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

THE JEWISH SYNAGOGUE .

CHAP. I. Concerning the Articles of the Jewish Creed , their execution of Gods Commandements , and the cause of their Superstition .

THat which the Lord utter'd by the mouth of his Prophet Isa. touching the hypocrysie , obstinacy , and ignorance of the Jewish Nation , in these words ; Forasmuch as this people draw near me with their mouth , Isa , 29. 13 , 14. and with their lips do honour me , but have removed their hearts farre from me , and their fear towards me is taught by the Precept of men : Therefore behold I will proceed to do a marvellous work among this people , even a miraculous work and a wonder , for the wisdome of their wise men shall perish , and the understanding of their prudent men shall be hid . The very same we may now clearly perceive to be accomplished in every part and parcel ; for in their self-pleasing worship is nothing but deceit and hypocrisie , and in the whole Colledge of their most learned Rabbines , a a The Rabbins were the chief Schollers and Doctors amongst the Jews . Hence the word Rabbi , Rab , Rabbi , and Rabban signifieth as much as Master . These titles sprung up about the time of , or presently after Christs incarnation , for formerly the Prophets were called by their bare names . Rabbi , and Ribbi are more excellent titles than Rab and Rabban ▪ the most honored of all , given only to Princes & versed in the law of Moses : these have for their root the hebrew verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to multiply , for so were the Rabbines in the knowledge of the Law : they had another name , which was Geon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which in computation makes 60. because a Rabbine ought to read the 60 Tracts of the Talmud ▪ and Scribes , b b The Scribes were the expounders of the Law , ministers of the Text , in Hebrew Sopherim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to number , because they spent their time in numbering not onely the verses , but the words and letters of each book in the Bible . thy apprehension can fasten upon nothing else but ignorance and grosse simplicity , especially in the knowledge of God , and in the interpretation of his Word . In the whole Nation of the Jews , nothing worth thy observation , except a horrid hardnesse of heart , and perversnesse in their conversation , and every particular action : neverthelesse , they blush not a jot to grace themselves with the title of Gods chosen people . Such also they are who would seem to burn with zeal that the Word of God might be purely propagated , because they believe in God with an accomplished faith , and cleave unto him with a sincere and righty settled confidence above all the Nations of the earth , as Paul bears witnesse , That they have a zeal of God , but not according to knowledge . Hence is it , that the Jews even unto this day firmly contend for their superstitious Worship , professing themselves to have a well grounded and assured faith towards God , who created heaven and earth , who is one in essence , and will not suffer any other gods before him .

The Jews Creed contains in it thirteen Articles , which as they are briefly delivered in their Tephillos c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signisies a prayer , derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Hiphil , signifying ▪ to pray humbly with the Confession of our sinne and miserie , hence their prayer-books are named Tephillos . or books of Common Prayer , we have here set down .

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

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

3. I believe with a perfect faith , that God the Creatour , is incorporeall , not endowed with any bodily properties : finally , that no corporeal essence can be compared unto him .

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

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

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

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

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

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

10. I believe with a perfect faith , that God knows and understands all the works and thoughts of men , as it is written by the Prophet : He fashioneth all the hearts of them , and understandeth all their works . Psal. 33. 14.

11. I believe with a perfect faith , that God will reward every mans works that keeps his Commandements , and on the contrary , will punish all those that have transgressed his Statutes .

