eighth day, accordingly as God By Moses enjoyn∣ed them. In the mean time, the ten are called (for They must be neither more nor fewer) to the Circumcision of the Infant, who ought all to be above the age of thirteen years, and this number in their own language they term Minian. (a)

The night following the womans delivery,* 1.114 seven of them which were invited, and many times some others also come to visit the mother of the child, who have a great supper provided for Them, which ended, they roar and sing all the night over, play at Cards and Dice, and invent many unheard of fooleries. The men drink themselves blind, thinking by this means to so∣lace the woman in child bed, and comfort her against that sor∣row and grief, which might possesse her at the Circumcision of the infant, as also lest some misfortune might happen unto her upon that night. This is the ordinary custome, but on the con∣trary, many of the learned and godly sort, pour out servent prayers, perlwade him that is to circumcise the infant to sobric∣ty, that his hand may be steady, while he is a doing his office. 1. He that circumc••seth is called in the Hebrew Mohel;b 1.115 who ought to be a J••w. 2. A man, not a woman, 3. One well exercised in cutting, for otherwise the rich men among the Jews will not approve of him, using this Pro∣verb, He shall not learn to cut another mans beard by shaving mine. Such an one as is not skilfull in the art give mony to the poorer sort of the Jews, that he may try his cunning by practising two or three times upon some of his children. A man may easily distinguish the Mohel, or him that c••rcumci∣seth from another by his long nails, pointed at the top. The knife where with they cut off the foreSkin, may be made of any thing which is apt to cut, as stone, glasse or wood, but they commonly use knives made of iron, much like to Barb••rs Ra∣sours. The rich ennammel their knives with gol••, and be••et them with Jewels. They are accustomed to wash their children before they circumcise them, and then to wrap them in their swadling cl••uts, that they may be cleanly in the time of Circum∣cision;

for otherwise it is not lawfull to say any prayer for them. Hence if the child in the time of Circumcision, through the vehemency of grief and tears beray himself, he who cir∣cumciseth will not play the Priest, and pray for him, untill he be washed and swadled up in other linnen.

The ordinary time appointed for the Circumcision of the child, is the eight day following the Nativity, reckoning from the very moment of his Nativity, and this computation com∣monly begins at the Sun rising, yet notwithstanding for the most part they cut away the foreskin while it is yet morning, and while the child is fasting, because such plenty of blood will not issue from the child then, as at other times.

Upon the eighth day all things necessary for Circumcision are graced with an early preparation. First of all two chairs are brought into the room, or one at least, yet of such a latitude and bignesse, that two may with ease sit in it, which is also a∣dorned with Tapestry, and silken and velvet furniture, and that according to every persons ability. This is done either in the Synagogue, or common School,a 1.116 or in some private Conclave; if it be done in the Synagogue, then ought the Chair to be placed near unto the Ark, anciently styled the Ark of the Covenant, in which the book of the Law is kept; for such a place is holy in esteem. Then the Godfather of the child which is to be circumcised, draws near, and seats himself in the foresaid Chair: the Mohel, or he that is to circumcise the child being placed near unto him. After them follow other of the Jews, one of which with a loud voice gives warning that they should with all expedition bring the things requisite for the Circumcision of the infant: the SuMmons ended. some certain youths hasten to the place, one of them carrying a great Candlesticks In which are twelve wax lights burning, to represent the twelve Tribes of Israel; next in order unto these, come two other boys, carrying two Goblets full of Claret wine, another brings the knife wherewith the child is to be cir∣cumcised, another one Bason full of sand and a third another filled with the oyl of Ba••some, in which are sleeped some Lin∣nen rags, which the Mohel applyes to the sore of the newly circumcised infant. These drawing near the Mohel, cast them∣selves into a certain ring or circle, that they may better see

and learn his cunning. These places the youths purchase with mony: some others also there be, that flock thither with o∣dours and sweeet mea••s, made by the Art of the Apothecary, with strong and delicious wine, Carrawaies, Cinnamon and such like, that they may comfort and refresh the Father or God∣father, or any other of the assistants, so be it that any of them should fall into a swound by some conceived grief for the cutting off the foreskin.

All things thus in a readinesse, the Godfather of the child placeth himself in one of the forementioned chairs, or if there be but one, in the one part thereof; opposite to him sits the Mohel, and sings that Song registred in the second book of Moses, which the Israeli••es sung, when they had passed through the Red sea, with many more oF The same sort, then the wo∣men bring the infant to the gate, when the whole Congregation rising up, the Godfather goes and takes the child from them, sitting down with him in his seat again, & saying, BarUch habba, that is, Blessed is he that cometh: this word habha hath in it somewhat Cabalistical, the Letters whereof He, Beth, Aleph, in numeration make eight, so that the mystery must be this, Blessed is he that comes the eight day to be cirrcumcised. They have also a certain abbreviation or word, every Letter of which notes another word, which is this, Hinne ba Eliahu, Be∣hold Elijah cometh, who is called the Angel of the Covenant, which thing the Jews conceiting are of opinion, that Elias comes with the Child, & seats himself in the empty Chair, to see whether they rightly observe and keep the covenant of Circum∣cision as it is written, The Messenger of the Covenant, whom you seek, behold he shall come saith the Lord of Hosts; forwhen at a cer∣tain time the children of Israel were prohibited to make their sons Jews, or to cu••away the foresk in of their flesh; then Elijah the Prophet plunged in sorrow, hid himself in a certain Cave, where he purposed to end his dayes: Then the Lord spake unto him, and said, What doest thou here Elijah? who answered, I have been very zealous for the Lord of Hosts, for the children of Israel have forsaken thy Covenant, that is, the Covenant of Circum∣cision: Then God promised Elijah, that he should alwayes be present from thenceforth at the Circumcision of every male,

that he might know that the children of Israel would no more forsake the Covenant, but perform it according to every cir∣cumstance thereof, as it is written: The Angel of the Covenant shall come.

So soon as Elias his chaire is brought into the room, then are they bound to say in expresse terms, This seat is provided for Elias, the Prophet. For if this be not repeated, he comes not to the circumcision. Peradventure through age his ears are be∣come dull of hearing, and therefore he that invites him must stretch his voice to a higher note then ordinary. Moreover, that Elias may tarry till the circumcision be totally finished they leave the chair in the same place, for the space of three whole day••s. Upon a time a certain rich Jew of Reginoburgum or Queenborough, would have a young Infant of his circumcised, who chose Rabbi Juda Chasidi, which for his truly religious life was called Rabbi Juda the holy, for a Godfather; who while the child was brought in to be circumcised, and the whole congregation stood up and cried Baruch habha, held his peace, and did not rise at all. He being questioned concerning this his carriage, answered, I perceived that Elias came not, and sate in the seat with me; from whence I collect, that this child will never make a good man: and because I see a certain man sitting in the window with a long white beard, go and ask of him whether the words that I speak be true or not, he will an∣swer you. Well, when they had thus done, the man replied, Be ause Elias soresaw that this child would forsake the faith of the Jews and turn Christian, therefore he would not be present ate the circumcision. And truly so it came to pass, for the child comming to riper years, was converted to Christianity.

When therefore the Godfather hath the child lying in his bo∣som, then the Mohel looseth his swadling, takes hold of his yard, laying hands upon the former part thereof by the foreskin, thrusts down the gland thereof, which done, he rubs the fore∣skin, that by mortifying of it the child may be lesse sensible of the cutting: then taking the knife prepared for circumcision out of the boyes hand that carried it, he begins to sing with shrill voice, Blessed be thou, O God our Lord, King of the World, who hast sanctified us by thy Commandements, and given to us the Covenant of circumcision. In the mean time, whiles he is thus

a discanting he cuts away so much of the fore-skin that the top of the yard may be seen bare and naked, which he throws in haste into the Bason filled with sand, restoring the knife to him from whom he took it, and takes one of the Cups full of red Wine, out of which he sucks so much as he can hold in his mouth, which he presently spnes out again upon the Infant to wash away the bloud, and also some in his face, if he perceive him to faint: instantly upon this he takes the childs yard in his mouth, and sucks as much bloud out of it as he can possible, to the end that it may sooner leave bleeding, which bloud he casts out again, either into one of the bowls of red Wine, or into the bason of Sand. This he doth three times at the least, which the Hebrews call mezizah, which Moses commanded not, but was instituted by the Rabbines and wise men among the Jews, as it seemed good unto them.

After that the flux of bloud be somewhat appeased, then the Mohel with his nails, which upon either Thumb are very sharp, tares asunder the mangled skin of the childs yard, forcing it so far backward, that the head of the yard may wholly appear, which renting asunder they call priah: by this taring of the fore-skin the poor Infant suffers greater pain and griefe than he did by the former cutting. This done, the Mohel takes the lin∣nen rags, which one of the boyes kept steeped in a bason of Oyl, applies them to the childes yard, and binds them about three or four times, then taking the Infant, folds him up in his swadling cloaths.

The whole being thus finished, the Father of the child saith, Blessed be thou, O God, our Lord, King of the world, who hast sancti∣sied us by thy Commandements, and hast commanded us to fulfill the Covenant made with Abraham our Father. Then shall the whole Congregation make answer, and say: As happy an entrance shall this little Infant have into the possession of Moses his Law, in••o Marriage and the practise of good works, as he hath had into the covenant of Abraham our Father. Then the Mohel shal wash his unclean mouth, and h••s hands also until they be white and clean; the Godfather of the child rises up with him, placeth himself directly opposite to the Mohel, who takes one of the bowls full of red wine, and saith a certain Prayer over it: then he prayes also over the Infant and sayes: O God which art

our God, the God of our Fathers, strengthen and keep this Infant, to the comfort of his Parents; and make that his name may be cal∣led (for at this instant he names the child calling him Isaac) Isaac, which was the Son of Abraham: let his Father rejoyce because he came out of his loyns: let his Mother rejoyce in the fruit of her womb,* 1.117 as it is written: Thy father and thy Mother shall be glad, and she that bare thee shall rejoyce: God saith also by the mouth of his Prophet, and when I passed by thee, and saw thee pol∣luted in thine own bloud, I said unto thee, when thou wast in thy bloud,* 1.118 live; yea, I sayd unto thee, when thou wast in thy bloud, live. At those words the Mohel dips his finger into one of the Cups full of Wine, into that, I mean, into which he had vented the bloud which he suckt out of the childs yard, and annoints the lips of the child three times therewith, hoping that accor∣ding to the fore-mentioned saying of the Prophet, his dayes shall be more then they should have been otherwise, and that he shall live in the bloud of his circumcision. David also saith,* 1.119 Remember the marvellous works that he hath done: his wonders, and the judgement of his mouth. Then he proceeds to pray unto God, that he would defend them that are present, as being such men who would eftsoons confirm his covenant by the fulfilling of it. Furthermore, that he would vouchsafe to grant a long life to the Father and Mother of the child; and also to bestow a blessing on the Babe. His Orizons ended, he reatcheth the Cup, which he had formerly sanctified to every one of the yong men, and invites them to drink thereof. To conclude, all they return with the Child, who is now made a Jew, unto his Fathers house, restoring him into the arms of the Mother. And here is the up∣shot of the whole matter.

Some of the learned and religious Jewes hearing the Infant cry out, by reason of the pains suffered by him in the cime of circumcision, comfort themselves with that sentence which is extant in the second book of Moses: I have also heard the groaning of the children of Israel,* 1.120 whom the Egyptians keep in bondage, and I have remembred my covenant.

When the Mohel makes his last prayer, then he stands neare unto the Ark of the Covenant, together with the Godfather of the child, because that is a holy place. And thus much the Learned among the Hebrews have collected from the Hebrew

word Milah which signifies circumcision. This word hath four letters, every one of which are the Index of a several word: Mohel Jered liphne hattibha; that is, he that circumciseth shall seat himselfe near unto the Ark of the Covenant: or Maleach Joschebh liphne Haaron; that is, the Angel stands before the Gate: to wit, Elias the Angel of the Covenant standing before the Ark, sends up his prayers together with ours into the ears of the Almighty.

Some of the upright Jews take the little Infant, and both be∣fore and after his circumcision lay him upon the bolster or cushion of Elias, that he may touch him.

That they accomplish the Priah, or denudation of the fore∣part of the Infants yard with so sharp nails, they say that they are moved hereunto by that saying in the Book of Joshua:Take unto thee sharp knives,* 1.121 (for so it is to be translated, not, knives of stone) and circumcise the children of Israel the second time. Upon these words the Wise-men among the Jews conclude, that those words, the second time, ought to be understood of the priah, w^ch is not other but a second circumcision. Hence issueth a most copious question, Why they which were born in the Desart were not circumcised for the space of forty years together? the an∣swer is, that this came not to passe by reason of the stiff necked malignity, and hard hearted insolence of their Ancestors, for they were men of circumcised hearts: but because blustering Boreas had not blown in that Desart, within the compass of for∣ty years, whose healthfull blasts conduce so much to the letting of bloud, that any wound, this not travising the terrestrial Globe, is accounted perillous, Hereupon they have this medi∣cinal Canon. In a cloudy day, or in that day in which the East∣wind blows, Circumcision must not be administred, nor any vein opened.

Here it may be objected,* 1.122 the Northern wind doth not al∣ways blow, and yet circumcision is dayly to be exercised. This objection is answered in the Talmud, that four winds blow eve∣ry day, and that the Northern wind is mixt with every one in particular, and for the most part obtains the predominance; and for this very reason circumcision may be dayly practised. That this wind was husht and still while the Israelites were in the Desart, the very nature thereof, which is to free the aire

from clouds, and to be the author of fair weather, is an invin∣cible Argument, as it is written; The wind passeth and purgeth it, from the North shall come gold: that is to say, with whose calm clearness, the purity of the most refined gold cannot mannage a comparison. If then this wind should have blown in the De∣sart, it had driven away and dissolved the pillar of fire which always accompanied the people of Israel, which had been to their great damage. Here it is not lawfull for me to expose to the vulgar eye any more of these their quirks. If any one be ravished with a desire of a further inquiry, let him read Rabbi David Kimchi upon the fore-cited place of Joshuah, and the Tal∣mud in the book of affinity,* 1.123 and that Chapter which begins Haarel, where most accurate disputes, exh••usted out of the very abysse of wisdome, shall present themselves unto his view, con∣cerning the cause why circumcision was omitted in the De∣sart.

To proceed▪ the casting of the fore-skin into the sand, signi∣fies that their seed shall be like the sand upon the sea shore for multitude, as it is written:* 1.124 I will make they Seed like the sand of the Sea:* 1.125 and again, Thy Seed shall be as the dust of the earth. Secondly,* 1.126 they use this Ceremony in remembrance of Balaam, who when he saw that all the sand in the Desart was full of the foreskins of the Children of Israel, he presently cried out, Who can number the dust of Jacob? as if he had said, who can stand before the holiness and worth of this people, all the males whereof, not one excepted▪ being circumcised, bury their fore∣skins in such a sandy Sepulchre? with what a fore-front shall I curse such an holy N••tion? Thirdly, it signifies that the Old Serpent which seduced the first Adam in Paradise, shall be fed with this fore skin; for his bread is the dust of the earth▪ as it is written:* 1.127 Thou shalt eat the dust of the earth. Now seeing the Ser∣pent is as yet mans daily enemy, and hath an incessant & greedy desire to satiate his gluttonous paunch with his soule and body: thence it comes to pass, that these Saint-like Jews feed their enemy, the Serpent, according to Gods comman, dwith the fore∣said fore skin as it is written: If thine enemy hunger, give him meat. This bit is so hard of digestion, that it so debilitates and weakens the naturall strength of the Serpent, that he cannot a∣gain ••educe man, as once he did.

If an Insant be sickly, they do not circumcise him upon the eighth day, but defer it untill the time of his recovery. If any Infant dye before the eighth day be come, then he is cicum∣cised in the Church-yard, over his grave, yet so that no Prayers be said for him. It is circumcised to this end, that God being intreated would be mercifull unto him, and together with others raise him up at the last day. In some places it is not lawfull for any one, the Godfather only excepted, to sit while the child was a circumcising, because it is written:* 1.128 That all the People stood to the Covenant. That for a conclusion of all the Mo••el is bound to give a blessing upon the Covenant of circumcision, holding the circumcision knise in his hand, the wise men amongst the Jews demonstrate from that Scriptnre,* 1.129 Let the prayses of God be in their mouth, and a two edged sword in their hands: Thus the fi••st Act in the Synagogue is finished; now follows the second, which is performed after the childes returne to his Fathers house.

In the mean time that they are busied in the Synagogue, the Cooks are with much diligence conversant about their Kitchin affairs; the Table is spread, and great provision is made, to which (as hath been formerly recorded) only ten men are in∣vited, two of which must be a couple of learned Rabbines, who rabble out a long Grace, and make a kind of a Sermon, to which the hearers giving but lean attention, in the mean time carouse whole Gob••ets of wine one to another. It was my chance once to be invited to one of these their feasts, commonly celebrated after the administration of the circumcision, at which time one of the Rabbines took for his Text those words of Soloman, Wisdome is a tree of life to them that lay hold on it: Concerning his Sermon, I can with out a lie affirm, that I never heard ••uch a dry and ridiculous piece of stuff in all my life. That they ought to provide such a sumptuou•• and costly banquet, they prove out of the Hebrew word Milah, which signifying circumcision, the le••ters thereof according to the Kabala, note ou•• unto us these four ensuing words, Mischteh laasch l••col hakkervim, which are by interpretation, Let him provide a banquet for all them that are invited: hence they conclude the the preparation of this Feast to be legitimate. That it is to be celebrated the eight day, they prove with greater subtilty, and

art of the history of Abraham and Isaac,* 1.130 which is registred Gen. 21. 8. in these words; And when the child grew and was weaned, Abraham made a great feast in that day in which Isaac was weaned. Bejom higgamiel, eth litzchak. in the day where∣in Isaac was weaned.

Upon which words they have this Cabalistical interpretation,* 1.131 saying, thou dost not rend Higgamel (whose Letters are He, Gi∣mel, Mem, Lamed) but Bejom hagmal, where He and Gimel note not any word, but are onely Letters of numeration, making eight; the word Mal is rendered in the Teutonick, Er hat besch nitten, he circumcised, therefore according to the Expo∣sition (rather indeed the perversion) of the Rabbines, the sense must be this, Abraham made a great feast upon the eighth day, in which his son Isaac was circumcised, and the child did grow and was weaned: this custome then, that a good banquet should be prepared, and the learned Rabbines and other up∣right men among the Jews should sit as guests, is very commen∣dable; for David makes mention of it in his fiftieth Psalm, and fifth verse, saying, Gather my Saints together unto me, those that have made a Covenant with me, with sacrifice, that is, the Covenant of Circumcision. Instead of a sacrifice then they make this feast, seeing they may not sacrifice in the Land of their Captivity, for which they often breath out the dolefull ac∣cents of grief and sorrow.

The Mahel, or he that did circumcise the child, is tied to abide some certain dayes with the mother thereof, and to take care that the bloud do not burst out the second time: the mo∣ther remains in child-bed for the space of seven whole weeks, whether the bring forth a male or a female, her husband throughout all that time must abstain, and not approach so near as to touch her, but it is a point of Religion to eat with her, which he also doth when she is in her monthly flowers, of which more hereafter.

After this manner the children of Israel are made Jews by fulfilling the Covenant of Circumcision. If the woman bring¦forth a daughter, her nativity is nothing at all set by, yea so little indeed, that I could not find any thing concerning this matter recorded in their books, except that which Ferdinandus Hessus, who a few years ago turned to the Christian faith, in

which God long preserve him, revealed unto me, to wit, that when the new born female babe is six dayes old, some certain number of young girls seat themselves round about the Cradle, in which the infant lies wrapp'd in fine linnen & swadling clouts, embroidered with silver, who heave the Infant together with the cradle, many times aloft into the aire, and at length name the child, she that stands at the head of the Cradle being the Godmother; which things thus finished, they sit them down with other Damsels to a banquet prepared for them, passing a∣way the time in eating and drinking, and other merriments.

Although it is commanded in the Law of Moses,* 1.132 that if a woman have brought forth a man-child, she should for the first seven dayes be accounted polluted and unclean, and after that should keep at home for thirty three dayes, which added to the former, make forty or seven weeks, to fulfill the dayes of her Purification; and also when she hath brought out a woman-child, then shall she be unclean two weeks, and she shall con∣tinue in the blood of her Purification threescore and six dayes, yet notwithstanding it is a custome among the Jews now living, that the woman hides her self for the space of seven weeks, whe∣ther she bring forth a man or woman-child, opposing a certain Sect which at this day flourisheth in Turky, Poland and Russia: this Sect is stiled by the name of Koraim, they keep the Law according to the Letter, rejecting the institutions and exposi∣tions of the Rabbines, of which we shall speak more hereafter, and therefore lest the Jews here amongst us, should be thought to think the same things, they allot onely forty dayes residence at home for a woman that hath brought forth, whether it be male or ••emale.

When the forty dayes appointed for the Purification are fully gone and past,* 1.133 then they are compelled to purge and wash themselves with cold water before that they can sleep with their husbands, or have any communion with them; which done, they put on white and pure garments, and there associate them∣selves unto their husbands: they wash themselves in common water exposed to the publick view of their whole Nation, or if they cannot come by any such, then they wash themselves in certain cisterns, or wells, which they have in their houses, Courts, or Orchards, made for the same••purpose; these ough••

to be of such a depth, that they may take the women descend∣ing into them up unto the neck; if the clay in the bottome of∣fend them, then they put a broad stone under the soles of their feet, or some such thing, that their feet may stand in clean wa∣ter, and that the same water flowing and running betwixt toe and toe may come unto every part of the same; for if never so little remain untouched by the water, or that the water cannot come to it, then the whole washing stands in no stead; for this very cause before they enter the Bath, they dishevel their hair, lay aside their head bands, chains, and bracelets, and all the or∣naments of the neck, they draw off their rings, pick their teeth, and that with so great art, that they leave nothing, which may yield the least suspition of uncleannesse. What more? not an hair breadth of their body but must be unmasked; some∣times they are compelled to dive so deep, that not so much as one hair doth appear above the water, to this end they stretch out their arms and fingers. They are also bound to open their eye lids and mouth for some small space, and so to bend them∣selves that their paps hanging down in a perpendicular man∣ner may not touch their body, that by this means the water may come unto every part, and so enrich the whole body with an exact cleanesse; if in the mean time she fall into a swound, it is not lawfull to touch her with unwashed hands, for this would make her bathing void, and of no effect. Furthermore it is re∣quired, that some man or women should alwayes be present while she washeth her self, but a woman especially, or a girl which hath outstript the age of twelve years by one day, but if such cannot be at hand, the Goodman may serve the turn, may see and witnesse, that she washeth her self according as she ought. It is dangerous in their account to send for a Chri∣stian woman, for in such an one they dare not put confidence.

Though it be winter time, yet ought these washings to be per∣formed in cold water, yea though it be hard frost, yet if in any place they can claim custome, it may be lawfull for them to in∣termingle cold water and hot, or if there be any hot baths (as there is in many Countries) into these the women may lawful∣ly enter, and wash themselves. Who desires to know any more concerning this matter, let him peruse a certain little book writ∣ten in the Germane tongue and Hebrew Character, called Fran∣wen

Buchlein, or the book of women, which because it contains a brief description of their conditions, his palate may there find wished content, and a plenary satisfaction.

In the next place we are opportunely invited to look into the manner how the first born is redeemed out of the hand of the Priest.* 1.134 That son which the mother in time past brought forth according to Moses Law, was holy unto the Lord, and ought to be redeemed from the hand of the Priest, as it is written, Whatsoever openeth the Matrix is mine,* 1.135 all the first born of thy sons thou shalt redeem, and in imitation of their ancestors, the Jews do redeem their first born, the manner of the redemption followeth. The one and thirtieth day following the Nativity of the child, his father sends for the Cohen,a 1.136 or Priest, as also many other good friends to accompany him, before whom he sets the Infant upon a Table, and layes down beside him a cer∣tain sum of mony, or so much goods as can equalise it in value, which is the quantity of two Florens of Gold: then he saith unto the Priest, my wife hath brought forth her first begotten son, and the Law requires▪ that I should present him unto thee: then the Cohen or Priest answering saith, Dost thou give this thy son, and leave him unto me? To whom the Father shall re∣ply, yes: upon this, the Priest asks his Mother whether she ever

had a child before that time,* 1.137 or if at any time she proved abor∣tive, if the mother say no, then the Priest questions the Fa∣ther, which of the two be dearer unto him▪ his first born, or his mony: then the Father answers, that he esteems his first∣born babe above all riches in the world; then the Priest taking the money, and laying it upon the Infants head, saith; this is thy first begotten son, whom the Lord would have redeemed, as it is written, And those that are to be redeemed from a moneth old, thou shalt redeem according to thy estimation for the mo∣ney of five shekels, after the shekela 1.138 of the Sanctuary, which is twenty gerahs. Then turning himself unto the child, he saith, when thou wast in the womb of thy mother, thou wast then in the power of thy heavenly Father, and they earthly Parents, but now thou art in my hand and power who am the Priest, thy father and mother desire to redeem thee, because thou art the first begotten, and holy unto the Lord, as it is written, Sancti∣fie unto me all the first-born among the children of Israel, that first openeth the womb, as well of man as of beast, for it is mine. Now

this mony shall serve in thy stead, and be thy redemption, see∣ing thou art the first-born, and this shall be given unto the Priest. If I have redeemed thee as I ought, then shalt thou' be redeemed; if I have failed in the pe••formance of my office, notwithstanding thou being redeemed according to the Law, and after the manner of the Jews, shalt grow up in the fear of God, to Matrimony and the practise of good works, Amen. If the father chance to die before the one and thirtieth day af∣ter, the childs Nativity be fully come, then the mother is not bound to redeem her child, and therefore she puts a scroll or pla••e of gold about his neck, in which it is written,* 1.139 This is the first-born son, but not redeemed, the son himself being bound to redeem himself out of the hands of the Priest, when he shall come to full age.

Before I conclude this Chapter, I will relate a certain History, which is recorded in the Gemurah or Talmud, concerning a cer∣tain stranger or proselyte,a 1.140 who by a miraculous kind of Cir∣cumcision obtained an inheritance in the other World, and de∣parted this a good Jew.

A certain King of Rome (as we read in tract. de idolatria, c. 1.) was sometimes an heavy friend unto the Jews, and desiring ut∣terly to put out their name from under heaven, and to banish them his Kingdome, he calls his counsell, and thus bespeaks them: suppose a man, ••aith he, hath an old ulcer in his body, in which the ••lesh doth putri••ie, whether will he chuse to cut away the rotten flesh to regain his health, or suffer it to remain there still, to his perpetuall grief and torment? These thing•• spoke the King against the jews, who had for long time sojou••∣ned in his Kingdome; and grievously molested his Subjects.

One of the Councel, by name Ketijah, hearing the Kings words, and perceiving whether they tended, made answer, Ado∣ni, which is to say, my Lord, thou art not able to destroy or

banish the Jews, for of them it is written,* 1.141 Ho, ho, come forth, and flie from the Land of the North, saith the Lord; for I have spread you abroad as the four winds of the heaven, saith the Lord, that is, the world may even as possibly subsist, and be without winds, as without the Jews; wherefore thou canst not banish the Jews out of thy Realm, and if thou couldest prevail so much, as to bring it to passe, the common voice of the whole world would proclaim thee being brought to extreme pover∣ty▪ for a tyrannicall King.

Upon these words, the King answered, thou hast said that which is right, and now seeing it is enacted, that whosoever overcomes the King in his answer, shall be buried quick in a heap of sand, that there he may be choakeda and perish; thou who hast put me to a non plus (which is a scandall to my per∣son) and set at naught and vilified my Kingdome, shall taste of the appointed punishment. When he was carried away to the place of execution, there was a certain Matron seen in Rome of an excellent portraiture, crying out, Wo unto that ship which is about to strike sail, the Custome unpayed, by which words the Matron intimated thus much, that Ketijah, who was rea∣dy to suffer death in the Jews cause, and so consequently to ob∣tain eternall life in another world, had not as yet payed his toll money, that is, was not made a Jew by Circumcision. Up∣on the instant of this vociferation, some say that he snatch∣ed a knife, and cut off his own foreskin; others, that he burn∣ing with too ardent zeal, catched hold of his foreskin, bit it off with his teeth, and then with a loud voice said, I have now at last payed my Custome: when they would not give him any respite, but burn him in all haste, he cryed the second time, saying, that he bequeathed all his goods and possessions to that most learned man Rabbi Akibah, as to his lawfull heir, where∣upon this voice was heard from heaven, Ketijah, thou son of Schalom, eternal life is provided for thee. From hence every one may learn, what a precious thing Circumcision is, and what a good deed it is for any one to legasie all his goods unto a Jew: truly, there is nothing lost, where a man for an hun∣dred crowns may gain a thousand.

In the same Chapter of the Talmud, the same men boast how Caesar Antoninus caused himself to be circumcised,* 1.142 how he de∣parted

this life a Jew indeed, and how that happened unto him, which is here related. Not far from the Emperours Palace dwelt a certain famous and most expert Rabbine, from whose houses to the Emperours porch came a certain hidden passage under the earth, by the benefit of which they oftentimes had private conference. Upon this occasion, a great desire to be instructed in the Law, and Religion of the ••ews invaded the mind of the Emperour, and for this cause, every day once he repaired to the Rabbine, and heard the Law at his mouth, and because he would not go unto the Iew without attendance, yet also would not in the mean time be disclosed, he alwayes chose two for his companions, whereof one he stabbed with his dagger at the the entrance into the Rabbines house, the other he made to drink of the same cup at his return to his own pa∣lace, giving also in charge to the Rabbine, that he should have no man in his company, when he (the Emperour) came to visit him.

When therefore Caesar on a certain time had found together with the Jew, a stranger, whose name was Rabbi Chanina Bar Chamma, which Rabbine was an holy man, and one of their prime ones, he was so enraged, that he burst out into this in∣terrogation: Did not I say unto thee, look that thou have none in thy company when I shall come unto thee? To whom the Rabbine replyed, My Lord and Emperour, this is not a man, but a good spirit, if he be a spirit saith Caesar, let him go and signifie so much to my servant, who lies and takes his rest without before the gate (speaking of the servant which he had killed with his ow•• hands) that he make hast to come unto me: when Rabbi Chanina perceived the Emperours servant to be dead then he began to fear & be afraid, not knowing how to shape an answer, a•• also thinking it very behovefull, that Caesar should not be found guilty of the murder; in these melancholy dumps he fell upon his knees, and with the importunity of pray∣er, becomes so wearisome unto God, that the Emperours ser∣vant was restored to life, which thing the Emperour having ta∣ken notice of such an excessive admiration at the Religious piety of the Jewish Nation, p••ssessed his soul that from thence∣forth he became a Serving man at his Pedagogues Table. Yea moreover, when the Rabbine at night would please to

visite his Couch, the Emperour bowing himselfe at his bed side, became his Footstool, that his Master the Rabbine might with more facility stretch his limbs upon his bed of Down, the Rab∣bine indeed in many kinds, strived to repel the tendered service, but all in vain, for the Emperor did not only perform these earth kissing Congees with an humility of mind, floating in the lowest ebb, but also wished it might be his happiness to be his footstool in another world. At length the Jews had an ocu∣lar demonstration that this Emperor before he entred the ty∣ring room of the grave, did receive the sign of circumcision, professed himselfe a Jew, and died in this profession. Many examples of the same sort are every where obvious in the wri∣tings of the Jews, declaring that many Christians both of high and low degree turning Apostates to Christianity, have imbra∣ced Judaism, and so have obtained the salvation of their souls, if we may believe it.

But in the last place, what was the Prophets censure of these circumcised Saints? and in what esteem had they their persons?

Jerem. All the Gentiles are circumcised, and all the house of Israel circumcised in heart.

Moses.* 1.143 Circumcise the fore-skin of your heart, and be no more stisf necked.

Jerem.* 1.144 To whom shall I speak and give warning that they may hear? behold, their ear is uncircumcised, and they cannot hearken, behold the Word of the Lord is unto them a reproach, they have no delight in it.

Stephen,* 1.145 a Christian. Ye stiff necked and uncircumcised in heart and ears, ye do alwayes resist the holy Ghost: as your Fa∣thers did, so do ye.

Paul the Apostle.* 1.146 He is not a Jew that is one outwardly, nei∣ther is that circumoision which is outward in the flesh: but he is a Jew that is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter, whose praise is not of men, but of God

How then are all the first born of Christians, yea, all faithsull Christians redeemed? S. Peter answers, Ye were not redeemed with silver and gold from your vain conversation,* 1.147 received by tra∣dition from your Fathers, but with the precious bleud of Christ, as a Lamb without blemish and Without spot.

S. Paul teacheth us by whom we have redemption,* 1.148 Even by hi•• bloud, that is, the remission of our sins.

But what doth circumcision hurt the Christians? S. Paul answers: If the uncircumcision keep the righteousness of the Law, shall not his his uncircumcision be accounted for circumcision? and shall not uncircumcision, which is by nature▪ if it fulfill the Law, judge thee, who by the Letter and circumcision art a transgressor of the Law?

CHAP. III.

shewing how the Jews instruct their children in the fear of God.

WHen any one of the Jewish women giveth suck, then she ought to eat good and wholsome meats, and such as are easie of digestion, to this end, that the Infant may find and suck from the teats good milk, by which his heart and stomack may not be troubled with obstructions, but sustained and nourished, whereby he may sooner come to maturity, and may more easily obtain vertue, manners, wisdome and under∣standing. The Chachamim, (a) which are the most profound W••••ters among the Jews,* 1.149 have with great diligence reiterated their commands, that the Mother should have a special care, that the Infants be not at any time destitute of good meat and drink, thinking (and not without reason) this to be a matter of the greatest moment, thence foreseeing, that they quickly comming to their growth, may prove men of courage, and such as are able to do God good service, as it is written: The Lord shall, establish, thee, an holy People unto himself,* 1.150 as he hath sworn unto thee, if thou wilt keep the Commandements of the Lord thy God, and walk in his wayes. Of what na••ure are his ways? God with a plentifull hand gives unto all his creatures their meat in due season. Therefore the mother no way permitting tha her children should suffer for want of food, but nourishing them

unto fatiety, walks in the ways of the Lord: whereby it comes to pass tha. she may trace the path leading to life everlasting. And for this cause God gave unto her, not one, but two paps, that the sucking child might at all times have milk enough.

The wise Scribes among the Jewes in their Gemara, propose this question: why David the King,* 1.151 when he praised God, did not forget to make mention of babes and sucklings? Rabbi Abba saith, that these ought also to sing praise, because God hath placed the womans paps above the heart, that the Infant by sucking, may attain to a ripe understanding, as it were suck∣ing the milk out of the heart of his Mother, from which foun∣tain flows the excellency of his intellect. Rabbi ehuda that the paps of women were placed in that part of the body, that the child might not see his Mothers privity. Rabbi Mattana affirms them there to be seated, as in a most pure place: God then ha∣ving such a tender eye and care over little Infants, how much more exceeding ought that of the Mother to be in the nourish∣ing of them? ye, which is more, God many times makes a Me∣tamorphosis in nature, before that the little ones shall perish for want of food. It is recorded in the Gemara, that upon a time the Wife of a certain poor man departed this life,* 1.152 and left be∣hind her a little sucking Infant; the good man being so poor that his means would not stretch to the hiring of a Nurse; God so changed his natural constitution, that his paps became full of milk, whence the Infants life was preserved, many honest m••••seeing it, an•• bearing witness to the truth thereof.

We read a story of the same stamp in Medrasch or a certain little book of Sermons, that when Pharaoh King of Egypt had commanded that all the male children of Israel should be cast into the River, the Hebrew women ran into the open fields, and there brought forth their yong ones; if they were males, the earh like an indulgent mother, received them into her bo∣some; which done, God created for the use of every one of them two stones, out of the one of which they might suck milk, out of the other honey: and thus they were preserved under the earth untill they came to ripeness of years, and were grown manlike, at what time every one returned unto his mother.

In the same place it is read that good Mordecai suckt the teats of Esther, which was the cause, that she being Queen

heaped so many good turns upon him, that from a poor man he rose to a great Potentate. What Mother then can indure that her child should be deprived of dayly food?

The Moralists wanting of modesty, and every other particu∣lar vertue, say, that the case stands with the good Wife of the house, as it doth with a Viceroy set over some certain Kingdom and Inhabitants thereof. He so proving faithfull to his Sove∣raigd, and using the Subjects well, makes the Kingdome to grow better, and the revenues to increase, purchaseth unto himselfe a plentifull reward; that at laft, by the accumulation of honours, he is heaved up to some honorable title, and is capped for a great Lord. But if the contrary be by him put in execution, he is not onely cashier'd of his reward, but the clouds of imperiall discontent cast a horrid lour upon his house, and the Gallow tree must be his lives last period. So the good wife of the house like a Viceroy, is placed over her children; if she have an incessant care that they be provided with meat and drink sufficient, then shall the Infants hearts be inlarged for the entertainment of a polite behaviour, and the practise of good works; she also shall have a reward both in this life and that which is to come, having a place allotted her together with the just in that Garden of pleasures, Paradise. But if she feed her children with grosse meats, such as may make a chai∣ned inclosure of their hearts, then God shall cut her off, and cast her headlong into the infernal pit.

The Mother must not too often bear that part of her breast which is next unto her heart, lest hereby the milk becomming immoderately cold, should afterwards be the occasion of some maladies to the sucking Infant, and hinder his growth. Moreo∣ver, she must have a special care that she fast not two long in a morning, but early take some warm broath, which turned into good nourishment, may also become the childs sustenance; she must not suffer her children to go naked at any time, not upon the day, lest the Sun, nor upon the night, lest the Moon should hurt them,* 1.153 as it is written: The sun shall not hurt thee by day, nor the Moon by night. She must not suffer any to carry them to bed naked, or that they themselves should approach their couch being thus unvailed. Moreover, it is not lawful for them to rise out of their bed naked, but a most diligent care is had that their

shirts be put on and off at their lying down and rising up, that they may early be accustomed to a reverent bashfulness in the eyes of the Almighty, and speedily be rapt into this contem∣plation, that the whole earth is full of the Majesty of Gods glo∣ry, and that in his sight the darkness is like the light it selfe: for the same reason they are always to go with their heads co∣vered, because the Divine Majesty doth alwayes hover over them, their wise men bearing witness If any chance to go without his honnet, he practiseth nothing less then the advan∣cing of his fore front against the Majesty of the Omnipotent; and from thenceforth becomes impudent, forgetfull of God and his Commandements. Conducible to this purpose we read a story in Gemara: That upon a time the Elders and Senators of Jerusalem, sitting in the gate, two yong youths past by them, the one with his head covered, the other with his bonnet vai∣led; which Rabbi Eliezer observing, said, The boy that goes bare head is a bastard: and Rabbi Jehosuahes verdict was, he was the son of a polluted woman: Rabbi Akibhah affirmed both to be true. Hereupon Rabbi Akibhah asked his mother how she came to have such a son? she answered, when I first entred into the bond of matrimony with my Husband, I was un∣clean; and for this cause my husband did seperate himself from me, that according to the Law of Moses he might not keep com∣pany with me all the dayes of mine uncleannesse: in the mean time one of his companions came in unto me, and got me with child, by the which act of copulation I had this my Son. Whence it appears to be a sign of an untowardly disposition in any child to walk bare headed. From the seventh year untill the thir∣teenth they have a serious and impulsive admonition given time not to go uncovered, after which time they are comman∣ded to use the gesture.

The children of the Jews from their very infancy, are accu∣stomed to wear a girdle, and truly their honest Matrons fasten it to the hinder part of their coats, that by this means they may always be mindfull of it; for the girdle severs their heart from the secret parts, lest the heart in time of prayer might be hindred in its devotion by beholding the privities.

So soon as this infant Jew hath learnned his morning pray∣ers, he intermixeth this Petition, Blessed be thou O God, who

girds Israel with the girdle of strength, having respect unto the girdle he is girded withall; for if he have none about him, then is this his prayer of no moment, but in vain, and imputed to him for a sinne.

Moreover, the children are not permitted to go barefoot, for fear of a multiplicity of dangers, which might happen unto them, and that especially in the Moneths of December and Ja∣nuary, when the Cats dance their Corantoes; for at that time they may chance to tread upon venemous stuffe cast out by the Cats in this their wantonnesse, by which their feet may be an∣noyed with such a swelling, that for a long time after they can have no remedy.

When they cannot as yet speak plainly or readily, they are caught to pronounce some good Sentences out of the Bible: they accustome them also upon the morning and Evening of Evening of e∣very Sabbaoth, and great feast decently to salute their father and mother, and to bid them good morrow, good even, to wish them a happy Sabbaoth, &c.

Seven years past, and the children coming to more maturity, they are commanded, that every morning adjoyning the name of God, they should remember to say, God give yon a good day,* 1.154 &c. (for so spoke Boaz to his reapers, Hael immachem, the Lord be with you) and also this Jebarecha hael, God blesse you, or as we use to speak,* 1.155 God thank you. It is not lawfull for them to use the name of God, unlesse it be in some pure place, concerning which more shall be spoken in another place.

They are also taught all manner of utensils necessary for their life and daily conversation. They practise Nomenclation, that by this means they may fooner learn to speak Hebrew, and hence it is, that they intermingle many Hebrew words with the Germane language, or any other, which they use as their mo∣ther tongue.

Moreover, these infants altogether shun the company of Christians, will neither eat nor drink, nor enter into any other kind of commerce with them, this being the study of their Pa∣rents, to make every action of the Christians for to seem odi∣ous, and such as are abomination to the Jews: hence it comes to passe, that they indesinently hold on to nourish that hatred

which they conceived against the Christians in their infancy even untill the end of their dayes.

When the children are seven years old, then by their Parents, command they learn to read and write. If any one be of so great an estate, that he can bestow the charges, he keeps a Rabbi or Schoolmaster in his own house to instruct his children. So soon as any one hath made so much progresse in this kind, that he can read, then first of all he is taught to construe the Books of Moses in that language with which he was brought up. In a certain book called Schebkile emunah, it is recorded, that when the mother brings her son the first time unto School to the Rabbine, that she ought to give unto him some delicious wafers made with Sugar and hony, and to say these words, Even as this wafer is sweet, so let the Law be sweet unto thy heart, let it be like sugar upon thy tongue, and hony upon thy lips, see that thou trifle not away thy time at School with babbling & unprofita∣ble speeches, but learn to speak the words of the Law alone, let them only proceed out of thy mouth; for hereby it shall comete pass, that the glory of Gods Majesty shall rest upon thy head, and for evermore shall there keep his residence; for God loves all those that are intent unto goodnesse, and speak of his Word. Hereupon the most lear∣ned Doctours among the Jews, have left it written, that Jeru∣salem being wasted, and all the Priests and Levites exiled by the Enemy▪ God did in such a manner for sake them, that his Ma∣jesty would not vouchsafe to bear them company. The Sane∣drim also, or the chief Consistory among the Jews, being like∣wise by the Conquerours overthrown without Jerusalem, had not the Majesty of the most high gone along with them: yet the children at length being banished out of their School, the glorious Majesty of God omnipotent was their Compani∣on into the Land of their captivity, concerning which the Pro∣phet Jer. prophesied in these words,* 1.156 Her children are gone into captivity before the enemy and from the daughter of Z••on all her beauty is departed, where beauty notes out the presence of Gods Majesty, in the presence of which the beauty of the City Jerusa∣lem consisted: therefore when the boyes sitting at the feet of the Rabbine learn the words of the Law, and nothing but the Law issues out of his mouth; then the glorious Majesty of the Creator dwells in them, and delights himself with the breath

coming out of the mouth of these punies; for a breath of this nature is pure and holy, considering the child hath not as yet committed sin.

In the thirteenth year of his age, his title is Bar Mitzvah, the son of the Commandements, because he is now tied to keep the Law and will of God, as also then he begins first of all to fin, if he do not perform the said Commandements. Rabbi Simeon Bar Nachmam, in the name of Rabbi Jochanan, ut∣tered these words, That if any one teach his son the word of God, he is worthy to sit before the Lord in that University which is opened in the heavens,* 1.157 as Jeremy saith, If thou wilt return, then will I bring thee again, and thou shalt stand before me, that is to say, if thy son hear the Law, I will make him fel∣low of the same Colledge that the Saints and Angels inhabit, and make him partaker of life eternal; and whosoever is not carefull that his son should learn the Law, and so consequent∣ly becomes the occasion of his corrupt education, it were bet∣ter for him that he were blind, so that he might not behold his reproachfull acts,* 1.158 as it is written of the Pat••iarch Isaac, When Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, &c. On these words, Rabbi Eliezer of the stock of Azariah saith, That Isaac his eyes were there∣fore dimme, that he might not see the immodesty and wanton∣nesse of his unnurtured son Esau, and it is recorded in the book Medrasch, that Abraham for the very same cause departed this life five years sooner than the course of nature exacted, that is, lest his eyes should behold his degenerate nephew Esau, leading his life in a wicked ungodly manner.

Ten years being expired, and the youngling Jew being in∣different well versed in the Books of Moses, it is necessary he apply himself to the study of the Talmud, and of duty to cleave unto the text thereof, in which the very foundation of Iewish Traditions and Ordinances, as also of the Divine and Humane Law is comprehended.

At thirteen years of age he is called Bar Mizvah, the son of the Commandements, when he is bound to keep and observe all the Commandements, in number six hundred and thirteen. containing the sum and argument of the Law of Moses, and of the whose body of Iewish Superstition. If from that time for∣ward

he sin, and do not execute that is commanded, then is he liable to be punished both by the Law of God and man. What sin soever he committed before the thirteenth year of his age, his Father must suffer for it.

Which is the reason, that the child comming to these years, his father cals ten Jews unto him, and in their presence witnes∣seth, that this his Son is come to full age, and being instructed in the Commandements, hath learned the manner and custome of the Zizim and Tephillim, (of which more anon) as also the form of blessing and his daily prayers: for which reason he would be freed from him; that he might not from henceforth smart for his offences, he being such an one who is to become Bar mitzuah, the Son of the Commandements, and ought to suffer for his sins in his own proper person. This being confir∣med by the ten Jews there present, the Father saith a certain short prayer, in which chiefly he gives God thanks, that he hath delivered and unburdened him of the punishment due unto his son for his sin; further intreating him, that his son by the help of the Divine grace, may for many daies remain safe and without danger, and be industrious in good works.

In the fifteenth year of their age, all the children of the Jews are forced to learn the Gemara, which is the perfection of the Talmud, written for the better comprehending and understan∣ding of the acute and subtil dispute and decisions about the doubtful things in the text thereof; and in these they spend the greater part of their life, very seldom or never bestowing one mi∣nutes study in the books of the Prophets, but utterly neglecting them: Whence it comes to pass, that many Jews there are ready to drop into their graves, who (to my knowledge) have not read any one of the Prophets from beginning to end. And this is the cause that they know so little concerning the Messias, that the promises concerning him are become not only obscure unto them, but also altogether unknown.

In the eighteenth year of their age the males enter into the bond of wedlock,* 1.159 according to an ancient Order in the Tal∣mud, which they not seldome transgressing, oftentimes marry before the time injoyned, to avoyd fornication; the females may marry when they are twelve years and one day old.

In the twentieth year they are licensed to traffick, buy and

sell, play the Chapmen, cozen and circumvent any whom they can possibly; of which the Christians to their grief have had too much experience, of which in another place.

Because our yong Jew hath now taken his degree of Bar mitzuah, or Son of the Commandements, and is entred into the order of the Jews, our endeavour shall now be to express the manner how both their yong and old men behave themselves in this order.

CHAP. IV.

How the Jews rising betimes out of their beds, prepare them∣selves for Morning Prayer.

IT is writtten in that Tract of the Gemara called Bava basra, that it was the assertion of Rabbi Eliezar haggadol, that every Jew from the fif∣teenth of July until the feast of Penticost, ought to forsake his bed before day, because in this time the nights are long, but from that time till July he may sleep untill perfect lay, because the nights are very short. And the truth of this position the wise men and Rabbines endeavour to prove out of many places of the Lamentations of Jeremy, and out of the History of Ruth, which are so full of subtilty that they cannot in this place be honoured with an explanation. The good Wife of the house is bound to wake her Husband. and the Parents are joyntly obliged to rouse up their children, when they have once passed the thirteenth yeare of their age, and are subject to Jewish Ordinances, as wee have declared in the former chapter. Furthermore, the Chachamim have re∣gistred, that every man is bound in his own proper person to be a Cock unto the twilight, and not to foster such a delay, that the bright ey'd morning may take advantage to call him ls;lug∣gard,* 1.160 to which King David condiscends when he saith, I will awake right early. Surely this is very necessary, and that for the performance of our morning Prayers, which are to be poured out at the rising of the Sun, aud that without delay, as David

testifies in his Psalms saying, They shall honour thee with the Sun: as though he had sayd, so soone as the Sunne visits our Hori∣zon, they shall honour and sing praise unto thee in their early Devotions.

The Cabbalists write, that at the dawning of the day the prayers of every particular enter into the ears of the Almighty,* 1.161 and they have some certain grounds out of holy Writ for this their assertion. Jeremy in his Lamentations saith, Arise, cry out in the night, in the beginning of the watches: that is, when it beginneth to dawn: David also in a certain Psalm: The Lord bath granted me his loving kindness in the day time,* 1.162 and in the night season also did I sing of him, and made my prayer unto the God of my life. The most profound Chachamim say, they who are stout and industrious advance themselves to well doing, and the observation of Gods Commandements; wherefore it shall carry the repute of a good work indeed, to rise before the mor∣ning watch: and to conjoyn day and night by a continued sin∣ging of the choisest Psalms and Prayer. Wherefore a Jew should not be slack in such a performance, but with great ala∣crity take an early leave of his lovely couch, breakfasting his soule with this meditation: If any Gentile or Christian should now come unto me, who is my debtor, or should bring some gorge∣ous vestments to pledge out of his Wardrobe, or any other thing, by the mediation of which I might inrich my selfe: If I should be now called to some great Prince or Potentate, from whom I might obtain a gift, cully favour, or who in his own Person should intreat my service; how readily would my fe••t be plumed with swistness, and spend their forces not to be conscious of the least delay: with how much more alacrity ought I to speed from my bed to rest, that I may tender my service, and do homage to the King of Kings, who hath given me life and nourishment, and doth defend me against all mine enemies, of what quality soever?

Whosoever hath in him any relish of godliness, ought every morning to entertain the pangs of grief and sorrow for the Temple of Jerusalem, praying that that Temple and City may with speed be re-edified. And who before the Day star appear, or the clouds of night he dispeld by the Suns approach, ere that he forsake his pillow shall wash his couch with tears, for the desolations of the Temple of Jerusalem, and the long captivity,

shall gain this much, that God being mercifull unto him, shall not suffer his prayer to be deprived of audience.

In Maseches Sanedrin the Rabbines upon those words in the La∣mentations of Jeremy,* 1.163 She weeps in the night, without any intermis∣sion of weeping, dispute and say, that if any hear the voice of one weeping upon the night, it is so intermixt with the Gall of bitter∣nessi, that he must of necessity second the mourner in his dolesull notes. The very same which happened to Rabbi Gamaliel, who upon the night time hearing the mournfull out cries of a certain woman for the death of her son, counted his life bitter unto him and bare a part with her, weeping most bitterly. Rabbi Jochanan saith, that when any one doth lament upon the night time, the fixed stars and Planets condole with him. Their Chachamima 1.164 write, that he who weepeth ought to let his tears find a current through the narrow ••h••ud gates of his eyes, because then God will arise and gather them into his bottle. And then if there cha••ce to be a promulgation of any decree by the enemies of Israel, to destroy them, God shall remember these godly men who shed ••ears in abundance, shall take these bo••tles full of them, pouring them upon, and blotting out the hand-writing that was against them, that no evil may befall the Jews. Hereupon the Prophet David; Thou tellest my flittings, and putst my tears into thy bottle, are not these things written in thy booke? By these words David would specifie thus much, that God pours out the V••ols of tears upon the writings, or books put out against the Jews, and so de∣faceth them, that they become cance••'d and of no force. To the same purpose he speaks in another place,* 1.165 He that soweth in tears shall reap in joy.

The Author of the Book Reschith Chochmahb 1.166 in the 111 pag. saith, that he received it by tradition from his Elders, that it is very soveraign for a man to sprinkle tears upon his brow, and to rub them in, because there are some sins written in his brow which by this means may be blotted out, according to the words of the Prophet, saying▪ Thou shalt set the letter Thau upon the foreheads of the men, &c.

The Cabbalists write, that if any have a desire to list up his pra∣yer unto that holy and blessed God, that he would vouchsafe to deliver the Jews out of their long continued bondage, he ought to do it when it begins to dawn, that he ought to weep heartily, and

send forth strong cries, so shall his words enter into the ears of the Lord of Hosts, and then chiefly because there is nothing which may disturb him in his prayers, none also found who shall move his tongue against the children of Israel.* 1.167 We find it recorded by Jeremy: The Lord shall roar from on high, and utter his voice from his holy habitation. The Lord roars in the morning upon his beauty. The beauty of the Lord is the Temple of Jerusalem, and that is holy; which as he hath permitted to be destroyed, so is it his pleasure that it shall be built again; and that he may be warned unto the enterprise, he will be early intreated. Hence David saith, My voice thou shalt hear betimes, O Lord, early in the morning I wil direct my prayer unto thee,* 1.168 and will look up. In the morning, that is, when it begins to be day, I will go into thy house: he will not do the same upon the night; because in the beginning of the night God causeth all the Gates of Heaven to be shut up, and the Angels sit as Porters, and are silent; God sends away the evil spirits into the world who hurt every one they meet. The middle of the night being past, a great cry is heard in Heaven, and it is commanded that they should set open the Gates, the day now approaching, to this end that none might wait too long. This cry is heard by the houshold Cocks here upon earth, who clapping their wings with a shril voice awake us mortals. Then these evil spirits lose all their power, so that they cannot do any more annoyance: for which cause the Rabbines have ordained a certain thanksgiving which they whould have repeated in them morning by them that hear the Cock crow; saying, Blessed be thou, O God, who art Lord of the whole world, that thou hast given understanding to the Cock. To be briefe, whosoever fears the Lord, wheresoever he live, needs not the Cock to awake him.

He that alwayes in aw the Lord doth keep, Needs not to be awaked of his sleep.

Moreover it is the will of the Chachamim,* 1.169 that non presume to raise himself up in his bed, or sitting up therin to put on his shirt being naked: but lying still should strive to wind himselfe into it with his hands and head, lest the wals and beams of the house might behold the secret parts of his naked body. Rabbi Jose boasts in Mas∣seches Schabbas, Thus long have I lived, and yet the beams of the house did never see the hem of my shirt: thereby signifying that he never invested himselfe therewith being naked, but lying hid in his

bed. Hereupon it is a position of their grand Sophies, that none ought to put on his coat being naked; much less is it permitted that he should walk or stand naked in his bedchamber.* 1.170 For sup∣pose any sudden fire or some great tumult might arise, whose rari∣ty might so affright him that he should run naked out of his bed∣chamber, with what a countenance can such a one shew himself? It is not also lawfull for any one being naked to make water by his bed side; for of such men the Prophet Amos speaketh, saying,* 1.171 They sleep in beds of Ivory, and stretch themselves upon their Couches. The Hebrew word Seruchim, which signifies to stretch out, the Rab∣bines translate,* 1.172 to be resolved into stinking matter, as they expound the same, Jer. 49. 7. upon which place R. Jose the son of Chanin•• saith, these are they who stand naked before their beds. No man ought thus to think with himselfe, It is dark, I am in my Closet▪ no eye sees me: I say every one ought with all diligence to abstain from such cogitations; for Gods holy Majesty is above all, and present in every place: The whole earth is full of his glory,* 1.173 as saith the Prophet Esay.

A singular care is also to be had, that no man put on his shirt, or any other of his garments out of order: he must put on his right foot shooe first, but in tying of them begin with the left. But if any man have a pair of shooes which are destitute of shooe∣ties, then must he first fit the left foot, then the right: at night the left foot shooe ought first to be put off, as that worthy man Rabbi Jochanan hath taught and commanded.

When any one is altogether ready and invested from top to toe, then must he leave his bed-chamber, his head being bowed toward the ground, and his mind full of devotion, in remembrance of the Temple of Jerusalem now waste and desolate, always provided his head be covered, and his feet shod, yea, the-whole body cloathed, seeing the Majesty of the Almighty always hovereth over his head, and because it is scandalous and an enemy to good manners, to come naked into the sight of any one.

After this, every one drawing aside unto some secret place, shall endevour to purge his belly so far as is needfull, and to take all pains possible, that he may come pure and cleanly to morning prayer, as it is written, Prepare thy self to meet thy God,* 1.174 O Isra∣el, and David saith, Praise the Lord, O my soul, and all that is within me, praise his holy name, in which place according to the

Exposition of the Rabbines, thus much is intimated, that the ve∣ry intrails ought to be clean and empty. It is not lawfull to name the holy name of God, unlesse it be done with all cleanlinesse, which is the reason that every one must carefully endeavour that his garments be not polluted•• in his devotions he ought to be ve∣ry bashfull and modest, yea though he be alone in some dark and private place, as it is written, humble thy self, to walk before thy God,* 1.175 that is, the Rabbines being Commentators, in a secret place. No man must be conscious of so small providence, as too long to defer the works of nature, for it is not a sin onely so to do, but also may greatly endanger his belly, and make it liable to rupture. I do not here mention, that the soul by these means procures a stinking breath, and other consequent discommodities.

It is written in Parscha Kedoschim, You shall not make your souls abominable,* 1.176 but ye shall be holy unto me, which the Rab∣bines interpret of them, who against nature stop the work of na∣ture, saying, that whosoever makes a delay to salute the lakes when the excrement is ripe for an egresse, he is unclean and a trans∣gressour of this Commandement: in cleansing of himself he must use the left hand, not the right, for with this he judiciously handles the holy Scripture, with this he writes the holy names of God and Angels. When any one is in a private place, he must be carefull with an exact diligence that the suffer not the word of God and his Commandements to come into his remembrance, and much lesse to account it as a thing dispenced withall, to name any name expressing a Deity; the reason, according to the wisest of the Rab∣binicall Rable,* 1.177 being this, because God will shorten his dayes who repeats his name in secret. The Schollers of Rabbi Sira upon a time demanded of him how it came to passe that he lived so long? to whom he answered, I had never since I was born, the least meditation of any thing contained in the Word of God, neither did his name ever proceed out of my mouth in an impure place.

When any one is to ease himself, he may turn his face either towards the North or South, but by no means toward the East or West, because a due reverence ought to be had of, and tendred unto the holy Temple at Jerusalem, to which we ought alwayes to turn the face, not out back parts. Enough of this. I o∣mitting also their morals, and such like trash, I will show unto you how the Iews prepare themselves to morning prayer by the washing of their hands.

The Chachamim, and skilfull Rabbines write,* 1.178 that no man ought to touch his own body, untill his hand•• be washed, and that in respect of the great danger that may ensue thereupon, for the hand in the morning is a thing most impure and venomous, by reason of the unclean & evil spirits, which rest upon the hands un∣till they be drenched in water. If any one touch his eyes with such hands, they shall become blind; if his ears, they shall be stopped with deafnesse; if his nostrils, they become obnoxious to a conti∣nuall distillation; if his mouth, it shall be vexed with stinking; if his hands, they shall be clothed with scabs. When any one washeth himself, he holds the right hand under the Ure, and pours the water thrice upon it, and after that the le••t in the like manner; for without this Ceremony it is not allowable that the one hand should touch the other. No man in washing ought to be sparing of water; for Rabbi Chasda saith, that whosoever useth plenty of water in the washing of his hands, shall be a man of great riches. They must lift their hands on high in time of washing, lest the unclean water resulting out of the Bason should repollute them. In the next place they ought to wash their mouth and face, because this was created according to Gods own image, as it is written, God created man in his own likenesse, according to the image of God created he him. The Rabbines illustrate the whole matter by this similitude. An Artificer one who is Master of his trade, makes some goodly vessel, and therewith gratifies one of his dearest friends. This his friend knowing of his approach, and seeing the Crafts man coming to his house, takes the vessel, scours, and makes it as clean as he can possible, left the workman should be wroth and angry, that he kept not this his handy work from filth and pollution. In like manner, any Jew, who every day in the morning frequents the Synagogue appears in the presence of God his Creator, and is bound to worship and honour him, ought also accurately to wash his face, lest the chief workman should be angry to behold his creature disfigured with uncleannesse.

In Bereschith Rabba, which is an Exposition upon Genesis, the Rabbines winnowing that Sentence of Salomon,* 1.179 A mercifull man doth good to his own soul, affirm it also to be behove••ull for him to keep himself cleanly for the good of his body. How can any call upon God with his mouth, when as yet it is filled with spittle and other filthy matter? A Jew being about to wash, must do it over

a bason or some other vessel, not over the earth, which done, it is not lawfull for him to pour out his water where any one tread∣eth, yet are there found men who practise the contrary, for the promotion of their art in poysoning, and skill in Magick. The face being washed, great curiosity must be used in the drying of it; for he who does not take care thereof, shall have his face so blossomed with budding Ale pocks, so imbroidered with wrinkles, that the deformity thereof will become loathsome to the eye of every beholder: the face must be wip••d with a clean towell, not with a woollen cloath (which some slothfull persons blush not a whit to do) for according to their Doctors, this destroys the me∣mory and annihilates the understanding. After washing every one ought to give thanks, saying. Blessed art thou, O God our God, King of the whole world, who hast commanded us to wash our hands.

In generall, they ought continually to wash their hands after these things following. In the morning so soon as they are up, af∣ter their return from the house of office, after they come out of the Bath, when they pair their nails, after that they have drawn their shoes from their feet, the hands being ministers, when any hath scratched himself upon his naked skin, when he hath touched a dead Corps, or gone through the middle of dead folks, when he hath had carnall copulation with his wife, or lastly, after the killing of alouse, whosoever he be that doth any of the afore∣said things, and doth not wash his hands thereupon, if he be a learned man he shall forget his learning, and turn blockhead, if he be not learned he shall lose the use of every one of his senses.

Now the Jew is sufficiently cleansed, and mundified for his morning devotions, if two things were not yet wanting, which make him and his prayers far more holy, concerning which we will adde some few words for the better understanding of what was formerly delivered.

The Jews have a certain instrument of a foursquare fashion,* 1.180 which for the most part they put on together with their other gar∣ments at their uprising, but some when they are about to pray. The parts of this quadrangular garment are two, being for the most part made of linnen, but often of silk, bound and fastened together in the highest part thereof with two little bands, yet of a great heighth, so that they may put their head in betwixt them, so that the one of these foursquare parts may hang upon the breast,

the other upon the back. The Jews, in respect of the four angles, call this garment Arba Cauphos: in every one of these four angles hang certain Ribbands, woven of white woollen threads, coupled by a certain knot, and hanging towards the ground, which are four, eight, or twelve fingers broad; these they call Zizim, of which they write wonderful and strange matters, whereof I will relate a parcel.

They who would be accounted very sincere and holy, are wont dayly to put on this their cloak or garment, wearing in it under their long coat, but after such a manner, that the ends of the fore∣mentioned stringes, or hangbies may be always in their sight: some wear them upon their breasts; others not at all, but in time of Prayer. It is hehoofull that the two foresaid parts, together with their appurtenances should hang towards the ground, both at the fore and hinder part of their body, that they may always be full of the Commandements of the Lord. When they put these on, then they say some certain Prayers, giving thanks unto God that he hath commanded them to invest themselves with these garments. These ought to admonish them always to have before their eyes Gods Commandements, that hereby being scared from sin, they might be prickt forward to a due performance of them: as it is written: Speak unto the children of Israel,* 1.181 and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of their borders a rib∣band of blew. And it shall be unto you for a fringe, that you may look upon it and remember all the commandements of the Lord, and do them, and that you seek not after your own heart, and your own eyes, after which you are wont to go a whoring, that you may remember and do all my Commandements, and be holy unto the Lord your God. But out of these words their Wise men conclude, that the eyes and heart are the mediators for sin.

In the Tract called Masseches Schabbas we read, that Rabh as∣ked Rabbi Joseph, what was the first thing his Father admonished him of? who answered, the Commandement given by God con∣cerning the fringes, for upon a time my Father (saith he) going down a pair of stairs,* 1.182 and by chance treading upon his fringes, and breaking one of the threads or Ribbands would not move a foot till it was made whole again. In a word, their great Doctors comparing this commandement with others, prefer it before them

all: and have left in writing, that whosoever diligently observes and keeps it, keeps and observes the whole Law; which thing they thus make manifest: In every one of the fringes there are five knots,* 1.183 representing the five books of Moses, to which if we add 8 Ribbands,* 1.184 together with the number contained in the letters of the word tzitzith, which signifies fringes, and in numeration makes six hundred, there ariseth the number of six hundred and thirteen, the direct number of the Commandements, into which the whole Law is divided, and therefore according to this Cabba∣listically concluding Arithmetick, he that rightly observes and keeps this Commandement concerning the fringes, perfectly ful∣fils the whole Law.

In the fore mentioned Tract, we read of a certain man hindred from commiting sin, and a strange woman converted unto Judaism by this Commandement. Upon a time a yong man among the Jews, very learned and studious, but much given to Venery▪ hear∣ing of a famous and beautiful Whore, who living in a neighboring City, had much trading, and yet sold sin at so dear a rate, that for one single lascivious abuse of her body, she required no less then four hundred pounds, sent her the money, appointed the time at which she was to expect his lustfull imbracements. The day come, the yong man, according to their Covenant, repaired unto her house, where he found her in a closet sitting in a chair all imbroy∣dred with gold, near unto which stood a bed furnished in the most exact and exquisite fashion that Art could invent, which served as fewel to inflame his lust, and hastened him to this unlaw∣ful act: but behold as he went up into the bed, his fringes smote him on the face, whereat forthwith astonished, and put in mind of the Commandement, he fell upon the ground, represt his fleshy desires, and utterly refusing any more to touch or imbrace his formerly admired Mistriss: whereupon she demanding of him what defect he had espied in her, that he thus refused his purcha∣sed pleasure? he replies, that the Lord God commanded the Jews to do him service, and for a more easie performance of the same, gave them a sign, which when they beheld▪ they might remember his Commandements, which sign put me in remembrance of the same, and deterred me from committing the offence. Hereupon she asked him his name and whence he was? which when he had told, she seemed to rest contented, and suffered him to depart:

but many dayes past not untill she sold all that she had, and fol∣lowed after him unto his dwelling place, and entering the Syna∣gogue, the place of his study, inquired of the Master thereof where he was? to whom (demanding her business) she declared the whole matter; and withall desiring to become a Convert unto the Jewish Religion, and Wi••e to the aforesaid yong Student, saying, I have here brought with me that bed in which he and I should have, con∣trary to Gods Commandements, committed fornication: which now that we may use chastly, honestly, and piously, is the top of my desires. The Master of the place moved with her words, ac∣knowledged her for a Proselite and joyned her in marriage to the yong man whom she loved, by whom she had many comly chil∣dren, which in after times came to be great Doctors and learned Rabbines, she until the moment of her death continuing constant in the Profession of the Jewish Religion. In like manner it is re∣corded, that these Fringes and Ribbands upon the shirts of their garments, put Boaz in remembrance of his duty, and hin∣dred him from committing folly with Ruth, when she lay at his feet in the threshing floor; as also Joseph from harkening unto the bewitching of Potiphars Wife. This story so famous among the Jews, that even Infants and women, who never read the Talmud, have it at their fingers ends, I could by no means here omit, being also recorded in their Germain Minhagim, or Books of Common prayer.

In the Trict of the Talmud, called Masseches bava basra, it is written, that upon a time Rabbi Jochanan saw a casket full of pre∣tious jewels, which one of his Schollers called Bar Emorai seeking to take away by, stealth a violent commotion shattered all his members, and a voice was heard saying, Let the casket alone, thou son of Emorai, for it is not thine, but belongs to the wife of Rabbi Chanina the son of Dusa, who shall treasure up therein store of blew wooll, of which the just and righteous shall cause to be made for them fringed garments in the world to come. By the example of this good woman all others may learn thus much, that in the sedulous imitation of her in this world, they shall find a large reward in another.

The Women are not tied to put on or wear this cloak or coat of remembrance, yet if they do, it is no scandal to them; for it is said, that Michall the daughter of Saul did the like: yet accor∣ding

to Rabbi Jehuda in the book Siphra, the Doctors and learned crew free women from the performance of this Commandement about the Fringes, and esteem her for a proud novice and worthy to be laught at, who will undertake it, seeing it is proper to men alone. To conclude all, whosoever shall every day without in∣termission put on this shirt, coat or cloak, is sufficiently armed a∣gainst the Divel and all evil spirits. Proved.

