Pansebeia, or, A view of all religions in the world with the severall church-governments from the creation, to these times : also, a discovery of all known heresies in all ages and places, and choice observations and reflections throughout the whole / by Alexander Ross.

The Contents of the First Section.

Of the Church Disciplin, Sacrifices, Ordination, Publick place, [Buildings first erected for Divine Service,] and days of Divine Service bef••re Moses. 2. Of the Church Govern∣ment under Moses; difference of the High Priests from o∣ther Priests. 3. Of the Church Government from him till Solomon. 4. Of the Government after Solomon, till the division of the Tribes. 5. Of Solomons Temple, and the outward splendor of the Iewes Religion. 6. Of the Office of the Levites, of the Prophets, Scribes, Pha∣rises, Nazarites, Rechabites, Essenes, Sadduces, and Sama∣ritans. 7. Of the ancient observation of their Sabbath, of the observation of their Passover, of the feasts of Pente∣cost, Tabernacles, new Moons, of Trumpets, and of Expiation; of their Sabbatical year, and their Iubilee. 8. Of their an∣cient Excommunications, how God instructed them of old, and of the maintenance allowed by the Iews to their Priests and Levites. 9. Of the Government after the Iews were carried captive into Babylon. 10. Of the Iewish Church Government at this day, their Prayers, Sabbaths, Feasts, Book of the Law, Passover, what observable thereupon, and whether to be permitted (among Chirstians) in the exer∣cise of their own religion, and wherein not to be communi∣cated with by Christians. 11. Of the Iewish preparation for morning prayer, Fast in August, Beginning of their new year, Feast of Reconciliation, Ceremonies in reading of the Law. 12. Their Church Officers, Feast of Dedication, and of Purim, Fasts, Marriages, Divorcements Circumci∣sion, Redemption of the first born, their duty toward the sick, and ceremonies about the dead.

SECT. I. (Book 1)

Quest. WAs there any Religion, Church Government, of Discipline in the beginning of the World?

Answ.* 1.1 Yes: For then was the Word preached, and Sacraments administred. We

read of Sacrifices offered by Cain and Abel; and likewise the distinction of clean and unclean beasts. By Faith Abel sacrificed, Heb. 11. Noah's sacrifice was pleasing to God, Gen. 8. This could not be will-worship, for such is no wayes pleasing to God; it was therefore ac∣cording to his Word and Commandement. There was also Excommunication; for Adam and Eve for their disobedience were excommunicated out of Paradise, which was then the type of the Church; and every soul not circumcised the eighth day, was to be cut off from the people of God, Gen. 17. The Word then being preached (for God preached to Adam in Paradise, and doubtlesse he preached to his Children out of Paradise) the Sacraments administred, and Excommunication exercised, which are the three main points of Church discipline, it follows there was then a Church and Church Government.

Q. Was there then any Ordination?

A. Yes doubtlesse; for God is the God of order; nor was it fit,* 1.2 that he who mediated between God and the people, by preaching, prayer and sacrifices, should thrust himselfe into that office without ordination; therefore God ordained Adam, he some of his Children, as Cain and Abel; and whereas Gen. 4. we do not read that Cain and Abel; did sacrifice, but only brought their Offerings; to wit, that Adam might offer them up to God for them: it argueth, that as yet they had not re∣ceived ordination: and its likely that ordination then was performed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Imposition of hands; which custome the Jewes retained in ordaining their Levites, Num. 8. 10. and after them, the Christians in ordination of Ministers, Act. 6. 6. 1 Tim. 5. 22. which ceremony the Gentiles used in Manumission of their ser∣vants, and the Jewes in ordination of their Synedrion or the Judges imposed their hands; so Moses and Ioshua laid their hands upon the 70. Elders: and Moses is com∣manded by God to lay his hands upon Ioshuah the Son of Nun, Numb. 27. 18.

Q. Was there then any publick place of Sacrificing?

A. Yes upon the same ground, that God, who is the God of order,* 1.3 will have all things done in his Church with order and decency; the meeting also together in

one place to hear, and pray, and offer sacrifice, did main∣tain amity amongst Gods people. Besides we read Gen. 25. 22. that Rebecca, when the children strugled in her womb, did not stay at home, but went, to wit, to the publick place where Gods worship was, to enquire of the Lord; and because in this place God used to shew his presence to his people, by some outward signe, it was called Gods presence; therefore Gen. 4. 16. Cain went out from the presence of the Lord, that is, he was excommunicate out of the Church: but we must not conceive, that as yet there were any material buildings for Gods service; for in the beginning men conceived it unfit to include God within the narrow bounds of a material Temple, whom the Heaven of Heavens can∣not contain; therefore they worshipped him in the o∣pen air, either upon hills, for they thought low places were unbeseeming the most High God: hence they cal∣led every hill Gods hill; or else if they were necessita∣ted to sacrifice on the sea shore, or in some low plain, they made their Altars so much the higher; which from their altitude, they called Altaria; and these places of Divine worship they named Templa from contemplation. The very Gentiles thought it unfit to confine the Sun their chief God to a narrow Temple, seeing the whole world was his Temple: and after they had built Tem∣ples for their Deities, they would have them for a long time to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or open-roofed.

Q. Why were the Groves and high places condemned in Scripture?

A. Because they were abused both by Jewes and Gentiles to superstition,* 1.4 idolatry, and all uncleannesse; therefore God commands them to be cut down, Exod. 34. 13: Deut. 7. 5. & 12. 3. &. 16. 21. Iosiah destroyed them, 2. Kings 23. 8. 14. Against their idolatry under green trees the Prophet Isaiah complaineth, chap. 57. 5. God by Ezekiel threatneth destruction to the idolaters on the high hills, and under green trees, chap. 6. 13. such are also reproved by Hosea, chap. 4. 13. its true that in the beginning the people of God had no other Tem∣ples but hills and groves; Abraham sacrificed upon an hill; Gen. 22. he planted a grove to call upon the name of the Lord, Gen. 21. Gideon is commanded to build an

Altar upon the top of the rock, Iosh. 6. 26. Notwith∣standing, when these places were abused to idolatry, God would have them destroyed, Levit. 26. 30. Hos. 10. 8. Amos 7. 9. Ezek. 6. 3, &c. because he would not have his people to give the least countenance to the Gentile idolatry; for suppose they had not upon those places erected any idols, yet they must be destroyed, because such places were abused to idolatry; besides God had given them a Tabernacle and Temple in which he would be worshipped, and to which they should repaire from all parts to call upon his name. This Temple also was built upon a hill; they should therefore have contented themselves with the place that God assigned them, and not follow their own in∣ventions, or the wayes of the Gentiles, who afterward in imitation of the Jewes built their Temples on hills, as may be seen by the Samaritans and others: Neither would God be worshipped in groves, because these were places fitter for pleasure aud dalliance then devotion; they were dark and obscure places, fitter for the Prince and workes of darknesse, then for the God of light, or children of the day.

Q. When were buildings first erected for Divine Ser∣vice?

A. About the building of Babel,* 1.5 as Lactantius and some others think: for then Ninus erected statues to the memory of his Father Iupiter Belus, and to his Mo∣ther Iuno; these statues were placed over their Sepul∣chres, and divine honours assigned them; and at length inclosed within stately buildings, which were their Temples; these they built within consecrated groves; such was the Temple of Vulcan in Sicily, of Cybele in the grove of Ida, of Iupiter Hammon in the grove of Dodene, of Apollo in the grove of Daphne, &c. these dark groves were fit to strike a terror in the worshippers, and to perpetrate their works of abomination; and because they had continual lights burning in them, they were called Luci a Lucendo, afterwards they became Asyla, Sanctuaries or places of refuge; which some think were first erected by Hercules his children, to secure them∣selves from those that he had oppressed. We read that Theseus his Temple and Thebes built by Cadmus were

Asyla or Sanctuaries; in imitation of whom Romulus made one. Aen. 8.

Hunc lucum ingentem quem Romulus acer Asylum Rettulit.

Christians also in the time of Basil and Sylvester the first, made their Temples places of refuge; which so increa∣sed, that Monasteries and Bishops palaces became San∣ctuaries; but the exorbitancy of these was limited by Iustinian, Charles the Great and other Christian Princes, who were content there might be Sanctuaries, because God had appointed Cities of refuge; but the abuses they removed.

Q. Was there any set day then for Gods worship?

A. Doubtless there was, though we doe not read which day of the week it was; for though God blessed and sanctified the Sabbath day, because of his own rest, and in that it was afterward to be the Jewes Sabbath;* 1.6 yet we read not that it was ever kept before Moses his time. However it is likely this day was observed be∣fore the Law among the Hebrews, for Exod. 16. as much Manna was gathered on the sixth day as served for two days.

Q. What sacrifices were used in the beginning?

A. Burnt offerings, Gen. 8. & 22. Peace offerings also, Gen. 31 54. For upon the peace made between Iacob and Laban, Iacob offered sacrifice.* 1.7 First fruits also were offered, Gen. 4. 4. and Tithes, Gen. 14. 20. & 28. 22. The burnt sacrifice called Gnol••h from Gnalah to mount upward (because it ascended all in smoak) was bur∣ned to ashes, except the skin and entrals. In the peace offering also which was exhibited for the safety of the offerer, the fat was burned, because it was the Lords, the rest was divided between the Priest and the people; the breast and right shoulder belonged to the Priest; to shew that he should be a breast to love, and a shoul∣der to support the people in their troubles and burth∣ens: For this cause the High Priest carried the names of the twelve Tribes on his breast and shoulders. The first fruits were an handful of the eares of corn as soon as they were ripe; these they offered to God, that by them the whole might be sanctified. Tithes were pay∣ed before the Law, by the light of nature; because by

that light men knew there was a God, to whom they were bound in way of gratitude to offer the tenth of their encrease, from whose bounty they had all. They knew also that the worship of God and Religion could not be maintained, nor the Priests sustained, nor the poor relieved without Tithes.

Q. What form of Church Government was there among the Iews till Moses?

A. The same that was before the flood, to wit, pray∣ing, sacrificing,* 1.8 preaching in publick places, and solemn days; to which Abraham added circumcision. In eve∣ry family the first born was Priest; for this cause the destroying Angel spared the first born of the Hebrews in Egypt.

Q. What government had they under Moses?

A. The same that before,* 1.9 but that there was chosen by Moses a Chief Priest, who was to enter the Sanctua∣ry once a year with his Ephod, to know the will of God. This was Aaron, whose Breeches, Coat, Girdle, and Myter were of Linnen; when he entred into the Sanctu∣ary, the High Priest had his second High Priest to serve in his absence. There were afterward appointed by David four and twenty Orders of Priests, every one of which Orders had a Chief, or High Priest; the Priest∣hood was entailed to the house of Levi, because the Le∣vites were chosen in stead of the first born, because they killed the worshippers of the Golden Calf,* 1.10 and because Phinehas killed Zimri and Cosbi. The Priests are some∣times called Levites, and sometimes they are distinct names; for we read that the Levites paid tithe of their tithes to the Priests, their common charge was to pray, preach, sacrifice, and look to the Sanctuary, in which they served with covered heads and bare feet; their Office was also to debar lepers, and all other uncleane persons from the Tabernacle for a certaine time. Se∣condly, to excommunicate great offenders, which was called cutting off from the people of God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to cast out of the Synagogue. Thirdly, to anathematize obstinate and perverse sinners, who being excommunicate would not repent. Alexander the Cop∣persmith was anathematized by Paul, or delivered to Satan, 1 Tim. 1. 20. Tim; 4. 14. The office of the

Levites also was to help the Priests in gathering of tiths, and to carry water and wood for the Taberna∣cle.

Q. Wherein did the high Priest differ from other Priests?

A. The high Priest only had power to enter into the Sanctuary;* 1.11 he only wore a blew robe with bells, a golden Ephod, a breast-plate, a linnen Myter, a plate of Gold on his head: by the Crown or plate was sig∣nified Christs Kingly office, by the breast-plate his Priestly, and by the bells his Prophetical office: the high Priest also was only anointed, after the order of Priesthood was setled; but before this, every Priest was anointed, he also wore about his paps a broydred girdle, to signifie that his heart should be girt and re∣strained from the love of earthly things, They that took Sanctuary, were not to be set at liberty till the death of the high Priest; to signifie that by the death of our High Priest Jesus Christ, we are made free. The high Priesthood was tied to the line of Aarons first born, the other Priests were of Aarons other children; the Levites were of Levies other posterity; the high Priest might marry none but a Maide; other Priests migh mar∣ry a Widow, Levit. 21. The high Priest might not miourn for the death of his kindred; other Priests might mourn for their Father, Mother, Son, Daughter, Brother, and husbandlesse Sister; in other things they agreed; For all Priests must be without blemish, all must be presen∣ted to the Lord at the door of the Tabernacle, all must be washed, all must be consecrated by offering certaine Sacrifices; all must have the blood of the Ram put on the tip of the right eare, the thumb of the right hand, and great toe of the right foot, Exod. 29

Q. What Church government was there after Moses?

A. In the Desart Eleazer succeeded his Father Aaron,* 1.12 and substituted under him Phinees to be chief of the Le∣vites. After the Israelites entred the Land, the Taber∣nacle staied some years at Silo; then did Ioshuah divide the Land, and designed certain Cities of refuge, which with some other Cities he assigned to the Priests and Levites. The Priesthood did not continue long in the house of Aaron, but after the death of Eleazer, and three