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

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

This is Summe of the thirteen Articles of the Jewish Creed , as they are summarily and briefly comprehended and set down in their Books of Common Prayer : in which belief the poore & blinded souls of the Jews after a lamentable manner , with incessant groans , much anxiety , inexpressible doubting , and outcries , sighing out their last farewell to the beloved prison of their bodies , are utterly lost and undone . Now that every one may with greater facility comprehend the very glosse and meaning which the Jews themselves annex to this their Creed , I have thought it meet to illustrate the Articles thereof by the lamp of a small Comment. And first of all we are to know , that the faith of the Jews and Mosaicall Religion ( according to their own writings ) was built upon these Articles , as upon the foundation , and first of all delivered to the publike view , and reduced into this order by that Casket of Learning , Rabbi Mosche Bar a a Bar Maimon , the son of Maimon , for Bar signifies a son from the Hebrew verb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 barar to make clean , or purge : either that children of all others are the neatest in body and comeliest , or else that their mind ought to be purged and elcansed from vices . The name Ben 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is given in respect of generation , from hanah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to build up , because they build up the house of their Fathers , but Bar is a name given them in respect of their education , Rab. David . Maimon , who in the year of the World , 4964 ▪ according to the vulgar account , now used among the Jews , but in the year of our Redemption , 1104. changed this life for a better ; and that then it was strictly commanded , that from thenceforth , throughout all succeeding ages , that every Jew , confessing this faith , should resolve to live and die in the profession of it : Hereupon it came to passe , that these Articles were graced with large Expositions , and thence a great Volume was written , out of which the forementioned Articles were more fully drawn , than formerly set down , and annexed to the end of that Voluminous Book ▪ b b Esrim vearba . Esrim vearba , or the Hebrew Bible , printed at Venice by Daniel Bombergus , by the study of Foelix Pratensis , in the year of Christ 1517. where they are found expressed in the same manner , in which they are subsequently delivered .

The first Article is concerning God , who is the Creatour of all Creatures , illah haillos c c Illah haillos , the cause of causes , a term used by ▪ the Hebrew Rabbins , and Philosophers , as all the other following , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cause from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying to cause , or give occasion . the cause of causes , & entity of entities , that every thing , whether extant in heaven above , or earth below , was created of , and hath its subsistence in him ; that he made every thing according to his absolute will , and that every thing shall again be reduced into its prime nothing , according to his good will and pleasure ; and although that every thing made by him shall again be annihilated , yet his essence is immortall , not subject to the least shadow of change , or diminution , because his essence ▪ Mezius Gemurah a a Mezius Gemrah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfection ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gemurah signifies perfection from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gamar , to finish or to be defective for the best perfection among mortals hath its defect . is perfect , and of it self subsistent , not needing the prop or help of any other to sustain it . That the same God , is that everlasting light , strength and life , that his is the Kingdome , Dominion over all creatures . That he is truly one , and the most renowned Monarch : This Article is grounded upon those words , Exod. 20. 2. I am the Lord thy God , &c.

The second Article is concerning the individuall unity of the Essence and Nature of God , to wit , that he is echad umeinchad b b Echad umeinchad of one essence , both the words are derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 echad , unus one . of one Essence , and that there is nothing , either within or without the World , that can any way enter the lists of a comparison ; in respect of this unity and identity , he is not in the same series or order with any thing universall or singular , which comprehends more of the same stamp under it ; neither is he Keechad Hammurcabh , c c Keechad hamurcabh , secundum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unum hamurcabh compositorium for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 marcebah signisies a composit , or conjunction from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to compose or cojoyn , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a composed thing from the same 〈…〉 . any compounded thing , which for this reason admits of a Division into parts : neither Guph Paschut , (d) a simple body , which is one indeed in number , but may either be encreased or diminished , but he is one in Essence , in every point absolute and perfect , to which no other Essence can be compared in respect of its unity . This Article is grounded upon that Text , Hear O Israel , the Lord our God , is one God . e e Deut 6. 4.

The third Article is , that Middas hagguph f f Meddah hagguph , bodily attributes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a property or affection from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying to measure , because our attributes & affections measure out unto us our bodily perfections . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Guph signifies a body , derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Guph , to enclose , for it is the casket of the soul . bodily properties , or any thing contingent to the body , after such a manner , that it may afterward be separated , as to walk , stand , speak , be silent , sit , run , and many other of the same kind cannot be attributed unto God without a manifest injury : hereupon it coms to passe , that as often as the holy Scripture doth assign corporeall Attributes unto him , that we must conceive it to be spoken of derech haabharah g g Al derech haabharah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in an hyperbole , or ad modum transitionis , for gnal , signifies according , derec signifies , a way from darac to walk , and aberah , a transition from gnabar to passe over . with an Hyperbole , and Kischon bene haadam h h Kischon bene handam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to mans coming , laschan signifies a coming from lashan to speak Bene sons from banah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to build up , Adam man , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to he of a red colour . after the manner of men : to no other end , but that the Divine Nature may with greater facility be comprehended by the finite understanding of men : this Article is grounded upon the 15. v. of the 41. chap of Deut. You saw no manner of similitude on that day that the Lord spake unto you .