So much concerning the first thing formerly proposed: now follows the second,* 1.185 for as the Jews have their fringes for••a signe to put them in remembrance to do well,* 1.186 so have they also a knot up∣on the forehead near unto their nose, to put them in mind to pray seriously; this knot they weave and knit out of the words of Mo∣ses, saying: And these words which I command thee this day shall be in thine heart, and thou shalt rehearse them continually unto thy children,* 1.187 and shalt talk of them when thou tarriest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up: and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes: which binding the Jews at this day perform in this manner.

In the first place they choose out a four square piece of black lea∣ther, in quantity but small, of an Oxe or Cows hide, which they fold eight times; so making four distinct houses, or receptacles, unto which they do put four distinct pieces of parchment, in which are written the ten Commandements, and other parcels of Scrip∣ture which are thought to be the four Sections of the Law. The first beginning, Sanctifie unto me all the first born, Exod, 13. 2. to the end of the 10. verse. The second at the 11. verse, continuing unto the end of the 16. The third beginning at the 4. verse of the 6. chapter of Deuteronomy, and ending at the tenth verse. The fourth Deut. 11. 13. ending at the 22. verse. Then they take some few hairs pulled out of the taile of an Oxe or Cow, which they wash very clean, and therewithall binde together the foresaid parchments, yet in such a manner that the ends thereof may ap∣peare out of the skin, to this end, that every man may take notice that they are good and not sophisticate. The skin into whose folds they put these parchment writings, they sow together with small strings taken out of the bodies of Oxen or Kine, or made of Buls sinnews, which if they cannot have, then instead thereof they use small thongs cut out of the skin it selfe. Finally, to the foresaid

foursquare piece of leather, or skin thus folded and sowed, they fasten another long black thong, which they knot about it: the whole piece thus framed and fashioned, they call their Tephillin or prayer ornaments, serving to put them in remembrance of the serious and often execution of such an exercise; these they bind about their head in that manner, that the great knot, in which are contained the parcells of holy Writ, may be fastened directly upon the forehead, between the eyes, over against the brain, that here∣by the memory of Gods Commandements may be therein imprin∣ted, their prayers sanctified, and lastly the Precept of Moses put in execution, who saith, It shall be for a memoriall between thine eyes.

The second sort of Philacteries, which are for the hands are made in this manner,* 1.188 they take a foursquare piece of leather, and fold it as the former, then they take a piece of parchment, in which they write some certain Sentences out of Exodus, putting them into a little hollow skin, having but one receptacle, the hollownesse thereof being such, that ones finger may go into it, this little skin they sow unto the foresaid piece of leather so of∣ten folded, unto which they likewise fasten a long thong, and this they call their Tephillin Schel iadon, their Philacteries for the hands, which they fasten upon the left arm above the elbow, on the inside, over against the heart, that the heart may behold them, and hereby become more zealous and ••••••ent in its devoti∣on: the long thong they l••p about their left arm in that manner, that the end t••••reof may reach to the palms of the hand, and so the Commandement may be fulfilled, saying, These words which I command thee this day, shall be upon thy heart, and thou shalt bind them for a sign upon thine hands.

In the attiring of themselves, they first put on the Phylacteries of the hands, then those of the head, blessing them, and saying, Praised be thou, O God, who hast sanctified us by thy Commande∣ments, and commanded us to put on these Phylacteries, in the re∣petion whereof they cast up their eyes to heaven, diligently look∣ing upon the great knot on their forehead; before they put them on, they kisse them, touch their eyes with them, that hereby they may be defended from the breach of any Commandement, and the Phylacteries themselves may be so handsomly ordered, that they may escape the flouting censure of any derisive eye. To be

brief, in sowing, folding, knotting, bindding, they use so great art & industry, that by a singular kind of subtilty, they form the name Schaddai,* 1.189 according to the three Letters, Schin, Daleth and Iod, and that so exactly, that every Letter is placed in the right order, which is accounted as a most holy thing, producing hidden effects and comprehending mysticall significations.

Concerning these Phylacteries, the Rabbines have written di∣vers and sundry volumes, great and large, out of which it will not be a misse to recite a few things: And first, for the writing of them, It is holden behovefull and necessary, that they be written with ink made of galles, and not with that pitchy sort which is com∣monly used of Printers and silk Dyers, or with any other liquor of a red or any other colour. Secondly, every Letter must be written, one not adhering or cleaving unto another. 3. They must be written with the right hand, not with the left, nothing must be blotted out or corrected from the beginning to the end; so of∣ten as the Scribe shall write the name of God, he must not for∣get to say, and that in expresse words, that he writes these Phy∣lacteries for Gods glory; for hereby he shall perform what he is about with far greater diligence, which is very necessary, seeing that if any Letter do either superabound or be deficient, the Phy∣lacteries become unholy and polluted, and whosoever shal use them in time of prayers, prates in vain, and keeps not the com∣mandement as they ought: the due punishment for which of∣fence shall onely rest upon the head of the Scribe, of whom an especiall care is to be had, that he be a Jew, honest, holy, pious, diligent, and expert.

Secondly, for the skin and parchment, they ought to be of a heifer, or some other clean beast, and by Gods Law allowed to be eaten: the beast must be killed by a Jew, not by a Christian, as also tanned and dressed by a Tanner of their own Nation; yet if there be no such man to be had, the Jew may take a Christian Tanner to help him, and it is sufficient that this skin ought to be the skin of a clean beast, and permitted to be eaten, they prove out of those words of Moses, That the Law of the Lord may be in thy mouth; for those parcels of Scripture being written upon the skin, it is all one as if they were written upon every part of the whole beast, and so in meal-time were received in at the mouth, which they should not, if they were written upon the

skin of the unclean, and forbidden to be eaten. Much more might be said concerning this matter, but I surcease.

Thirdly, the sanctity and holinesse of these Phylacteries is ex∣ceeding great; for first, the body of him that wears them must be free from all pollution, both inwardly and outwardly, which seeing it cannot be at all seasons, it is thought expedient that a man should put them on in time of prayer, because prayer ought to procceed from a pure and clean heart. Again, whosoever shall suffer them by negligence to fall upon the ground, makes not on∣ly himself liable to fast for the whole day, but also all those that shall behold them lying thereupon. It is not lawfull to hang them up by their strings against any wall uncovered, but it is re∣quired they be put in bag or sachell: they may not be left in the chamber where a man and his wife lyes together, unlesse they be put in a bag three double, and locked up in a chest. It is not per∣mitted for any man to sleep, especially on set purpose while he hath these Phylacteries about him, yet if sleep chance to creep on him unawares, he becomes not hereby guilty of any crime; yet if in the time hereof, any uncleannesse happen unto him, he cannot lawfully touch the knot wherein the parcells of Scripture are writ∣ten and contained, yet he may unloose the thong, and lay the Phylacteries aside, untill he hath purified himself, and washed his hands, and then put them on again.

Furthermore, it is not lawfull for any one to let a scape, or ease himself, having these Phylacteries about him, if he be necessitated to do either, he must first lay them aside in a place four ells di∣stant from that wherein he shall ease himself, or put them into a bag, and hide them in his bosome next unto his heart.

Fourthly, women, servants, and others also not well in body, are not tied to the wearing of these Phylacteries, either because such persons are not all times clean, or because they cannot al∣wayes attend the time of prayer, by reason of that service which they are enjoyned by their Masters and Mistresses; for according to the Rabbines, the women are onely bound to observe these Commandements which may be performed at certain times, not them whose execution is daily required▪ for seeing it is said, Ex∣od. 13. 19. That the Law of the Lord may be in thy mouth: where the institution of this order is mentioned, it necessarily follow∣eth, that they onely are tied to the observation of this Com∣mandement,

whose office it is to have the Law of the Lord in their mouths, and to teach it to others, which is not required of the female sex, and consequently they are not liable to the wearing of these Phylacteries, notwithstanding that of the Doctors, who say, that they were worn by the wife of Jonas the Prophet; for it is sussicient that they say amen to every Petition, seeing hereby they confess that they believe and hope for whatsoever their Husbands shall require at the hands of God in these their prayers. Of this their saying amen spoke Isa, the Prophet, saying, Open your gates that the righteous Nation may enter in,* 1.190 Schomer emu∣nim, who keeps the truth, which is all one (say they) as if he had said, Schomer Amenim, who saith amen at the end of every Peti∣tion, believing all which is required of God in prayer, and saying Amen. Selah.

Briefly, how the Phylacteries should be written upon the fleshy, not hoary side of the skin or parchment; how the letter Schin should be wrought upon the great boss or knot; the letter Daleth with the knot of the long thong for the Phylacteries for the head; the letter Jod upon the knot of the Phylacteries for the hands; that the name of God Schaddai might be artificially expressed; How that four- square piece of leather may be so framed and fashioned, that in forme it shall represent a Bridge, and such like, they affirm to have had the original & plat-form from Moses, who learned it upon Mount Sinai,* 1.191 and taught it to the people of Israel after his descent from thence, for so much is testified by the Talmudist upon those words of Moses, After that I will remove my hand, and thou shalt see my back parts,* 1.192 but my face shall not be seen: and Rabbi Chamma the son of Bitzna affirms it to be the position of Rabbi Chasda, that Moses was taught by God himselfe how to make and bind on the Phylacteries.

Lastly, least we should omit the time of their morning Prayer, I will only relate one story, and that worthy credit out of the Talmud, conducible to the matter now in hand, and that by rea∣son of a certain miracle, of which kind one was formerly registred concerning the Fringes.

It is written in Masseches Schabbas that these were the words of Rabbi Janna,* 1.193 that whosoever had a desire to put on the Phyla∣cteries, ought to have as clean a body as Elisha Baal Cappajim, or Elisha with wings, had, And why I pray you is he named Elisha

with wings? the answer in the Gemara is shaped according to this fashion: Upon a certain time the Roman Emperor published a most severe Edict, that any Jew should not wear any Phylacteries, and that upon pain of losing his head: now in ancient times the Jews were accustomed to bind their Phylacterie•• upon their fore∣heads all the day long. To proceed, this Elisha being a man of undanted courage and little esteeming the Roman Edict, never ceased to tie these parchments about his head. But upon a certain time, being conscious that the Apparitor saw him, he tooke him to his heels, and without any delay snatching the Phylacteries from his head, hid them in his hand: The Apparitor apprehend∣ding him, would needs know what he carried in his hand? He answered, I carry Doves wings; then said the Apparitor, either let me see them, or else thou diest for it; whereupon Elisha opened his hands, and it was even so as he had spoken, and from this very action was he called Elisha with the wings.

But what reason may be pretended that Elisha should say, that he carried Doves wings, rather then the wings of a Stork or a Crow, or some other bird? The Gemara gives this answer, saying; that the Israelites are like nnto a Dove, for as the Dove hath all her strength in her wings, with which she doth fortifie and defend her selfe against all other birds, of what kind soever, being not ac∣customed to use bill, feet, or any other member in maintenance of the quarrell: so the Israelites also are wont to do, for their wings are the Commandements of God, which do manage and support them against all evil, that there is no possibility of suffering any harme from other Nations.

This Query is also answered in this maner: that as the wings of Doves are more auxiliatory unto them then those of any other bird nnto it; for the Dove wearied in flight, resting on the one wing, flies with the other, but other birds in the same case are forced to light upon some tree, or rock, or upon the earth; so the Israelites suffring great persecution for some one of the Com∣mandements, by reason where of they cannot fulfill it, they fulfill the rest, by the merit where of they have help, and a strong tower of defence against all their enemies; therefore it shal come to pass, that if any one do with all diligence observe and keep the Com∣mandements, he shall not come within the lists of any evil project, but shall in a wonderfull manner be delivered from all

his enemies, as this winged and penfeatherd Elisha was delivered from the Apparitor who threatned him with cruel death, as ma∣ny of the Rabbines have avouthed, being certified of the truth thereof by their toothless Grandames and hereupon have not feared to insert it into the Talmud.

CHAP. V.

Of the form of the Morning Prayer of the Jews, and how they behave themselves in their Schoole or Synagogue.

IT was formerly declared that the Sun-rising was the most fit time for Prayer; yet lest the exercise here∣of should be omitted,* 1.194 by the too too earlines of the time appointed, the Rabbines have stretch it upon the tenter-hooks of a dispensation, even to the the third hour of the day, which is the ninth with us, if my Arith∣metick fail me not.* 1.195 Wheresoever then there are many Jews inha∣biting in the same place, as at Worms, Mentz, Frankeford upon the Moene. Fridberg in Moravia, Bohemia, Poland, and the terri∣tories of the Rutheni, and other places where they have Schools and Synagogues, for so they call their Temples, they always are accustomed to meet together for to pray at the ordinary time ap∣pointed, and to perform this holy exercise according to the insti∣tution thereof set down in their own books, which we will shew with the greater brevity, seeeing we have been somewhat more prolix in the former Chapter.

When the Jews are dressed Capa Pee,* 1.196 and have washed and cleansed themselves within and without, put on their fringed Gar∣ments, and all this betimes in the morning,* 1.197 then arè they not sluggish and slothfull, but without delay depart with great speed and alaerity, and hasten unto the Synagogue, as though they were about to enter some Conflict; as the Prophet David hath recorded:* 1.198 We will go unto the house of the Lord, as though we were to besiege a City: for in this manner they interpret the words of

the Prophet; that is to say, we will run into the house of the Lord, as though our enemies were following us in flight.* 1.199 Rabbi Jona saith in Masseches Berachos, that whosoever hath a desire to go into the Synagogue must foot it with expedition: Hereupon the Prophet Hosee saith, We shall know him and hunt after him (for so the Jews render the words of the Prophet) that we may follow on to know the Lord: that is to say, we ought to be pressed and rea∣dy, as these who follow the chase. When any earthly King doth injoyn his Councel and others of his Court, that they should appeare before him very early in some place which it shall please His Majesty to designe for the Conventicle, then he of purpose rising betimes out of his bed, to see whether his Counsellors be diligent and watchfull in the performance of his Command; whomsoever he finds first in the place appointed, he converses with him in a friendly familiarity, yea, and vouchsafeth that he shall from thenceforth be his Favourite.

God is like to such a King; for his will and pleasure is, that the whole Congregation of Israel, should timely appear in the Syna∣gogue, and presenting them selves before his face, should certifie him in their prayers of all their wants and necessities. Now if God, who early vouchsafeth his more especial presence in their Syna∣gogue, find not any man preventing his expectation, then is he angry with his children, saying,* 1.200 Wherefore, when I came, was there no man? when I called was there none to answer? Blessed is he who comming early in the morning, entertains discourse with his God. How greatly will the Lord love that Servant, who imploys all his care, that by his negligence his Lord should not abide soli∣tary and destitute of a companion?

In Masseches Berachos,* 1.201 Rabbi, Abhiu, the son of Rabbi Ada, in the name of Rabbi Isaac, saith, that if he who useth to frequent the Synagogue be but once absent, then God instantly upon it, proposeth the question: Who is among you that feareth the Lord, and obeyeth the voyce of his Servant, that walketh in darknesse and hath no light, and trusteth upon the name of his God? Esay 50. 10. The meaning is this, that whosoever keeps his bed, and comes not into the Synagogue, abideth still in darkness.

In the Porch of their Schoole or Synagogue, they have a certaine piece of Iron fastened into the wall, against which every one is bound to wipe his shooes, if they be un∣clean

and dirty,* 1.202 and they urge the authority of Salomon for it, say∣ing, Keep thy foot when thou goest into the h••use of God, whosoever useth to wear any pantoffles, he ought to put them off at the door of the Synagogue, lsst he pollute the same, as it is written, Loose thy shoes from osf thy foot;* 1.203 for the place whereon thon standest is holy ground. They ought to enter into the Synagogue with great fear and trembling, even as he who is ready to approach the presence of some great King, is accustomed to unbare his head, and enter the Palace in a bashfull fearfulnesse, according to that of the Prophet David,* 1.204 Give the Lord the honour due unto his name, worship the Lord with holy worship: thou dost not read here Be∣hadrath, but Bechardath, say the Rabbines, that signifying com∣linesse and ornament, this fear and astonishment.

They being about to enter the Synagogue by the poreh there∣of use to repeat some certain sayings hudled up together out of Davids Psalms, the custome in it self being very good and laudable, if it were seasoned with a judicious attention, and servent devotion. They may not begin their prayers instant∣ly upon their entrance into the Synagogue, but for a space ought to suspend the action in a pious meditation of him with whom they are to converse; as also who he is that can see the very se∣crets of their hearts, and hear their prayers; for by this means they are possessed with the spirit of reverence, and are pricked forward to a serious observation of what is spoken. It is written in Masseches Berachos, and that upon the Rabbines record, that Rabbi Eliezer lying in his bed, his Schollers visited him, desi∣ring him to show them the way to Eternall Life; he willing to satisfie them in their request, said unto them, whensoever you make your prayers, consider before whom you stand; for by so doing you shall become heirs of life everlasting. Every one of the Jews is bound to cas•• ••omething into the treasury, though it be but a mite as it is written, I will see thy face sin ••ustice, where by Justice is understood Alms deeds, which beareth wit∣nesse thereunto.

In this the•• fixt devotion of mind they are wont to bow them∣selves towards the 〈◊〉〈◊〉 in which the bo••k of the Law is ke••t say∣ing,* 1.205 How goodly are thy 〈◊〉〈◊〉, O Jac••b, and thy Tabernacle, O Isra∣el,* 1.206 In the multitude of thy 〈◊〉〈◊〉 I will enter into thine holy Tem∣ple▪ Lord, 〈◊〉〈◊〉 have loved the habitation of thy house, and the place where

thine honour dwelleth, and many moe such like sayings out of the Psalms of David. These things premised in way of a proeme, at last they begin their devotions accordingly as they are appointed in their book of Common-prayer, and because the Petitions are ve∣ry many, they run them over by a cursory reading of them in their books, although some be ignorant of Letters, and cannot read at all, yet it is his duty to be frequent in the Synagogue with∣out any intermission, diligently attending what is said by others, and saying Amen at the closure of every prayer.

That we may the better understand what manner of prayers they use, I will translate some of their prayers out of the Hebrew into Latine, and withall explain them.

The first prayer they use begins thus, Adon Olam, ascher melech, &c. running all in rythme, as all others of theirs do, and is sung or read by them in a bouncing tone; the form of which pray∣er followeth.

O Lord of the world, who had rule and dominion before any thing now created, was created; who was called a King at the instant of their Creation, according to his good pleasure, and shall so remain after their return into their prime nothing, to whom be given all ho∣nour and fear. He was from everlasting, and shall alwayes abide in his glory: he is one alone, and besides him there is no other, who may be compared or be likened unto him (by this reason they deny the Deity of the Son, and repute him as a common simple man) He, as he is without beginning, so he is without end. In his hand is strength and power, he is my God, my protectour, and redeemer (by this say∣ing they deride the belief of us Christians, who do place our Confidence in a Mediatour, who himself was subject to the stroke of death) He is a stony rock unto me in my necessity, and in the time of my sorrow; he is my banner and my refuge, he is the portion of mine inh••ritance, even in that day wberein I implore his aid and assistance, into his hands I commend my spirit, whether I sleep or wake he is pre∣sent with me, so that I need not be afraid of any thing.

This prayer being ended then follow in their order an hundred more, which are commonly short and pithy, and are therefore twice repeated every day, the reason whereof shall be given here∣after.

The first blessing prayer, or thanksgiving is about the washing of their hands, as was formerly declared, and that, because if any

forget to say it in the morning when he is washing his hands, he is injoyned to say it before the whole Congregation.

In the next place they have a thanksgiving, though shore and succinct, for the wonderfull Creation of man, and especi∣ally that God created him full of holes and pores, one whereof being stopped, sudden death necessarily follows there∣upon.

Then they make their Confession concerning the Resurrection of the dead, giving thanks for the gracious supply of all their wants, saying, Blessed be thou O Lord, King of the World, who hast given understanding to the Cock, so that he knows how to distinguish day from night, and night from day, so that he ne∣ver fails to rouse up the Jew before day, at what time they ought to leave their beds and go to prayers.

Blessed ••e God, &c. That he created me an Israelite or a Jew, or as others render it, that he did not make me one of the Gen∣tiles (By Gentile they understand Christian, which they esteem as Infidels, Idolaters, and a cursed Nation) The woman saith, blessed be God, &c. that he created me a Jewess.

Blessed be God, &c. that he hath not created me a servant; this also thwarts the profession of Christians, whom they ac∣count their vassalls, who shall sow and plow their ground, and shall do all manner of servile imployments for them, while in the mean time they shall sit behind a hot fornace rosting apples, tossing up whole bowls of wine. What kind of Captivity is this? They answer, if any man rest himself in any place, having a huge Bowl of rich wine in his hand, then he is free from bon∣dage, when on the contrary, the Christians are forced to labour and till the Earth, in the sweat of their browes and nostrils.

Blessed, &c. That he hath not made me a woman: the wo∣men instead thereof, say Blessed, &c. that he hath created me according to his own good will and pleasure. This is done in contempt of the womans sex, because they are not compre∣hended in the Covenant of Circumcision, by which God ••eals unto himself his own peculiar people; and therefore this Scrip∣ture must perforce be hatched in the womans brains, that is to say, whether they be in the Catalogue of Israelites, as their husbands are.

Blessed, &c. who exaltest the humble.

Blessed, &c. who gives sight unto the blind.

This Thanksgiving is usuall when they first wake out of their sleep, and unshut their eye-lids.

Blessed, &c. who makes the crooked straight; this they say, when lifting themselves up in their bed, they go about to at∣tire themselves.

Blessed, &c. who clothes the naked; this they say when they put on their cloaths.

Blessed. &c. who raiseth them that fall.

Blessed, &c. who bringeth the prisoners out of Captivity.

These two severall Thanksgivings are assigned for this reason, because God in the time of sleep doth in that manner sustaine and multiply mans spirits, that they may again exercise their proper functions, the time of their being asleep being like unto prisoners in the pit.

Blessed, &c. who stretcheth out the earth above the waters; this they say, when rising out of their beds, they begin to tread upon the ground.

Blessed, &c. who directs, prepares and governs the wayes of man; this he saith, so soon as he comes out of his bed-chamber.

Blessed, &c. who hath created all things necessary for this life; this he utters when he ties his shooes.

Blessed, &c. who girdest Israel with the girdle of strength; this he saith, when he puts on his girdle, which every Jew is bound to do, as hath been formerly declared.

Blessed, &c. who crowns Israel with comelinesse; this he saith, when he puts his hat upon his head, for it is an hainous of∣fence to go out of his Chamber uncovered.

Blessed, &c. who refresheth the weary.

Blessed be thou O God, our Lord, King of the whole world, who removest sleep from mine eyes, and slumber from mine eye∣lids.

These prayers ended, being so many in number, they adde two more, wherein they petition God, that he would vouchsafe to keep and defend them against sin, reprobate angels, & wicked men,

and all kind of evil. Then humbling themselves before God, they confess themselves guilty, and relying only upon the mercy of God, they comfort themselves again with a certain Prayer, begin∣ning, Ribbon Col haolamim; and with much boasting and many brags in that oath which the Lord sware unto Abraham, being a∣bout to sacrifice his Son Isaac, say, yet we are thy people, and the children of thy Covenant: and, O blessed men that we are! how goodly is our portion? how pleasant our lot? how beautifull our Inheritance? O blessed men that we are, who every morning pronounce this sentence, Heare O Israel, the Lord our God is one God! Gather us that trust in thee from the four corners of the earth: by which action all the Inhabitants of the world shal know that thou art God alone. O our Father which art in heaven, run after us with thy mercy even for thy names sake, because thy name is named upon us, and confirm and establish in us that which is written,* 1.207 At that time will I bring you back, at that time will I ga∣ther you, and give you a name and renown amongst all the people of the earth, when I have turned againyour captivity, saith the Lord God. After these be ended, there follow 2 other short Prayers, in which they give thanks for the Law delivered to them from heaven. From the Law they proceed to their sacrifices, w^ch because they may not offer in these dayes, they are banisht out of their own Land, & their Temple is laid desolate, as their Ancestors were accustomed, the sa∣crifice of the lip succeeds in the place thereof, and reading only the precepts cōcerning sacrifices, as they ought in their appointed times to have been offered. they solace themselvs with that saying of the Prophet,* 1.208 though in a sense perverted, We will sacrifice the calves of our lips. After this they ruminate the historical narration about sacrifices, as also a certain prayer beginning Rabbi Ismahel con∣cerning the use of the Law, and the manifold exposition thereof: which being grounded upon the Talmud, is so barbarous and diffi∣cult, that not one Jew amongst an hundred is able to understand it. This they read in such a manner, as the Vestal Virgins do the Psalter. This done, they say a Prayer, in which they Petition for the re-edification of Jerusalem, and the Temple, which they daily, even unto this day expect and hope for; yet this they say with such a fainting voice that none can hear it. The words are these: Let it be thy good pleasure before thy face, O Lord and God, the God of our Fathers, that the holy house, thy Temple may be built again in

these our dayes, and give unto us a will to abide in thy Law. Here∣upon rising up with great joy and shouting, they chant out ano∣ther laudatory Prayer or thanksgiving, hoping that God will shortly begin to lay the foundation of their new Temple, and bring them back again into their own Land. Then sitting down, they repeat a long Prayer collected out of the Psalms of David, reading withall some whole Psalmes, and a part of the thirtieth Chapter of the first book of Chronicles: and lastly, singing the last words of the Prophet Obadiah, which are these: Saviours shall come up on mount Zion to judge the Mount of Esau,* 1.209 and the Kingdome shall be the Lords. With attent minds and much rejoycing, their hope is that these Saviours of whom the Prophet makes mention, shall come quickly, and shall go up to Mount Sion: that is, they shall undertake the quarrel for the Jews, and help them to judge, de∣Stroy, and utterly to extirpate from the face of the earth the Mountain of Esau; that is to say, the Christians, together with their Kingdome: they stiling the Christians Edomites, and the Roman Monarchy the Kingdome of Edom, and so shall bring them back into their own Land flowing with milk and honey: what the reason is, that they call u•• Christians Esauites, or Edomites, I will at large inform the Reader in another place, I will only insert thus much in this present Chipter, which they write and teach in their secret and hidden books, which they will not suffer to come into the hands of Christians; that the soul of Esau passed from his body into that of Christs: and that Christ was no lesse wicked then Esau was; and that we are no better, whence ever we are not without great cause called Edomites, who put our trust and confi∣dence in him.

Then they begin to sing, God shall be King over the whole earth. In that day there shall be one God, and his Name shall be one, as it is written in thy Law O God, Hear O Israel the Lord our God is one God. This they ••abble out as a thing clear contrary to our Christian profession, as though we worshipped more Gods then one, and were wont to give him more names then one, as the nam•• of Christ.

Next in order follows a short Prayer cal••ed Krias schmah,* 1.210 taken out of the fift Book of Moses▪ and when they read that verse in the Hebrew language, Hear O Israol, the Lord our God is one God: and come unto the last word thereof which is Echad, signifying One,

they toss up and down, and bandied from mouth to mouth, with eyes cast up to Heaven for the space of halfe an hour▪ yea, some∣times for an whole hour together, and comming to the last letter thereof, which is Daleth, the whole Congregation doth bend and turn their heads successively towards the four corners and winds of the earth, hereby signifying that God is King in every place, yea, throughout the whole world: for the letter Daleth, by reason of its place in the Hebrew Alphabet▪ stands for the number of four. Furthermore the word Ecthad comprehends in it two hundred forty five other words, to which they superadding these three,* 1.211 Hael elohechem Emeth, your God is truth, the number a∣mounts to two hundred forty eight, the very number of the members in mans body, so that if these several Prayers be said for every member in particular, then the whole man is strongly guar∣ded against all manner of evil. Whosoever repeats the foresaid verse three times, shall be safe from the Divel; for that verse be∣gins with the Letter Schin, and ends in Daleth in this manner, Sche∣ma Israel, Adonai Eloheim, Adonai Echad, which two letters con∣joyned make up the word Sched, which signifies a Divel. They repute also this Prayer as a Prayer of singular worth and sanctity, by which may be wrought many miracles: whence it comes to pass that they are extreamly superstitious in a repetition of the same every morning and evening.

It is registred in the Talmud,* 1.212 that upon a certain time, when it was commanded by open Proclamation, that the Jews any where having a Synagogue, should not publickly teach and make profes∣sion of their faith; Rabbi Akibha not regarding the command, ceased not to read and preach it openly in the Synagogue; upon which he was apprehended, and for the fact cast into Prison▪ When the Tormentors were about to bring him to the stake to be burnt, they first of all curried his corps with an iron horsecombe, woun∣ding and tormenting him after a lamentable manner. Yet not∣withstanding Rabbi Akibha remained constant, praying without intermission. And when the time of the day came wherein he was to say that Prayer, Krias Schema, he begun it with great boldness. At the last his Scholers bespoke him and said, Most dearly beloved Master, thou hast prayed sufficiently, now yield thy selfe and take thy death patiently. To whom he made this answer, I have had this saying in great esteem all my life long: Thou shalt love the

Lord thy God with all thy heart, and with all thy body: and thus I have understood it, that though any one should pluck out my heart and rent my body in pieces, yet I ought ever to determine this with my selfe, never to cease to love him. Therefore when God hath confirmed this in me, should I cease to worship him, and to bring this Prayer to an end which is directed unto him? Therefore holding on in this his prayer, he never left repeating the word Echad, until his soul forsook his body. Then was there a voice heard in the air saying, Blessed art thou, O Rabbi Akibhah, because thy soul departed breathing the word Echad, now shalt thou have an entrance into life eternal, and shalt come into that light of the Garden of Paradise. Amen. Selah.

They have also another prayer like unto the former, which they call Schemon Esre, i. e. eighteen,* 1.213 because it contains so many par∣ticular thanksgivings and prayers of praise therein. Concerning the sanctity and holinesse of this and the former prayer, the Jews have written many a large Tract, which I leaving to bespeak their own worth, will neither praise nor any ways disgrace. The last of these every one repeats twice a day, and he that is their Chaplain or Reader in the Synogogue doth publickly sing it by himselfe two or three several times. The Jews esteem highly of it, hoping that hereby they shall obtain remission of all their sins. When it is their will and pleasure to poure out unto God, they are bound to do it standing, and with such a posture, that one foot may not in∣sist more upon the ground then the other, in imitation of the An∣gels, of whom it is written: And their feet were streight feet. This is handled more at large in Rabbi Alphes in his first Chapter,* 1.214 and in their Minhagim, and in many other books. When they say those words,* 1.215 holy, holy, holy Lord God of hosts, the earth is full of his glory, being a parcel of the Prayer Schemon Esre, by them named Keduscha (a),* 1.216 then they caper three times together, leaping up, as though by this their gesture they did indeavour to become like unto the Angels, who were the first Choristers that sung this Song of praise. Others say, that because these words in the Prophecy of Esay immediatly follow, And the posts of the doors were shaken at the voice of him that spake, it is both meet and con∣venient that a man should touching move himself in the quavering of such an Angelical Anthem. The Hebrew Doctors write, that whosoever dare to mutter the least syllable, while the Prayer Sche∣mon Esre is a saying, shall after his death have coals of fire given

him to eat, as it is written in the fourth verse of the thirtieth chap∣te•• of Joba 1.217 for so Rabbi Salomon expounds the words, Rabbi Tan∣chum saith in the name of Rabbi Jehoschua, that the Doctours made these eighteen short petitions, having respect unto so many little bones, which are in the back bone of a man, which bones they ought to bend while they repeat the prayer, whereupon the Prophet David saith, All my bones shall say, &c.

After these two prayers follows an evil prayer full of accusati∣ons against those Iews, which have turned Christians and received baptisme, as also against all other Christians, and their Magi∣strates, which I have written out word for word, as it is set down in ancient Manuscripts, and in them of Polonia, where they dare imprint what they please, and that with great audacity, all fear of the Christians set aside, it was thus.

They who are blotted out, that is to say, the Jews (who have embraced Baptisme, and turned Christians) shall never more have any hope left them, and all the unbelievers, as well as those which have turned Apostates, and fallen from the Jewish belief, as in ge∣nerall all other people, who adhere not to the faith of the Iews, shall perish in the twinckling of an eye, and all thine ene∣mies, O Lord our God, which bear a tyrannous hate against thee, shall be suddenly coufounded, and the proud and presumptuous Kingdome shall speedily be rooted out, break it in pieces, that it may become level with the ground, and at last be utterly destroy∣ed (This particle, whether through fea•••• or the strict injunction of the Magistracy against whom it was directed, in which it was sti∣led the Kingdome of pride, or simply Reschak, that is to say, impious, is omitted in their Common prayer books of the last e∣dition, as also in that Copy of mine printed at Venice,* 1.218 in the year 1564) and make them without delay obedient unto us in these our dayes,* 1.219 Blessed be thou O God, which breakest in pieees, and subduest those that are rebellious. This particle they entitle a prayer against all hereticks, because in it is contained a curse against hereticks, as Rabbi Alphes recordeth.

By these hereticks, they first and principally understand the baptised Jews, for every one that is such, they call Meschumad, a 1.220 a reprobate, and in the plural number, Meschumadim are these lost and consumed persons, who leaving Iewish superstition have given their names unto Christ, and so the Prayer begins Velam∣••eschumadim, that is to say, to the lost condemned apostate Iews,

instead of which word they have now inserted Velamaschinin,a 1.221 that is to say, to these traytors, by them also understanding the baptised Iews, for these they call traytors, because they betray and lay open their wickednesse and treachery to the Christians. In very deed a man may easily conjecture by the words of Rabbi Bechai, what thing they wish unto the Christians, who writes in this manner concerning this prayer, This prayer (saith he) was made against the hereticks, against that wicked Kingdome, the Romane Empire, against all Christian Magistrates, that all they might be rooted out which ob∣tain any rnle and authority over the Iews.

The Kingdome of the Turks they alwayes call the Kingdome of Is∣mael, because they draw their originall from the loins of Ismael, They call the Romane Empire, The King dome of Edom; the Kingdome of Rome, the Kingdome of Esau, the Kingdome of iniquity, the King∣dome of pride, a presumptuous also and reproachfull Kingdome, yea, this is every where imprinted as manifestly in fair Characters in their books, as the bright lamp of heaven sends out his light upon the earth, concerning which with Gods help more shall be spoken here∣after, and to say the very truth, this is the more likely, because that this prayer was made a long time after Schemane Esre, their pray∣er containing eighteen thanksgivings, placed in this order, and foisted into their book of Common prayer by Rabbi Samuel hakkaton, Rabbi Samuel the little, or S••ort, who died before the destruction of the second Temple. This was done with a singular sleight of hand, a little after Christs time, the impulsive cause being very base, the Do∣ctrine of Christ and his followers the Christians being more hated of the Iewes, then they in words were ab••e To expresse; but if I be not deceived, this diminutive Samuel composed this prayer in the Ci∣ty Jasna against all the Iews that should cleave unto Christ, and a∣gainst the Romanes, who then had Dominion over the Iews, some forty years after the destruction of the second Temple, at that time when the great Court of the Sanhedrim was removed and banished to Jasna, If any reader be skilfull in the holy tongue, let him read that book called Sepher Juchasin, which is a certain Iewish Chronicle, pag. 21. the Talmud printed at Venice in the Tract de benedictionibus, the fourth chapter, and in the Tract Sanhedrim, the first chapter, where sufficient is spoken concerning this matter.

After this execratory prayer followes a benediction, and a very se∣••ious prayer in the behalf of all godly and honest livers among the people, and all them who out of other Nations have turned to the

Jewish Religion, as also that God would vouchsafe with all speed to build again the City and Temple in their dayes, to make the branch of the root of David to flourish, to exalt his horn, that is, to send the Messias without delay, and to restore the Kingdome unto Israel.

In the conclusion of these their morning prayers, they beseech God to keep them in peace, and when they pronounce these words, He that maketh peace in high places, make also peace among all the people of Israel,* 1.222 Amen: then they go three steps backward, and if any sitting upon an horse or an asse be travelling upon the way, it is necessary also that his horse or asse should likewise go backward so many paces: If it chanee they cannot retire backward by reason of the thronging mul. titude of people in the place, then skipping up, they leap three times into the air, bowing themselves, and bending their heads, now to the right hand, then to the left, signifying thereby, that they beseech God to give them peace in what place soever they are resident: if a Christian chance to be in their presence with a Crucifix or any other image representative of a Deity, then ought not the Jew to bow himself, but to lift his heart unto the Lord. The three steps which they go backward, are done in honour to God himself, for when any one departs from some great Potentate, he commonly for some space goes backward in his congees, blessing his worship, honours him by kissing his hand, and the complementall bowing of his whole body: after the same manner, when the Jews depart the presence of the Al∣mighty, they go backward and salute him face to face, lest he should say, My people who have made long prayers unto me, are so wearied with the practice, that they shew me their back parts. The learned Rabbines say, that this retrogradation or going back is used in remembrance of a certain miracle which happened in Mount Sinai at that time when God gave them the Law;* 1.223 for the Rabbines in their Masseches Berachos upon those words: When all the people saw the thunders and the lightnings, and the sound of the trumpet, and the mountain burning, the people saw and were afraid, and stood afar off; dispute and say, that the people through great fear and amazement, was in a moment of time, three miles backward from the mountain Sinai The chief Glosse-monger Rabbi Salomon Jarchi writes in his glosse upon this Text, that the people kept back twelve miLes, of which David spoke saying.* 1.224 The Kings of the Armies did flie, and she•• that tarried at home divided the spoil, and then came the good Angels and ministring Spirits, and brought the people back unto the Mountain.

When they are about to depart the Temple or Synagogue, then they speaking within themselves, quietly and without the least noise, they say a certain Prayer beginning Alenulesh abeach: It is meet that we should praise the Lord, who is above all, and in an excellent degree to celebrate him, because he hath created all things, and not made us like unto the rest of the Nations; likewise that he hath not made us as other generations of the World, and hath not appointed us an inheritance like unto theirs, neither is our lot as their lot, neither as the lot of their whole multititude. Here are some words omitted in their Books of Common-prayer, and that by the Commandement of the Magistrates of Italy, where their Books are wont to be, and for the most part are at this day imprinted. The things omitted were some blasphemous sayings against our Saviour, which are found expressed in the ancient copies, of which I have one which was imprinted at Au∣gusta by a Jewish Printer called Chajim, in the year of Christ 1534. In other copies, instead of the words omitted, there is left an empty space about the length of one line, to this end, that the children of the Jews, and others who are ignorant, may be warned to enquire, what saying it is that is there omitted, which when they do, some relate the words unto them, or otherwise write them in the margent of the Book, as I have observed them to have practised in many of their Prayer books; the words left out are these: Who bend their knee and crouch to that which is vanity and foolishness, and adore another God who cannot help: (these words they utter against Christ, wherefore they spit upon the earth in the mouthing of them) But we bend and bow our knees, yea, our whole man to that King, who is King of Kings, to God holy and blessed for ever, who stretcheth out the heavens, establisheth the earth, whose glory and chair of estate is in heaven and the seat of whose power is in the high∣est heavens: he only is our God, and there is no other besides him, These things thus finished, the Jew, now going out Of the Synagogue, saith, O Lord God, lead me by thy justice, by reason of those that lay wait for me in secret, make plain thy way before my face. Preserve me in my going out and my comming in, from this time forth for evermore.

They must go out of the Synagogue in the posture of a Crab sish, creeping backward through the Gate thereof, and that their back part should not be towards the holy Ark, in which the book of the Law is laid up, to which they ought to exhibit a certain kind of reverence by turning their face thereunto. The Rabbines upon those words of the Prophet Ezekiel, Who have turned their back unto the Temple of the Lord,* 1.225 have delivered thus much in the Talmud, that a grievous and hea∣vy

punishment was inflcted upon the Priests, because in going out of the Temple of the Lord,* 1.226 they turned their back parts towards the ark of the Covenant, wherefore the case standing thus, we ought to de∣part out of the Temple with all fear and reverence, even as a servant being about to take his leave of his Maister, doth it with a retrograde crowching submission, and submiss lowliness. They must not run out of the Synagogue, lest some might think him that runneth to be weary with praying, and to rejoyce that it is now lawfull for him to depart. They must go out with decurtate steps; for if any one doth this, God numbreth his steps, and gives him a great reward,* 1.227 as it is written: Thou hast numbred my steps &c.

If any in his going forth chance to meet a woman, or a damsel, whe∣ther she be one of the Jews or Christians, he ought to shut his eye••, and turn away his face from beholding her, he must not afford her the common curtesie of a Complement, lest thereby taking occasion of longer discourse, he should be woed to the entertainment of lustfull notions and evil cogitations.

Concerning the serious manner of praying, they write,* 1.228 that whoso∣ever wil pray attentively ought to have his head and heart covered, & to incompass his body with a girdle in the middle, lest his heart by the sight of the secret part should be inveigled with wicked thoughts. He must turn his face towards Canaan and the City Jerusalem, his feet equally placed upon the Earth, as abovesaid. He ought to put his hand upon his heart in that manner, that his right hand may rest upon his left, withall bowing his head with great humility: as it is written, Let us lift up our hearts with our hands unto the Lord in the heavens▪ and again,* 1.229 My life is alwayes in my hand, yet do I not forget thy Law.* 1.230 In time of prayer none must yawn, belch, or spit; yet if he must spit on necessity, then ought he privately to receive it in his Handkerchiff, and modestly to cast it behind him, or upon his left hand, but not be∣fore him, or upon his right, for there stand the Angels invisible, whom if any should beray with this excrement, he should be guilty of an heynous offence. It is not lawfull for any to let a scape in time of Prayer, if he do it against his will, then ought he to suspend the act of praying, until the ill savour thereof be gone. If the wind urge him so much and so vehemently that he must of necessity let fly, then shall he go some four paces aside, set a packing, and instantly thereupon saying, O Lord of all the earth, thou hast created me full of holes, Whi••h I cannot shut up, all our modesty is open, and known unto thee: our life is full of shame, we are nothing but worms and Maggots.

Sneesing in time of Prayer, if it come from the parts below, is an ill sign, if from above, a good one. He that beginneth once to pray, must not break off in the middle of his Prayer, yea although the King of Is∣rael should come and salute him, yet he may not answer him; though a Serpent took him by the heel and bit him, yet ought he to continue in his devotions; yet there is a certain dispensation which licenseth a man to give way unto a churlish Oxe, and for fear of him to cease praying til he be gone and past. It is not lawfull for him that prayeth to touch his naked body with his hands, yet may be touch his hands and neck: If in this time he be so necessitated as to scratch his body, he must do it upon the garments. He that prays must move his whole body hither and thither, as it is written: All my bones shall say, O Lord,* 1.231 who is like unto thee? The Chanter also of the Synagogue in the time of divine Service ought to pray, standing in some hollow, low, deep place, and to read the Prayer distinctly, and with as loud a voice as he can possible: I have seen with mine eys the Reader fall down upon his knees before the Pulpit, because in that place the earth was level, and not one place lower then another, and to have said Prayers with as shill a voice as he could have done from an higher seat. These Prayers they pour out of a collected narrow heart, chiefly to this end, that they may obtain the remission of their sins, and that according to the ex∣ample of David, saying: Out of the depth have I called unto thee,* 1.232 O Lord; and finally, which is the perfection of all, every one ought to labour with all his strength to answer Amen, at the end of every prayer. Hence it is written in the Booke Tanchuma, that it was the saying of Rabbi Jehuda,* 1.233 that whosoever saith A∣men in this world, shall bee accounted worthy to say Amen in the world to come: hence is that of King David: Blessed be the Lord God of Israel,* 1.234 Amen, Amen: By which double Amen, he notes unto us, that one Amen is to be said in this world, another in that which is to come, The wisest among the Jews say, that whosoever shall say Amen with great attention, shall bring to pass that thereby their re∣demption shall appoach with all speed, and suddenly be accomplished. How I pray you? when Amen is pronounced after the manner that it ought to be, then God shakes his head and saith, Wo unto those children, who are banised from their Fathers Table. And how much comfort is it to a Father thus to be praised of his children? thereupon God be∣gins to think of the deliverance of his people out of their captivity and that he ought not to do otherwise; for though he hath put and exiled them out of his sight for their sins, yet he suffers with them, and the

grief of his children, vexeth him at the heart: Upon which Rabbi Juda hath this simily. Even as a Mother having a Daughter who is immo∣dest and disobedient, who also hath been got with child by some or other, casts her out of her doors for her unchast life, and useth much unmerciful carriage towards her; yet in the hour of child-birth she suffers and laments with her after a wonderful manner: even so God hath sent us into banishment for our sins, yet having compassion he will redeem us when we seriously pray unto him.

It was formerly noted, that they ought every day to run over a whole century of prayers and thanksgivings, and this they very magisterially demonstrate, and that with great subtilty, and after the Cabalistical manner: and first of all out of those words of Moses: Now therefore, O Israel, hear what the Lord God requireth of thee. Here the Rabbines read not the words according to the original, Ma•• schoel, which is, what the Lord requires; but, Meah schoel, that is to say, The Lord requires an hundred: so that Moses intent in this place was no other then if he had said,* 1.235 God every day requires of thee an hundred Prayers. But out of what pud∣dle did these skilfull Fishers, the Cabalists, angle out this exposition? the an∣swer is: First, Moses insinuated so much unto us by putting an hundred letters in this very verse. Secondly, it is demonstrate by a secret of the Kabala, by which is made a certain transposition of the Letters, to wit, when the first letter of the Alphabet is put in the place of the last, and that which is immediatly before the last is put in the place of the second, which kind of change the Cabalists cal Athbasch, that is, when Thau, Aleph, Beth and Schin are mutually changed one for another. So by the benefit of this secret there come•• two letters in the place of Mem and He, which make the word Mah above mentioned, which are Tzad•• and Jod, which in computation make an hundred. Thirdly, it is read in the Talmud, that David appointed these hundred prayers at that time, when there dayly died in Israel an hundred men, for which cause these hundred petitions are dayly to be repeated.

This is also evidently proved out of those words, which we find thus written in the second Book of Samuel. David the son of Ishai saith,* 1.236 even the man who was s••t up on high, the annointed of the God of Jacob, and the sweet singer of Israel; The man Hukam al der hocherhoben ist, for so the Vulgar German ••enders it; for Hu∣kam properly signifies one that is exalted, Al hight, according then to the Caba∣listical mysterious Art, the letters of the word Al being Lamed and Ajin make in number an hundred, and the meaning must be this; the man saith, by whom these hundred laudatory Petitions were erected and instituted. This Interpretation was taken out of the artificial archives of the Jewish Theology, into which no Christian may enter. Many more such shal hereafter be produced, which is the reason that I will trouble the Reader with no more in this place, but proceed to declare the carriage of the Jews at home after their return from the Synagogue. I will conclude all with the saying of the Prophet Esay: When you shall stretch out your hands,* 1.237 I will hide mine eyes from you, and though you make many Prayers I will not hear, for your hands are full of blood. Again in another place: Your iniquities hav•• seperated betwixt you and your God,* 1.238 and your sins have hid his face from you, that he wil not hear, for your hands are defiled with blood, and your fingers with iniquity; your li•••• have spoken lies, and your tongue hath murmured iniquity.

CHAP. VI.

How the Jewes after morning prayer behave themselves, and pre∣pare themselves to dinner.

BEfore the men returne home from the Synagogue,* 1.239 their wives have swept and made the house very neat and cleanly, lest their husbands eies should fasten upon any ob∣ject which might molest and disturbe them in their pious me∣ditations; because these are as yet erected to God, who keeps his residence in the highest Heavens. Now if every man re∣turning to his own house, findes every thing in a decent or∣der, then his understanding remains pure, and his mind un∣troubled; but if he finde the contrary, his understanding be∣comes muddy and perplext. A wife that is honest indeed, laies her husband a book upon the table, which is either the Pentate••ch, or some reprehensory booke, directing aright our life and conversation, to the end, that thence he may learn the feare of God, and civility of behaviour; and therefore he reads in the same an houre at least, before he goes out of doors to performe any other businesse. This the Cachamim and wise men among the Jewes, conclude from the words of Solomon in his Proverbs; saying, The feare of the Lord is the beginning of wisdome. Hence teaching us, that in all our acti∣ons we undertake, we ought to feare God and learn his word.* 1.240 After the same manner might the Rabbines have expounded those words, Vehaiah Gnekebh Tismegnun, That the Jewes being interpreters, they must be rendred thus, There shall be a heale or foot, you shall beare it; and that which followes is this: Before you set your heele or foot out of doors, you shall learn the law by reading something therein, and hearing what God wils and commands to be done. It is a good work in∣deed to learn the law, and on the contrary, a great sinne for any to be negligent in the reading of the same. In the time of the first. Temple, the peopl of Jerusalem committed many hainous offences; as, Incest and Idolatry, yet the Lord did only in a manner know these and took notice of them, untill they despised the law, and would take no more paines to learn

it. Then the Lord banished them out of his sight, destroied a great number of them, and utterly laid waste their holy Tem∣ple. Hereupon the Lord cried out by Jeremie the Prophet,* 1.241 Who is wise to understand this? and to whom the mouth of the Lord hath spoken he shall declare it. Why doth the Land perish, and is burnt up like a wildernesse, and none passeth thorow? And the Lord saith, because they have for saken the law which I set be∣fore them, and have not obeied my word, neither walked there after. Againe,* 1.242 it is written in the first booke of Moses, Then shall all nations say, wherefore hath the Lord done thus unto this land? how fierce is his great wrath? And they shall answer, because they have for saken the Covenant of the Lord God of their fathers, which he made with them when he brought them out of the land of Egypt. Wherefore a religious Jew must not presently after his com∣ming from morning praier, fall to his daily labour and servile emploiments, but either retire himselfe to his owne house, or in Beth Hammedrasch, or the Schoole dedicated to study, and there to read and learne somewhat out of the Law, which may presse him forward to the feare of God, and an honest life, and godly conversation with men; that by this meanes that may come to passe which the Prophet David makes mention of,* 1.243 saying, They will goe from strength to strength, and unto the God of Gods appeareth every one of them in Sion. Which is also very well expounded according to the sagacity of the Jewes, in a little book written concerning the feare of God, in these words: They did goe from one study to another, that they might by learning understand the Law.

When they are returned unto their owne house, then lay∣ing aside their phylacteries and precatory fardles, they put them into a chest. First, unloosing them of the head, then those of the hand, to the end they may at any time first take and bind on these of the hand. Some also are accustomed to put off their garment of remembrance, or their fringed Coat, to which the Ribbands are annexed; yet in my judgement it were more fitting they should weare it continually, that they might not forget the commandements of the Lord, but al∣waies fulfill his Law. They who are godly carry it all the day long under a corselet or cloake, but so that the ribbonds may be seen of them, that they may bee terrified from committing

sin. I once saw a crabbed Rabbine of a waiward holinesse, who was Master of the Synagogue, whose ribbands hanging at his fringes, hung so low downe, that they did even touch his feet: For as some desiring not to be forgetfull of any thing committed to his memory, knits a knot in his girdle, to the end that he looking thereupon, may call to his remembrance what he ought to put in execution. So these five knotted frin∣ges in use with the Jewes, are as so many memorandums to warne them to avoid the by-paths of sin and iniquity. And hence it comes to passe, that all the Jewes are of such a sancti∣fied conversation, that they fulfill, keep and observe every one of Gods commandements.

They also accounted it very good for the wholsome to eate something before a man in the morning undertake any busi∣nesse: For there are sixty three diseases of the Gall, which may all be cured by the eating of crust, and a mornings draught of the blood of the grape. Who wants wine, he may drink Ale, or a cup of cold water, as Raschi is of an opinion, and so shall he be fitted to undergo any labour.

They which are honest wives indeed, will in the meane time make ready for dinner some boiled meate,* 1.244 that their hus∣bands bellies at their return home finding such cleanly provi∣sion, may not by a long tarrying be occasioned to a thought that their throats are cut. In that tract of the Talmud about the Sabbath, it is ordained that the Jewes should goe to din∣ner some five houres after day-break, which is about eleven a clock; if any over-stay any longer, hee may fall into some disease, by the vehemence where of he may bee brought upon his knees; for at that time the body expects and requires its naturall nourishment, which if it have not, then it seeds up∣on its owne members: As a Bore in the time of winter is wont to doe; for then if it be not possible for him to come by any sustenance, hee by sucking his owne feete relieves him∣selfe.

The wives also must have an especiall care that they serve in the meate thus cleanly drest in a cleanly manner; as it is written, You shall not make your soules abominable with any creeping thing that creepeth, neither shall you make your selves unclean with them that you should be defiled thereby; for I am

the Lord your God,* 1.245 you shall therefore sanctifie your selves; and you shall be holy, for I am holy; neither shall you defile your selves with any manner of creeping thing that creepeth upon the earth. This place the profound Rabbines construe in this manner un∣to us: That they being commanded by God, ought to eate meates artificially cooked, as men, not beasts are accustomed to doe; and that if any one do not eate such viandes, he pollu∣ting himselfe, without fall, becomes unsanctified in the eies of the Lord. The table is to be spread with clean linnen, bread in whole loaves pure well baked and not burn'd, is to be set thereupon; then Grate must be said, and ••a blessing conserred upon the meat to be received. If the good wives of the house have any pullen, or other cattell which are to be fed and nou∣rished, they ought first to serve them, before they presume to sit downe to table,* 1.246 as Rabbi Juda in the Talmud hath taught and commanded, grounding upon those words: I will send grasse in thy fields for thy cattell, that thou maiest eat and bèe full. For there the Law in the first place making mention of Cattell, gives us to understand, that a man ought first to shew mercy and care for the soule of his beast, then to refresh himselfe that in so doing, his meat may be wholsome unto him, and he by feeding thereupon may be full. In the book called Sepher Mitznos Naschim, or the booke of womens conditi∣ons, it is registred to be the dutie of women, presently after the ending of morning prayer, to fodder their Cattell yea be∣fore they take their children out of bed and put on their clothes;* 1.247 because it is written, A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruell. Therefore if the good wife of the house doe earely feed her flock, she gaines from thence a name graced with the additi∣on of just and honest. It is read in the same place, that it is good and praise-worthy, to breed up young Cattell in the house, because the stars and celestiall planets doe often prog∣nosticate by their aspects, some misfortune about to happen unto the Master or Mistrisse of the family. Now if in the mean time the husband or wife have been pious in the distribution of almes, and done many good workes of the same nature, then the Lord chiefe Chancel our (some Angell is hereby un∣derstood) who is overseer of the good deeds of men here on

earth, presently enroles them in his table-book, by which means they come unto the fight of the Almighty, unto whom the foresaid publike notary delivers this petition, O Lord of the whole universe, avert the unfortunate influence of the starres from this man and his fimily, for they have done these and these good works. Then the misfortune seiseth upon some wicked person or other (for the heaven being a naturall agent, doth of ne∣cessity keep his course) as it is written,* 1.248 The righteous is deli∣vered out of trouble, and the wicked commeth in his stead. If there be no ungodly sinner in the house, then the influentiall mi••∣chiefe lights upon the head of some of his Cattell. This mat∣ter is too prolixe, and cannot be comprehended by the shallow capacity of many women.

It is necessary that before any presume to set downe to din∣ner, he should go and unload his belly in some secret place, that he fall to his victuals with an empty stomack and puri∣fied body; for if he come to the table with a full stomack, he shall depart from it with a body stuft with diseases. This the Jewish Doctors gather out of that verse,* 1.249 bring forth the old because of the new: Hence concluding, that a man ought first to empty his stomacke of the meat formerly received, before he take in any more.

It is also necessary, that a man should wash his hands be∣fore he go to dinner;* 1.250 to this end he ought to have fresh and clean water, not that which is any way troubled; and that is accounted for cleane water, which hath not formerly been transferred to any other use; that is accounted uncleane, in which any kind of wine hath been cooled in the former time, in which cups or drinking glasses have been washed, or out of which hens or dogs have drunk: Ordinarily the houshold servants wash first, then the Mistrisse, and last of all the Master of the family. that he being cleane every whit, may instantly beflow a blessing upon the creatures provided for their daily food and nourishment, the form of which I will here after de∣lineate. Furthermore it is a position of the Rabbines, that any Master of a family being exquisite in the performance of this ceremony,* 1.251 which is as an usheting prologue to the filling of his paunch cannot come within the reach of any evill.

The hands being washed, are to be cleanly wiped: Hence

it is recorded in the Talmud, that Rabbi Ahbahu was wont to affirm, that whosoever eates his bread with wet and un∣dried hands, his fact is no lesse hainous, then if he had eaten that bread, which by the law was accounted uncleane unto the Israelites;* 1.252 as it is written, So shall the children of Israel eate their defiled bread among the Gentiles,* 1.253 whither I will cast them. In the Originall, the words signifying defiled bread, are lachmam Tame, which comprehend according to the Hebrew Cabbalisticall computation, 168. Which number the letters of these three words, Belo, Niggubh, Jadaiim, doe likewise specifie; which do signify being construed, without the wash∣ing of the hands. So then the Cabbalisticall meaning must bee this; The Israelites shall eate their bread with unwashen hands; that is, they shall eat it defiled. Rabbi Jose saith, that whoso∣ever eates bread with unwashen hands,* 1.254 commits as grievous a sinne as if he had laien with a whore. And this he sifts out of those words of Solomon, For a whorish woman, a man shall be brought to a morsell of bread. This then is so slrictly observed of the Jews both before and after meat, that you shal not sind one amongst a million, that is forgetfull or negligent in the performance thereof; yea, so curious are they therein, that when they wash, they will not suffer a ring to stay on their finger, left some filth might be sheltered under the same; and the observation of drawing off the ring is so accurate, that he who in time of washing doth not draw it off, is accoun∣ted as unclean, as if he had not washed at all. It is written in the Talmud, that Rabbi Akibha was once for a long time im∣prisoned by the Gentiles or Christians: To whom Rabbi Je∣hoshua Garsites brought every day so much water as might serve for to quench his thirst and wash his hands. At a certaine time the keeper of the prison tooke the water from him, and pou∣red halfe thereof upon the ground;* 1.255 which Rabbi Akibha seeing, and perceiving that there was not water sufficient said unto Rubbi Jehoshua, reach me the water that I may wash my hands; who replyed, Sir, here is not enough for you to drink. Rabbi Akibha answeres, whosoever eates meate with unwashen hands, is guilty of death; It is better therefore that I should dye by thirst, then that I should despise, and set nothing by the traditions of my Ancestours.

There is also another story in the Talmud to this purpose. Rabbi Meir, Rabbi Josa,* 1.256 Rabbi Juda, upon a certaine time were travelling together, and comming to a certaine Inne, where mine Osle was a Jew, they required lodging, for the Sabbath drew on, when it is not lawfull for the Jewes to tra∣vell. Rabbi Meir asked the In-keeper what his name was, who answered and said, his name was Kiddori. Whereupon Rabbi Meir began to think with himselfe, that his Oste must needes be a wicked man who had such an ill name,* 1.257 grounding his thoughts upon those words, ki dor tahphuroth Hemmah, They are a perverse generation. Which although the event proved to be true, yet Rabbi Jose, and Rabbi Juda so lightly regarded the nomenclation, that they gave him their cloak-bags to lay up untill the Sabbath was past. Rabbi Meir would not doe the same, but went and hid his in the Sepul∣chre of the mans father that kept the Inne. The dead time of the night being come, the Oste was warned in a dreame to go and dig in his fathers grave, where he should find a bag full of money. When he was up in the morning he told the dreame to Rabbi Meir; who said unto him, that those dreames which were dreamed on the night going before the Sabbath, were nothing to be esteemed: And then departing with great heed and care, watched the Sepulchre all the Sabbath day, lest the dreamer should come and take away his money; which the Sabbath once ended he took out of the earth againe. Upon the first day of the week the other two did also require mine Oste to deliver their cloak-bags, who constantly affirmed that he had them not, and sloutly denyed that they left any with him. They invite him to the wine Tavern, hoping that by his friendly usage to regaine their goods. While they were a drinking, they espye some pease and lentiles sticking in his beard; from whence they collected, that without all doubt he had eaten such kinde of pulse that morning to breakfast, Whereupon they returning to his wife, required their cloake∣bags of her, telling her that her husband commanded them to bee restored, by the same token hee had eaten lentiles in the morning. The woman knowing it even to bee as they had spoken, presently made delivery, and they held on their journey. The good man returning to his house, hearing how

matters were carried, beat his wife so cruelly, that shee shortly after departed this life. This story yields us an evi∣dent demonstration, that every one ought to wash after meare; for if the O••te had washed his hands and wiped his mouth and beard, these travellers had not spied the signe in his beard, by occasion whereof they recovered their goods; without which they had not had their cloak-bags resto∣red, and their Oastesse had not come to this untimely death.

There is another story in the Talmud concerning a Jew, who eate swines flesh because he did not wash his hands be∣fore he sate downe to table: It runs thus. There was a cer∣taine Jewish In-keeper, who received into his house, as well Christians as Jewes: Whensoever any Jewes did turn aside to lodge with him, he knew them by the washing of their hands before meales; and therefore he alwaies set the flesh of clean and choice fatlings before them, even such as in the Law was commanded and appointed to be eaten. But whenso∣ever any Christians came, he set swines flesh before them. It fortuned that upon a time a certaine Jew having more sto∣mach then devotion, came unto his house, who setting down at the table forgot to wash his hands; whence the Oaste drawing a profitable argument that hee was a Gentile, set swines flesh before him: The Jewes stomack being to far re∣moved from his braine, as to enter into consideration of what he eate, carried headlong with a hunger starved appe∣tite, lustily invaded with teeth and knife, what was set be∣fore him, never questioning what he crammed his guts with∣all. Well, dinner being ended, and the reckoning arising to a round summe, the guest questions his Host how Beefe came to be at so high a rate: To whom hee answered, my friend, you have hitherto fed upon swines flesh, and have eaten not a little, which now is very deare. The poore Jew hearing this became very sore afraid for the commission of so hainous an offence, and was forced over and above, to pay an heavy mulct, and undergoe much hard pennance for this his delinquency. All this happened unto him for the neglect of washing his hands; which may serve as a suffi∣cient warning to every one to have an especiall care to wash

before they sit downe to meate. This outward curiosity is reprehended by Is••••ah the Prophet; Their feet run unto evill, and are s••••ft to shed innocent blood: destruction and unhappi∣nesse are in their waies, and the way of peace they have not known; neither is there any judgements in their waies: ••hey have per∣verted their owne pathes; whosoever goes through them, knowes not peace. This is that which St▪ Matthew brands them with,* 1.258 saying, Then c••me to Jesus the Scribes and Pharisees which were of Jerus••lem, saying, why do thy disciples transgresse the tradition of the Elders? for they wash not their hands when they eat bread. But he answered and said unto them, why do you also transgresse the commandement of God by your traditions?* 1.259 St Marke, also saith, Then gathered together unto him the Pharisees anda 1.260 certaine of the Scribes which came from Jerusalem. And when they s••w some of his disciples eat with common hands (that is to say, unwashen) they complained. For the Pharisees and all the Jewes, except they wash their hands oft, eate not, holding the tradition of the Elders. And when they come from the mar∣ket, except they wash, they eate not: And many other things there be, which they have taken upon them to observe; as the washing of cups and pots, of brazen vessels, and of beds.

CHAP. VII.

How the Jewes behave themselves in time of eating.

IN the former Chapter it is recorded, that the Master of the family useth commonly to wash the last of all; and that for this reason, that he presently may sit downe at the ta∣ble and say grace, in so doing, neither speaking word, nor doing any other action between the washing of his hands and blessing of his meate. This they practise, not only that no evill may befall them in time of their repast, but also because their Doctors prove it out of those words of David; Lift up your hands unto the Sanctuary,* 1.261 and praise the Lord. For from hence these profound Artists have learned two things, the first whereof is this: That the hands in time of washing, are to be lifted up on high, lest the water which is first poured upon, then and thence becomming unclean, sliding down∣ward should pollute the fingers: The second is, that so soon as the hands are washed and sanctified, grace ought presently to be said, and thanks to be given.

When they are once seated at the table,* 1.262 it is required that some fine bread in whole loaves, and salt also be set thereup∣on: Then the Master of the family takes a loafe in his hand and cuts it not in the middle, but in some other part in which it is purest and best baked; then instantly setting it aside, laies both his hands upon it, and blesseth it in manner and form following. Blessed be thou O Lord our God, King of the whole world, who bringeth bread out of the earth. Then he breaks a bit of it, and putting it into the salt, or into some sort of sauce, if there bee any upon the table, presently eates it, speaking not a word, for if he doe, he is bound to say grace the second time. The piece which he breaks off is of a good quantity, lest he should be accounted for a miserable niggard, who desires to be sparing, where spending is ranked in the place of a good worke and laudable. It is also required, that two or three should sit together at the same table, for other∣wise every one must say grace for himselfe. This finished, he takes the bread into his hands the second time, and cuts

every one there present a shive of the same, laying it on their trencher, that every one may feed thereupon.

In the same manner also he blesseth the wine, especially in those regions where they commonly use to drinke it; and were not only the whole number of ten`, but three or foure are in company. It is performed in this manner: A cup brim full of wine being presented, he takes it first into both his hands, then holds it in the right hand alone; yet if it bee big and weighty, hee may also imploy his left, so that hee place it below the right; This done he lists it up above the table a hands breadth, and fastning his eyes upon it, raising himselfe a little in way of honour, saith, Blessed bee thou O Lordour God, King of the world, who hast created the fruit of the vine. Here it is also provided, that when many sit not at the same table, every one in particular ought to blesse his owne cup; where Ale or water and honey mixed together, are wont to be drunk, they use the same kind of grace. The richest sort of the Jewes drinkes up the sanctifyed cup of wine, though they carouse their cups of Ale after it. They use not at any time to give ablessing being about to drinke water.

Grace being ended, the Master of the family useth to repeat the twenty third Psalme; after which they fall to lustily, and feed deliciously, if they have wherewithall.

He that gives not thankes himselfe, must say Amen to him that supplies the place. Hereupon it is read in the Talmud, that whosoever saith Amen with an attentive and zealous minde, he is farre more worthy, and of greater esteem, then hee that saith grace before or after meat. The Rabbines il∣lustrate this by a simile taken from one that writes a letter in another mans name: For as the letter is then confir∣med and ratified when it is sealed and signed by the hand of another; so they make good and establish the blessing given upon the meate, who say Amen at the ending there∣of.

Salt is set upon the table in remembrance of their sacrifi∣ces which were wont to be offered in the daies of old; for the table represents the Altar, and the meat thereon is compa∣red to the sacrifice; yea, it is also written, And every oblation of

thy meate-offering,* 1.263 shalt thou season with salt, neither shalt thou suffer the salt of the Covenant of thy GOD to be lacking from thy meate-offering; with all thine offerings thoushalt offer salt; and therefore it is lawfull to want salt at the table.

The reason why they doe not cut and divide their bread into parcels before they blesse it, is, because it is the position of their Doctors, that hereby they should offend God;* 1.264 see∣ing it is written, Ubozeah berech nietz adonai; which the Jews very handsomely translate, whosoever cuts, and gives a blessing offends the Lord. The Hebrew word Bozeah, never signi∣fying to cut, neither admits it of any such signification in this place, neither is it so translated in the Germane Psalter; but only is so rendered at the pleasure of the Rabbines, as wee may read in Orach chajim, a little booke translated into the Germane tongue, for the use of women and children; in which is briefly set down the plat-forme, after which their life ought to bee framed untill the end of their daies. They lay both their hands upon the bread their fingers being stretched out in remembrance of the ten commandements, which God gave concerning the graine, whereof the bread is made. These commandements cannot bee conveniently inserted in∣to this place, being set downe in a place a little before ci∣ted.

Secondly, they do it, moved thereunto by some sayings of holy writ; one whereof is this:* 1.265 He bringeth forth grasse for the cattell, and green herbes for the service of men, that he may bring bread out of the earth; Another is this:* 1.266 The eies of all wait upon the Lord, and thou gavest them their meat in due sea∣son; the third:* 1.267 The Lord thy God bringeth thee into a good land, a land of brookes and waters, of fount aines, and deeps that spring out of the vallies and hils. A land of wheat and harly, of vines a••d fig-trees, and pomegranates, a land of oile olive and honey. And many other sayings of the same sort, which in the origi∣nall consist onely of ten words, and so the usuallgrace also con∣sists of ten words onely.

In blessing the wine foure things are especially to be taken notice of,* 1.268 and had respect unto, all which are briefly compre∣hended in the word Chamischah, which is as a note of re∣membrance

for the more easie retaining of them. The first of the word is Cheth, which notes unto us Chai, signifying new; intimating that the wine ought both to be new, and also to be poured out into the bowle from a full tankard. The se∣cond letter, Mem, signifies Male, which is as much as full; for the cup ought to be full of wine; as it is written, O Naph∣tali, satisfied with favour, and full with the blessing of the Lord,* 1.269 possesse thou the west and the south. Hence concluding, that their cup which they blesse in this manner, ought to bee full of wine.