Priests his Successors, this office devolved to Eli, of the family of Ithamar; who being carelesse, suffered divers abuses to creep into the Ecclesiastical Government, till God raised Samuel, who reformed both the State and Church, by appointing Schools of Prophets, and Con∣sistories of Levites. From Silo the Tabernacle was translated to Nob, from thence to Gibeon, when Nob was destroyed by Ioab, and at last it rested in Ierusalem. So that all this time there could be no setled Church dis∣cipline among the Jewes. The Ark also was oftentimes removed, to wit from Canaan to the Philistines, from thence to the Bethshemites; afterward it stayed twenty years at Kiriathjeharim; after this it remained three moneths with Obed-Edom, and at last it was brought by David into Ierusalem.* 1.13 All this time neither Tabernacle, nor Ark, nor Priesthood were setled, till David assem∣bled the Levites, and out of them chose Abiathar for High Priest, and Tsadoc for chief of the inferiour Priests, who were to deliver the Ark to the Levites to be car∣ried on their shoulders, and withal appointed Singers, and other Musitians: in all 68. of the Levites. He ap∣pointed also for the service of the Tabe••••acle in Gibeon, Tsadoc and his Brethren. At last, David being assured by Nathan that his Son Solomon should build the Temple, he ordered that 24000. Levites should be set apart for the service of the Temple: to wit, 4000. door-keepers, and as many Singers, and 6000. Judges and Governors, and the rest for other Offices. Abiathar is made high Priest, to wait on the Ark at Ierusalem. Tsadoc is chief of the inferior Priests to serve in the Tabernacle at Silo. Tsadoc was Sauls high Priest, descended from Eleazer Aarons first born; Abiathar of the stock of Ithamar, and Eli fled to David, who entertained him for his high Priest; after the death of Saul, David retained them both, thinking it did not stand with his honour and pi∣ety to reject Sauls high Priest. This Tsadoc under Soloman was anointed the second time Priest, as Solomon was the second time anointed King, 1 Chron. 29. 22. and Abiathar is deposed for the sins of Eli and his Sons; and so in Tsa∣doc the Priesthood is translated from the house of Itha∣mar, to Aarons family again. There were also Treasu∣rers ordained, some for the first fruits and tenths, and

others for the moneys that were given to the Temple towards the redemption of vows, first born, and sins: The Priests and Levites were maintained out of the first fruits and tithes; the other treasure was for maintai∣ning the daily sacrifices and other charges of the Tem∣ple; the Gibeonites, with others, appointed by David and Solomon, did help the Levites in their Ministration: the Priests, and in their absence, the Levites did admi∣nister justice, both in Ierusalem, and in the Cities of Refuge, and ordered Ecclesiastick affairs. There were also sometimes Extraordinary Prophets, besides the Or∣dinary. Its probable that the ordinary Prophets were of the Tribe of Levi, because the administration and care of holy things belonged to them; but extraordi∣nary Prophets were of other Tribes; these medled not with sacraments and sacrifices, which was the Priests office, nor had they their calling by succession, as the Priests; nor was the gift of Prophecy only tied to the man, as the Priesthood was: for we read of Miriam, Hulda, and divers other women Prophets: and in the Primitive Church, though women must not speak in the Church by preaching, praying, or exhorting in an ordinary way as the Ministers use, yet they were not de∣barred to utter their extraordinary prophesies, if so be their heads were covered in sign of modesty; but other∣wise the Apostle will not have women to speak in the Church, because they must be in subjection to their Hus∣bands; and this punishment is laid on them for being deceived in Eve, and harkning to the counsel of Satan. For, if women did preach, they might be suspected to speak by that Spirit that deluded Eve.

Q. What was the Ecclesiastick Government after Solomon?

A. The renting of the ten Tribes from the other two under Roboam,* 1.14 did much impair the beauty and magni∣ficence of the Ecclesiastick state. Besides that, it was much defaced by idolatry; but reformed by Hezekias, Iosias, and Iehosaphat, who took away the high places. Under Athaliah it was almost extinguished, had not Iehojada the high Priest anointed Ioash, who again refor∣med Religion. He being denied all aid from the Le∣vites out of their treasure towards the repairing of the Temple, caused a Chest to be made, into which mony

given in that kinde should be put, and imployed by the high Priest, or by the chief of the inferior Priests, and the Kings Scribe or Secretary, towards the repa∣rations of the Temple, whereas before it was collected by the Levites. King Vzziah would have burnt in∣cense on the Altar, but was prohibited by Azariah the high Priest, and eighty other Priests. This Vzziah named also Azariah, though a King, yet was justly re∣sisted by the Priests for his pride, sacriledge and ambi∣tion, in medling with their function; whereby he vio∣lated the Laws of Politick government which a King should maintain; for confusion must arise, where offices are not distinct, but where men are suffered to incroach upon each others function. 2. He had no calling to the Priesthood; and no man taketh upon him this office but he that is called of God, as was Aaron. 3. He violated the Law of God, who confined the Priesthood to the house of Aaron, and Tribe of Levi, excluding from that all other Tribes. 4. He was injurious to Christ, whose type the high Priest was, in offering sacrifices and in∣cense, representing thereby our high Priest Christ Je∣sus, who offered up himself a sacrifice, of a sweet smel∣ling savour unto God. So Iohojada the high Priest did well to depose Athaliah, who was a stranger, an ido∣later and usurper; this was lawful for him so to doe, being high Priest, whose authority was great both in civil and ecclesiastick affaires; but this is no warrant, for any private man to attempt the like. Besides Ieho∣jada was bound to see the young King righted, both as he was high Priest, and as he was his kinsman. Heze∣chias restored all according to King Davids institution; he raised great Taxes towards the maintenance of Gods worship, and permitted the Levites to flea the burnt of∣frings, which before belonged only to the Priests of∣fice, and caused the people to keep the Passover in the second moneth, whereas by Moses his institution it should be kept the first moneth. He permitted also ma∣ny that were not sanctified or cleansed, to eat the Pass∣over against Moses his Law, which were innovations in Religion. Iosias reformes all abuses, abolisheth ido∣latry, repaireth the Temple, readeth publickly the Law of Moses, which was found by Hilkiah the high Priest,

and makes a covenant with God to keep the Law. Un∣der King Eliakim or Ioachim Religion was so corrup∣ted, that the Priests, Levites, Prophets or Scribes with the Elders of the people condemned the Prophet Iere∣my to death. Under Zedechiah both the Church go∣vernment, and state fell together in Iudea.

Q. In the mean while what Church government was there among the Ten Tribes?

A. The Kings of Israel, our of policy, least the peo∣ple should return again to Ierusalem,* 1.15 and the two Tribes, defaced their Religion with much Idolatrous worship, for executing of which they had their Priests and in∣ferior Ministers answering to the Levites; but they suf∣fered no Priests or Levites of the order of Aaron to live amongst them. Yet they had their Prophets also and Prophets Children or Scholars: Their two chief Pro∣phets extraordinary, were Eliah and Elisha. They had also their Elders, who had power of Ecclesiastical cen∣sures, but both Elders and people were ruled by the Prophets, who recided in the chief Cities at last the ten Tribes lost both themselves and Church discipline, when they were carried away by the Assyrians. When Salmanasser carried away the Israelites into Assyria, some remainders of them stayed behinde in their own coun∣try; but being overpressed with multitudes of stran∣gers sent thither to new plant the country, the small number of the Ephramites left behind, were forced to comply with the new inhabitants, in their idolatrous religions; now that the Israelites were not quite dri∣ven out of their native country, may be seen in the Hi∣story of Iosiah, 2 Chron. 34. 6, 7, 33, & 2 Chron 35. 18. & 2 Kings 23. 19, 20.

Q. Wherein did the outward splendor of the Iews Religi∣on consist?

A. In the wealth and magnificence of their Temple,* 1.16 which for the beauty, riches, and greatnesse thereof, was one of the wonders of the world; for besides the abundance of Iron work, there was in it an incre∣dible quantity of brasse, silver, and golden materials. The great Altar, the Sea or Caldron, the Basis, the two Pillars before the Temple, the twelve Oxen, the ten Lavers, the Pots, the Shovels, the Basins, and other U∣tinsels

of the Temple were all of brasse, 1 Kings 7. as for silver, Iosephus tells us lib. 8. & 9. that there were in the Temple ten thousand Candlesticks whereof most were silver, wine Tankards eighty thousand, silver Phi∣als ten thousand, two hundred thousand silver Trum∣pets, forty thousand Snuffers or pot-hooks, which he calls musical instruments; besides incredible numbers of silver Plates and Dishes, silver Tables, and the Doors of silver. This we know, that David left seven thousand talents of refined silver for the Temple, besides what Solomon added, 1 Chron. 29. as for gold, we read that the Oracle and Altar were overlayed with gold, so were the Cherubins, and the whole house overlaid with gold, and the very floore also, 1 Kings 6. besides the golden Altar. Solomon made the Table whereon the shewbread was of gold; the Candlesticks also, with the flowers, and lamps, and tongs, with the bowls, snuffers, basons, spoons, censers, and hinges, all of pure gold, 1 Kings. 7. I need not speak of the rich woods and pretious stones in the Temple. The Contriver of this Fabrick was God himselfe; the form of it was four square; the Courts four; one for the Gentiles, another for the Israelites, the third for women, and the fourth for the Priests: the Gentiles might not enter into the Israelites court; for that was counted a prophanation of the Temple; yet our Saviour who was frequently conversant in the court of the Gentiles, accounted that a part of his Fa∣thers house and the house of prayer, and it was out of this Court that he whipped the buyers and sellers; this was called Solomons porch, Iohn 10. Acts 3. because in that place Solomon stood when he dedicated the Temple and used there to pray, or because it stood undemolish∣ed by the Chaldeans, when the rest of the Temple was destroyed. In the Priests Court stood the Altar of burnt offerings and the brasen Sea. In the Sanctuary called the Oracle (because there God delivered his O∣racles) stood the Ark, the Censer, Propitiatory and Che∣rubines; it had no light nor window in it; hither the high Priest only had access, and that but once a year, where he burned incense, so that he neither could see not be seen. In the holy place which was also without windows, there burned lights perpetually, to represent

the celestial lights; but in the most holy there was no light at all, to shew that all outward light is but dark∣nesse, being compared with that light which God in∣habiteth, and which no man can approach unto. With∣in the Ark were the two Tables of the Law, the pot with Manna, and Aarons rod. The Tables and the rod represented Christs active and passive obedience; the golden pot with Manna, his two natures. The Temple was built after the manner of the Tabernacle; but that did far exceed this in stability, magnitude, glory, and continuance: In the Tabernacle were but two Cheru∣bins, in the Temple four; in the Tabernacle there was but one golden Candlestick, and one brazen Laver, but in the Temple there were ten of each. So this Tem∣ple of Solomons far exceeded the other built by Zerobba∣bel, wherein was wanting the Cloud, the celestial fire, the Ark and the holy Oyl; besides in number of Pro∣phets, magnifick structure, and wealth, it was far infe∣riour to the first, and yet in respect of Christ the second did far exceed the first, who supplyed the want of the Cloud, fire, oyl, Prophesie, Vrim, and Thummim. He being all these in a more excellent manner; but wee must note that though the pot with Manna and Aarons rod were kept in Moses his Ark; yet in Solomons Ark were only the two Tables of the Law, 1 Kings 8. 9. In the Womens Court stood the Gazophylacium or treasury, containing the Almes or Gifts that were offered.

Q. What else may we observe of Solomons Temple?

A. That this Temple was to the Jewes as their Ca∣thedral or Metropolitan Church; the Synagogues which were not in Ierusalem till after the captivity, did resem∣ble our Parish Churches; in which the Scribes taught, as the Priests in the Temple; and as there was a high Priest for the Temple, so there was for the Synagogue a high Ruler called Archisynagogus. In the Synagogues also they had their distinct Courts, as in the Temple, and an Ark for the book of the Law; and the same ho∣linesse ascribed to the one as to the other, but that they could sacrifice nowhere but in the Temple upon the brazen Altar in the Court of the Priests; which Altar was called Ariel or the Lyon, because like a Lyon it devoured the flesh of the sacrifices. Upon the gol∣den

Altar incense was offered; Christ was represented by both Altars; his humanity and passion by the brazen; his divinity, resurrection and ascension by the golden Altar, and the incense thereof mounting towards Hea∣ven. In the Court of the Priests called the holy place, stood the Table of Shew-bread, on which were twelve loaves, which represented the twelve Tribes; upon each loaf was a dish of franckincense, shewing Christs intercession for his people. The Candlestick and Pin∣cers or Snuffers represented the doctrine and disciplin of the Church. Some divide the Temple but into three parts, excluding the Court of the Gentiles; to wit, in∣to the outward Court of the Israelites, the holy or Court of the Priests, and the holiest of all, into which the high Priest entred once yearly with blood, incense and smoak. It was death for any other to enter there, and even for the high Priest himselfe, if he entred above once in a year; yet Pompey and Heliodorus took the boldness to enter thither; but the one never prospered after, and the other fell mad; so dangerous a thing it is to be too bold with Religion. The brazen Laver and the Shew-bread in the Priests Court represented the two Sacraments of the Church, to wit, Baptism and the Eucharist. The Women shewed their devotion in bestowing their looking-glasses (which were not of glass, as ours are, but of polished brass) upon the bra∣zen Laver, Exod. 38. 8. a looking-glass sheweth us the spots of our faces, but Baptism washeth away the spots of our soules. Two other Temples were built in op∣position to that of Ierusalem; namely, the Temple of Samaria, built by Sanballat upou mount Garizim; the other at Heliopolis in Egypt, by Onias the fourth, whom Antiochus had put from the high Priesthood. The se∣cond Temple of Ierusalem built by Zerobbabel, was be∣gun in the second yeare of King Cyrus, Ezra 3. 8. and was finished in the ninth year of Darius Histaspes, which was 46. years in all; whereas the first Temple was be∣gun and finished in seven years. Herod spent eight years, whether in repairing of the old, or in building of a new, is uncertain; yet Iosephus tells us that Herod pulled down the old temple, and built a new one; which was six and forty years in adorning and perfecting.

of which the Jewes are to be understood, Iohn 2. 20.