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

The fith Article is , that God , one in Essence , is to be worshipped , that we ought onely to serve him , and highly to extoll , praise , and celebrate his Majesty , that in plain terms we ought not to worship any other God for the same respect : whether that which is to be worshipped , be an Angel or a Saint , a Star or any other thing composed of the foure Elements , because every of these is his creature , bounded with certain limits , and therefore finite ; and he alone the only Creatour , who as he wants beginning , so he is without end ; that all creatures being subject and obnoxious to necessity are not of their own disposing , and for this cause to have such a necessary dependance upon God , who alone is guided by his own good pleasure , that there is no obstacle which can hinder him from effecting that which his will suggests . Again , that Melitzim , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies Mediatours and Interpreters , for a Mediatour doth , as it were interpret the will of one unto another . The root is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Malatz signifying to sweeten , for a Mediatour doth sweeten and make us acceptable to him we have offended . Intercessours or Mediatours betwixt God and man , cannot lawfully be appointed , which ought to be a Lesson unto us , that Idolatry being far removed from us , we should tender our service to God alone , to which end the thorah c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Thorah , the Law , the word is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jarah , Which signifies to lay a groundwork , intimating that the Law should be firrmely rooted in the hearts of men : the Letters of this word thorah make in computation 613. and so many Precepts the Rabbines veckon in the Law of Moses , whereof the Mandatory are 248. according to the members in a mans body , insinualing that we are bound to fulfil the law in every member . the prohibitory are 363 , according to the number of dayes in the year , to note out unto us , that every day there is something to be avoided , which violates the Law , or thus , the number of the prohibitory Commandements is equall to that of the veins in mans body , to warn us , that as there are many veines in every Member , to there are many affirmative Precepts , which teach us to do well , and that we may better effect , more negative , whereby we avoid the contrary . The Jews say , the Law was two fold , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the written Law delivered to Moses in Sinai , to two Tables ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lex oralis , thorah begnal peh , delivered by mouth unto him , out of which the Pharisees establish their Traditions . or the Holy Scripture may serve us for an inciting Schoolmaster .

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

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

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

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

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

Not so , my servant Moses who is faithfull in my whole house , Numb ▪ 12 ▪ 6. 7 , 8. I will speak to him mouth to mouth .

From whence it is manifest , that Moses received his Prophecies in the day time , even as oft as he stood before the Cherubim , as it is writtten , Exod ▪ 25. 22. I will meet thee , and I will commune with thee from above the Mercy seat , from between the two Cherubims , which are upon the Ark of the Testimony , of all things which I will give thee in Commandement unto the children of Isroel .

Thirdly , when the spirit of Prophesie came upon any other of the Prophets either in dreams , by visions , or the mission of an Angel , they had , as it were , a certaine deprivation of their natural powers and faculties , that being astonished , a horrible dread came upon them , and they driven into an extasie ; as the Holy Spirit witnesseth of Daniel the Prophet : Dan. 10. 7 , 8 , 9. I Daniel saw alone the Vision : for the men that were with me saw not the Vision ; but a great quaking fell upon them , so that they fled to hide themselves . Therefore I was left alone , and saw this great Vision , and there was left no strength in me , for my comlinesse was turned into corruption , and I retained no strength . Yet I heard the voyce of his words : And when I heard the voyce of his words , then was I in a deep sleep upon my face , and my face towards the ground . But Moses suffered no invasion of feare or anxiety when he received his Prophesies : whereupon the Scripture saith , Exod. 33. 10. that the Lord spake to Moses face to face , as a man speaketh to his friend : even so familiarly , that he was not subject to the least amazement ,

Fourthly , Other Prophets could not by any proper faculty prophecy when , and after what manner they would , but only then , when God did not only command them , but also endowed them with gifts and abilitie corres pondent to such a function , whereupon it often came to passe , that they did beseech God to send upon them the Spirit of Prophecy , who for a certain season had not spoke in this Dialect , yea , sometimes did altogether leave off to Prophecy . And for this cause , according to the practise of Elisha , 2 Kings 2. 15. they desired to heare the melodious sound of musical Instruments , whereby their spirits and understandings might be recreated ; but Moses could prophecy at his own pleasure , whensoever he was conscious of a conveniency . Lev. 16. 2. whereupon it is writen : Stay you here , that I may know what the Lord will command you : And the Lord spake with Moses saying , &c. For these reasons was Moses more worthy then the rest of the Prophets , yea , in that supereminent manner , that no Prophet was ever compared unto him .