If any drinke out of the foresaid cup before grace be said, it is to be filled againe out of a fresh and full tankard; if there remaine no wine at all in the tankard, then must that which is in the cup bee poured out into a cleane tankard, and from thence into the cup againe, and so it passeth for currant. The third letter, Schin, notes the word Schetiphah, which is ab∣lution, intimating that the out-side of the cup ought to bee washed with cold water. The last letter, He, notes out the word Haddacha, which signifies a washing, intimating that the inside of the cup ought also to bee washed with cold wa∣ter. That they ought to lift up the cup with both hands from the table, they prove from the words of David,* 1.270 Lift up your hands unto the Sanctuary, and bless the Lord, a very doctor∣like proofe indeed.

While they are at their repast, every one using a modest carriage, must think with himselfe, that he is in the presence of the Lord. As it is said con••erning the tithes of the field,* 1.271 that thou shalt eat before the Lord thy God. Againe, This is the table that is before the Lord.

The Master of the family must sit a long time at the table,* 1.272 expecting the approach of some poore person, to whose ne∣cessity he may communicate some of his broken meate. This is a good worke, and to be had in honour; for he that feeds the poore shall prolong his own daies, as we may read in the Talmud. Of this the Prophet spake, saying, Is not this the fast that I have chosen, that thou deale thy bread to the hungry, and bring the poor that are cast out, to thine house? No man ought to eate more then will suffice nature, as the Rabbines write in the Talmud, saying, The poore are alwaies to bee

in thine house. Which they construe in this sence; that no man ought to eat unto satiety at any time, even as poor folks are wont to doe, who have not wherewithall to content their crying appetites.* 1.273 Bread is not to bee handled but in a pure and holy manner; for according to the Talmudist, a threefold honour must be given unto it. First, no vessell ought to be set upon it. Secondly, no p••atter may be underpropped with it. Thirdly, it is not lawfull to throw it after any thing. Hence whosoever contemnes and despiseth bread, shall fall into extreame poverty;* 1.274 as it is written, He shall wander abroad for bread. The Talmudists record that there is a certaine An∣gell set a purpose to observe and take notice of them, who by their negligence and incogitancy, suffer the bread ordained for their nourishment, to fall upon the ground, and to be trodden under foot, whom for their offence he brings to po∣verty. This Angels name is called Nabel, who upon a time watching a man very narrowly, it was his whole desire to make him fall into want and misery; for the accomplishment of which his end, hee hoped that some time hee would leave his bread lying upon the earth, that so it might bee trode up∣on. It came to passe on a certaine day, that the man sitting in the field, did eate breade upon the greene grasse; which the Angell seeing, confabulates with himselfe: Now at length I shall have my wish; for it is impossible for him to gather up his crums which have fallen among the grasse, but he must of necessity leave them to be trodden under foot. The man when he had done eating, takes a spade, cut away the grasse together with the crums, and casts them both into the sea; whence it came to passe that the fishes came and eat them up, making a meale of them. Thus were the hopes of the Angell made frustrate, and his voice was heard in the aire, saying, woe unto me, foole that I was, that this man hath drawn me from my habitation all in vaine, for I can finde no occasion to punish him.

In the mean time while any man is eating and chewing his meate in his mouth,* 1.275 he ought not to speake, according to the Talmud, lest the meat should chance to slide some other way then into his throat, and be choaked by the meanes thereof: Although one sneese at the table,* 1.276 yet he that eateth ought not to say God blesse you.

These wise and holy Rabbines write, that Elias the Pro∣phet is alwaies present at the table, and that every man hath one peculiar Angell waiting over him, who being a daily at∣tendant at the table, notes with what devotion he gives thankes, how his words fall from him, and according to what square he frames his behaviour. If they who are set downe to meate, commune of the things contained in the Law of God, then the Angell doth not depart from them, and their meate becomes wholsome unto them; but if they spend the time in foolish tales, or scurrilous relations, then hee leaves the roome, and an evill spirit and infortunate supplies his place; who, dinner and supper being ended, stirres up strifes, brawls, blowes and diseases; such men also are not satisfied though they eate abundance; as it is written, The righteous eateth to the satisfying of his soule,* 1.277 but the belly of the wicked shall want. And because such ministring spirits, whether good or bad, are alwaies present at the table, thence it comes to passe, that no Jewes will presume to cast the bones and finnes of fishes upon one hand or other, or behind his back, lest hee might touch and offend these invisible creatures. They doe it also to this end, that the dogs under the table snatching at the bone, should catch them by the shinne. In the same kind they never suffer that any knife should lye upon the back with the edge upward, lest those angelicall and spirituall creatures should bee hurt thereby. Marrow bones are not to bee knockt upon a trencher, for hereby the evill and uncleane Spirits being roused up, thinke that the men are gone by the eares together, and so comming into the roome, annoy those they find present: Some smailpiece of bread is therefore to be fit∣ted for the receit of the marrow, which is quietly to be picked out of the bone.

In ancient times they were wont to wash between the eatings of flesh and fish; which at this day they seldome practise, onely a respect is to be had in the opinion of the holy ones, that flesh and fish bee not eaten together, but in a due method one after the other; alwaies provided hee pick his teeth, eate a piece of bread, take a draught of wine; hereby making a difference between the flesh of fowles and fishes.

The knife which they use to cut flesh withal they account it as an hainous offence to cut butter or cheese, or any thing made with milk, therewith. Milk and flesh may not be set upon the Table at the same time neither is it permitted, that the one should touch the other, con••erning which they have many statutes and Ordinances; of which in another place.

Every religious man sitting at the table ought to meditate with himselfe, how vaine and tran••tory a thing man is; and how great a vanity meat and drinke is;* 1.278 the least part of which remaining in the man, the greatest port on thereof is cast out into the draught; as Martzutra di••putes upon those words of the Prophet David,* 1.279 For this shall every one that is merci∣full,* 1.280 pray unto thee in a time when thou maist bee heard. The Jew rendering those words, leg••••th metzo, In that time when the guts are in emptying. For it is the Rabbines position, that he is an honest man, who when he eates and drinkes, thinkes withall, that he must be forced to evacuate his bel∣ly of what it hath received, nature that cleanly huswife wil∣ling the same; and yet those two words whereon they ground this their assertion, signifie, in the time when he may bee found, that is, in a fitting time, and the fittest time to finde the Lord, i••, when trouble and necessity molest the just. But to return to the matter in hand: The Jew enter∣taining and feeding upon the foresaid meditations, must re∣member, that it is altogether requisite for him to leade a temperate life, and mus•• take an especiall care lest out of a luxurious prodigall humour, hee mispend his estate in sump∣tuous banquets, seeing a laudable frugality makes many rich.

If in the time of eating, a cup of wine or beere be presented to any which is better then ordinary, hee that first drinkes thereof, ought to say this prayer: Blessed bee thou O Lord our God, Lord of the whole world, who art mercifull and good unto me••.

Likewise for me••te•• whi••h are not for the palate of every rusticke, nor for every daies service: Blessed art thou O Lord our God, who hast created diversitie of meates. If there bee any fruit upon the table which groweth on a tree; as grapes,

figs, golden apples, olives, chesnuts, common apples, peares, almonds, acrons, berries, or such like; then he saith, Blessed art thou, O God, who hast created the fruit of the tree; but if only those which sprung out of the earth, then hee saith, Blessed art thou O God, who hast created the fruites of the earth.

Over other dishes, that neither grow immediately out of the earth, nor yet upon any tree, as cheese, butter, fish, flesh, milk and honey, he saith, Blessed bee God by whose word was created whatsoever was created. If any take an apple, or such like thing into his hand and blesse it, yet before he eate it, if it chance to fall unto the ground, then hee saith, Blessed be thou O Name of the majesty of his Kingdome, from hence fo••th for evermore. And this he doth, because he had formerly prai∣ed in vaine, and that praier did nothing availe, having na∣med the name of God to no purpose, which is an offence ve∣ry hainous. If the apple fall out of his hand before he have given thankes at all, then hee saith, O Lord teach me thy sta∣tutes. If any have put any meate into his mouth forgetting to give thanks, he must keep it in the side thereof, untill he have conferred a blessing thereupon; then let it descend into the kitchin of his stomack.* 1.281 In the like manner if he have drunk wine or beere, hee must redeem his forgetfulnesse with an ac∣celerated consecrating thanksgiving. If the meat in this case be unchewed, he must take it out of his mouth againe, and say a praier over it. Now, it is not lawfull for any one, either to eate or drinke, without prayer and giving of thankes; so neither is it permitted that any enjoy a sweet smell or ••avour,* 1.282 without the exhibition of the due symptomes of a gratefull minde to God the Creator. If the smell in a sense-pleasing ex∣halation be evaporated from some savoury wood at the no••e, frankincense, cynnamon, or such like; this pious ejacula∣tion must proceed out of the mouth, Blessed be thou O God, which hast infused a sweet savour into trees, bringing forth ••low∣ers. If the odours proceed from fruits, as apples and muske nuts; then they ought of say, Blessed be thou O God, who hast given such a sweet savour to apples. Over balseme, or sweet smelling oiles, and nose-alluring waters, they say, Blessed be thou, O God, who createst sweet and well-smelling oyles. Over

herbes, Blessed be thou, O God, who hast created herbes, sen∣ding forth odours, like unto those of spices. If any Jew goe into an Apothecaries shop, or any other closet, where an army of odours make a forcible entrance in at the two lea••ed door of his nose, he presently disgorgeth this thanksgiving; Blessed be thou, O God, who hast created sweet smelling odours of all sorts; what more shall we say? This their opinion they de∣fend tooth and naile, and this they write: That nothing what∣soever, wheresoever profered unto us, can bee lawfully en∣joyed of us, unlesse we first poure out a thanksgiving to God the Creator of it. Hence it comes to passe, that an ungratefull man is called a robber, because he feares not to spoile God of his goods and gifts, and that with great injustice. This cu∣stome of theirs, truly is very laudable and no way to be dis∣commended, so it were used without superstition, and a mind intent upon their Maker: But they alas, in this, as in all o∣ther their actions, have more respect to the outward Cere∣mony, then the inward worke, placing all the power and virtue in the bare words, by the repetition of which, they thinke themselves well apayed.

They leave a piece of bread upon the table,* 1.283 which they ac∣count so religious a worke, that he who neglects the perfor∣mance thereof, shall not inherit the smallest blessing; which the Talmudist proves out of those words:* 1.284 There shall none of his meat be left, therefore shall no man looke for his goods. Which is also commanded in the second of Chronicles; where it is re∣corded. Since the people began to bring the offerings into the the house of the Lord, we had enough to eate, and have left plen∣ty, for the Lord hath blessed his people, and that which is left, is this great store. Rabbi Eliezer saith, that a whole loafe must not bee left upon the table, lest the action should seeme to have some savour of Idolatry, as in ancient times, wherein as the Prophet Isaiah saith,* 1.285 that they forsooke the Lord, forgot his holy mountaine, prepared a table for the troope of heaven, and furnished the drinke offering unto that number. Now the table on which this crust of bread is usually left, at this day is not prepared for the same end and purpose, that it was in Esaies dayes; for they when they had eaten and were full, then in∣stead of giving of thankes, they spread a table for the hoaste of

heaven. But now adaies this little piece of bread is lest up∣on the table, that there may be alwaies something thereupon, which may be the subject of blessing; for otherwise the bread being all devoured, no benediction keeps any further residence upon the table.

Before they say grace after meat,* 1.286 every one takes his knife and puts it into his sheath. The impulsive cause, is that which is read in the Gemarah, that when upon a certaine time, some had left their knives upon the table, he who was to say grace, when he came to those words, Build againe thy holy City Je∣rusalem, and that quickly in th••se our daies; Blessed be thou, O God, who doest build againe thy City Jerusalem; and hereupon recalling into his remembrance the desolations of the City and Temple, he became so sorrowfull and melancholy, that he presently snatcht one of the knives, stabbing himselfe to the heart, made a way for the departure of his soule.

It was a custome in the daies of old, that before giving of thanks aftermeat, the crums of bread should bee swept from under the table with a besome, as also to wash their hands and mouth at the table over a bason, not over the the top or cover of a furnace, for this was ominous, and that for this rea∣son: That their thanksgiving and the name of God therein contained, might bee pronounced out of a pure and sanctified mouth; but in these our daies (the occasion being their sloth and idlenesse) they use not to practise the foresaid things, before they arise from the table.

When the Jewes have eaten their fils,* 1.287 then the good man of the house, some one of the Rabbines, or some guest or stran∣ger, if any such bee present, saies grace after meat. Their thanksgiving is very prolixe and tedious; in which praising God, they thank him that he gives meate and drinke to them and all other his creatures, that hee sustaines them through his goodnesse, that he brought their fathers out of the land of of Egypt, and gave them the land of Canaan for and inheritan••e, made a covenant with them, and in giving them the law made a promise unto them, that he would for ever keep and defend them. They pray and beseech him that he would have mercy upon Sion, build againe their holy Temple, and restore the Kingdome of David in these their daies; send them the Messias

and Eliah the Prophet to deliver them out of the house of bondage; to preserve them against poverty, that they may not bee forced to beg or borrow of the Christians, who in their repute are men meerely flesh and blood, poore misera∣ble mortals and cast-awaies; who entertaine no commerce with their Maker; who are subject to the curse, and utterly rejected, who shall dye and perish like unto beasts; when on the contrary, they are a holy nation, the ••lock and inheri∣tance of God himselfe. They further pray that God would vouchsafe to fill their hands with all good things, and no•• suffer them to bee ashamed, but to breake the yoake of the Christians from off their necks, and to bring them backe into their own land; to bestow a blessing upon the house where in they have feasted, and to enrich the master and mistrisse there∣of, with their children, and all their posterity, &c. To which things, every one saying, Amen, with attentive mindes re∣peating the words of David,* 1.288 O feare the Lord all yee his saints, for they that feare him lacke nothing. The lyons do lack and suf∣fer hunger, but they that secke the Lord, shall want no manner of thing that is good. This they say with their mouthes so empty of meate, that not one crum of bread or piece of flesh, stickes between their teeth, and those words bind them thereunto: Let my mouth bee filled with thy praise and glory all the day long.* 1.289 Prayers are alwaies to bee said in that place where dinner or supper is eaten. Hence the Cabbalists write, that whoso∣ever praies not in that place where any banquet is celebrated, shall never come unto the grave, because they shall dye such a death, which is never accompanied with any buriall; as, hanging, drowning, or such like. There was once a time when a certaine godly and religious Jew being in the field, refreshed and filled with wholsome meates, forgot to give thankes. When hee had been long absent from the foresaid place, and at length remembring he had offended in not say∣ing grace; having another in his company, he said unto him, that hee must of necessity returne to that place where hee had formerly taken meate, because hee had left a precious toole there. Which when he had done, and praied, and given thanks, God shewed this miracle.

He created a golden dove which the Jew had bestowed on

him, as a reward of his honesty and piety, in observing the precepts of the Talmud with so great diligence. This was a mi∣racle indeed in that place, but it had been none at all in Pa∣phlagonia, although the dove being throughly rosted, had s••own into his mouth. Without all doubt this miracle was done neare unto the Indian mines: For who will be so stupid, as not to believe that this dove flying from thence, and being wearied in slight, alighted here to rest her selfe.

The Chachamim and Doctors command, that a man should not make many banquets in one week, lest he should so car∣ry himselfe that every day thereof might bee accounted for an holy day; as some doe, who mutually inviting one another, say, to day you shall feast with me, so will I to morrow with you, &c. for the whole weeke. Of such men the Cabbalists writing, say, that at such banquets, an evill spirit called Sa∣ma••l, feasts himselfe,* 1.290 together with others of his society, inciting the guests to many grand offences. Rabbi Levi in the behalfe of Rabbi Abhen, in the name of Rabbi Joshua, saith, that the bellies of all those that keep such revellings, eating and drinking, sporting and feasting every week, do burst asun∣der the third after they are dead and laid in their graves, and the dung of their intrals is poured upon their faces; as it is written, I will sprinkle the dung of your feasts upon your faces. Which once come to passe, the Devils come and jeare them, saying; now devour that which even now thou gorman∣disedst. And here I will leave them, and proceed to a further declaration of their carriage, after they rise from the table.

CHAP. VIII.

Of their evening prayer, and their manner of going to bed.

IN great Cities where the Jewes have Schools or Syna∣gogues,* 1.291 the beater of the Schoolea 1.292 who is the same with a Sexton in other places, going about unto their houses about five a clock in the afternoon, knocks at their doores with an hammer, thereby giving them notice that they ought to make hast to evening prayer.

So soon as they come into the Synagogue, they set them down, and huddle up a certaine praier, by reason of the first word therein, called Aschreb 1.293 which in English signifies Blessednesse, which is taken out of the eighty fourth Psalme, and the first verse, which begins with this fore-mentioned word; The prayer runs thus. Blessed are they that dwell in thine house, for they will alwaies be praising thee, Selah.c 1.294 In these words boasting of their diligence in frequenting the house of the Lord) Happy are the people that be in such a case; yea bles∣sed are the people that have the Lord for their God. I will magnifie thee, O Lord my King; I wil praise thy name for ever and ever, &c. unto the end of the Psalme. This prayer is in so great esteem among them, that they write, that whosoever saith it three times a day, shall have his portion in eternall life.

Then the Chanter rising up, sings halfe of that holy prayer, which they call Kaddisch; after that the whole Synagogue joines in the repetition of the eighteen laudatory petitions, of which we made mention in their morning prayer. Which done and finished, the Chanter comming for his chaire or pulpit, so called by the Christians, fals downe upon his knees before the Arke, and leanes his head upon his left hand, which all the people doe likewise, and bowing their head towards the

left side, and covering theirface, with their whole heart (for the heart lies upon the left side, and so the head and heart are joined in such a position) they in a most devout man∣ner pronounce the words following: O mercifull and gra∣cious GOD,* 1.295 I have sinned in thy sight, but thou art full of mercy. Have mercy therefore upon mee, and receive my prayer, which proceedeth out of unfained lips. Rebuke mee not O Lord, in thy fury, neither chasten mee in thy heavy displea∣sure. They moreover repeate the sixt Psalme from the be∣ginning to the end, with their heads covered and bended to∣wards the earth.

The Chanter fals downe upon his knees before the Arke,* 1.296 in imitation of Joshua; of whom it is written, That hee rent his clothes, and fell to the earth upon his face before the Arke of the Lord, untill the eventide, he and the elders of Israel, and put dust upon their heads.

The reason why they cover their faces, is this: In ancient times when they had a large and spacious Temple, they came thither to confesse their sins, every one stood from another by the space of four els, lest his neighbour should heare his con∣fession. In these daies therefore they cover their faces for the same end and purpose.

They leane their head upon their left hand, moved hereunto by that which is written: His left hand is under my head,* 1.297 and his right hand doth embrace me. And moreover, because Isaac being about to bee sacrificed, lay upon his left side. But to returne to the point in hand. They suddenly rise up againe, and their Chanter saies, Wee are ignorant, O Lord, what other thing to put in practise, but only to lift up our eyes unto thee; as though they would say, Wee have worshipped thee O God, sitting and standing being humble and lifted up, kneeling, and with anerected posture; not knowing what more is re••••i••ed of us; yet wee will once againe lift up our eies unto thee.

Hitherto they only have sung their prayer called Kaddisch, which finished, their evening prayer is ended.

Now indeed it were very laudable, if after this evening sacrifice of prayer and thanksgiving, returning to their owne houses, they did immediately fall to supper; and that ended,

againe to assemble themselves into the Synagogue, for the per∣formance of their nocturnall devotions. But this practise is disapproved by the Rabbines, as a thing very inconvenient, seeing many may be drunke, and so forget their duty of prayer; therefore they have decreed, that presently after the evening prayer be ended, that accustomed, to be said in the beginning of the night, should also be finished. Yet not withstanding, they make some small stay between Minhah and Ma••rib, that is to say, between their evening and nightly prayers, to the end the one may be differenced from the other.

They have one quaint custome concerning the reconcile∣ment of them that are at strife one with another, and that in time of prayers. For if two be at ods, and the one cannot bring the other with him into the Synagogue: That a reconcilemet may be made, he steps▪ unto the book, out of which the Chan∣ter sings or saies their common prayers, shuts it, and giving it a clap with his hand, saith, I conclude and put a period to this exercise; which is all one as if he should say, I locke and seale up this order of praying, interdicting the same, untill an a∣greement be made between me and mine adversary. And from that time forward, untill his desire bee accomplished, it is not lawfull for them to say any more prayers in the Syna∣gogue. Thence it often fals out, that they retune home with∣out any praying; yet if the one party bee wayward and re∣fractory, there happens many times a surcease and intermissi∣on of this duty of prayer, for some whole dayes toge∣ther.

Among many others, they have a prayer, that God would vouchsafe to deliver them from the Christians▪ and bring them back againe to their owne land: This prayer begins, Baruch Jehovah, O blessed God our Lord, help us, gather together and deliver us from the Gentiles, that we professing thy holy Name, may make our boast of thy praise. All the people which thou hast created shall come and worship thee, fall down be∣fore thee, and sing praises unto thy name. Our eyes shall see it, our heart shall rejoice, our soul shall be joyfull in thy strength, when it shall be said in Sion▪ The Lord doth reign, God is King, he doth rule, and shall beare rule for evermore; for thine is thy Kingdome, &c.

But alas poore silly Jew, in vaine thou gapest after (with a greedy expectation) this thy rejoicing, seeing he is come some sixteen hundred years agoe, whom thou as yet waites for, and expects to bring thee joy and consolation.

Furthermore, they say one petition more, formerly mentio∣ned in their morning prayer; in which, they entreat God to re∣venge their cause against all the Christians in generall; but in a more especiall manner, against their Magistrates. If any lost a father in that yeare, he is tied all the yeare long to say that prai∣er, called Kaddisch the lesse, by the mediation of which, his fa∣ther shall be delivered out of purgatory; of which (God wil∣ling) more hereafter.

When they go out of the Synagogue, then must they repeat those sentences formerly mentioned in the fifth Chapter.* 1.298 And in this place againe they exercise many prolix disputes about that prayer, beginning, Schema Israel, Heare O Israel, the Lord thy God is one God, questioning the manner how, the time when, the place where this prayer should bee said and repeated. All which to avoid prolixity, I willingly o∣mit.

At dinner and supper their carriage is the same.* 1.299 When they goe to bed, they must first draw off the left foot shooe, then the right. They put off their shirts lying in bed, and covered with clothes, lest the beams and wals of the house, should behold their unseemly nakednesse. And this is the cause that they never use to empty their bladder in their bed-chamber, their clothes being off, the very act becomming a shamefull disgrace unto them, and the consequent of such impudence, being a fearfullapse into an extream poverty; a consideration also had, that it is one of those things God hateth. Whoso∣ever saies that prayer, Schema Israel, Heare O Israel &c. must endeavour instantly upon the finishing of the same, to fal asleep, and take an especiall care, that he speake nothing after it; as it is written,* 1.300 Commune with your own heart upon your bed, and be still, Selah. If sleepe will not presently attempt to close up his eyes he must not cease to repeate the said prayer untill the approach thereof tongue-tye his devotions; for in••o doing, his rest shall bee sweet and delightfull unto his wearied body, his sleep comfortable and restorative.

The bed wherein the man and wife are to make their re∣pose, is to bee furnished with cleane sheets without spot or blemish; for it may come to passe, that the man may meditate upon some thing which he hath learned, and also committed to memory by reading the Scriptures whilst it was yet day; yea both man and woman may joyne in prayer to the Almigh∣ty, that they may beget children which will bee obedient to their command; and a hainous offence it is, to foster such meditations, to poure out such prayers upon a defiled couch.

It is written in the Talmud,* 1.301 that the Schoolars of Rabbi Sira, upon a time demanding the reason why hee lived so long, his answer was, that hee never learned, named; nay, which is more, did not at any time thinke of the Name of God, in an uncleane place. Their bed is commonly so scitua∣ted, that their head lies toward the South, their feet toward the north. The reason is, by this meanes it comes to passe, they beget many male children,* 1.302 as it is proved out of the Tal∣mud, Rabbi Alphes, and the Psalmes of David. The North, as also the Northern wind, is called in the Hebrew Tzaphona 1.303 and it is written in the 17 Psalme, ••zphoneca temalle bitnam b 1.304 which the Rabbines render, The North wind shall fill their bellies, and they shall have children at their desire. The inter∣pretation indeed is agreeable to the words of the Text: And though the Rabbines know, that the sense or glosse which they put upon them, is not proper and correspondent; yet it is doctor-like in their esteem, to put such subtile interpretati∣ons upon the severall parcels of holy writ. And now because this demonstration was deprehended to bee of small force; therefore a philosophicall Rabbine, or a Rabbinicall Philo∣sopher, call him what you please, in his booke entituled Res∣chis chochma••, The beginning of wisedome, hath otherwise expounded it; which exposition it is not needfull here to enroll.

Moreover, the Jewes have bed-chamber Ethicks; The first and chie••e point handled therein, is, how the man ought to behave himselfe towards his wife when they are in bed toge∣ther, which is there most subtilly disputed and handled, as they are perswaded. Which for the reverence I bear to a chaste

and circumcised eare, I will neither say it is laudable, nor shall my pen expose it to the offence of chaste, or the temptation of loose livers. If any lustfull monkey have some itching desire to read such baudy morals, let him peruse the booke called Orach Chajim. As for me, my modesty shall bridle it, and leaving the Jew in the bed with his wife, suffering him to take his rest, we will proceed to a further narration of their sanctity and holinesse.

CHAP. IX.

How the Jewes doe cease from their labours every Munday and Thursday.

IT is registred in the Talmud,* 1.305 as also in the writings of Rabbi Alphes, that Ezra the Prophet did command the Jewes in that time when they were in captivity at Babylon, to observe these ten things.

First, that upon the Sabbath day;

Secondly, that upon every Munday and Thursday in every week they should repaire to the Synagogue, and read some cer∣taine Chapters or Sections out of the booke of the law, and that publikely, some peculiar Ceremonies, and a more then vulgar holinesse being conjoyned with the practise of the same.

Thirdly, that upon every Munday and Tuesday they should sit in judgment, deciding the causes betwixt man and man, that according to the rule of justice, every one may have his owne.

Fourthly, that upon Thursday they should wash all un∣cleane clothes and vessels, sweepe the house, and make every corner thereof very handsome, in honour of the holy Sab∣bath.

Fifthly, that every Thursday the men should eat leekes.

Sixthly that the women rising early in the morning, should bake their bread, to the end that they may have in readinesse a morsell to relieve the poor when he commeth to their doore.

Seventhly, that the women should weare a vaile or maske for modesties sake.

Eighthly, that the women entring into the bath, ought to combe their haire in an accurate manner, even so that one hair may be parted from another.

Ninthly, that it shall bee lawfull for all Chapmen and Mer∣chants travelling from Faire to Faire to sell their wares; that by this meanes the women may furnish themselves with all things of fragrant smell, and gay attire, both for the bet∣ter celebration of the Sabbath, and for the pleasing of their husbands.

Lastly, that those who were troubled in the night time with the efflux of seed out of their genitals, and so became uncleane, should purge themselves by washing.

Hence it appeares, that although the Prophets who were before Ezra's time, did institute and ordaine, that the people should every Sabbath day, be taught out of the Law of Moses; yet was it meet that Ezra (to in••ite and prick Israel for∣wards to a higher degree of godlinesse) should enact it for a perpetuall decree, that three daies, in any weeke, should not passe but in one of them some thing should be rehearsed out of the Law of Moses, by which the people being auditors, might receive instruction. This Edict of Ezra, his learned successors did teach and expound, and also ratifie and confirme out of those words in Exodus,* 1.306 They went out into the wildernesse of Sur, and they went three daies and found no water. By water in this place, understanding the Law, because it is called by the name of water by the Prophet,* 1.307 Hoe every one that thirsteth, come yee to the waters, and he that hath no money, come yee, buy and eate, yea, come, buy wine and milke without money and with∣out price; that is to say, Come ye unto the Law and word of God. Without which when they had walked three dayes in the desart, they divided the weeke in such a manner, that once in three dayes they ought alwaies to heare and learne somewhat out of the law. This custome is also practised upon Mundayes and Thursdayes in remembrance of Moses, who up∣on Thursdaies went up into Mount Sinai, brought from thence the two Tables of the Law made of Cedar; intreated a pardon for the sinne of the Jewes in making the golden calfe; and

upon Munday came downe from the Mount againe. Hereupon also those which are most puritanically straight-laced among the Jewes at this day use to fast upon Mundayes and Fridayes; as that Pharisee did in the time of our Saviour, boasting there∣of in this supercilious manner, I give thee thanks O God, that I am not as other men are, extortioners, unjust, adulterers, nor as this Publican; I fast twice a weeke, and pay tithes of all that I have.

Thirdly, it is necessary that upon these daies a singular care be had of hearing and meditating the word of God, in respect that they are dayes appointed for judicature. Hence also it is, that the halfe of them to this very day are festivall among the Jewes: For in the mornings of them, they repaire very timely unto the Synagogue, where besides their ordinary prayers, they sing or say many other which are extant in their Minhagin, and their manuals of prayer. Moreover, they are wont to boast in a very swaggering stile of their taking out and put∣ting in the booke of the Law into the Arke; of which more anon.

Concerning their usuall prayers upon these dayes, they add one more then ordinary to those in the morning, beginning, Vehu racham, to which they attribute great vertue and strange operations; hidden ones surely, for they have not made their appearance for one thousand six hundred and odd yeares. This they use to say standing, and that with great devotion. There is a certaine story very pat to this purpose. When the Jewes were banished out of Jerusalem by Titus Vespasian the Ro∣man Emperour: The Emperour commanded that three ships filled with Jewes, should be set to float upon the sea, having neither mast nor sailes. This his command being put in execu∣tion▪ the ships being tost with a most violent tempest, were parted asunder, and cast upon the shore of three divers coun∣tries; the names whereof, were Lovanda, Arlado, and Burdeli, which are now worne out of remembrance. All the Jewes in one of those ships, were very courteously entertained by the Lord of that country in which they landed, who in a most bountifull manner gave them land to till, and Vineyards. After his death, there arose another King, who handled and vexed the Jewes most inhumanely, even as Pharaoh did their An∣cestours,

saying unto them, that he would try whether they were true Jewes or not after the same manner that Nebuchad∣nezzar tryed Hananias, Misael, and Azarias, and if you can walke without hurt in the middle of the fiery furnace, as they did, then will I confesse that you are true Jewes indeed. To whom the Jewes made answer, entreating him that he would doe unto them, as Nebuchadnezzar did to the three for∣mer; which was, to grant them three dayes respite, that they might pray unto God to deliver them. Which when he had granted, two brothers called Joseph and Benjamin, and their Couzen Samuel, came together to consult what was best to be done, who determined neither to eat or drinke for three dayes together. Which while they put in practise, every one having a severall prayer, which they joined in one, and repea∣ted it without intermission night and day, untill their allotted time was ended. In the morning of the third day, one of them said he had dreamed that he heard one read a verse out of the Bible, in which Kt was twice, and Lo three times reiterated; but what it meant, or where it was, he was altogether igno∣rant. Then answered one of the other two, and said, this verse will be a helpe and comfort unto thee; for hereby is signified, that God will send thee help from heaven; and it is written in the forty third chapter of Isaiah, and the second verse, the words wherof are these; K••, when thou passest through the wa∣ters I will be with thee, and through the rivers they shall Lo, not overflow thee. Ki, when thou walkest through the fire, thou shalt Lo, not bee burnt, Lo neither shall the flame kindle upon thee. Upon the third day a huge fire was provided earely in the mor∣ning, an immense number of people flocking to the execution, who were very desirous to be present at the burning. The con∣gregation being compleate, these three men did commend their bodies to the mercy of the fire singing and praying untill all the wood being consumed, they came out of the fire without the least touch thereof.

This miracle the foresaid men divulged in what place soever they came; whereupon it was ordained and commanded that this prayer should bee said every Munday and Thursday mor∣ning in every Synagogue, and place of publike prayer; which the Jewes observe and keepe unto this very day, hoping, that

by the power of this prayer, they shall be delivered from their long continued captivity, and tedious exile. But alas, their hopes will be frustrate, so long as they despise and set at nought the Saviour of their soules. Christ Jesus, and persevere in their horrible superstition. This Fable is here related more at large, then it is by Antonius Margarita out of the booke Colbo.

The prayer beginning Vehu racham, so much esteemed of them, is written in the forme following, He is mercifull, for∣giving iniquity, and not destroying the sinner. He oftentimes turns his anger from us, and suffers not his fury to arise. O God I beseech thee take not thy mercy from me, let thy meeknesse and truth al∣waies preserve me. Help us O God, our God, and gather us from among the Gentiles, &c. In briefe, the sum of this prayer is this: They beg of God that hee would vouchsafe to pardon their sinnes, take pity upon the desolations of their City and Temple, to gather them from the foure corners of the earth, and never suffer his inheritance to bee ashamed. In this prayer they are also mindefull of us Christians, against whom they thus petition, O God, how long shall thy strength re∣maine in captivity; and thy beauty in thy enemies hand? O Lord God, stirre up thy strength, and revenge us upon all our enemies, so shall their might be turned into weaknesse, and they shall be asha∣med and perish. These last words are in many Copies left out, by reason of an injunction laide upon the Printers by the Christian Magistrate, an empty space being left, that they may either write them, or e••se inquire what is wanting. These things thus finished, they fall the second time upon their faces, and saying many other prayers (as was decla∣red in the former Chapter;) they beseech God that hee would remove his anger farre from them, and not deliver them into the hands of their enemies, but being mindefull of the Covenant that hee made with their fathers, would make their seed like unto the starres of Heaven for multi∣tude.

After that they have for such a space, either kneeling or stand∣ing poured out their souls in prayer unto God; then followes the narration of that pompe and state which they exhibite to the booke of the Law; they reade weekly Lectures out of it,

according as they were enjoyned by Ezra the scribe: The manner followeth. In every Synagogue they have the booke of the Law, to wit, the Pentateuch, written in long schroles of parchment sewed together; at the ends thereof are fastned certaine pieces of wood, for the safer keeping, and more easie carriage of the booke of the Law.

This book is kept in a certaine Arke or Chest, standing con∣tinually against some wall of the Synagogue. Before the Ark is a little doore, and before it a hanging made by the Art of the embroiderer. This is of divers sorts, and the more solemnn the festivall is, the richer are the hangings: Those are had in greatest esteeme with them, whose outside is ador∣ned and wrought with the shapes of divers birds; for such were alwaies an ornament upon the old Arke of the Cove∣nant.

The booke is alwaies wrapt up in a linnen cloth; in which are characterised some Hebrew words, and divers names. That which is the most outward of all, is oftentimes a linnen cloth much like unto a little coat or cloake made of silke, but some∣times of puregold, upon which they hang some silver plates fastned to a golden chaine, in which is written▪ Kether thorah, that is to say, the crowne of the Law; or Kodesch adonai, ho∣linesse to the Lord. Then the sexton goes about and cries, who will buy Gelilah etz chajim? which is a certaine kinde of office, which any supplying, is licenced to tosse over the booke of the Law by a serious revisall: Which office is granted unto him who will give the most money for it, which is put in∣to the poore mans box, and chested up for their re∣liefe.

Those pieces of wood, by the helpe whereof the booke of the Law is carryed up and downe, are called by them etz chaijm the wood of life;* 1.308 to which that sentence of Solomon was Godfather; Wisdome is the tree of life to them th••t lay hold on it. Gelilah signifies a folding, intimating what things may be observed in the folding and unfolding of the book.* 1.309

When the Chanter takes this holy booke out of the Arke, then he goes into the pulpit, where he reads out of the same, these words following.* 1.310 It came to passe, when the A••ke was set forth, that Moses said, Rise up, O Lord, and let thine

enemies be scattered, and let them that hate thee flee before thee. Againe, Many people shall goe and say,* 1.311 come yee and let us goe up to the mountaine of the Lord, to the house of the God of Jacob, and he will teach us of his waies, and we will walke in his pathes, for out of Sion shall goe forth the Law, and the word of the Lord from Jerusalem. The Chanter when he begins to sing, laying the book upon his arme,* 1.312 saith, O praise the Lord with me, and let us magnifie his name together, To which the whole congregation makes this answer;* 1.313 O magnifie the Lord our God, and fall down before his foot stool, for he is holy. O magnifie the Lord our God, and worship him upon his holy hil; for the Lord our God is holy. Directly above that four square structure, is placed a certain table covered with a silken Carpet, upon which the Cha∣san or Chanter laies down the book of the Law: Then comes he who is to purchase the Office of Gelilah with his money, taking away and devesting the booke, of its formerly in wrapping gar∣ments; which finished, the Chasan, and the other who was to buy his place, calling one out of the whole congregation, and commanding his personall appearance in his fathers name, and his own; he approaching the presence, seats himselfe in the mid∣dle, kisses the book, not upon the bare leaves of the same, for this were an hainous offence, but through the swadling cloutes thereof; and grasping the cover thereof, saies with a loud voice; praise the Lord &c. Blessed be thou O God, who hast chosen us unto thy selfe before all other nations of the earth, and hast given us thy Law. Blessed be thou O God the Law giver. Now the Jew per∣swades himselfe that his lot is fallen unto him in a fair ground, seeing he hath seen and handled the tree of life, and therefore becomes blessed above all other people.

In the next place the minister reades a chapter or section out of the Bible which ended, he who was formerly summoned to appeare, takes the book the second time and kisseth it, saying, Blessed be thou O God who hast given us the very law, and im∣planted unto us eternall life. Blessed be thou the Law-giver. After this, two more are successively called, whose beha∣viour is squared according to the platforme of the formers car∣riage. He that came first in, goes out by another doore then that which afforded him entrance. After these another is cited, who ought to have a well brawned arme; for hee must lift up

the book at armes end, and turning round, must expose it to the view of every spectator, the whole congregation in the mean season, bellowing ou••, This is the law which Moses gave to the Israelites. This Office is named Hagbahah, and is sold to him for money, who bids most. While the match is in making, those brawling scolds, the women, presse into the Synagogue with a great deale of quarrelling and much opposition, every one striving to gain a place in some window or other, where they may be blessed with the sight of such an holy booke, thin∣king to reape some pleasure by the sole beholding of it, seeing their lips cannot bee allowed to second their husbands in bil∣ling of it.

The women have a peculiar Synagogue of their owne, dif∣ferenced from that of their husbands, with latticed and cross-barred windowes: Concerning which, much is spoken in the Talmud,* 1.314 and an evident demonstration there of is given by the Prophet Zachary, in these words; The land shall mourne, every family apart, the family of the house of David apart, and their wives apart, the family of the house of Nathan apart, and their wives apart: The family of the house of Levi apart, and their wives apart: The family of Shimei apart, and their wives apart: All the families that remaine, every family apart, and their wives apart. Whence they conclude, that the men and women are not to come into the same Sinagogue in the time of divine service; and that for modesty and honesties sake, seeing not only wo∣men, but men likewise, are apt and inclineable to fall into di∣vers lustfull cogitations, when they are in the same place to∣gether. If the Jew who reades the Law, chance to stumble and let the booke fall out of his hand, he is bound to fast, and all the rest also for a long time together, seeing this accident pre∣sageth some great calamity to come upon them.

At length come they who have purchased the Gelilah, and etz chajim, the one of them touching the wooden cover of the booke, folding it up, (great experience is required in this case) the other administers the linnen clothes, in which it ought to be inwrapped, and its silver-twisted coat involving all the rest.

Then comes every one in the Synagogue, both young and old, and kisses the booke, touching it only with two fingers,

with which they afterwards handle their face; which action relishing of a supreme sanctity, is held for a soveraigne me∣dicine against blindnesse, and all diseases incident to the eie.

While the booke is carryed to the Arke, the Chanter sings, praise the name of the Lord; for the name of this our God, is of great power and strength. The congregation answereth and saith; His praise is above heaven and earth; he hath exalted the horne of his peculiar people, to the praise of all his saints: Yea, the Israelites being a folke most neare unto him, praise yee the Lord. When the book is laid in the Arke, the people say or sing those words of Moses, used by him when the Arke re∣sted. Returne O Lord unto the many thousands of Israel. Then they conclude all, saying (as was formerly noted) at their go∣ing out of the Synagogue, O Lord, lead me in thy justice, because of mine enemies, make my way plaine before thy face. The Lord shall keep my going out, and comming in, from this time forth for evermore. These words they repeate also when they goe out of doores, either to take a journey, or to doe any other busi∣nesse.

CHAP. X.

The preparation of the Jewes to the Sabbath, and how they begin the same.

IT is written in the second booke of Moses,* 1.315 That upon the sixt day they gathered twice as much bread;* 1.316 and a little after, this is that which the Lord hath said, To morrow is the rest of the holy Sabbath unto the Lord, bake that which you will bake to day, and seeth that yee will seeth, and that which remaineth over, lay up for you to bee kept untill the morning. These words force the Jewes to this conclusion, that it is their duty, and Gods command too, that they should provide all things necessary, pertaining to the honourable celebration of the Sabbath; espe∣cially dainty and delicate meates, which they ought to boile or bake betimes upon the Friday morning, whereon they may

feed upon the Sabbath, and with more facility, rest from their labours. The women are in a more particular manner enjoined to prepare great store of palate pleasing wafers; who while they are kneading and making ready the dough, they are very ceremoniall therein, leaving the lump whole. If the bignesel cause a necessity of division, which is often seen in great fa∣milies, then the one part thereof is covered with a cloth, that it may not be ashamed, and put an open scandall by the other part, in that it is provided in the last place, for the Sabbaths re∣past.

They honour the Sabbath with three banquets, all served in much pompe. The first whereof they celebrate upon Friday at night, when the Sabbath begins. The second upon the day it selse about twelve of the clock. The third and last upon the evening of the same. These to be the due times, they prove out of those words of Moses,* 1.317 Eat that to day, for to day it is a Sabbath unto the Lord; to day yee shall not find it in the field. From the word to day, thrice repeated, the Rabbines conclude, that Moses in this place doth signif••e, that manna ought to be eaten at three severall times upon the Sabbath, orderly succee∣ding one another. This institution according to the same Do∣ctors, in their Dutch Minhagin, is profitable in another re∣spect: That is, if only one banquet should be provided, every one would with such gredinesse feed thereupon, that his guts should be sufficiently stuft for the rest of the ensuing time, even untill the end of the Sabbath. But now, seeing that every man knowes that one banquet being ended, two more are to suc∣ceed, his stomack hath no such edge to the first, as otherwise it had, but living in a very temperate manner he eats his meat with pleasure, conscious of a second and third returne to the table. What other Rites they practise shall hereafter be mani∣fested.

In the time of preparation, no man must thinke it a thing unseemly, or derogating from his birth or riches, to worke with his owne hands, that the preparation to the Sabbath, may be compleat. And although some one man there were, who had an hundred thousand men and maides, yet ought not to be a meere overseer of their labours, but a partaker, and that in honour of the Sabbath. According to that which is re∣corded

in the Talmud, that the good and honest man Rabbe Chasda, would fall a chopping pot-herbes: Those learned men, Rabba, and Rabbi Joseph, would cleave wood: Rabbi Ezra, would make the fire; Rabbi Nachman would sweep the house, and would moreover provide all manner of instruments ne∣cessary for the table. Meates either boiled or roasted are kept hot in an oven, because they are better hot then cold. The tablestands covered all the day and night long, which hath a mysticall signification; as hereafter shall bee decla∣red.

Furthermore, they wash their heads, and use the help of a barber if need require. The women ought to attire their heads, and plate their haire, to goe into some hot bath, or else to wash their hands in hot water. Upon every Friday they pare their nailes, and in a very superstitious fashion, be∣ginning at the fourth finger of the left hand, and so holding on to the second, then to the fift, then to the third, and last of all to the thumbe; whence it comes to passe, that they cut not their nailes in order, but still over-skip some finger or other. In cutting those of the right hand, they begin with the second finger, and so hold on to the fourth. He that throwes his nailes, being cut off, upon the ground, that they may bee trodden under foot of men, is a wicked man, and a great sinner. For Satan hath power over the nailes, and wizards by the help of them, exercise their inchantments; and if any chance to tread upon them, some great danger or other hangs over his head. On the contrary, whosoever digs and buries them in the earth, he is accounted for an honest righteous man. If he cast them into the fire, then is hee a holy and honourable man in esteeme. And the truth of every particular, they evidently demonstrate in their owne opinion, out of the words formerly alledged; the summe of which were, that upon the sixt day, they should prepare themselves. Moreover, it is necessarily required, that every one should sharp his knife, use the whetstone, and edge him acutely,* 1.318 which they prove by those words; Thou shalt know that thy tabernacle shall be in peace, thou shalt visit thy habitation, and shalt not sinne. Thou shalt know also that thy seed shall be great, and thy off-spring as the grasse of the earth. Out of which saying the Jewish Doctors have drawne this conclu∣sion;

that wheresoever is a blunt knife, and nothing cunning in cutting there is no peace at the table, and the whole house is out of square.

In the next place they put on their holiday clothes,* 1.319 every one dressing himselfe in the most minicall fashion, his plodding curiosity can invent. They of the richer sort, have garments onely appropriated to the day, not kissing their corpes upon any other, and their reason for the same is very plausible; for the Rabbines call the Sabbath a Queen: Now if any being to make his appearance before this Queene, should not put on some princely garments, such as in other place; they use to weare in the presence of a King, then this Queen should bee much scandalized thereby.

They cover the table with fine and cleane linnen, not neg∣lecting the provision of napkins, trenchers, cups, cushions, stooles, and other appurtenances, that all things may bee in a readinesse to entertaine this renowned Queen, the Sabbath, in a fit and decent manner.

In the daies of old,* 1.320 warning to a due preparation was wont to be given by the sound of an horne or trumpet. But at this day the Sexton or keeper of the Synagogue, goes about to every house, making proclamation that every man should cease from labour, and prepare himselfe to a comely and honoura∣ble welcomming of the holy Sabbath, which comes to his house much like to some beautifull spouse. Therefore eventide once come, they rest from all domestique employments, and early give the Sabbath a laudable beginning, adding nothing of the week thereunto; but going into the Synagogue, are conversant in prayer, in the singing of psalmes and hymnes and spirituall songs, according to their wonted manner.

While the day takes it leave with a ruddy countenance, blushing that the night should displace it, and the splendent rayes of the Sun onely gild the tops of trees and mountains, the women light their sabbaticall tapers.

The lampes they use, are made of Copper, and they hang them up in the dining room, whose matches▪ so soon as they be∣gin to burn, the mistrisse of the house stretching out her hands, towards the lights, saith, Blessed be thou, O God, our God King of the world, who hast sanctifyed us by thy commandments, and

commanded us to light the lampes appointed for the celebra∣tion of the Sabbath. When the season is cloudy, the hens sup∣ply the place of a clock unto the woman. For they flying up to take their lodging, are a certaine signe, that the time wherein the Sabbath ought to begin, drawes neare. If there be no hens in the Towne, then the Crow and Nightingale taking be∣times their place of rest give her notice of the approach. Wo∣men are enjoyned the performance of this office, rather then men; for two reasons which are urged by the Rabbines. The first is, because so soon as our old Grandam Eve had per∣ceived that shee by eating of the forbidden fruit was lyable to dye the death, shee also desired that good Adam should taste of the same; saying, if I must dye, indeed it is fit and conveni∣ent that thou shouldst dye with me. Hereupon being very im∣portunate with him to eat, which he refusing, shee breakes a club from off the tree, never ceasing therewith, to bang his hide, untill shee forced him whether he would or not, to take the apple and eate it,* 1.321 as the Text saith, Shee gave me of the tree, and I did eate, that is to say, shee gave mee many sound blowes with her bastinado which shee broke from the tree, and so caused me to eate. This glosse is in Orach chajim, and the second Chapter.

Thus the mad foole Adam suffered his wife to weare the breeches to beate and seduce him, and by this meanes trans∣gressing the Lords commandement, brought death upon him, and all his posterity.

Moreover, the Sun shall shine in the same degree of a glo∣rious lustre to the immortall eies of the just, in the world to come, that shined unto Eve before shee had sinned; for so soone as shee had committed sinne, the Sun changed his pri∣mitive light, clouding it in obscurity, so that Eves black of∣fence became a vaile unto that glorious light of the whole universe.

A second reason for which the women are to light lampes in their houses, is, because they are alwaies resident at home; but their husbands are often abroad, in••umbred with divers affaires. Furthermore it is written,* 1.322 Thou shalt command the children of Israel, that they bring the pure o••le olive beaten for the light, to cause the lampe to burne alwaies. The trifling Rabbines

here make a question,* 1.323 why Moses writ the Hebrew word, Tetzaveh, signifying, thou shalt command with the letter Thau,* 1.324 when Tzade would have been sufficient? The answer is, that Moses would hereby shew it to bee the duty of the wo∣men to light the lampes;* 1.325 for the word, Naschim, signifying women, in number makes foure hundred and so many the let∣ter Thau.* 1.326 (truly an excellent proofe) Therefore seeing the wo∣men put out the light of life which was in the world, in re∣compence thereof, shee is bound in the evening of every Sab∣bath and Festivall, to light the lampes, and that in signe of her repentance, as willing to revive and re-enlighten the soule of man, which compared to the lampe by the wisest of men, when he saith,* 1.327 The spirit of man is the candle of the Lord, sear∣ching all the inward parts of the belly.

The Jewish Doctors have likewise written, that if any woman light those lamps with a devout mind, attending well what shee is about, her worke is as worthy to be had in ho∣nor, as if she had lighted that golden lamp which was once in the holy Temple at Jerusalem.

It is also recorded in the Talmud, that the women dye in child-bed for a three-fold sinne and offence. First, for their forgetfulnesse to take the lumpea 1.328 of leaven out of the tub, which was provided for the making of bread against the Sab∣bath. Secondly, for not lighting the lampes upon the Sab∣bath. Lastly, for having no care of their monthly flowers.

These three things are proved after a Cabbalisticall manner, to produce such an effect, by considering the word Chavah. The first letter Cheth signifies Challah, which being interpre∣ted, is as much as sicknesse. The second letter Vau notes Veseth, a word onely in use among the Rabbines, signifying the men∣struous flux of womens flowers. The third letter, H••, notes Hadalkah,* 1.329 which signifies a burning or inflamation. All which those women that performe, and diligently put in execution, the foresaid commandements do easily escape.

The lampes ought to be two in number, or moe, according to the quality and condition of the house, wherein they are lighted. These represent all the members of mans body, as well of the male as female. For the man hath two hundred forty eight, but the woman two hundred fifty two, according to

the Jewish anatomy. These two numbers being conjoyned, make up five hundred, and so many containes the Hebrew word, Ner, which signifies a lampe, being twice written, once for the man, and once for the woman. The words, Ner, Ner, signifie lampes, not Narra, fooles, and the reason is, because the lampe of life shall once more bee kindled both in man and woman.

When the lampes begin to burne, she stretcheth forth both her hands towards them, to this end, that her action may be as an ingenious confession, that shee is obnoxious to a crime, in that she should have prayed before the lighting of the lampes▪ but because she could not doe it unlesse she would have spent her breath to no purpose, therefore shee spreads forth her hands before the lamps, hindering their lighting to glent in her eyes, lest also the lamps giving but as yet a glim∣mering splendor, should seem not much superiour to them, which send out none at all: So much for the lamps. Of what matter their matches are made, and with what oile they are to be fed, here to declare would be a task too tedious. He that desires to know, let him read that tract in the Talmud, concer∣ning the Sabbath, where these two things are sufficiently hand∣led: Wee proceed.

That they begin the Sabbath betimes, the reason is, the pity and commiseration they have towards the soules which are tormented either in hell or purgatory, but have alwaies a re∣lease in the time of the Sabbath for the celebration thereof. For so soone as they are entred the Synagogue, and sung that prayer, beginning, Berachu, in a soule ravishing delightfull, and harmonicall note, then hell breaks loose, and the gates of purgatory flie open, the soules in both leape out into the earth, and run into every river, fountaine, or any other water they can come by, desiring for a time to coole their scorched substance; and this is the cause why the Rabbines most se∣verely commanded, that none should dare to draw any well dry upon the Sabbath day, lest these poore and miserable soules should be utterly destitute of such a refreshing; as we may read in their Minhagin.* 1.330

In the meane time that they are a praying in the Synagogue, there come two Angels, the one good, the other evill, who

standing before the door of the Synagogue, and hearing any pray diligently,* 1.331 and also reade attentively that Scripture, Thus were the heavens and earth finished and all the hoste of them; and what followes concerning the sanctifying of the Sabbath: They bring him to his owne home, and putting their hands upon his head,* 1.332 say, Loe, this coale hath touched thy lips, and thine iniquity is taken away, and thy sin purged.

Rabbi Jose saith in the name of Rabbi Juda, that these two Angels bring every man to his home when hee returnes from the Synagogue. And if these Angels entering the house of any Jew, finde the Sabbath lampes burne cleare, the table cove∣red and furnished with all necessaries, the bed neatly made; then saies the good Angell, It is the pleasure of God Almigh∣ty, that these things should be in the same state, the next Sab∣bath day, that I have now found them in; To which the evill Angell is forced to say, Amen. But if they finde all things out of order then the evill Angell saith, these things shall be in the same manner, the next Sabbath, to which the good An∣gell sore against his will, must say Amen likewise.

When they are departed the Synagogue, and every man returned to his owne house,* 1.333 then one saying unto another, God send you an happy Sabbath, they instantly fal aboard; for it is written,* 1.334 Remember the Sabbath day to sanctifie it; which last word is in the Hebrew, lekadescho; by reason of which they give this glosse upon the Text. So soon as the Sabbath is be∣gun, remember that thou also have thy Kaddasch in readi∣nesse; that is to say, remember solemnly to imitate the same with a cupfull of wine. Hence it comes to passe, that in many Synagogues, presently after the ending of evening prayer, a bowle of wine is ready prepared, because some strangers or poor people which have no wine at home, may bee there pre∣sent. This being consecrated, is reached forth unto them unto the end, that may celebrate the beginning of the Sabbath in that very place. Whosoever hee be in the Synagogue that blesseth the wine, he tastes it not, but gives it to some young boy to drinke thereof; for he is not accustomed to drinke of the same, unlesse it be at home at his own table, where also he usually consecrates the same.* 1.335

Instantly then upon their returne, they sit downe to table,

upon which ought to be salt, a bowle of wine, and two loaves, covered with a diapernapkin. Then the master of the family takes a bowle full of wine, and beginning the Sabbath with blessing it, saith, I am Haschischi, vaie cu••••a haschamaijm. The foure first letters of these words,* 1.336 note unto us that ever bles∣sed name of God, JeHoVaH, the name expressing his eter∣nall essence. And by reason of this mystery, the Rabbines have added the two former words, being the last of the first Chap∣ter of Genesis, unto the two latter, being the first of the se∣cond, and by reason hereof, they rise up at the repetition of them, giving a due reverence to the name of God. The words interpreted, run thus:* 1.337 The sixth day the heaven and earth were finished, and all the host of them. And on the seventh day, God ended his worke which he had made. And he rested on the seventh day from all his worke which he had made. And God blessed the seventh day and sanctified it; because in it he had rested from all his worke which he had made. Here in the mean time he inserts an admonition, saying, O my Lords you Rabbines, have re∣gard unto the prayer that every one in particular may in the same manner bee excused thereby, as if he had said it himselfe, and so he holds on to pray and say, Blessed be thou O Lord our God, King of the world, who hast created the fruit of the vine. Blessed be thou O Lòrd our God, King of the world, who hast sactified us by thy commandements, and given us thine holy Sabbath, and out of thy love and good will to∣wards us, hast left it as hereditary unto us, in memory of thy workes in the creation. For it is the beginning of the gathe∣ring together of thy Saints, and the memoriall of our departure out of Egypt. Thou hast chosen and sanctifyed us out of all other people, and hast left us the Sabbath of thy holinesse, as a legacy of thy love and good will towards us. Blessled be thou O God, who sanctifyest the Sabbath. In the next place he drinks some of the wine, and reacheth it to the the rest, that they may doe as he hath done. Then he takes the napkin from over the bread, and taking the two loaves unto him, cuts them not before he hath said grace, contrary to that which he doth upon the daies of the weeke, but presently saith. By your leave my Masters and Rabbines; blessing the bread in this forme: Blessed be thou O Lord our God, King of the world,

which brings bread out of the earth. After this he breaks a piece of bread and eates, imparting also to every one at the table a morsell, which is of greater size then ordinary, in honour of the Sabbath, upon it is not lawfull for any to be niggardly, then they eat whatsoever God hath sent.

While that the cup is in blessing, every one casts a delightfull eye upon the Sabbath-lamps,* 1.338 because that the Rabbines write, that when any one travels upon the daies of the weeke, the five hundred part of his sight departs from him; for the regai∣ning of which, the beholding of these lamps, in that time while the wine is consecrated, is a soveraign medicine. For the Hebrew word Ner, signifying a light, being doubled, make in number fifty.

They cover the bread, that it may not behold its owne shame; the wine being present, which is in the first place sancti∣fied for the use of the Sabbath; notwithstanding that the Scrip∣ture gives the bread the place,* 1.339 when it saith, I will bring thee into a land of wheate and barley, of vines and figge-trees. For here wheat is first named, which is the materiall of bread; yet neverthelesse it is the last of all to be consecrated for the use of the Sabbath, which would be a great shame unto it if it should stand bare. Others affirm the bread to be covered in remem∣brance of the Manna: For first of all a certaine dew fell in the desart, after that, the Manna, and then another dew, between which two it lay hid as between two napkins: And so the bread upon the Jewes table lyes between two linnen clothes. Hence it is that the women make minced pies, or boile some other thing like unto it, which they eat instead of Manna; for their minced pye hath a certaine lumpe for its bottom, and in the middle it is stuft with flesh, above also it hath a certain cover made like unto Manna. The reason why they take two loaves, is in remembrance of the Manna, whereof they gathered in times past, two measures full upon every Friday, according to that which is written: And it came to passe that on the sixt day,* 1.340 they gathered twice as much bread.

Briefly,* 1.341 of all things to be done by us in this world, an espe∣ciall care is to bee had of our bodies upon the Sabbath day: which thing the holy Scripture so often commands us, saying, Thou shalt call the Sabbath,* 1.342 Oneg, a delight, because wee ought

to restrhaine our selves from no sort of pleasure upon the Sab∣bath day. In the same manner speaks the holy Scrpture concer∣ning festivals: Thou shalt rejoice in thy feasts,* 1.343 thou and thy sonne, &c. that all our actions may tend to Gods glory. Eat and drinke therefore, and be good unto thy selfe, and remember to doe it in honour to the Sabbath: Yet not thinking that hee may eat many delicates upon the Friday, for the filling of his paunch, especially if he be poor and cannot away with the cost; for this should rather have a place in the Catalogue of sinnes, then good workes; seeing he should also thinke upon the Sabbath day, that he should have no such cheare upon Sun∣day, and so become sorrowfull at that time, when he ought the most of all to be merry.

Al this also is summarily comprehended in a little book called Sepher hajirah, teaching us how a Jew ought to lead his life in the feare of the Lord; and is delivered by the Jewes them∣selves in the following verses.

Against the Sabbath, ready thou shalt be To leave all worke that doth belong to thee. Thy selfe for Sabbath do prepare; its gaine, Though many maids and servants thou maintaine. The Sabbath equally in all precepts availeth; Be of good cheare, thinke as thee nought aileth. Use neat apparell, costly raiments weare, For Sabbath of a bride the name doth beare. Buy that is daintiest 'gainst the Sabbath's day: Strictly observe its precepts every way. Keep in good appetite the stomack thine, Feed upon fish and flesh, and healthy wine. Dresse up thy bed in handsome fashion good; Order thy table well, set on thy food. Bath, wash and cleanse thy head, trim up thy haire, About thee never any thing do beare. Sharpen thy knife, fall stoutly to thy meate; Cut off thy nailes, fling them in fiery heate. Speake blessing to thy wine, cleanse hand and foot; By this precept thou shalt doe good I wot.

Be of good mood, of comfortable ease, Refraine not from, thy selfe wherein canst please. Merry, and withall joyfull shalt thou be, As if thy workes all finish'd were by thee. Remove thee fro all dumpes and pensivenesse, Table and stools have in a readinesse. Lay on cleane table cloth and napkins, as 'tis fit, Hasten away your rost-meat from the spit: Swill handsomely your cups and drinking glasses, Put out of mind your once endured losses, Buy the best bit thou find'st upon the Mart, With wife and children make a merry heart. One table once thus dressed, gives thee three meales, Talke nothing but of merry making tales, &c.

There is also extant a certaine booke of theirs, wherein are contained many graces, used by them before and after meat; as also upon the chiefe festivals throughout the whole yeare, written in Hebrew and Teutonicke verse. Amongst others, there is one prayer which begins, How lovely is thy rest O Lord, &c. Where it followeth.

In gallant suit thyselfe aray, Blesse candle light, so 'twill in burning mend, From all manner of working flye away, On Fryday all thy works bring to an end. Eat savoury f••shes, goodly capons, quailes, Live delicately, see that nothing failes. Then against Even thy selfe thus recreate. All manner of good things for thee provide, Well-fatted beeves, and such as likes thy pate, From a good cup of spice'd wine, doe not slide, &c.

Item.

In all meeknesse thou shalt walke, For of that the Law doth talke, With meeknesse all thy lifetime shall be led. When Sunne doth rise, at leisure keep thy bed, &c.

Item.

Linnen and silken rayment much is made of, Honour'd they be that doe make their clothes thereof. An holy day the Sabbath is, Happy, that keeps it not amisse. Bring not your hearts to heavy mournfull courses, Although much leannesse lodge within your purses. Cheerfull you ought to be, and without sorrow, Although elsewhere your mony you do borrow. Furnish your selves with wine, with flesh and fishes, Upon your table set three sorts of dishes. A good reward for thee will then be hasting Here, and in time to come, for everlasting, &c

Item.

Women, your candles remember for to light, With carefull heed observe this time aright. Here of great profit you will make full quickly, When great with child you shall come to be fickly. If then fine cakes to bake you shall be skilfull, At child birth you may play and laugh your wil-full.

And now lest any should account of these as poeticall fig∣ments and fables, I will relate some pleasant histories out of the Talmud whereby you may have a plaine evident, yea, even miraculous demonstration, that the pleasure and jocund life upon the Sabbath day, is the chiefest honour.

In that tract of the Talmud entituled, de Sabbatho:* 1.344 These;e words are registred as they came from the mouth of Rabbi Chaia.* 1.345 I (saith he) was upon a time in Cyprus (others say in Ladkia) where I lodged with a certaine Katzubh, or Butcher. At the time of supper a table all of gold was brought in, which sixteen men were scarce able to carry, all the furniture and other necessaries upon the table, were of gold the platters, candle∣stickes, salts, cups, and trenchers, all of gold, with a snmptu∣ous variety of delicates, an most excellent apples.

When the table was set before him, he beginning to praise God, said, The earth is the Lords, and the fulnesse thereof. When the table was removed, he againe singing praises unto God, said, The heaven is the Lords, and the earth hath he given unto the children of men. Then I spoke unto him, and said, Good Sir, how came you to be so rich? and what good thing have you done in all your life? The Master, of the hous∣hold, the Butcher I meane, replyed, I have been a Butcher all my life long, and whensoever it was my chance to happen upon some choise fatling, I alwaies reserved it for the cele∣bration of the Sabbath. From thence came this my Mammon and great riches, which God vouchsafed unto me, as a reward for my diligent observance of Sabbaths. Then said I, Blessed be God who hath given thee this abundance, and hath made thee worthy to bea possessour of so great wealth. This befell the Butcher.

In the same page it is registred, that there was sometimes one Joseph, surnamed Mokir Schabbas, that is to say, an ho∣nourer of the Sabbath. This man of all those victuals that the Shambles could afford, thought nothing too deare for the ce∣lebration of the Sabbath; yea he would spare neither cost nor charges in the procurement of the most rare fishes the waters could furnish him withall. This Joseph had a certaine neigh∣bour who was very rich: By him he was continually flouted, with a goe to, what doth it profit thee that thou celebratest the Sabbath in such a religious manner? Certainly thou art ne∣ver the richer then if thou studied the contrary. I do not reve∣rence the Sabbath in that degree that thou doest, and yet I am richer then thou art. Good Joseph little regarding his mocks, put his trust in God, hoping that hee would give him a large harvest of rewards for these his weekly expences. At that time there were certaine Astrologers in that City, who said unto the rich man, Friend; what availeth it thee to bee so rich, when thy heart will not suffer thee to buy one good fish with all thy bags? We by the observation of the stars, have ga∣thered thus much▪ that thy goods and riches which are so in∣finite, shall all come iuto the hands of Joseph Mokir Scabbas, that reverent observer of the Sabbath, who upon the Sabbath day is wont to have some morsell for his money. The rich

man hearing the words of these star-gazers, and meditating upon them, went and sold all that he had, and with the mo∣ney purchased many Margarites, and other precious stones, all which he pursed up in a girdle of haire, and presently takes shipping for another country, that the good man Joseph might not inherit his goods. When he was about the middle of the Sea, behold a great tempest arose, and did ••o split the ship, that it was beyond expectation, if he did not take up his lod∣ging in the chambers of the deep. The wind blowing most ve∣hemently snatcht his hat from off his head, tossing it into a remote place of this vast Ocean, where a fish at that time there swimming, swallowed up the hat together with the girdle, wherein were the Margarites and other precious stones. A little after this, this huge fish was taken and carried to the City upon Friday to be sold in the Market. Every Caterer prized the fish; but for a great price set upon it, none could buy it; at last comes Joseph Mokir Schabbas, who was al∣waies accustomed to buy great fishes of what price soever, who never s••uck to buy this also for the celebration of the Sabbath, which he did with a great alacrity of mind, and joy of heart of no vulgar extent. Which when he had carried home and cut up, he found in the leaunch thereof, the afore∣said girdle stuft with precious stones, which the rich Euclio had lost: And so the prediction of the Astrologers came to passe. Then became Jos••ph a man of exceeding great wealth, greatly rejoicing because these jewels were valued to be worth a whole Kingdome. Then came a certaine old man unto Joseph, and said unto him; Whosoever borroweth much for the Sab∣bath day, the Sabbath wi••l likewise repay him much againe; and who honours it but in part, the Lord will restore it unto him foure-fold.

It is also recorded in the Talmud,* 1.346 in the Tract concerning the fasting of one Rabbi Chonech. He was wont every Fryday, to send his servants into the Market, and cause them to buy up all the pot-herbes which the Gardiners could not put off their hands, and then commanded them to throw them into the rivers. The Rabbines in Gemarah, which is an appendix to the Talmud, aske the question, why he did not rather give their herbes unto the poor? The answer is, that if he had given

them to the poor, then they would have bought none for the celebration of the Sabbath; and if it should have come so to passe that the Gardiners should have withdrawne all their pot-herbs, so that the poor people could not have had them, then should not the Sabbath have been celebrated by them. Againe, the Rabbines ask why he did not give them unto the beasts to eat, which had been far better, then thus to throw them into the water, where they are utterly void of profit. The answer is, that hee would not have that to bee devoured by the irreasonable creature, which may serve for the proper food of man. And that although he cast them into the waters, yet men might take them from thence and transfer them to their own use. But why did he buy up all the pot-herbes? This he did for the encouragement of the Gardiners, that they might the more willingly, and with a better accord, bring them into the Market every Friday. For if they could not have sold this their garbish for one day or two together, then had they staied at home ever after, and so the poor peo∣ple should have wanted food upon the Sabbath day, and by this means the Sabbath it selfe should have been dishonoured: And therefore Rabbi Chonech tooke this course, that the Sab∣bath might bee honoured by voluptous living, and that by the poor man too, though a green sallet were his chiefe deli∣cate.

It is written in the tract concerning the Sabbath,* 1.347 that who∣soever upon the Sabbath lifts us his head, that is to say, who celebrates the Sabbath with joy and rejoicing, God shall give him a large inheritance, subdue unto him many nations, peo∣ple infinite and innumerable; as it is written: Then (that is when thou shalt keep the Sabbath with joy and rejoycing, and call it thy delight) thou shalt delight thy self in the Lord, and I will set thee upon the high places of the earth, and feed thee with the inheritance of Jacob thy father, of whom it is written; Thou shalt spreadforth east and west, north and south, even into the foure corners of the earth. Rabbi Nachman averres, that whoso∣ever exhibites himselfe as a pattern of merriment upon the Sab∣bath day, shall be free from the bondage of the nations, as it is written, I will set thee upon the high places of the earth, and thou shalt tread upon the necks of thine enemies Rabbi Juda saith,

that whosoever keepes the Sabbath with a joifull heart, God shall give him whatsoever his heart can wish; as it is writ∣ten: Delight in the Lord,* 1.348 and he shall give thee thy hearts de∣sire.