Q. What did the Temple and the Vteasils thereof repre∣sent to us?

A. As the flitting Tabernacle shadowed out the Church militant,* 1.17 so the fixed Temple resembled the Church triumphant; the three Courts represented the threefold estate of mankind; to wit, his state in sinne before the Law, by the outward court of the Gentiles: his state under the Law by the inward court of the Priests; and his state under grace by the holy of holies. The Temple as it was built by Solomon a peaceable Prince, resembleth the Christian Church erected by Christ the Prince of peace. The one was built with∣out noise, so was the other. The Temple was built upon a hill; and the Church, saith Christ, is like a City built upon an hill. In the Oracle or most holy place, was neither the light of Sun, Moon nor Candle, resembling the new Ierusalem in the Revelation, having the glory of God, and the Lamb for the light thereof, Rev. 21. 23. In this place stood the Ark and golden Censer, with the Tables of the Law, Aarons rod, and the pot with Manna; the mercy Seat covered the Ark, whereon were the golden Cherubins; Christs Kingly Office was represented by the Ark crowned with gold; his Priest∣hood by the censer, and his Prophetical office by the mercy seat, whence God spake to the high Priest; the Tables of the Law and Aarons rod shadowed out his active and passive obedience; the Cherubins looking on the Ark, did signifie Jews and Gentiles looking on Christ their King. The pot with Manna did adumbrate his divinitie by the one, and his humanity by the o∣ther. The Propitiatory covered the Law, and so hath Christ hid and concealed the condemning power there∣of; in the Sanctuary or holy place was the Table with the twelve Loaves representing the Twelve Tribes, and in them all true Israelites, or Church of Christ; on the one side having the golden Candlestick, on the other the Altar of incense, besprinkled yearly with the blood of the Sacrifice: and representing the preaching of the word and prayer, which by the death of Christ are made acceptable to God. In the same place also stood

the brazen Altar of burnt offrings and the brazen Sea; the one resembled Christ, by whom we are justified; the other holiness of life, by which we are sanctified▪ or the Altar of burnt offrings did signifie our Eucharist, and the brazen Sea our Baptisme. The fire that burned continually on the Altar did signifie Christs divinity; for our God is a consuming fire, saith the Apostle. The holy Oyl with which the Priest was anointed, shadow∣ed the graces of the Spirit poured our on Christs huma∣nity; with this oyl of gladness Christ was anointed a∣bove his fellows.

Q. What was the office of the Levites?

A. Besides that they helped the Priests in gathering of Tithes,* 1.18 some of them did carry wood and water for the Tabernacle, which they were bound to carry up and down with its Utensils, to pitch and take it down whilest it was movable; they were distinguished ac∣cording to Levies three sons, into the Gershonites, Coha∣thites, and Merarites; the first carried the hangings and coverings. The second, the chief things of the Sanctu∣ary: the third had the charge of the wood-work. In Davids time some were Judges, some Treasurers, some Singers, and some Porters, 1 Chron. 23. 26. The Singers and Porters were divided into 24. order•• 1 Chron. 25. & 26. The elder Levites were to oversee and teach the younger, Who from the thirtieth year of their life, till the fiftieth did bear about the Tabernacle. Under them were the Gibeonites or Nethinims, whose office was to draw water and hew wood for the house of God.

Q. What were the Prophets, Scribes and Pharises?

A. Not only were they called Prophets to whom God revealed himself and his purposes in an extraordi∣nary way,* 1.19 but those also that expounded the Scripture, they were also called Fathers, Doctors of the Law, Disputers, Wise men and Rabbies from their greatness in knowledge; Which title the Pharisees did appropri∣ate to themselves; their Scholars were called children and sons of the Prophets. The name of Scribes was given to Scriveners,* 1.20 and publick Notaries; these were called Scribes of the people, Mat. 2. 4. and likewise those that did write and expound the Law; such a

Scribe was Esdras, Esdr. 7. 6. these were called Doct∣ors of the Law. The Pharisees were so called from separation,* 1.21 and by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Se∣pa••••rists, for they separated themselves to a strict kind of life, and to the study of the Law, having no com∣merce with other people, nor communicating with them in dyet, apparrel, nor customs. They held a fa∣tal necessity with the Stoicks, and transammation with the Pychagoreans; hence they thought that either the soul of Iohn Baptist, or of Elias, or of Ieremy had anima∣ted Christs body. They preferred Traditions to the written Word, and placed most of their holiness in washing, counting it a less sin to commit fornication, then to eat with unwashed hands; from their daily washings they were named Hemero-Baptists; they al∣ways washed when they returned from the market, thinking themselves polluted with the touch of other people. They are noted Mat. 9. 11. for holding it un∣lawful to eat with sinners, and Mark 7. 4. for their superstitious washing, of cups, pots, brazen vessels and tables, and Luke 18. 12. for fasting twice in the week, and Mat 23. 5. for their broad Phylacteries, which were scrolls of partchment, wherein the law was writ∣ten, so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to keep or reserve, for by these they kept the Law in their memory; they are noted also for their large borders and fringes, Mat. 23. 5. they wore their Phylacteries on their foreheads and left arms; and Hierom observeth in Matth. 23. that they used sharp thorns in their fringes, that by the pric∣king thereof they might be put in minde of the com∣mandements.

Q. What were the Nazarites, Rechabites, and Esse∣nes?

A. The Nazarites were votaries, Numb. 6. so called from Nazar to separate;* 1.22 for they separated themselves from wine and strong drink from coming neer the dead, and from the rasor; some were Nazarites for their life, as Sampson, Iohn Baptist, &c. others only for a time, to wit, thirty days, as Absolom who cut his hair the thirtieth day of his vow, such a Nazarite was Paul, Act. 21. 24. Nazareth was a village in Galilee where Christ was conceived and bread, and therefore was cal∣led

a Nazarite, Mat. 2. 23. and his Disciples Nazarites, Acts 24. 5. but indeed he was the onely true Nazarite; because he was pure, holy, and separate from sinners, but he was no legal Nazarite, for he drunk wine and went neer the dead. These Hereticks were also cal∣led Nazarites, who taught that with the Gospel should be joyned the Law of Moses,* 1.23 Acts. 15. 2. Of the Re∣chabites, so called from Rechab their Father, We read Ierem. 35. 2, 3, 4, &c. these neither drunk wine nor lowed seed, nor built houses, nor planted vineyards, but like strangers lived all their days in Tents. The Essenes,* 1.24 so called from their skill in curing of diseases, (for they were much given to the study of Physick) in their opinions were Pythagoreans, ascribing all things to fate, offering no sacrifices but of inanimate things, shunning oathes, pleasures, and wine, conten∣ting themselves with water only, and mean apparrel; their garments were white, and had all things in com∣mon amongst them. They worshipped towards the East, observed the Sabbath more strictly then others; kept seven Pentecosts every year, to wit, every seventh week one, and generally they abstained from marriage: yet some did marry for procreation. They were super∣stitious in preserving the names of Angels: they were much given to silence with the Pythagoreans, chiefly at table: none were admitted into their Society with∣out four years probation: there were some of these Es∣senes contemplative only, and lived in gardens, or re∣mote villages, who contented themselves with bread and salt, others were active, and gave themselves to manual labours; these lived in Cities, and fared better, and eat twice a day.

Q. What were the Sadducees and Samaritans?

A. The Sadduces were so called either from Isedek justice,* 1.25 because they would be accounted the onely just men in the world, or from Sadock the Author of their Sect, who was the scholar of Antigonus Socheus: these rejected all Traditions and Scriptures, except the five books of Moses, denied the Resurrection, paines or rewards after this life, Angels and spirits, fate like∣wise or destiny, ascribing all to mans freewill. They held also that the soul died and perished with the body.

The Samaritans held with the Sadduces,* 1.26 that there was no Scripture but the Pentateuch, that there was no Resurrection nor life Eternal, nor any Traditions to be admitted, yet they dissented from the Sadduces in ac∣knowledgeing Angels; in worshipping only upon mount Garizim, whereas the Sadduces worshipped also in Ierusalem, and kept faire correspondency with the other Jewes: whereas the Samaritans and Jewes did so hate and abhor each other, that there was no com∣merce between them, but did curse and excommunicate each other. Of these Jewish Sects see Iesephus, Philo, Drusius de trib. Sect. Munster, Sigonius, Buxtorsius, and others.

Q. How did they anciently observe their S••bbath?

A. The day before was the preparation of the Sab∣bath,* 1.27 called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which began about the sixth hour, that is our twelfth. That day they might not travel above twelve miles, least by comming home too late they might want time for preparation to the Sab∣bath, which began in the evening, and which for the excellency thereof, was called the Queen of Feasts, and gave denomination to the whole week; on the Sab∣bath they must not travel above two thousand paces or cubits, for so far was the distance of the Ark from the Camp. They were so superstitious in the keeping of their Sabbath, that they would not fight that day, and so suffered Ierusalem to be taken twice. Whereas they knew that God commanded them to encompass Iericho seven times that day; and that works of charity, ne∣cessity, and of Religion were to be done that day, the preparation for the Sabbath was proclaimed by sound of trumpet, and to shew their zeal to that day, they would keep some more hours then were enjoyned, which additament they called Sabbathulum. They would not dresse meat that day, because then it did not rain Manns in the desart besides the seventh day, which was the Sabbath or rest for men and beasts; they had every seventh year a Sabbath, wherein the ground rest∣ed, and their great Sabbath in the end of seven times seven, called the Iubilee, in which debters, prisoners, and morgagers of lands were made free; when the Passeover fell upon the Sabbath, this was called the

great Sabbath, Iohn 19. 31. and then there was a pre∣paration for the Passover, Iohn 19. 14. but there was no preparation due to the Passeover but in respect of the Sabbath; which had this priviledge above all other festivals; because God had particularly sanctificed this day for his service; being both a memorative day of Gods rest from the works of creation, and figurative of our rest in Heaven; this day is abolished in respect of the ceremonial and judicial part thereof; but in re∣spect of the morality it remaineth still.

Q. How did the Iewes observe their Passover?

A.* 1.28 They eat the first Passeover standing with their loyns girt, shooes on their feet, and staves in their hands, to shew they were in haste to be gone; but afterward when they were secure out of danger, they eat the Passeover sitting, or leaning after the Roman manner: which posture our Saviour observed when he eat the Passeover. The beast that must be eat was a Lamb or Kid, as being cheapest; and because it must be eat up at one time, this Lamb was to be kept four dayes, to wit, from the tenth day till the fifteenth, that they might have the longer time to think on their deliver∣ance, by looking on the Lamb, and withall to search if any defects were in it; for the Lamb must be with∣out blemish; but this custome did not hold long: it must be also a male, and not above a year old. There must not be fewer then ten at the eating of the Lamb. it was killed between the two evenings, that is, be∣tween three of the afternoon till sun-setting, which was the first, and from thence till day light was quite spent, which was the second evening. This killing of the Lamb was rather a Sacrament, then a Sacrifice, as not being performed by a Priest, but by private men, and not in the place appointed for sacrifices, but in pri∣vate houses. The blood of the Lamb was sprinkled on their thresholds; this ceremony was used but only the first Passeover as I can find; the Lamb was roasted, not boiled, for the more expedition; and nothing of it must be left, least it should hinder them in their jour∣ny; and it must be eat with sower herbs, to put them in minde of their bitter servitude in Egypt: the bread that was eat with it was unleavened, to shew their

haste in removing thence; the whole solemnity from this was called the feast of unleavened bread, and like∣wise the Passeover: Albeit properly the Passover was only the first day, yet the whole eight days were so named. This sacrament was a true representation of Christ the immediate Lamb of God, that takes away the sins of the world; who is the true Passover, because the devouring Angel of Gods wrath hath past over our sins; he was killed and roasted by the fire of his Fathers wrath; he is our true food, whom we must eat with sowr herbs, and our loyns girt, to shew how ready we must be to undergo the bitterness of afflictions, and to subdue our carnal lusts; we must eat him without leaven, that is, without pride and hypocrisie; now is the time to eat him by faith: for this is the evening of the world, in which our Passover was sacrificed for us. The first and last day of this feast, were the two great days; but the days between them were only half holy days: Other ceremonies of this feast we will see anon in the observation of Easter by the Moderne Jewes.

Q. What were the feasts of Pentecost and Tabernacles?

A.* 1.29 Pentecost was kept in memory of the Law given on Sinai fifty days after the Passover. The first day of the Passover was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the first Sabbath after this second day, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is the second first Sabbath, Luk. 16. 1. and because their harvest began at Easter, and ended at Pentecost, therefore they are commanded Levit. 23. 10 to offer a sheaf of the first fruits of their harvest, upon the morrow, or second day of their great feast, and on the Pentecost to offer two wave-loaves; the first offering was to sanctifie their harvest, the second was in token of thanks to God for the finishing of their harvest.* 1.30 The feast of Tabernacles was kept in memory of their fourty years aboad in the wilderness, when they lived in Tents, and by day were shadowed by a cloud. The first and last days were the chief days, e∣specially the last, called therefore the great day of the feast, Iohn. 7. 37. and in these long feasts the first and last days are called Sabbaths. In this feast their cu∣stome was to hold in their hands branches of trees

which they called Hosanna; with this Hosanna they honoured Christ; they made booths (therefore the feast was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in the open air, in which they lived seven days together, except in time of rain; weak and impotent persons were excused and exempt∣ed from these booths, which were made up of Citrine trees, Palmes, Mirtles, and Willows. The next day after the feast, they compassed the Altar seven times with Palmes in their hands, in memory of the encom∣pas••ing of Iericho. During the time of this feast, many bullocks were offered, as may be seen Numb. 29. on the last day of the feast they read the last Section of the Law, and began the first, and drew water out of the river Siloah, which in the Temple they delivered to the Priests, who poured it with wine on the Altar, the people singing, [with joy shall you draw water out of the wells of Salvation] Isa. 12. 3. This feast was kept the fifteenth day of Tisri the seventh moneth; but Iero∣boam kept it the fifteenth day of the eighth moneth; some think that this feast was kept as a thanksgiving to God for their Vintage, and Plutarch calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bearing about of Thyrsi, that is, of Spears wrapped about with Ivy in honour of Bacchus. But of these pas∣sages see Hospinian de orig. fest. Munster in Calendar, and on Leviticus, Fagius on Leviticus, the Thalmud tract. de tabern. Scaliger de emend. temp. Iosephus in antiq. Buxtor∣fius, Tremellius, &c.