The eighth Article is concerning the Law , Artic. 8. that it was so delivered to Moses by Gods owne mouth , as it is now extant amongst , them The manner how it was given , whether by writing , or dictated of God to Moses by word of mouth , it is not needful to inquire . If it proceeded from the mouth of God , then is it necessary that every parcel thereof should be truth , and in this respect no difference to be made amongst the particular clauses of holy Writ ; as these : I am the Lord thy God , &c. and Thumia was the Concubine of Eliphaz , who came of Esau : as also , The Sons of Ham were Cush and Mizraim , phut and Canaan , and this , Heare O Israel , the Lord thy God is one God , and others of the same sort , seeing they are all Gods true and holy Word . After the like manner the Exposition of the divine Law , Mippi haggeburah a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 e● ore Dei. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pe signifies a mouth , and Gebarah is one of the Cabalissical predicaments , and among the Rabbines one of the names of God , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gabar , to prevail , or be powerfull . came from Gods owne mouth , as also all the things observable in the celebration of their bulabh b b Lulabh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ramus , spatula , palma , a bough , or brāct , for in the feast of Tabernacles the Jews were to dwel in Booths made of Myrtle and Palm branches , as it is recorded Nehem. 8. 15. or feast of Tabernacles , as the blowing of Trumpets , Zizim c c Zizim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their fringes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zuz , to move up and downe . Tephillim d d Tephillim 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their Phylacteries used in this feast . , concerning which things notwithstanding there is not one expresse word found in the Law of Moses , yet are they kept no otherwise then God hath with open mouth delivered them to Moses , and Moses unto us : and Moses , God himselfe bearing him witnesse , Numb. 12. 7. was faithfull in all his house . And they are his own words , Numb. 16. 28. Hereby you shall know that the Lord hath sent me to do all these Works : for I have not done them of mine own mind .

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

The tenth Article needs no other explication then the Scripture comments .

The eleventh Article is concerning the reward due to good and evil works ; the reward of good deeds is the world to come , and life eternal ; the punishment of evil , the souls eternal destruction and damnation : whereupon it is written , Exod. 32. 32 , 33. Yet now , if thou wilt , for give their sin , and if not , blot me , I pray thee , out of the booke which thou hast written . And the Lord said unto Moses , he who hath sinned against me , him will I blot out of my booke .

The twelfth Article is concerning the comming of the Messias , Artic. 12. whose comming is to be expected as certaine , though he long delay it ; yea , none ought or dare to prescribe unto him certain time , any determinate time for his advent : neither wil they suffer the holy Scriptures to be searched into , that this sulness of time in which he should come , may be made manifest . Hereupon their Chachamim . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chachamim , there wisemen , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be wise , or understand . and Rabbins deeply grounded in the Jewes Religion , were wont to say , tippach b b Tippach , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to breath . ruchan c c Ruach 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ruach signifies breath , of spirit , wind , &c. schel mechaschebbe Kitzim . I wish they may breath out their own souls , who go about to set down the time of his approach . They teach that our trust and confidence is to be settled on the Messias , that he is to be loved , praised , and petitioned that he will come quickly ; even as all the Prophets from Moses to Malachi were wont to do : when on the contrary , whosoever doubts of his comming , gives the whole Law the lie ( yea , but the whole Law doth make the miserable , poor , and blinde Jew a Liar , who doubting that he is not come , believes he shall come , when he is already come ) in which a plain and clear promise concerning this matter is enrolled , especially in parascha d d Parascha The Rabbines in their b●okes cite not the places according to the chapters , but according to sections , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a section , or a distinct part of any thing f●om 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying to divide , separate , or distinguish . The two first words of the Section usually stand for the name thereof there Parascha or Section is either noted with three great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Phe , or with three great 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Samech . The letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes out 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an open and plain Section . The letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a closed or Section shut up , not in the resPect Of the things themselves , but manner of writing . For if the Section begin at the beginning of the line , it is called an open Section because a greater space is list . A close Section is when 〈◊〉 he Section begins in the middle of the line , and the space of three letters is only vacant . Of this sort there is one which is noted by a little 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sarech , which is the last Section on of the Book of Genesis , beginning chap. 47. veis . 2● . The reason according to the Rabbines , is because it is the seale and closre of this boo● , the Law and the Prophets , till the comming of the Messias . The whole Law is divided into 54. Sections . Vide Buxtorf . de Parasch .