And now seeing the Jewes doe not as yet tread upon the necks of their enemies, nor are really possest of the highest pla∣ces of the earth, neither have gained their hearts desire, to wit, that they may bee Lords and Masters over the Christi∣ans, that they may enjoy the monarchy of the whole world; for the performance of which their wish, they poure out their prayers upon every Sabbath and festivall. It is clearly manifest, that they have not as yet rightly and duly kept and sanctified the seventh day, and have not as yet delighted them∣selves therein to the full of a satiety.

When then in the first place they have feasted themselves and fill'd their guts with Sabbaticall cheer with great joy and gladnesse, then they pray as abovesaid. The table is left cove∣red and spread untill the evening of the Sabbath. The candles also lighted in honour thereof, stand in their lampes unex∣tinguished. Hence ariseth a sharpe contention among them about the lights, what is to be done, what to be omitted. It is not lawfull to hunt or feek for flies or lice, by the benefit of their light; or to read or write by them, lest some in so do∣ing should be moved to snuffe the lights, and by this meanes profane the Sabbath.

Now seeing they will have the Sabbath to signi••ie delight,* 1.349 therefore their wise Doctors think it good, and as a great ho∣nor unto the day, if any married man, but especially one of the Rabbines, who is learned and well seen in knowledge, up∣on the Sabbath day at night, hug and kisse his wife a little more then ordinary. And this is the cause that they eat store of potato roots before the Sabbath begin, that they may be∣come more valiant in the act of carnall copulation. For the same cause marriages are commonly celebrated upon the Sab∣bath day, that their first concourse upon that night may bee the morefortunate, and the Sabbath it sel••e more highly dig∣nified. Hereupon the common opinion is, that the infants be∣got upon this night, continually be partakers of eminent for∣tunes, and all of them at length attaine unto the dignity of

wise and holy men, chiefly then, when in the act of genera∣tion the parents minds are full of good and pure cogitations; when they come together not to fulfill the lusts of the flesh, but in honour to the Sabbath.

Lastily, when any Jew is a travelling upon Friday, and is distant from his Inne, or his own dwelling house at evening more then a Sabbath dayes journey, then ought he to stay in that very place, and there to reft himselfe, and celebrate the Sabbath whether it be in field, or in the middle of a wood, all perils of robbers, and want of meat and drinke set aside. Concerning this matter, there is extant a true story; which runs as followeth. Upon a certaine time three Jewes went a travelling: When it began to be night, and the Sabbath drew near, then said one to another, what course shall wee take? the way is very dangerous by reason of robbers, wild and evill beasts do also haunt the woods, better it is that we hold on, and every one become the deliverer of his owne soule, then to keep the Sabbath with perill of losing both soule and body.

The third said, I will not depart hence until the Sabbath be ended, for he that commanded me to sanctifie it is able to preserve me in the middle of this wood. When his fellowes perceived his resolution, they held on their journey, beeing Sabbath-breakers. But this third man staied in the same place, as though he had been nailed unto the ground, and pitching his tent, spread a linnen cloth upon the earth, for want of a better table, and set bread▪ thereupon, and what other provi∣sion he had, and so saying his evening prayer, sate him down to take his first Sabbath meale. In the mean time as he was at his repast, there came a Bore unto him of such an horrible and ugly shape, as never eye beheld. This said beast drawing neare unto him, signified by certaine gestures, that he was an hungry. The Jew good man in a manner terrified, gives him a crust of bread. withall feeding himselfe with this meditati∣on, that God if it pleased him, could easily preserve him in safety. The Bore never moving eats the bread which was given him and staies there still. So soon as the Jew had sufficiently refreshed himselfe, he said his evening prayer, which ended, he lies downe upon the earth to take his rest and sleep, the

Bore lying downe besides him. The morning light unlocking his eye-lids, he was exceeding joifull, that the Bore had not devoured him, praising God and giving him thanks for such a benefit; he orderly also pours out his morning devotions, then taking his dinner and supper, and running over all his pray∣ers. When the Sabbath was ended, he making a separation, divided the Sabbath from the rest of the weeke (of which more shall bee spoken in the next Chapter) and so went on his journey, the Bore becomming his individuall companion all the night over. Upon the same night his two companions had fallen into the hands of robbers, who had spoiled them of all that they had. At last (the Bore accompanying him) hee overtooke them, whom so soone as the beast beheld, hee run unto them, and tore them both in pieces. At the sight where∣of, feare begins to benum the spirits of the religious Jew, and a strong opinion possessed him, that hee also was at the last gaspe. In the mean time, they who had robbed his fellowes, came unto him, and questioned him what he was, and from whence he travell'd. He made answer, I am a Jew (for having a sure confiden••e in God, he would not deny himselfe) and came from the Kings pallace, and am thus farre on my journy. They further enquired of him where he got that Bore? Hee answered, the King bestowed him on me for a guide. Then said one of the Robbers▪ surely that Jew is in great favour with the King, because his will was, he should have a safe pass age by the conduct of that Bore. And the other replyed, we will give him all the money that wee have, and lead him out of the wood for feare lest he discover us. Which they did, and accom∣panied him for a long and tedious space; they also holding on to direct him in the way that he was to goe, and the Bore run back into the wood againe. The case standing thus, it be∣hoves every Jew, committing himselfe to the protection of him that dwelleth in the highest heavens, to remember, keep, and sanctifie the Sabbath day with all diligence.

CHAP. XI.

How the Jewes celebrate their Sabbath, and also make an end thereof.

UPon the morning of the Sabbath,* 1.350 they doe not so early leave their beds, as at other times, but sleep untill the day be farre spent, and this they doe more for their own pleasure, then for any due honor tendered unto the Sabbath; yet the more pleasure they enjoy, the more devoutly they celebrate the Sabbath in their opinion. Their Rabbines doe most magisterially prove the lawfulnesse of this custome out of the Law, out of the twenty eight Chapter of the fourth booke of Moses. When Moses, say they, makes mention in that place of the daily sacrifice, it is written, early in the morning: But when he speakes of the oblation for the seventh day, it is written, in the day of the Sabbath: The meaning of which words is this. The daily sacrifices were wont to be offered early in the morning before it was light (instead of which they repaire at this day earely unto their Synagogue to say their morning prayers) as was formerly declared. But upon the Sab∣bath a longer stay was made, and the sacrifice was not wont to be offered before perfect day. Wherefore the Jewes ought to sleep larger upon this day then another, and to goe later to morning prayer then at other times, to recreate themselves for a longer space upon their couches, for the joy and delight accrewing by the Sabbaths reproach.

When they are once come into the Synagogue, they pray as at other times, yet saying and singing more prayers and an∣themes then ordinary, in honour of the Sabbath. Upon this day they doe not put on their phylacteries (of which we spoke in the fourth Chapter) and that because the Sabbath it selfe is a sign of the Jewish faith, and that this was given to the Jewes onely, and commanded by them to bee sanctified, and there∣fore

they have no need of other signes, as the phylacteries and circumcision, whereby a Jew may bee knowne from other men.

They bring the booke of the Law out of the Arke in that pompe, which we specified in the ninth Chapter. They read out of it seven sections of the Law, for the performing where∣of, seven particular persons are called out. Whosoever is cal∣led, comes up by the doore next unto him, and goes downe by the other; because it is recorded of the people of Israel to have done the like. For saith the Scripture, the gate of the in∣ner Temple which lookes unto the north, shall be shut for the space of six daies, wherein you may worke, but upon the Sabbath day, and upon the day of the Calends it shall be opened. And the Prince shall enter by the way of that gate, and shall stand at the posts thereof; and the Priests shall offer his burnt offering, &c. Hence it appeares, that when they come into the holy Temple upon the Sabbath day, they came in at one doore and went out at another.

They are also accustomed to read some certaine sections out of the Prophets; in which the same subject is handled, that is treated of in the bookes of Moses. This custome then had its originall, when they were interdicted to reade the bookes of Moses in their Synagogues. For at that time they began to read in the pla••e thereof, a Lecture out of the Prophets, which they named Hapharah, which was as a certain exposition up∣on the Law of Moses. This custome was in force in the daies of the Apostles; for thus it is recorded. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him. Again, Moses of old time had them that preached him, being read in the Synagogues every Sabbath day. And although at this day they are not pro∣hibited to read and teach Moses in their Synagogues; yet they keepe the custome of reading the Prophets; for they cannot be too conversant in well doing.

They pray also for the soules of them,* 1.351 who in their life time did not rightly sanctify the Sabbath. For the Rabbines perswade themselves, that these are tossed in hell from side to side both after and before the Sabbath, and therefore they pray for them thereupon.

Their prayers in the Synagogue must not continue any longer then six a clock in the morning. For it is forbidden ei∣ther to fast or pray any longer, according as their Doctors have collected out of that saying, Thou shalt call the Sabbath Oneg. For the word Oneg signifying delight or pleasure, is writ∣ten without the letter Vau, which in numeration, maketh six. By which the Prophet would secretly insinuate, that we ought not to fast after the sixt hour, or the middle of the day; because otherwise it would come to passe, that the Sabbath should not be a pleasure, but rather a vexation unto us. There∣fore morning prayer being ended, they eate their second Sab∣baticall meale, making themselves merry in honour of the Sabbath.

If any have dreamed some ominous dream; as the book of the Law to be burnt, the beams of his own house to fall down, his teeth to fall out of his head, or such like, he must fast un∣till it be late at night, and that not without cause, seeing such phantasticall meteors portend no faire weather. If the jaw bones of any one in the time of sleep, seem unto him in the time of sleep to fall out of their place, such a dream is a good dreame, because it betokens the teeth of all his enemies that intended evill against him. If to eate be burdensome unto any, and to fast a pleasure, he may fast by statute. If any cannot ab∣staine from teares, he may weep by authority, because such a ones lamentation, is his owne delight, his adversaries recre∣ation, both which are conducible to a sanctifyed celebration of the Sabbath. Yetnot withstanding, whosoever fasts upon the seventh day, he must fast also upon the day following, be∣cause he feared not to substract the pleasure due unto the Sab∣bath day.

Moreover it seemeth good unto the wise men among the Jewes, that dinner being ended, that somewhat should bee learned by study, and some Chapters read o••t of the holy Bible.* 1.352 For upon a certaine time, the Sabbath complained unto God, that every thing in this universe had a like unto it selfe, of which it was onely destitute. Then God instantly replyed, and said, The people of Israel shall from henceforth be thy mate; for they upon the Sabbath day bend their study to the learning of the Law, which if they did not, they would at that

time be altogether idle. Then the Law posting unto Gods tribunall, poured out its complaints and said; When Israel shall returne into his owne land, and one shall goe unto his farme, another to his vineyard, who shall then learn or stu∣dy me. God answered, the Israelites shall doe it, who resting upon the Sabbath, shall practise nothing else. By reason of these complaints, it was concluded and thought meet, that upon the Sabbath day after dinner, every one should busie him∣selfe either in reading of the word of God, or, in collecting something out of their bookes of morality, whereby they might be incited unto the feare of the Lord, and so the Law and Sabbath might not have any more just occasion of com∣plaint. But alas how rare readers they are in these good books, experience gives an evident demonstration for the whole weeks space; time enough a man would think. They speake not so much of their bargaines, usury, buying and selling, as they do upon the Sabbath day.

At even-tide they returne againe into the Synagogue, and prayer ended, they fall to their supper, the third and last meal upon this day, while the day is not yet gone, nor the Sabbath altogether come to its period. They doe not at this time eate much, because their time is short and because they are bound to shut up the Sabbath with thanksgivings. Moreover, it of∣ten fals out, that when this meale is provided for them, they are not an hungry, because they filled their paunhes more largely at dinner, which often holds unto the evening. These meales or banquets they repute as a thing strictly comman∣ded, and for a worke of singular excellen••ie and goodnesse, con••erning which they writing very many things in the Tal∣mud,* 1.353 are of opinion, That whosoever celebrates them fre∣quently and diligently, he shall not taste of hell torments▪ he shall be defended against that most fe•• refull warre of Gog and Magog; he shall bee preserved from the trouble and vexation, which shall be upon the earth about the comming of the Mes∣sias, which they call, Chebble hammaschi••he.

Between evening and night the use of cle••ne water is pro∣hibited,* 1.354 neither is it lawfull to drinke of the brooke, because the soules of the wicked deceased doe as yet bath and coole themselves therein, knowing that they must presently return into hell.

When the end of the Sabbath approacheth, and the third and last repast finished, many use suddenly with great expe∣dition to match away the table cloth; dreaming that by so do∣ing, due reverence shall be exhibited unto them.

The night inveloping the earth in darknesse, they againe assemble themselves to prayer, sing sweet Sabbaticall hymns, especially that prayer, veharacham, with a ravishing Nigan, their descant resounding in an amiable melody, much like the ordinary catter-wauling in the moneth of March; and in so doing, they chant their farewell to the holy Sabbath. They continue these their songs untill much of the night be spent, out of pity and compassion towards the soules of the wicked Jewes: And that to this end; that the longer these their de∣votions are a finishing, the later their returne shall bee into the infernall pit. For as upon Friday at eve there is a loud pro∣clamation made in hell, that all the wicked should depart the place, and goe into the earth to celebrate the Sabbath, that all Israel may upon this day rest from their labours: So upon Saterday at night so soone as the Jewes have ended their eve∣ning prayers, a second proclamation goes forth to will and command all damned soules to returne into the place of tor∣ment.* 1.355 In these their benighted chanting orisons, they often∣times call upon Elias the Prophet, saying that he is promised unto them, that hee will not come, but either upon the Sab∣bath, or some great Festivall. Therefore the Sabbath now being past, and hee not comming, they intreat him that hee will not faile to come upon the next, and declare the com∣ming of the Messias. (Perhaps good Elias is not quick of hear∣ing, that he being for so long a time invited, yea intreated to come, doth not come as yet) The Chachamim and skil••ull Rabbines also record, that Elias the Prophet standing under the tree of life in Paradise, registres the merits and good workes of the Jewes, wherewith they diligently celebrate the Sabbath.* 1.356 Lastly, when they sing the certaine song, whose be∣ginning is B••••rechu, Then the women make speed unto their owne wels, to draw water out of them.

It is also written, that the fountaine Meribah, of which they dranke in the desert,* 1.357 flowes into the sea of Tyberias, and issuing out of it, intermingles it selfe with all other fountains.

Now it comes to passe,* 1.358 that any of the Jewish women draw∣ing any of the foresaid water in that instant, may use it as a choise ingredient for some excellent medicine. Moreover who∣soever drinkes of a fountaine so qualified, shall have present remedy for any disease,* 1.359 yea though his whole body be infected with the french pox. Upon a certain time a woman presently upon the ending of the prayer Barechu, went to draw waterat that instant the fountaine Meribah presented it selfe unto her; for which reason she protracting the time of her returne homeward, her husband began to chafe and swell with anger; which the woman taking notice of, through feare streaming from the fountaine of his choler into the channels of her body, made her let the paile of water to slip out of her hand unto the ground; whereupon some few cooling drops being by the fall besprinkled upon the diseased body of her raging husband, were as so many skilfull Chirurgions to the place they onely touched. This the good man got for his anger, who if hee had drunke up all the water, perhaps he might have gained a finall recovery. Hereupon the Rabbines say, that an angry man reapes no other profit by his cholerick behaviour but his owne anger.

In the last place, the Jewes make a division and interpose a difference between the Sabbath, and the week ••ollowing gi∣ving God thanks that he hath given them so much grace, as to celebrate the Sabbath in that good manner. This is done by their Reader in the Synagogue after evening prayer, and this he doth for the poor peoples sake, who cannot by reason of their necessity, doe it in their owne houses. Otherwi••e the Master of every private family doth it in his owne dwelling, in manner and forme following. A great candle is lighted much like unto a Torch, which they call Ner habdalah, or the can∣dle of division or destruction. Then they bring in a little box commonly made of silver, full of the best perfumes. In the next place the Master of the family takes a cup full of wine (but if there be no wine in that country, then he takes ale or beer in∣stead thereof) and sings with a loud and shrill voice, The Lord is my Salvation and my trust, I will not feare, because he is my strength and my praise God the Lord is my health. He hath delivered me out of all my trouble, and mine eye hath seen her de∣sire

upon mine enemies. The Lord of hosts is with us, the God of Jacob is our refuge, Selah. I will take the cup of salvation, and call upon the name of the Lord. Hee hath been a light unto the Jewes, that is to say, joy, gladnesse, and honour.

These words ended, he blesseth the cup, and pouring a little of the wine therein upon the ground, he saith, Blessed bee thou O Lord our God, King of the world, who hast crea∣ted the fruit of the vine. This done, taking the cup in his left hand, and the little box full of perfumes in the right, and say∣ing, Blessed be thou O God, who dost create divers kinds of perfumes; He puts the box unto his nose to recreate his smell, and reacheth it to every one in the family for the same end. Then taking the cup againe in his right hand, he goes unto the great candle, using no small delight in an exquisite con∣templation of the nailes upon his fingers, so that bending his fingers towards his wrist, they cast a certaine shadow upon the palme; after this he stretcheth forth his hand the second time, so that he may know by the candle light, that his nailes are whiter then his fingers, which he perceiving, saith, Blessed be thou O God our God, King of the world, who hast created such a resplendent candle. Then he takes the cup againe in∣to his left hand, looking in the like manner upon the nailes thereof. Then by and by he transfers the cup into the right hand, and saith, Blessed be thou O Lord our God, King of the world, who hast put a difference between the holy and unho∣ly, between light and darknesse, between Israel and the Gen∣tiles, between the seventh day, and the other six dayes of the weeke destinated for labour. While hee is a repeating this pray∣er, he poures a little of the wine out of the cup upon the earth; Then he drinks a little of it himselfe, reaching it unto others, that they may sup of the same.

Amongst these nocturnall petitions, there is one which be∣gins, Vaiehi Noam, in which the letter zaijn is not found, which signifies weapons; whosoever therefore shall say this prayer with a devo••t minde, hee shall bee safe and secure that whole night following, from any kinde of weapon, so that he shall neither be killed, nor have the least scratch given him. In the the like manner he shall besafe from the devill, when he de∣voutly faith that prayer, beginning, Schema Israel, Heare O

Israel, &c. For the first verse begins with the letter Schin, and ends with the letter Daleth, which two joined together, make Scheds, which word signifies a Devill.

This distinction of the Sabbath they prove from those words,* 1.360 that you may discern between the holy and profane; and those, Godseparated the light from the darknesse. Some take of the conse∣crated wine, and anoint their eies therewithall; others wash their face in it, thinking it a wholsome medicine against the fluxes of the eye; others bath their arteries therewith, because it is a meanes to length 〈◊〉〈◊〉 their dayes; others sprinkle it in every corner of the ho••••ri about the beds, and cradles of in∣fants, dreaming that it is soveraign against enchantments and witchcraft. The truth is, this wine is of so high esteeme amongst them, as that other also wherewith they initiate the Sabbath.

They smell the perfumes, lest they should fall into a swoon, while one of their soules departs out of the body. For upon the Sabbathday they have another soule besides that which they live by at other times. Concerning this matter, Antonius Margarita, in his booke of the faith of the Jewes, writes in this manner. It is written in the Jewish Talmud (saith he) that every man hath three soules, and it is proved out of these following words of the Prophet Isaiah, Thus saith the Lord, who created the heaven, and stretched it out, who made the earth, and whatsoever groweth thereon; who giveth life and breath unto the inhabitants of it. According to the letter of this text, they find two soules in man, to which if we add the naturall soule, there ariseth three. Whereupon they also write, that two soules depart out of a man sleeping, the one of which goes upward unto God, to learne things to come, the other goes downward into the earth, and running to and fro, contem∣plates nothing else but injustice, sinne, foolishnesse or vanity. The third they call Ruach Behemoth, the irreasonable soule, which being the first of all received by man, is seated neare unto his heart, and sees all things whatsoever the other two soules in their absence from the body have heard seen or done; and hence proceed and issue all our dreames, which therefore are not alwaies to be contemned. They say moreover, that up∣on the Sabbath a man hath another soule besides these, which

enlarges his heart, that he may keep the Sabbath more ho∣nourably, and exhilarate himselfe in a higher straine of mirth, then it were possible for him to doe, if hee were destitute of the same. But the Sabbath once being ended, this soule de∣parts, and the man becomes weake thereupon, against which his faintnesse, hee may prosperously use these sweet smelling odours, that the body may have wherewith to recover its former strength. Hitherto Margarita, but whence he had these words, I cannot as yet finde.

Concerning this superfluous soule 〈◊〉〈◊〉 remember I have read this in the Talmud.* 1.361 Rabbi Jose said 〈◊〉〈◊〉 the name of Rabbi Sime∣on, who was the sonne of Jochai, that all the commandements that God gave unto the Israelites, he gave them in publike, except the Sabbath which he gave in private; as it is recorded, The Sabbath shall be an everlasting signe between me and the children of Israel. Where the Jewes by an everlasting signe, would understand a secret token, willing that the Sabbath should be hid from all other nations, and onely manifested to the Jewes. (Therefore marke diligently, Christian Reader, how the Hebrew word leolam,* 1.362 signifying everlasting, any reasona∣ble soule being judge, must according to the Jewish inter∣pretation, signifie hidden and concealed.) Hence the Rabbines in their Gemarah ask the question, that if the Christians and other people do not know that we have a Sabbath, how comes it to passe, that they in time to come shall be punished for the contempt of the Sabbath, and for the not keeping thereof? They make answer to themselves, saying, they know well enough that wee keep the Sabbath, this is not hidden from their eyes, and therefore they are to be punished because they will not keepe it. But the reward due unto the observance thereof, is hidden from them, and this they know not; yet if they would rightlly celebrate the Sabbath, they should also know thereward. But this is a thing impossible for them to put in execution, seeing they are destitute of the superfluous soule, because it being given to men▪ rather upon that day then others, and that more abundantly doth enlarge their hearts, that in the time of the Sabbath, they may take their rest with ease, eat and drinke well and merrily, and set all care and sor∣row a packing from their breasts. Hereupon Rabbi Simeon the

sonne of Lakis,* 1.363 affirmed, that God gave this soule to man upon the Sabbath about eventide, and tooke it from him again at the end of the Sabbath, as it is written, When he had taken rest ev••n to satiety, the Sab••ath remaining, then was he deprived of his soule; to wit, the superfluous one. Where againe note, how neatly the Jewes interpret the holy Scriptures; for the verbe jinn••phsch in that place, is rendred by the Rab∣bines, to want or bee deprived of a soule, whereas it hath a clean contrary signification; to cherish, recollect, recreate, stirre up the spirits, and most properly to breath; which after the manner of men, we ascribe unto God, concerning whom it cannot be said nor understood, that he hath lost a soule. In this their blindnesse, the Jewes blush not to place their chiefe wisdome and knowledge.

Concerning this superfluous soule, Rabbi Abraham also hath a most accurate dispute in his Madrasch or Exposition upon the Pentateuch, which book is called Zeror hammor, in Eng∣lish a bundle of Myrrhe. Other interpreters in this place, say, thinking their opinion to be more plausible, that the Jewes use to smell to the perfumes, because the fire of hell, the Sab∣bath yet lasting doth not stinke; but so soon as the Sabbath is ended, and the doores of hell set open, that the soules of the wicked departed this life, may enter againe into the place of torment, then it begins to send out an ill savour, against which, the nosing of those odors are a present remedy; as it is recorded in their Germane Minhagin.

They looke upon their nailes also, because of their fruit∣full growth, which a••though they be alwaies cut upon the Fri∣day, yet notwithstanding, they alwaies grow againe. Others say, that this is done in remembrance of that garment, which God at the first made for Adam in paradise; for it was of the colour of the nailes of a mans hand. Others that all this is done to distinguish the nailes from the flesh; which wonderfull con∣sideration had its first originall from Adam; Who,* 1.364 when he saw the whole world wrapt up in darknesse, weeping, said, Woe unto me for whose sinne alone the whole earth is dark∣ned! Then God suggested this into his mind, that he should take two stones, and strike the one against the otherpunc; which he doing, the fire sparkled: out, whereat he lighted a candle.

Then Adam marking that he was every whit naked, the ut∣most parts of his fingers onely excepted, he praised God with a greater admiration, as we may read in the book called Colb••.

They poure some part of the conse••rated wine upon the ground for lucks sake, because such an effusion prognosticates that house to become plentifully stored with all things neces∣sary for the sustenan••e of life; and that in such a manner, that they shame not to write, that in what house soever this wine is not poured out as water, there is no blessing at all resi∣dent.

Some are of opinion, that this pouring out of the wine, to be done for the refreshing of Corah and his rebellious com∣panions; for the Jewes doe foolishly perswade themselves, that these being swallowed up of the earth, doe as yet re∣maine alive therein, and are comforted by this consecrated wine.

A little before somewhat was delivered concerning the stinke of hell fire;* 1.365 for the confirmation of which, we have this story in the Talmud. That wicked man Turnus Rophus upon a certaine time, demanded of Rabbi Akibha, in what respect the Sabbath did excell other daies of the weeke, that they should prosecute it with so great honour. The Rabbine reply∣ed, why doe mortals more honour thee, then other men of the same mould? because said the King, my liege will have it so. To whom Rabbi Akibha answered againe, The King of Kings, even our God himselfe, wils us to give more honour and reverence unto the Sabbath, then to any day in the weeke besides. Turnus replies, who can certainly assure thee, that your Sabbath day is the seventh day, and so the true Sabbath in∣deed; perhaps you may celebrate it upon some other. The Rabbine answers, this may be proved, 1. By a water-course of the River Sambation, who estreame is so headstrong for the space of six daies, that it roles huge great stones along with it; by reason whereof, it denies any one passage for the whole weeke, but upon the Sabbath day it stands unmoveable not running at all, in honour to the Sabbath. 2. I can draw an evident argument for the demonstration hereof, from thy fathers Sepulchre: For all the weeke long, the smoake and stench of hell fire iss;ues out of it, because for that space he is

tormented therein; but upon the Sabbath day, the Sepulchre sends out no ill savour; the reason is, thy father at that time is come out of hell, and takes his rest, so that the fire thereof hath no power over him, and for this very cause smoaks not upon that day. When Turnus heard these words of the Rab∣bine, he said unto him, peradventure the time of his adjudge∣ment to hell torments is now expired? The Rabbine bids him goe unto thy fathers tombe, the Sabbath now ended, and see if it doe not smoake as yet. Which Turnus hearing, went and found it to be as the Rabbine had spoken.

This moved Turnus to a hainous enterprize, for by en∣chantments, he cals his father from hell, and thus bespeaks him. How comes it to passe (said hee) who diddest not san∣ctifie the Sabbath all thy life long, shouldest now being dead, observe and keep it? How farre is the time spent, since thou becamest so godly a Jew? He answered, My sonne, who∣soever living among you will not keep the Sabbath willingly in this place after death, must be forced thereunto. The sonne replies, how are you occupied I pray you upon the worke dayes? Upon them, saith he, some burns us with fire; but upon the Sabbath day we enjoy our rest: For upon Friday at eve∣ning, a Proclamation goes forth, declaring that the time of ceslation is now present, and that the wicked should depart to celebrate the Sabbath; which we hearing, betake our selves to rest, and in resting, sanctifie the Sabbath. Then in the end of the Sabbath, when the Jewes have ended all their pray∣ers, then comes an evill Angell called Dumah, who is our Master, and commands us to returne into hell, because the people of Israel have now put an end to their Sabbath. Then wee recoiling into hell, are scorched by the flames thereof, untill the next Sabbath. These are our infernall imploy∣ments.

If any have an itching desire to read any more concerning these horrible trifling fopperies, let him reade Rabbi Bechai, in parscha vaiischma Jethro, that is, in his exposition upon the eighteenth Chapter of Exodus, where hee writes many things about the Sabbath. Now seeing God in the Law of Moses and the Prophets, oftentimes commanded the Jewes, that upon the seventh day they should doe no manner of

work, and so abstaine from the prophanation thereof. Hence ariseth a grand controversie among the Rabbines, what may be done, what left und one thereupon, Concerning which mat∣ter there is a large tract in the Talmud, upon which the chiefe and most learned Rabbines, have written a Commentary; so that whosoever could broach the most subtle and acute me∣ditations, concerning the genuine manner of sanctifying the Sabbath, he was, or certainly would have been accounted a teacher unto others. I will onely repeat some few things con∣ducible to the matter in hand.

First then, whereas God in his Law commands, that not only man, but also the beast shall rest upon the Sabbath day; The Rabbines with a curious kind of augmentation, e••quire how far any beast, as horse, asse, or others of the same kinde, may lawfully goe upon the Sabbath day? Whether also any of these creatures may be allowed to carry any burden thereup∣on.* 1.366 This question is fully stated, and that doctor‐like determi∣ned of in the Talmud.

1. No beast must be suffered to go out of doores upon the Sabbath,* 1.367 carrying more upon them, then that wherewith hee may be led, curbed, and kept under. So a horse or an asse going out of his Masters stable, must have nothing upon him but a bridle or halter.

2. An ape, monkey, beagle, hunting‐dog, must not go out of doores without a coller, to which a leash must be tyed, that they may not slie away and escape: Yet also they use these creatures thus upon other dayes then the Sabbath.

It is also prohibited to saddle an horse, much more that any man should ride, or lay any burden upon him, lest hee should bee over‐loaden to his hurt. If any upon the Sab∣bath day returne home, or goe to some Inne upon the backe of an horse or asse, it is lawfull for him to loose his saddle, but not to take it off; but if the horse or asse chance to shake it off, then is the horse‐man faultlesse, and to bee ex∣cused.

If any lead his horse by the bridle, he must have a serious care that he suffer not the bridle to hang an hands breadth from his off his hand; and thus he must doe, lest some should thinke that he carries it in that fashion for his owne pleasure. Hee

must furthermore, take heed that the bridle hang not too loosely betwixt him and the horse, for in so doing, hee shal seeme not to lead the horse, but to carry the rainges for the nonce; and it is not lawfull to carry the least thing upon the Sabbath.

It is contrary to their religion, to suffer a hen to have a clout or rag about her foot or wing, as a marke whereby shee may be known of the owner upon the Sabbath day. Where∣fore the clout ought to bee taken away upon the Fri∣day, that shee may rest upon the seventh day, without mo∣lestation.

If any beast chance to fall into a ditch, and cannot reco∣ver it selfe, then they give it meate untill the Sabbath bee fully ended, at what time they draw it out. If the ditch be full of water, so that the beast cannot conveniently eat its fod∣der, then they cast in lopps of straw to underprop it, that it may not bee drowned in the water, if it can by this meanes escape it. If by its own help it can lift it selfe out of the ditch, then the Jew is blamelesse, and not guilty of the profanation of the Sabbath.

Note that that seemes contrary to this which Christ obje∣cted to the Jewes for accusing him for healing upon the Sab∣bath, saying, who is there amongst you,* 1.368 who having a sheep fallen into a pit upon the Sabbath day, will not straight goe and draw him out? As though he had said; If you think it lawfull for you upon the Sabbath day, to draw a beast out of a pit, that the life thereof may be preserved; how much more is a man to be helped upon that day, who is of farre more worth then a beast? Out of these words I say it seemes to follow, that in Christs time it was permitted unto the Jewes, to draw a beast out of a pit upon the Sabbath day: Whereas the canon Law of the Jewes, which is their spirituall and Talmudicall Law, is diametrically opposite hereunto. And hen••e truly it was that that wicked Jew, Rabbi Lipman in his booke called The tri∣umph over the foure Evangelists, written in the yeare of Christ, 1459, accuseth our Saviour to have taught falsely, and against their statutes and ordinances, that the Jewes were then w••nt immediately to draw out an oxe, or any other beast fallen into a pit upon the Sabbath day; as Sebasti••n Mu••ster hath registred

the inditement in his Commentary upon St Matthews Go∣spell in Hebrew. To which I answer, that Christ the truth it selfe, never could speak any thing but truth, for there was never any falshood or guile found in his mouth; yea sooner then the Jewes, together with their father the father of lies the devill, can evidence the contrary, these superstitious brats shall suffer eternall shame. It is true indeed, that the law contained at this present in the Talmud, is of that stampe, that out of it Christ may be proved a lyar; as amongst others, an instance urged by Munster out of a Saxon History, concer∣ning a certaine Jew, who upon the Sabbath day (sir reverence) fell into a Jakes, makes manifest; For he being left there, was sustained with food, and not presently drawne out. The Bi∣shop of the place also strictly charging and commanding the Jewes, that they should not draw him out upon the Lords day, holy in the sacred solemnization thereof to the Christi∣ans. Whereupon it came to passe, that for two daies space, he was forced to remaine in this, house of office, that he might the better learn his duty. I confesse therefore, that their Tal∣mudicall decrees which are in force with them at this day, are contrary to Christs sayings; but that it was so from the begin∣ning, it is a manifest untruth. For 1. The traditions and constitutions of the Jewes themselves, according to which they lived in Christs time, brand it with no lesse. And againe, how came it to passe, that if Christ had lied or spoken false, the Pharisees did not presently hit him in the teeth there with? Certainly the Pharisees would have contradicted the words of our Savior, if he had spoken any thing oppugning their common traditions and ordinances. Now if any ask how it came to pass, that this was inserted into the Law, which they at this day embrace. I answer, that it is a new constitution foisted by the Rabbines and Writers of the Talmud, into their Gemara, or their Appendix of ancient traditions in hatred to the New Testament and Christian Religion, some hundred of yeares after Christs nativity,* 1.369 as appeares most manifestly out of the Talmud. For into this they thrust in such a tradition, that they might perswade the ignorant, that Christ spoke false. But to re∣turne to the matter in hand.

It is permitted unto a Jew, to speake unto a Christian to

milke his cow or goate, lest the milke through its abundance, straining the beast, should put it to miserable torture; not that the Jew hath any desire to bee fed with the milke, for so it were all one, as if he should have milked her himselfe. This being granted, that whatsoever aman doth by another, it is all one as if he did it himselfe. Whereupon it hath seemed good to some of their Doctors, that a Jew may buy milke for his money of the Christians, that hee may lawfully upon the Sabbath day, feed thereupon; seeing the Christian milkes the cow for his owne gaine, and not in any love to the Jew. But seeing these things are to full of quirkes, and cannot bee sufficiently described, wee will let them passe, and descend to others. Something therefore is now to bee spoken of the rest and sanctifying of the Sabbath concerning every one.

In the first place it is prohibited both to men and women, to run upon the Sabbath day, above two paces of the length of an ell, unlesse they doe it to fulfill some one of Gods comman∣dements; for if they practise the contrary, then their sight, as was formerly mentioned, shall be diminished. Yet not with∣standing, it is permitted to young men to recreate themselves in jumping, running, and dan••ing, alwaies provided they doe it in honour to the Sabbath. It is also lawfull to jumpe over a ditch, but not to goe into the water, which if any doe they compell him to dry his stockings againe.

A man cannot have any licence to carry weapons about him, such as are, the sword, speare, or helmet.

The Taylor ought not to goe out of doores in any garment wherein he hath stuck a needle.

A lame man that cannot goe without a staffe, may lawfully use one, which is denied to the blind man.

They are not to goe upon cru••••hes or stilts, pretending the deepnesse of the water, or thicknesse of the clay; for although those stilts do seeme to beare men, yet in very deed they are borne by them.

It is prohibited to carry any thing any whither.

It is a hainous offence to turne whiflers, and weare vizards for the terrifying of others.

It is lawful for to carry an empla••ter applied for the curing of

any wound; yet if it chance to fall off, it is not permitted to be taken up againe, and laid to the same sore.

It is an offence to bind up a green wound given upon the Sabbath day.

It is a capitall piece of businesse, to carry gold or mony, or any other coine, packed up in a sacke or satchell, or sewed in their garments when they goe a pilgrimage.

It is lawfull for them to wipe off the clay cleaving to their feet,* 1.370 by rubbing them against some wall; but it is not meet to rub it off upon the earth, lest he that doth it should seem to fill up a certaine ditch.

Any man may by statute rub off the dirt from his stockings or cloake, so that it be not already hardened, for then a dust should arise, which some taking notice of, might thinke such a man impudent and brazen faced in the performance of such an action.

If any chance to defile his hands with dust, it is lawfull for him to purifie them at a mares taile or cowes taile, or the maine of an horse;* 1.371 but it is prohibited to be done with a tow∣ell, or any such pure matter, lest they should be forced to wash the same upon the Sabbath day.

It is not permitted unto any to carry a ••lap to kill fleas with∣all or any such diminutive animals.

If any have such need, that he must of constraint be subject to the necessitation of nature, it is lawfull for him to gather a few stones together for the performance thereof. If he have at home some place a purpose for the same businesse, then is hee permitted to gather so many stones as hee can car∣ry in his hands for the more commodious effecting there∣of.

It is not lawfull to catch a ••lea skipping, either upon the earth, or their garments. If shee chance to bite, then they are permitted to catch her if they can, not to kill her, but to throw her away alive, and send her a grazing.

It is lawfull to kill a louse. Yet Rabbi Eliezer saith, that who∣soever kils a louse upon the Sabbath day, his trespasse is as hai∣nous as if he had kill'd a Camel.

Concerning the two last Canons, and the true meaning of them, there have been many and hot disputations. Some

have concluded, that it is not lawfull to kill any creatures upon the Sabbath day, which do multiply according to the ordinary course of nature; of which sort are fleas, who by a naturall commixture hatch egs; and on the contrary, to destroy all those, whose originall is from sweet and corrupt humours; to which kind lice may be referred. Although in this cause a certaine doubt ariseth, because it is the position of a certaine Rabbine, that an egg is the mother of a louse. Hence a Rab∣bine; God sitting in heaven, feeds all his creatures, from the Rhunoceros horne, to the egg of a louse, that is to say, all li∣ving creatures from the greatest to the least. The full state of this question may be had in the Talmud▪ and therefore there is no necessity that it should bee here inserted, and that chiefly for this reason, because every one is not apt to dive into the depth of such subtilties.

It is not permitted to any, to clime a tree upon this day, least some bow should break.

If any one have hens, or any other creatures in a garden, or other place exposed to raine, he must have an exact care, that he give them not any more corne for their sustenance, then they may at once eat up, for otherwise the reliques would sprout out, the raine making passage for it, and the Jew should be guilty of sowing seed upon the Sabbath, and so become the father of an hainous offence.

It is not jawfull to play upon any kind of instrument,* 1.372 having strings upon it, and yielding any sound at all; neither is it per∣mitted to sing or dance unto the pipe.

It is forbidden to sing a psalme, or any other song, with the hissing behaviour of the mouth.

It is not permitted to any, sor to hist unto his fellow, to summ on him to come unto him.

It is not lawfull for any one to knock at a doore with an hammer, or such kind of instrument, though not withstanding the singing of any spirituall song or dance, bee not notified thereby; because a man may be thought ••••ther to strike his key into the doore, or else to be a building some other structure: And this is the cause that the Master of the Synagogue beates their doores with his hand, at what time they are to accom∣plish their devotions. Yet the Rabbines have permitted, that

the Jewes may entreat a Christian to play on the Sabbath day upon a lute, or to finger any other instrument in honour of the newly initiated nuptials of the married couple; never sur∣mising that it is done for the Jewes sake, as also seeing hereby, the vulgar jollity is more profuse upon that day, for a more exquisite celebration. No Jew at all is permitted to play upon any instrument by Act of Parliament, because it savours not of godlinesse, to play a Curranto upon the table, either to this end, that some may dance, or to still a pettish child.

None must presume to write with his finger upon a wet table, or in the sand or dust of the earth; yet they may imprint as many characters in the air, as they shalthink meet. Moreover, no writing written either upon paper, or sealed with wax, is to be scratched out.

Briefly, the Jewes have thirty nine chiefe and principall Articles, concerning workes and labours, to which all others may be reduced, which can be possible conceived. For even as a fountaine is parted in its gliding pace into severall streams and rivulets, which alwaies keep some resemblance and analogy with their head, though oftentimes they lose their naturall taste and qualities, by reason of the places and channels in which they keep their course: Even so out of those chiefe Articles concerning the labours of the Jewes, many moe la∣bours arise and issue, as the River from the fountaine, which labours seem to differ much from the other, yet they alwaies doe correspond in some similitude; for example. The first and chiefe Article is, to till, plow, or sowe the ground; to this Arti∣cle these are reducible; To dig, fill up d••tches, dresse the garden with shovels, transplant herbes, plant vines, inoculate, loppe, to water herbes and young plants, or cyens; and if there bee any other kind of worke to be done, by which any thing may be furthered in his growth. Hereupon the Rabbines for fe••re of filling up of ditches, have permitted it is lawfull to spri••kie a chamber with water upon the Sabbath day, to avoid the ri∣sing of the dust, but by no meanes to sweep it with a besome, lest some chinke or other should be filled thereby. And for the same reason they have interdicted the casting of nuts little stones, o•• such like, into a ditch, as at a certaine marke. It is also prohibited that any one should walke upon new plowed

••land, lest by hard treading, hee might either make a ditch, or fill one.

The second Article, is concerning the cutting down and reap∣ing of corn. To which are re••erred the plucking of dates, grapes, olives, olive berries; the gathering of figs and apples; the ta∣king of honey out of the Bee hive, and many moe of the same nature. Hence it is permitted to taste or eate an apple hanging upon the bough or branch upon the Sabbath day, but by no meanes to pluck it off. It is unlawfull to goe through a field of corne, especially if the weather be rainy, for the seed may be rooted up by the heele, which is all one as if it were cut with the sickle. Hence it was▪ that the Jewes reprehended the Disciples of our Saviour,* 1.373 for pulling the eares of corne upon the Sabbath.

To the Article of threshing, are referred the peeling, ren∣ting, shaking of hempe or flax; the spinning of wooll; the strai∣ning of any fruits which are full of moisture; as olives, oren∣ges, apples, grapes, the wringing of any wet cloth, and such like. The giving of sucke is also to be referred to this Article, yet the Rabbines do not agree in opinion concerning this mat∣ter. Hereupon it is much questioned, whether a Nurse being bewraied by a child upon the Sabbath day, may lawfully make her selfe cleane? Many hold that shee ought to wash her hands, by the meanes whereof, the filth may by little and little bee done away. But Rabbi Jose dislikes the opinion, and prohibits the doing of it, seeing such a washing cannot goe in the num∣ber of ordinary ones. Thus I have showne you three of their Articles, which in the Talmud are called the fathers of labour, by which you may easily know how to judge of the rest, only I will add, that the offences committed against both kinds are accounted equall. The Articles which arise from the first, are called by the Jewes, Tole dotha 1.374 Generations or off-springs,

in the relation to the former appellation of fathers. He that offends against either, is esteemed to deser••e stoning; but who out of deliberate malice transgresseth the least of them, God will blot his name out of the booke of life. These things are more at large commented upon in the Talmud, the full description whereof, as it is there set downe, many volumes are not large enough to comprehend.

Now although the Jewes in their owne foolish con••eits, perswade themselves that they rightly observe and keepe the Sabbath, omitting nothing which apperta••••es to the honou∣ring and sanctifying thereof; yet experience it selfe, to which both their consciences and doctrine give witnesse, cries out, that they not at any time kept and sanctified it as they ought. Rabbi Jochanan in that treatise of the Talmud about the Sab∣bath, in the sixteenth Chapter and the hundred and eighteenth page, affirms, That whosoever keeps the Sabbath as he ought, and as the strict rule there of requires, and abstaines from Ido∣latry, shall have remission of all his s••ns; which he proves out of the fifty sixt Chapter of Isaiah, and the second verse, where it is thus written; Blessed is the man who doth this, and the sonne of man who laies hold upon it, and who keeps the Sabbath and pollutes it not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mechallelo, and profanes it not, for so the word in the originall most properly signifies. Yet the skilfull rabbines will not have written Mechallelo but Machol∣lo, which signifies, he hath obtained remission. Rabbi Jehuda saith, that if the people of Israel had sanctified the first Sab∣bath after the giving of the Law in that manner which they ought, there had never any strange nation borne rule over them. For as it is recorded upon the seventh day after the gi∣ving of the Law,* 1.375 some of the people went out to gather manna, and found it not, for which sinne of theirs, Amal••k came and fought against Israel,* 1.376 as it is written in the next Chapter. Rab∣bi Jochanan in the name of Rabbi Simeon, who was the sonne of Jochai, saith, that if Israel at this day, could but rightly keep two Sabbaths, one immediately following the other, they should be presently delivered out of their bondage; as it is written:* 1.377 Thus saith the Lord, they that keep my Sabbaths. &c. Even unto them will I give within my house and within my wals, a place and a name better then of sonnes and daughters: I will give

them an everlasting name, which shall not be cut off: Even them will I bring to my holy mountaine, and make them joyfull in my house of prayer. Because therefore the Jewes are not delivered unto this day, yea are almost past hopes of a future deliverance, it must necessarily follow, that as yet they have not sanctifyed the Sabbath as they ought: Yea, they themselves confess so much, saying, that they were deficient herein in the times forego∣ing the destruction of the second Temple, and that this was the reason why Jerusalem was laid waste; for thus they hold on in the Talmud. Abhai saith, that Jerusalem was destroied, by reason her inhabitants profaned the Sabbath, as it is writ∣ten; Her Priests have violated my Law,* 1.378 and have profaned my holy things: They have put no difference between the holy and the profane, neither have they shewed difference between the clean and the unclean; they have hidden their eyes from my Sab∣baths,* 1.379 and I am profaned among them. Therefore have I poured out mine indignation upon them. And even so do the Jewes at this day; for they observe and keep the Sabbath onely with a good cup of wine, some dainty dishes of flesh and fish, and al kind of pleasures to the utmost reach of their abilitie. They abstaine from all outward workes, yea they will not have the least finger in any thing which may carry any shew of labour with it, or which may administer any occasion, which may become a provocation to some worke or other. So often as they are necessitated, as in the winter time to the making of fires at sundry times, to the snuffing of candles, putting out of their lampes, laying their meate to the fire, milking their kine, and such like, they hire some poore serving man who is a Christian, to do the same. Hence they are wont to glory, that they are the sole Lords, Masters and Free-men of the Christians vassals and bond-slaves; and they who sitting be∣hind a hot furnace, shall doe all their workes for them. It were therefore in my opinion, very meet and convenient that the Christian Magistrates should interdict all those that are their subjects, to do any such servile workes for the Jewes, either upon the Sabbath, or at any other time.

I should have brought some certaine of their prayers, for a conclusion of this Chapter, in the most of which they re-member to pray against the Christians; Wherein they beseech

God, that hee would vouchsafe to give unto the Jewes, the riches of the Gentiles, that he would utterly confound the Ammonites, Moabites, and Edomites (for by this meanes they Christen us at this day) that he would smite all people with great feare and vexation, and stirre up great warres and tumults among the nations, even from the East unto the west. But because I have decreed to reserve these, and many others for another tract, I here omit them, and conclude with the saying of the Prophet Isaiah,* 1.380 Bring no more vain obla∣tions.

CHAP. XII.

How the Jewes prepare themselves to celebrate the Passeover, and of the celebration of it.

HOW the Jewes carry themselves all the weeke long, daily practising the duties of modesty and godlinesse, hath been hitherto declared. Now it followes that wee should speake some things of those solemnities and rites, wherewith they are wont to celebrate their Festi∣vals. Their feasts are of two sorts, some great and famous,* 1.381 such as those were which their Ancestours kept, and held once every year, com∣ming from all quarters, to the celebration of it, even to Jeru∣salem,* 1.382 and their appearing before the Lord: Of this sort was the Feast of the Passeover,* 1.383 the Feast of weekes or Pentecost, the Feast of Tabernacles; which three were commonly cal∣led Schelasch Regalim,* 1.384 out of the booke of Exodus. Other Feasts they use, which they keep in those Cities wherein they dwell and inhabite, which they call Jomim to••im, that is to say, good dayes. The chiefe Feast among them of the first sort, is the Passeover, which they call by the name of Pe∣sach

a 1.385 and is also the first in order; for from the moneth in which it is celebrated, they begin to reckon their annuall Fe∣stivals, and that according to the commandement of God in the Law of Moses, saying, This month shall bee unto you the beginning of months; it shall be the first month in the yeare to you. Lo the first day of the month Nisanb 1.386 is wherein the New Moone begins her course, is the beginning of the yeare, from which they begin to reckon, and order aright their solemni∣ties. Their common yeare takes its beginning from the first of September, by them called Tisri, in the time of the new moon. Hence we read of a foure-fold new yeare in the Talmud. The first begins upon the first day of Nisan, or March; it is the new yeare, wherein begins the computation of the reigns of their Kings, and celebration of their Feasts. The second begins upon

the first day of the month, Elul or August, and is called the new yeare of the bringing up of cattell. The third takes its be∣ginning from the first day of Schebeth or January, and it is cal∣led the new yeare for trees.

Rabbi Hillel saith, that this year begins on the fifteenth day of the foresaid moneth. The last is called the New yeare of yeares, to wit of the yeare of remission of Jubilee, of the plan∣ting of trees and herbes, and it begin upon the first of Tisri, or September. So much the Talmud: Which is thus to bee under∣stood.

The yeare of Kings, is that yeare according to which they reckon the yeares of their reigne in all Contracts, Indentures, Bils and Bonds, made in the yeare of such or such a King; so that though any King do begin his reigne a month onely, or a weeke,* 1.387 yea but a day before the first of March, yet is time reckoned unto him for a whole yeare, and the first of March next ensuing, they begin to write the second year of his reign. In the same manner the first day of March is the time from whence they begin to number their annuall Feasts, and ho∣lidaies. So the Feast of the Passeover is kept in the first moneth; the Feast of Tabernacles in the seventh moneth, and so forth.

2. The beginning of August, begins the yeare of the brin∣ging up of their cattell, from whence they begin to reckon the yeare and moneth, in which such and such a beast was brought forth, so that by this meanes they more easily pay tithe unto the Lord.

3. The first day of the new Moon in September, is the be∣ginning of yeares, because from this day they have alwaies be∣gun the computation of years from the Creation of the world, to this present time. The yeare of rest or remission, which was the seventh yeare or Sabbaticall yeare, when their fields and vines were suffered to keepe holiday, took its beginning from the first day of this month; as also the yeare of Jubileea 1.388 which was every fiftieth yeare celebrated, of which you may read in the twenty fifth Chapter of the third book of Moses. From this also they began to account the times wherein they planted or grafted trees or herbes. So when any tree was plan∣ted in the moneth of June, then the first yeare of its planting

ended in August, and the second began in September, &c. the tree being accounted as uncleane and uncir••um••ised, untill three yeares were past and gone.

Lastly, The first day (or according to Rabbi Hillel) the fifteenth of January did begin the new yeare of trees and fruits. for according to the time that the trees before or after this day, did bring forth their fruits, so were they permitted, or not permitted, to be eaten; and according to this supputati∣on, they payed their ti••hes also. The fruits ripening before the beginning of this month, are dates and orenges, and such like, which were lawfull to bee eaten the yeare not run out. But they which brought forth fruit, which was not come to its full growth, the yeare not yet ended, it was not permitted unto any, to eat thereof, before the fifteenth day of January. They payed tithes in like manner of the former sort, but not of these. This is at large handled in the fore-cited place of the Talmud, Antonius Margarita in his booke of the faith of the Jewes, saith, that the Jewes write, that the trees first be∣come sappy upon the fifteenth of January,* 1.389 and that the pip∣pins in peares or apples, then doe turne themselves therein, which experience teacheth for a truth. In the Germane Min∣hagin, it is recorded, that none ought to kill a Goose in Ja∣nuary, because there is one fatall houre in this moneth, in which if any man chance to kill this kind of creature▪ hee shall surely dye a sudden death. Yet if any doe it out of ignorance, let him take the liver of the Goose and eat it, and no danger wil ensue upon the act which Rabbi Juda Chasid confirms for a truth. So much by way of digression shal suffice to be spoken of the yeares in use among the Jewes: Wee now return to treat of that which was first proposed. How the Jews prepare them∣selves to the celebration of the passeover.

They of the ri••her sort among the Jewes sitting themselves for the celebration of this Feast,* 1.390 by a thirty dayes preparation, buy wheat to make unleavened bread whereof they may eat in the time of the Festivall. They bestow also somewhat upon the poorer sort, who cannot buy where withall to make unleave∣ned cakes.

The Sabbath immediately foregoing the Feast of the passe∣over, is among the Jewes an high and great day. In this the

Rabbines make an Oration to the people, in which they give a tedious instruction unto the people, concerning the pas∣chall lamb, and the use thereof. This Sabbath they call the great Sabbath, a great miracle, hapning upon the same, being god∣father thereunto.

It is written in the second book of Moses, the tenth day of this month,* 1.391 they shall take to them every man a lambe, according to the house of their fathers, a lambe for an house. And yee shall keep it up untill the fourteenth day of the same month; and the whole congregation of Israel shall kill it in the evening. Upon which words the Rabbines write as followeth. Our fathers (say they) taking up their lambes upon the tenth day, bound them in their foulds, that they might keepe them unto the foure∣teenth. Which the Egyptians seeing, made enquiry what they meant to doe with them; to whom the Israelites answered, that they would kill them against the Feast of the passeover. The Egyptians perceiving that they were about to slaughter and sacrifice that creature which they worshipped as a creating god (for the Ram is a signe of the Zodiacke) were greatly perplexed, and began to imagine evill against Israel. Then God wrought a miracle, smiting the minds of the Egyptians with feare and amazement, yea with such an agony, that they were not able to wag their tongue against the children of Israel, nor to af∣flict them with the smallest annoyance of a mischiefe. Hence was (say they) that answer of Moses to Pharaoh,* 1.392 It is not meet to doe so, for then wee should offer unto the Lord our God, that which is an abomination unto the Egyptians. Loe can we sacri∣fice the abomination of the Egyptians before their eyes, and they not stone us? Abomination, that is, that Lambe, the killing whereof, will be in the eies of the Egyptians, an abominable and hainous offence, seeing they adore him as a God.

Insomuch also, as it pleased the Lord so to worke with the Egyptians, that they had neither strength nor power to doe any harme unto the children of Israel, and that in such a mi∣raculous manner; therefore they stile this Sabbath, which is the harbinger to the passeover, and ushereth in the celebration by the name of the great Sabbath.

Againe it is written,* 1.393 Unleavened bread shall bee eaten seven daies, and there shall no leavened bread be seen with thee, nor yet

leaven be seen with thee in all thy quarters. Out of which words, they gather thus much, that when the time of the Feast ap∣proacheth, they ought with all diligence, to seek out all the leavened bread in their houses, and every parcell of leaven that may be found; to wash with water all their kneading troughes, and other vessels; and in the second place, to have in a readinesse new dough for to make unleavened bread against the Passeover. Therefore two or three daies at least before the Feast, they begin to brush up and make handsome all their houshold stuffe in that forme and manner, which decency per∣swades, and necessity requires.

In the first place they take a great Caldron used for the ce∣lebration of Festivals, which they fill full of water, and hang∣ing it over the fire, cause it to boile. Into this they cast all their woodden and pewter vessels; and after the scalding wa∣ter hath sufficiently loosed the adherent filth, they take them out and wash them in cold water, which done, every vessell is held for pure and undefiled. If any thing or other by reason of the bignesse thereof, cannot be put into the foresaid Cal∣dron, as a chaire, stoole, table, or such like, then they take a red hot iron or stone, holding it in a paire of tongs over the table, pouring water in great abundance thereupon, whereby the table, chaire or stoole, may be washed. They make no spare of water, for if any part of the foresaid things be untou∣ched therewith, they remaine undefiled. They daube with clay the kneading trough, after it bee throughly washed, and set it aside in some corner of the house. They fill their great Caldrons being formerly cleansed, with hot water; which done, they cast three live coales thereinto so fierce, that they make the water to hisse againe, and then wash them in cold water.

For the more easie cleansing of pewter and leaden vessels, they use two paire of tongs, with the one putting them into the Caldron, and with the other, taking them out; to this end; that by this mutuall change, the vessels may bee made cleane. They cast their vessels of iron; as little pots, dripping pans, broiling irons, and such like, into the fire, where they let them remaine untill they sparkle with heat, and then they are clean in estimation. They fill their brasse and iron mortars

with coales, binding a thread about them, which by the ve∣hemency of the heat being burnt asunder, showes the purifica∣tion to be perfect. A mortar of stone ought to be new cut or engraven: Briefly, it is necessarily required, that all vessels of what sort soever, be in every part so exactly cleansed and puri∣fied, that not the smallest signe or token of that un••leannesse, signified by the leaven, may be really extant or obvious to the sense; for whosoever eates meat out of any dish or platter in the time of the passeover, that dish or platter being unclean, he commits as hainous a sin, as if hee had slept with a men∣struous woman. Just then was that reprehension given by our Saviour unto the Pharisees,* 1.394 Ye lay the commandement of God apart, and observe the traditions of men; as the washing of pots and of cups, and many other such like things you doe. And he said unto them, well, you reject the commandements of God, that you may observe your ownae traditions.* 1.395 And againe, Woe be unto you Scribes and Pharisees hypocrites; for you make cleane the out-side of the cup, and of the platter; but within they are full of bribery and excesse. Woe be unto you Scribes, Pharisees and hypocrites; for yee are like unto whited tombes, which appeare beautifull outwards, but are within f••ll of dead mens bones, and all filthinesse doe yee also; for outward ye appeare righteous unto men, but within you are full of hypocrisie and iniquity. So much concerning their clean∣sing of vessels.

In the next place wee must enquire into the manner,* 1.396 how they purge and cleanse the old leavened bread, which they formerly sought for with so much diligence.

Upon the night before the passeover, every one, who is Master of a family, takes a platter and a wing, and lighting a wax candle before he begins his search, saith, Blessed be thou O Lord our God, King of the whole world, who hast san∣ctified us by thy commandements, and hast commanded us to purge out the old leaven. Then if his house be large and spa∣cious, containing many rooms and stories, he cals unto him some boies or others of riper yeares, to help him for to search; but no women, because they are idle and talkative, and unfit for such emploiments; these serve as Clerks to say Amen to the former prayer, and then become fellow-seekers to finde out the leavened bread, every one of these carrying a wax light in

his hand, holding the same to every ••hinke and mouse-hole, that hee may see whether any rat or mouse have left any crumbs of bread uneaten. He is to lift the light no higher then his arms will stretch; especially in that place where his owne wall joines to the wall of the house of some Christian, for in such a place he is not permitted to seek at all; for if the light should chance to shine through the crevises into the Christi∣ans house, hee might thinke the Jew were about to set the same on fire. Wheresoever the house of one Jew adheres un∣to another, there the scrutator for rats and mice, must search in every place, as much as he can possible. They must use no tallow candles in this their scrutinie, for these will suddenly melt, and it is to be feared, that the chamber should not be∣come cleane, but rather defiled by the leaven hereof. Some∣times they willingly, and of set purpose, cast osme crusts of bread upon the pavement, especially upon that which they conceive to bee purified, to the end, that their laborious search and prayer, may not be in vaine. These crusts must be of great anti∣quity, and of an hoary hardnesse, otherwise all the fat is in the fire. The bread which is appointed for them to eat at sup∣per, they hide before they begin to search, lest they should find this also, and so be forced to burn it, and by this meanes it should come to passe that they might go supperlesse to bed. It is not lawfull for any man to speak a word between the en∣ding of prayer and the finishing of the foresaid inquisition un∣lesse it be necessarily required for the execution of the same, as, open that chàmber doore, bring hither that candle that I may see.

So much leaven as they finde, they gather together, and lay it aside untill the next day, in some safe place, lest a mouse should carry some parcell there of into her hole, and they cau∣sed to renew their search; and this is the reason why they al∣waies ••up in a corner, taking great care that nothing fall out of their hands upon the floor, and so the whole house should be repolluted. When the Master of the family hath made an end of searching, then he saith, what leaven soever is in my hand, what is not seen by me, that which I have not found out, let it all upward and downeward, bee like unto the dust of the earth.

Upon the morrow of the eve of the passeover, they begin to bake their spiced and unleavened cakes. The meale where∣of they are made, ought to be ground at the mill, at least three daies before, that it may be cold enough, to the end, that the lumpe may not leaven up. The millstone must be new pic∣ked, and new linnen is also to be used, which if it cannot be got, it is necessary the old be throughly shaken; for it is ordina∣ry for them to be moist, by reason wherof the meal may cleave unto them, which in grinding, may int••rmixe it selfe with that which is new and sweet, appointed for the celebration of the Festivall. The chest also wherein this pasehall meale is put, ought also to be lined with linnen, lest some corns of a divers sort, should be mingled there withall. The water which they use in kneading their dough, they call Mitzuah, or the water of the commandement, which they draw out of the wels, poure it into the vessels of celebration, and carry it home about the setting of the Sunne, the stars not yet appearing. They carry it home covered, for it is not permitted that the Sunne should shine upon this water, for the space of 24 hours together. For as the Sun sends out its beames upon the earth for the space of twelve houres in the day, and cannot with his raies pierce into the fountaine: So must it be covered for the twelve houres in the night, by which meanes the Sun comes not at it by the space of a whole naturall day. The Master of the family is bound to draw the water out of the well or pit, with his owne hands, and never think himselfe to worthy to undertake such a business; for it is recorded that in ancient daies, a certaine King of Israel upon a certaine time, tooke the first fruits of the trees, and in his owne person carried them upon his shoulders into the garners.

When they begin to knead the dough, then the Master of the family, saith, All the crums that fall from this lump, shall be accursed; signifying by these words, that whatsoever fal∣ling upon the earth, becomes leavened, ought to be given un∣to, or left for the mice, as also that he utterly disclaimes all challenge thereof. They worke their dough in a cold place, whither the Sunne hath small or no accesse, which is likewise farre distant from the oven, lest the lump might wax hot, and be in danger to be leavened.

The Mistrisse of the house usually takes a certaine portion of the foresaid lump, which in the Law is called Chall••ha 1.397 and making a cake thereof, saith, B••essed bee thou O God our God, who hast commanded us to set aside an unleavened cake; as it is written: He tooke of the basket of unleavened bread that was before the Lord, one unleavened cake, and a cake of oiled bread, one wafer, and put them upon the fat, and upon the right shoulder, Lev. 8. 26. Upon the uttering of these words, shee casts the cake into the fire or furnace, that it may be burnt to ashes, before any of the other be put into the oven: Which done, shee raised the unleavened loaves, which are to be eaten in the time of the Passeover. These are commonly made round, full of little holes, pierced through with an iron, much like to a horse-combe, that the aire posting along through the portals of the cake, may preserve it from leavening. They use great hast in setting them into the oven, not suffering them to stand any time in the bake house; which taken out againe, wanting both salt and fatnesse, and kneaded onely with water, have neither taste nor relish. Hence it comes to passe, that some honest huswifes put eggs into them, that they may be more gratefull to the tast.

It hath been related unto me, that some of the richer sort of the Jewes, make these their paschall cakes of almonds, not onely in honour of the Feast, but for the pleasing of the pa∣late.

Before the fifth houre of the day bee fully come to passe,* 1.398 which is the eleventh with us, they goe unto dinner, eating little, and such mea••es as are easie of digestion, from that time forward. untill the starres appeare in the firmament that they may with a more greedy appetite, eate up at supper their un••ea••ened cakes. If any one in the time bee oppressed with thirst, he may not drink water, but it is lawfull for him to carouse a full bowle of wine, because it is very good to helpe the stoma••k. Supper being ended, they cast all the leavened bread which they found the night afore, into the fire, and burn it. The Master of the houshold saying these words, Let all the leaven, and every thing leavened which is under my hand, seen or unseen, purged or not purged, being utterly dissipated or destroied, be accounted like unto the dust of the earth.

The first born in the evening of the passeover, are injoined to fast from morning untill night, because God in times past, did preserve the first born of the children of Israel, and suffe∣red not the destroier to come in unto them.* 1.399 At mid-day they cease to labour, yet it is no offence for them in the afternoon to wash their clothes, to fet••h••home new ones from the Tay∣lor, to put them on in honour of the feast. I conclude with the words of our Saviour, Take heed of the ••••aven of the Pha∣risees and Sadduces, that is to say, of their false doctrine and hypocrisie.

CHAP. XIII.

Of the manner how the Jewes celebrate their Feast of the Passe∣over, according to the Jewish forme.

IN the evening of the passeover, when it be∣gins to be night, they hasten into the Sy∣nagogue, where partly by praying, partly by singing▪ they offer up their evening sacri∣fice of prayer and thanksgiving, according to the forme set downe in their books of common prayer. The women at home light two great lamps, accordingly as they did upon the Sabbath; yet they doe not here begin the Feast, as they did then by the consecration of wine, for there is none whose estate is at the lowest ebb, but hee will have a cup of choice wine to welcome the feast withall, but only sit in the Synagogue untill their returne unto their own houses. In the meane time, their wives at home doe very honourably fur∣nish the table,* 1.400 placing thereupon, vessels of gold and silver, and other precious thing, according to the severall estate of every one in particular; for at this season, every man ought to make shew of his riches, not in a vaine boasting ostenta∣tion, but in honour to the Feast. For the dolefull remembrance which ought continually to be inserted in their minds, con∣cerning

the desaoltions of the Temple of Jerusalem, and also intermixt with all their joy and jollities, is a sufficient curb for the former. A chaire of Estate is provided for the Master of the family, adorned with silke pillowes or cushions, upon which hee may sit, leane, and rest himselfe; the wals of his house, and the places about the table being hung with costly darnicks, or cloth of arras, and that in as curious a manner as possibly can bee invented. In such like chaires they seat themselves, and leane against the wals thus adorned, like some great Lords or potentates, who being delivered out of the Egyptian bondage, should no more bee inthralled there∣with; for every one of them upon the two first nights of the Festivall, conceits himselfe to be some great Duke or migh∣ty Prince, one redeemed from the servility of exile, though in very deed, hee bee the veriest tag rag that ever went from doore to doore; one of the poorer sort, who is forced to hold his dish under another mans ladle, having not so much as an old shirt to supply the place of a Carpet or any more costly cushion then a turfe, will place himselfe this night in some worm-eaten chaire, and counterfeit such Court-like po∣stures, as though he were some young Baron, who had danced away the greatest part of his meanes in learning and practi∣sing the light and nimble carriage of his body. As for the wo∣men, it is not needfull for them to leane themselves against anything.

When it is late at night▪ they make great speed out of the Synag gue, and feather their heels with expedition to revi∣site their owne homes, where they are no sooner entred but they command a certaine platter to bee set before them, in which lie three cakes wrapped up in two napkins: The upper∣most of which, represen••s the High Priest, the middle, the tribe of L vi, and the lowest, the whole congregation of Is∣rael. There is also another platter set upon the table, in which is the haun••h of a lambe, or of a kid, together with an egge hard rosted. A dish of postage is the next service, made with apples peares nuts, figs, almonds, orenges and such like fruits, first boiled in wine, looking as though they were mixt with bruised bricks. Upon these they straw many spices, but especially cinamon scarce beaten at all, so that this kind of pottage

seems to have in them both clay and straw; in remembrance that their forefathers out of these materials, made bricks in the land of Egypt. Moreover, they grace the table with a sal∣let made of herbes, of an eager taste, as, lettice, ivye, raddish, persley, savory, cresses, and such like. Over against which, they place another dish full of vinegar, in memory, that their ance∣stors eat the paschall lambe with bitter herbs. The table being thus furnished, they in great hast take their place, every one, old and young, yea the very infant lying as yet in the cradle, hath a bowle of wine presented unto him, and then the Ma∣ster of the house consecrates the cup, and gives an orderly be∣ginning to the feast: Grace being said, every one takes up his whole one, resting himselfe upon the left arme, and pressing with his elbow his silken pillow, as though hee were some right honourable, and thrice noble Lord and Potentate. Some wash their hands before the giving of thanks, some after. Con∣cerning which, many disputes are extant in the Talmud, and for decision of the controversie, many touch their naked body with their hands, that hereby they may take occasion to wash them. They use Claret wine for the most part in this Feast, be∣cause there is the greatest plenty of it to be had; if such cannot be had, then they use some other for the initiation hereof, alwaies provided, it be intermixed with certaine spices.