Q. What were their new Moons and Feasts of Trumpets and Expiation?

A. Every new Moon was a festival among the Jews, in which as on the Sabbath people repaired to the Pro∣phets for instruction,* 1.31 2 Kings 4. 23. then it was not lawful to buy or sel, Amos 8. 4 yet the first new Moon in the beginning of their seventh moneth called Tisri, according to their Ecclesiastical account, but the first moneth in their civil computation,* 1.32 was called particu∣larly the Feast of Trumpets; for though at other feasts they sounded trumpets, yet at this feast there was more sounding, to wit, all the day, not so much in me∣mory of Isaacs deliverance from death on mount Mo∣riah, nor for the Law given with sound of trumpets on mount Sinai; for the feast of Pentecost was instituted

for that, but for the greater solemnity of the new year, from whence they reckoned their Sabbatical years and Jubiles, and dated all their deeds and bargains. This sounding then of trumpets was a solemn promulgation of the new year, and a preparation for the three ensu∣ing feasts that moneth; to wit, of Expiation the tenth day, of Tabernacles from the fifteenth to the one and twentieth, and the great feast on the two and twenti∣eth day; but I think this was no particular feast, but the conclusion of the feast of Tabernacles. Of the sa∣crifices to be offered in the new Moons read Numb. 28. 11, 15. as for those words of David, Psa. 81. 3. blow the trumpet in the new Moon, they are most likely to be meant of the first new Moon or feast of Trumpets. The feast of Ex∣piation was kept the tenth day of Tisri;* 1.33 and it was so called because the high Priest then entred into the Oracle, to expiate his own and the peoples sins; for himselfe he took a young Bullock and a Ram; for the people he took a Ram for a burnt offering, and two hee Goats for a sin offering; the two Goats he presented at the door of the Tabernacle before the Lord; one of these (lots being cast) was sent into the wildernesse; this was called the Scape-Goat, upon whose head the Priest laid all the sins and evils of the people, to be car∣ried away by the Goat into the wilderness: The other Goat was sacrificed. On this day was their great fast, Act. 8. 9. wherein they abstained from all kind of work and delights, so that they might not kindle fire, nor dresse meat; notwithstanding their afflicting them∣selves, the joyful Jubile was this day proclaimed. Of the rites used at this day by the Moderne Jwes, we will speak hereafter.

Q. What was their Sabbaticnl yeare and their Idbile?

A.* 1.34 Every seventh year was a Sabbath or rest: for then the land did rest from plowing and sowing; then poor debtors that were native Iewes and not Prose∣lytes or strangers, were released, if they were not able to pay: by this God would exercise the charity of his people to the poor, and have them rely on his provi∣dence: who gave such increase to the sixth year that it brought forth provision enough for three years, and therefore all things were this time held in common,

and they lived as Adam did in Paradise, or as people in the golden age, when the earth sp••nte sua of its own accord brought forth all things; omnis tulit omnia tel∣lus. Of this years fertility see Levit. 25. 20. The He∣brew servants were this year to be set free, Exod. 21. 2. and the Law to be read publickly, Deut. 31. 10. The Jubilee so called from Iobal a Ram,* 1.35 because of the soun∣ding of Rams horns at that time was instituted Levit. 25. 8. for the comfort of prisoners, servants, and debt∣ors; for then all things were brought back to their former estate; and therefore perhaps it is called Jubilee from Iobhel, to deduce or bring back; all lands that had been sold or morgaged, were restored to the right owners, by which meanes Families and Tribes were preserved entire without commixtion or confusion, and their ancient inheritances remained whole. This feast was kept every fiftieth year, but was proclaimed the forty ninth, on the day of expiation; and was a type of that great liberty and delivery we have by Christ; which is begun in this world, and consummated in that which is to come, where we shall enjoy eternal rest, and shall obtain remission of all our debts, and the pos∣session of that ancient inheritance prepared for us be∣fore the foundation of the world. This year of Jubilee also was to put them in minde of their deliverance from the captivity of Egypt. As in the Sabbatical year, so likewise in this all things were common: the servant whose ear was bored, is now set free; and the slave that was sold for six years, is now dismissed, although those six years were not yet ended. The beasts also had li∣berty to feed where they pleased. But as the Jewes did keep no Jubilee in the captivity of Babylon; neither have they kept any since Christ. As for their feasts of Purim, and dedication, or renovation, called therefore in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we will speak anon. These were all the Festivals kept by the Iewes; the three chief be∣sides the Sabbath, were the Passover, Pentecost, and Ta∣bernacles in commemoration of three great benefits, without which no Society or Common-wealth can sub∣sist, to wit, Liberty, Laws, and Defence or Protection. Now for diverse reasons God instituted so many feasti∣val days. First, because he would have his people keep

in mind the benefits he bestowed on them. Secondly, to give him thanks; which they solemnly did chiefly at Easter, by offering their first fruits; at Pentecost by of∣fering Loaves; at the feast of Tabernacles by sacrificing in that they had now gathered in all their fruits. Third∣ly, by these festivals the love and amity of Gods people were the more preserved in their often meetings. Fourth∣ly, and so was their devotion the oftner exercised in sacrifices, by which the Levites and poor were relee∣ved. Fifthly, unity of Religion was also by this means preserved. Sixthly, and their obedience also in this was tried. Seventhly, but chiefly Christ the promised Messiah was in these Feasts represented; for every sacri∣fice and oblation did shadow forth his death and pas∣sion, by whose blood alone, and not by the blood of Goats and Rams, we have obtained eternal redempti∣on.

Q. What sorts of Excommunication was used among the Iews.

A. At first they excluded the delinquent out of their Synagogue,* 1.36 John 9. 22 but not quite out of the Tem∣ple, for he might stand in the gate in time of Divine ser∣vice; this censure lasted thirty days and more, if the party repented not; and if he died without repentance, he wanted the ceremonies of common burial, and a stone was laid on his coffin, signifying he deserved sto∣ning. They had a higher degree of excommunication, which Saint Paul calls [a giving over to Satan] 1 Cor. 5. 5. by the Greeks the partie so excommunicate was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and such were not permitted to come neer the Temple. Curses also were denounced against them; Hymenaeus, Alexander, and the incestuous person are those excommunicated. Their highest degree was Maran-atha, that is, the Lord cometh, 1 Cor. 16. signi∣fying that the Lord was comming with vengeance a∣gainst such; these were totally secluded from the peo∣ple of God, which is called a cutting off from the Peo∣ple and a blotting or razing of their names out of the book of life; answering to those three degrees, the Greek Church had; their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So the Latine had their Absten∣ti, Excommunicati, and Anathemata, the reason why God

would have this strict discipline used in his Church is First to terrifie the evil doers; Secondly, to preserve the sound sheep from being infected by the scabbed. Third∣ly to keep up the reputation of his Church, which other∣wise might be scandalized for conniving at sin. Fourth∣ly, that Gods judgements may he either diverted or prevented, for he is just, and will not wink at sinne. Fifthly, that the excommunicate person by this severi∣ty may be brought to repentance and amendment of life. They had a peculiar way in excommunicating the Samaritans, to wit, by sound of trumpet, and sing∣ing of the Levites, who first by word of mouth pro∣nounced a curse against the Samaritans, and those that eat or conversed with them; shewing that they shall never be Proselytes in Israel, nor have any part in the resurrection of the just. Then they wrote this curse, and caused it to be read add pronounced in all parts of Israel.

Q. How did God instruct the Iews of old?

A.* 1.37 Sometimes by visions and dreams, sometimes by secret inspiration, sometimes by a voice from Heaven; sometimes by Vrim and Thummim, that is, light and per∣fection, which were the precious stones on the breast plate of the high priest; but ordinarily he taught them by his word, either written by his holy Pen-men, or unwritten, namely by Tradition; for God delivered his will this way to Moses, and he to Ioshuah, who im∣parted this to the Elders, and they to the Prophets. From the Prophets the great Synagogue received these Traditions, till at last they were committed to writing, for the benefit of those Jewes which dwelt in Iudea, about the year of Christ 230. This was called the Thal∣mud of Ierusalem; but 500. years after Christ, the Jews at Babylon made a more exact collection, and this they called the Thalmud of Babylon, which contains all their Canon and civil Laws, and is with them of no lesse au∣thority then the Scripture. They have besides this, their Kabbala, which is a mystical kind of learning, con∣sisting most in certain letters and syllables, out of which they raise many mystical whimsies. The Thalmudists expect a temporal kingdom, the Kabbalists a spiritual, who also hold that there was an invisible world crea∣ted

2000. years before this, because the first word in Genesis is Bereshith, and the first letter thereof is beth, which stands in their Arethmetick for 2000. R. Iona∣than compiled the Thalmud of Ierusalem; the other of Babylon was made up by R. Asse; which is divided in∣to six parts, sixty Books, and five hundred thirty and two Chapters. It's thought that Ezra deliverd this Thalmud to Simon the High Priest, and he to his succes∣sors, till at last it came to old Simeon, (who took up Christ in his arms) and from him to his scholar Gama∣liel. It's most likely that Pythagoras had his Kabbalisti∣cal Philosophy from the Jewish Rabbies; but of these passages see Galatinus de arcanis, Munster, Fagius, D. Kim∣chi, and the Thalmud it selfe.

Q. What maintenance did the Iews allow their Priests and Levites?

A.* 1.38 Besides certain Cities and shares in their sacrifices and oblations, they allowed them the first fruits and tithes, the first fruits of the threshing floore, Num. 15. 20. comprehending the first fruits in the sheafe, offered at the Passeover in the beginning of harvest; and the first fruits of loaves at Pentecost in the end of their har∣vest, besides the first of the dough, Numb. 15. 20. Nehe. 10. 37. Rom. 11. 10. these first fruits were called heave or wave-offerings, because they were shaken up and down, to shew that God was Lord of Heaven and Earth; or else from hand to hand to all corners of the earth, to signifie that the whole earth was the Lords. The firstlings of man and beast God challen∣ged as his own, Exod. 13. because he spared the first born of the Israelites, when he smote those of Egypt. The firstlings of clean beasts were sacrificed, the fat whereof was burned, but the flesh was given to the Priest. But the firstlings of men and unclean beasts were redeemed for five silver shekels of the Sanctua∣ry, paid to the Priests for each of them, Numb. 18. 15, 16. when they carried up their first fruits to Ierusalem, they had a pipe playing before them, and a bull with gilded homes, and a garland of Olive branches on this head. As for their tithes, the husbandman according to Sca∣ligers reckoning, out of 6000. bushels in one year, paid for his first and second tith and first fruits 1121. bushels,

which is above a sixth part of the whole, besides the tith of their cattel, and fruit of their trees; and so strict were the Pharisees in the payment of their tiths that they tithed mint, anise & cumine, Matth. 23. 23. out of the first tith payed to the Levites, by the husbandman, was payed a tith to the Priest by the Levites. The se∣cond tith was payd by the husbandman, either in kine or in money as he pleased. This tith was not so great as the first; for if he paid 590. bushels for his first tith, he paid but 531. for his second tith: but this second tith every third year was spent by the husbandman at home upon the poor, and not in Ierusalem on the Le∣vites. This year was called the year of tiths, Deut. 26. 12. and though at this day the Jews have no lands, yet they pay carefully the tenth of their encrease.

Q. What Church government had the Iews after they were carried captive into Babylon?

A. They had no setled government in Babylon, being then in misery and captivity;* 1.39 yet they had some Elders and Prophets, as may be seen in Ezek. 8. 1. After the captivity, they reformed all things according to King Davids institution; but the number of singers, doot keepers and other officers came far short of the former: This government continued in some measure, till the time of Antiochus Epiphanes, who sold the Pontificare to Iason the brother of Onias the high Priest: he dy de∣grecs brought in the Greek government, and so did the third brother Menelaus; at last it was totally subverted in the eighth year of Antiochus, and again restored by Matathius, and more fully by Iudas, Ionathan and his brother Simon; in Ionathan the Priesthood was transla∣ted from the family of Tsadoc to the posterity of Ioiarib, who came of Eleazer. And the government held out in some sort till Herod the first overthrew it, by thrust∣ing out the lawful Priests, and substituting at his plea∣sure unworthy men. The like was done by the Roman Governors; then were the Levites deprived of their tiths by the chief Priests. The singers were permitted by Agrippa the younger, to wear a linnen garment as well as the Priests; they retained then some Priests and Levites; they had also Scribes and Lawyers, who ex∣ercised Ecclesiastick Jurisdiction with the Elders of the

people. They had also Synagogues of their profession abroad in Alexandria, Cilicia, and other places, Acts. 6. 9. and in Iudea too, whither the people met to pray, and hear the Law and Prophets read. The Synagogues had their Rulers, Acts 13. 15. who did interpret the Law; they were also called Prophets, Scribes, and Lawyers: but the Government of the Jewish Church was much pestered by the Samaritans, Esseans, Sadduces, and Pha∣rises: Nazareans who rejected the books of Mojes, He∣merobaptists, who washed themselves daily, and the Herodians, who held that Herod was Christ; the Esse∣ans contemned marriage, and thought themselves holi∣er then other men, therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saints, they would have had all things equal. The Samaritans re∣jected all Scripture, except the Pentateuch, and were the sworn enemies of the Iews. The Pharisees were so called from Separation, for they separated themselves from other men, accounting all profane but themselves. They placed all Sanctimony in outward shews. The Sadduces, so called from Justice, denied providence, subjected all things to our will, denied the souls Im∣mortality, Angels, and the Resurrection. The Scribes perverred all by their sophistical glosses on the Law. Of these things, see Sigonius, Bertram, Iosephus and o∣thers.

Q. But what Church government have the Iewes at this day?

A. In Rome,* 1.40 Venice, Worms, Mentz, Frankford on the Moen, Fridburg, Amsterdam, and in divers places of Po∣land, Bohemia, and elsewhere, they have their Syna∣gogues, where they use to pray together, and to hear the Law read. Before they come thither, they wash themselves, and scrape their shooes with an iron fasten∣ed in a wall before the Synagogue. They enter with great reverence, bowing themselves towards the Ark, where their Law is kept, and are tied to a set form of prayer, which they must read in their books; they that cannot read must hearken diligently, and say Amen, though they understand not what is read; for their Li∣turgy is the old Hebrew, which they generally under∣stand not. They utter divers brief benedictions, and after them some short prayers; and because they can∣not

sacrifice, being banished from Ierusalem, the place appointed for sacrifice, therefore in stead thereof they read the Law concerning sacrifices and offerings; and some Expositions thereof out of the Thalmud, which they understand not. They pray in particular for the rebuilding of Ierusalem, and their return thither, which they dayly expect, for which they expresse great joy and vociferation. Then they read a long prayer, col∣lected out of the Psalms, with some part out of the first Book of the Chronicles, ch. 30. Then they conclude with singing these words of Obadiah, vers. 17. But upon mount Sion shall be deliverance, and there shall be holinesse; and the house of Iacob shall possesse their possessions, &c. And the house of Esau shall be stubble, &c. And Saviours shall come upon mount Sion to judge the mount of Esau, and the King∣dom shall be the Lords. Other Songs also they sing, much to this purpose; and when they sing or say these words, [Hearken O Israel, the Lord our God is one God] they turn their heads to the four corners of the world, intimating thereby that God is every where King. There be some of their prayers which they are bound to say every day twice, standing strait, thinking that thereby they shall merit. But when they utter these words of Isai. 6. 3. [Holy, Holy, Holy, Lord God of Sabbath, the Earth is full of the Glory] they leap three times. They hold, that whosoever doth speak whilest they are praying, shall eat burning coales when they are dead. After this, they utter an execrable praver against all Christians and baptized Jews. Then they pray for peace, bowing their head to the left, then to the right hand, and depart out of the Synagogue with their faces stil towards the Ark, like crabs going backward. They use also to go slowly out of the Synagogue, lest by making haste, they might seem to be weary of praying. When they mention the adoration which is given to Christ by Christians, they spit on the ground in detestation thereof.

Q. What circumstances do the Iews now observe in pray∣ing?

A. They pray being girt,* 1.41 standing upright, with their faces toward Ierusalem, laying their hand on their heart, and bowing their head. They hold it a great sin in praying to belch, yawn, spit, or break wind, be∣cause

they hold the Angels to be there present; but if any be necessiated to break wind, he must beg pardon of God, who hath made him a body so full of holes; he that prays must make no interruption, though a Ser∣pent should bite him, or the King of Israel speak to him. They are bound to utter an hundred blessings every day. In praying they must not touch their naked skin. They hold sneezing in prayers to be a good signe, but breaking wind to be ominous; and they beleeve, that whosoever saith heartily Amen to their prayers, hasten∣eth their Redemption.

Q. What is the time and order of their Evening prayer?

A. About five in the afternoon the Door-keeper of the Synagogue with a hammer knocks at their doores,* 1.42 warning them to repair to Evening prayer. When they are come, they sit down, and begin their service with these words of the 84. Psalm: [Blessed are they that dwell in thy house] Then the Precentor, having said or sung some Psalms, and half that holy prayer called Kaddesh, the whole Synagogve saith eighteen prayers, according to the number of bones in a mans back. And then the Praecentor comes down from his Pulpit, and falls upon his knees before the Ark, after the example of Io∣shuah, Iosh. 7. 6. and layeth his left hand under his face, because it is said, Cant. 2. 6. His left hand is under my head. This the people do likewise, and with their faces covered, and towards the ground, they say the sixth Psalm. Having ended their Evening Prayer, and pawsed a while, they begin their night prayers, which they should say after supper; but because it would be inconvenient to return late to the Synagogue, and ma∣ny times they are drunk after supper, therefore before they depart they say some prayers; but if any have a quarrel with his neighbour, he takes the Liturgy-book and shuts it, clapping his hand upon it, intimating hereby that he would pray no more, till his neighbour were reconciled to him.

Q. Why do the Iews, beside the Sabbath, keep holy the Mon∣day and Thursday?

A. Ezdras appointed that the people should meet three times in the week,* 1.43 to be taught the Law, because in the Desart of Sur the people wandred three dayes

without water, that i••, say they, without the Law. And because Moses went up the mountain the second time to renew the Tables of the Law, and to pacifie Gods anger for the peoples worshipping the Golden Calf on Thursday, and returned thence on Monday; therefore the devoted Jews use to fast these two days, as the Pha∣risee did in the Gospel▪

Q. What Ceremonies observe they about the Book of the Law?

A. In every Synagogue the Book of the Law is kept within a Chest;* 1.44 this Book is the Pentareuch, written on parchment in great Characters, and carried to and fro on two staves, fastened at each end of the parch∣ment. Before the door of the Ark or Chest, hangs a piece of Tapestry, on which divers birds are figured, because birds were pictuted upon the Ark of the Cove∣nant. This book is wrapt in linnen, which is covered with Silk, Velvet, or Tissue. The office of carrying the Law, is sold to him that gives most, and the money is bestowed on the poor. The two staves are called the trees of Life. When the Praecentor brings the book out of the Ark into the Pulpit, then they all sing these words, Numb. 10. 35. Let God arise; and let his enemies be scatrered, &c. After some Anthymns are sung, one comes between the Chasan or Chief Singer, and him who bought the Office of carrying the Law, and kisses (not the parchment, for that were too great presumption) but the cloaths in which it is wrapped; then with a loud voice he blesseth God, who hath chosen them be∣fore all others, and given them a Law. Then the chief Singer reads a Chapter, and the Book is kissed again, with blessing of God for giving the true Law. Then it is elevated on high; the whole Congregation shouting; This is the Law that Moses gave to Israel. The Women in the mean time being in a distinct Synagogue by them∣selves, are not permitted to kisse the Book; nor to be there with the men, to shew what modesty ought to be there; but if he who carrieth the Book, should by chance stumble with it, a long fast must be enjoyned▪ that fall being held ommous, and a presage of great ca∣lamities. When the Book is wrapped up again within all its coverings, young and old kiss it, touching it only

with their two fingers; and whilest it is carried back to the Ark, they all sing again, Return Lord to the ma∣ny thousands of Israel, Num. 10. 36. So prayers being end∣ed, as they are going out of the Synagogue, they say, The Lord preserve my going out, and comming in, from hence∣forth and for ever, Psal 5. 9.

Q. What is their manner of observing the Sabbath at this day?

A. Because Moses commanded the Israelites to gather as much Manna on the sixth day as might serve them also the seventh,* 1.45 therefore all that they eat and drink on the Sabbath, is prepared and dressed on the Friday; and if the servants work be more then they can perform before the Sabbath, their Masters, be they never so great and rich, must help them, that the Sabbath be not broken; yet they have three Feasts that day, one in the Evening when they begin their Rest, the second at Noon, and the third in the Evening when they con∣clude their Sabbath. All that day their, Tables remain covered; If they do not wash their heads, hands and feet; If they pair not their nailes, beginning at the fourth finger on the left hand, which pairings must not be trod upon, but either burned or buried; if they change not their cloaths; if the men cut not their beards, and the women if they combe not their heads; if they sharp not their knives, and make every thing clean in their houses on the Friday, they esteem the neglect of any of these circumstances a violation of their Sabbath. Before the Sun go down, the women kindle their Sabbatarian lights, which is an ancient custome, as may be seen in Persius, Satyr 5.

Herodis venere dies, unctáque senestrae Depositae pinguem nebulam vemuere lucernae.

Except we understand here by Herods dayes, Herods birth-day, which was carefully observed by the Hero∣dian Sect. Now the reason why the women kindle the lights, is because the first woman extinguished the light and glory of man by her disobedience. They al∣so use to hasten their Sabbath, and to enlarge it, by ad∣••ing a part of the work day, that the souls in Purgato∣••y may have the more liberty and refreshing, who all that time cocl: and refresh themselves in water, for

which cause the Jews are forbid by their Rabbins to draw all the water out of any place, but to leave some for refrigeration of these scorched souls. They beleeve that a good and evil Angel stand before their Syna∣gogues, observing who pray and hear most diligently. These Angels wait upon such to their houses, where finding all clean and neat, they depart joyfully, though the evil Angel be not concerned, but is forced to shew a seeming content. They do not put out their lights all that day, nor must they snuff them, least they should thereby break their Sabbath, nor must they that day catch a Flea, or kill a Louse. If a Iew in his journey be overtaken by the Sabbath, he must stay, though in the midst of a Field or Wood, though in danger of theeves, storms, or hunger, he must not budge. They begin their feasting on the Sabbath with conse crated Wine, and two loaves of Bread, in memory of the dou∣ble portion of Manna they gathered for the Sabbath: which day they think is not sufficiently observed, ex∣cept they eat and drink largly in the day time, and kiss their Wives often in the night. In their Synagogues they have read to them seven of their Chapters by se∣ven several men, who come in at one door, and go out at another. These Lectures are out of Moses and the Pro∣phets, Act. 13. 27 & 15. 21. they pray for the souls of those who have violated the Sabbath, who being in Hell, have so much ease by their prayers, as to turn from one side to the other. But their Service lasteth not a∣bove the sixth hour, which is our noon; for by their Law they must neither pray nor fast beyond this hour. If any dream of such things as they count ominous, such as the burning of the Law, the falling of their houses, or teeth, they must fast till the evening, and so they must fast the next day, as a punishment for fasting on the Sabbath. After dinner the most of their discourse is about their use-money, and other worldly businesse. In the evening they repair to their Synagogues againe, and thence to their third feast. They conclude their Sabbath with singing, or caterwaling rather, which they continue as long as they can, for ease of the defunct souls: And withal they pray that Elias would hasten his comming, even the next Sabbath if he please, that

he might give them notice of the Messias his comming. Then the richer sort lighting a torch, taking a silver box full of spices with one hand, and a cup of wine in the other, they say certain blessings to God for the bene∣fits of Light, Wine, Spices, and the Sabbath, and with some ridiculous ceremonies they end the Sabbath, and begin their week. Some wash their eyes and face with that consecrated wine, counting it medicinable: o∣thers sprinkle it about their houses against all Charms, and Witchcraft. They smell to the spices, that they may not faint when one of their soules deparreth, which it doth at the end of every Sabbath, and retur∣neth at the beginning of the same, so that every Sab∣bath day they have two souls; besides they think that Hell fire stinks in the week days, but not in the Sab∣bath, therefore they smell to the spices when the Sab∣bath is ended. They pour out some of their consecra∣ted wine on the ground, to refresh Core and his compli∣ces, who live yet under the ground in fire. On the Sabbath they will not light their Candles, make their fires, milk their Cows, snuff their Candles; dresse their Meat themselves, but have Christians to do such trivial things, and then they brag that they be the Lords of the world, and the Christians be their servants.

Q. How do the modern Iews keep their Passover?

A. The richer sort spend thirty dayes in preparation,* 1.46 and buying of the purest wheat for their unleavened bread, with which also they furnish the poorer sort, who cannot buy. Their first born onely fast the Eve before. The Sabbath which immediatly precedeth the Passover, is very holy among them. In this they have long Sermons concerning the Passeover, and use thereof; this they call the great Sabbath. They are very curious in cleansing their houses, and washing their utensils three dayes before Easter, being more carefull with the Pharisees to wash the outside of the platter, then to purge out the rapine and intemperance that is within. The night before the Passeover they take great pains to finde out all the Leavened bread that is in their houses. They search and sweep every corner and Mouse-hole for crums with wax candles; if they finde none, they purposely fling down some,

that they might not seem to have prayed and laboured in vain: All the crums they finde, they lay up carefully against the next day, and burn them. They are very curious about the grinding, kneading, and baking of the unleavened bread; the corn must be ground three dayes before it be baked. The Mill stone must be cleansed from all former Meal, and so must the Chest that holds it. The water that is used, must be brought in consecrated vessels, about the going down of the Sun, covered. The Master of the Family must draw the water himself. The form of their unleavened cake is round, and full of holes to let in aire, least it should swell. No other ingredient is permitted in the flower, but water. About ten or eleven they dine, but soberly, that they may with the better appetite eat their unlea∣vened bread in the Evening. But first they repair to their Synagogues, where they sing and pray; onely the women stay at home to cover the tables, to hang the walls with Tapestry, and to expose their cupbords of Plate, and other riches to be seen, to put them in minde of that wealth which was in the Temple when it was robbed and demolished. Each Master of the Family, if he be rich, hath his chair of state, wherein he sits like a Prince, to shew that they were now redeemed from the bondage of Egypt. The poorer sort sit majestically also in their seats.

Q. What is the manner of eating the Pascal Lamb at home?

A. When it begins to grow dark,* 1.47 they run home from the Synagogue; a platter is uncovered, wherein are three Cakes, the uppermost representing the High Priest, the middle the Levite, and the lowermost the people of Israel; in another dish is a roasted leg of Lamb or Kid, with an hard egge; there is also a dish of Pap or thick stuff, made of divers fruits with wine spiced, and chiefly Cinnamon, representing the straw and brick of Egypt: in another platter there are Letrice, Parsley, Ivy, Raddish, and such like herbs, with another dish of vinegar, to represent the sower herbs caten here∣tofore with the Lamb. Every one hath his draught of wine. The middle cake is broken into two pieces; the one whereof the Master hides in a Napkin, to shew how the Israelites fled with their dough unleavened out of

Egypt. Then laying hold on the other peece of Cake, they sing, Such was the bread of affliction our Fathers eat in Egypt. Here we are now, the next year we shall be in Ca∣naan. The platter with the Cakes is carried from the Table to the Children, that they night demand what that is, as we read Exod. 12. 26, 27. When the Cakes are set down again, they sing a song of their deliverance; and drink another glasse of Wine, leaning like Princes in their chairs. Then some of the Cakes are eaten with thanks-giving, and some of the Herbs dipped in the Pap. And at last the third Cake is broken, and some more of the herbs are eaten.