Immediately after they have washed their throats, they fall sourely upon the sallets, every one taking a little thereof, and dipping it in vinegar; the Master of the house also saying, Blessed be thou O Lord our God, King of the world, who hast created the f••uites of the earth. They eat these herbes thus drencht in vine∣gar, to make their stomach give a more plausible entertain∣ment to the succeeding dishes, it being very soveraign for the invitation of an appetite. To proceed: The Master of the houshold taking that cake of the three which lyeth in the middle out of the platter, breaks it in twaine, and putting the greater part there of under his pillow or napkin (signifying thereby, that their fathers flying out of Egypt▪ took their dough before it was leavened, their kneading troughes being bound up in their clothes upon their shoulders) hee puts the other halfe into its former place, between the two whole cakes, throwing the lambes legg rosted, and the egg, out of the other

platter. Then every one laying hands on the dish wherein is the halfe cake, saith with a loud voice, such was the bread of affliction, wherewith our fathers were fed in the land of Egypt. Every one that is hungry, let him come and eat his fill; whosoever hath need, let him come and eat of the pas∣chall lambe. This yeare we are in this place, the next yeare we shall be in the land of Canaan: This yeare we are servants and bond-men, the next yeare (God saying Amen) we shall be redeemed, become Lords and Masters. (In this place the halfe cake is an emblem of poverty and exile: The reason is, a poor man or a beggar hath not a whole loase in all his house, but only scraps and fragments) This their practise they ground upon those words of Moses,* 1.401 Seven daies thou shalt eate unlea∣vened bread therewith, even the bread of affliction. This descant ended, they set the lambes legg, and the rosted egg upon the table againe, and the second time present every person in par∣ticular, with a bowle of wine, and take the platter wherein the cakes are, from the table, that the children may move a question, according to the custome of ancient daies, which is recorded in these words, It shall come to passe,* 1.402 that when your children shall say unto you, what meane you by this service? That yee shall say, it is the sacrifice of the Lords passeover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. So the children of the Jewes at this day ought to aske their fathers why they re∣move the cakes from the table, before they have tasted of them, and they are to answer them according to the tenor of these words. Instantly, upon the solution of the objection, the cakes are the second time set upon the table, and then the whole company sings a tedious song concerning their de∣liverance out of the land of Egypt: When they come to that division, wherein mention is made of the ten plagues of Egypt, they slacke their voice, and with their fingers cast some drops of wine out of the cup; thereby intimating that these ten plagues being banished out of their doors, ought to fall upon their enemies the Christians. The song being ended every one taking his cup into his hand, and in a high note singing or saying; It is meet and our bounden duty, that we should con∣fesse, praise, glorify, extoll, honour and blesse him, who hath

not done not only for our Ancestors, but for us also all these signes and wonders, who hath vouchsafed to bring us out of darknesse into light, out of bondage into liberty, out of the dun∣geon of sorrow, into the faire fields of joy and gladnesse, and hath changed our daies of mourning and lamentation, into ho∣ly Festivals, representing a delightfull Jubilee, for this cause will we come before him, and sing many hallelujahs to his holy name; sitting in his chair like a spanish Don newly trans∣formed by a new fashion, he carouses the second bowle. Then the Master of the house washing his hands, takes the upper∣most cake out of the dish, and saith, Blessed be thou O Lord our God, King of the world, who bringest bread out of the earth; yet not eating thereof, he takes againe the middle cake, and saith, Blessed be thou O Lord our God, King of the world, who hast sanctifyed us by thy commandements, and hast en∣joined us to eat unleavened bread. Immediately upon the pro∣nuntiation of these words, he breaks a morsell of both cakes, and eates it, commanding the rest to doe likewise, who all leane upon their left side. Then they take one whole cake, to∣gether with the halfe; notwithstanding that upon the Sabbath they are accustomed onely to the use of whole loaves, and the reason,* 1.403 because Moses cals it the bread of poverty or afflicti∣on; for a poore man is Lord of no other, save some basket-pie∣ces. In the next place the Master of the family takes some of the bitter herbes, and puts them into the foresaid pottage, saying, Blessed be thou O Lord God, King of the world, who hast commanded us to feed upon bitter herbes; and then hee invites every one to eat thereof. They doe not now as for∣merly leane upon their pillowes, in remembrance, that their forefathers were as yet servants compelled by Pharaoh, toga∣ther straw, and labour in the bricke kilne.

Lastly, he takes the third cake out of the platter, and breaks a piece out of the same, and fals againe to feed upon his bitter sallet, but dips not the herbs into the pottage; because Rabbi a 1.404 Hillel, who li••ed before the destruction of the second Tem∣ple, was accustomed so to do; and they prove it also out of the words of Moses, who saith, you shall eat unleavened cakes, with bitter herbes shall you eat them;* 1.405 so they read it: But the words of Moses are according to the truth of the originall,

these which follow, In that night they shall eate the flesh roste with fir••, and unleavened bread, and with bitter herbs shall they eate it.

So much concerning the prologue or preparatory acts to the Supper of the Paschall lambe; now begins the supper it selfe. They eate whatsoever God hath provided, making very merry, quaffing off, and carousing whole bowles of wine, and beer, untill the middle of the night; which approaching, the Masser of the Feast takes the halfe cake which he had hid un∣der his pillow, eates a little thereof, and reacheth unto every man present a morsell of the same: which done, they leane very demurely upon their left sides, wash their hands, take a cup of wine, and drinke it off, which is the third cup by them blessed and consecrated. At length, thanks being given, the cups are filled the fourth time, and the good man of the house taking his cup into his hands, saith, poure out thy wrath upon the Gentiles,* 1.406 and upon the Kingdomes that have not knowne thy name, poure out thine indignation upon them, and let thy wrath∣full displeasure take hold on them. In the mean time, one running to the doore, unlocks it, and sets it open, thereby willing to shew their great security. In this saying, they curse all people which are not of Israel, more especially the Christians, hoping that Elias will come that very night, and declare unto them the comming of their Saviour and deliverer the Messias, as they also brag and boast in that prayer, called Azrob nissima 1.407 their reason is, because all those famous deliverances so full of won∣der which God wrought for the Patriarches, Prophets, and people of Israel, hapned as upon this night. They pray there∣fore that God would come againe, and deliver them out of this their calamity, and punish the Christians in the same man∣ner, that he did the Egyptians. Hence it comes to p••sse,* 1.408 that so soone as the gates are opened, and the execeration is pro∣nounced, one of the houshold invested with a white linnen garment, runs into the nur••ery, that the infants may thinke that Elias is come indeed, and is about to take vengean e on the Christians. For a conclusion of all, the Master of the fami∣ly saies certaine table-prayers at the period of the supper, which he closeth up in this manner: Almighty God build againe thy Temple, and that shortly, very quickly in these our

daies, very quickly now build againe, and that shortly, thy holy Temple. Omercifull God, O great God, O bountifull God, O thou God that art highly exalted, O beautifull God, O sweet God, O vertuous God, O God of the Jewes, now build up thy Temple very▪ quickly and with great expedition in these our dayes, very quickly very quickly now build up, now build up, now build up, now build, now build up thy Temple quick∣ly, O strong and powerfull God, living God, mighty God, O God worthy of all honour, O God of meeknesse, O eternall God, a God that art to be feared, O God of comelinesse, God of majesty, God of infinite riches, God of surpassing beauty, O faithfull God, now build up thy Temple shortly, very quickly, very quickly in these our daies, shortly, very quickly, now build up, now build up, now build up, now build up, now build up thy Temple, speedily. The Orizons ended, they betake them∣selves, to rest, and sleep in great security; for they perswade them∣selves, that this night neither man nor devil can approach to doe them any hurt. This night is called in the second book of Moses and the 12 Chapter, Lel Schemarim, the night of ob∣servation or preservation. Hereup on their minds being fraugh∣ted with such a conceit, they abandon feare, leave open their gates and doors all the night over, to give an entrance to Elias the Prophet, who as they assure themselves, will come and deliver them out of this their misery. Thus the poor blirdfol∣ded Jewes trouble and vex themselves with this their vaine pompe, and pompous vanity, for two nights together, in∣stead of that paschall lambe which they ought to have eaten, using no other ceremonies, then Moses in the institution there∣of hath described. It being the position of their Rabbines that it was not required at their hands, after the destruction of their City and Temple, to Kill and eat the paschall lambe, ac∣cording to the ceremonial prescription of Meses and that they are not tyed to observe these or any others by him enjoined, unlesse they were in the promised land of Canaan which land alone is to be accounted pure and holy, all others defiled and profane. Now from these premises, every one may infer thus much, that seeing the Jewes have not, srom that time where∣in the true paschall lambe Christ Jesus was offered, eaten the posseover in any place according to the right prescription; and

also seeing the Jewes at this day so journing in Jerusalem, and the land of Canaan, do not eat the paschall lamb in the man∣ner that they ought; neither doe they offer any sacrifice, it must necessarily follow, that there is some other cause, why their sacrifices are ceased, and all other their Mosaicall Rites and Ceremonies are abrogated, which certainly they might have found out in the space of 1631 yeares, had they not been smitten with blindnesse from above. So that now we may say with the Prophet David, This their may uttereth foolishnesse,* 1.409 yet their posterity delight in their talke. But my people would not hear my voice, and Israel would have none of me; so I gave them up to their owne hearts lusts,* 1.410 and they have walked in their counsels. The Rabbines establish this their opinion out of the words fol∣lowing. Thou shalt therefore sacrifice the passeover unto the Lord thy God,* 1.411 of the flocke and the herd in the place, which the Lord shall choose to place his name there. Now, seeing God en∣joins them (according to their ordinary glosse) that they should not celebrate this Feast in any other place, but in the promised land; they doe inferre, that now being dispersed a∣mong the Nations, they are not lyable to the observation of the same. But the true sence of the words is this; That when God had put a period to Israels captivity, and brought them in∣to the land of promise, the land of Canaan, and having given unto them a setled kind of regiment, a City and a Temple in which it pleased him to place his name, then they should re∣paire to Jerusalem to eate the pas••hall lambe, for the better preservation of the unity of faith among them, as to the Me∣tropolis and chiefe City of Israel. But when the scepter was in a manner taken ••rom them by reason of in••ess••nt w••••rs and tumults, so that they could not come unto Jerusalem then did every family kill and eate the passeover in their owne gates; as it is recorded in the second book of Kings. And so soon as they were delivered out of these their troubles,* 1.412 they celebrated the said Feast againe in the place appointed with great solemnity and rejoicing; as good Josial is recorded to have done in the sore-cited place. Now that for the space of 1631 yeares, they could not kill nor eat the paschall lambe•• right none must seeke for another cause, then that of the departure of the Scepter from Juda, the desolation of Jerusalem, and their long conti∣nued

exile. For why did not Jerusalem remain unto this day? why is not the Temple built againe? The sacrifices and ceremo∣nies delivered by Moses, why are they not re-established? The Jewes cannot see the reason hereof, because Moses his vaile is as yet before their eies.

It was formerly mentioned, that the Jewes at the supper of the paschall Lambe, use to carouse foure cups of wine, two be∣fore supper, two after, which foure consecrated cups, every one ought to drinke off,* 1.413 in lieu of a thanksgiving (as Rabbi Be∣chai writes) for the foure great deliverances mentioned by Moses in those words, I will bring you forth from under the bur∣dens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arme, and with great judge∣ment. And I will take you to me for a people, and I will be your God, which bringeth you out from under the burdens of the Egyptians. I will bring you out from under the hands of the Egyptians; there is the first. I will redeem you with a stretched outarme; thats the second. I will take you to me for a people; theres the third. I will be your God,* 1.414 &c. theres the fourth. In remem∣brance of which foure deliverances, they take off foure whole cups of wine, in the time of the celebration of the passeover, lest they should seem forgetfull of Gods benefits. The reason why after these their cups, they curse the Christians in a prai∣er called Schepoch, is (according to Rabbi Bechai in the foresaid place) because God shall poure upon the enemies of the Jewes, the Christians and all others, foure cups of his wrath and ven∣geance; and make them drinke the dregs thereof; as it is writ∣ten,* 1.415 Take the wine cup of this fury at my hand, and cause all the nations to whom I send thee to drinke it. And againe, Babylon hath beene a golden cup in the Lords hand that hath made all the earth drunken. The nations have drunke of her wine, therefore the nations are mad.* 1.416 Againe, He shall raine upon the wicked,* 1.417 snares, fire and brimstone, and vapours of smoake, this shall be their portion to drinke. Againe, There is a cup in the hand of the Lord, and the wine thereof is red as for the dregs thereof, all the wicked of the earth shall drinke them, and suck them out. If the Jewes could rightly weigh and ponder the scope of these words and parallell them with other places of holy writ, they might easily finde, that this cup is in the first place filled for

them, according to that which is written by the Prophet, saying, I took the cup at the Lords hand, and made all the nations to drinke, to whom the Lord had sent me: To wit, Jerusalem, and the Cities of Judah, and the Kings thereof, to make them a desolation, and an astonishment, an hissing and a curse as it is this day; Pha∣raoh King of Egypt, and his servants, his Princes and his people. When therefore the Jewes have drunk off, and digested this fearfull cup, they will have but a slender stomack to reach it out unto the Christians. From all that hath been said, we may conclude, that the Jewes keep not the passeover according to Moses his institution, and Gods command, but according to the traditions of the Rabbines; which with them are in farre greater account, then the commanements of God, as is ap∣parent in the Talmud: Wherein is extant a huge tract concer∣ning the celebration of this Feast, upon which the Rabbines have written whole Books and Commentaries.* 1.418 To leave them to their vanities, let it bee our consolation, That Christ our passeover is sacrificed for us, and therefore let us keep the feast, not with old leaven, neither with the leaven of malicio•• snesse, but with the unleavened bread of sincerity and truth,* 1.419 saying with John, Behold the lamb of God, who takes away the sins of the world, and with St Peter, knowing that we were not redeemed with cor∣ruptible things, as silver and gold, from our vaine conversation, re∣ceived by tradition of the fathers; but with the precious blood of Christ, as a lambe undefiled and without spot, which was ordained b••fore the foundation of the world, but declared in the last times for our sakes, let us learn not to be ashamed.

CHAP. XIV.

Of the manner how the Jewes celebrate the seven daies of the pass∣over, and put a conclusion to the Festivall.

VVHile the Feast of the Passover lasts,* 1.420 every morning be∣times they repaire to the Synagogue, they sing Psalms, as they are wont to doe upon the Sabbath, say many prayers, make sale diversly of the book of the law; they take two several

bookes of the Law out of the Arke, calling forth five men to reade some sections out of the same. If the passeover fall upon the Sabbath, then they call out seven men. When the Priest blesseth the people, the prayers being ended, then he spreads abroad his hand, because it is the assertion of their Doctors, that the majesty of the Lord rests upon them; who hereupon have given a strict inhibition, that none in the meane while should presume to looke upon his own hands, unlesse he will incurre the danger of blindnesse.

Praiers being ended, every man returns unto his own house, where he fals to his dinner with a merry hea••t: When a spe∣ciall caution is to be had, that he eate no more then necessity requires, that they may the night following, with greater alacrity, satiate their stomacks with those three cakes menti∣oned in the former Chapter. Great di••putes arise, what labors it is lawfull to undertake, what meats may be boiled and eaten upon this day; for it is not lawfull to boile more then they can eate; yet notwithstanding it is allowed to set on the great pot, and to fill it with flesh: For by this action no danger can accrew unto them, though the whole be not that day consu∣med. Much flesh is the cause of much good, and the more is put in the pot, it will tast the better in it selfe, and make the fatter pottage; yet though this be tollerated, yet it is not per∣mitted to roste more then they may with ease devoure, for one joint upon the spit is never the better tasted for the neigh∣bourhood of his fellow. And againe meate is farre more de∣lightsome to the palate, when it is piping hot, then when it is cold. That which may be boiled upon the eve of the Sab∣bath, or any Festivall, and not lose its taste before the next∣day, they may then boile it, if not, it is lawfull sor them to boil it upon the Sabbath day or Festival, the great Sabbath on∣ly accepted; as also the beating of pepper, and other spi••es, which once beaten do quickly lose their proper re••ish; yet a ceremony is to be used, for they must bray with the smal end of the pestle, and also make the mortar to leane more to the one side then the other, that a certain differe••e may be obser∣ved between the labors of the week, and those of the holy day. It is no offence for the mother to wash her infant with hot wa∣ter in the time of this Festivall, although a Christian did make it

hot. It is not lawfull to take the match out of one lampe, and put it unto her. If any desire, that a wax light should not be altogether consumed, he may set it in the water, that when the flame comes to the water, it may be extinguished; for it is a hainous wickednesse to cut off that part of the candle with a knife, which he would have saved.

A Jew is not permitted to invite any Christian upon any Festivall, by reason he might be necessitated to boile and seeth more then ordinary, or to undertake some other labour, which may dishonour the day, by a profanation. If a Christian come by chance then it is good manners, and also relisheth of hospi∣tality for the Jew to invite him.

It is not lawfull to fast upon a Feasting day, both to avoid evill dreams, as also by reason of the command, Thou shalt be merry in thy Feasts;* 1.421 and it is very meet it should be so, which cannot bee done with an empty stomack, for musick in the guts makes the heart merry; contrariwise, and for the foresaid reason, a man may fast upon the Sabbath; for the Sabbath is stiled by the name of Oneg, which signifies a de∣light, and if he fast thereupon, it is delightfull unto him, see∣ing hereby, he shall not bee cumbered with fearfull dreames, but his heart shall overflow with joy and gladnesse.

It is also lawfull to weep upon the Sabbath, even to the sa∣tiating of the appetite, which is prohibited upon any Festi∣vall, for then his spleen ought to overflow with laughter, which will not admit of teares for a joint companion. If any stuffe a hen or capon, and sew up the place with a needle, he may burne off, but not cut the thread; also provided that hee thread the needle the day before. The platters which are used for breakfast, may not be washed for to serve at supper, but clean ones are to be taken. It is not permitted to hunt, hauke, or fish; yea although a Christian have caught them, and offer them in sale unto a Jew, he may not lawfully eate thereof, so long as the Feast endures; but as for hens and geese, and others which are fatted at home, they may lawfully kill and eat them. There is also no small controversie amongst them, whether a man may eate a new laid egge, as also fruites plucked from the tree▪ and herbes rooted out of the earth upon the day of Feast. Further∣more, concerning the killing of beasts, cleaving of wood, ma∣king a fire, tinding of the same, boiling, baking, mi••king of kine,

and such like, of which there is a peculiar tract extant in the Talmud, called Betza, or a disputation about the eating of eggs: There are divers opinions concerning the question. The Schoole or Sect of Schammai affirmeth, that it is lawfull to eat an egg laid upon the day of the Festivall. Hillell avou∣ch••th the contrary, which hath caused many a jarring dispute among the Rabbines. All which are decided in the book called Orach chajim.* 1.422

At eventide they returne into the Synagogue for to pray, which they doe with so great hast, as though they were fol∣lowing their enemies in flight; the reason is because they are to boile their meat after evening prayer, which they are to eat at supper. The day following they celebrate with the same pompe and solemnity, that they did the former, because then they are uncertaine which is the first day of the new moon in March, and consequently which is the fourteenth thereof. The celebration therefore of the Feast of the Passeover, holds for the space of two daies together, that they may not commit an error in the keeping thereof. If any one chance in these two daies to finde any leaven in his house, he must cover it with a dish or platter, and the day following to burn it. If any have ducks, hens geese, or doves about his house, he must cast the corne wherewith hee feeds them in a wet place, for if some should be left, and it should chance to encrease, hee is held guilty of sowing graine upon the Sabbath day.

Next after these in order follow four other daies, which are only halfe holy daies, and are called by the name of common-Festivals, upon which they may do some workes but not all; which is also much disputed, and the question stated in Orach chajim; as for instance: It is lawfull to do those things up∣on this day which being undone are subject to perish and also some dammage may follow thereupon; as the milking of kine, and such like, It is permitted to cut the haire of a young man, which is denied to an old one. He that hath but one shirt may wash it so that he doe it in private; and the mother may also wash the childrens clouts; to smooth their linnen and collars; ••o make cleane their shooes; to sharp their knives; to write a letter, so that he write the lines crooked; and many other works he may lawfully undergoe, so that the manner of doing

may be somewhat singular, that a difference may bee put be∣tween the labours of the weeke and the Festivall. Amongst other things, many have allowed the paring of nailes as upon these daies; but the most religious among them, seeing it to be a matter of great difficulty, have onely permitted women, which are to purge themselves by washing from their unclean∣nesse, to practise it; for they are bound upon the day of their purification, to cut the nailes of their hands and feet, lest some impure thing might lurke under them.

The seventh day of the Festivall is holy, according to the Law of Moses, wherein it is written, The first day shall bee holy unto you, in it you shall doe no manner of worke, except that which every man must eate, that onely may be done of you. Upon this day they repaire to the Synagogue, to offer up their mor∣ning and evening sacrifice of prayer and thanksgiving: Taking the booke of the Law in a pompous manner, and putting the same into the Arke againe, boasting thereof in a wonder∣full manner; and because they are uncertaine which is the se∣venth day, therefore they hallow with an equall celebration, the seventh and eighth; which time expired, they bring againe leavened bread into their houses, that God may see that they obey his commandements, and stretch out the Feast no lon∣ger then he hath enjoned. After this, the men must fast for three daies, two Mundaies, and one Thursday. That if any one have drunke too much in the time of the Feast, or have any other way profaned it, he may doe pennance for the fact. For thirty daies after the passeover, the Jewes carry foule wea∣ther in their face, are very sorrowfull, make no marriages, nei∣ther cutting their haire, nor going into any bath: And that for the sake of Akibha, an excellent and learned Rabbine who had 24 thousand schollars, who all dyed beeween Easter and Pentecost, because one emulated and envied, despised, back∣bited, detracted another, not any way exhibiting those debts of love and honour, to the paiment of which they are lya∣ble. All the foresaid persons dyed in the night time, and were buried by the women; for which cause they cease from la∣bour at Sunne set, and hallow the night following. Upon the thirty third day after the passeover, the Jewes have a great solemnity; cut their beards, bath themselves, feast and

make merry, because the daies of mourning for Akibha's schol∣lers are now ended. So much concerning the Feast of the pass∣over. I conclude all with the saying of Isaiah, They have not known nor understood,* 1.423 for he hath shut their eles that they cannot see, and their hearts, that they cannot understand. Therefore with my Saviour, I say,* 1.424 let them alone: They be blind leaders of the blind; and if the blinde lead the blinde, both shall fall into the ditch.

CHAP. XV.

Of their Pentecost.

THE next Feast of the Jewes, which is also one of their chiefest, is that which Moses cals Chag Schebhnos, the Feast of weeks, because before the celebration thereof, they are to number seven weeks from the passeover, which con∣taine 49 daies, so that they held the Feast of Pentecost alwaies upon the fiftieth day after the passeover, according to the injunction of Moses, saying, Seven weeks shalt thou number unto thee;* 1.425 begin to number the se∣ven weekes, from such time as thou beginnest to put the sickle to the corne. And thou shalt keep the feast of weekes unto the Lord thy God, with atribute of a free-will offering of thy hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee. And thou shalt rejoice before the Lord thy God, thou and thy sonne, and thy daughter, thy man-servant, and thy maid-servant, and the Levite that is within thy gates, and the stranger and the fatherlesse, and the widdow that is among you, in the place which the Lord thy God hath chosen, to place his name there.

It is also called the Feast of harvest,* 1.426 because harvest begins about the time of the celebration hereof; as also the Feast of the first fruits, because at this Feast, they offered their first fruites unto the Lord, in signe of thankfulnesse; as we may read

in the fourth book of Moses. In the New Testament it is called Pentecost,* 1.427 as in the acts of the Apostles, and other places. Their computation of the time is very accurate. They begin to reckon from the second night of the Feast of the Passeover, when the stars begin to appear, saying this prayer, Blessed be thou O Lord our God, King of the world, who hast sanctified us by thy commandements, and hast commanded us to count the daies between the Passeover, and beginning of harvest, of which this is the first, holding on untill they come to the seventh day, when they say, seven daies are gone, which make up a weeke, at the end of their prayer, see upon the eighth day, now a weeke and one day is past, and so hold on in the same manner, untill the thirty nine daies be fully expired; that is to say, untill they come to Whitson Eve. While their account is in making, they must stand according to the injunction of the Rabbines. The time of the Feast being come, and they not able to observe it, according to the prescript of the Law, there∣fore every day they lift up their hands unto God, that he would vouchsafe to build up Jerusalem, and restore their Temple, as at the first; promising unto God that upon the grant hereof, they will duely celebrate this Festivall, and all other, using all the sacrifices and ceremonies required as necessary, and prescribed in the Law of Moses.

That they should take such an exact account of the number of these daies, or the Feast of seven weeks, or harvest, accor∣ding as they write, was the command of God himselfe, lest his children should forget this Feast, and so neglect the payment of their first sruits to God at Jerusalem, which might easily come to passe, seeing while they were yet in their owne land, about or in the time of the celebration of this Festivall, eve∣ry one was busied about his rurall affaires, and compelled to looke about his harvest businesse.

This Feast of weekes, is by them compared to a certaine King, who comming into a City where some Prince or Noble Peere is fettered in the prison-house, entreats the Magistrate for his release, which is granted accordingly, so many weeks being past and gone. And moreover hath this added unto his liberty, that this time being past, he will also give him his daugh∣ter in marriage. Then the Captaine begins to reckon every

houre, day and week, which the King hath designed unto him. So God dealt with the Israelites while they were yet in bon∣dage to the Egyptians; saying unto them, I will bring you out of Egypt with a stretched out arme, therefore you shall number uunto your selves seven weeks aster the Feast of the Passeover: which time being fully past, I will give you my holy daugh∣ter, the Law, to wife. But from which the Jewes have now gone a whoring, and are become most vile adulterers, as Mo∣ses and the rest of the Prophets complaine.

The Jewish women are not bound to this computation, as also they are not to many other precepts, to which the men are lyable. Upon the evening of this Festivall, it is not lawfull for any man to use phlebotomy; for they write in their Min∣hagin or Talmud, that on the eve of this Feast in time past, there blowed a certaine evill and pestilent winde, which they call Tabhoach,* 1.428 which signifies a robber or butcher, which had de∣stroied all the children of Israel, had they not been willing to have received the Law, which God was about to deliver unto them the day following. They keep this Feast for two daies to∣gether, by reason of the same doubt which was frmerly in∣serted in their minds, about the celebration of the Passeover. In the celebration hereof, they use not many ceremonies, because it is not lawfull for them to sacrifice. They take the book of the Law twice our of the Arke, calling out five men, who reade some certaine Chapters and Sections of the Law, the contents whereof are concerning the sacrifices, and other rites, which were in use with their Ancestours in the time of this Festivall. Furthermore, they straw their pavements and floores of their houses, streets and Synag ogues, with rushes, in remembrance of the Law, which was given as upon this day: Sticking also every corner of the house with green houghes, enriching their browes with crowns of ivy, hereby signifying, that all the places about mount Sinai, were greene when the Law was given. Moreover, they eat many dishes made with milke, as custards, and fritters, or such like, either baked or fryed and that because the Law upon the day when it was given, was as white, pure and sweet as any milk. Among the rest, they make one principall wafer or junket, deep and thick, with seven severall partitions, calling it the custard or junket of

mount Sinai. This same is to put them in remembrance of the seventh heaven, into which the Lord ascended from mount Si∣nai. Lastly, every one is bound to have his table well furnished with platters ••raught with delicate bits of meat, and his goblets overflowing with the choisest wine, because without these there is no pleasure; and also by reason of the command, which saith, Thou shalt rejoice before the Lord thy God, thou and thy son and thy daughter. For a conclusion, lets see what the Pro∣phets say concerning these Jewes, who have taken the Law to wife.* 1.429 The sentence of Isaiah is, The earth is defiled under the inhabitants thereof, because they have transgressed the Lawes, changed the Ordinance, and broken the everlasting Covenant. And the Lord by the mouth of Ez••kiel saith, The Priests have out of malice perverted my law,* 1.430 and profaned my sanctuary. Stephen cries out against them, Ye stifnecked and uncircumcised in heart and eares, you doe alwaies resist the holy ghost; as your fathers did, so do yee. Who have received the Law by the disposition of Angels, and have not kept it.

CHAP. XVI.

Of their Feast of Tabernacles.

THE third great Festivall of the Jewes, which they are to celebrate every yeare once, ap∣pearing before the Lord in Jerusalem, is the Feast of Tabernacles, concerning which, as also the two former, it is writ in the fifth book of Moses;* 1.431 Three times a yeare shall all thy males appeare before the Lord thy God, in the place which he shall chuse, in the Feast of unleavened bread, in the Feast of weeks; and in the Feast of Tabernacles; and they shall not appeare before the Lord empty. The time of the celebration of this Feast, was according to Gods owne commandement to bee the fifteenth

day of the seventh month, according to the vulgar account, beginning to reckon from the first day of the new yeare of Fe∣stivals, of which we have spoken formerly, that it begins in March, and so consequently inferre, that this seventh month must be our September: The etymologie whereof as also the reason why this month in their common annuall account, is called the first, shall hereafter be more at large declared.

The end of their keeping of this Feast, was as a signe or token, whereby the Israelites might recall to mind, the father∣ly providence of Almighty God, by which hee had sustained the children of Israel, after a wonderfull manner, for the space of forty yeares in the desert, having neither house nor harbor.

The manner of celebration is thus prescribed by Moses; You shall dwell in boothes seven daies,* 1.432 all that are Israelites born shall dwell in boothes, that your generations may know that I made the children of Israel to dwell in boothes, when I brought them out of the land of Egypt. These boothes were wont to be made of the boughes of goodly trees; as, the mirtle, olive, firre, which by reason of their fatnesse, would for a long time retaine their green attire; branches of palm trees, boughes of thicke trees, willowes of the brook, as it is in the same place. This they put in practise in the daies of Nehemiah, after their returne from Babylon; for it is recorded, that then they published and pro∣claimed in all their Cities,* 1.433 and in Jerusalem, saying, Goe forth unto the mount, and fetch olive branches, pine branches, myrtle branches, and palme branches, and branches of thicke trees to make boothes: And they did so. From that which hath been said, we may gather, 1. That the Jewes in ancient times, made Taber∣cles of these kinds of boughes, in which they dwelt for the space of eight daies. 2. That there were in use for the fa∣brick, more then foure severall kinds of boughes or branches; yea the willowes of the brook are not mentioned in the fore∣cited place of Nehemiah, which were used for the knitting together of the other branches, being plyable, and fit for that purpose; Therefore the Jewes of these present times; commit a grosse error, that they in a most superstitious manner in the celebration of this Festivall, tie and confine themselves to those foure kinds of branches only mentioned by Moses, and not building them Tabernacles therewithall, but transferring

them to another use, of which more hereafter.

Concerning this Feast, there is extant a large tract in the Talmud, wherein the genuine observation and celebration thereof is set downe; the plat‐forme of the boothes or Taber∣nacles exquisitely drawne; the use of the foure severall sorts of branches described, with much disputation, and great subtilty, as their manner is, not omitting to handle all the ceremo∣nies belonging there unto; yet never seeking after the true way and meanes, whereby they may rightly lift up their hearts un∣to the God of their fathers: For though in the time of this Feast they say many prayers, yet they offer them up unto the Lord, only upon the censure of their tongue, not upon the al∣tar of their hearts, for in these they are far from him; an evident demonstration hereof, is the winged hudling over of these their petitions, using such a precipitancy of speech, as though they were able to pronounce a thousand words with one breath, and accounting it a work of art and skill so to do. This Feast endures for the space of eight daies; the two first, and the two last whereof, are to be kept holy altogether; those which are of the middle rank, only for halfe the day. Upon the fourteenth day of the month, about eventide, they meet in the Synagogue, according to their ecclesiastical Ordinances and institutions, where they sing and pray untill it bee night. At which time they returne to their houses, and retire themselves into their Tabernacles, where the Master of the family saith a certaine prayer, which serves for the initiation of the Feast, and consecration of the Tabernacles, giving thanks unto God, that he hath chosen them before all other people, exalted, san∣ctified, and commanded them to dwell in Tabernacles. The thanks giving being ended, they fall to supper, where they are very jocund and merry. In ancient daies they were wont also to lodge in their boothes, which the Jewes at this day use not; the coldnesse, moistnesse, and other maladies and incumbran∣ces which might accrew unto them thereby, being as so many potent arguments to disswade from this, and to invite them to their owne bed‐chambers, which experience hath taught them to be the sweeter resting place. Upon the morrow of the fif∣teenth day, they returne into the Synagogue singing and pray∣ing

and honouring the Lord with a little lip-service, their hearts roving quite another way.

When the Chanter hath proceeded so farte in his prayers, that he is come at last to those words, Give peace in these our da••es O Lord; then every one taking a little bundle of palm, oli••e, and willow branches in his right hand, and an orenge in his lest, saith, Blessed be thou, O Lord our God, King of the world who hast sanctifyed us by thy commandments and com∣manded us to carry a bundle of branches: Which while he is in repeating, he shakes the bundle, that it may make a noise; the words of the Prophet moving him thereunto; who saith, The trees of the wood shall clap their hands.* 1.434 Then he shakes the bundle three times towards the East, three times towards the West, three times towards the North, three times towards the South, heaving it also in the last place, over his head, then suffering it to becke unto the ground: In all these seve∣rall postures, carrying himselfe much like unto a fencer, in the tossing, advancing, and shouldering of his pike. Then they pray againe, and againe begin to shake their bundle of boughes, thereby giving to understand, that they are trium∣phant conquerours of all sinne and inquity, having a con∣ceit, that by the noise of their branches, they have so lashed, whipped away, and terrifyed the devill, that hee dare never any more presume to accuse them before God for their sinnes and offences.

The next thing they put in practice is concerning the Book of the Law, which some or other goes and takes out of the Arke and laies it upona Deske; and instantly thereupon every one in the Synagogue circles about the pew or desk, with the bundle of branches and orenges in his hand. This they d••efor seven daies together, in remembran••e that the wals of Jericho being by their fathers comp••ssed about sseven daies, fell flat unto the ground, and the men thereof subdued unto Israel, hoping withall, that the wals of the Roman Empire shall like∣wise be demolished, and the Jewes become the conquerours, Lords and Masters of the Christians;* 1.435 which Rabbi Bechai af∣firms in expresse words, saying; This our en••ircling or com∣passing used by us at this day upon this Festivall, is a certaine

sign unto us of the state of the time to come, wherein the wall of Edom, that of the Romane Monarchy, shall be throwne downe, and all the Edomites shall bee destroied and rooted out; according to that of Daniel, which he delivers concer∣ning the fourth beast, which shaddowes out unto us the Ro∣man Monarchy in these words,* 1.436 I beheld then because of the voice of the great words which the horne spake: I beheld even till the beast was slaine, and his body destroied, and given to the bur∣ning flame. In that day shall the mount Sion and Jerusalem re∣joice, which were formerly called Midbar, or a desart, as it is written, Thy holy Cities are a wildernesse,* 1.437 Sion is a wildernesse, Jerusalem a desolation. The same Prophet saying also in ano∣ther place, That Sion ought to rejoice, and Jerusalem to be glad, and clap her ha••ds, because the Lord will take vengeance upon Edom, that is, upon the Roman Empire, as it it written; The desart and wildernesse shall rejoice. So much Rabbi Bechai, out of which we may easily gather, how much good the Jewes wish unto us Christians, in the time of this their Festivall. Yet in their books of Common Prayers it appeares, that in former times they have been more invective against us, then they are at this day; for there they pray, that God would smite us, af∣ter the manner that hee smote the first born in the land of E∣gypt: And that in a prayer which begins,* 1.438 Ana hoschiana, where the expresse words are, Smite our enemies, as thou smotest the first born in Egypt, and make them subject unto us, &c. Where by their enemies they understand us Christians, to whom they are now in bondage.

The first shaking of these Festivall branches being ended, they shake them very often in the processe of their prayers ta∣king two bookes of the Law out of the Arke, out of which they read certaine sections, with a baw••ing ostentation, but very little attention, and lesse devotion.

The second day they hallow equally as the first, not that they are enjoined thereunto by the command and law of God, but by reason they are not assured what day of September may precisely be accounted for the fifteenth; and hence it is that they make two holidaies, when one onely is required. E••ery evening so long as the Feast endures, the Master of the family repeats a certaine prayer, whereby hee makes the daies of the

Feast to be discerned and differenced, from those which are appointed for labour and travell in our ordinary vocation, gi∣ving thanks unto God, that the Feast hath been celebrated in such a good manner.

The foure daies following are onely esteemed holy in part, but upon these also they sing and pray very much, shaking their palm branches. If any one of these foure daies chance to be the day of the Sabbath, then among other things they read a cer∣taine Chapter out of the Prophesie of Ezekiel, concerning the dreadfull war of Gog and Magog; beleeving and writing, that Gog shall be slaine in this month, and they delivered out of bondage,* 1.439 shall be brought back into their owne land, there for ever to have a peaceable habitation.

The seventh day is likewise by them kept holy, whereon they say the prayer called Hosanna Rabba, Helpe O Lord our strength; because therein they intreat the Lord for to help them against all their enemies, and to send them a good and fruitfull yeare. For the first day of this month, is the first day of the new yeare of yeares, properly so called, according to which they frame the computation of their yeares. In the morning of every one of these daies, they early wash themselves in hot or cold water, goe into the School or Synagogue, light many candles, sing and pray ••ervently, and with a great deale of ostentation,* 1.440 take seven books of the Law out of the Arke, and lay them upon the pew or deske, which, as was for∣merly related, they compasse about seven times, having their bundles of palme branches in their hands, which are knit to∣gether with willow: After every severall encompassing, put∣ting one of the seven books of the Law, into the Arke againe; Rambam Rakanat and Bechai, with many other of the Rab∣bines, Commenting upon the 14 Chapter of the 4 book of Moses, blush not to affirm, that God upon the seventh day at night, reveales unto them by the moone, what thing soever shall befall them the yeare following; and that in this man∣ner. Upon this night they goe out into the fields by moone-shine, some with their heads uncovered; other having onely a linnen cloth tied about them, or a vaile upon them, which they suffering to fall upon the earth, stretch out their armes and hands. If any mans shadow in the moon-shine seem to want an

head, it is a certaine signe and token, that such a one shall that yeare either lose his head, or dye some other death. If any seem to want a singer, it presages the death of some of his friends, if his right hand, of his son, if his left, of his daughter. But if no shadow at all appeare, then that man shall undoub∣tedly dye, and therefore if he have appointed a journey, hee should hereby bee warned to let it alone, lest he should not returne in safety. This the Rabbines prove from those words of Moses, Their shadow is departed from them, Num. 14. 9. The Rabbines interpreting that a shadow, which properly signifies a defence; Yet they say, that though a man cannot behold his shadow as upon this night, that for this reason he should not cease to be of the Jewish religion. Furthermore, they write that God at this time definitely sets down, how much it shal rain all the year after; & then to decree, whether the year shal be fruit∣full or barren, so that a dearth and scarcity of corne, often en∣sues thereupon. Upon this night therefore they say many pray∣ers for raine and a fruitfull yeare. And this is the very cause (say they) why God showes unto them by moon-shine▪ how many men shall dye that yeare, and how many shall super∣vive, which have need of food and nourishment. If many are to dye, then it is a signe of dearth, for famine causeth death.

The eighth day is by them also kept holy, and that according to the Law, being by them called Schemini azeres, or the day of retention, because the seven foregoing Festivall daies keep the eighth day, and is unwilling to let him depart. Much like a man who hath entertained his dearest friend for a week, at the end thereof is sorrowfull, and loth to lose his company. About mid••day they fall to dinner in their Tabernacles, yet not saying their ordinary graces before or after meat, which are used upon other daies. Into these their booths they bring un∣clean pots and vessels and un••••llow them, that hereby they may find an occasion to return to their own houses; which thing they doe so soon as the night is come. When they goe out of the Tabernacles the most of them are wont to say, O would to God he would vouchsafe that we might dwell in this manner in the Tabernacles of the Leviathan in time to come, thereby wishing (as I conjecture) that they may bee admitted to eate of that great fish Leviathan, in the daies of the Messias.

It is recorded in their Minhagin, that the cause why they are bound for the space of seven daies to dwell in Tabernacles, is to put them in remembrance of the pillar of the cloud under the shadow whereof they went out of the land of Egypt; which cloud was like unto a Tabernacle, which received the darts and arrowes, that they should not hurt the Israelites. 2. They say that God would have them to dwell in Tabernacles, that by their shelter, they may be defended and shrouded from the vehemency of the Sunnes heate, and violence of weather. And although they went out of Egypt the fifteenth day of March, yet God commanded them to build Tabernacles and booths, and to dwell in them in September, not in March, otherwise it had not been esteemed for a Festival ordained by Gods especiall command, because in the month of March, they might build them, onely to avoid the heate; but in September no such cause can be pretended, being a very cold season. Hence wee may conclude, that the Jewes do at this time dwell in booths by Gods injunction.

The place where they are to pitch these Tabernacles, it ought to be pleasant, and fragrant in smell. Whence it comes to passe, that Jewes street in Frankeford upon the Maene, is the pleasantest, comeliest, and neatest in all the City. Moreover, they are to be built in some open place, not in a cloister or un∣der some cover. When they sit therein, they must not shut their doores, though both wind and raine molest them. The materials of their booths are to be green boughs, not tiles or boards, so closely compacted together, that it is not possible for them to see the stars through them. They of the richer sort are wont to spread the floors with coverings of the best, ador∣ning their tops with divers fruits, as orenges, apples, and the like; which if they seem to be too deare they commonly use cucumbers in their place. Maids, women, and servants, are not tyed to remaine in the Tabernacles, being not lyable to the observance of any command, which binds a man to a certaine place. Frost, raine or snow, ought not to sorce them out of these mansions; yet if it chance to raine out of measure, then they depart them with great sorrow and expression of griefe, thinking that God is angry with them, and not willing that they should at that time observe and put his commandements

in execution; much like to some great Lord or Peer, who bid∣ding his servant fill him a bowle of wine, takes it from him, and throwes it into his fa••e. Now, when it is written Levit. 23. 40. that the Israelites in the time of this Feast, ought to take pri etz hadar, fruits of goodly trees as they need, as it is without all doubt, that the word pri in this place signifies not fruits, but boughes in generall, whether they beare any fruit or not, of which they ought to make their Tabernacles, as will easily appeare, if we compare this place with those fo••e∣mentioned words of Ezra: But the Jewes thinking Moses in this place to put this word for orenges, which they call Esro∣gim, in a most superstitious manner, they use onely those foure severall kinds of fruits mentioned by Moses. Concerning which, they fill the peoples eares with many frivolous and strange wonders, using them not for the building, but the ornament of the Tabernacle. The Jewes in Germany fetch their orenges▪ palme, olive, and myrtle branches out of Spaine. And hen••e it comes to passe, that sixteen men of the Jewish Nation, do every yeare goe thither, and buy great abundance of them, transporting them into all places where any of the Jewes doe so journe making them pay sowrely for them; for I have seen an orenge sold in September for four Florens.

These foure severall kinds of materials used by them for the fabrick of their Tabernacles, are full of great and hidden my∣steries. By the palme branch are represented the hypocriticall and deceitfull Jewes. For as the palme is a goodly and comely tree to look upon, and brings forth eye‐pleasing fruit yet such as hath no ta••te at all: Even so these hypocrites have the Law of God in their keeping, yet doe not bring forth good workes enjoined thereby and have not in them any relish of godliness. The orenge figures out unto us the just men in Israel: For as it is faire to looke upon, and the odour thereof affects the smel with a ravishing de••ight: So the just are as a sweet savour in the nostrils of the Lord, who not onely possesse the Law of God, but bring forth fruits putting his commands in execu∣tion. Thirdly, the myrtles have a pleasant sme••l yet never be••r any ••ruit: So there are many who have not the Law, yet do the things of the Law, bring forth fruit, and live accord∣ing thereunto. Lastly, the willowes of the brooke doe sig∣nifie

the wicked and reprobate, who neither have the law, nor bring forth any good workes, aptly resembled to such barren twigs, which destitute of any fruit, are not pleasing ei∣ther to taste or smell: And by these they understand us Chri∣stians, whom they account as wicked livers and aliens from the Law of God, appropriating this onely to themselves. And hence it is that Rabbi Bechai in his booke called Cad Hakkemach,* 1.441 or a Barrell of Meale; saith, that these foure things shaddow out unto us foure Kingdomes, to wit, That of the Assyrians, that of the Persians, that of the Grecians, and the now extant Monarchy of the Romans, which last is typified unto us by the willowes. To put a period to these subti••ties, I will relate a story out of the Talmud, concerning the adorning of these their Tabernacles, and it is a certain con∣ference or dialogue which God shal have with al people at the day of doom. It is found in the Tract entituled Abhodahzarah, or of Idolatry: In these words. At the last day God shall say, that onely the Jewes are just and holy, as they who have fulfilled the Law of God, in every part and de∣gree; but all other people of the earth are ungodly and un∣just, as neither having the Law, nor doing the workes pre∣sribed to bee done in the same. Then shall the people of the earth answer and say, O Lord God of the whole world, give unto us that law, and wee will in every point and par∣cell observe and keep it. Then God will reply, O foolish Christians, doe you not know the old Proverbe, that hee who labours upon the eve of the Sabbath, shall have where∣on to feed upon the Sabbath; but hee that is idle and sits still shall want. Goe yee therefore, and first of all fulfill that little commandement of mine, called Sukkaha 1.442 con∣cerning the celebration of the Feast of Tabernacles. Then every one of them shall run in all hast, and make unto him∣selfe a booth or Tabernacle; some upon their house tops, as the Jewes were wont to doe in ancient daies in their owne land, where the roofe was flat and plaine, others in their gar∣dens, and they shall dwell in them. Then shall God so mighti∣ly encrease the heat of the Sun at Midsomer, and so forward, that they shall be scor••hed and burnt, and being not able to en∣dure the heat, shall trample these their booths under their

feete, and being mightily enflamed with anger, shall cry out, Let us break their bonds in sunder,* 1.443 and csast away their cords from us. Then God shall flout, jeer and deride them; as it is writ∣ten in the same place, Hee that dwelleth in heaven shall laugh them to scorne, the most high shall have them in derision. And hence Rabbi Isaac affirmes, that it is never found, that God is said to laugh but upon that day onely. So farre the Tal∣mud.

By which relation we may plainly perceive, how these apish Jewes hug and please themselves in their own folly; and how they would even in a manner force God to beleeve, that they onely are his chosen and elect people, who keep the whole law, observing and fulfilling all his commandements; when on the contrary the Christians and other people are men appointed to destruction and damnation, reputed as a laughing stocke and abomination in the eyes of the Lord. But O silly Jew, what saith Ezekiel of thee and thy observance of the Law, hearken what the Lord saith by the mouth of his Prophet.* 1.444 I caused them saith he to go forth out of the land of Egypt, and brought them into the wildernesse; and I gave them my statutes, and shewed them my judgements, which if a man doe, hee shall live in them. Moreover also I gave them my Sab∣baths to bee a a signe between mee and them, that they might know that I am the Lord that sanctifieth them. But the house of Israel rebelled against mee in the wildernesse; they walked not in my judgements, which if a man doe, he shall even live in them, and my Sabbaths they greatly polluted: Then I said I would poure out my fury upon them in the wildernesse.

CHAP. XVII.

Of the Feast of the New Moone.

HItherto we have treated of the chiefe Festi∣vals usual••y solemnized by the Jewes at Je∣rusalem in ancient daies; and of the manner of their celebration, by the Jewes of these our times. We come now to speake of those Feasts which their Ancestors were wont to keep in the Cities and places where they had their dwelling and setled habitation. We will begin with the Feast of the New Moon, which they solemnize once every month.

The first day of every New Moon, was in old time accoun∣ted holy; because God commanded, that in the beginning of their months, they should offer unto him a burnt offering, as we may reade in the fourth book of Moses.* 1.445 Yet is this day to the Jewes now living, onely halfe holiday, so that they may worke or not worke at their owne pleasure.

It is also recorded,* 1.446 that the command for the celebration of this Feast, is rather given to the women then men so that they ought upon this day, to abstaine from all manner of labour, be∣cause in times past they would not give their golden ear‐rings, and other ornaments, to the making of the molten calfe; when on the contrary, they offered them with a willing and ready minde, yea also their rings and bracelets towards the building of the Temple, whose first stone was laid the first of March. Up∣on the e••e of this Festivall, all they that are of a pious and ho∣nest carriage among the Jewes, fast untill e••en‐tide praying un∣to God that hee would vouchsafe to send them a joifull and happy New Moon. The next morning, being that of the Festi∣vall, they goe into the Synagogue where they make many pray∣ers, yea▪ more then they are wont to do upon other Festivals. At mid‐day they goe to dinner at which they become very jo∣cund, cocking their beavers, and sitting very long; for which they urge Moses,* 1.447 saying; In the day of your gladnesse, and in your solemn dayes, and in the beginning of your months yee shall blow with the trumpets over the burnt offerings, and over the sacrifices of your peace‐offerings, that they may bee to you a memoriall before your G O D.

And to the end that they may sit the longer at the Table, they play at Cards almost all the day long, passe away the time in jesting and merry-making.a 1.448 the eclipse of the Moon they hold as a signe very o∣minous to them that trouble them Wherefore they commonly fast up∣on the day of the eclipse, entreating God to save and defend them from all their enemies, and them that hate them. When the Moon is three dayes old or more, they ga∣ther themselves together upon the night into some one of their Gar∣dens, or else into their street where they may clearly see the Moon, lift∣ing up their eyes to Heaven, the po∣sture of their body being exactly upright, they blesse the Moon, one of their chief Rabbines repeating a certain prayer, and the rest saying after him as followeth. Blessed be thou, O Lord God, our God, King of the World, who hast sanctified us by thy word, and by the spirit of thy mouth, who hast created the heaven and all the host thereof; gi∣ven laws thereunto▪ and prescribed certain seasons, in which they obey thy commandments, measu∣ring out aright the times and sea∣sons, and herein with great joy and gladness fulfil the will of thee their God and Creator, who art the

true worker, and whose works are truth. Thou hast spoken to the Moon to renew her self by her often change, which re∣newing is as a beautiful Crown, and a great ornament unto the head of every one that is in his mothers womb, even to all the Israelites (as saith the Prophet Esay) who ought to re∣new themselves even as the Moon doth: that they may praise and honour their Creator, for the name of his Kingdom, a name highly to be reverenced. Blessed be thou O Creator. Blessed be thou O Moon. Blessed be he who made thee. Bles∣sed be thy Lord, blessed be thy Maker. At these words they leap three times upwards towards heaven; the higher the Ca∣per is, the better it is in esteem: Then they go on, saying, Even as we, O God, leaping towards thee cannot come near unto thee: even so all our enemies bending their forces against us, cannot approach to hurt us. Here again they make a stay, saying that of Moses three times;* 1.449 Fear and dread shall fall up∣on them by the greatness of thine arm, they shall be as still as 〈◊〉〈◊〉 stone, till thy people passe over, O Lord, till thy people passe over which thou hast purchased; hereby praying against us Christi∣ans. For a conclusion of this prayer, one par saith peace be unto you: and the other answer, Peace be unto you, peace be unto you, and to the Israel of God.

This benediction or blessing they for the most part bestow upon the new Moon, upon the Sabbath thereof, which Sab∣bath they sanctifie with a due solemnity, putting on their new apparel in honour to the new Moon, which they blesse, and give it a court-like welcome with great joy and rejoycing. I cannot but here insert a certain Dialogue set down in the Talmud,* 1.450 between God and the Moon, which Rabbi Sim••on,* 1.451 the son of Pazzai thus relates. It is written, God made two great lights, the greater to rule the day, the lesse to rule the night. Then said the Moon unto God; O Lord of the whole world, tell me, I pray thee, Can two Kings reign together, and wear one and the same Crown? To whom God made answer, and said, Go hence and lessen thy self: She replies; O my Creator, shall I therefore be lessened, because I have spoken before thee that which is true and right? Then said God, Go and bear rule and dominion both by day and night. But quoth the Moon, What great honour shall I reap from hence? or what dignity shall accrew thereby? A burn∣ing

Candle at noontide, what doth it profit? Then the Lord bids her be gone, saying, that the people of Israel should number their dayes, times, and seasons, according to her course and motion, which she denies as impossible; for to this end they ought to have an exact knowledge of the two Tekuphoth or Tropicks, as also of the two Solstices, as it is written, They shall be for signes, and times, and dayes, and years. Then God makes her this answer, Go thy way, for many great and learned men shall take unto them this thy title, as James the less, Samuel the less, David the less. But all this cannot appease her: which when he perceived, he said, offer a propitiatory sacrifice for me, because that I have lessened the Moon.* 1.452 And hereupon Rabbi Simeon the son of Sakis saith, How much doth that Goat differ from others, which is offered in the time of the new Moon, of which the Lord said, this shall be a propitiatory sacrifice for me, who have offended in lessening the Moon. So far the Talmudist. The Rabbines diversly dispute what is the true sence and meaning hereof. They who are of ancient dayes are of opinion, that at the beginning the Sun and Moon were equal in light, which they prove out of the words of Moses, saying,* 1.453 God made two great lights. But so soon as the Moon murmured against God, and would sit as Queen, and suffer none to share in dominion with her, but be sole Monarch in the cele∣stial Orbs, God debased her for her pride, takes away her own light, and ca••sed her to borrow of the Sun: and hence are, say they, those immediately following words of Moses, The greater light for the government of the day: and the lesser light for the government of the night: whereas he formerly made no such difference, but simply ca••ling them two great lights. And furthermore, that God hearing the Moon com∣plain of this her hard usage and mis-hap, repented of that he had done, and caused a propitiatory sacrifice to be offered for this his offence at every new Moon. This opinion the modern Rabbines reject as a blasphemy against God, considering that he is just and cannot commit iniquity, neither is any wicked∣ness found with him. Wherefore they have very much tortu∣red and rackt their inventions to finde out the true sence of these words,* 1.454 diversly interpreting the word Alai written with Gnayn, as Rabbi Bechai testifieth.

CHAP. XVIII.

Of the Feast of the new year, how the Jews prepare them∣selves to the celebration thereof, and how God at the time of this Celebration judges the Israelites for their sins and offences.

IT is written in the tract Medrasch Socher Tobh,* 1.455 that at the same time when the Sanhedrin, or that great Councel of the Jews is gathered to∣gether, to set down and determine a certain day for the Celebration of the feast of the new year, which begins the first day of the moneth Tesri or September, and hath also agreed thereupon, then God calls a Senate of Angels whom he sends into the earth, to enquire, see and know, whether the time of the Celebration of this feast be determinately appointed, which they presently put in execu∣tion; and returning unto God, declare unto him the day whereon the feast will be kept: which when God by their relation understands, he also decrees to fit in judgment, and to judge the world, upon the very same day, as it is written, God is gone up with a merry noise, the Lord is gone up with the sound of a trumpet.* 1.456 Then the two judgement seats are set, the cushions laid, the books opened, and that great Senate of Angels sits down before him. As it is written, And I beheld, till the thrones were set up, and the Ancient of daies did sit, whose garment was white as snow, and the haire of his head like the pure wooll: his throne was like the fiery fl••me, and his wheels as burning fire. Thousand thousands ministred unto him, and ten thousand thousand thousands stood before him:* 1.457 the judgment seat was set and the book ope∣ned. In the Talmud we have an excellent story to this pur∣pose.

Rabbi Iochamen saith,* 1.458 that at new-years-tide three books are opened: one for them who are extreamly wicked and ungodly, as Atheists and lnfidels: another for them who are just in a most perfect manner, the third and last for them who are betwixt both in an indifferent manner, godly and religi∣ous, who have done as much good as evil. Those who are perfectly just have their names presently registred in the book of life: but they who are extremely wicked, have their names written in the book of death. Those of the middle sort are deferred, and put off untill the day of reconciliation, which is the tenth day after the celebration of the feast of the new year. If they truly and sincerely repent them of their sins in the mean time, so that their good deeds exceed their bad ones, then it goes well with them, but if on the con∣trary their evil deeds be more in number: then they are pre∣sently put in the catalogue of the reprobate and damned. As it is written,* 1.459 Let them be blotted out of the book of the living, and not be written among the just. By the blotting out of the book understanding the book of the wicked, and by the word life or living the book of the just, and by the words Let them not be written among the just, the book of those who are indifferently honest. Hence is also that of Ralig;bbi Nalig;chman the son of Isaac upon these words of Moses,* 1.460 Now if thou wilt palig;rdon their sin thy mercy shall appear: But if thou wilt not, blot me out of the book which thou hast written. In which words. Blot out, fingers out the book of the wicked. Out of thy book the book of the just. Which thou hast written, the book of them which are indifferently just and godly. So far the Talmud. 1. Now that God should at this time sit in judgment rather then at any other, the reason is grounded upon a certain tradition of the Antients that God created the whole world, Adam, and placed him in Paradise▪ in the moneth of September: therefore it was thought very meet and just that God at the years end should require of man an account of his life, and see how he hath carried himself for the space of the year past, and so reward every one according to his works. Which he paies unto every one in the year following in this manner.

Sins are of divers sorts, some God punishes in this world,

some also in the life to come: so also good works, some whereof are recompenced here, some hereafter. Now if a man for the most part doe nothing els but sin all the year long, polluting his soul with the horrid filth of wickedness, yet doing some few good deeds: the sum of all is presented before Gods tribunal upon new-years day. 1. Then God takes the scales and puts his good deeds in one end, and his bad deeds in another: If it seem good then to the Judge of all men to reward the foresaid man for the good he hath found in him in this present world, it cometh to pass that he is called a just man, and hath this happy sentence pro∣nounced upon him in this vale of misery, that he shall have a name in the book of life, live for the next year, become rich and shall be advanced to great honours. 1. In like manner if an honest and just man, who every day makes a conscience of his wayes, and lives according to the law all the year through, offend and commit some gross enormities, for which God is pleased to punish him in this world, then God calls him a wicked and unjust liver, and pronounceth sentence against him for evil and not for good, puts his name into the book of the dead, thereby giving him notice that he shall either die or become poor, or be troubled with some dangerous disease the year following, and therefore although a man may enjoy the happiness of Saints in the world to come, yet may he be called with injustice in this, seeing he is here punished for his offences even as the reprobate. And on the contrary, one here accounted just and holy, may be ordained to damnation, because God gives him the reward of his workes in this present world. And therefore no man ought to wonder or account it a strange thing that the godly suffer affliction and all manner of distress in this present life, when on the contrary the wicked lives as he list, gives rest unto his soule, enjoyes pleasure, and is without the gunshot of sorrow and vexation: yet at the day of death the case is altered, for he that was here so gay and gallant, must goe into everlasting fire, and the other, so miserable into enternal bliss. God then paying unto them the due reward of their labours. And this is the very reason why the Germara affirms, that the three foresaid books are opened upon new-years day. Furthermore

it often falls out that one good work blots out a number of transgressions: and one sin abolisheth many good works, both which are in the power of God. If the sinner, whose name is put into the book of death, repent him of his wayes from the bottom of his heart; and continue in this course unto the day of reconciliation, being the tenth of the new-year, he may happily moue God to reverse the sentence pro∣nounced against him, and to transferr him into the book of life. Even as the godly in the same space angering his Ma∣ker by the commission of some hainous offence, may move him to blot his name out of the book of life, and to write it among the dead. Thus the blindfolded Jews write, speak, and are conceited of the Almighties rule and government, making him a Judge of that stampe and quality which they desire him to be of; far contrary to the description of the Prophet David, who in heavie cheer praying unto God for the forgiveness of his sins,* 1.461 cries out; Enter not into judg∣ment with thy servant O Lord, for no man living shall be justifi∣ed in thy sight.* 1.462 And again, If thou O Lord marke whalig;t is done amiss, who is able to abide it? Seeing therefore God sits in judgment upon every new-years-day, and so severely punish∣eth the transgressors of his commandements:* 1.463 the Rabbines have made it an Ordinance and Statute in Israel, that every one should for a moneth before repent of his sins and the evil he hath committed, turn from his wicked wayes, and begin to lead a new life. This therefore the Jews put in execution, and upon the first day of Elul or August, they fall to a serious account, calling all their sins to remembrance, and weighing them according to every several circumstance, in which they have wickedly transgressed through the whole circuit of the year. Whosoever then every day before he eat or drink questions his soule, what it hath done? and with a diligent scrutinie searches every corner of his heart for some formerly practised wickedness, grieving very much, and being very heartily sorry for the same, he shall upon New-years-day, when others are to give an account for their offences, receive a plenary absolution. And hence it is that the Jews dwelling among the Walloones, at this day have a custome to rise eve∣ry morning of this moneth before the sun be up, say their

prayers and beg pardon for the sins which they have commit∣ted. The Jews of Germanie also use to doe the like some foure dayes at least before the feast of the new-year: moreover, they meet every morning and evening through the whole moneth in the Synagogue, sounding a rams horn, not that they are so commanded by Moses: but yet in remembrance of him, who when he went the second time into the mount to fetch the tables of the law, commanded a horne to be blowen that the people should take notice hereof and not transgress and say,* 1.464 Arise and make us Gods which may goe before us: as for this Moses which brought us forth out of the land of Egypt we do not know what is become of him.

Secondly, they blow the rams horn, that every one may seriously ponder and weigh the last judgment, and be terrified with the meditation hereof: that they may be affrighted and fear,* 1.465 for shall a trumpet be blowen in the City, and the people be not affraid: and so consequently be hurried along to a bit∣ter condolement, eager contrition, hearty confession and serious repentance of his sins and offences; for even as a King makes some of his servants to blow a trumper, that eve∣ry watchman may keep diligent watch, and be ready armed at a moments warning, because the enemy approacheth: So it is needful for the Jews in the moneth of August, which is as herauld to the new year, to sound the Rams hornes for to warn every man to repent him of his wickedness, that they may more easily resist their enemy, Sin.

Lastly,* 1.466 the Talmudists, those subtil pated doctors say, that the reason why they blow the Rams horns at this season, is for to put Satan to flight, and to put him to a grievous tor∣ture: and to make him forget the day appointed for the ce∣lebration of the New-years feast; lest he should come then and appearing before Gods tribunal accuse them for their sins and offences.

Upon the Eve of the New-year they rise sooner from supper then ordinary; for they have many Prayers to poure out unto God for the remission of their sins. They usually eate before day, hereby signifying that they are not like the Christians and other people, who fast upon the E••es of their festivals: y••t howsoever he that fasts offends not. In Germany

the Jews alwayes eat something before morning prayer, al∣wayes provided that they fill not their bellies too full, especi∣ally when they are to say many prayers, whereupon it comes to pass, that though they make great haste in the saying of their prayers, yet they commit no offence therein, because their guts are not crammed and full stuft, which would be a great hinderance to the speedy gallop of their tongue in po∣sting over their petitions. Yet some of the more religious sort who would be accounted more holy then other doe fast, and that in imitation of a King, who imposes a great tribute upon such or such a City, and coming with a great power of men commands payment to be made. He being yet ten miles di∣stant from the City, the chief men and burgesses thereof come and meet him, and say unto him, O Gracious Soveraign, we are poor and have nothing, and what shall we give unto thee? And so intreating him in the most humble subjective manner, that the hams of an Alderman can personate, to remit the tax or tribute: of which the King remits the third part, being brought down by their earish kissing congees.

When the King is yet five miles from the City, then a troop of Citizens of another order and mean estate, come to give his Majesty some gaping salutation, making the same request with that of the former: to whom also he forgives another thirds. When he comes neerer to the City, then yong and old flock about him and bespeak his Grace in the same language: The king then moved by the multitude of petitioners forgives the whole sum. In like manner God the King of all the earth willing to make Israel give an account of their life past, and of all the sins by them committed, re∣quires, yea, enjoynes every one to give satisfaction in his own proper person: whereupon the holy men and chiefest in Is∣rael fast the Eve of this festival, and the Lord to recompence them remits unto them the third part of their sins and offen∣ces. It is therefore enacted, that they of the better sort should fast, that they may with the more facility obtain their peti∣tions, and also some of a lower ranke fortie dayes together, whiah are set aside for the doing of pennance. Some one must likewise fast upon the day of reconciliation (of which day more hereafter) and then God will forgive unto them all

their sins, and grant them a pardon for the same. Morning prayer being ended, they goe out of the Synagogue into the place where they bury their dead: thereby signifying that unless God will be pleased to pardon their sins, they are no better then they who are dead and laid in their grave.* 1.467 They therefore pray unto God to have mercy on them, and that for the merits of those just and holy Jews who are interred in that place. Here they distribute great store of alms that their poor may not want wherewithall to celebrate the festival.

Midday being past, the men send for the barber, and cause him to use all his art and skill in the trimming of them: thereby giving others to understand, that they are not like unto other people, who sorrowing suffer their hairs to grow and encrease.* 1.468 But our security (say they) banisheth all grief, seeing we are certainly assured that God the King of the world will have mercy upon us, redeem us from our trans∣gressions, and graciously absolve us of all our sins; and for this very reason they enter the bath or wash themselves in some running water, that the day following they may ap∣pear purified and clean before the almighty tribunal. It is also recorded that certain Angels fly in the aire, who being placed over the world and men, descend into these parts be∣low, where they being in a manner polluted, must necessa∣rily purge and cleanse themselves in the siery stream Dinor mentioned by Daniel,* 1.469 before they sing praises unto God. Now if it be necessary that such creatures as the Angels are, must wash themselves before they may be suffered to praise the Lord, how much more is it required at the hands of man who is so vile and loathsome.

While the Jews are a purifying their bodies, and stand even up to the ears in cold water, then they make confessi∣on of their sins in the form commonly used. This their confession comprehends in it two and twenty words accord∣ing to the number of the letters in the Alphabet: at the re∣petition of every one of which, the confessor beats his brest, and then hides his body in the water, craving so much courtesie of his fellow as to bear him witness. Where they are neer no rivers, they dig a well in their cellar or

garden, concerning the breadth and depth whereof, they are diverse in opinion, as also how much water may be contrived in the same.

At eventide they likewise repair unto the Synagogue, where they continue praying untill it be night, at what time the feast begins; welcoming it with great joy, and many ac∣clamations. So much for the preparation, now for the feast it self: but before we give you any tast thereof, hearken what the Prophet saith concerning these men of Juda,* 1.470 Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear. No man calleth for justice: no man contendeth for truth: they trust in vanity, and speak vain things: they conceive mi∣schief and bring forth iniquity. They hatch Cockatrice eggs, and weave the spiders web. He that eateth of their eggs dieth, and that which is trodden upon breaketh out into a Serpent.

CHAP. XIX.

Of the Feast of the New-Year.

NEw-years-day according to the Jewish Almanack, falls continually upon the first day of September, which is the beginning of their civil year, accord∣ing to which account they date all their bils, contracts, and bargains.

This computation they ground upon the time of the cre∣ation of the world, which was as, they affirm, upon the first of September. Soe that they now reckon the years from the creation to be five thousand three hundred eighty foure or thereabouts. Whence we may see how far they vary in their number from the Christians, even by the space of two hundred twenty three years.

This first day of September is to be sanctified and kept holy by the Jews, being a thing commanded by God himself; saying, Speak unto the children of Israel and say, In the seventh moneth in the first day of the moneth,* 1.471 shall you have a Sabbath, for the remembrance of blowing the trumpets, an holy convocation. Ye shall do no servile work therein, but offer sacrifice made by fire unto the Lord.

Though Moses make no mention of the new-year in these words, yet following an ancient tradition of their an∣cestors, they begin their civil year as upon this day, being the first of September, which is the seventh moneth ac∣counting from March, in which begins the new-year of their festivals. The chief reason why it is called the feast of trumpets, is, because the Priests in old time were wont as this day to repair to the Temple, and blow upon trumpets, that hereby the people might be warned, and pricked forward to render thanks unto God with a chearful and merry heart, for the blessings and favours plentifully powred upon them in the year last past: that he hath preserved them in safety, and re∣deemed their souls from death; and that with fear and trem∣bling, truly repenting them of their misled life, they may appear before God upon the day of reconciliation, upon which an attonement is to be made between God and his people. The Jews at this day instead of a trumpet use a Rams horn, the reason whereof shall hereafter be related. The manner of the Celebration followeth.

After evening prayer, they begin the feast by the con∣secration of a bowl of wine, and a certain prayer appointed for the day, they account it as a signe of good luck if their wine be new and sweet. Every one salutes his fellow with God send you a good new-year, or pointing to the books of which we made mention in the former chapter, they say, Thou art registred for one who shall be partaker of a prosperous year, to whom the other makes answer, and you also: that is as much as if he had said, The Greator of heaven and earth hath ordained thee for a good new-year. The little children run unto the chief Rabbine, and aske him blessing, upon whom he laies his hands and prayes unto God to send them an happy year.

From the Synagouge to their own houses,* 1.472 where they finde the table neatly spread, and sumptuously furnished, and that with no small deal of provision. They presently fall aboard: the first dish whereupon they make an assault, is a Platter full of dainty Apples steeped in Honey, of which every one tasting a bit, saith, God send us a merry New-year, then proceed∣ing with great jollity and mirth to the stuffing of their empty guts. Amongst other things, the fore-mentioned Rams-horn is laid upon the table, in remembrance of the Ram which be∣ing catched in the thickets, was sacrificed by Abraham in the place of Isaac. Others write that they lay it upon the ta∣ble, to signifie, that they shall become the head, and not the tail,* 1.473 according to that promise of the Lord by Moses; The Lord shall make thee head, and not the tail, and thou shalt be a∣bove onely, and not beneath. Which promise is made indeed unto the Jews, but with that condition to keep all his Com∣mandments to observe and do them. But they understood a mastery and dominion over the Christians to be the tenor thereof; which that it may come to pass they daily pray to God above.

They eat fish for the most part of the best sort they can pro∣cure upon this night: to shew, that their good works & merits shall multiply and increase even as the fishes in the sea. Fruits of all kinds are no novelty unto them; as Almonds, Cucum∣bers, Grapes, Gourds, Leeks, Lupines, sweet, yet grosse pulse, and such like. The Leeks represent their enemies, be∣cause they shall be rooted out of the earth and perish utterly; for the Leek in the Chaldee tongue is called Crate, which is derived from a Verb signifying to Cut: and hereupon when they have eaten their Leeks, they say, Let all our enemies & all them that hate us be uttterly cut off. When they eat the sweet Pulse, which they call Silka, they say, Let our enemies perish from among the midst of us. When they eat the Al∣monds, which they call Timarim, they say, Let our enemies be consumed and blotted out. When they eat the Gourds, called Kara, they say, Let every evil thing which is definitely determined against us, be abolished and come to nothing, and let our good works and deservings, be read and published be∣fore the God of heaven.

The morning come, they repair to the Synagogue more early then at other times; singing many Psalms, and saying many Prayers. They take the book of the Law twice out of the Ark, reading some sections out of it, as in imitation of Ezra, who did the like, Nehemiah 8. but God knows in a far different manner.

After their Haphtarah, or Lecture out of the Prophets is ended, one goes up into the Pulpit, and sounding the Rams horns at several times, distinctly bellows out thereupon thirty words; some with an equal, others with an interrupted tone. If the trumpet give a shrill and pleasant sound, they take as a certain signe, that a good and a happy year will then befal them: but if on the contrary, the sound be dull and hollow, or perhaps none at all, it fills their hearts with sorrow, being a very probable token of an unfruitful and dangerous season. When the trumpeter hath done his office,* 1.474 the whole Syna∣gogue trumptes out those words of David, Blessed is the people, O Lord, that can rejoyce in thee, they shall walk, in the light of thy countenance.

Morning prayer ended, they return again to their houses: where they eat and drink, and sound upon their Rams-horns. For it is a position of the Rabbines, that at this time every one ought to be merry and jocund, being assured, that God hath been gracious unto him in pardoning his sins and offen∣ces: and not because he hath fill'd his panch, and liquored his throat, for this would God rather impute unto them as a sin, then recompense as a good work.

After this their repast, every one, man, woman, and child, hasten to the water, or to some Bridge, thereupon to make Taschlich,* 1.475 that is to say, to cast their sins into the water: and the ground of the practise is that of the Prophet, He will turn again and have mercy upon us: be will subdue our iniquities, and cast all our sins into the bottom of the sea. The Jews thus gathe∣red together upon the Bridge, so soon as they behold the fishes, accounting the sight as a prosperous signe and token, they caper alost, and shake their garments over the ••ishes, dreaming, and vainly conceiting, that by this their foolery, they have shaked off all their sinnes upon the fishes backs, which swim away with them,* 1.476 even as the scape-Goat which carried away the sinnes of their ancestors into the wilderness.

Others write, that they do it in remembrance of Abraham; who travelling to sacrifice his son Isaac upon Mount Meriah, which was upon the first day of September: Satan met him, and turned himself into a great River, which at the first took him only to the knees; but by and by it reacht his neck. Abra∣ham perceiving himself to be in such a distresse, and that he was in danger of drowning, cried mightily unto God, who heard his prayer, and turned the water into dry ground; as it is recorded in the tract Medrasch rotosoha.

Evening being come, they fall again to eat and drink, and make merry as they were wont; and in this manner they ce∣lebrate the feast of the New-year in great security, with much mirth and jollity for the space of two dayes together. I conclude with that of the Prophet,* 1.477 If a man walk in the spi∣rit and would lie falsly, saying, I will prophesie unto thee of wine, and of strong drink, he shall even be the prophet of this people. To which alludes that of Sophonie; Her Prophets are light,* 1.478 and wicked persons: her Priests have polluted the Sanctuary: they have polluted the Law.

CHAP. XX.

How they prepare themselves to the Feast of Reconciliation, and the celebration thereof.

THe time between New-years-day and the tenth of the same moneth,* 1.479 upon which they keep the feast of Reconciliation, is called by Jews, the ten peni∣tential dayes: for which space they fast and pray very much, and are wonderful desirous to become holy and religious; that if God should have written any of their names in the book of death, and determined to afflict their souls with an unfortunate year, he might at the contemplati∣on and sight of their penitent life and practise of good works, repent him of the evil, and have mercy upon them; transcri∣bing

their names in the book of life, and sealing the judge∣ment.

Every morning so long as these dayes endure, while it is as yet very early they confesse their sins three several times; do not proceed to the excommunication of any one, neither do they call any man into judgement, or force any one to take an Oath.

Upon the ninth day they forsake their beds betimes in the morning, frequent the Synagogue, sing and pray. So soon as they return home, every male old and young takes a Cock, and every woman a Hen into their hands: the master of the family doing likewise,* 1.480 and saying these words, Foolish men are plagued for their offence: and because of the••r wickednesse. Their soul abhorred all manner of meat, and they were even at deaths door. So when they cried unto the Lord in their trouble, he delivered them out of their distresse. He sent forth his word and healed them, and they were saved from their destruction. O that men would therefore praise the Lord for his goodnesse, and declare the wonders that he doth for the children of men; that they would offer unto him the sacrifice of thanksgiving, and tell out his works with gladnesse. And again, If there be a messenger with him, or an interpreter, one of a thousand to declare unto man his righteousnesse, then will he have mercy upon him, and will say, Deliver him that he go not down into the pit: for I have received a reconciliation, that is, a Cock, which shall be a reconciliation unto me.* 1.481 When he hath ended this his repetition, he finisheth the reconciliation, waving the Cock three times about his head, and saying at every time, This Cock shall serve instead of me, he shall succeed in my stead who deserve death; he shall be my reconciliation, he shall die for me, but I shall enter into life and blisse with them that are righteous in Israel. Amen. This he doth three times, as was said before; once for himself, once for his children, and once for strangers which sojourn with him according to the custome of the high Priest in ancient dayes, as it is recorded in the third book of Moses. In the next place he takes the Cock and kills him,* 1.482 and drawing, and gathering the skin together about his neck, first meditates with himself, that he is worthy to have his own throat cut for his sinnes and offences, and then cutting the

Cocks throat, thinks himself worthy to be punished with the sword: After this he takes the cock, and with all his might throws him upon the ground, thereby signifying, that he deserves to be stoned to death for his sins and wickedness: lastly, he puts him upon the spit and roasts him: thereby gi∣ving others to understand, that to be burnt in a fiery furnace doth not equalize his desert. These four kindes of death the poor Cock undergoes for his Master. The intrals, out of commiseration, they commonly cast upon the house top, that it may also be partaker of such a sacrifice. Others say that they do it, because sin is rather an internal then an external thing, and that it cleaves fast to the bowels of the Cock: some Crows coming by, may claw them up and flee away with them into the wildernesse; even as the scape-Goat in the Old Testament ran away with the sins of the people into the Desert.

They take all possible pains and care to procure a white Cock for the sacrifice. They will by no means admit of a red one; because such an one is full of sins, seeing sin it self is red also, as it is written: Come now let us reason together,* 1.483 faith the Lord; though your sins were as crimson, yet shall they be as white as snow: though they were red like scarlet, they shall be as wooll. Now if the Cock be white, he is not polluted with sin, and so is able to bear the sins of others, which being red he could not possibly do, being stufft with his own sins already. Anto∣nius Margarita in his book of the faith of the Jews, registers it as the affirmation of some of the Hebrew Doctors, that an Ape is a more fitting beast for this dayes sacrifice then the Cock, because in his face he more represents a Man. Yet they chuse a Cock rather then any other creature, because a Man in Hebrew is called Gebher:* 1.484 Now if Gebher offend, Gebber must also in justice suffer for his offence. And there∣fore the Jews considering the burden of death too grievous to be born, and the punishment too heavie, spare themselves and kill the Cock, which the Babylonian Talmudists call Gebher, to satisfie the judge of all flesh; and by this shift Gebher of∣fends, and Gebher suffers for it. Blinde and beastly Jews how do they trisle and think to puzzle God in that manner, that he cannot know a Cock from a Man. Wo, wo unto them for

this their horrible blindnesse above example, without pattern. Such another exposition relishing of the same pate we finde in the book called Schebet Jehudah; written first in Hebrew, then translated into the Teutonick tongue by the Jews, and printed at Cracovia in Poland, some twenty two years ago. It is a certain disputation between a Jew and a Christian before Alphonsus King of Portugal: wherein, when the Christian urged divers places of Scripture proving Christ to be the true Messias, and amongst others that of the Psalmist, My God, my God,* 1.485 why hast thou forsaken me? The Jew made answer, that it was a certain property belonging to the holy Scripture to be capable of divers interpretations, amongst which that is the best which may be confirmed and declared by other places of holy writ. But as for the forecited place, there were many o∣ther Scriptures which did evidently prove that it cannot be understood of Christ. And first of all, saith the Jew I will rell thee, what answer a learned Rabbine did upon a certain time make unto the King of Spain. Yesterday said he unto the King, I being very wroth with my houshold Cock, because he had troubled me in my studies with his crowing musick, I smote him with my staff, put him into a dark room where he ceased his crowing: yet withal this my anger being never a jot abated, I did beat him till I had rent his skin, and dis∣joynted his bones, then I put him into a Pot, and covered it according as I thought meet and convenient, which served him for a Coffin, for there he died. After his death there happened out a miracle, for his life returned unto him again, and he began to sing and crow as at former times: and this is the true meaning and exposition of these words urged by the Christian out of the 22 Psalm: Which appears so to be if we parallel the place with that of Jeremiah, in the third of his Lamentations and the first verse. I am the man that have seen affliction in the rod of his indignation. He hath led me & brought me into darknesse, but not light. Surely he is turned against me, be turneth his hand against me all the day. My flesh and my skin hath he caused to wax old, and he hath broken my bones. He bath builded against me, and compassed me with gali and labour. He hath heaged about me that I cannot get out, he bath made my chains heavy. And when I cry and shout he shutteth out my

prayers. I am the man Am Gebher, that is to say, I am the Cock, for the word among the Talmudists ••ignifieth so much. Who bath see naffliction? In the rod of his indignati∣on. There is the rod with which the Cock was beaten. He bath led me, there is his flight: into darkness and not into light, there is the place of obscurity into which he was put. He turns his hand against me, there is the second beating after that he was put up in his close prison, or the motion whereby he thought himself to move in the pot. My flesh and my skin hath he caused to wax old, that is to say, he hath torn and rent it. He hath broken my bones, or cut me in pieces. He hath builded against me, He hath shut me up in the pot. He hath set me in dark places, that is, he hath put me in the pot and covered it. And when I cry and shout, which words signifie unto us, that the Cock sung and crowed after he was dead, So much foppery out of the book called Schebet Jehudah, out of which we may plainly see after what a ridiculous manner the Jews interpret and make a mock of the holy Scripture, and prove themselves to be really pos∣sessed with that phrensie, blindness, and hardness of heart, wherewith Moses threatned them. We may see also with what art these jugling mountebanks, and quacksalvering im∣postros, can metamorphose a man into a Cock, and again, turn a Cock into a man. Truly I am forced to believe, that if the Prophet Esay had used the word Gebher in his fifty third chapter, the man that is there made mention of, should of necessity (the Jews being translators) have been a very Cock. Seeing the Prophet calls him Isch machobheth a man full of sorrows, despised and not esteemed. One that hath borne our infirmities, and carried our sorrows, even Christ: who was beaten for our sins, and wounded for our transgressions. The chastisement of our peace was upon him, by whose stripes we are healed. Yet the Jews will not acknowledge, receive, and confess, such a man: but chuse one whom they can kill, put upon the broach, rost at the fire, and fill their filthy paunches withall. But woe and alass they may long look for health from the wounds of an household Cock. The Greek Calends will first have place in the annual computa∣tion, before they receive from hence any setled peace of

conscience, which evidently appears to be true at the houre of their death: when destitute of all comfort ready to de∣spair, they c••y out, my death is my reconciliation, and satis∣faction for my sins. A miserable poor and cold comfort in∣deed, when not only death temporal but eternal both of soule and body must be the wages for their sin: This the Jews cannot comprehend, seeing God in his just judgment hath shut their eyes that they cannot see nor understand. Pitifull and lamentable is their case, in which with an unwilling heart I leave them, and descend to a further declaration of their preparation to this festival. After that they have made an attonement for their sins by the sacrificing of the Cock, they repair to the place where the dead are buried, where they say many prayers, as they did also at New-years-tide, give almes, and so much mony to the poor as the sacrificed Cock was worth. For in ancient times they were wont to give the Cocks themselves unto the poor and needy, which they took in great indignation, and abhorred them as a thing abo∣minable, and in eating whereof they should swallow down the sins of the rich. Therefore the rich men redeem it with money, and either rosting or boiling it, and feed thereupon with great joy and rejoycing.

After dinner they goe into some coole well or cistern, and wash themselves as they also did at new-years-tide. They duck often, and dive to the bottome of the water, by which actions they thinke themselves to be clean washed and purged from their offences. Some in the mean time provide lights, which they are to use in the Synagogue the day fol∣lowing. The Jews in Germany prepare a light for every one in particular, which to be necessary, they prove out of the Cabala in this manner. The Hebrew word Ner signi∣fying a light or Candle, contains the number of two hun∣dred and fifty. Now every man hath two hundred forty eight members in his body, to which if we had his spirit and soule, this number equalizeth the first. And by this reason the word Ner signifying a light, is to be understood of man man, that is to say, every man ought to have a several light, lamp, or candle to himself. Now for the women, it is not necessary that any lights should be provided for them, seeing

they have four members (according to the Jewish anatomie) more then is in man. Yet notwithstanding the Jews inha∣biting other nations, provide lights also for the women, not of necessity, but for the ornament and grace of their Syna∣gogue. They who are very religious have commonly two lights provided, one for the soule, the other for the body. That for the soule being more costly and precious, which they call by the name of Neschamah.a 1.486

At eventide again they return into the Synagogue, of∣sering up their evening sacrifice of prayer and thanksgiving. One goes and salutes another, if any have a quarrel, or beat any malice to his fellow, he craves pardon for his fault, and reconciles himself unto him. If any have received any hurt, he is bound from his very heart to forgive him that hurt him, for if he forgive another, God will also forgive him his tres∣passes. If he will not at the first time of intreaty forgive him, then he that offended him takes three more unto him, and craves pardon the second time, yea also the third for his offence. If this will nothing avail, he calls ten men unto him, and earnestly intreats the party offended to forgive him. If he grant him a pardon, well, if not, well also, see∣ing God is appeased, and this his fact shall never rise up in judgment against him. This custome of asking forgiveness is very necessary, because God will not pardon the offences committed against our brother, upon the day of reconciliati∣on, unless we make an attonement with him. If it so chance that the party offended be dead, then he who committed the offence against him, calls ten men, goes unto his grave and saith, I have offended against the God of Israel and him that lies buried in this place.

Every one makes his confession unto his fellow before supper, lest in supper time a bone should get into his throat and choak him, and so he should die without any confession, or acknowledgment of his former sins. They make their

confession in manner following. Two men go into some se∣cret corner of the Synagogue, the one of them kneels down, turning his face towards the North and his back towards the South, the other takes a good leathern whip and gives him thirty nine lashes upon the back. He that receives them and con∣fesseth his faults, smiting his breast at every several stripe: he that playes the beadle and soundly whips his hide, repeats these words of the Psalmist, He was so merciful that he forgave their misdeeds and destroyed them not, yea many a time turned he his wrath away,* 1.487 and would not▪ suffer his whole displeasure to arise.

This verse in the Original consists only of thirteen words, which he repeats three times, adding a word for every stripe. Then he that did so lash the other prostrates himself upon the ground, his fellow doing as much for him: mutually undergoing this grievous pennance for their offences: Yet notwithstanding these subtle foxes love their own flesh so well, that they endure but a small deal of pain by such a fa∣vourable whipping. This kinde of whipping seems to take its original from that act of Moses, who enacted, that if so, the wicked be worthy to be beaten, the Judge shall cause him to lie down, and to be beaten before his face, according to his trespass unto a certain number. Forty stripes shall he cause him to have, and not past, lest if he should exceed, and beat him above that with many stripes, thy brother should appear despised in thy sight. This kinde of punishment was in ancient times political, and was in use also among the Christians, as it is also at this day, for a malefactor to be beaten with rods. The Rabbines commenting upon this place affirm, that thirty nine stripes only, not forty, as the law commands are to be inflicted upon the person offending. The reason whereof, as one of their Rabbines tendered it unto me,* 1.488 is that which fol∣loweth. In old time the whip wherewith the effend••r was punished, consisted of three cords, two of which were shorter then the other, the third or mid cord being of such a length, that it might easily eacompass the whole body, all the three being made of the skin of some yong bullock. Now he that lashed the del••nquent with this threefold cord, gave unto him at one and the same time three several stripes, ac∣counting one for every cord. So that in thirteen lashes, he

received the ful number of thirty nine stripes; to which if he had added one lash more,* 1.489 then had he inflicted two more then Moses required to be given unto him, which was no way to be allowed of, it was therefore thought good rather to be defective in punishment, then exceeding to give only thirty nine stripes instead of forty. The true and genuine ex∣position of this place, is to be found in the Talmud, which here I will not insert, to avoid prolixity. This kinde of pu∣nishment was inflicted upon the Apostle, as he himself wit∣nesseth in his second Epistle to the Corinthians, and that without doubt in a more smarting degree then is usual among the Jews at this day.

Prayers being ended, they post home with speed inex∣pressible. Where they finde the table ready spread, and furnished by their wives in their absence: at which presently they sit down and lustily feed upon the Cocks and Hens, which in the morning they offered in sacrifice to God for their sins: for in their Minhagin they affirme, that it is no less the com∣mandement of God, and a good work to fill their Panches, and cram their Guts, this night with the Cocks and Capons; and soundly to liquor their throats, then to fast the day fol∣lowing; Alwayes provided that supper be ended before sun∣set, for then the feast of reconciliation begins, and they are to dress themselves in neat and fine cloathing, upon which they weare a surplice or garment of choise linnen coming down unto their feet, hereby shewing unto other, that the next day they shall be pure and clean from their sins and offen∣ces, and like unto the Angels. These garments they put on in honour to the festival, the celebration of which, consists not in eating and drinking, being sottishly ignorant, that the worship of God is of more worth then either. Hence it is that the Lord complains by the mouth of his Prophet. Hear O heavens, and harken O earth: for the Lord hath said, I have nourished and brought up children and they have rebelled against me. The Oxe knoweth his owner, and the Asse his masters crib, but Israel h••th not known, my people have not understood. Ah, sinful nation, ab people laden with iniquity: a seed of the wicked, corrupt children: they have forsaken the Lord: they have provoked the holy one of Israel to anger:* 1.490 they are

gone backward. What have I to doe with the multitude of your Sacrifices, saith the Lord? Hosea also saith, O I srael re∣turn unto the Lord thy God, for thou hast fallen by thine iniqui∣ty. Take unto you words and turn unto the Lord, and say unto him: Take away all our iniquity, and receive us graci∣ously, and so will we render unto thee the calves of our lips. So much of the preparation to the feast of reconciliation.

CHAP. XXI.

Of the Feast of Reconciliation.

COncerning the institution of this feast,* 1.491 we may finde it recorded in the third book of Moses: that the tenth day of the siventh moneth shall be a day of re∣conciliation: it shall be an holy convocation unto you (speaking to the Israelites) you shall humble your soules and offer sacrifice made by fire unto the Lord: And ye shall do no work that same day: for it is a day of Reconciliation, to make an attonement for you before the Lord your God. For every person that humbleth not himself the same day, shall even be cut off from his people. And every person that shall doe any worke that same day, the same person al∣so will I destroy from among his people. Ye shall do no manner of work: therefore this shall be a law for ever in your generations, throughout your dwellings. By reason of this injunction and command the Jews at this day are wont to meet in their Synagogue about sunset before it be night, ca∣rying with them their wax lights, and placing them in their Candlesticks, singing and praying with a beastly roaring and bellowing outcries. The women which stay at home to keep the house. light many candles in the bed chambers and other places, blessing them, and stretching out both their hands towards them as they do also upon the sabbath, here∣by

making a difference between the festival dayes, and o∣thers appointed for ordinary employments and manual la∣bours.

If these lights burn clear, they take it as a very good signe of some consequent hap, believing that their sins are remitted: that they shall see many happy dayes, and not come as yet into the prison of the grave. If they give not a clear light, but that which is only glimmering, dark, and obscure; if they melt away the tallow or wax, distilling drop by drop, then they begin to be sorrowful, conjectu∣ring this to be a signe of some evill ready to befall them.

They spread their floores, pavements, and hearths, with Coverlets in some places, as in Wormes they straw their hearths with rushes only, lest they upon the day following, by often stooping to the fire to chafe and rub themselves, might defile and spot their holiday attire: or otherwise lest they should seem to commit Idolatry, which is altogether unlawful; the reason hereof is that which is written. You shall not pave your pavement with stone, to bow and prostrate your selves thereupon.

That it is said in the forecited text of Moses,* 1.492 that they ought to humble themselves before the Lord, they under∣stand to be meant of a five-fold kinde of pleasure from which they are to abstain.

And first of all from meat and drink, even from sunset to ssnset, from the beginning to the ending of the solemnity▪ Boyes above twelve, and wenches above eleven years of age, women also who have been above three dayes in child∣bed, are not exempted from this fast. A sick man may eat lawfully if he desire it: If not, the Physitian thinking it meet and convenient for the regaining of his health, meat is to be administred unto him.

Secondly, every one is bound to goe without shoes bare∣foot: only it is permitted unto old decrepit and sickly persons, to whose health the coldness of the season may bring hurt and dammage.

Thirdly, no man ought at this time to annoint himself with oyle, or wash his body with water for pleasures sake.

Fourthly, no man must enter into a bath to wash himself,

no he may not be allowed to dip his finger in the water, much less to wash his hands or face. Yet if any have occa∣sion to ease himself, after the deed done, he may dip his fin∣gers into the water, so that he goe no farther then the for∣most joynt. Some take a wet linen cloth and make clean their hands therewith, yet it is accounted as a thing very dangerous, and neerly coming within the confines of an of∣fence: for if the cloth should chance to be so wet, as the drops of water might be pressed out of it, it were enough to prophan•• the festival.

Fiftly, the men must not come at their wives, no not so much as touch them; and keep themselves out of their company, as though they were in their monethly flowers.

Before they begin their solemn prayers, usually made by them after sunset, at the begining of this festival, three of the chief Rabbines walking through the Synagogue, say∣ing with a loud voice, Bischibhah schel mahelah, ubischibhah schel mattah, etc. the meaning of which▪ words is, that they give power and license to the whole congregation, as well to the bad as the good among them, to pray unto God. To this end also the Chaunter goes unto the Ark, where the book of the law is kept, opens it and saies a long prayer, which begins, Col nidere Va••ssare uschehue, that is to say, All Vowes, Covenants, and Oaths &c. the first part where∣of he repeats three times, every time with a more lofty and joy resounding voice then other. The sum whereof is, that all the vows, oaths, promises, covenants, asseverations, and protestations, which any one of the Jewish nation hath not kept the year past to be void,* 1.493 remitted, disanulled, the breach thereof not to be acknowledged for an offence, to be utterly taken away and pardoned. That by this mean, Cove∣nant-breakers may as well as the keepers, the bad and the villanous, as well as the good and just, may sing praise and pray unto God. Whence every Christian may see how little they esteem of an oath, especially made unto one of us. Then they hold on to sing and pray untill the night be far spent: Some all the night over, others returning to their houses, betake them to their rest; other sleep in some cor∣ner of the Synagogue or other, or in the Synagogue of the

women, in some place farthest remote from the Arke. They among the Jews who have an earnest desire truly to repent them of their sins, and to lead a holy life, stand all the time that the feast endures, singing and praying without intermissi∣on, as I have seen some who have stood immoveable in the same place for twenty seven hours together.

When the morning begins to approach they all repair to the Synagogue before the dawning of the day, making there their agode untill night, boasting very much of the book of the Law, reading many Sections therein. Falling often to the earth with their face uncovered, and then chiefly when they make confession of their sins, smiting their brests at every word, to shew the devout attention of their mindes: and the lifting up of their hearts unto their God and maker. When it begins again to be night, then the Priest wrapping a great hair-cloth ahout his neck, and drawing it over his head, so far untill it come to the threshold of his eyes: he blesseth the people according to the ordinary forme prescribed by Moses, Numbers the 6. the 24, 25, 26, and 27. verses. When he pronounceth the blessing, he stretcheth out his hands towards the people: they covering their faces with their own; for it is lawful for no man to look upon the hands of the Priests: because the spirit of the Lord rests up∣on them, while he blesseth the Congregation. As it is writ∣ten, He standeth behinde our wall looking forth at the win∣dows,* 1.494 shewing himself through the grates, that is to say, God stands at the Priests back, and looks through the windows and grates, that is to say, through his hands being being stretch∣ed out, and his fingers being spread abroad severed one from another. Then he si••gs another prayer repeating it seven times, sometimes with a submisse and low, sometimes with a lo••d voice, and the reason of this reiteration is, because God at this time departs from them and goes into heaven, not coming again untill the priest be the seventh time in re∣peating of this prayer. The seventh time therefore they sing it in a melodious tune, with a sense bereaving harmony, having very good skill, and sweet voices, as they can wit∣ness who have heard them.

Before they depart the Synagogue, they blow upon the Rams horne before mentioned, a sound both long and loud, in remembrance of the year of Jubile, which in ancient times was wont to begin as upon this day. Others write that they do it in memory of the seven heavens which the Lord ope∣ned when he descended upon Mount Sinai, and gave the law to the people of Israel, and declare unto them that in heaven there was no other God besides him.

When they have put an end to this their festival, and a period to these their trifles, then (as they blush not to affirm) there comes a voice from heaven saying, goe and eat thy bread with joy and gladness of heart, for God accepts all thy good works at the best. Instantly upon the hearing of the voice, they return to their own houses, some carrying the reliques of their wax lights along with them, because they commonly use them in making the separation between the festival and other dayes of the week. But others on the contrary, leave them in the Synagogue in the Candlesticks for a year toge∣ther, lighting them at some certain times. They who are ve∣ry holy and religious among them, have a wax light burning in the Synagogue night and day, never going out through∣ought the whole year: this they call Ner Tamid, an ever∣lasting light. When they are returning home, one sayes unto another, God the Creator seal unto a happy year: for the three books of which we formerly made mention, are now sealed up: and Gods sentence pronounced upon every one is ratified and stands immutable.

Being come home, they finde their guts to make a grie∣vous complaint, and themselves exceeding hungry, having eaten nothing for twenty eight hours together: they make haste therefore to satisfie their greedy appetite, and to reple∣nish their belly with store of victuals.

The next morning after they rise betimes out of their beds, and return to the Synagogue, lest Satan should take an oc∣casion to complain of them, saying unto God, yesterday they rose early because it was the day of reconciliation: but this day their devotion grows cold, loving their pillow better then the Synagogue. What should I say more, this day they are so holy and religious, so honest and devout, that even

the Devil is forced whether he will or not to commend their carriage: concerning which we have his following conference in Pirk Rabbi Eleazar. Upon that day in which God gave the Law to the Children of Israel: the evil spirit Samael came unto him and said, O Lord of the whole world, thou hast gi∣ven unto me power and dominion over all the people of the earth, only the children of Israel excepted. To whom the Lord made answer; On the day of reconciliation and thence-for∣ward thou shalt have power over them, if thou canst finde any sin, fault, or offence in them, of which if they be found in no manner guilty, then shalt thou not approach so much as to touch them. Which when Samael understood, he said unto God, thou hast a people upon earth like unto the An∣gels in heaven. For as the Angels in heaven standing im∣moveable, neither eat nor drink, and being free from all sin live in peace among themselves, even so do thy people Israel upon the day of Reconciliation: which God hearing out of the mouth of the Devil,* 1.495 presently without delay forgives them all their sins, and opens his ear unto their prayers.

It is read in another place, that they give gifts unto Sa∣tan, that they may blinde and shut up his eyes, lest he should see their doings and accuse them unto the Lord of hosts; as it is written: A gift blindeth the eyes of the wise,* 1.496 and perverteth the words of the righteous.

I conclude with the words of God to Esay:* 1.497 Cry aloud and spare not, lift up thy voice like a trumpet, and shew my people their transgressions, and to the house of Jacob their sins. Yet they seek me daily, and will know my wayes even as a nation that did righ∣teously, and had not forsaken the statutes of their God; They will ask of me the ordinances of justice, they will draw neer unto God, saying, Wherefore have we fasted and thou seest it not? We have punished our selves and thou regardest it not. Behold, in the day of your fast you will seek your will and require all your debts. Behold, you•• fast to strife and debate, and to smite with the fist of wicked∣nesse: ye shall not fast as you do to day, to make your voice to be heard above. Is it such a fast that I have chosen, that a man should afflict his soul for a day, and to bow down his head as a bulrush, and to lie down in sackcloth and ashes?* 1.498 wilt thou call this a fasting, or an acceptable day unto the Lord?

CHAP. XXII.

Of the Feast of joy and gladnesse, for that they have read over the book of the Law. And of the manner how they distribute their Ecclesiastical Offices.

THere is no mention made of this Feast in holy writ. The Rabbines instituted it as a day of rejoycing, in that God had given them so much as to spend a whole year in the reading of his Law and exercise thereof: in that upon this day they have finished, accompli∣shed, and brought to an end the lecture and exposition of the of the text thereof in their Church or Synagogue, in that he hath in great clemency granted them power and faculty to perform the same.

They distribute and part the five books of Moses into fifty two Chapters of Sections, whereof they read one every Sab∣bath day, so that the last Section is read upon the first day af∣ter the Feast of tabernacles, which commonly falls upon the twenty third day of September. It is recorded in the Talmud, that the Priests were wont to skip, caper, and dance, using all kinde of musical instruments upon this day, practising among the vulgar many incred••ble and skittish fooleries; which here to set down would be rather a wearinesse then either pleasure or profit to the reader. Upon this day they repair to the Sy∣nagogue, and in a solemn procession take all the books of the Law out of the Ark, reading the first and last Section, leaping about the Ark with the books in their hands, and when they are weary in great pomp putting them into the Ark again. So long as the books are out of the Ark, a burning Lamp shines therein, for the Ark must not at any time be found empty; whereupon it necessarily follows, that the Lamp sup∣plying the place of the books, avails as much as the books themselves: for the Law is called a Lamp or light, as it is

written: The Command is a Lantern,* 1.499 and instruction a light.

Furthermore, they scatter Apples, Plums, and Pears, a∣mong the younger sort, that they also may take occasion to expresse the utmost of their mirth and jollity. Yet it often falls out, that that hereby is occasioned a greater deal of grief and melancholy in the hearts of these nonaged striplings, in that they often in scambling for these fruits fall into strife, contention, and brawling, and at last make trial which among them have the most patient stretching ears.

Now because upon this day the reading of the Law is fini∣shed, in a second place they go åbout the distribution of Ec∣clesiastical functions and offices, and in ••he first place them that belong to the Lecturers of the Law. These their offices or functions are sold by open sale in their Synagogue; and he that at the third asking offers the most money for them, hath them assured unto him, and is bound to keep them. And in the first place the Clerk or Sexton of the Synagogue pro∣claims the office of them who are to light candles all the year following: as also that of the Cup-bearers who carry the wine, wherewith they begin and end their Sabbaths, and o∣ther Festivals. For though the Master of every family be bound to give a beginning to the Sabbath by the consecration of a cup of wine: yet that this ceremony is also performed in the Synagogue, and that publickly before the whole Congre∣gation, by reason of the poorer sort, who for want of means cannot procure wine at home for the initiation of the Sabbath. And moreover it is not to be neglected, because the Boyes and children that drink thereof, become religious and godly Jews.

Thirdly, the Clerk proclaims that if any man will buy Geli∣lah, let him come forth, which is an office of unfolding and folding up again the book of the Law.

Fourthly, it is demanded, if any one will buy Hagbohah; He that hath this office is busied in a speedy lifting up of the book of the Law, carrying it about the Pew or Desk that any one may read thereupon. It is necessarily required, that he that carries it be strong and of an able body, that he may without stumbling carry the book unfolded with stretched out arms, for if he chance to faulter and slip but with one foot,

not bearing it in that manner which is required, the whole Congregation is enjoyned to fast, which is reputed as a very bad signe of some ensuing misfortune.

Fifthly, it is demanded, who purchase Etz Chajim for mo∣ney. He that hath this office is allowed to touch the two pie∣ces of wood to which the Law is fastened by long skins or Parchments, as also to carry and administer the little Bag, Coat, or Sachel, in which the book of the Law after the ending of the Lecture is with all speed to be wrapt up. Young men and striplings commonly buy this office: perswading them∣selves that by touching those forementioned pieces of wood, their honesty shall be improved, and their understanding bet∣tered: hoping that thereby their life shall be prolonged, see∣ing these pieces of wood are called Etz Chajim, which by in∣terpretation signifieth the trees of life, as it is written: She is a tree of life (meaning the Law) to them that lay hold on her,* 1.500 and blessed is he that retaineth her. These are touched and handled when the book of the Law is wrapped up, where a special heed must be taken, and care had, that they touch not the Parchments with their naked hands, for this is a hainous offence.

Sixthly, it is demanded, who will buy Acheron, which is an office that whosoever in the whole congregation is the last called out upon any Festival, he must read somewhat out of the book of the Law.

Seventhly, it is demanded, who will buy Shehia. He that hath this office is a kinde of overseer, who looks unto the rest that they be not negligent in their charge and place; and if he finde them so, he may put them out, and himself in.

All the money which they get for these places and offices, they bestow in the reparation of the Synagogue and mainte∣nance of the poor. From this open sale of Ecclesiastical fun∣ctions, often proceed as from a Fountain, envies, brawlings, contentions, and evil surmisings. Yea, God himself is often blasphemed, because the favour and countenance and respect of persons bears a greater sway in sharing then Justice: while the rich is preferred before the poor; a stripling sooner ad∣mitted into holy Orders, then one of riper years, an illiterate Asse sooner then a learned Doctor, and an ill liver commonly

before an honest man. Hence it is that these things conside∣red, such a flood of contention often ariseth, that a Christian Magistrate is often sent for to stop & stay it; forunder the Sun there is not a more testy, envious, jarring, and more implaca∣ble people then the Jews. And this is the fruit which they reap from the reading of the Law with so great attention as they bring and boast of; and to say the very truth, no better can be expected, seeing their outside makes a beautiful and glorious shew, but within they are full of malice and hypocri∣sie. Now whereas there is no perfect joy where slesh and wine, or, as they say, Bas••r re i••jin are wanting: therefore they conclude and end this Feast of joy and rejoycing, with a sumptuous and great Supper.

CHAP. XXIII.

Of the Feast of Dedication.

THis Feast is wont to be celebrated upon the twenty first day of November,* 1.501 by them called Kisleu: in memory of Judas Hasmonita or Machabaeus, that excellent warriour, who after the death of his Fa∣ther Mattathias, overcame and vanquished the Grecians, who had formerly subdued Jerusalem, profaned the holy Temple, poured out the oil of the Sanctuary, and done very much evil unto the Jews: He also won the City, cleansed the Sanctua∣ry upon the twenty first day of this moneth, as we may read in the first book of M••chabees, and the fourth Chapter. Wherefore Judas and his brethren, with the whole Congre∣gation of Israel, concluded, that the dayes of dedication of the Altar should be kept in their season from year to year, by the space of eight dayes, from the five and twentieth day of the moneth Casleu, with mirth and gladnesse. This Feast the Jews at this day do also keep and celebrate, but in a far diffe∣rent

manner then those ancient Machabites. For here now is nothing to be seen but feasting and gormandising, quaffing and drinking, piping and dancing, revelling and roaring, all to passe away the time; but little or no thanksgiving unto the Lord of hosts for the victory and conquest over their enemies, as upon this day.

At that time, when Judas had dedicated the Temple, none of the holy oil could be found: so that the Lamps could not be lighted according to the ordinance of Moses: Judas there∣fore made diligent search in the Temple, where he found a small horn of oil, sealed with the Ring of one of the Priests, which was onely sufficient to feed the Lamps for one nights space, yet preserved in that happy manner, that it was not polluted by the enemies. Hereupon the heart of Judas and the whole congregation was filled with sorrow, because they could have no more oil till these eight dayes were expired, be∣cause the City Tehoa from whence it was to be fetched was four dayes journey distant from Jerusalem. In this their per∣plexity the favàour and mercy of God appeared to them by this miracle, for the horn of oil sailed not for eight dayes toge∣ther. In the remembrance of this favour and blessing so mira∣culously conferred upon them, the Jews at this day use a great deal of superstitious pomp, in tinding of the Lamps appoin∣ted for the Synagogue in the time of this Feast: They pro∣vide a Candlestick with seven branches capable of seven lights or Lamps, which burn every night, though not until the morrow, from the beginning of this Feast unto the end there∣of: and wheresoever any of these Lamps are found, whether in their Houses, Stoves or Bedchambers, there it is not lawful to move the finger to any kinde of work. A Lamp must also be hung as well upon the right side of the gate of every mans house as of the Synagogue, the distance whereof from the ground ought to be ten spans, no lower; twenty, but no higher. It is a great question among them how long these Lamps may burn, and by whom they may be tinded: whe∣ther one may be lighted at another? and such like. Thus are they very solicitous and careful about these external lights; never considering that there is nothing but darknesse in their own hearts: neither striving that they may be illuminated, by the light of Gods holy Spirit.

CHAP. XXIV.

Of their Feast of Purim.

THe word Purim is a Persian word, and is rendred by the Hebrews Goral, which signifies a lot. This Feast therefore took its name from that plot and wicked device of Haman the Agagite,* 1.502 who in the moneth Nisan in the twelfth year of Ahasuerus cast Pur, that is a lot, whereby all the Jews, both young and old, children and women in all the Kings Provinces should be destroyed and rooted out in one day, even upon the thirteenth day of the twelfth moneth, which is the moneth Adar or February; which decree was written in the name of the King, and sealed with his Ring.

The end of this conspiracy fell far contrary to Hamans in∣tent. For Haman was hanged upon a pair of Gallows fifty foot high, and the King granted the Jews in what Cities soever they were to gather themselves together,* 1.503 and to stand for their life, to root out, slay, and destroy, all them that vexed them. So that strengthened by the Kings Letter Patents, they put their adversaries to death. In Shushan the Palace they slew five hundred men, and the ten sons of Haman; and the Jews that were in the Provinces of King Ahasucrus slew of them that hated them seventy five thousand men, upon the thir∣teenth day of the moneth Adar, and rested upon the four∣teenth and fifteenth thereof. Wherefore it is instituted and ordained, that upon the fourteenth and the fifteenth day of the said moneth every yeer should a Feast be kept by the Jews in all quarters, in remembrance of this great deliverance throughout their generations by an ordinance for ever. Wherein they rested from their enemies, in the moneth which turned unto them from sorrow to joy, from mourning to a

joyful day: as we may read in the ninth Chapter of the book of Esther.

These two dayes are celebrated at this day by the Jews imi∣tation of their ancestors, but in that manner, that they ra∣ther deserve the name of the dayes of profanation and drun∣kennesse, then of joy and gladnesse.

Although upon these dayes working is not prohibited by the text of Scripture:yet the Jewes at this day rest from all man∣ner of labour,* 1.504 writing and affirming in the Talmud, that he will never thrive or prosper that does any work upon them. For there it is recorded, that upon a certain time that a man being sowing line-seed upon one of these dayes, a certain Rab∣bine coming by and seeing him, began to reprove and curse him. Whereupon it came to passe, that the seed never came to growth, nor did ever peep out of the ground.

In the first place therefore the women are enjoyned in a more peculiar manner to sanctifie and celebrate this Festival, because this deliverance was wrought by the hands of Queen Esther. The night being come, they light the Lamps of joy in the Synagogue, and the Chasan or the Minister expound∣ing the book of Esther, reads it from end to end: whereat the women and children ought to be present, and give diligent attention; and they have a custome that the little ones so of∣ten as Haman is named, keep a vile stir and a tumultuous noise in the terrible and forcible explosion thereof. In for∣mer times they were wont to provide themselves two stones,* 1.505 upon one of which the name of Ham•••• was written. These they did beat one against the other, until the name was quite demolished and worn out; which when they perceved, they presently cried aloud, Let his name be blotted out. The name of the wicked shall rot; Accursed be Haman; Blessed be M ••rdecai; Cursed be Zeresh the wife of Haman; Blessed be Esther the wife Ah••suerus. Cursed be all they that worship idols or the host of heaven. Blessed be all the people of Isnael. When the Lecturer comes to that place where mention is made of the ten sons of Hamau, he is bound to read it with one breath, for they write, that all these sons of Haman perished in the twinkling of an eye, and their souls in a very moment took their farewel of their beloved lodging the body. They celebrate this Feast in

a very voluptuous manner, sousing their guts in wine and beer, because Esther the Queen found favour and grace in the eyes of King Abasuerus when he sate at her banquet, and ob∣tained pardon for the Jews, and a grant that they might stand for their lives. And hence it comes to pass, that for the space of these two dayes, they busie themselves with no other things then eating and drinking, smelling, and bibbing, dancing, and piping, singing, and roaring, ieasting, and sporting, riming, and scoffing, the women putting on mens apparrell and the men clothing themselves in womens attire, which although it be expresly forbid in the law of Moses, yet they make there one exception,* 1.506 saying, that it is lawful and no offence to pra∣ctise it upon this day, and this occasion: seeing it is done by them only for worldly joy and recreation, Rabbi Isaac ••irna in this Minhagim hath left in record to posterity,* 1.507 that it is commanded as a work of great excellency, to make merry as upon these dayes, to goe a whoring, to drink and be drunke, yea in that measure, that he cannot make any difference between Mordecai the blessed, and Haman the accursed. that is to say, untill he be so besotted with the ale tappe, that he cannot for his heart declare how many letters be contained in any of these words, yea moreover, any one is permitted at this time to poure in strong drink, until he knowes not how many fingers he hath on either hand. Which precept indeed is most diligently observed and kept, according to the very ri∣gour thereof by the Jews at this day, and that chiefly by the beggerly crew, to whom the richer sort send gifts and presents in a far greater measure then they do at other times, to the end that one may not mock another for being drunk, bein com∣manded and strictly prohibited to send away their meat and drink to any other end and purpose. With these Bacchanal rites, drunken fits, and besotting beastliness, they put an end to their annual feasts. For this of Purim is the last festival in the year, having no more until the feast of the passover. If the Prophet Isaiah were alive at this day, or should rise from the dead, truly and really might he take occasion, and that both forcible and urgent to cry out, Woe and class unto them that rise up early to follow drunkenness, and to them that continue until the night, till the wine do inflame them.

CHAP. XXV.

Of the feasting dayes in use among the Jews.

HItherto we have treated of feasting, fasting suc∣ceeds. In the law of Moses there is only one fast commanded to be kept by the Jews, which is upon the tenth of September, upon which the feast of reconciliation is annually kept and celebrated, as was formerly declared. Besides this, it is registred in ancient re∣cords, that many other fasting dayes were instituted and or∣dained by the ancient Patriarchs and Prophets, according as the time required. And Zachary the Prophet, who li∣ved after the building of the second Temple, makes mention of foure general fasts in these words.* 1.508 Thus saith the Lord of hosts, the fast of the fourth moneth, the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall ••e to the house of Judah joy and gladness.

The fast of the tenth moneth was usually,* 1.509 and is to this day, kept by the Jews upon the tenth day of the same, to wit, December: because upon this Ne••uchaddnezar began to besiege Jerusalem with armies, and to afflict the Jews with great trouble and calamities.

The fast of the fourth moneth,* 1.510 was and is kept to this day upon the seventeenth day thereof: because upon this they endured many great afflictions which are not yet disgest∣ed. For as upon this day the tables of the law were broken; the daily sacrifice ceased: the book of the law was burnt, an Idol the abomination of desolation was set up in the holy place, the temple of Jerusalem. The city it self besieged the second time, overthrown and taken. For these causes the Jews in these our dayes fast very devoutly, begin serious∣ly and earnestly to repent them of their former life, if a man

may believe the external gesture: from which it is no doubt but their heart is too too much a roving. The dayes follow∣ing this fast, even unto the ninth day of the next moneth, are accounted ominous and unfortunate: upon these no school-master must dare to whip his boyes. If any Jew also have a case to be tried by the law, between him and a Christian, at this time he seeks all manner of evasion and excuse, that he may not appear before the Judg untill these dayes be expi∣red, fearing lest his cause should fail and not prove good, and he be overthrown therein.

The fast of the fift moneth,* 1.511 is kept upon the ninth day of July: because upon this very day the temple was burnt, and turned into ashes: In the time here of they goe barefoot: sitting upon the earth, reading doleful stories, and the lamen∣tations of Jeremy. They goe into the place of burial, where they sob out their doleful accents of grief and sorrow, amidst the sorrowful consort of departed souls, bewailing the de∣solations of their beautiful temple with sighs and grones for a moneth together. From the first day until the tenth, they neither eat flesh nor drink wine, they enter not the bath, wash their face or hands, or suffer any rasor to come upon their head. They do not make any marriages, appear not in judgment but sore against their wills: complaining and crying out, that they had never any good hap or fortune in this moneth: which they prove out of the Prophet Hosea,* 1.512 saying, A moneth shall devoure them with their portions.

Upon the eighth day they feed only upon lentiles, in signe of sorrow and heaviness: but they will neither eat beans nor pease, because they have a certain black stroke in their upper parts much like unto a mouth: but they eat lentiles and egges, also such have no such lin•• upon them, neither any representation of a mouth, and therefore do best decipher and figure out a man ful of grief and sorrow, who sits still and sayes nothing, as though he had no mouth at all. A most Rabbinical allusion. At night they eat but lit∣tle, continually sitting upon the ground; if any thing, then it must be an egge rosted: which they do likewise in signe of sorrow, for as an egge is round, and in figure circular, so is sorrow also, running after the manner of a round body,

now to this man, now to that▪ Bed-time being come, they lay themselves to rest upon a harder couch then at other times. He that formerly used two pillows, is now content with one. He that formerly used one only, casts it away and will not admit of any, for soft feather and down-bed they em∣brace some bone pinching mattress, and for sheets of the choisest lawne, those which are hurden.

The fourth fast,* 1.513 which is the fast of the seventh moneth, is kept upon the third day of September: because that good and excellent man Gedaliah, which was by Nebuchadnezar set over the remnant of the Jews that were left of the cap∣tivity of Babylon, was in a miserable and fraudulent manner slain as upon this day, as Jeremy the Prophet beareth witness. These are the foure general feasts usually kept by the Jews in the dayes of Zachary,* 1.514 and also by the disp••rsed remnant yearly in these our times.

Besides these general fasts,* 1.515 they have some more particu∣lar, not kept by the whole Congregation of Israel in general, but by every one apart at certain times, according as they de∣sire to become holy and religious. Thus some of them fast every munday and thursday through the year, as that proud Pharisee, whereof our Saviour makes mention in the new Testament, who bragged and boasted that he fasted twice every week.

Secondly,* 1.516 some use to fast upon the tenth of March, for Miriam the Prophetess who died upon this day, upon whose departure, the fountains in the wilderness did dry up, so that the children of Israel wanted water, and sinned in mur∣muring against the Lord: yet many of the Rabbines are a∣gainst this fast, that every one ought to abstain from fasting in the moneth of March, because therein God wrought their deliverance out of Egypt, the remembrance whereof ought to cheer them up to joy and gladness.

Thirdly, they fast for the most part upon the tenth of April,* 1.517 because Eli and his sons died upon this day, the Arke of the Covenant was taken by the hands of the Philistines, and the glory departed from Israel.

Fourthly,* 1.518 many of them fast upon the twenty eighth day of April, because Samuel died thereupon. They have also

diverse other fasts which they keep, by reason such wise men and Prophets changed this life for a better, upon those dayes whereon they observe and keep them. Some fast also upon every evening of the new moone. Others so often as they have any fearful and unfortunate dreams. He whose father is dead, fasts yearly upon the day whereon he departed this life. And many such like causes there are for which they ab∣stain from meat at several times.

When they fast, they abstain from all kinds of meat and drink from morning untill the st••s appear; which were a true and laudable fast indeed, if it were performed with a devout heat and minde, in the fear of God, and refe••red to that end which the Scripture prescribes. But this kinde of fasting no•• of the Prophets could never by the hammer of perswasion beat into their hearts and heads.

It is written in Medrasch rabba in the Chapter vezos habbetachah,* 1.519 that ever and anon so soon as Moses saw that God would inflict some punishment upon him, he appointed himself a fast, making himself a cheese-cake as big as his own body, put on sackloth, sprinkled ashes on his head, and go∣ing into the foresaid pie or cheese-cake, fasting and praying without intermission, did determine not to depart thence un∣till God had reversed and made void the sentence pronounced against him. This fable smels of the Talmud,* 1.520 in which it is written, that a certain godly and religious Jew called Chon Hammagal, did fast after the manner of Moses, so often as he desired some great and weighty matter at the hands of God. When upon a certain time it had not rained at any time throughout the whole moneth of February, and rain was necessary that men might receive the fruits of the earth in due season, the foresaid Chon, fasted and prayed, shutting himself up in such a pie or cake as in close prison, and saying, O Lord of the world, thy childrens eyes are all upon me, knowing that I am as dear unto thee as any son can be to a father: I swear therefore by thy holy name, that I will not goe out hence untill thou have mercy upon thy people. Then the Lord sent a gracious rain upon his inheritance. Habba∣cuck the Prophet also practised the like,* 1.521 and hereupon he saith, I will stand upon my watch tower, and set me upon the

tower, and will look and see what he will say unto me, and what I shall answer to him that rebuketh me, that is to say, I stand in my pie or chees-cake expecting untill thou make me answer, how it comes to pass that the wicked do so prolong their life; as Rabbi Kimchi comments upon the place. So miserable are these poor seduced Jews, in this manner deluded and given over to a reprobate sence, so that they cannot blush at any thing, neither are sensible of any gripes of conscience, while they speak so grosly and vainly of God and his word, inter∣pret the Scripture according to the fancies of their brain, and their own good pleasure. This superstition and abuse in fasting, had a strong head even in the dayes of the Prophets. Whereupon Zachary reproves their false fast, and prescribes the true, for to the priests and people asking him,* 1.522 Shall I weep in the fift moneth, and separate my self as I have done these many years? He answers in Gods name and saith, when you fasted and mourned in the seventh moneth, and in the fift, even these seventy years, did ye fast unto me? and do I ap∣prove it? And when you did eat and when you did drink, did you not eat for your selves and drink for your selves? should ye not hear the words which the Lord hath cried by the ministry of the former Prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when the south and the plain was inhabited. Thus speak∣eth the Lord of hosts saying, execute true judgment and shew mercy and compassion every man upon his brother, and oppress not the widow or the fatherless, the stranger nor the poor, and let none of you imagine evil against his brother in his heart. But they refused to harken, and pulled away the shoulder, and stopped their ears that they should not hear; Yea they made their hearts as an adamant stone, lest they should hear the law and the words which the Lord of hosts sent in his spirit by the ministry of the former Prophets: therefore came a great wrath from the Lord of hosts. There∣fore it came to pass, that as he cried and they would no heare, so they cried and I would not hear saith the Lord of hosts.

So much shall suffice to be spoken concerning the Cere∣monies used by the Jews upon their holidayes and festivals: for hereby may any man easily pereive that their faith and

belief is not grounded upon Moses and the Prophets, but up∣on the traditions of tht Scribes and Rabbines, which I have desired to shew from the very beginning of this treatise. It followeth that we should now treat of other matters belong∣ing to their private and domestical life.

CHAP. XXVI.

Of their difference of meats, and the boyling of them: and of their new kitchin veslels.

THe Jews living in divers parts of the world at this day observe a main difference in the boyling and eating of fish, flesh, and milk-meats. Which practise of theirs they ground upon those words of Moses, Thou shalt not boile a kidd in his mo∣thers milke.* 1.523 Hence it is that they have written divers com∣mentaries and expositions upon this text, concerning the using of flesh, hony and other viands.

Their kitchin boyling vessels are of two sorts, the one whereof is appointed for the secthing of flesh, the other for milke. Their milke vessels have three peculiar marks upon them. if they be of wood, then they give them three seve∣ral cuts, whereby they may be distinguished from others: and this they do, because the forecited verse is found three times in the law of Moses. Hereupon it also comes to pass, that a Jew continually carries about him two knives, one for flesh and another for cheese and fish, which have also three several markes or stamps upon them. If through negligence one vessel should be taken for another, and the contrary thing boiled therein, then it is not lawful for any Jew to eat there∣of, breaking the vessels, if they be of earth, but washing them with water, if they be of wood, and that in a most exact man∣ner. If they be of iron, they cast them into the fire, suffering

them there to abide until they be fully purified.

It is enacted that flesh and milke must not be boiled to∣gether at the same time over the same fire: neither are they to be set on the table one opposite or over against another, but ought to be separated by something put between them: and to this end they spread one cloth for the dishes furnished with flesh, another for those wherein cheese and milke are served in, He that eates either pottage or flesh, he may not be allowed for a whole houres space, to eat butter, or cheese, or any milke-meats. Yea moreover, they who would be accounted precise indeed make six whole hours distances.

It is lawful for any one to eat a hen with almond milke: If any one love milke so well, that he cannot abstain from it, an especial dispensation is granted him to taste thereof sooner then ordinary, so that he pick his teeth accurately and Spani∣ard like, wash his mouth, and eat a crust of bread to take away the tast of the flesh. If the fat of any thing fall into any dish of meat boiled in milke, that meat is prohibited to be eaten. Yet if the meat be sixty times more in quantity then the fat, then may it lawfully serve for the sufficing of any mans appetite. An egge must not be boiled in a pan or pot in which flesh is sod. If they desire to have their egges poched, they first break them into a platter, or poure them out of one shell into another, having a diligent care, and provident espial, that no drop of blood be in them. And this is the reason why the Jews alwayes open their egges at the top, because in that place there is often found a veine of a bloody colour.

If in carving up a hen they finde any egges within her, they use them not until they be mollified in water and salt. It is a hainous offence to set fish and flesh at the same time up∣on one table, as also to boile them in the same pan, much more to eat them together, for the leprosie follows as a reward of the fact. Therefore they either wash their mouth or hands between the eating of flesh and fish, or else they eat an apple or piece of bread between the eating of the one, and handling of the other. Briefly it is accounted as a great point of wis∣dom among the Jews, rightly to distinguish the kindes of

meat; hence when some difficulties object themselves unto their view, they goe for a solution to the learned Rabbines. All their kitchin vessels, whether of gold, silver, tin, or lead, brass, or copper, if they can endure the fire, they are to be purged by fire, if not, by water, according to the command of Moses, Whatsoever will abide the fire, you shall make it go through the fire,* 1.524 and it shall be cleansed: and whatsoever will not pass through the fire, you shall make it to pass through the water.

The Talmudists upon these words infer,* 1.525 that such vessels ought to be cast into a cesterne or pit where a menstrous woman hath washed her self in the time of her uncleanness, because such women in the Hebrew tongue are called Niddoth, and the water of separation Me niddoth. Here the Jews give an evident demonstration that an Asse may be known by his eares from any other creature, for the forecited words of Moses, make not mention of vessels in general, but of that particular houshold-stuffe which the children of Israel took in way of prey form their enemies the Midianites; which at that time were a prophane, ungodly and reprobate people. And therefore when Moses made the people to purge and pu∣rifie every thing they had taken in battle, partly by fire, part∣ly by water, according as the condition of the thing it selfe would suffer: his desire was to signifie unto them, that they onght by no means to make any use of the Midianites goods, unless they were first of all cleansed and sanctified. Finally, because at this day the Jews will not use any vessel belonging to a Christian, unless it be first purged in the foresaid manner, they hereby clearly shew unto the world, the opinion they have of us, to wit, that in their judgment, we are not a jot more pure or holy, then those people which the Lord ba∣nished the land of Canaan for their sins and wickedness; in in the ••ost of their writings calling us, impure and pro∣••ane Gentiles.

CHAP. XXVII.

Of the manner how they kill their Beasts.

MAny among the Jews are forced to learn the Butchers trade, which they call Scachten. He that learns it is bound Apprentice to some skilful Butcher for term of yeers, and those not a few; for there are so many precepts, constitutions, caveats, axiome•• belonging thereun∣to, that it is very difficult for any man in a short time to be cunning and expert therein; he must therefore bestow great paines and study in seeking the rules appertaning thereunto out of the books of the Rabbines: that thereby he may gain a perfect and sound knowledge therein.

There is extant a certain smal Pamphlet which is called Scho∣chitos and Bed kos, the Butchers book, in which are contained the principal Rules and Canons belonging to this Art; ac∣cording to the tenor whereof the Jews at this day kill and slaughter their beasts and other cattel: If they meet with any difficult place whose true meaning cannot be comprehen∣ded by the brains of a Butcher, they repair to some Rabbine for the exposition thereof. He therefore who hath diligently perused this little book, and hath been long time a spectator of another mans labours in this kinde, and can rightly judge of them, is made by some of the Rabbines Freeman of the Company, who also makes him a testimonial Letter under hand and seal of his skil and ability. Wherein he certifies that he is expert and skilful in the Butchers trade; and therefore gives him full power and license to kill and slay any Ox, Sheep, or such like kinde of Beast, when and wheresoever it pleaseth him. Not long since it was my chance to see one of these te∣stimonials, which was writ in manner and form following:

This day being such a day of the moneth, in such and such a yeer, I have examined, and in examining found N. the son of N. to be

skilful and expert in the Butchers trade, and that as well to teach by mouth as to practise with hand. Which things weighed, and rightly by me considered, I have granted him a license to kill and slaughter, and being killed and slaughtered to search all kinde of cattel. And furthermore, it shall be lawful for him to eat what∣soever shall be by him in this case searched and slaughtered. Al∣wayes provided for a space of a whole year ensuing the date hereof once a week, the next year every moneth once, and after that eve∣ry quarter of a year for the space of his whole life, he do dilige••tly peruse all the Rules and Canons belonging to the Butchers trade.

Witness Rabbi N. Butcher.

A Butcher is called in the Hebrew tongue Schochet, the Butchers trade Schacten. The searcher, or overseer, who looks whether they be sound or not Bodek, and the action of search∣ing Badken.

In the exercise of this their trade they use knives of divers sorts, proportioning them according to the quantity and bigness of the beast that is to be slaughtered. Their knives of a greater size have commonly broad and blunt edges, yet apt enough to cut: if they have any gap in them, if it be never so little, it is not lawful to use them. The greater sort of beasts being ready to undergo the knife have their feet tied by the Butcher, in imitation of Abraham, who bound his son hand and foot when he was about to sacrifice him. Afterwards he cuts the weesil of the beast at one cut.

Then he looks upon his knife, to see whether there be any flaws or gaps therein, which action of his is very necessary, seeing a gap in the edge of the knife doth in such manner ter∣rifie the poor beast, that the blood runs unto the heart to comfort it, so that the knife cannot make a passage for it, by which means the beast becomes unfit to be eaten. When he hath cut deep enough, he hangs the beast upon the Camme∣rel, unbowels it, and making a couple of holes, one upon the right, another upon the left side of the heart; he, or any o∣ther who is skilful in searching, thrusts his hand through these holes into the body of the beast, with an intent to know cer∣tainly, whether any blood or little Bladders full of blood clag or cleave unto the heart or liver. Which if he perceive any

other fault, be it never so little; then it is not lawful for any Jew to eat thereof: as it is written: Ye shall be an holy people unto me,* 2.1 neither shall you eat any flesh that is torn of beasts in the field: ye shall cast it to the Dog. And again, Of a beast defiled or rent with beasts, whereby he may be defiled, ye shall not eat: I am the Lord. Out of these words the lews draw this conclusion, That it is not lawful to eat the flesh of any beast which is not without taint, spot, or blemish; when the Text it self speaks not of the living creature, but of a dead carkase, a beast that hath died of it self: or hath been torn in pieces by another.

Birds and all kindes of fowl the Jews do kill and slaughter in the same manner that they do their beasts: cutting their throats, and letting the blood drop down into a heap of ashes, covering it therewith: This their practise they ground upon that action of Rebecca, who when she saw Is••••c, lig••hted down from the Camel. Upon which words the Rabbines in the Schechitos or Butchers book have left in writing, that at that time it was with Rebecca after the manner of women, whose virgin, or menstruous blood the Birds came and covered after that she had risen from the carth: and therefore they say, that God commanded them in lieu of this to cover and hide the blood of Birds when they slaughter them.

They cover also the blood of other Beasts with earth; be∣cause the earth opened and swallowed up the blood of righte∣ous Abel,* 2.2 when Cain slew him. I also, saith the Author of the Butchers book have seen it recorded in the book Chasid••m, that the blood is therefore to be hid in the earth, lest Satan coming, and finding it uncovered, should accuse us before God of great injustice; because it would seem a very unjust and cruel act, miserably to kill and slaughter a poor innocent and unreasonable creature in such a tyrannical manner, which hath committed no sin or offence against us, and therefore is not lyable to punishment. Surely the Iews would make the Devil a very sottish Fool and shallow brain'd Asse who can∣not know thus much; and themselves very cunning and crafty in such a circumvention of him.

After that they have killed a great beast, they take all the veins and nerves out of his body, picking away the fat which cleaves unto them; then putting them in water to mollifie and

soften them: after a certain space taking them out again, and washing them in clear water, so that no drop of blood re∣main in them; then they lay them upon a shingle or cloven, that the water may drop from them; then they put them in∣to a vessel, and salt them; which vessel is full of holes, to this end, that if any blood remain in them, it being sucked out by the salt, may distil, and finde passage through the holes and crevices. If they are not desirous to have their meat throughly salted, they put it in the pickle only for an hour, and then boyl it. They eat not any thing which hath the least drop of blood in it; for it hath been alwayes their use and custom, and is at this day in a wonderful manner to abstain from it. They likewise do not eat the hinder parts of any beast unto this day, because the Angel touched the sinew that shrank in the hollow of Jacobs thigh. Yet the Jews of Italy,* 2.3 by the rules of their Anatomy, have found out, and conclu∣ded, that if the veins, sinews, and arteries be artificially ta∣ken out, the hinder parts may also be eaten, without making any scruple for conscience sake. Surely if the Jews who lived in the time of Moses, had been cunning skilful and expert in this art, then had he spent his breath in vain, in forbid∣ding them to eat so many several sorts of Beasts, Fowls, and Fishes. And I am verily perswaded, that if a Sow should be brought at this day to some of these profound Anatomists, they by cutting her up, and taking out the veines, nerves, and sinews, would make her a dainty dish for a Jews dinner.

They sell the hinder parts of the beast to the Christians: yet I would wish all Christians that do buy any such provisi∣on at the hands of a Jew, to consider and know, that the Jews are wont before they bring them to the Shambles, to spit upon and defile them, causing their children to pisse upon them: they themselves pronouncing a curse upon them, that the Gentile that buyes them may eat up their silthiness, even death it self. I would not have the Reader to think this a Fa∣ble, for it is confirmed by the joynt testimony of so many Jews as have been converted to the Christian faith. Perhaps the Iews are not in every place so evil minded, so ungodly, and wicked; yet in general they bear a tyrannous hate and malice against us Christians.

To conclude: by this their great skil in Anatomy, and cut∣ting up of beasts, and taking out the nerves and sinews, it comes to passe that they are such excellent Physitians, judging of mans body by insight into that of the beast, and of all the diseases incident thereunto: yet many a Christian is forced to pay for his physick with the losse of his life. Concerning which matter if any one desire to read more, I refer him to Antonius Margarita in his book of the falth of the Iews.

CHAP. XXVIII.

Of their Marriages.

COncerning these marriages it is to be noted, that at the handfasting or celebration of the espousals, or immediately upon the finishing thereof; many lews both young and old are called together into some spacious Arbour, every one of the younger sort carry∣ing a pot in his hand. Afterward comes one, and reads open∣ly the Letter or Bill of contract; the Contents whereof are, That N. the son of N▪ and N. the daughter of N. have pro∣mised to marry and be married one to another. That the one will give unto the other such and such a dowry. That the nup∣tials are to be celebrated upon such and such a day; and that the party which doth not perform every condition and covenant, according to every part and parcel contained in the Letters of espousal, is bound to pay unto the other fifty Florens. The Bill being ended, the parties to be married say one unto the other M••zal ••ob, which is as much as God send you good fortune, which the young men hearing, throw their earthen pots upon the ground, and break them, saying, that it is a token of good luck, plenty, and abundance. The espousals thus ended, every one departs the place, and is presented at the door with a cup of the sweetest wine, which also hath some confection annexed unto it, For eight dayes

after, neither the* 2.4 Bride nor Bridegroom are seen without doors. Many youngsters and scriplings re∣pair unto the Bridegroom to keep him company, where they passe a∣way the time by the invention of many toyes and trifles, to recreate him, and make themselves merry, quaffing and carousing healths to his good fortune. The lawfulnesse of the act they prove out of the Hi∣story of Sam••son, who being about to be married, had brought unto him thirty companious to be with him.

The dame Bride upon the day be∣fore the marriage▪ must wash her self in cold water from top to toe, so that her whole body be hid in the water. She is led to the Bath, and likewise back again, by an attendance of gagling women, making a certain confused noise as they go and re∣turn: to the end that every one may see and know that she is a Bride.

The Girdle which the Bride sends to the Bridegroom ought to have silver studs: but that which he sends unto her, ought to have those which are of gold. A Iew upon a certain time to satisfie me in my request, gave me the reason hereof, to wit, that the silver represented the seed of the man, which is white: the gold the seed of the woman, which is red: a fri∣volous and foolish reason, as the most of their others are.

Upon the day whereon the Bride is to be led into the Syna∣gogue to receive a blessing, she puts on her wedding gar∣ments, decking, trimming, and dressing her self in the Iewish fashion, as finely as she can possibly: she being ready dres∣sed, she is led along by her Maids and Damosels, who sing Marriage Songs, and Bridal-Ballads, bringing her into a cer∣tain chamber or closet, and placing her in a rich and costly Chair, where they comb her head, truss up her locks, deck her with Fillets, adorn her with Ribbands, beautifie her with

Garlands, put a vail over her face, and that for modesties sake, as Rebeckah did when she was to meet her husband Isaac.

While the women are combing her head, they expresse a great deal of mirth and jollity, skipping, singing, laughing, dancing, and all to keep the spleen of Dame Bride from over∣flowing with melancholy, which they are conceited to be a work most grateful and acceptable in the eyes of the Lord. And that the women may more easily believe it, the impu∣dent Rabbines in their Talmud do affirm, that God did the like to Eve, when she was to be given to Adam, plaiting her hair, dressing her head and locks, and also did sing, foot it, and dance with her in Paradise: which they strive to prove out of the words of Moses,* 2.5 And he brought her unto Adam, as though he had brought her skipping, and leading the dance, as a Bride is now wont to be brought to her husband, trim∣med, and compleatly dressed, with her hair tyred, and locks trussed up. It is recorded also in Pirk Eliezer, that God at∣tended upon Adam and Eve like a Serving-man while the marriage was in finishing, and that he made the Canopie with his own hands under which they were to receive the blessing: that the Angels became the Minstrels, playing divers tunes upon Trumpets,* 2.6 Pipes, and other instruments that Adam, Eve, and God himself might dance. In this balsphemous manner writes he that is the Author of that book called Bri∣cum Spigelium, printed some few years ago at Cracovia in Poland, the German tongue and Hebrew letter: which book contains many reprehenso••y and moral precepts, and is of great esteem among the Iews at this day. I finde it registred in the Talmud, that God only made tresses for Eve, which they prove out of those words, and God built, which the Rab∣bines read plaited; and hence the Iews at this day call the plaits of a womans hair Binias••, which in English signifies a building, from the Hebrew word Banah, which signifies to build: which signification Moses also gives unto it, when he saith, The Rib which the Lord God had taken from man, thereof he built* 2.7 a wom••n and brought her to Adam. Which, the Rabbines being Commentators, must carry this sense: that God pla••ted Eves hair, and brought her unto Adam, leaping and dancing as he came along. Surely if there were but the

least sparke of true knowledge, they would blush and be a∣shamed to utter these blasphemous sayings before the world, but God in his just judgment hath smitten them with blind∣ness, that seeing they will not see, and hearing they will not understand. We leave them therefore an return to our matter.