Q. By these passages it seems that the Iews do not observe the Passover, as they were commanded by Moses.

A. Its true;* 1.48 for the most of their modern Ceremo∣nies are Rabbinical rather then Mosaical. They say that now they are not tied to the Rites of Moses, be∣cause they are not in their own Land, but live amongst profane Gentiles, for so they call Christians. But in∣deed, the true cause why they keep not the old Passeo∣ver, is, because Christ our true Passeover is sacrificed for us, who hath put an end to all the old Ceremonies; and it is observeable that those Jews who now live in Canaan, even in Ierusalem, do use altogether the same Rabbinical Rites, and do not sacrifice at all, seeing Christ the Lamb of God, who taketh away the sins of the world, is the only perfect and satisfactory sacri∣fice.

Q. What may we observe concerning the Iews at this day?

A. That they are a blind, hard-hearted, stiff-necked people, who, as the Apostle saith,* 1.49 have always re••ist∣ed the Holy Ghost, and are given up to a reprobate sense; they will not yet part with the vaile of Moses which is over their eyes; who after so many miracles wrought by Christ and his Apostles, after the accom∣plishing of all prophesies and types in him, after the finishing of the time prescribed by Daniel, of seventy weeks, after sixteen hundred years expectation of a Mes∣siah, since the end of those seventy weeks, after so many calamities which they have suffered for their obstinacy and blasphemies against the Son of God; after so many

delusions by Ben Cozbah, David, Moses, and other fa•••• Pro∣phers, who gave themselves out to be the Messiah, after so many testimonies and confessions of their own writers that Christ Jesus was the true Mestiah, yet they will not acknowledg it, but continue still in their obstinacy and cruelty against Christ and his members; they ••rag themselves to be the seed of Abraham, and glory in their seal of circumcision given to him; but if they were of Abraham, they would do the works of Abraham; they would beleeve with Abraham, who saw the day of Christ and rejoyced; they can claim no share in the covenant made with Abraham, because they deny and persecute him who is the foundation of the Covenant; they condemn Christians for making and honouring of the image of Christ and of his Saints; which is not so much out of zeal against images, for they allow the images of the Cherubins which were in the Tabernacle and Temple, but rather out of spight against Christ and his Saints. They count it idolatry to honour Christ in his picture or image, and yet they consider not that themselves are the greatest Idolaters in the world, in worshipping God according to their own fansie, and not according to his word, which teacheth us that he is to be worshipped in the unity of Essence, and Trinity of persons, which they deny; thus they worship though not images, yet their own imaginations: how often have their Progenitors attempted to reestablish their antient government, but still in vain, and to their own destruction? witnesse what they suffered under Vespa∣sian and Titus, what under Iulian, when by his permis∣sion they began to rebuild their Temple; what under Hadrian when they rebelled, and attempted to set up their earthly Monarchy; what under Trajan and Marcus Antoninus; what under King Philip called Longus in France, when they poysoned the Wells; what shall I speak of their barbarous cruelties, and inhumane savage∣nesse under Andrew their Captain, in the time of Trajan, when they murthered many thousands of people, eat∣ing their flesh, wearing their skins, and girding them∣selves with their guts yet bleeding: of these passages we may read in Sozomen, Dio, Marcellinus, Paulus Aemilius the French Historian, and others; as they have still been

the greatest enemies that ever Christianity had, so doe they continue their harred against us at this day; but being kept under they dare not do the mischief they would; yet they curse us still, and hold that the best of Christians is no better then the Serpent, whose head deserved to be trod upon. They think they do God good service if they can cheat a Christian; and they make no conscience to forswear themselves, when they take an oath upon any of our Bibles, thinking they are bound to keep no oath but what they take upon their own Torah or book of the Law which is read in their Synagogues. Neither will they swear willingly, but in the Hebrew tongue, counting all other languages profane, especially the Latine which they hate, be∣cause the Romans and Latin Church have been their greatest subduers and conquerers. They call us Gen∣tiles, Edomites, and Devils, and Anathematise us daily. They will not call Mary the Mother of Christ, but in derision, The mother of him that was hanged. They are mercilesse Extortioners, and cunning in the Art of poy∣soning Their Religion consisteth most in needlesse and ridiculous ceremonies, in Rabbinical fables, Ca∣balistical whimsies, Thalmudical Traditions, large Fringes, and Phylacteries, and in a meer outside; where∣as mercy and justice, and weighty things of the Law are neglected and slighted.

Q. May Christian Primes, with a safe conscience permit Iews to live within their Territories?

A. Yes;* 1.50 conditionally that they communicate not in Religion, nor marry together, nor be too familiar; and that these Jews be obedient to the civil power, quiet, modest, distinguished by some outward badge, and not to be admitted to any publick office or charge; for they have been tolerated both by the Civil and Canon Law. 2. The Jews in the old Testament had leave to commerce with the Gentiles. 3. We ought to per∣mit them, upon hope we may convert some of them to the knowledge and love of Christ. 4. We ought by all meanes to commiserate their condition, because to them pertaineth the adoption, and the glory, and the convenants, and the giving of the Law, and the service of God, and the pro∣mises; whose are the Fathers, and of whem as concerning the

flesh, Christ came, &c. Rom. 9. 4. 5. we must consider, that by their fall salvation is come to the Gentiles; and if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more then fulnesse? Rom. 11. 12. let us not then insult over their miseries, nor boast against the branches; for we are but wild Olives graffed upon them; and if God spared not the natural branches, take heed least he also spare not thee, Rom. 11. For blindnesse is happened but in part upon Israel, untill the fulnesse of the Gentiles do come in, Rom. 11. And then all Israel shall be saved; that is, most of them according to the Scripture phrase; For the Angel tells Daniel, that every one of his people shall be delivered, whose names shall be found in the book, Dan. 12. 1. so them all the Jews before the last judgement shall be saved, and shall acknowledge Christ the true Mesliah; yet not all without exception; but all whose names are written in the book of life: this restriction sheweth, that some will not be saved. 5. By suffering the Jewes to live amongst us, we shall be the more induced to acknowledge the goodnesse of God towards us Gentiles, in receiving us to mercy, when he cast off his own people. By this also we are taught to fear and tremble at Gods judgements; because for unbelief they were broken off; we stand by faith; let us not be too high minded but fear; for if we continue not in his good∣nesse, we shall also be cut off, Rom. 11. Lastly, from the Jewes we have our Scriptures; they can be our witnes∣ses to the Gentiles, that cut Scriptures; are not devised and compiled by us, but by our enemies; out of which Scripture, even to the great grief of the Jewes, we can clearly prove that Christ is the true Mesliah; therefore it is convenient that we permit them to live amongst us:

Q. May Christian Princes permit the Iewes to exercise their own Religion?

A. They may,* 1.51 if so be they dishonour not Christ, nor traduce or molest his Church: For they were bet∣ter exercise their Religion, then curn Atheists; princi∣pally seeing they worship the same God with us, though not in the same manner, and read the same Scriptures though not in the same sense. For this cause the Pri∣mitive Church, and the Imperial Laws suffered them;

and Christ himself permitted their Doctors to sit in the chair of Moses, and to teach his Doctrine, and coun∣selled the people to obey the same; besides, by permit∣ting the Jews to use their Religion without molestati∣on, by using them courteously, they may be the sooner enduced to embrace Christ; and indeed our cruelties against them, and the wickednesse of our lives have been, and are still great obstacles to their conversion. But Christian Princes must be careful that they be not suffered to blaspheme Christ, or abuse his Church; for they are keepers of both Tables, and they do not car∣ry the sword in vain; they should also use all the gen∣tle means they can, to bring them to the knowledge and love of Christ, by instructing them in the grounds of Christian Religion; but violence must be avoided; for faith cometh by perswasion, not by compulsion; neither must their infants be forcibly baptized against their Parents consent, but when they come to years of discretion they should cause them to be instructed in the principles of Christianity, nor must their Parents be suffered to hinder them; but whilest they are infants, they must not be baptized against their Parents will, because that were to take away the right of paternity, which parents have over their children both by the Laws of God, of Nature, and of Nations; besides the children of Jewes who are enemies of Christ, cannot be comprehended within the Covenant, and therefore are not capable of the sign of the Covenant, till they be of years; and if then they embrace Christ, they are in∣cluded in the Covenant, and so made capable of the seal thereof. Besides, the forced baptism of Jewish children would be a great scandal to Christian Religi∣on, which would be traduced as a violent way to force infants to receive that of which they had no knowledg nor could give their consent to; and so these children when they come to years of discretion, might justly re∣pudiare that Religion, which was forced on them, when they had neithe knowledge of it, nor gave con∣sent to it.

Q. In what things must not Christians communicate with Iews?* 1.52

A. They must not eat, nor drink, nor bath, nor co∣habit

together, nor entertain friendship and familiarity, least by these means Christians should be infected with their errors and superstition, or least they should seem to countenance their wicked opinions. 2. Christians must not serve Jews in any kind of service; for then they will brag that they are the Lords of the world, and Christians their slaves: besides, it is unseemly that the children of the free born (for so we are, being made free by Christ) should serve the sons of the bond wo∣man; for they are true Israelites, and the sons of Abra∣ham, who have the faith and do the works of Abraham: who are Israelites not after the flesh, but after the spirit. 3. Christians must not employ Jews for their Physitians; for this were to engage them: besides, we know out of Histories how dangerous such Physitians have proved to Christians, who by reason of their inveterate ma∣lice, make no conscience to poyson them, but rather think they are bound to do so. 4 Christians must take heed how they traffick with Jews, least they be chea∣ted by them, or least they partake of the sins and su∣perstition of the Jews, by selling them such wares as they know they will abuse to their superstitious wor∣ship. 5. Let not Christians borrow money of Jews, ex∣cept they mean to be undone by them; for they have ever been, and are to this day, unconscionable Extor∣tioners. 6. Christians ought not to read their blas∣phemous books, but to suppress and burn them; for by them our blessed Saviour in his person, offices, prea∣ching, & miracles is highly dishonoured, and his Church traduced: therefore Pope Gregory the ninth, about the year of Christ 1230. caused the Thalmud in which Chri∣stian Religion is so much blasted, to be burned; which was performed accordingly by the Chancellor of Paris; and about the year 1553. Pope Iulius the third, com∣manded that all the Jewish blasphemous books, with both the Thalmuds should be searched out, and flung in the fire: and that their estates should be consiscared who did harbour or read, print or write such wicked books, or bring them from forraign parts into Christian Territories.

Q. How many days do the Jews spend in their Easter so∣lemnities?

A. Eight;* 1.53 the two first, and the two last are wholly kept with great Ceremony, the other four are but half holy days; all this time they sup-plentifully, and drink strenuously, till it be midnight, but they drink up four consecrated cups of Wine, two before supper, and two at, or after supper: each of these cups is accompanied with a prayer, and the last with execrations against Christians; at supper they eat the other halfe Cake; and keep open all night their doors and gates, as being perswaded that then they are safe and secure from all danger, and that they are ready to entertain Eliah, whose comming they expect then. During this time they eat up the whole three cakes mentioned before, and have divers disputations about what work is fit to be done that time, full of ridiculous subtilties. If du∣ring this time they find any leaven in their houses, they touch it not, but cover it till they burn it. Now be∣cause they are not certain which is the true fourteenth day of the Moon, when they begin their Easter, they keep the second day as solemnly as the first; and because they know not the true seventh day, therefore least they should mistake, they observe also the eighth day, after which day they bring leaven into their houses a∣gain: the men fast three times after, to expiate for their intemperance during the feast; and for the space of thirty days, they neither marry nor both, nor cut their hair, because Rabbi Akibha lost by death all his Disciples, being eighty thousand, between Easter and Pentecost.

Q. How do they now observe their Pentecost?

A. Pentecost,* 1.54 so called in the new Testament, from the fifty days between Easter and that feast, in the old Law it is called the feast of Harvest, and of first fruits, Exod. 23. 16. because then their Harvest began, and the time they offered their first fruits of the Earth. The Jews are very exact in numbring each week and day from Easter to Pentecost, praying continually that God would bring them home againe to Ierusalem, that in their own Land they might offer to him their first fruits as Moses commanded them. They keep two holy days at Pentecost, because they know not which is the true day. They produce their Law twice: and by five

men they read so much as concerneth that festivity. They strow their Houses, Synagogues, and streets with grass, fil their windows with green boughs, and wear on their heads green Garlands; to shew that all places about mount Sinai were green, when they received the Law. They eat that day altogether white meats of milk, to shew the whitenesse and sweetnesse of the Law. They make a Cake, or Pye having seven Cakes in one, to sig∣nifie the seven Heavens into which God ascended from mount Sinai.

Q. How do they keep the feast of Tabernacles?

A. This third great feast,* 1.55 which was kept anciently in Booths or Tents made up of green boughs, in memo∣ry of the forty years peregrination in the De••art, is now observed by the Jews eight days together. The two first and two last are solemnly kept; the other four are but half festivals. They first repair to their Synagogues; then after some praying and singing, they run home to their Tents, but do not stay there all night, as their Ancestors were wont to do. They use to take in one hand boughs of Palme, Olive, and Willow, and in the other a Pome-citron▪ then they bless God, and shake the boughs towards the four cardinal points of Heaven: then having placed the Law upon the Pulpit, they go round about it seven times in seven days, in memory of the Walls of Iericho, encompassed seven times. Then having shaken the branches in their hands, they pray against Christians. This feast is kept about the middle of September; in which moneth they beleeve shall be fought the great battel between Gog and Magog, in which Gog shall be slain, and the Jews restored to their own Land. About night they go abroad in the Moon light, believing that God doth reveal to them by the shadows of the Moon who shall live or die that year, for then they begin the computation of their year. The shaking of the branches towards the four corners of the world, signifies the destruction of the four great Monarchies, (to wit) the Assyrian, Persian, Grecian and Roman. They make great use of Citrons in this feast, for they send six∣teen men every year into Spain to bring with them as many of these as they can: for by the Citrons, they say, are represented just men, who are

as full of good their workes, as this fruit is full of seeds.