The time being come when the blessing due unto the mar∣ried couple is to be given unto them,b 2.8 foure boyes take the Canopie which is fastened to foure posts and wooden pillars, and carry it into the street or garden where the solemnity is to be kept: whither the bridegroom comes, being attended with many men following him at his heels. After him fol∣lowes the bride and her damsels, with sackbuts, timbrels, and other musical instruments, seating her self by her spouse under the Canopie. This Canopie they call by the name of Chuppah which signifies a cover or shelter. When every man and woman there present have taken their places, then every one begins to cry out Baruch habba, Blessed is he that cometh. Which said, the Bride being led by others is to com∣pass and circle about her bridegroom three several times, as a Cock doth when he is about to tread a hen, because it is said,* 2.9 A woman shall compass a man. Then the bridegroom takes his bride and leads her once about the floore in a circle, the people in the mean time casting wheat or other grain up∣on the bride and saying,* 2.10 encrease and multiply: hereby signi∣fying that peace and abundance of riches in housekeeping shall befall them,* 2.11 according to that of the Psalmist, He maketh peace in thy borders, an filleth thee with the flower of wheat. In some places they mingle mony among their wheat, which the poorer sort gather for their own relief. The Bride is to stand upon the right hand of the Bridegroom, because it is written,* 2.12 Kings daughters were among thy honourable women, at thy right hand did stand the Bride in a v••sture of golde. She must turn her face towards the South, because it is a traditi∣on of the Rabbines, that whosoever placeth his bed in that manner, that he lying there in his face shall be towards the South, not towards the North, shall be the father of many children.

The Rabbine who marries and joynes them together in the

bond of matrimony,* 2.13 takes the skirt of the hair-cloth or gar∣ment, by them called Tallith (a) which the Bridegroom wears about his neck, and puts it upon the head of the Bride; which is occasioned by that saying of Ruth to Boaz, Spread the wing of thy garment over thy ••andmaid for thou art the kinsman, and that of Ezekiel: I passed by thee, and looked up∣on thee, behold thy time was as the time of love, and I spread my skirts over thee, and covered thy filthiness: yea I sware unto thee, and entred into a Covenant with thee, and thou be∣camest mine.

In the next place he takes a glass of wine, which they call (the bride-boule) blesseth it, giving thanks unto God that the Bride and the Bridegroom by his instinct, have given their consent to be joyned together in the bond of matrimo∣ny, and reaching out the cup unto them, commands them to drink thereof. If the Bride be a virgin, then the cup must have a narrow mouth, if a widow a large one, at Wormes they use an earthen cup, as also at other places. After that they have both tasted of the cup, The Rabbine takes the wed∣ding-ring from the Bridegroom which is made of pure gold, yet having no jewel in it, and calling some witnesses shews them the ring, and asketh whether it be a good one, and worth the mony that was given for it; and then puts it up∣on the Brides finger, repeating the letters of contract with a loud voice. Which being ended, he takes another glass of wine, blessing and praying over it, giving thanks unto God that the Bride and Bridgroom had mutually accepted one of another. Then reaching them the Cup and bidding them drink thereof, which when they have done accordingly, the Bridegroom takes the Cup and throws it against the wall in remembrance of the ruinated temple of Jerusalem. In some places they are wont to throw ashes upon the Bridegrooms head for the same end and purpose. And hence also it comes to pass, that the Bridegroom wears upon his head a hood of a black colour, such an one as mourners use: and the Bride a cloak all rough and hairy, able to fright a childe out of its wits, to shew unto us that in their greatest jollity they ought to afflict and humble themselves for the des••lations of their City and Temple. Thus they walk in garments which may shad∣dow

out much sadness, but in their hearts they have not sance not feeling thereof. Proving the necessity of this trifling out∣side sorrow from the words of the Psalmist,* 2.14 Serve the Lord in fear, and rejoyce unto him with reverence.

That this their marriage or coupling together is celebrated abroad in open aire without covert, the reason is because they ought to multiply even as the stars of heaven for multitude. When the marriage is ended they sit down to dinner, the Bridgroom must say grace, and is bound to sing a long prayer and thanksgiving: and the sweeter he sings the better he pleaseth his bride, and indeed he doth it rather out of pride and to please her, then for any glory to God. While he is singing, others are calling for the hens to be brought and set upon the table. The Brides mess consists of an henn and egge served in together in one dish. the Bridegroom carves a little of the hen and gives it to his bride: which so soon as he hath laid upon her trencher, the rest of the guests behaving themselves more like hungry dogs then men, catching at, and with both hands pulling in pieces the hens before them, de∣vour them in a moment. He that can get most being ac∣counted the worthiest man at the table. Every one eats what he catches without help of either knife or trencher, he that hath first done begins to snatch what he can from his fellow: yea somtimes out of his very mouth, causing thereby a great deal of foolish stirr and much laughter; and all this they doe to make the new-married couple marry and jocund.

The egge which we said is used to be served in together with the hen is alwayes raw, which they are wont to cast one at anothers face, not sparing a stranger of Christian if he be invited and there present. The foresaid egge is set before the Bride to comfort her, and let her know that she shall bring forth her children easily, without pain and grief: even as a hen bringeth forth an egge, with that ease that she expresseth it by her cockling voice of joy and gladneffe. After these sports and childish fooleries, they fall to feast their bellies in good earnest. after dinner they dance many Giggs, and Ca∣pering Currantos, an when they are about to depart and to put a period to these nuptial sports, dance a dance called Mit∣zuah, The commandment, or marriage pavin, because it was commanded by God himself.

This they dance in this manner, the chief man at the table takes the Bridegroom by the hand, he another, and so every one his fellow, even so many as have any skill in dancing, takes one another by the hand. So likewise the chief mation and most honourable woman in the company joynes hands with the Bride, and all the rest one with another. Dancing hand in hand and making a great noise with their feet, and in this manner put an end to their marriage rites and sports: which commonly endure for the space of eight dayes together. If the marriage day chance upon the Sabbath, then their dancing measures are quite out of measure, thinking that thereby they honour the Sabbath in an extraordinary kinde, because the Sabbath is called a spouse as we formerly declared. A great care must be had that no uncircumcised Christian be invited to the marriage, for Solomon saith, The heart knowes the bit∣terness of his soule, and a stranger (that is a Christian) shall not be made partaker of his joy, thus wresting the Scripture to a sense clean contrary.

Moreover, they write that the Angels seeing the Christians at their marriages do presently depart, and devils enter the place, doing much dammage, in stirring up strife, brawlings, jarrings, slips and falls, breaking armes and shins, murther, and what not. Hence we may see how willingly they suffer Christians to be present at their marriages.

When they pledge a health they say, Lochajim tobhim, God grant it may be for your health; but if they like not the man who drinks to them, as a Christian, by the foresaid words they understand an imprecation or curse. Relalah, for this one word in their Cabbalistical computation comprehends the two former: willing hereby to shew that they wish he may drink his last: many such machinations and imprecations they plot and powre out against the Christians, of which in ano∣ther place; I will only here adde a Copy of the marriage bill, or letter of contract, which I finde drawen in manner and form following.

Upon the sixth day of the week,* 2.15 the fourth of the moneth Sivan in the year five thousand two hundred fifty and fourth year of the Creation of the world, according to the

computation which we use here at Massilia, a city which is situate near the sea shore, the Bridegroom Rabbi Moses the son of Rabbi Jehudah said unto the Bride Clavona, the daughter of Rabbi david, the son of Rabbi Moses and citizen of Lizbon; Be unto me a wife according to the law of Moses and Israell; and I according to the word of God, will worship, honour, maintain, and govern thee according to the manner of the husbands a∣mong the Jews, which do worship, honour, maintain, and govern their wives faithfully. I also do bestow up∣on thee the dowry of thy virginity, two hundred deniers in silver, which belong unto thee by the Law, and mor••over thy food, thy apparrel and sufficient necessaries, as likewise the knowledg of thee, according to the custome of all the earth.

CHAP. XXIX.

Touching the bill of divorce used among the Jews.

I•• is an established truth, that the Jews had a certain indulgence granted by Moses for their divorce∣ments; for from the begining it was not so, nei∣ther was it Gods ordinance; but Moses did it fo•• the hardness of their heart,* 2.16 and to avoid some greater incon∣venience: as Christ hath clearly shewed unto u•• in the new testament.* 2.17 There is extant in the Talmud a voluminous tract concerning the divorce now in use among them, upon which many other of the Rabbines have written many subtle and divers Commentaries: and in them have laid down many causes for which the strongest bond of Matrimony may be broke in pieces.

The causes pretended by the Jews at this time, were the same that were urged when our Saviour Christ was here on earth, so that the husband can quickly take occasion of se∣peration,

from his wife, and easily finde a staf••e to beat the dog withall.

The bill of divorce ought to be written in a peculiar forme, the lines whereof must not exceed or be fewer then the num∣ber of twelve. This ought also to be delivered unto the woman in the presence of three faithful witnesses, being signed and sealed in the presence of them. When the hus∣band gives this letter unto his wife, he must say in express terms, behold O woman the bill of divorce, for by this thou being divorced from me, art permitted to marry to any other man, the form of this bill followeth.

Ʋpon such a day of the week, and such and such of the moneth.* 3.1 N. Such or such a year of the creation of the world, according to the computation which we use here in this City. N. Situate neer the River N. I of the Country N. the son of Rabbi N. now dwelling in such or such a place, neer such or such a river, have desired of mi••e free will without any coaction, and have divorced, dismissed, and cast out thee my wife, N. of the Country N. the daughter of Rabbi N. dwelling in such or such a Country, and dwelling now in such or such a place, situate neer such or such a River, which hast been my wife heretofore, but now I doe divorce thee, dismiss thee, and cast thee out, that thou mayest be free and have the rule of thy self, to depart and to marry with any other man whom thou wilt; and let no man be refused by thee for me, from this forward for ever. Thus be thou lawful for any man, and this shall be to thee from me a bill of sepa∣ration, a bill of divorce, and a letter of dismission

According to the law of Moses And Israel

• N. the son of N. witness
• N. the son of N. witness
• N. the son of N. witness.

This kinde of divorce is not in every place put in execution, they chuse a place of some fame and note neer adjoyning some

notable River, whither fome of the chief Rabbines are cited by a writ, if some others be not there resident. The Jews are very much for this carnal divorce, writing vast volumes in way of Commentary upon it; but by reason of the hardness of their heart, not once dreaming of the spiritual, whereby they are severed from the Lord of hosts. Hence remaining aliens from God, and according to their desert vagabonds over the face of the whole earth.

CHAP. XXX.

Touching the manner how a Jewish woman divorceth her self from the brother of her deceased husband.

IT is recorded in the fifth book of Moses, that the husband of a woman dying, his brother being un∣married shall go in unto her, take her to wife, and raise up seed unto his brother, that his name be not put out of Israel. And if the man like not to take his brothers wife, then shall she go up to the gate and accuse him before the Elders, and lose his shooe from off his foot, and spit in his face, and answer and say, so shall it be done unto the man that will not build up his brothers house. But in process of time this custome was disanulled and it was ordain∣ed by the Rabbines that none should take to wife the widow of his deceased brother, but rather for to free himself from her for his greater honour, should suffer her to draw ••ff his shooe▪ which kinde of divorce i•• called by the Rabbines C••••li∣tra which is performed in this manner.

The widow calls unto her five witnesses, who must be men of another family, with whom she being about to appear before the chief Rabbine, summo••s her husbands brother ••l∣so to the same place. When they are come, the Rabbine asks the woman whether three moneths are gone and p••st

since the death of her husband? Whether her husband dy∣ing left behinde him a brother unmarried? Whether he that is there present be the natural brother of her husband, begot by the same man? Whether they think themselves fit to be∣get children to raise up seed, or an heir unto the dead, as also to themselves now superviving? What age they are of? and lastly he asketh the widow whether she be fasting or not? For if she have formerly taken any meat, she may not lawfully spit in the face of her husbands brother.

Then he asketh the dead mans brother whether the woman there present was wife unto his deceased brother when he was alive? Whether he will take her to wi••e? or else be divorced from her by the Chalitza, or drawing the shooe from off the heele. If he answers that he is not willing to marry her, then a shooe is brought unto him made after a singular fashion, with latchets and other necessaries, this he takes, and leaning himself against a•• wall puts it on upon h••s right foot naked. Then comes the woman unto him and ••aith, this my husbands brother would not raise up seed unto him, and for this cause from henceforth he shall not be called my husbands brother. Hereupon, stooping towards the earth, she unlooseth his shoe with her right hand, and draw∣ing it off his foot spits in his face; and that with such force, that the five witnesses may see the spittle: and saith, Thus shall it be done unto him that will not build up his brothers house. Then the witnesses and all the whole company cry Chalutz hannahal, that is, the shoe is drawn off. Thus are these two separated each from another, that they may severally attend their own employments.

Here ariseth a great question among the Rabbines, how a woman, suppose that she wanted the right hand, could draw off the shoe.

Some of them have permitted that in such a case she may ••se her teeth to the unloosing of it: Others solve it in ano∣ther manner. If the brother to the man deceased will not suffer the ignominie of this discalceation, and the woman be about to marry unto another, then is he bound to pay a great sum of mony unto her, that he may be freed from her. If her husbands brother dwell in another City, then is she her

self compelled to follow him, and to indent with him about marriage. Concerning this custom of raising up seed unto the Brother, was that Question proposed by the Sadducesa 3.2 to our Saviour: that seeing seven brethren had one after ano∣ther married the same woman, whose wife she should be in the Resurrection? out of which we may conclude thus much, that it was in use among the Jews even in Christs time, for the brother of the man deceased, to go in unto and marry his brothers wife.

CHAP. XXXI.

Of the uncleanness of the women, and how they carry them∣selves in the time thereof.

IT is not lawful for a woman in the time of her un∣cleannesse to enter into the Synagogue, to pray, to name the name God, or to handle any holy book, as it is written, Let her touch no holy thing, nor come into my Sanctuary, untill the dayes of her purification be finished: yet some of the Rabbines have licensed it▪ They of the most holy sort write, that what woman soever being admonished of these things, abstains from them, shall lengthen her own dayes. So soon as she hath the least knowledge of her own uncleannesse, she separates her self from her husband for the space of seven dayes, in which time she dare not touch him, sit upon one stool with him, eat at the same table, drink out of the same cup, sit opposite unto him, nor speak unto him

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face to face. When the one would give any thing unto the other, they are not wont to do it by throwing, but they lay it down upon some table or stool, that the one being for a good space removed, the other may take it up.

When the man lieth with his wife in her uncleannesse, then the children which they beget prove Lepers, and they affirm that this is one of the chief reasons why there are so many Le∣pers among the Christians, to wit, carnal copulation in the time of the womans uncleannesse; hence scattering abroad venemous and bitter words against us in writing among the vulgar, which I will not now relate.

When any woman of the Jews hath reckoned up the seven dayes of her uncleannesse, she holds on and addes seven dayes more of her purification unto them; after which time she finding her self throughly purified, she clothes her self in white robes, takes another woman with her, and goes to wash her self in cold water, and that so nakedly, that she must not have her smock to cover her. In the Winter time in some places they are wont to powre hot water into the Ci∣stern in which she bathes her self. But in other places they are wont to wash themselves in cold water, as well in Winter as in Summer. They are bound to dive so deep, that not an hair of their head be seen without the water: and in the mean time it is not permitted that they should altogether close ei∣ther their eyes or their mouth, that the water may enter into both. They ought also to stretch out their fingers, bend their body, that their Paps do not touch it, to ••ishevel their hair by combing of it, to have no rings upon their fingers, lest there should be any place in the body which might not be drencht in the water. Some of them upon the washing day eat not until they have bathed themselves: others will not eat any flesh, lest any thing should stick within their teeth, and hinder the water to come in betwixt them. If any of them have a playster upon a wound, they ought to remove it; as also to cut their nailes. None must pre••ume to touch the wo∣man while she is in the water, yea, though she fall into a swoon, un••esse with hands first washed. If after her washing any thing stick between her teeth, she must into the water again. Many things more might be spoken concerning this

matter, if it were lawful to discover the secrets of women. The Jews themselves have written a certain little book in the German tongue, and Hebrew character, touching the manners of women: and they call it the book of women. He that can get it, let him read it: without all doubt it may be had among the Jews dwelling at Frankford upon the Maene.

CHAP. XXXII.

Of the poverty of the Jews, and their manner of begging.

IT is a common report that the Jews will not suffer that any of their nation should beg their bread, which experience proclaims fabulous: for the poor are often times relieved by the rich. Upon the Friday at Eve, as also upon the Eves of every Festival the poor go unto the houses of the richer sort to beg an almes, that upon the Sabbath or Festival, which by an especial com∣mand they are duly to sanctifie, they may cease from beg∣ging. If there be any one among them, who in particular is vexed with some extream want;* 3.3 the Rabbines having know∣ledge of it, grant him a license for begging: In which they declare his necessity, his honesty, and witnesse him to be a stout professor of the Jewish faith, and other such circumstan∣ces. This Letter or testimonial they call Ribbutz, an Epistle or Letter of collection;* 3.4 and the begger himself they call Rab∣zan, which signifies a gatherer. This Letter being granted and given unto him, he travels through the whole Region, visiting all the Jews he can light upon, and requesting some gift of them. If he come into any place where there are many Jews inhabiting: he delivers this his Petition to the chief Rabbine, or to him who beates the posts of the houses with an hammer, and warns them to the Synagogue; or to the Sena∣tors, or the chief among them; or to the Ruler of the Syna∣Synagogue,

not unlike a Consul, or to the overseers of the poor, or to the distributers of alms, or to the Collectors for the poor mans Box; (such are they who gather money a∣mong the Christians, going hither and thither through the Temple, having a certain bag with a Cymbal hanging at the end of a staff) he delivering it unto them, he intreats them that by their leave it may be lawful for him to beg in their quarters. This being granted, he together with two more stands at the gate of the Synagogue, and desires that some money may be given him: or otherwise the fore‐menti∣oned couple take his Letter, and gather for him from house to house, so much as they can get.

When one of the poorer sort hath a daughter mariage∣able, and cannot give her any dowry; then the Father thus miserable, wanders up and down with a Letter of the same sort, until he gather so much as will be the means to bestow her: otherwise he shall hardly procure her a husband.

When the poor Jewes go thus on pilgrimage, and turn aside unto other Jewes: they aae by them for a day or two so freely made welcome, that they pay nothing for their entertainment. But the second day being past, they begin to be weary of their presence. Hereupon this sentence is proposed to the publick view of travellers in some place of their house. The first day he is a guest, the second day a burden, the third day a Fugitive, and stinketh.

CHAP. XXXIII.

Of the diseases incident to the Jews

MAny are of opinion, that the Jews are more lively then the Christians, and not obnoxious to so ma∣ny diseases. But experience speaks the contrary; and their often funerals, even incident unto them in their younger years, confirmes it for a tale. Yea, every man daily sees how they are lyable to the Mezels, Botches, to the frail disease, Plague, and other Maladies, no less then other people. The frail disease they name Choli nophel,* 3.5 which disease, as it is very common among them, so are they wont to wish it to another, saying, God give thee Choli nophel, or Tippul. They call the Plague Hilluch, hence in their execrati∣ons they say, Corripiat te hilluch, the Plague take thee.

In the time of any spreading Pestilence, they writing cer∣tain unusual Characters, and wonderful names upon the doors of their Houses, Chambers, Bed‐chambers, Stoves: affirm them to be the names of those holy Angels which are set over the Pestilence. I have seen written upon their doors Adiri∣don, Bediridon, and so forth annexing diridon to every Letter in the Alphabet, which they think to be a present remedy a∣gainst the Plague. The Leprosie is not so frequent among them as among the Christians; both because they are fewer in number then the Christians, and also because they are more temperate in meats and drinks, and other kinde of things which cause this disease. For in their meats, as much as in them lies, they endeavour to fulfil the law of Moses. They are not so obstinately abstinent from any kinde of meat as Swines flesh: they cannot endure to hear of it. Yea, they will rather suffer death then eat it. Yet some of them have been troubled with this disease, as Antonius Margarita wit∣nesseth,

who in his time saw some leprous Jews at Prague. The Old Testament also hath recorded this malady to have been very frequent among them. They call it Nega; and in their cursings say, I wish Nega may fall upon thee.

CHAP. XXXIV.

Of the punishments for offences among the Jews.

SEeing the Jews have for a long time been without a King and Scepter, and have lost all power and au∣thority of passing sentence of life and death: they enjoyn at this day a certain kinde of penance to him that offendeth, which he must of duty undergo and per∣form.* 3.6 The adulterer is bound to divers sorts of penance, ac∣cording to the nature of the fact committed. In the Winter time he is compelled to stand for certain dayes in the wa∣ter of some River or running Brook. If there be Ice upon the water, then they cut and hew out a place for his ingresse with an Hatchet; & he is forced to stand up to the chin in the water so long as an Egge may be made hard rosted. In Sum∣mer time he is compelled to sit naked in an heap of Pismires; where, although he be so naked, that he hath not the least rag upon him, yet are his ears and nostrils stopped: his penance ended, he washeth himself with cold water. If the season be neither hot nor cold in which he is to suffer punish∣ment, then they appoint him a certain time of fasting, for the space whereof he must not eat, unlesse it be very late at night: at what time they give him some small portion of bread and water; and this they practise until the time come when he may either stand in cold water, or sit amongst an heap of Pis∣mires. It is written in Medrasch, that the first man Adam stood in the water up to the nostrils an hundred and thirty years before he begot Seth, for eating of the forbidden fruit.

If the punishment seem to be lesse then the offence requires: then they compel him in the Summer time to run through the middle of a thick swarm of Bees, which may lance and sting his body until the bulk thereof by reason of the anguish swell again. And so soon as he is cured of the said malady, he must again run through the foresaid swarm of Bees, and that more then once, according to his desert. If he have often commit∣ted fornication and adultery, then for many years he must continually suffer the said punishment. Such a Fast is some∣times enjoyned such an offender, that for the space of three years he must fast night and day, not eating any thing unless it be at supper, when his daintiest fare must be bread and wa∣ter: onely this qualification is annexed, that he may chuse whether he will perform the forementioned injunction, or otherwise fast three whole dayes in every one of the three years, not tasting the least morsel of bread or drop of water. As Queen Esther did in her great and extream necessity, and commanded the Jews to practise the same.

If any go in unto a woman at unfitting time, he is enjoy∣ned to fast forty dayes, and every day to have his back twice or thrice soundly lashed with a lethern whip, and thirty nine stripes to be given him. He must not eat any flesh or hot meats, drink no wine unlesse it be upon the Sabbath day. If any kiss or embrace a woman being in her monethly flowers, he must undergo the same punishment.

A Robber is adjudged to a three years exile: as also that wandering through every City where any Jews do sojourn, he should with a loud voice proclaim, Rotzeach Ani* 3.7, I am a Robber, and expose himself to the lash. He must not eat flesh, nor drink wine. He must not cut his hair or beard, nor put on any clean line••, or change of garments. It is not law∣ful for him to wash his hands: every moneth once he is bound to cover his head, and to binde the arm wherewith he acted the murther thereunto with an Iron Chain, and so to deplore the offence committed, in the sight of the Iews, Some have this punishment inflicted upon them, that if they sleep one night, they should watch the next, and so become vagabonds upon the face of the earth, as Cain was. Others are compel∣led to wear plaits of Iron upon their naked skin, Others for∣ced

to prostrate themselves before the door of the Syna∣gogue, that every incommer may tread upon. If any Jew ac∣cuse another, and bring him before a Christian Magistrate, or divulge his wickednesse and evil actions, then is he called a traytor. Others inflict some grievous punishment upon him, and from thenceforth esteem him as a man of no account and reckoning.

CHAP. XXXV.

Touching the burial of the Jews, and how they are bewailed and lamented of their living Friends and Kinsfolks.

WHen any Jew is visited with sickness, then the learned▪ Rabbines come diligently to visit and comfort him; which they esteem as a good and precious work. If any be sick unto death, he sends for his nearest Kinsfolks and other of the lear∣ned crew. If the sick person be rich, then in the first place they barter with him about his temporal estate: if poor, they spare their labour. They seriously exhort him to a constant perseverance in their faith. First of all catechising him whe∣ther he believes the Messias is yet for to come. He is also bound to make a confession of his sins upon his death-bed, the form whereof is this. I confesse before thee, my Lord and God, the God of my fathers, the Lord of all creatures, that health and sicknesse are in thy hand. I pray and beseech thee to restore me to my former health, and being mindful of me to hear my prayer, as thou heardest the prayer of King Hezekiah when he was sick. But if my appointed time be come, then let this my death be the remission of all my sins which I have committed, either out of ignorance or wanton∣ness

since the day that I was born. Grant that I may have a part in paradise, and in that world to come that is reserved for the just Grant that I may know the way of life everlast∣ing. Satisfie me with the joy of the excelling countenance by thy right hand for ever more. Blessed be thou O God who hearest my prayer.

Their final comfort is, that temporal death a debt to cor∣rupt nature, may be a reconciliation for all their sins, and that God is bound to remit their sins, because they undergoe this death. Alass who can but perceive what peace such poor comfort can afford to a loaden conscience.

When he is giving up the Ghost, then all the by-standers whether kinsfolke or strangers rent their garments, yet this they doe in the skirts thereof where the rent being but a hands breadth can doe no great hurt: they deplore and la∣ment the man departed seven dayes after the example of Jo∣seph who mourned for his father for the same space, and for the renting of their garments they produce that Scripture,* 3.8 Ja∣cob rent his garmants and put sackcloth upon his loines and la∣mented his son many dayes,* 3.9

As soon as he is dead they cast forth all the water in the house into the streets; cover his face, that from thenceforth none may behold it. Then they take his thumbe and by wresting of it into the palme of his hand, make it to represent the name Schaddai, which is so great a terrour to the devil that he dare not approach the dead corps. They binde his thumb with the threads and stringes of his own coat, which other∣wise would not remain crooked. For it is ordinary for a dead man alwayes to stretch out his hands and fingers, there∣by signifying that he hath left the world, and that there is nothing in it which he can now lay challenge unto: as on the contrary, the little infants at their birth have their hands shut; thereby intimating that God hath given, and as it were delivered unto them the riches of this carthly Tabernacle. Then is he washed with hot water, that he may be clean when he shall give an account of his sins and offences.

This done, they take an cgge and break it, mixing the in∣trals of it with wine, and with a great deal of curiosity, anoint∣ing the head of the dead carcass therewith. They invest him

with his white robe, which he was wont to wear upon the day of reconciliation; and for a conclusion of all commit him to the safe custody of the Grave.

When he is carried out of the house they hurry a certain shell after him: thereby signifying that by his exit the harsh tones of a melancholy sadness ought to be utterly silenced.

So soon as they come to the place of burial, then they say, Blessed be God who hath created, formed, nourished, su∣stained, and at last brought you (for so they bespeak the de••as is they were alive) into the dust of the earth again. He knowes your number, and in his good time will restore you unto life. Blessed be thou O God that takest away life and givest it again. Then they set the Corps down by the grave, and compassing the Sepulchre repeat a long prayer. In this they praise God that he hath pronounced a just sentence up∣on him, which sentence they name tzidduck haddinb 3.10 This done, certain of them take up the Corps, lay it in the grave, casting the earth upon it. His nearest kinsfolks beginning first. The burial being ended, they depart home with great lamentation. By the way some one of them stooping three times backward, pulls the grass from the earth, and with his hands lifting it up above his head, casts it behind him, hereby signifying that the dead shall rise again, and once more sprout out of the earth like unto grass;* 3.11 as the Prophet saith, You shall see it, and your heart shall rejoyce, your bones shall flourish as the herbe. Others say, that by this ceremony man is put in minde how he is dust and ashes.

When they return into the porch of their Synagogue, they wash their hands,* 3.12 saying, He will swallow up death in victory, and the Lord God will wipe away tears from all faces: and the rehuke of the people shall he take away from off all the earth; because the Lord God hath spoken it. From thence they goe into the Synagogue and sit down: by and by they leap up and down, changing their place some seven times: saying a pray∣er for the dead, which they call Kaddisch; as also some com∣fortable sentences,* 3.13 as this: The glorious majesty of the Lord our God be upon us.

They who bewaile the dead, are forced to ••it seven dayes barefoot upon the ground, in which space they are not per∣mitted

either to eat flesh or drink wine, whether they be the children of the deceased or some of his kinsfolks. Yet upon the sabbath dayes and other festivals, a dispensation is granted unto them in honour of these dayes, For the space of thirty dayes together they must not goe into the bath, nor to the barber. They must not annoint themselves with oyle or sweet water, not cut their nailes &c. The man who mournes for the dead must eat his meat with men: the woman with wo∣men. They idle become careless of their worldly affairs, breathing nothing out but the doleful accents of grief and sorrow. He that mourns eats none of his own bread: his friends who come to visit him, make him partaker of such victuals as they bring with them. In the first place they give him a dish of egges to feed upon, and that for his comfort; for as egges are round and circular, so is death also wheeling about now to one, then to another.

The children bemoan their deceased parents for a whole year together: the surviving son of the deceased father is tied every day for the space of eleven moneths, to say a certain prayer called Kaddisch before mentioned, by the virtue of which prayer, the Rabbines write and beleeve that his father shall be delivered out of purgatory. The wicked remain in purgatory for twelve moneths, but they who have led their life in a more godly manner are delivered sooner. Hereupon it comes to pass, that the children commonly pray for their fa∣ters the space of an eleven years, because there is not any who would have his father accounted for a reprobate. That the father may be delivered by such a prayer, they prove out of a certain story, rather an old wives tale recorded in the book, Brandspicilegium in the tract Calah Rabbi Akibha, up∣on a certain time being travelling, he met a man carrying a load of wood, which neither any horse or asse was able to carry. Rabbi Akibhah inquired of him whether he was a man or a ghost. He answered, I was once a man, but now being dead I am compelled every day to carry such a heavie load of wood into purgatory, and to this end that there I may suffer a miserable scorching for my sins which I committed in my life time, so that I may more fitly be compared to an asse then a man. Hereupon the Rabbine further enquired of him, whe∣ther

he had left a son behinde him? what was his wives name, as also his sons name? In what City they dwelt? All which when he had declared unto him, the Rabbine instantly going into the said City, happened to meet with his son; whom he taught the prayer Kaddisch, commanding him to repeat the same daily for his deceased father, for by this means it should come to pass that he should be delivered out of purgatory.

The son when he had learned the prayer, and had often re∣peated it for his deceased father; the father appeared to the foresaid Rabbine in a vision by night, and giving him thanks that he had freed him from so great torment, as being the cause of his delivery out of Purgatory, and confessed that he was now at length thence delivered, and translated into the garden of Eden, Paradise. Hereupon the Rabbine made all the Schools of the Jews partakers of this history by his let∣ters, annexing also this injunction, that every childe should say such a prayer for his deceased father. And hereupon it comes to pass, that the father of a Jew departs this life with great joy and consolation, knowing that he hath left a son behinde him that will pray for him. If one have no childe, the whole Synagogue prayes for him upon their Sabbath and festival dayes. By these and such like fables, the profound Rabbines instill the Jewish religion into their yonglings, that by this means they may become pious and learned Jews; yea, hence they are wont to boast before the nations of their sub∣lime wisdom and sanctity far exceeding the vulgar holiness.

It is also provided, that a lampe should burn for seven dayes together, in honour of the soule of the deceased party: for the soule of any dying man is wont to return to the place where he gave up the ghost, and dolefully to lament over his dear consort the body.

So soon as the man is dead they cast all the water in the house out of doors, that they who pass by, may be warned of the decease of some person there. Others have recorded that they do this thing in memory of the Prophetess Miriam, of whom it is written:* 3.14 All the Congregation of Israel came into the wilderness of Sin, in the first moneth, and the people remain••d in Cades: where Miriam died, and was buried there.

And when there was no water for the Congregation, they gathe∣red themselves together against Moses and Aaron.

The Talmudists say that the occasion hereof is this:* 3.15 the Angel of death who hath deprived the man of life, washing his knife or sword in the water poisons it; for they write, that Satan or the messenger of death standing at the beds-head with a drawen sword in his hand; upon which sword hang three drops of gall: which as soon as the sick man beholds, being terrified at the sight, he opens his mouth, whereupon these three drops fall into it. By reason of the first he gives up the ghost: the second makes him become yellow and pale: the last causeth him to putrifie.

So soon as the sick man dieth, the Angel runs to the waters, washeth his sword in them: by which means they being in∣fected with poison, are to be powred out.

Again, this is one of the best grounds of the Jewish faith, Antonius Margarita in his tract of Tabernacles, or Booths, writes, that the Jews in ancient times were accustomed to pray unto God, that he would not suffer the Angel of death any longer to appear in such a fearful shape at their beds∣heads, and that also they had their request granted: and that they their ancestors put out his left eye conjuring and bind∣ing him by the holy names of God.

It is also recorded in the Talmud, that great honour ought to be given unto them who have departed this life, because they in the other world have perfect knowledge of all occur∣rences in this.

They write also that the soule doth not presently upon the dissolution return into heaven from whence it came, but that for twelve moneths space it becomes a vagabond through the earth, returns into the Sepulchre, suffers many torments in purgatory: and then twelve moneths fully expired, it ascends up into heaven there taking its rest. The question being proposed in the book called Schebhet Jehudah, in a certain disputation betwixt a Jew and a Christian: How it came to pass that the dead should know all things that are done here upon earth? It is answered, that the soule doth not gain an entrance into heaven, untill the body that was buried be tur∣ned into dust; and therefore it remaining so long a time upon

the earth, may without contradiction know the things which are done here below. That the soule doth not presently goe into heaven, is manifest out of the words of Solomon. The dust shall return unto the earth from whence it was, and the spi∣rit to God that gave it.* 3.16 In this place they say, that by the dust is meant our bodie, which of necessity returns unto the earth, out of which it was taken: and by the Spirit our soule which returns to God that gave it: now then to conclude, the body must first be made dust and ashes, and then the Spirit shall re∣turn unto the Creator, which if it were otherwise, certainly Solomon had inverted his words, and propounded them thus; The Spirit shall return unto God that gave it, and the body to the earth.

Elias the famous Grammarian, in his dictionary called Tisbi, expounding the word Chabat hath left it in record, that it was the opinion of their Rabbines, that so soon as any of the Jews do take their farewell of this t••r restrial paradise, and the chamberlain death hath furnished him with a lodging in the lower parts of the earth, that the Angel of death comes and sits upon his sepulchre; and that at the same time the soule returns into the body, reanimates and erects it. Whereupon, the Angel takes an iron chain, the one part of which is hot, the other cold, with which he smites the dead corpes two times or more. At the first stroke all the members of the bo∣dy are torn one from another; At the second all the bones are dispersed abroad, at the third, flesh and bones, yea, the whole carcass is turned into dust▪ and ashes; Then come the good Angels and gather the bones together, honouring them with a second burial. This punishment the Rabbines call Chibbut hakkeber, which they do not only write of, but also most absurdly believe, in their common prayer petitioning that God would preserve them against this punishment, and divert it from them, as we may see in that petition which they call Benschen, being in the number of those which they use upon the day of reconciliation.

It is written in the book Chasidim that who is much given to almsdeeds,* 3.17 is a lover of reproof and honesty, who enter∣tains strangers willingly and from his very heart, who prayes with an attent minde; although he die without the land of

Canaan, he shall neither tast nor trie the violence of the grave, but shall be certainly preserved against the Chibbut hackke∣ber.a 3.18

Hence it is most evident, that they who die in the land of Canaan are free from this torture: but they who die in a strange land are subject thereunto. Hither it is also to be re∣ferred, that they who die in other lands are wont to wander through secret caves and holes of the earth untill they come to the land of promise, otherwise they are not made parta∣kers of the general resurrection, which thing we have former∣ly made mention of in the first Chapter and other places of this book.

CHAP. XXXVI.

Touching the Jews Messias who is yet for to come.

THat a Messias was promised unto the Jews, they all with one mouth acknowledge; hereupon petitioning in their daily prayers that he would come quickly; before the houreglass of their life be run out. The only scruple is of the time when, and the state in which he shall appear.

They generally beleeve, that this their future Messias shall be a simple man, yet nevertheless far exceeding the whole generation of mortals in all kinde of vertues: who shall mar∣ry a wife and beget children, to sit upon the throne of his kingdom after him.* 3.19 When therefore the Scripture mentio∣neth a twofold Messias, the one plain, poor, and meek, sub∣ject to the stroke of death: the other illustrious, powerful, highly advanced and exalted: the Jews forge unto them∣selves two of the same sort, one which they call by the name of Messias the son of Joseph that poor and simple one, yet an experienced and valiant leader for the warrs; Another

whom they entitle Messias the son of David that true Messi∣as who is to be king of Israel, and to rule over them in their own land. About whose coming they are among themselves altogether disagreeing.

Those ancient Jews who lived before Christs incarnation, did not much miss the marke, when Elias said that the world should continue six thousand years, whereof two thousand were to be void and without force, that is, without the law of God, the other two thousand under the law: and the last under the Messias.

Their hope was therefore this, that foure thousand years after the worlds creation fully expired, their Messias should come in the flesh: in which their errour was small or none at all; for according to the vulgar account of us Christians, Christ the true Messias was borne in the 3963. year of the world, but according to the Jews computation in the year 3761, we and they differing 202 years. And now because Christ came not unto them in great power, a king of glori∣ous state (such as were David and Solomon) to deliver them from the tyranny of that usurping Herod, and Roman cruelty, neither with a rod of iron to break in pieces and destroy their enemies: but only began his kingdom over them▪ with the spiritual scepter of his doctrine, even for this very cause they would not receive him for the true Messias, though some few did acknowledge and embrace him,* 3.20 and at that time the most ancient and approved men amongst them did expect his com∣ing: thus we finde a Simeon waiting for the consolation of Israel,* 3.21 and Anna that old Prophetess speaking of him to all that hoped for deliverance in Jerusalem.* 3.22 The very same that the Apostle Paul witnesseth in his Epistle to the Romans, that though the Jews were most ingrateful, yet is there a remnant of them according to the election of grace. Yea, when all king∣ly power, sacerdotal honour and dignity was taken from them, the city Jerusalem made a ruinous heap, and their beauty the temple turned into ashes, every one now begins to sus∣pect the time of the coming of the Messias to be past. Hence it was that in the 52. years ufter the destruction of the Tem∣ple, a certain proud and haughty Jew boasting that he was the true Messias, feared not to affirme himself the same of

whom Balaam prophesied in these words:* 3.23 I shall see him, but not now, I shall behold him, but not nigh: there shall come a star out of Jacob, and a Scepter shall rise out of Israel, and he shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession, Seir also shall be a possession for his enemies, and Israel shall do valiantly. Others understood this prophesie of the then newly begun kingdom of the Christians. But the Jews even at this day determine their Messias as yet to come, and to fulfil those things which Balaam foretold, ac∣cording to their substance. That the said Jew should pro∣claim himself the Messias, was most grateful unto them: who presently in their own conceits can nourish hopes, that they should become the conquerours of the Romans, who a little before had destroyed their City and Temple. This Seducer following the letter of the prophesie, names himself, Ben Chocab, which is by interpretation, the son of a Star. His chief follower, who at the very first clave unto him, was Rabbi Akibha, a man of great learning, who had under his tuition twenty four thousand Scholars, proclaiming him to be Malka Meschiccha, Christ the King. By this means much people went after him; insomuch, that he chused unto himself the City Bittera for the seat of his kingdom. But when that Adri∣an the Roman Emperour, had after a siege of three years and an half taken and killed this their Messias, and together with this beautiful Star had miserably slaughtered more then four hundred thousand Jews,* 3.24 then the remnant of so great a mas∣sacre perceiving themselves led astray by this their Star, turn Anabaptists, and call him from that day to this Barcozabh, that is, the son of a lye, a lying and bastardly Messias. Yet neverthelesse, many since have lived who would be reputed for the Messias, as you may read in a book called Schebhet Jehudah *.

The issue of all is this; that the Jews convicted in their own consciences, will they, nill they, are forced to confesse that the time in which the Messias was to come, is already past.

When therefore they had despised and rejected Christ the true Messias, and no other appeared, they falsified the above mentioned tradition of Elias (which was that the Messias should come about the four thousandth year of the world) by

annexing unto it this Comment; that the time was prolong∣ed for their offences. But when at length no reason could be pretended of this long delay, neither could they desine the time of his coming: their onely evasion is, to smite with this curse the head of him that should determine a certain sea∣son for his coming,* 3.25 Tippach ruchan atzman schel mechasschebhe Kitzin *, Which is, Let their soul and body burst with a sw••l∣ling Rupture, who peremptorily set down the time; that time (I say) in which the Messias is expresly for to come. Yet this not at all pondered, and nothing set by, many of them mo∣ved by the prophesies of the men of God concerning the co∣ming of the Messias, have in their souls and consciences con∣fessed, that the time of his coming was already past; and therefore in their writings they acknowledge that he is born indeed; but for their sins and impenitent life, not as yet re∣vealed. And at this instant all the Jews dwelling amongst us are of the same opinion. Hereupon Rabbi Solomon Jarchi saith, that according to their ancestors, the Messias was born in that day in which ••erusalem was last of all destroyed, but where he hath so long been hid, to be uncertain. Some of them think that he lies in Paradise, bound to the womans hair, grounding upon these words in the Song of Solomon: Thy head upon thee is like Carmel,* 3.26 and the hair of thy head like purple, the King is bound in the Galleries. By King understan∣ing the Messias, and by Galleries, Paradise. Rabbi Solomon follows this exposition of these ancient Rabbines.* 3.27 The Tal∣mudists write, that he lies in Rome under a gate among sick folks and Lepers, perswaded by the words of Esay, who saith, that he is one despised and rejected of men, a man of sorrows,* 3.28 and acquainted with grief. Others forge other lies and tales.

Well, let all these things fall out according to their own de∣sire;* 3.29 yet they still believe he is to come. First then before his coming shall happen ten notable miracles, by which every one shall be admonished and incited to an accurate prepara∣tion for his coming, and also be warned to conceive that he shall not come so poor and privately as Christ came. These ten miracles I mean here to present in the same words that the Rabbines have commended them to posterity, in a little book called Abkas Rochel.

The first miracle, God shall stirr up and produce three kings,* 3.30 who proving traitors to their own faith, shall also turn Apo∣states: so living before men as though they served the true God: yet in very deed practising nothing less; seducing silly souls, and after such a manner tormenting their consciences, that they may abjure God and their own faith, even so that many of the sinners of Israel shall utterly despair of redempti∣on, being ready to deny God, and forsake his fear. Concern∣ing these things Isaiah speaketh, c. 59. 14, 15. Judgment is turned away backward, and justice standeth afar off; for truth is fllen in the street, and equity cannot enter, yea truth faileth. What? All they why shall love the truth shall flee in troops, and flying hide themselves in the caves and holes of the earth, and shall be massacred by the great, and mighty, and tyranni∣cal persecutors. At that time shall be no king in Israel, as it is written. The children of Israel shall abide many dayes without a King, and without a Prince, and without a sacrifice, and with∣out an Image, and without an Ephod, and without a Teraphin: There shall not be any more Rosch Ieschibhah (b) that is head of the Synagogue, no faithful teachers who may feed the peo∣ple with the word of God, no merciful and holy, no famous and eminent persons shall remain. The heaven shall be shut up and food shall fail; these three kings shall enact laws so many, so burdensome, and so tyrannical, pronounce such hea∣vie judgments upon men, that but a very few shall be left, be∣cause they had rather die, then living deny their maker. Yet these three kings by Gods ordinance and disposition shall on∣ly reign three moneths.

In the time of their reign▪ they shall double the ordinary tribute, so that who formerly paied only eight pieces, shall then pay eighty, he who formerly paied ten, shall then be forced to give an hundred. He that hath nothing at all to give, shall be punished with the loss of his head: yea also, the longer they shall reign, the greater and heavier will the burdens be which they shall impose upon the children of Isra∣el. There shall also come certain men from the ends of the earth, so black and abominable, that if any man look upon them he will die through fear. Every one of them shall have two heads, and eight eyes, shining like a flame of fire. They

shall run as nimbly and swiftly as an hart. Then shall Israel cry out, woe unto us, woe unto us, the frighted little ones cry alass alass, dear father what shall we doe? then shall the father answer, the deliverance of Israel is now at hand,* 3.31 and even at the door.

The second miracle, God shall make the sun to exceed in heat, that many burning feavers, plagues, and other diseases shall be scattered abroad upon the earth, by reason of which, a thousand thousand of the Gentiles and people of the world shall die daily. Hereupon, the Gentiles at length weeping, shall bitterly cry out, woe and alass whither shall we turn our selves? where shall we hide us? Thus with expedition they shall goe and dig their own graves, wish for death, and op∣pressed with thirst and grief, hide themselves in the Caves and Dens of the Earth. But this great heat shall be as physick and a refreshing to them that are just and good in Israel,* 3.32 as it is written, unto you that fear my name shall the sun of righteous∣ness arise with healing in his wings, and ye shall go forth and grow up as calves of the stall; by this sun of righteousness un∣derstanding that in the heavens.* 3.33 Balaam (say they) also pro∣phesied of this; saying, alass who shall live when the Lord hath brought it to pass.* 3.34

The third miracle, God shall make a dew of blood to fall upon the earth: which all Christians and people of the earth thinking to be watery and most delightful, shall take and drink, and drinking die. The Reprobate also in Israel who despaired of redemption, shall also die by drinking of it, but it shall not be hurtful to them who are just among the Iews, who in a true faith firmly cleaving unto God,* 3.35 do persevere in the same, as it is written. They that be just shall shine as the brightness of the firmament, and they that turne many to righte∣ousness, as the stars for ever and ever: again, the whole world for three dayes space shall be full of blood;* 3.36 according to that which is written: I will give signes in heaven and in earth, blood and fire and pillars of smoke.* 3.37

The fourth miracle, God shall send a wholsome dew upon the earth. They shall drink of this who are indifferent ho∣nest▪ It shall serve as a salve to them who were made sick by drinking of the former,* 3.38 as it is written. I will be as dew to Is∣rael,

he shall grow as the lillie, and cast forth his root as Lebanon.

The fifth miracle.* 3.39 God shall turn the sune into so thick a darkenss, that it shall not shine for the space of thirty dayes, as it is written, The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord come. At the end of thirty dayes God shall restore its light: as it is written,* 3.40 They shall be gathered together as prisoners are gathered in the pit, and shall be shut up in prison, and after many dayes they shall be visited. The Christians being sore affraid to see these things, they shall be confounded with shame, and acknowledg that all these things come to pass for Israels sake: yea, many of them shall embrace the Jewish religion: as it is written,* 3.41 They that observe lying vanities forsake their own mercy.

The sixth miracle,* 3.42 God shall permit the kingdom of Edom (to wit that of the Romans) to bear rule over the whole world. One of whose Emperours shall reign over the whole earth nine moneths, who shall bring many great kingdoms to deso∣lation, whose anger shall flame towards the people of Israel, exacting a great tribute from them, and so bringing them in∣to much misery and calamity. Then shall Israel after a strange manner be brought low and perish, neither shall they have any helper: of this time Esay prophesied,* 3.43 And he saw that there was no man, and wondred that there was no intercessor: therefore his arm brought salvation unto him. After the expiration of these nine moneths, God shall send the Messias son of Joseph, who shall come of the stock of Joseph, whose name shall be Nehemiah, the son of Husiel. He shall come with the stem of Ephraim, Benjamin and Manasses; and with one part of the sons of Gad. As soon as the Israelites shall hear of it, they shall gather unto him out of every City and nation, as it is written:* 3.44 Turn ye back sliding children saith the Lord, for I will reign over you, I will take you one of a City, and two of a tribe, and bring you to Sion.

Then shall Messias the son of Joseph, make great war against the king of Edom, or the Pope of Rome, and being conqueror shall kill a great part of his army, and also cut the throat of the king of Edom, make desolate the Roman Monarchie, bring back some of the holy vessels to Jerusalem, which are treasu∣red up in the house of Aelianus. Moreover the king of

Egypt shall enter into league with Israel, and shall kill all the men inhabiting about Jerusalem, Damascus, and Ascalon: which thing once noised over the whole earth, a horrid dread and astonishment shall overwhelm the inhabitants thereof.

The seventh miracle.* 3.45 They say that at Rome there is a cer∣tain piece of marble, in shape resembling a Virgin, so framed and fashioned, not by mans workmanship, but by the Lords hand. To this Image shall all the wicked livers in the world gather themselves, and burning in lust towards it, shall com∣mit incest with it. Hereupon, in the same marble will the Lord forme an Infant, which by a certain rupture shall issue out of it. This infant shall be called Armillus Harascha, Armillus the wicked, and shall be the same which the Chri∣stians call Antichrist. His length and bredth shall be tenn••els, the space betwixt his eyes and the palm cross wise. His hollow eyes red, his hair yellow like gold, the soles of his feet green; and to make his deformity compleat, he shall have two heads. He coming to the wicked king of Rome, shall affirm himself to be the Messias and god of the Romans, to whom they easi∣ly give credit: and make him king over them. All the sons of Esau shall love and stick fast unto him. He shall bring under his yoak the whole Roman Monarchie, and to all Esaus ofspring glorying in the name of Christian, he shall say, bring me the law which I gave unto you. Which they shall pre∣sently deliver, together with their book of Common-prayer, which he shall receive as true and legitimate, ac∣knowledging that he gave that law and book unto them, de∣siring that they will beleeve in him.

These things once finished, he shall send his Embassadors to Jerusalem to Nehemiah the son of Husiel, and to all the Congregation of Israel; with this mandate to bring their law unto him: and confess him to be God: At the report of this, fear and wonder assault their souls: and Nehemias ac∣companied with three hundred thousand voluntiers of the tube of Ephraim, carrying also the book of the law with him, shall come unto Armillus, and out of it read him this sentence,* 3.46 I am the Lord thy God, thou shall have none other Gods before me. To whom Armillus making answer, shall deny any such sentence to be extant in their law, and that there∣fore

they ought to acknowledge him for a God, following the example of the Christians, and other people of the earth. Then shall Nehemiah the son of Husiel in that instant com∣mand his followers to binde Armillus, and entering the field with thirty thousand armed Nobles, shall put to the sword two hundred thousand of his assistants. For this cause Ar∣millus greatly enraged, shall gather together all his forces in a deep valley to fight against Israel, and to destroy no small number of Jacobs posterity. There shall Messias the son of Joseph breath his last, whom the holy Angels shall take, hide, and casket up with other Patriarks of the world. The Israe∣lites shall be struck with such astonishment, their hearts shall fleet like water; but Armillus himself shall not know of the death of their Messias, who otherwise would not leave one of them alive.

Then shall all the Nations of the earth banish the Jews out of their dominions, no way permitting them any longer to be their coinhabitants. Moreover, such trouble and distresse shall at that time perplex the Jews, as hath not been from the beginning to the world.

Then shall Michael come and fan away the wicked in Isra∣el,* 3.47 as it is written; At that time shall Michael stand up, the great Prince, which standeth for the children of thy people, and there shall be a time of trouble, such as never was since there was a nation even to that same time. Then the remnant shall flee in∣to the wildernesse, where God shall try and purge them after the same manner that silver and gold is tried in the Furnace. For the Lord saith, I will purge out from among you the Rebels,* 3.48 and them that transgresse against me. And again, Many shall be purified, made white, and tryed; but the wicked shall do wick∣edly, and none of the wicked shall understand: but the wise shall understand. Then shall the whole remainder of Israel be in the wildernesse for forty five dayes, the chief of their fare being grasse, leaves, and herbs; and that Scripture shall be fulfil∣led in their ears,* 3.49 I will allure her, and bring her into the wil∣dernesse, aud speak comfortably unto her. The truth of this ap∣pears out of that of the Prophet, From the time that the daily sacrifice shall be taken away, and the abomination that maketh de∣solate, set up, there shall be a thousand two hundred and ninety

dayes. Blessed is he that cometh to the thousand three hundred and five and thirty dayes. But goe thou thy way till the end be: for thou shalt rest▪ and stand in the lot at the end of the dayes.

Conceive that forty five being added to the precedent number of ninty, the last number of 1335 daies doth arise. In that time all the wicked in Israel shall perish; who are unworthy to be copartners in such a deliverance. Finally, Armillus invading Egypt with great power shall subdue it, as it is written:* 3.50 The land of Egypt shall not escape. From Egypt he shall muster his forces for Jerusalem, striving with might and main once more to make it a desolate heap.* 3.51 And he shall plant the tabernacle of his palace, between the Seas, in the glorious holy mountain, yet he shall come to his end, and none shall help him.

The eighth miracle. The Archangel Michael shall arise, and shall thrice winde a mighty trumpet,* 3.52 as it is written; It shall come to pass in that day, that the great trumpets shall be blowen, and they shall come that were ready to perish in the land of Assyria,* 3.53 and the outcasts in the land of Egypt, and shall wor∣ship the Lord in the holy mount at Jerusalem. Again, The Lord God shall blow the trumpet,* 3.54 and shall goe with the whirlewinds of the South. At the sound of this trumpet the true Messias the son of David, and the Prophet Elias shall appear and ma∣nifest themselves to the devout Israelites inhabiting the wilderness of Judea. Then shall they receive incouragement, the weary hands shall be lifted up, and strength shall visit the feeble knees. All the Jews also wheresoever dispersed over the whole earth shall hear the sound of the trumpet, and at last confess, that God in mercy hath visited his people, and by a plenary deliverance hath been gracious to his inheritance, and all the captives of Ashur shall be gathered together. But the sound of this trumpet shall blast the Christians and people of the world with fear and astonishment, casting them into horrid maladies, Then shall the Jews gird up their loins, and with many a weary journey seek to revisite their Jerusa∣lem. Messias also the son of David, together with his harbinger Elias, and all the faithfull his followers in Israell with great joy shall come into Jerusalem. So soon as this pierceth the ears of wicked Armillus: he will babble out, how long will this abject and base people thus be∣have

themselves? and shall once more with a great army of Christians hasten to Jerusalem to give battel to to their newly inaugurated soveraign. But God shall not permit that the Israelites should fall out of the fire into the pit, but speaking unto the Messias shall say unto him, Come thou and sit at my right hand, and to the children of Israel, sit you still, hold your peace, and quietly expect that great deliverance which the Lord this day will impart unto you. Then shall the Lord rain from heaven fire and brimstone, as it is record∣ed,* 3.55 I will plead against him with pestilence, and with blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hailstones, fire and brimstone. Then shall Armillus with his whole army die, and the Atheistical Edomites (the Christi∣ans they mean) who laid waste the house of our God, and led us captive into a strange land, shall miserably perish; then shall the Jews be revenged upon them, as it is writ∣ten,* 3.56 The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau (that is, we Christians, as the Jews interpret, whom they' Christen Edomites) shall be for stubble. This stubble the Jews shall set in fire, that nothing may be left to us Edomites which shall not be burnt and turn∣ed into ashes.

The ninth miracle.* 3.57 At the second blast of Michael his trumpet being long and loud, all the graves in Jerusalem shall open, and the dead arise, Messias also the son of David toge∣ther with Elias the Prophet shall restore to life Messias that good son of Joseph reserved under a certain gate.

At the same time shall all the Congregation of Israel send Messias the son of David as an Embassador to the remnant of the Jews superviving the last slaughter, dispersed here and there among the Christians and other people of the earth, to summon them to Jerusalem. Then shall the kings of the nati∣ons without delay, carry the Jews inhabiting their quarters, upon their shoulders, and in Chariots unto Sion. I think this will come to pass much about the Greek Calends.* 3.58

The tenth miracle. At what time the Angel Michael shall blow the trumpet the third time, then shall God bring them forth who border upon the rivers Gosane Lachlacke, Chabore,

and also inhabited the cities of Juda, and they in number infi∣nite and immesurable, together with their infants shall enter into Moses Paradise; the earth before and behinde them shall be nothing but a flame of fire, which shall consume all which is needful for the preservation of life among the Christians and other people.

When the ten tribes of Israel shall return out of the land of their captivity, then the pillar of the cloud of the divine glory and majesty shall encompass them,* 3.59 as it is written: the breaker up is come before them: they have broken up, and have passed through the gate, and are gone out by it, and their king shall pass before them, and the Lord on the head of them. More∣over God shall open unto them fountains flowing out of the tree of life, wherewith he shall refresh them in their journey, lest at any time thirst should annoy them.* 3.60 For the Lord saith, I will open rivers in high places, and fountains in the midst of the vallies:* 3.61 I will make the wilderness a pool of water, and dry land springs of water. Again, They shall not hunger nor thirst, neither shall the heat nor sun smite them, for he that hath mercy on them,* 3.62 shall lead them, even by the springs of water shall he guide them. To comfort them against these ten signes forego∣ing the coming of the Messias, the most of which pretend great calamity and affliction to the Jews, they have a tenfold consolation.* 3.63 The first is, that the Messias is certainly yet for to come: according to that of the Prophet, Behold thy king cometh &c.

The second that he shall again gather them together being dispersed over the face of the whole earth,* 3.64 as it is written: I will bring them from the north country, and gather them from the coasts of the earth, and with them the blinde and the lame, the women with childe, and her that travelleth with childe toge∣ther, a great company shall return thither: From which place we may learn thus much, that if any went unto his grave blind or lame, the same shall God raise up cloathed with the same imperfections: that one may more easily know another, yet the Lord shall so perfectly cure the lame,* 3.65 that they shall skip like Roes, as the Scripture witnesseth, Then shall the lame man leap as an hart, and the tongue of the dumbe sing; for in the wilderness shall the waters break out, and streams in the desert.

The third is;* 3.66 that God shall raise up the dead: as it is written; Many that sleep in the dust of the earth shall arise: these to life eternal, they to shame and everlasting contempt.

The fourth is,* 3.67 that God shall build them up a third temple, according to that plat-form and fashion which Ezekiel hath described cap. 41. ver. 1. 2, 3.

The fift is,* 3.68 that the people of Israel shall be the sole Mo∣narchs of the whole world, their dominion stretching from one end of the earth unto the other, according to that of Esay 60. 12. The nation and kingdom that will not serve thee shall perish: yea, these nations shall be utterly wasted. Yea, the whole world being turned unto the Lord shall be subject to his law,* 3.69 as it is recorded, For then will I turn to the people a pure lan∣guage, that they may all call upon the name of the Lord, to serve him with one consent.

The sixth is,* 3.70 that God at that time shall defeat and destroy all the enemies of his people (that is, the Christians) and migh∣tily to revenge himselfe upon them: as it is written, I will lay vengeance upon Edom by the hand of my people Israel,* 3.71 and they shall do in Edom according to mine anger.

The seventh is,* 3.72 that God shall take away all diseases and maladies from among the people of Israel, according to that; The inhabitants shall not say I am sick:* 3.73 the people that dwell therein shall be forgiven their iniquitie.

The eight is,* 3.74 God shall prolong the dayes and yeares of the life of the Israelites. So that they shall live as long as the oake or other of that kinde:* 3.75 for saith the lord, as the dayes of a tree are the dayes of my people, and my elect shall long enioy the works of their hands, and againe, there shall be no more thence an infant of dayes, nor an old man that hath not filled his dayes: for the child shall die an hundred yeares old, bnt the Sinner being an hundred years old shall be accursed,* 3.76 which is as much as to say, if any die at an hundred years of age, it shall be said of him, that he died as a little infant, or in his infancy: for at that time the years of life of the Israelites shall be equal to them of the fathers from Adam to Noah, as Abenezra com∣ments upon the place.

The ninth is,* 3.77 that God shall so clearly manifest himself to the Israelites, that they shall see him face to face. As it is

recorded:* 3.78 The glory of the Lord shall be revealed, and all flesh shall see together: because the mouth of the Lord hath spoken it. Yea, all the Lords people shall be Prophets, as it is written: It shall come to pass afterward that I will powr out my spirit up∣on all flesh, and your sons and your daughters shall prophesie: your old men shall dream dreams, your yong men shall see visions.

The last degree of comfort is,* 3.79 that God shall quite root out of them all imbred lusts, and inclinations unto evil, as it is writ∣ten: A new heart also will I give you, and a new spirit will I put within you,* 3.80 and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Hitherto we have delivered what we promised out of the book called Abhkas r••chel, in which though it be summarily set down what the Jews beleeve concerning their Messias, as also the manner how he is to bring them back to Jerusalem: yet I think not impertinent in this place a litle more largely to de∣clare with what solemnities their Messias shal give them inter∣tainement in their own land, and with what happiness and fe∣licitie they shall lead their lives under him.

When then the Messias hath gathered all the Jews together out of all the nations under heaven and from the foure winds of the earth,* 3.81 and hath brought them unto the land of Canaan flowing with milk and hony; then shall he cause to be pre∣pared a sumptuous and delicate banquet, inviting and friendly welcoming unto it all the Jews with great pomp and joy inex∣pressible.

At this banquet shall be dished up and served in, the great∣est beastes, fishes and fouls that ever God created. The worst wine that they shall drink shall be that whose grape had its growth in paradise, and hath been barrel'd up and reserved in Adams Cellar unto that time.

The first dish in this feast shall be that huge oxe described in the book of Job,* 3.82 to be of such great strength and magnitude, named Behemoth. This the Rabbines affirme to be the same oxe whereof David makes mention in his 50 Psalm and 10 verse. All the beasts of the forrest are mine, and the cattel (Behemoth) feeding on a thousand hills, that is to say, which every day eateth up the grass of a thousand hils. But a man will aske what at length would have become of this oxe, if he

had lived so long, seeing he had long since eaten up all his fod∣der. The Rabbinesa 3.83 learnedly answer that this oxe is stall∣fed, and remains always in the same place, and that whatsoever he eateth on the day grows again upon the night in the same length and forme.

The second dish adorning the table shall be that vast whale,* 3.84 Leviathan, (according to the Jewish tone Pronounced Lipia∣san) who is also described in the book of Job, and mentioned in other places of holy writ.

Concerning these two beasts there hath bin handsomly com∣piled this tradition by the wit and ingenuity of the solid pated Rabbins in their Talmud,* 3.85 it runs thus, Rabbi Jehudah saith that what thing soever God created in the world he created it male and female and that without all doubt; for he created the Leviathan. yet least the he and she Leviathan: by engendring should augment the number, and at length by there monstrous magnitude and multitude destroy the whole world, God gelded the male, and killed the female, reserving her in pickle to be meat for them that are just in Judah and feared him, in the dayes of the Messias,* 3.86 as it is written: In that day will the lord with a sore and great and strong sword punish Leviathan the piercing serpent, even Leviathan that crooked serpent, and he shall slay the dragon that is in the sea. In the same manner he created that great ox called Behemoth feeding on a thousand hils male and female: yet lest by multiplying they might fill and destroy the earth, he gelded the male and killed the female, reserving it for the Jewes diet in time to come, as it is writ∣ten: Loe now his strength is in his loynes,* 3.87 and his force in the na∣vell of his belly, he that made him can make his sword to ap∣proach unto him.

The third dish in this banquet as Elias Levita in his dicti∣onarie named Tesbi out of the Rabbins reports,* 3.88 shall be that horrible huge bird called Barinchue which killed and unbow∣eld shall then be rosted. Concerning this bird it is written in the Talmud she cast an Egge out of her nest by whose fall three hundred tall Cedars were broken down.* 3.89 and the Egge breaking in the full drowned three score villages. By this rela∣tion it is easie to conceive this bird to have been little inferiour in greatnes to the forementioned oxe and fish; whence we

may also collect how glorious a dish the Messias is to make of it for his guests, and when there are many such birds (Guls I think) found in the land of Judah, none ought to think that which is reported of this to be fabulous.* 3.90

In the forementioned book of the Talmud, we read of a certain great crow which was seen of a Rabbine, worthy to be credited. The relation runs thus. Rabbi barchannah saith, At a certain time I saw a frog, which is as great as the village Akra in Hagronia, well how big was the village? It con∣sisted of no fewer then threescore houses. Then came a mighty serpent and swallowed up this frog. Instantly upon this, a great crow flying that way picked up as a small morsel both the frog and the serpent; and taking him to flight sat upon a Tree, now think with your selves how great and strong this tree must be. To which Rabbi papa the son of Samuel making answer, unless I had been in the place, and with these mine eyes seen the very tree, I would not have beleeved it. Thus much the Talmudist. Who dare give the lie to this Rabbine? When that good man Kimchi commenting on the fifty Psalm, and explaining the word Ziz hath there wit∣nessed that Rabbi Judah the son of Simeon did avouch Ziz to be a bird of that bigness,* 3.91 that when he spreads abroad his wings he hides the body of the sun, and wraps the world in darkness. Furthermore, on a certain time, a certain Rabbine was upon the sea in a little ship, in the middle of which he saw a bird standing of such an height,* 3.92 that water came only to her knees: which the Rabbine observing, bespeaks his companions that there they might wash themselves seeing the water was not deep. But a voice from heaven hindred the attempt, saying unto the Rahbine, see that thou do it not: for now seven whole years are gone and past, since a certain man let a hatchet fall in this very place, which hath been ever since a falling, and is not as yet come to the bottome. By which a man may easily gather how long legs this bird had, and how great her body ought to be in proportion to her feet. With∣out doubt these birds keep their residence in the wood Ela, in which,* 3.93 a Lion is reported to live of such an unheard of por∣traicture, that only to relate would strike a man with asto∣nishment. Of this Lion the Talmud thus fables. When up∣on

on a certain time the Emperor of Rome asked Rabbi Josuah the son of Hananiah, what the reason was why their God com∣pared himself unto a Lion; and whether he was of so great strength that he could kill a Lion? the Rabbine made answer, that God did not compare himself unto an ordinary Lion, but unto such an one as lived in the wood Fla: to whom the Prince replied, shew me that Lion. Then the Rabbine by prayer obtained of God that the lion should leave the wood, and come, when hs was yet foure hundred miles distant from the Emperour, he roared so terribly, that all the women with child in Rome became abortive, and the walls of the City fell flat unto the ground. When he had come an hundred miles nearer, he the second time roared so fearefully that all the teeth of the Romanes fell out of their heads, & the Emperour falling from his throne, lay prostrate upon the earth half dead; who with vehement entreaties begs of the Rabbin to send back the Lion; which was likewise put in execution. But these fables draw us too far from the smell of that fast which the Messias hath provided for the Jews in the land of promise.

The flesh of the foresaid Behemoth and Leviathan will not digest well without a Cup of older wine; therefore the Messias shall broach that wine and give it unto his guests,* 3.94 which was made in Paradise, and was kept from the begining of the world to that time in Adams Cellar, as it is written: In that day sing you unto her a vineyard of red wins.* 3.95 I the Lord do keep it, I do water it every moment: lest any hurt it, I will keep it night and day: again,* 3.96 There is a cup in the hand of the Lord, and the wine thereof is red: it is full mixt; he shall poure it out, and the dregs therof all the ungodly of the earth shall drink and suck them up.

Before the supper be served in,* 3.97 the Messias after the man∣ner of Kings, and Princes, and others celebrating Festivals and Marriages, shall present the Jews with pleasant sports and plaies to make them merry. He will cause Behemoth and Leviathan to meet in some spacious place, and there they shall play before the Messias to pass away the time, and for his minds refreshing, as it is written:* 3.98 Surely the Mountains bring him forth food, where all the beasts of the field play. And again, There go the ships,* 3.99 there is that Leviathan whom thou hast

made to play therein. Then the oxe running hither and thither shall bend his hornes against the Leviathan; which will greatly affect the Messias,* 3.100 according to that, It will be more grateful to the Lord then a bullock that hath borns and hoofs. The Leviathan also shall come to encounter the oxe, armed with his fins as an helmet, not easie to be seen, as it is writ∣ten:* 3.101 Who can open the doors of his face, his teeth are terrible round about. His scales are his pride, shut up together as with a close seale. Here shall be the summons to the battle, and the first encounter begin most hot and furious, but to small purpose, for they being of equall strength neither can overcome the other, but at last wearied out both shall fell upon the ground. Then the Messias drawing out his sword shall slay them both, as it is written:* 3.102 At that day will the Lord with a sore great and strong sword punish Leviathan.

Now comes the Cooks part, nothing but boyling and roasting: and great provision for this sumptuous supper, as it is recorded:* 3.103 The Lord of hosts shall make unto all people in this mountain a feast of fat things, of fat things full of marrow. The fish shall be served up in parcels to the guests, which done, every one shall greatly rejoyee, as it is written: shall thy companions make a banquet of him?* 3.104 shall they part him a∣mong the merchants.