Q. How do they keep their new Moons?

A. Their new Moons are but halfe holy days with them;* 1.56 for in the morning they go to their Synagogues, the rest of the day they spend in eating, drinking, and gaming: The day before the new Moon they use to fast; when they first see her, they utter a Benediction, and leap three times towards her, wishing that their ene∣mies may come no neerer to hurt them, then they are able to come neer and hurt her. The women have more right to keep this day holy then the men, because they would not part with their Ear-rings and Jewels to∣wards the making of the Golden Calf; but willingly parted with them towards the building of the Temple. They give a ridiculous reason, why sacrifices were commanded every new Moon; because, say they, the Moon murmured against God in the beginning; therfore he took her light from her, and appointed sacrifices to expiare her crime.

Q. Why do the Iews fast in the moneth of August?

A. Because they hold the world was made in Septem∣ber,* 1.57 therefore they make that moneth the beginning of their year; and believe, that about that time God will come to judge the world; for this cause they fast and pray divers days before, and baptize themselvs in Lakes and Rivers; and where these are wanting, they make pits, which they fill with water; in these they dip themselves over head and ears, thinking this a meanes to expiate their sins; they frequent their Synagogues and Church yards, desiring God to pardon them for the good Jews sake who are buried there, and in the same they distribute large Alms to the poor. In some places there they cause Rams horns to be sounded when they go to their Synagogues, to put the greater terrour in them, when they consider their sins, and the horror of Gods judgements. Their fasting ceremonies being ended, they shave and bath themselves, and begin their year with much mirth and jovialty.

Q. What solemnity use they in beginning their new year?

A. Because they are commanded by Moses,* 1.58 Lev. 23. 24. to keep holy the first day of the seventh moneth,

therefore they begin their Civil year from that day, which after evening peayer in their Synagogues they initiate with a cup of wine, wishing to each other a good year. The younger sort repair to the chief Rabbi for his blessing, which he bestoweth on them by prayer and imposition of hands. Being returned home, they fall to eating, drinking, and making merry. On the Table is set down a Rams head, to put them in minde of that Ram which on this day was sacrificed in Isaacs stead, and to signifie that they shall be the Head, and not the Tail of Christians. They feed that night plen∣tifully on fish and fruit, to shew that they will encrease and multiply in good works, as the fish do in the Sea; and that their enemies shall be cut off from all help, as the fruit is plucked off from the tree. In the morning they go betimes to their Synagogues to sing and pray; the Law is taken twice out of the Ark, and some Les∣sons read; after which, one soundeth a Rams horn on the Pulpit; if he sounds clear, its a good sign; if other∣wise, they hold it ominous, and a sign of a bad year. This horn-trumpet is also in memory of Isaacs delivery by the Ram this day, as they hold. The rest of the day they spend in good cheer and mirth. After dinner they go to the waters, there to drown their sins. If they see any fish in the water, they shake their cloaths, that their sins falling upon those fishes, may be carried away by them into the Sea, as of old they were by the scape-goat into the wilderness. At night they feast a∣gain, and so initiate the year with two days mirth.

Q. How doe they prepare themselves for Morning prayer?

A. They hold it necessary that every Jew from the fifteenth of Iune,* 1.59 till Pentecost, should rise before day; because then the nights are long, but from Pentecost till the fifteenth of Iune, they may rise after day; their rising will be the more acceptable to God, if they have weeped in the night, for with such the stars and planets do weep; they must let their tears fall down their cheeks, because then God is ready with his bottle to receive them; these tears may serve them for good use; because when at any time, the enemies of Israel send out Edicts to destroy the Jewes, God is ready with these bottles to pour them out upon these writings, and to

blotuot the Edict that the Jews may receive no hurt thereby. They hold the morning the best time to en∣ter into the house of God, because David faith, Thou wilt heat my voice betimes in the morning. In the evening they say God commands all the gates of Heaven to be shut; which are guarded by certain Angels, who are silent till after midnight, then a great noise is heard in Heaven, commanding the gates to be opened: this noise is heard by our cocks here below, who presently upon this clap their wings and crow, that men thereby may awake; then the evil spirits who had leave to wan∣der up and down in the night, whilest Heaven gates were shut, lose all power of doing hurt: as soon as they hear the cock crow, they must say this prayer as they are taught by their Rabbins: Blessed be thou O God, Lord of all the World, who hast given such understanding to the cock. When they change their shirts, the walls and bed-posts must not see their nakedness; but they must change within the bed-cloaths. They must not in the mor∣ning put on the left shoe before the right; but at night they should put off the left shoe first. As they are going out of their chamber in the morning, they must with a submissive mind bow their head to the ground, in re∣membrance of the devastation of the Temple at Jerusa∣lem; but no man must offer to say his prayers till first he hath eased himself at the stoole, and washed his hands, because upon them evil spirits sit in the night time; and his face also, because it was made after the image of God; but they must be careful that the right hand with which they touch the Law, and write the name of God, may no waies be defiled. And when in private they are easing of themselves, they must not then think of God, or of his Law, for that will shorten their life, as their Rabbins say. If any man touch his eye in the morning with unwashed hands, he shall be blind; if his ears, deaf; if his nostrils, they shall still be dropping; if his mouth, it shall stink; if any part of his skin, it shall be scabbed; they must not presume to pray but in their four cornerd cloak, from which hangs cer∣tain borders, laces, or Phylacteries, which they call Zizim; they must also have their Tephillin tied to their heads and hands; these are scrowls or bundels of pray∣ers,

but of these and many more of their superstitious ceremonies, see Buxtorsius in Synagoga Iudaica.

Q. How do they prepare themselves for the feast of Recon∣ciliation?

A. The first ten days after the beginning are peni∣tential,* 1.60 in which they fast and pray. The ninth day every man, young and old, takes a Cock in his hand; every woman and maid a Hen. After some impertinent sentences pronounced out of Scripture, each one whirls the Cock about the Priests head, saying, This Cock shall die for me; then the Cocks throat is cut, his body flung to the ground, and at last roasted: His guts are cast upon the top of the house, that the Ravens may carry them away, and their sins together. They la∣bour much for white Cocks, which they hold to be pure from sin; red Cocks they detest, as being full of sin. The reason why they sacrifice a Cock, is, because the Hewbrew word Gheber signifieth a man, and in the Thalmud a Cock; so to them the death of a Cock is as much as the death of a man. After this, they go to the Church yard, confesse their sins, and give to the poor the price of their Cocks, because of old they used to give their cocks to the poor. In the afternoon they dip themselves again in water, and prepare lights for their next days service in the Synagogue, where, in the evening they meet, and reconcile themselves to each other, where hath been any offence; he that seeks to be reconciled, is sufficiently satisfied, though the other be obstinate; and thinks himself acquitted, in seeking for that the other hath refused. If the party wronged die▪ he that did the wrong goeth to his grave, and before ten witnesses confesseth his fault; they confesse also their sins to each other, in some secret place of the Church: they go two and two; the one boweth his body, turning his face to the North; whilest he is con∣fessing and beating of his breast, receiveth thirty nine stripes on the back, of his fellow with a leather thong, whom he repayes in the like manner. Having done, they return home, and make merry with their roasted cocks and hens. Over their cloaths they put on a white shirt or surplice, to shew that now they are white and pure from sin.

Q. What other Ceremonies use they in the feast of Reconciliation?

A. The ninth day the men in the Synagogues, the women at home, about evening, light wax candles, o∣ver which they pray, stretching out their hands to∣wards the lights; which if they burn clear, they take it for a good sign that their sins are pardoned, and that they shall be happy: if the lights be dim, or the wax melt, it's ominous. Then they fast, goe bare-footed, abstain from oyl, bathing, and carnal copulation: they spend much of the night in singing and praying, and most of the next day, while the Priest extendeth his hands to blesse them, they all lay their hands on their faces, as not daring to look on those sanctified hands of the Priest. At this time they fast 48. hours together, and some have been observed to stand upright and pray above 24. hours without inter∣mission. Some write that they use at this time to bribe Satan, that he may not accuse them for their sins.

Q. What Ceremonies use they when they have read over the Law?

A. They divide the Pentateuch into 52. Sections.* 1.61 according to the 52. Sabbaths of the year. The last Lesson, which falls out on that day that immediately follows the feast of Tabernacles, about the 23. of Sep∣tember. is accompanied with singing, and the Priests dancing. All the books are this day brought o••t of the Ark with dancing about it; in the interim, whilest the books are out of the Ark, a candle burns within it, to shew that the Law is a Light. In the Synagogue they fling Nuts, Peares, and other fruit to the Youth, who, in scrabling for the same, fall often times together by the ears. That day their Ecclesiastick Offices are pro∣posed to sale, which occasioneth much strife and ma∣lice among them. The money raised on the Offices, is for the repair of their Synagogues, and relief of the poor. At last they conclude all with good cheer and wine at supper, and are merry, if while the Law was carried about, he did not stumble that carried it, for that is held very ominous.

Q. What are these Church offices which they sell yearly?

A. First,* 1.62 the Office of lighting the candles. Secondly, Of furnishing the consecrated wine, which is spent in their Sabbaths, and other Festivals Thirdly, the Of∣fice

of folding and unfolding the Book of the Law. Fourthly, of lifting up, and carrying about the said Book. Fifthly, of touching the sacred staves on which the Book or Parchment is rowled. Young men are greedy of this office, because they think the touching of these staves will prolong their life. Sixthly, the Of∣fice of reading the Law. And seventhly, of supplying his place who is negligent in his Office.

Q. Why do they keep the feast of Dedication?

A. They keep it in memory of Iudas Macchabaeus, who dedicated the Temple the 25. of November.* 1.63 After it had been possessed and polluted by the Grecians, it was then ordained by Iudas and his brethren, and all the people, that this feast should be kept yearly for eight days together. At that first Dedication was found a small vessel of Consecrated oyl; which of it self was not sufficient to hold out above one night, but by mi∣racle it maintained the Lights for the whole eight days. Now this feast consisteth in drinking and gormandi∣sing, and in pompous superstition about their lights. Yet Christ honoured this feast with his presence, Iohn 10. 22. not to countenance the abuses thereof, but the institution it self; for all places set apart for the service of God, ought to be consecrated and dedicated to him by prayer and decent ceremonies; therefore Moses de∣dicated the Tabernacle to God, and Solomon the Tem∣ple with great solemnity and prayers; when the Tem∣ple was rebuilt, after the peoples returne from Baby∣lon it was dedicated again; and now the third time it was dedicated, when it was profaned by Antiochus. These second Dedications are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, Renovations. The Temple was also newly consecrated or dedicated under Ezechia, after it had been profaned by Achaz, 2 Chron. 29. The Priests and Levites spent eight dayes in this dedication.

Q. What is their feast of Purim?

A. That is of Lots;* 1.64 for Haman by lot had appointed the Jews to be massacred all through the Persian King∣dom in one day, to wit, the thirteenth day of the twelfth moneth, which is Adar or February; but the Plotters were massacred themselves by the Jews the same day. For at Sufae, Haman with his ten Sons, and

five hundred men more were slain, and three hundred the day after: and on the same day through the rest of Assuerus his Dominions were slain by the Jews 75000. So because this day they destroyed their Enemies, and the next day rested themselves, therefore at this feast they keep two holy days, or rather days for Bacchus. In their Synagogues they set up lights in the night time, a••d the whole book of Esther is read. As often as they hear the name of Haman, they keep a cruel noise, and stamping with their feet. They read all that passage of the death of Hamans Sons at one breath, to signifie the suddennesse of that death. These two days are spent in singing, playing, eating and drinking. The men wear womens apparrel, and the women mens, against the Law of God, which they think at this time of mirth they may lawfully violate. And that the poor may be merry also, the richer sort furnish them with meat and drink; and so with this ryotous Bacchanal, they con∣clude their Anniversary Feasts; for this is the last of the year, having none between this and Easter.

Q. What Fasting days do the Iews observe now?

A. They keep the four Fasts mentioned by Zachary chap. 8. 19. to wit,* 1.65 that of the tenth moneth, on the the tenth of December, in memory of Ierusalem besieged that day by Nebuchadnezzar. Secondly, they fast the seventeenth day of the fourth moneth, or Iune, in me∣mory of the two Tables of the Law broken, for the loss of their dayly sacrifice; for burning of the Law; for set∣ting up idolatry in the Temple; for besieging Ierusalem the second time, and for breaking down the walls thereof. They count the days from this till the ninth of the next moneth all unlucky; so that they avoid all great bu∣sinesse; and School-Masters during that time will not beat their Scholars. Thirdly, they fast the ninth day of the fifth moneth, or Iuly, because then the Temple was burned; therefore they go bare-foot, sit on the ground, read Ieremiahs Lamentations, and in the Church yards among the dead they bewail the losse of Ierusa∣lem. From the first till the tenth of this moneth, they abstain from flesh, wine, shaving, bathing, marrying, and pleading, and from all kind of delights. Fourthly, they fast the third day of September, because G••doliah, Gover∣nor

of those Jewes that were not carried away in Cap∣tivity, was treacherously murdered, as we read Ieremy 40. and 41. Besides these fasts, they have others, but not so generally observed; for some of their preciser sort fast every Monday and Thursday. Some fast the tenth of March, because Miriam died that day, and the people wanted water in the Desart. Some fast the tenth of April, for the death of Eli, and his two Sons, and the losse of the Ark. Some fast the eighteenth of this moneth, for the death of Samuel. At Ierusalem the Jewes used yearly to fast in remembrance of the Trans∣lation of the Bible out of Hebrew into Greek by the se∣venty Interpreters: This fast was observed the eighth day of Tebheth or December, and was a day of much heavinesse among them; which must proceed from their pride or envy, or too much superstition, disdai∣ning that their Law should be imparted to the Gentils, and that this Translation was a profanation thereof. So superstitious they are in their fasts, that they will read no passages in the Bible but such as are sad and sorrow∣full; as the destruction of Ierusalem, Ieremies Lamen∣tations, &c. and not any passage that is joyful, such as their delivery from Egyptian slavery, or Hamans tyran∣ny. The only fast that God commanded was that up∣on the day of Expiation; other fasts were enjoined by the Prince upon emergent occasions; as the fast com∣manded by Iehosophat, by Ioachim and other Princes. Divers other private fasts they have upon private occa∣sions. Their fast is from all meat and drink till the evening that the stars appear.

Q. What is the manner of their Marriages?

A. They are married in the open air,* 1.66 either in the streets or gardens, by their Rabbies. The Bridegroom wears about his neck a hair-cloath, the end of which the Rabbi puts on the Brides head, after the example of Ruth, who desired to be covered with the skirt of Boaz his garment. Then the Rabbi takes in his hand a glasse full of wine, over which he pronounceth a bles∣sing, praising God for this Conjunction, and gives it to the Bride-man and his Spouse that they may drink. Then he takes from the Bridegroom his gold ring, and asks of the standers by if it be good, and worth the mo∣ney

given for it, and so puts it upon one of the Brides fingers: then are the marriage writings read openly! Then the Rabbi takes another glass of wine, over which he prayeth, and presents it to the married cou∣ple to be tasted; but the Bridegroom takes the glasse and dashes it against the wall, in memory of the destru∣ction of Ierusalem, and for the same cause in some places ashes are put on the Bridegrooms head; so the Bride in sign of sorrow puts on a black cloak, and the Bride∣man a black hood; they are married in the open aire, that by looking up to Heaven, they may be put in mind of multiplying like the stars. The other ceremonies used before and after marriage, are not to our purpose, as not being Ecclesiastical. But we must know that besides the principal Wife, they have others that are subordinate, which we may call Concubines, who have not the command of the family, nor gifts, or pre∣sents from the Husband, as Rebecca had from Isaac, nor matrimonial writings, as the chief Wife hath; nor may their Children inherit, but receive gifts onely; thus Abraham dealt with the sons of his Concubines, Gen. 25. Their custome also is first to be contracted, and after some space of time to be married; which contract was confirmed either by writing, or by a piece of mo∣ney, or by copulation; but this last was punishable. Their marriages are accompanied with blessings and prayses; therefore if they are married within doors, that house is called Beth-Hillulim, the house of pray∣ses.

Q. How doe they make their Bills of Divorce at this day?

A. After the same manner that they did in the time of Christ;* 1.67 when any man is weary of his Wife, he writes a Bill of twelve lines only, neither more nor fewer; this he delivers to his Wife before three wit∣nesses, who subscribe and seal the same, whereby he gives her free power to go whither she will, and to dis∣pose of her self as she pleaseth, but she must not marry again till after ninty days, that it may be known whe∣ther she be with child or not; the Woman also might give a Bill of Divorce to her Husband, of which our Saviour speaketh, Mark 10. 12. and withall sheweth that such Bills of Divorce were not commanded but

tolerated by Moses for the hardnesse of their hearts; and tells them plainly that whosoever puts away his wife, and marries another, commits adultery, and so doth she if she marries another, Mat. 5. 31. Pe∣ter Martyr in 1 Cor. 7. 10. is mistaken when he saith, that there is never any mention in Scripture, that the woman gave a Bill of Divorce to her Husband; but our Saviour tells us, that if the woman put away her Hus∣band and marry another, she commits adultery; but the man and woman could not put away one another without a Bill of Divorce, and that before wit∣nesses.

Q. After what manner is the Wife separated from her de∣ceased Husbands brother?

A. The widow with five witnesses repairs to the chief Rabbi,* 1.68 who asks her certain questions, as whe∣ther her Husband hath been dead three moneths, whe∣ther his brother be a single man, whether the man present be her husbands full brother, of what age they are of; and whether they think themselves fit for pro∣creation? Then he asks of the woman if she be fasting, for otherwise she must not spit in his face. Then he asks of the man if the woman present were his brothers Wife, if he will marry her, or suffer his shoe to be pul∣led off. If he say he will not marry; then a shoe is brought, and put upon his right foot being bare; then the woman comes, saying, this my brother in Law re∣fuseth to raise up seed to his brother, and so bowing her selfe, pulls off his shoe, and spits in his face; saying, so shall it be to him that will not build up his brothers house; and thus they are parted.

Q. What is the manner of Circumcising their Children?

A. The Child is first washed,* 1.69 and layed in clean lin∣nen; for if he be foul, or defile himself while he is Cir∣cumcised, the Mohel or Circumciser is to suspend or interrupt his prayer, till he be washed againe. In the morning of the eighth day, the God-father seateth him∣self down in a seat placed neer the Ark, and the Mohel neer him. Twelve wax candles are brought in, to re∣present the Twelve Tribes. Then two cups of red wine, the circumcising knife, with two dishes; the one of oyl, the other of sand. When the Child is brought to the

door by the women, the Congregation riseth up, the God-father takes the Child and sits down in his seat. There is also a seat prepared for Eliah, whose comming they expect at the circumcision. The child is then na∣med, and usually by the name of some of his Ancestors, so that Luke 1. 61. it was wondered at, that Zacharie should name his Son Iohn, seeing none of his kindred was named with this name. The eighth day was so strictly observed, that if it fell on the Sabbath, the child was then circumcised; not sooner least God should be thought to be tied to the Sacrament, and because the Child the first seven days after the birth was held le∣gally unclean, and yet remaining in his blood, Levit. 12. 2, 3. & 22. 27. nor later, least the parents should be longer withheld from the comfort of the Sacrament. The Penalty of contempt or neglect of circumcision was a cutting off from the people, Gen. 17. 14. that is, by ex∣communication, or bodily death of the parents. There∣fore God would have killed Moses for not circumcising his son; or else by the death of the son himselfe, when he comes to years of discretion, if he be not circumci∣sed either by himself, or by his parents, or by the Judges.

Q. How doth the Mohel cut off the foreskin?

A. He first rubs it, that it may be the lesse sensible, then blesseth God for the Covenant of Circumcision, and withal cuts off the forepart of the skin, and flings it into the Sand, in memory of that promise, Gen 32. 12. I will make thee as the sand of the Sea; then he spits some red wine on the wound, and washeth it, and some also on the Childs face, if he faint, and taketh the bleeding member into his mouth, and sucks the blood from it, which he spits into the other cup of wine. Then he teares off the remaining skin with his sharp-pointed nailes, and layeth the clouts dipt in oyl on the wound, and bindeth them. Then he blesseth God again, and the Godfather takes the other cup of wine, and prayeth for the Child. And the Mohel moisteneth the childs lips with wine and his own blood, and prayeth again. If the child be sick on the eighth day, his circumcision is deferred till he recover. If he die before the eighth day, he is circumcised at the grave, but without pray∣ers.

Q. How do they redeem their first born?

A. When the Child is one and thirty days old,* 1.70 he is set upon a Table by the Father before the Priest, with as much money as two Dollers and a half. After some questions propounded by the Priest to the Father and Mother, amongst others, whether he esteems more of his money, or of his Child; he answers, of his Child; then the Priest takes the money and layeth it on the Childs head, and pronounceth that he being the first born, and presented before the Lord, is now redeemed: if before this time the Father dies, then the Mother sig∣nifieth by a scroll about the childs neck, that he is the first born, and not redeemed; who when he comes of age, is bound to redeem himself. He is held to be of just age when he is thirteen years old, for then the pa∣rents stand no more charged with his sins, but must himselfe bear his own burthen.

Q. What duty is performed to the sick?

A. The Rabbins are bound to visit and comfort them, and prepare them for making their will,* 1.71 if they be rich: They exhort them to be constant in their faith, especial∣ly they must beleeve that their Messias is yet to come; therfore must make both confession of their faith, and of their s••••s. They pray that their death may be a sufficient expiation for their sins, and that they may have a share in Paradise, and in the life to come.

Q. How do they use their dead?

A. When the Party dieth,* 1.72 his kindred tear off a lit∣tle piece of their garments, because Iacob tore his gar∣ments when he heard of Iosephs death. They mourn also seven days because Ioseph did so for his father. All the water in the house they pour out into the streets. They cover his face, and bow his thumb, that it resem∣bleth the Hebrew Shaddai, that so they may terrifie Sa∣tan from comming near the Corps. His other fingers are stretched out, to shew that now he holds the world no longer, having forsaken it. They wash the body with warm water, and anoint the head with wine, and the yolk of an egg; and cloath him with the white surplice he wore on the day of Reconciliation, and then they Coffin him. When the Corps is carried out of the house they cast a shell after him, signifying that all sorrow

should be now cast out of that house. In the Church yard a prayer or two is said; then the Corps is buried, the next of kin casteth in the first earth. In their return they cast grasse over their heads; either to signifie their frailty and mortality, For all flesh is grass, or else their hope of the Resurrection. When they enter the Syna∣gogue, they skip to and fro, and change their seat seven times. The Mourners go bare-foot seven days; abstain from wine and flesh, except on Sabbaths and Festivals. They bath not in 33. days, nor pare their nails. They burn candles for seven days together, thinking that the departed souls return to the place where they left the body, and bewail the losse thereof. They beleeve that no Jew can be partaker of the Resurrection, who is bu∣ried out of Canaan, except God through hollow passages of the earth convey his body thither; grounding this conceit upon Iacobs desire to Ioseph that he should bury him in Canaan, and not in Egypt. They borrowed di∣verse Gentile customs in their Funerals, as cutting or tearing their skin, hiring of women to sing, and minstrils to play; also shaving; going bare footed, and bare-hea∣ded with dust on their heads, washing, anointing and embalming, besides beautifying of their Sepulchres, and adding of Epitaphs, &c. they used also burning of the dead, as may be seen in 1 Sam. 31. 12. and Amos 6. 10. they bury apart by themselves, and not with those of another Religion. Their common Epitaph is, Let his soul be in the bundle of life, with the rest of the just, Amen, Amen, Selah. Other vain opinions and ceremonies they have, but not to our purpose. Of which see Munster, Bux∣t••rfius, Margarita, Galatin, Hospinian, Fagius, D. Kimchi, Aben Esra, &c.

Notes

• * 1.1

  ASIA, the religions there∣of
• * 1.2

  Ordination in the beginning of the World.
• * 1.3

  Churches.
• * 1.4

  Groves and high places condem∣ned in Scrip∣ture.
• * 1.5

  Buildings first erected for di∣vine service.
• * 1.6

  Set day of wor∣ship.
• * 1.7

  Sacrifices.
• * 1.8

  Iewes, their Church govern∣ment from the beginning till their destructi∣on.
• * 1.9

  Vnder Moses. Priests among the Iewes.
• * 1.10

  Levites among the Iewes.
• * 1.11

  Difference of the high Priest from other Priests.
• * 1.12

  Church go••••••∣ment after Moses.
• * 1.13

  Vnder David and Solomon.
• * 1.14

  After Solomon.
• * 1.15

  Church govern∣ment among the ten Tribes.
• * 1.16

  Solomons Tem∣ple, and the outward splen∣dor of the Iews Religion.
• * 1.17

  What represen∣ted by Solomons Temple and V∣tensils thereof.
• * 1.18

  Office of the Le∣vites.
• * 1.19

  Prophets.
• * 1.20

  Scribes.
• * 1.21

  Pharisees.
• * 1.22

  Nazarites:
• * 1.23

  Rechabites.
• * 1.24

  Essenes.
• * 1.25

  Sadduces.
• * 1.26

  Samaritans.
• * 1.27

  Iews, their an∣cient observati∣on of their Sab∣bath.
• * 1.28

  Their observa∣tion of their Passeover.
• * 1.29

  Their feast of Pentecost.
• * 1.30

  Their feast of Tabernacles.
• * 1.31

  Their new Moons.
• * 1.32

  Their feast of Trumpets.
• * 1.33

  Their feast of Expiation.
• * 1.34

  Iews their Sab∣batical year.
• * 1.35

  Their Iubilee.
• * 1.36

  Their excommu∣nications of old.
• * 1.37

  Iews, how in∣structed by God of old.
• * 1.38

  Their mainte∣nance or allow∣ence to their Priests and Levites.
• * 1.39

  Church govern∣ment in, and af∣ter the captivity of Babylon.
• * 1.40

  Iews their Church govern∣ment at this day.
• * 1.41

  Jews their man∣ner of prayer.
• * 1.42

  Their times of prayer.
• * 1.43

  Iews hear the Law three times a week.
• * 1.44

  Their ceremo∣nies about the book of the Law.
• * 1.45

  Their manner of observing the Sabbath.
• * 1.46

  Modern Iewes, how they keep theis Passover.
• * 1.47

  Their manner of eating the Pas∣chal Lamb.
• * 1.48

  Their Modern Ceremonies are Rabbinical.
• * 1.49

  Observations concerning the Iews at this day.
• * 1.50

  Iews, whether to be permitted to live among Christians.
• * 1.51

  Whether to be permitted a∣mongst Christi∣ans to exercise their own Reli∣gion.
• * 1.52

  Wherein Chri∣stians are not to communicate with Iews.
• * 1.53

  Iews spend eight days in their Easter s••∣lemnities.
• * 1.54

  Their Pentecost.
• * 1.55

  Their feast of Tabernacles.
• * 1.56

  Their new Moons.
• * 1.57

  Fast in August.
• * 1.58

  Their solemni∣ties in beginning the new year.
• * 1.59

  Their preparati∣on for morning prayer.
• * 1.60

  Their feast of Reconciliation, and Ceremonies therein.
• * 1.61

  Their Rites af∣ter the Law is read over.
• * 1.62

  Church Offices sold among the Iews.
• * 1.63

  Their feast of Dedication.
• * 1.64

  Their feast of Purim.
• * 1.65

  Their fasts.
• * 1.66

  Their Marri∣ages.
• * 1.67

  Their Bills of Divorce.
• * 1.68

  Their separation of the wife from the deceased Husbands bro∣ther.
• * 1.69

  Their circumci∣sion and Rites thereof.
• * 1.70

  How they redeem their first born.
• * 1.71

  Their duty to the sick.
• * 1.72

  Their Ceremo∣nies about the dead.