This donative supper being ended, the messias shall marry a wife: the scripture being witness:* 3.105 Kings daughters were among thy honourable women: upon thy right hand stood the Queen in a vesture of gold. So the Jews themselves interpret: and the meaning is this, as Kimchi professeth in his great gloss: Among the honourable women which the Mossias shall have, shall be the daughters of Kings. For every King of the earth shall esteem himself highly graced, so that he may give his daughter in marriage unto the Messias. But the genuine and rightly so named wise of the Messias (properly signified by the word Schegal) shall be one of the most eminent beauties among the daughters of Israel; she shall sit at his right hand, without intermission abide in the Kings closet: whereas the other shall stay in, the supping room, or house of the women: not approaching the King, unless it be his pleasure to send for them. In this bond of Wedlock the Messias shall beget

children; after he shall die as other mortals, and his chil∣dren shall sit upon his throne after him, as it is written: He shall see his seed, he shall prolong his dayes,* 3.106 and the will of the Lord shall prosper in his hands, that is, as a Rabbine expounds it, The Messias shall live to a good old age, and last shall be brought to his grave with great solemnity: and his son shall reign after him, and after his death his posterity shall possess his seat.

For the manner of life which the Jews shall have under their Messias.* 3.107 First of all the remnant of the Christians and other people which fell not by the hand of the Jews shall make hast and build the Jews houses and Cities, not for hire, but of free accord, till their ground, plant them vineyards, yea, bestow their very goods upon them;* 3.108 moreover Kings and Princes shall be their servants whom they have sub∣dued. They themselves shall be cloathed in costly aray: all their Priests anointed shall be holiness to the Lord; as it is written: The sons of strangers shall build up thy walls,* 3.109 and their Kings shall minister unto thee: for in my wrath I smote thee, but in mercy have I had favour on thee, therefore thy gates shall be open continually, they shall not be shut day nor night, that men may bring unto thee the forces of the Gentiles, and that their Kings may be brought, for the nations and king∣dom that will not serve thee shall perish, yea those nations shall be utterly wasted,* 3.110 and again strangers shall stand and feed your flocks, and all the sons of the alien shall be your plow-men, and your vine-dressers. But you shall be named the Priests of the Lord, men shall call you the Minister of our God: you shall eat the riches of the Gentiles, and in their glory stall you boast your selves. (Oh here with hunger and thirst how are the Jews opprest? Although some of them satisfie and appease both, without the sweat of their own brows gain∣ing many a million: for which many a poor Christian suffers toile and vexation.)

2. They shall have a new and wholsome aire,* 3.111 as it is written:* 3.112 Behold I create a new heaven and a new earth, the former shall not be thought upon, by the benefit of this aire they shall enjoy their health and prolong their life, even as the men before the flood. In their hoary old age their

strength and agility shall not forsake them, but remain in the same temper as in their youth,* 3.113 as it is writen, They who are planted in the house of our God, shall flosrish in the courts of the Lord, they shall bring forth more fruit in their age, they shall be fat and well liking.

3. The seed once sown shall for ever grow up,* 3.114 increase, and ripen of its own accord: after the manner of Vines which require but one plantation, as it is written, They shall revive as wheat, flourish like a vine,* 3.115 his smell is like Lebanon.

Whensoever any one shall desire rain for the watering of any particular Field, Garden, or the smallest herb therein, the Lord will pour out upon that place, and on that onely, without delay: for saith the Prophet, Ask you rain of the Lord, and he shall create lightnings, and give you showres of rain. Then shall they gather their fruits and wine with great qui∣etnesse and security, and shall not be molested by any enemy: as it is written, The Lord hath sworn by his right hand, and by the arm of his strength,* 3.116 I will no more give thy corn to be meat for thine enemies, and the sons of strangers shall not drink thy wine for the which thou hast laboured, but they that have ga∣thered it shall eat it.

4. No war nor rumour of war shall any more be heard in the land:* 3.117 and there shall be a firm and secure peace establi∣shed, not only between man and man, but also between man and beast; as it is written, I will make a covenant for them in that day with the beasts of the field, with the fowls of heaven, and creeping things of the earth: I will put away the bow and the sword and war from the earth, and make them to sleep secure. And I will espouse thee unto me for ever and ever: I will marry thee in justice and judgement, in mercy and commiseration. Again, The Cow and the Bear shall feed:* 3.118 their young ones shall lie down together, and the Lion shall eat straw with the Ox. The Wolf shall lie down with the Lamb, and the Leopard with the Kid: and the Calf and the young Lion and the fa••ling together, and a little childe shall lead them.

5. When any war or discord ariseth among the Gentiles,* 3.119 then the Messias shall reconcile them, and renew the league a∣mongst them: so that there shall be no more mutiny; as it is written, He shall judge among the nations, and rebuke many

people;* 3.120 he shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, nor learn war any more. Then shall the Iews live in everlasting joyes, make new marriages, sing praise and glory to God without ceasing: shall be full of the wisdom and knowledge of the Lord: as it is written, In this place of which you say that it is forsaken, shall again be heard the voice of joy, the voice of ex∣ultation, the voice of the Bride and the Bridegroom, the voice of them that say, Give thanks to the Lord of hosts. And again, the earth shall be full of the knowledge of the Lord as the sea is full of water.

Briefly, the happiness of this holy people shall at that time be so immeasurable, that neither can the heart of man conceive it, or the tongue yeeld the least expression thereof. Which things thus ordered and declared, leaving the Iewes in this their prosperous estate, I will put a period to my la∣bours, and hide the secret of their faith from the Christians; seeing I have attempted more then they themselves, if they could have ruled the matter, would have permitted. What I have done already will not be pleasing unto them, in which I have exposed to every mans eye the full anatomy of their life and belief.

The Christian Reader may easily perceive by that which hath been said, that the faith of the Jews and their whole re∣ligion, is not grounded upon Moses, but upon meer lies, false and forged constitutions, fables of the Rabbines, and inven∣tions of seduced Pharisees. And that therefore it ought no more to issue out of the mouth of a Christian, that the Jewes stand for the Law of Moses,* 3.121 but rather with Jeremy, that they are strong defendants of the false worship of the true God, not suffering themselves any way to be drawn from it. And with our Saviour to affirm,* 3.122 that they make the Command∣ments of God of none effect by their traditions; in vain they wor∣ship him, when they teach nothing but the mandates of men: honouring him with their lips, but in their hearts are far from him.* 3.123 In their words they professe to know God, but in their works they deny him: these are the men whom the Lord abhors, who being disobedient unto his word are unto every good work reprobate, as the Apostle Paul hath recorded. By

which it is more manifest then the light of the Sun at noon∣tide, that the punishment is now fallen heavie upon them wherewith Moses threatned them: that the Lord should smite them with madnesse,* 3.124 blindnesse, and astonishment of heart, that they should grope at noon day as the blinde gropeth in darknesse. And this appears most clearly, and is more then evident from this, that they miserably pervert, and contrary to all reason with an impudent front invested with a dull ignorance ex∣pound and interpret the word of God.

O merciful God, who hast vouchsafed to impart this gra∣cious favour unto us Christians, that we being warned by such an horrible example of the divine wrath, should with awe and reverence embrace his holy word, lest the same things should befal us, and so our Candlestick should be removed for our ingratitude, God of his mercy grant, that the Sun of his ju∣stice may alwayes shine in our hearts until perfect day, and by the illumination of his good Spirit conduct us unto all truth. Amen.

The End.

Soli Deo Gloria.

Notes

• * 1.1

  Isa, 29. 13, 14.
• a 1.2

  The Rabbins were the chief Schollers and Doctors amongst the Jews. Hence the word Rabbi, Rab, Rab∣bi, and Rab∣ban signifieth as much as Ma∣ster. These titles sprung up about the time of, or presently after Christs incarna∣tion, for former¦ly the Prophets were called by their bare names. Rabbi, and Ribbi are more excellent titles than Rab and Rabban▪ the most honored of all, given only to Princes & versed in the law of Moses: these have for their root the hebrew verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to multiply, for so were the Rabbines in the knowledge of the Law: they had another name, which was Geon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in computation makes 60. because a Rabbine ought to read the 60 Tracts of the Talmud▪
• b 1.3

  The Scribes were the expounders of the Law, ministers of the Text, in Hebrew Sopherim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to number, because they spent their time in numbering not onely the verses, but the words and letters of each book in the Bible.
• c 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣sies a prayer, de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Hi∣phil, signifying▪ to pray humbly with the Confession of our sinne and miserie, hence their prayer-books are named Tephillos.
• * 1.5

  The Articles of the Jews creed
• * 1.6

  Psal. 33. 14.
• a 1.7

  Bar Mai∣mon, the son of Maimon, for Bar signifies a son from the Hebrew verb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 barar to make clean, or purge: either that children of all others are the neatest in body and comeliest, or else that their mind ought to be purged and elcansed from vices. The name Ben 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is gi∣ven in respect of generation, from hanah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to build up, because they build up the house of their Fathers, but Bar is a name given them in respect of their education, Rab. David.
• b 1.8

  Esrim vearba.
• c 1.9

  Illah haillos, the cause of causes, a term used by▪ the Hebrew Rabbins, and Philosophers, as all the other following, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cause from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to cause, or give occasion.
• a 1.10

  Mezius Ge∣mrah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉perfe∣ction; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gemurah sig∣nifies perfection from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ga∣mar, to finish or to be defe∣ctive for the best perfection among mortals hath its defect.
• b 1.11

  Echad ume∣inchad of one essence, both the words are derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 echad, unus one.
• c 1.12

  Keechad ha∣murcabh, se∣cundum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unum hamur∣cabh composi∣torium for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mar∣cebah signisies a composit, or conjunction from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to compose or co∣joyn, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a composed thing from the same 〈…〉〈…〉.
• e 1.13

  Deut 6. 4.
• f 1.14

  Meddah hagguph, bodily attributes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a property or affection from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fying to measure, because our attributes & affections measure out unto us our bodily perfections. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Guph signifies a body, derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Guph, to enclose, for it is the casket of the soul.
• g 1.15

  Al derech haabharah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in an hyperbole, or ad modum transitionis, for gnal, signifies according, derec signifies, a way from darac to walk, and aberah, a transiti∣on from gnabar to passe over.
• h 1.16

  Kischon bene handam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to mans coming, laschan signifies a coming from lashan to speak Bene sons from banah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to build up, Adam man, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to he of a red colour.
• a 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kadmon, Eter∣nity, from Ka∣dam to prevent and so Kedem Elohe God from alah, vide poster.
• b 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies Media∣tours and In∣terpreters, for a Mediatour doth, as it were interpret the will of one unto another. The root is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Malatz signifying to sweeten, for a Mediatour doth sweeten and make us acceptable to him we have of∣fended.
• c 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thorah, the Law, the word is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jarah, Which signifies to lay a groundwork, intimating that the Law should be firrmely rooted in the hearts of men: the Letters of this word thorah make in computation 613. and so many Precepts the Rabbines veckon in the Law of Moses, whereof the Mandatory are 248. according to the members in a mans body, insinualing that we are bound to fulfil the law in every member. the pro∣hibitory are 363, according to the number of dayes in the year, to note out unto us, that every day there is something to be avoided, which violates the Law, or thus, the number of the prohibitory Commandements is equall to that of the veins in mans body, to warn us, that as there are many veines in every Member, to there are many affirmative Precepts, which teach us to do well, and that we may better effect, more negative, whereby we avoid the contrary. The Jews say, the Law was two fold, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the written Law delivered to Moses in Sinai, to two Tables; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lex oralis, thorah begnal peh, delivered by mouth unto him, out of which the Pharisees establish their Traditions.
• * 1.20

  The comparison of Moses with other Prophets.
• * 1.21

  Numb▪ 12▪ 6. 7, 8.
• * 1.22

  Exod▪ 25. 22.
• * 1.23

  Dan. 10. 7, 8, 9.
• * 1.24

  Exod. 33. 10.
• * 1.25

  2 Kings 2. 15.
• * 1.26

  Lev. 16. 2.
• * 1.27

  Artic. 8.
• a 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e•• ore Dei. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pe signifies a mouth, and Gebarah is one of the Cabalissi∣cal predica∣ments, and a∣mong the Rab∣bines one of the names of God, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ga∣bar, to prevail, or be powerfull.
• b 1.29

  Lulabh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ramus, spatula, palma, a bough, or brāct, for in the feast of Taber∣nacles the Jews were to dwel in Booths made of Myrtle and Palm branches, as it is recorded Nehem. 8. 15.
• c 1.30

  Zizim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their fringes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zuz, to move up and downe.
• d 1.31

  Tephillim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Phyla∣cteries used in this feast.
• * 1.32

  Artic. 12.
• a 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chachamim, there wisemen, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be wise, or understand.
• b 1.34

  Tippach, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to breath.
• c 1.35

  Ruach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruach signifies breath, of spirit, wind, &c.
• d 1.36

  Parascha The Rabbines in their b••okes cite not the places according to the chapters, but according to se∣ctions, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies a section, or a distinct part of any thing f••om 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to divide, separate, or distinguish. The two first words of the Section usually stand for the name thereof there Parascha or Section is either noted with three great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phe, or with three great 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Samech. The letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an open and plain Section. The letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a closed or Section shut up, not in the re∣sPect Of the things themselves, but manner of writing. For if the Section begin at the begin∣ning of the line, it is called an open Section because a greater space is list. A close Section is when 〈◊〉〈◊〉 he Section begins in the middle of the line, and the space of three letters is only vacant. Of this sort there is one which is noted by a little 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sarech, which is the last Section on of the Book of Genesis, beginning chap. 47. veis. 2••. The reason according to the Rabbines, is be∣cause it is the seale and closre of this boo••, the Law and the Prophets, till the comming of the Messias. The whole Law is divided into 54. Sections. Vide Buxtorf. de Pa∣rasch.
• * 1.37

  Artic 3.
• a 1.38

  Rambam the 4 capitall laters of the former name briefly neting R Moses Bar M••••mon, which kind of 〈◊〉〈◊〉 the R••••bines were c••monly grace•• with, 〈◊〉〈◊〉 begun to 〈◊〉〈◊〉.
• a 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liber fundamenti, contning the grounds of the Jews Religion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig••••fies a foundation with the Rab∣banes. It was fi••t prined at Venice, An. D. 1425. and then at Lublin i•• Poland 1567.
• a 1.40

  Nitzachon signisies as much as victory from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 natzach, to overcome, as though Sipman in this book bad triumphed over the four Evan∣gelists. The cause of Jewish super∣stition.
• a 1.41

  This is the thorah begnal peh, above mentioned.
• * 1.42

  Tract, Saned. cap. 11.
• * 1.43

  Isa. 60. 21.
• * 1.44

  Surely the Pa∣pists had their pu••gatory from hence.
• a 1.45

  that is to say, holy.
• b 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cadus farinae, that is, a barrel of meale, the ti∣tle taken 1. Kin▪ 17. 14 a booke containing the common places of Divinity, in folio, Printed at Venice.
• * 1.47

  The Jewes Be∣liefe concerning the resurrection Isa. 26. 14.
• * 1.48

  Ib. v. 19.
• * 1.49

  Tract. Tosch, hallchanah, or of the new year c. 1.
• * 1.50

  Da••. 〈…〉〈…〉
• * 1.51

  Iesa. 65. ••••.
• * 1.52

  Gen. 47. 29. The cause why Jacob would not be buried in Egypt.
• a 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzaddikim. The Jews were dissinguished into three ranks 1. Chasidim, called the Assi∣dins. 2. The Tzaddikim, just men. 3. The Relchagnim, ungodly mentaf∣ter the captivi∣ty the Chasi∣dim began to be distinguished from the Tzad∣dikim; these gave themselves to the study of the Scripture, thus to adde to the Scripture. these conformed themselves to the Law, they would be holy above the Law, and were term∣ed by the name of good men: these of all others had the best repute and love among the people: hence the Apostle il∣l•• istrat••th the love of Christ by alluion to this distinction, Rom. 5. 6, 7. Some peradventure would die for one of the Chasidim, a good man, scarcely a∣ny for any of the Tzaddikim, a just man, for the Reschagnim, or u••godly none would die, yet Christ died for us sinners, Mr. Goodwin out of David Kinchi, upon Ps. 103. 17. & Pirk aboth cap. 13.
• * 1.54

  Ezak 37. 12.
• * 1.55

  The Jewish di∣vision of Moses his Law.
• * 1.56

  Isa 24. 5.
• * 1.57

  Brand spiege∣lium, cap. 13. 15.
• a 1.58

  Keter a Crown or a King, Cap, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Pi∣hel to encom∣passe, because it encompasseth the head. Jer. 3325.
• b 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be∣rith a cove∣nant, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cligere, to chuse, because the covenant was made with Gods elect, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is clear∣nisse, because it clears the con∣science of good men, R. Hara∣dosch affirms the same num∣ber to be con∣tained in the word breath which in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jesu Mariae. This among the Kabalists, is no vulgar number, intima∣ting Jesus the Son of M••ry to be the authour of the Cove∣nant▪
• * 1.60

  Isa. 3. 10.
• * 1.61

  Prov. 7. 2.
• * 1.62

  Soph. 3. 4.
• * 1.63

  The causes of Jewish obstina∣cie.
• * 1.64

  Esa. 1. 4.
• * 1.65

  Esa. 48. 4.
• * 1.66

  Ezek. 2. 4.
• * 1.67

  Ezek. 16.
• * 1.68

  Esa. 6. 10.
• * 1.69

  Deur. 28. 15. 28 29.
• * 1.70

  The cause of Jewish obtina∣cy.
• * 1.71

  Esay 29▪ 18.
• * 1.72

  Mark 7. Mat. 5.
• a 1.73

  See the Ex∣position of this word in the Chapter of cir∣cum ision:
• b 1.74

  The Expo∣sition also of this word shall fol∣low in its due place.
• c 1.75

  Masorah is that critical do∣ctrine invented of the ancient Hebrews, for the clearing of the Hebr. text, whereby they summed up the verses, words, and letters in it, to this end, that every one might learne to read it aright, & it also might for over be pre∣served from corruption. Eli∣as Levita Pre∣fat. 3. lib. sui masoreth. The word is de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉tradere, which is to de∣liver: so that Masorah signi∣fies as much as a doctrine deli∣vered by hand or mouth unto another. Bux∣torf Com. Masor. cap. 1.
• * 1.76

  Rabbi Eliezer cap. 40.
• * 1.77

  Deut. 4 14. Rabbi Aben Ezra. R Salo∣mon Jarchi, R. Bechai and others on this place.
• * 1.78

  That is, the Christians.
• * 1.79

  They mean 〈◊〉〈◊〉 the Jews.
• * 1.80

  Dansi 1.8. ••••
• a 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kabalah, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lo receive the mysticall D∣vinity of the Jews, a Do∣ct••ine deliver∣ed by word of mouth, and so received con∣cerning the hid∣den mysteries of the Law of God There are two parts of it, the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speculative: the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pra∣ctick, which hath also three parts, Gematria, Notarikon, Temurah: Gematria, is a word corrupted from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so called, because it considers a word according to the number, which the Letters thereof contain, and is that part of the Kabala, whereby divers words containing the same number may one be explained by ano∣ther; for example, it is written, Abac. he 3. 2. In anger remember 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in numbers makes 248, so much also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as though he bad said; in mercy remember Abraham and the Covenant made with him.

  Notarikon, a word corrupted from the Latines notatio••, is that part of the Kabala, which considers the Letters of every significative word, as they note out others in particular, so the name' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Machabeus notes out the following words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who is like unto thee among the gods, O Lord, Exod. 15. 11. the name Adam notes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dust, blo••d, and gall, dust in respect of corruptibility, blood in respect of his vitality, gall in respect of bis calamity: or as Saint Cyprian, the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes out the four parts of the world, which he was toreplenish, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the north, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the west, a. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the east, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the south.

  Temurah, the third part of the Kabala, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mutare to change, when one or moe words by the transposition of the Letters are invertea, & signifie divers things; for example 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anahtema, is made by a Metathesis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 misericordia mercy; as also that symbolicall word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 designing 248. the number of the members of mans body, intimating unto us, that if the accynsed repent, mercy follows, if not, the curse enters into all his members, and destroys the whole man, Reuchlin lib. 3. Cabalae, See Buxcorf. abbrev. p, 56, 57, 58
• b 1.82

  from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shanah, which is to repea or reiterate.
• a 1.83

  Germen Davidis, the flour and off∣spring of Da∣vid, a chroni∣cle from the beginning of the world, to the year 1592, the authour sayes it was printed at Prague in 4. 1592. Talmud Hie∣rosolymita∣num.
• b 1.84

  from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 discere? to learn▪ for the pe••fection of any thing is from learning and knowledge. Talmud Ba∣bylonicum.
• c 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 acommentary, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 explica••e to expound. Malach, 2 3.
• * 1.86

  pag. 39.
• * 1.87

  Hos. 8▪ 12.
• * 1.88

  2 Kings 32.
• * 1.89

  Secundum os horum verbo∣rum.
• * 1.90

  jer. 33. 2••.
• * 1.91

  Psal. 1. 2.
• * 1.92

  1 King. 17. 14.
• * 1.93

  Pag. 23. col 10 Candelabrum Lucis. Ir is a Commentary u∣pon the Law writ an. Dom. 1470.
• * 1.94

  Tract de Sab. c. 2.
• * 1.95

  Jer. 31. 7.
• * 1.96

  Ib. col. 2.
• * 1.97

  In victoria contra Judaeos.
• a 1.98

  Schem Hamphorasch, nomen e••posi∣tum, the ex∣pounded name of God, to wit, Jehovah, the proper name of God, taken from his Essence, de∣rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hajah, which signifies to be or exist in, no••ing that God is from ever∣lasting to ever∣lasting. by this name they say, Moses & Christ did all their miracles. This they hold un∣lawfull to be pronounced, unlesse it be upon some great Festivalls, read∣ing for it the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adanai, or else repeating it by Periphrasis, or circumlocu∣tion which I find two fold, in Pet. Galatinus in his Book de∣arcanis Ca∣tholicae veri∣tatis, the 11. & 12.c. The first consists of twelve Letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is, the Father, Son and holy Ghost. the seconnd consists of fourty two Letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is, the Fathe is God the Son God▪. the Holy Ghost is God. yet are they not three Go••••, but one God. Rabbi B••chai saith, this bis Exposition is taken out of the first and se∣cond versis of the fi••st Chapter of Genesis, beginning at the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the first Letter of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the first verse, and ending at 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first Letter of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the second.
• * 1.99

  Cap. 2.
• * 1.100

  Tract Cittin cap. 5.
• * 1.101

  Tract. Erub∣hin, cap. 2••
• * 1.102

  E••ubh••n c. 2. pag. 22. Col. 1. pag. 32.
• * 1.103

  Eccl: 10. 8.
• * 1.104

  Cap. 29. 13, 14
• * 1.105

  Cap. 8.5. 6.
• * 1.106

  Ezek 5. 6.
• * 1.107

  Jer. 8. 8.
• a 1.108

  Adam, the name of the first man, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rubescere, to wax red, as much as red earth, it signi∣fies Man in ge∣nerall, in both sexes, being of the same extent with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Enosh, which is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anash, to be sick, a name given us in re••spect of the in∣firmities to which we are incident: they both differ frem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isch, which signifies a married man, as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ischah signifies a woman: these two words ac∣cording to the ••••bb••n••s con••tain 〈◊〉〈◊〉 them the name of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jah, which two letters ta∣ken away there remaines onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esh, which signifies fire ne∣••••g unto us, that as ••ong as man and wise live in concord, God is propitious unto them, but God forsa∣king them, there remains not••ing but the fire of conten••ion and a curse. 2. Isch differs from Ischah only by the letter H•• which is an aspiration, noting that the woman was made of man, and as it were breathed out of his side.
• b 1.109

  Chava, Eve, is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaiah to live, because she was the Mother of all living, God himselfe being the E••ymologist.
• * 1.110

  Gen. 2. 22.
• * 1.111

  Gen. 1. 27.
• * 1.112

  Gen. 2. 28
• * 1.113

  T••e Circum.
• * 1.114

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Mana, whi••h signifies to nnmber.
• b 1.115

  〈◊〉〈◊〉 a Cu••••er ••from•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ••i••cum••••se.
• a 1.116

  The word Synagogue from the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to gather, be∣cause the Jews were there ga∣thered together, to worship God. in Hebrew it was Called Beth hach re∣seth, the house of Assembly, the Synagegues were before Christs time, Acts 15. 21. their Schools, were different from their Sy∣nagogues and accounted more holy, called Beth hamo∣drasch, the house of sub••il exposition: men and wo∣men had divers Synagogues, one separated from the other with wier lattices.
• * 1.117

  Prov. 23, 25.
• * 1.118

  Ezek. 16. 6.
• * 1.119

  Psal. 105. 5.
• * 1.120

  Exod. 6. 5.
• * 1.121

  Josh. 5.
• * 1.122

  Tract. Gittin. cap. 3:
• * 1.123

  Tract. leb. hammos cap. 8
• * 1.124

  Gen. 32. 11.
• * 1.125

  Gen 28. 14
• * 1.126

  Glossa Ta∣mud. 16.
• * 1.127

  Gen. 3. R Ab••aha•• in lib. Z••••r h••mor in par ascha kit••zek super 23. cap. Deat. Isa 6••. 25. Prov. 25. 21.
• * 1.128

  2. Kings 23. 3.
• * 1.129

  Psal. 149. 6.
• * 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.131

  Rabbi Bechai, upon the place.
• * 1.132

  Levit. 12.
• * 1.133

  How the wo∣m••n w••sh them∣s••l••es the dayes of 〈◊〉〈◊〉 Puri∣fi••••d ••on ended.
• * 1.134

  Of the redemp∣tion of the first born.
• * 1.135

  Exod. 34. 19. 20.
• a 1.136

  There were ranks or de∣grees of Mini∣sters about the Temple, Priests Levites, Nethi∣nims.The name of Priest in generall, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cohen, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉in pihel to mi∣nister in holy things. The suc∣cession of Priests, was contained in Aaron and his posterity, the high Priesthood was tied to the line of the eldest son, the rest were Priests of the second order, they and the high Priest differe••, fi••st in their Consecration, the High Priest was anointed, the other onely sprinkled with oyl mixt with the blood of the Sacrifice. 2. In their garments, Exod. 28. 3. In their marriage, the High Priest might not marry a widow, or a divorced woman, but a virgin, Levit. 21. the other Priests might. 2. they differed in their office. First, the High Priest onely, and that once a year enter∣ed into the Holy of holies, Exod. 16. Secondly, he might not mourn for his nearest a kin, Levit. 21. the others might.

  The Levites office was to pitch, take down, bear up and down the Tabernacle, and the ves∣sels thereof. The Gershonites charge was to carry the Coverings and hangings of the Taber∣nacle. The chief things within the Sanctuary were committed to the Cohathites, the wood∣work and the rest of the instruments to the Merarites: after the Temple was built, they were divided into singers and Porters, both into 24. orders, they had their initiation at a moneth old, Numb. 3. their consecration at 25. years old, Numb 8. 3. Their ministration at 30 years. The Nethinims were hewers of wood, and drawers of water for the House of God, Gibeonites they were, called Nethinims from Nathan to give, because they were given to the Service of the Temple, Goodwin.
• * 1.137

  Numb. 18▪ 16
• a 1.138

  The coins in use among the Jews, were either Silver coins or gold coines. Their silver coins were these, their first and great∣est was shekel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d••rived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to poi••e or weigh, which was twofold, Regius Siclus, or the Kings shekel of com••mon use in buy¦ing and selling, it valued of our money, one shilling three pence. 2.

  The shekel of the Sanctuary, which doubled the former, and was in value two Shillings six pence, on the one side of it was stampt the pot of Manna, or A••rons Censer, as others, with this inscription, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the shekel of Israel, on the other side Aarons Rod hudding, with this inscription, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The City Jerusalem: See A••sted in Praecog. Theol. and Mr. Goodwin, pag, 327. Their second Coin was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zuz, the fourth part of a shekel, which was also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in value seven pence half∣penny, zuz is derivid from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zuz to move, for money is the primum mobile of mans appetite, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ceseph from Casaph, to breath, to be intent on any thing. Money is the desire of every one, and as Hesiod saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the life of mortalls. Their third kinds of Coin wert first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gerah, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 miscere, to mingle, being the cause of commerce, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Agorah, from Agar to gather together, for the same reason: and lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kesi••a, which signifieth a lamb, a piece of money which had a lamb stamped on the one side of it, so Gen. 33. 9. Jacob bought a piece of grown for an hundred lambs, that is, for an hundred pieces of money. These three Coins are in value of our Coin one••penny half penny, twenty went to a shekel.

  Their gold Coins were,

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zahab, a shekel of gold, in our money fifteen shillings.

  2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ada••kon, also called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in value also fifteen Shillings, this was Persian Coin.

  Their sums hence arising were two.

  1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maneh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pound of gold, 75 pound of money 7 l. 10 〈◊〉〈◊〉.

  2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cicar, a talent, in Gold 4500 pound, in money, 375 pound.
• * 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.140

  Pioselyte was he, who forsaking Gen∣••ilisme, turned to the Jewish Religion, called by the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ge•• a stranger from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gu•• to wander, of these were two sorts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣selytus foe••eris a proselyte of t••e Covenant, he was tied to Circumcision, and the whole Law of Moses, as R. Sal. Deut. 2. 3. 14. who names him there a proselyte of Justice, to whose adoption three things were necessary. 1. Circumcision 2. Purification by water. 3. The blood of the oblation. The second sort was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 proselytus portae, a proselyte of the gate••, Deut. 14 21. he was not circumcised, nor tied to the observation of Moses his Law, but onely to keep Noahs seven Commende∣ments, which are these, 1. Judgements for malefactors 2 Blessing the name of G••d 3. To fly ido∣latry. 4 Robbery. 5. Bloodshed. 6. Eating any member of a beast taken from it alive. 7. Not unco∣ver ones nakednesse, Shindler in Pent••g lot. 1530.
• * 1.141

  Zach. 2. 6.
• * 1.142

  Ab••odach za∣••ah.
• * 1.143

  Deut. 16.
• * 1.144

  Ier. 6. 10.
• * 1.145

  Act. 7. 52.
• * 1.146

  Rom 2. 28, 29
• * 1.147

  1 Pet. 1. 18. 19.
• * 1.148

  Col. 1. 14.
• * 1.149

  Wise men.
• * 1.150

  Deut▪ 28. 9.
• * 1.151

  Tract. Berach de benedicti∣onibus.
• * 1.152

  〈◊〉〈◊〉 de Sab∣••••ho.
• * 1.153

  Psal. 121 6.
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.155

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.156

  Lam. 1. 5, 6.
• * 1.157

  Iet. 15. 1••
• * 1.158

  Gen. 27. 1.
• * 1.159

  〈◊〉〈◊〉 what time 〈◊〉〈◊〉 Jews marry
• * 1.160

  Psal. 57▪ 1▪
• * 1.161

  Lament. 219.
• * 1.162

  Psal. 42. 9.
• * 1.163

  T••act, San. de judicibus c▪ 11. Lam. 1. 2.
• a 1.164

  Wise-men.
• * 1.165

  Psal. 56. 9
• b 1.166

  The begin∣ning of wisdom a book writ by o••e of the Scho∣lers of R. Moses it containes the common places of divinity, a∣mongst which much Philoso∣phy, morolity, and cabbalisti∣cal nici••ies are intermix••. Ez••k. 9. 4.
• * 1.167

  J••r. 25. 30.
• * 1.168

  Psa▪ 〈…〉〈…〉
• * 1.169

  Orach Chaym num 2.
• * 1.170

  Brandspiel. c 16.
• * 1.171

  Amos 6. 4.
• * 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.173

  Isa. 6. 3.
• * 1.174

  Amos 4. 12. Psal. 103. 1.
• * 1.175

  Mich. 6. 8.
• * 1.176

  Levit. 20. 25, 2••.
• * 1.177

  Tract. Tal∣mud Tanais dc jejunio.
• * 1.178

  Orach. Chaym num. 4. Brand spigel. c. 10.
• * 1.179

  Prov. 117.
• * 1.180

  De arba Cau∣phos & zizis. O••ach Chaym. n. 8. Brandspiel. c. 48. Minhagim•• p. 6▪
• * 1.181

  Lev. 15: 37▪28.
• * 1.182

  Tract. de Sab. cap. 16.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.184

  a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Floruit.
• * 1.185

  Of their Phyla∣••teries.
• * 1.186

  Orach Chajim num. 25.
• * 1.187

  Deut. 6. 6, 7, 8.
• * 1.188

  Phylacteries for the hands▪
• * 1.189

  Rabbi Alphes tract. de Sab•• c 6. p. 77.
• * 1.190

  Isa. 26. 2.
• * 1.191

  Tract. Bera∣chos cap. 1. p. 7.
• * 1.192

  Exod. 33•• 23
• * 1.193

  Tract de Sab. cap. 18.
• * 1.194

  Orach Chaijm num. 8, 9.
• * 1.195

  Rutheni are a people of France dwelling neare Xantoigne, and Avergne, but in this place rather a people of Livonia, from whence the Countrey is called Russia.
• * 1.196

  Orach chajim nu. 46.
• * 1.197

  Brunds. cap 41.
• * 1.198

  Psal. 55. 15.
• * 1.199

  Tract T••l••ud de benedicti∣onibus.
• * 1.200

  ••sa. 50. 2.
• * 1.201

  Tract Bera∣chos de bene∣dictionibusp. 6
• * 1.202

  Eccl. 4. 17.
• * 1.203

  Exod. 3. 5.
• * 1.204

  Psal 29. 2. Yet the o••igi∣nall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.205

  Numb. 2••. 5.
• * 1.206

  Psal. 26. 8.
• * 1.207

  Soph. 3. 20.
• * 1.208

  Hos. 14. 3.
• * 1.209

  Obad. 2. 1.
• * 1.210

  Orach chajim nu. 58. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.212

  T••act. de be∣benedictioni∣bus cap. 9.
• * 1.213

  Orach chajim nu. 113.
• * 1.214

  Ezek. 1. 7.
• * 1.215

  Isa. 6. 3.
• * 1.216

  Orach chajim nu. 125. a Sanctitas.
• a 1.217

  The wards are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Radix junipe∣rorum eorum panis.
• * 1.218

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.219

  Tract, de be∣nedictione. sect. 9. 4.
• a 1.220

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 One cut off from the Con∣gregation of the faithfull, from the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 extirpatus est, excis•••••• 〈◊〉〈◊〉.
• a 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A traytor, backbiter, from 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 linguax fui••, detraxit falsa accusation••.
• * 1.222

  Orach. Cha∣jim.
• * 1.223

  Tract. Tal. de benedict. c. 1. Exod. 20. 18.
• * 1.224

  Psal. 68. 13.
• * 1.225

  Ezek 8.14.
• * 1.226

  In Tract. Joma
• * 1.227

  Job. 14. 16.
• * 1.228

  Orach chajim nu. 91. & seq
• * 1.229

  Sam. 3. 41.
• * 1.230

  Psal. 119. 109.
• * 1.231

  Psal. 35. 10.
• * 1.232

  Psal. 130.
• * 1.233

  Brunds. cap 41.
• * 1.234

  Alas poor Jew, thou hast never uttered one A∣men attentive∣ly for the space of 1631 years.
• * 1.235

  The words in the original are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quid requirit? th•• Rabbins read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 centum requi∣rit, so perver∣ting the text.
• * 1.236

  2 Sam. 25. 1.
• * 1.237

  Esay 1. 15.
• * 1.238

  Cap. 59. 2punc; 3.
• * 1.239

  Oruch. chay•• num. 55.
• * 1.240

  Deut 7. 1••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.241

  Icr. 9. 12, 13.
• * 1.242

  Deu. 29. 24, 25
• * 1.243

  Psal. 84. 7.
• * 1.244

  Brand spiegel, cap. 43.
• * 1.245

  Lev. 1. 43, 44.
• * 1.246

  In tract. Git∣ti•• S. 3. & 5. Deut. 11. 15.
• * 1.247

  Pro. 12. 10.
• * 1.248

  Pro; 11. 28.
• * 1.249

  Lev. 26. 10.
• * 1.250

  Oruch, thaym. num. 1571.
• * 1.251

  Tract S••tah, cap 1.
• * 1.252

  Ezek: 4. 13.
• * 1.253

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.254

  Tract. Sotah. cap. 1. Prov. 26.
• * 1.255

  Tract. Egub. hin. cap. 2.
• * 1.256

  Tract. Iom▪ de festis. cap. 8
• * 1.257

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deut. 32. 20▪
• * 1.258

  Mat. 15. 1, 2, 3.
• * 1.259

  Mark 1. 2, 3, 4.
• a 1.260

  Pharisaeus •• Pharisee from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parasch expandere, for enlarging and laying open their Phyla∣cteries, or from parasch exponere, expla∣nare, because they were ex∣pounders of the Iaw, or from the same verbe in Pihel, signifying to separate, either that they separated themselves to the study of the law, or from commerce with other people in habit and manner. What their opinions were, the New Testament declares to the full. There were ••even sorts of them, as the Talmud witnesseth, Tract▪ Sota. cap. 3.

  1. Pharisaeus Sichemita, who turned Pharisee for gaine, as the Si••hemites embraced cir∣cumcision.

  2. Truncatus, so called, because he walked as though he wanted feet, to cause the grea∣ter opinion of his meditation.

  3. ••mp••••gens, who winked when hee went abroad, to avoid the temptation of beauty, which often made his wit jump with a post.

  4. Pharisaeus quid debeo facere & faciam illud? the questionary, such was he, Luke 18.

  5. Morturius, because he wore a hat in form of a deep mortar.

  6. Pharisaeus ex amore, who obeyed God out of meere love.

  7. Pharisaeus ex timore, who obeyed the Law onely for feare of punishment. See Pirke Aboth, Rabbi Moses, Gerundensis, Mr Godwin.
• * 1.261

  Psal. 134. 2.
• * 1.262

  Orach. chajim. num. 167. 82. 201.
• * 1.263

  Lev. 2. 13.
• * 1.264

  Psal. 10. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.265

  Psal. 104.14.
• * 1.266

  Psal. 145.15.
• * 1.267

  Deut. 8. 7, 8.
• * 1.268

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.269

  Deut. 33. 23.
• * 1.270

  Psal: 134. 2.
• * 1.271

  Deut. 14. 23. Ezek. 41. 22.
• * 1.272

  Tract. Bera∣chos de bene∣dict.
• * 1.273

  Tract. Bera∣chos de ben.
• * 1.274

  Iob 15. 23. Tract. Cholin. cap. 8.
• * 1.275

  Tract. Taa∣nis de jejunio.
• * 1.276

  Orach. chajim num. 170.
• * 1.277

  Prov. 13. 25.
• * 1.278

  Tract. de be∣nedict. c. 1. p. 18
• * 1.279

  Psal. 32. 6.
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.281

  Berachos. c. 7. p. 50.
• * 1.282

  Orach. chajim num. 116.
• * 1.283

  Tract. Sanhe∣drin▪ c. 11.
• * 1.284

  lob 20. 21.
• * 1.285

  Isaiah 65. 11.
• * 1.286

  Minhagin p. 6.
• * 1.287

  Grace a••ter meate.
• * 1.288

  Psal. 34. 9, 10.
• * 1.289

  Psal. 71. 7. Orach. chajim. num. 184.
• * 1.290

  lib. ••eschis chochma c. 5. p. 6••.
• * 1.291

  Minhag. p. 6. Orach. chajim. num. 232.
• a 1.292

  so called, because by knocking at their doores, he warns them to come to prayers.
• b 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rectum esse, for only the righ∣teous man is blessed. Psal. 145. 15. 1▪ 45. 1.
• c 1.294

  Selah. This word accord∣ing to Schen∣dler, hath nei∣ther any regu∣lar forme of a Noun, nor sig∣nification, but onely serves for musick and melody, and as an enc••••uicke, makes up the harmony. A word without sence; but the root of it, according to Rabbi David, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to exalt or elevate; so that Selah must be as much as a note of elevation and listing up of the voice in such or such a place. Of this opinion is Mercerus; and therefore it is not found in any place but in the Psalms, and Song of Habbakkuk. Kimchi saith, it lifts us to a consideration of things written.
• * 1.295

  Psal. 6.
• * 1.296

  Ios. 7. 6.
• * 1.297

  Can••. 2. 6.
• * 1.298

  Tal. & R. Alphes. Tract Bera∣chos. c. 1.
• * 1.299

  Orach. chajim num. 235.
• * 1.300

  Psal. 4. 4.
• * 1.301

  Tract Taa••is de jejunio.
• * 1.302

  Tract. Bera∣chos. c. 1.
• a 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzaphon from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abscon∣dere to hide, because the northern pole is his hid from them that dwel in Iudea.
• b 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which our English ren∣ders, thou fil∣lest their bel∣lies with thy hid treasure: Yet however the word pri∣marily signi∣fies the north winde num. ••40. 〈◊〉〈◊〉. cap. 38.
• * 1.305

  Tract. Rabhae Kama. cap. 7.
• * 1.306

  Exod. 15. 22.
• * 1.307

  Isaiah 55. 1.
• * 1.308

  Pro. 3. 18.
• * 1.309

  Orach. chajim num 135.
• * 1.310

  Num. 10. ••5:
• * 1.311

  Isaiah 2. 3.
• * 1.312

  Psal. 34. 3.
• * 1.313

  Psal. 99. 5,9.
• * 1.314

  Tract. Sucha. de Sab. constru. cap. ult. Zach. 12. 12, 13
• * 1.315

  Exod. 16. 22.
• * 1.316

  Verse 23.
• * 1.317

  Exod. 16. 26.
• * 1.318

  Iob 5 24, 25.
• * 1.319

  Orach. chajim num. 262.
• * 1.320

  Orach. chajim. num. 256.
• * 1.321

  Gen. 3. 12.
• * 1.322

  Exod. 27. 20.
• * 1.323

  Brand ••spieg. cap. 37.
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.326

  Of this word more hereafter
• * 1.327

  Prov. 20. 27.
• a 1.328

  This lump in old time, was made with oile; concer∣ning which you may read, Exod 29. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.330

  Page 14.
• * 1.331

  Gen. 2.
• * 1.332

  Isaiah 6. 7.
• * 1.333

  Exod. 20. 8. Minhag. p. 9.
• * 1.334

  Orach. chajim. num. 269.
• * 1.335

  ••rach. chajim num. 273.
• * 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.337

  Gen. 2. 1. 2, 3.
• * 1.338

  Orach. chajim. num. 274. Tract de Sab. c. 15. p 113.
• * 1.339

  Deut. 8. 8.
• * 1.340

  Exod. 16. 22.
• * 1.341

  Min. page. 11.
• * 1.342

  Isaiah 59. 13.
• * 1.343

  Deut. 16. 14.
• * 1.344

  Cap. 16. p. 119.
• * 1.345

  The rich Butcher.
• * 1.346

  Tract. Taanis. cap. 30.
• * 1.347

  Cap. 16. p. 118.
• * 1.348

  Psal. 37.4.
• * 1.349

  Orach chajim num. 280.
• * 1.350

  Orach. chajim num. 281. nov. addit. num. 28.
• * 1.351

  Minhag. p. 12. Orach chajim. num. 288.
• * 1.352

  Min. page. 13. Caphtor Upe∣rach p 43.
• * 1.353

  T••act. de Sab. c. 16 p. 118. ••O ach chajim. num. 291••.
• * 1.354

  A dolores Messiae.
• * 1.355

  Minhag. p. 3. Orach. chajim num. 295.
• * 1.356

  Blessed are they.
• * 1.357

  Num. 20.
• * 1.358

  Minhag. p. 4. Orach. chajim. num. 299 in fine.
• * 1.359

  Colbo c. 41.
• * 1.360

  Lev. 10. 10. Gen. 1. 4.
• * 1.361

  Tract. Betzah cap. 2. p. 16.
• * 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.363

  Tract. Taanis de je junio. cap. 4. p. 7. Schabbat raiin aphesch.
• * 1.364

  Tract Talm. psachin. c. 4. p. 54.
• * 1.365

  Tract. San••e∣drin. cap. 7.
• * 1.366

  Tract. de Sab. cap. 5. p 52.
• * 1.367

  Orach. chajim num. 305.
• * 1.368

  Ma••. 12. 11.
• * 1.369

  Tract. de Sab. c. 18. p. 128.
• * 1.370

  Orach. chajim num. 301.
• * 1.371

  Orach. chajim num. 308. & 312.
• * 1.372

  Orach. chajim, num▪ 338.
• * 1.373

  Mar. 13.
• a 1.374

  Todeloth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Generations. The singular number is not found in all the Scripture; the word is de••ived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to proc••eate or beger. It is onely twice found written fully, that i••, with all the letters in the whole Scripture. 〈◊〉〈◊〉 In the second Chapter of Genesis, and the fourth verse, Wh••n God had finished the generations of heaven and earth. And in the last Chapter of the booke of Ruth, and the eighteenth verse, where are reckoned up the 〈◊〉〈◊〉 of which Christ came, who is the fulnesse of all things. Rabbi Isaac gives the reason, why it is d••••ective 〈◊〉〈◊〉 other pla∣ces. At the creation death was not in the world, after the fall, it came and cut short the ge∣nerations; but when Phares came, his generation was made compleat, because Christ came of his ••eed.
• * 1.375

  Exod. 16. 27.
• * 1.376

  Exod. 17. 8.
• * 1.377

  Isa. 56 4,7.
• * 1.378

  Ezek. 22. 26.
• * 1.379

  Verse 31.
• * 1.380

  Isa. 〈◊〉〈◊〉. 13.
• * 1.381

  Deut. 16. 16.
• * 1.382

  Exod. 23. 14.
• * 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.384

  The three times, or three courses.
• a 1.385

  Pesach 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pasach trans••t, to goe over, or passe over a Feast of the Iewes, in re∣membrance, that God did passe over the houses of the Israelites, and smote not their first born, when he smote the Egyptians
• b 1.386

  The Hebrews at first, measured their moneths by the course of the S••n••e, but after their departure out of Egypt, by the course of the Moon, they either contained thirty daies, and were called menses pleni, or twenty nine, and were called menses cavi. After the captivity of Babylon they gave them names. The first they called Nisan, con∣taining part of Aprill, part of March, it is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fugere, because in the beginning of this moneth, the Israelites fled out of Egypt. It is also called Abi••, because all things begin then to flourish; the word signifying a green care. The second they call Aijar, which signifies beauty, because the trees then begin to be beautified with buds and blossomes. The third they call Sivan, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sevan in the Chalde, signifying dust, because by the heat of the Sun, much dust first begins to be in this moneth. The fourth Thamuz, tooke the name from the Idol of Tamuz, who was according to Rabbi Moses an Idolatrous Prophet, a••d killed by the King. The fifth Ab, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Chaldee, to bring 〈◊〉〈◊〉 fruit, for in this moneth the corne begins to ripen. The sixt, Elul, August, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald▪ explor avi••, be∣cause they begin then to hunt and seek hares and wild beasts. The seventh, 〈◊〉〈◊〉, Septem∣ber, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 possidere, to possesse, because then the harvest is got in, and in the possession of the owners; or, as Schendler 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to press out, because in this month was their vintage, and the wine pressed out of the grapes. This was also called Ethanim, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ethan, signifying strong, because in this moneth all things come to their ripeness, strength and maturity. The eight, Bul, October, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sprout out, because then begins a new spring, and the ••rees bud and blossome, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bul, signifying to fall away, because the leaves then begin to fall from the trees. It is also called Marches••••••, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rachasch eructare, ebull••e, because the waters then begin to breake out and increase. The ninth, cis••eu, November, it takes the name from a starre so called, and arising in this month, Schem••ler, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying inconstant, because the weather begins now to be inconstant; frost▪ snow, wind, &c. The tenth Tebeth, Decemb from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Sy••iack, insame commercium, because winter begins, and strip∣ping the earth of all her garments, doth expose her to disgrace. The eleventh S••h••beth, lanu∣ary, signifying a rod, a seep••er, or tribe, but in this place a rod or tree, because in this month, they began to plant. The ••ast, Adar, February, from Adar to wax strong, because now the earth begins to recover her former strength, by the S••ns approach.
• * 1.387

  Note that their first of March is a∣bout the mid∣dle of our Fe∣bruary.
• a 1.388

  The word Jubilee as Marbachus saith, comes from Iubal, the first in∣venter of mu∣sicall instru∣ments. But ra∣ther from Io∣bel, which sig∣nifies a Ram, or Rams horn, because the Priests did in this year, sound on ram•• horns, or be∣cause it was a year of rejoi∣cing.
• * 1.389

  Page 70▪
• * 1.390

  ••spand num. 429.
• * 1.391

  Exod. 12 3, 6.
• * 1.392

  Exod. 8. 26.
• * 1.393

  Exod. 13. 7.
• * 1.394

  Mar. 7. 8.
• * 1.395

  ••at. 23. 25, 27.
• * 1.396

  Orach. chajim num. 434. Tract. P••sa••. cap. 1.
• a 1.397

  challah Some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 think it to be so called, from the lightness, as though it were written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but without rea∣son. Others more proba∣bly, from the shortness and frugality of it, deriving it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aegro∣tare, in••••rmari, but most pro∣perly from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vulnerare, because being thrust often through with an iron, it hath as it were so many wounds given it.
• * 1.398

  Ora••••. chajim num. 471.
• * 1.399

  Pesach. cap. 4.
• * 1.400

  Orach. chajim num. 472.
• * 1.401

  Deut. 16. 3.
• * 1.402

  Exod 12. 26, 27.
• * 1.403

  Marke here that the Jewes are beggart by their own con∣fession. who immediattly before. bo••sted themselves as Lords.
• a 1.404

  Rabbi Hillel lived and flou∣••ished about Christs time, in the yeare, 3930. Alsied.
• * 1.405

  Exod. 12. 8.
• * 1.406

  Psal. 69. 25.
• a 1.407

  The two first words thereof.
• * 1.408

  Orach. chajim num. 48.
• * 1.409

  Psal. 49. 13.
• * 1.410

  Psal. 81. 12, 13.
• * 1.411

  Deut. 16 2.
• * 1.412

  2 Kin. 23 22.
• * 1.413

  Rabbi Bechai parascha vaeia Exod. 6. 6, 7.
• * 1.414

  The first word of the prayer signifying pour out from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 effundere.
• * 1.415

  Jer. 25. 15.
• * 1.416

  Jer. 51. 7.
• * 1.417

  Psal. 75. 9.
• * 1.418

  1 Cor. 7. 8.
• * 1.419

  John 1. 29. 1 Pet. 1. 18, 19, 20.
• * 1.420

  Minhag. p. 17. Orach. cha••sm 〈◊〉〈◊〉 484, &c.
• * 1.421

  Deut. 16. 14.
• * 1.422

  num. 495. usque 530.
• * 1.423

  Isaiah 44. 18.
• * 1.424

  Mat. 15. 14.
• * 1.425

  Deut. 16. 9, 10, 11.
• * 1.426

  Exod. 23. 16. Num. 28. Act. 21. 20. 2. Cor. 108.
• * 1.427

  Orach. chajim num. 489.
• * 1.428

  Tract de Sab. cap. 18.
• * 1.429

  Isa. 24. 5.
• * 1.430

  Acts 7. 51.
• * 1.431

  Deut. 16. 16.
• * 1.432

  Lev. 23
• * 1.433

  Neh. 8. 15, 16.
• * 1.434

  Psal. 69. 12.
• * 1.435

  C••d h••k••ke∣m••ch. p. 51, 52.
• * 1.436

  Dan. 7. 11.
• * 1.437

  Isaiah▪ 64. 10.
• * 1.438

  In machzor, Cracoviae im∣pres••o.
• * 1.439

  Or••h. c••ajim num. 604.
• * 1.440

  In Poland they take out all, though they be a thousand.
• * 1.441

  Cap lulabh. p. 42.
• a 1.442

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a summe or brief Rabbine.
• * 1.443

  Psal. 2. 3, 4.
• * 1.444

  Ezek. 20. 10, 11, 12, 13.
• * 1.445

  Numb. 28. 11.
• * 1.446

  Orach. chaj••m num▪ 419.
• * 1.447

  Num▪ ••••. 10.
• a 1.448

  Beside this kinde of divination by the Moon, there were certain other used by their fathers, and forbidden in holy w••it.

  The first was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an observer of times, saying, This day is good, that evil, like to some of our English Astrologers. And hee was derived ••ither from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gnayn, an eye, because he did••d I••de the eyes of men, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gno••ah, time, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cloud p••••ne••••••ins, one that beholding the heavens did foretell the weather. Or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to afflict, be∣cause he afflicted mens consciences by these his predictions. Aben Ezra, Levit. 19. 26.

  The second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Menacesh A••gur, a Soothsayer, who out of his own experience could speak of the state of the time follow∣ing, Gen. 44. 5. Such an one are some of our foolish vulgars, who if he see a C••o•• or a Hare cross his way, or meet a red-headed man in the morning, will not take his jour∣ney. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nichesh anguratus, &c.

  The third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mecasheph a Witch, Exod. 7. 11. from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cisheph auspiciis us who by bewitching the sences makes things appear otherwise then they are.

  The fourth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chober, one who hath made a covenant with the Devil, a Char∣mer, who cures diseases by ••pels and sen∣tences repeated out of holy writ, so called, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to joyn in fellowship

  The fifth Shoel Ob, he that asks counsel at Ob, or of a familiar spirit▪ such was the Pythonist, Acts 16. The word signifies a Bottle, because the possessed herewith, spoke with a hollow voice.

  The sixt Jedeoni, so called according to the Rabbines, from a beast called Jaduah; a bone of which they held in their teeth in time of prophecy.

  The seventh Doresh El hammethim; one who asked counsel of the dead, a Necro∣mancer; such was the witch of Endor.

  The eighth, Shoel mak••o, one who took counsel by his staff; what way it fell, that way he would go, Hos. 4. 12. Or measuring his staff by inches, I will go, I will not go: did ac∣cording to the event. The last; Roel Baccober, Ezek. 21. 21. A diviner by the intrals of Beasts.
• * 1.449

  Exod. 15▪ 16.
• * 1.450

  Cholm. cap. 3▪ p. 16.
• * 1.451

  Gen. 12. 6.
• * 1.452

  Rab. Bechoci.
• * 1.453

  Gen. 1.
• * 1.454

  Num. 18. 15.
• * 1.455

  Caphtor•• uperach. p. 68.
• * 1.456

  Psal. 46. 3.
• * 1.457

  Dan. 7▪ 9, 10.
• * 1.458

  Tract: Rosch haschanah. c. 1. p. 16.
• * 1.459

  Psal. 69. 29.
• * 1.460

  Exod. 32. 32.
• * 1.461

  Psal. 143. 2.
• * 1.462

  Psal. 130. 3.
• * 1.463

  Orach. Chaymna: 581.
• * 1.464

  Exod. 32. 2.
• * 1.465

  Amos 6.
• * 1.466

  Rosch; has••cha c. 1. p. 16.
• * 1.467

  The papists had their praying to Saints from hence.
• * 1.468

  Minhagim.
• * 1.469

  Dan. 7. 10. Taame mitz∣nos pag. 36. Rescha chochma magnum in Schaar par ••eschubha cap. 3▪ nu: 163.
• * 1.470

  Jesa. 59. 2. 4. 5.
• * 1.471

  Levit. 23. 24.
• * 1.472

  Orach chaijm. num. 583.
• * 1.473

  Deut. 8. 13.
• * 1.474

  Psal. 89. 16.
• * 1.475

  Mich. 7. 19.
• * 1.476

  Levit. 16.
• * 1.477

  Mich. 2. 11.
• * 1.478

  Soph. 3. 4.
• * 1.479

  Orach chajim num. 602.
• * 1.480

  Psal. 107. 17, 18, 19, 20, 21, 22.
• * 1.481

  Jo•• 33. 34, 35
• * 1.482

  Levit. 16, 17.
• * 1.483

  Isa. 1. 18.
• * 1.484

  Gehher a man from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 invalu∣it, to prevail, he ha••h this, name from his might and strength.
• * 1.485

  Psal. 22. 1.
• a 1.486

  Nescha∣mah amma hereby is no∣ted only the reasonable soule, accord∣ing to Aben Ezra, who derives as though i•• were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 min ha••shamajim from heaven. I think rather from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nashah to lift up, and Sha∣majim signify∣ing heavens, because it is, or alwayes ought thither to be lifted up. It is di∣stinguished from Ruach and Nephesh, the Synony∣ma's of it in this manner by Aben Ezra Neschamah est vis sensibilis & rationalis & habet locum in cerebro.

  2. Ruach spiritus habet sedem in corde quod est origo ritus, complectiturque vim irascibilem.

  3. Nephesh est vis concupiscibilis & situm habet in jecore. Orach chajim: nu. 606.
• * 1.487

  Psal. 78. 38.
• * 1.488

  Deut.23. 2, 3. This was in use in S. Pauls dayes, who saith that he received forty stripes save one. 2 Cor. 11. The Jewish reason is to be approved of.
• * 1.489

  Rabbi Bechaim. Deut. 25. 2.
• * 1.490

  Psal, 1. 2, 3, 4.
• * 1.491

  Levit. 23. 27, 28, 29, 30, 31.
• * 1.492

  Orach chajim nu: 612.
• * 1.493

  A very papi∣stical indul∣gence▪
• * 1.494

  Cant. 2. 9.
• * 1.495

  Chaptor up∣herach. p. 71
• * 1.496

  Exod▪ 23. 8.
• * 1.497

  Isa. 58. 1, 2, 3, 4, 5.
• * 1.498

  Zach. 6. 5.
• * 1.499

  Prov. 6. 23.
• * 1.500

  Prov. 3. 18.
• * 1.501

  Orach chajim, uu. 670.
• * 1.502

  Esther 3.
• * 1.503

  Esther 8.
• * 1.504

  Tract. M••gi∣lah.
• * 1.505

  Orach chajim, nu. 690. Sect. 16.
• * 1.506

  Orach: chajim num: 615.
• * 1.507

  De rit: Jud: p. 61.
• * 1.508

  zach. 8. 19.
• * 1.509

  The first fast.
• * 1.510

  The second fast.
• * 1.511

  The third fast.
• * 1.512

  Hos. 5. 7. Jer. 2. 24.
• * 1.513

  The fourth fast.
• * 1.514

  Ier. 40. 41.
• * 1.515

  Particular fasts.
• * 1.516

  2.
• * 1.517

  3.
• * 1.518

  4.
• * 1.519

  Reschis chochma parvum. p. 10.
• * 1.520

  Tanais p. 23.
• * 1.521

  Hab. 2. Rabbi Solo∣mon Jarchi,
• * 1.522

  Zachi 7.
• * 1.523

  Exod. 23. 19.
• * 1.524

  Num. 31. 23.
• * 1.525

  Tract. 1. Elim c. 5. p. 75.
• * 2.1

  Exod, 22. 31.
• * 2.2

  Gen. 24. 64. Abel signifies vanity, shew∣ing the righ∣teousnesse of man to be no∣thing else: hence that excellent Elogie, Adam, Cain, Abel, the earth hath possessed va∣nity. The names of the three first men making it up.
• * 2.3

  Gen. 32.
• * 2.4

  The Jews of ancient dayes had two sorts of wives; the one called ••ashim' 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which according to Rabbi Juda which were married with a Bill of contract or solemn espousals, whose children were heirs unto their fathers lands 〈◊〉〈◊〉 goods. The others called Pelagshim, Co••••••ines, or half-wives, not lawful wives or 〈◊〉〈◊〉 of the hou••e; neither were their children heirs unto their fathers goods: derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Palag, to divide, and Isha•• a wife, a divided or half wife▪ The f••••••r sort are derived either by the figure Ap••••••sis, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anashim, by taking away the first and capital letter Aleph, 〈◊〉〈◊〉 that the Man is the Womans 〈◊〉〈◊〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 S••duxi••, to seduce, b••••••se she deceived Adam, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 to forget; either that women 〈…〉〈…〉me∣mory, or rather, that their fathers house in them is as it were extinct, and quite for∣gotten.
• * 2.5

  Gen, 2. 22.
• * 2.6

  Tract. Medah c. 5. p. 45. Gen▪ 2. 22.
• * 2.7

  Signifying, that mankind was perfect when the wo∣man was cre∣ated, which before was like an un∣perfect build∣ing. Or ra∣ther, because the women build their husbands an house, as Ra∣chel and Leah built the hous of Israel, Ruth the last.
• b 2.8

  Chuppah a cover, arbor or such like, from the Hebrew root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to cover or hide.
• * 2.9

  Jer. 31. 22.
• * 2.10

  Gen. 1. 28.
• * 2.11

  Psal. 147. 14▪
• * 2.12

  Psal. 45. 10▪
• * 2.13

  Tallith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a cloak or hairy garment Gen. 25. Rabbi So∣lomon saith that it is a litle cloak pe∣culiar to the Jews, which they used in time of pray∣er from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 obtegere to hide or cover. Ruth. 3. 9. Ezek. 16. 8.
• * 2.14

  Psal. 2. 11.
• * 2.15

  The dowry bill.
• * 2.16

  Matth. 6. 19.
• * 2.17

  Tract. Gittin.
• * 3.1

  The bill of divorce. In the Latine Copy the bill was imper∣fect, I have therefore cor∣rected it ac∣cording to that in Moses Ko••sinsos f. 133.
• a 3.2

  Matth. 22. The Sadduces were a cer∣tain Sect a∣mong the Jews: they had their name either from Sedek, Justice, be∣cause they justified themselves before God: or from Sadoc, the first Author of the Heresie, who li∣ved under Antigonus Socheus, who succeeded Simeon the just. They rejected the Pro∣phe••s and all other books of Scripture, save the five books of Moses. They rejected tra∣ditions: they denied a reward for good works, and punishment for evil, the resurrecti∣on of the body, Angels and Spirits, Fate and Destinie; ascribing all to mans Free-will; and affirming the soul to be annihilated after it departs the body. Drusius de trib. Sect. cap. 8. lib. 3.
• * 3.3

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 colligere.
• * 3.4

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 colligere.
• * 3.5

  The Falling-sickness, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cadere. Hilluc, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to go or walk, because the Plague is a very walk∣ing disease▪
• * 3.6

  Lib Chasidim num. 167. Reschis Chochma, P▪ 22.
• * 3.7

  From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occidere.
• * 3.8

  Gen. 50. 10.
• * 3.9

  Gen. 37. 34.
• b 3.10

  Justitia juditij, a just judgment.
• * 3.11

  Esa. 60. 14.
• * 3.12

  Isa. 25. 8.
• * 3.13

  Psal. 90. 17.
• * 3.14

  Num. 20. 1, 2.
• * 3.15

  Tract Aboda Zara, c. 8.
• * 3.16

  Ezek. 12. 7.
• * 3.17

  Num. 〈◊〉〈◊〉. 2.
• a 3.18

  The wounds of the Sepul∣cher.
• * 3.19

  The Jews twofold Messias.
• * 3.20

  Luk. 2. 25.
• * 3.21

  Ib. v. 38.
• * 3.22

  Rom. 11. 5.
• * 3.23

  Num. 2. 4. 17, 18.
• * 3.24

  Schebet Jehn∣dah, the tribe of Judah. A historical book of the many afflicti∣ons, martyr∣doms of the Iews, as also of their dis∣putes with the Christians in Spain, and Italy. It was printed at Crncovia in Germany. An. d. 1591.
• * 3.25

  Sanhedrin c. 11. p. 97.
• * 3.26

  Cant. 7.5.
• * 3.27

  Sanhedrin c. 11. p. 98.
• * 3.28

  Esay 53. 3.
• * 3.29

  The miracles before Christs coming.
• * 3.30

  Abkas rochel pulvis aroma∣tarius, the au∣thor Rimchar a little book in octavo it hath 3 parts, the first of the miracles, be∣fore the com∣ing of the Messias, two of the soule, and the state of it after this life. The third of Moses his tradition a∣bout Mount Sinai, mans creation. &c. It was printed at Venice anno Dom. 1597. Hos. 3. 4. Jascibhah. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Synagogue from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sit or rest.
• * 3.31

  The second miracle.
• * 3.32

  Mal. 4. 2.
• * 3.33

  Num. 24. 23.
• * 3.34

  The third mirale.
• * 3.35

  Dan. 12. 3.
• * 3.36

  Joel 2. 30.
• * 3.37

  The fourth miracle.
• * 3.38

  Hos. 14. 5.
• * 3.39

  The fifth mi∣racle.
• * 3.40

  Esa. 24. 22.
• * 3.41

  Jon. 2. 8.
• * 3.42

  The sixth mi∣miracle.
• * 3.43

  Esa. 59. 16.
• * 3.44

  Jer. 3. 14.
• * 3.45

  The Seventh miracle.
• * 3.46

  Exod. 20.
• * 3.47

  The coming of Michael. Dan. 12. 1.
• * 3.48

  Ezek. 20. 38. Dan. 12. 10.
• * 3.49

  Hos. 2. 14.
• * 3.50

  Dan. 11. 42.
• * 3.51

  Dan. 11. 45.
• * 3.52

  The eighth miracle.
• * 3.53

  Jsa. 27. 13.
• * 3.54

  Zech. 9. 14.
• * 3.55

  Ezech. 38. 22.
• * 3.56

  Obad. 18.
• * 3.57

  The ninth miracle.
• * 3.58

  1. never. The tenth miracle.
• * 3.59

  Micah 2. 13.
• * 3.60

  Jsa. 41. 18.
• * 3.61

  Jsa. 49. 10.
• * 3.62

  The Jews ten fould comfort against the foresaid signes
• * 3.63

  Consol. 1. Zach. 9. 9.
• * 3.64

  The 2. Cons.
• * 3.65

  Esa. 35. 6.
• * 3.66

  The 3. Cons.
• * 3.67

  The 4. Cons.
• * 3.68

  The 5. Cons.
• * 3.69

  Zeph. 3. 9.
• * 3.70

  The 6. Cons.
• * 3.71

  Ezek. 25. 14.
• * 3.72

  The 7. Cons.
• * 3.73

  Jsa. 33. 24.
• * 3.74

  The 8. Cons.
• * 3.75

  Jsa. 65. 22.
• * 3.76

  See Reschaim in the Talmud c. 6. p. 68.
• * 3.77

  Ninth Cons.
• * 3.78

  Isa. 40. 5.
• * 3.79

  Tenth Cons.
• * 3.80

  Ezek. 36. 26.
• * 3.81

  The feast which the Messias shall make unto the Jews at his coming.
• * 3.82

  The first dish. Behemoth. Job. 4. 10.
• a 3.83

  Rabbi Sal: Jarchi, & Rabhuenaki.
• * 3.84

  The 2. dish. Leviathan.
• * 3.85

  Babha Basra. c. 5. p. 74.
• * 3.86

  Jsa. 27 1.
• * 3.87

  Job 40. 16. 19
• * 3.88

  The third dish. Barinchue.
• * 3.89

  Bechoros c▪ ult. p. 57.
• * 3.90

  The Crow. Babha basra. c. 5. p. 72.
• * 3.91

  The great bird. ziz.
• * 3.92

  Talmud in the same place.
• * 3.93

  The great Lion Cholin. cap. 3. p. 59.
• * 3.94

  The wine for the feast.
• * 3.95

  Esa. 27. 2. 3.
• * 3.96

  Psal. 75. 9.
• * 3.97

  The sports where with the Messias will delight the Jews.
• * 3.98

  Job 40. 20.
• * 3.99

  Psal. 104. 26.
• * 3.100

  Psal. 69. 32.
• * 3.101

  Job 40▪ 14. 15.
• * 3.102

  Jsa. 27. 1
• * 3.103

  Esa. 25. 6.
• * 3.104

  Job 41. 6.
• * 3.105

  The marriage of the Messias ps. 45. 10. Schegal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣perly signifi∣eth the wife of a King 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shagal which is to exercise the very act of venery▪
• * 3.106

  Isa. 53. 10.
• * 3.107

  The manner of life the Jews shall have under their Messias.
• * 3.108

  The first be∣nefit.
• * 3.109

  Jsa. 60▪ 10, 11. 12.
• * 3.110

  Jsa. 61. 5. 6.
• * 3.111

  The 2 benefit.
• * 3.112

  Jsa. 65. 17.
• * 3.113

  Psal. 92. 14, 15
• * 3.114

  The 3 Benefit
• * 3.115

  Hos. 14. 8.
• * 3.116

  Isay 62. 8, 9.
• * 3.117

  The 4 Benefit
• * 3.118

  Esay 11. 17.
• * 3.119

  The 5 Benefit
• * 3.120

  Isay 2▪ 4.
• * 3.121

  Jer. 8.
• * 3.122

  Matth. 15. 5.
• * 3.123

  Titus 1.
• * 3.124

  Deut. 28.