The 13. Article is concerning the Resurrection of the dead , Artic 3. of which there is nothing now to be spoken : whosoever therefore faithfully believes these 13. Articles , is accounted one of the number of the Israelites , yea , such an one who is to be loved , whom every one ought to commiserate , and unto whom he ought to perform , wh●●soever God the Creator hath commanded to be done to a neighbour or brother , out of Sincere love , unfeigned affection , and brotherly kindness ; yea , they esteem him a man of that constitution , that though he commit all the offences , which in the world become the fewell to set a fire the whole course of Nature with burning lusts , and consume it with inbred malice , and therefore suffer punishment in this World according to the nature and measure of his sin , yet shall he inherit eternal life , being placed in the Kalender of the sinners of Israel .

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

Thus hitherto I have more at large expounded the genuine sense of the Jewish Creed out of Rabbi Moses the Son of Maimon , more birefly written and nominated by the Jewish Synagogue Rambam , a a Rambam the 4 capitall laters of the former name briefly neting R Moses Bar M●●mon , which kind of 〈◊〉 the R●●bines were c●monly grace● with , 〈◊〉 begun to 〈◊〉 . with this intent , that every one might more clearly perceive , and know to what end this beliefe of the Jews was directed : whose Articles if any with a more serious scrutiny into their own writings search and examine , he may with great facility conclude , that when Rambam had brought these Articles into order , and with severe threanings of extirpation of the Jewish name , and the losse of their souls , enjoyning every one unto the confession of them , to have had no other aim● then the overthrow of Christian Religion among the Jewes , intending to put upon it the badge of falshood ; for making it hatefull unto them , he might for ever terrifie them from the imbracing of it .

Hence the Articles concerning God the Creator , that he is one alone , incorporeal and eternal , hitherto muster up their forces , that they condemning the Christian doctrine of the Trinity , and Christs person , might make it liable to contempt : as though that we Christians , by maintaining a Trinity , did also infer a plurality of Gods , or that Christ should not be God , nor partake in his Fathers essence , because it was his pleasure to assume our flesh in time , not from eternity : whereupon when hence it follows that he is no God , it may serve for a necessary consequence , that he is not to be worshipped , for this is due to God alone , as the fifth Article affirmeth : and God is only a Searcher of the hearts , and so was not Christ , as in the 11. Article . In the same manner the 6 , 7 , 8 , 9. Articles are placed in a diametrical opposition to the Doctrine of Christ , and the whole Gospel , intimating , that Christ was no true Prophet nor Teacher sent from Heaven , because his Doctrine was not delivered unto him out of Gods own mouth , as it was to Moses , and that therefore our Saviour spake many things against the Law in his sayings to the People , yea , was not afraid to alter many parcels thereof , which ought to have remained unchangeable . Furthermore , if it be true , that man for the integrity of his life , and tracing the way of Gods Commandements , as also for his owne good deeds can merit life eternal ; and on the contrary , for his evil works and ungodliness becOms the Heir of everlasting torments : in what respect , I pray thee , doth the passion and death of Christ any whit availe us ? The wheele of time hath not travised many minutes , since a certaine Jew did not blush to affirm to my face , that he needed not any to satisfie for his sin ; that it is meet , every Fox should give his own skin to the Currier to be pulled off , and to suffer his own hairs to be plucked out at his pleasure . The tenth Article therefore , whereby we professe Christ to be our Redeemer , is contrary to this assertion . Besides this , Rambam , & the rest of the Jewish Nation who had any knowledge of letters , in all their Books and Writings have no other scope , but to make the faith of a Christian the object of suspicion and contempt . Amongst whom Rabbi Joseph Alba , a Spaniard , challengeth the first place , who writ a little Book in the yeare of Christ 1425. entituled Sepher ikkarim , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 liber fundamenti , contning the grounds of the Jews Religion . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sig●●fies a foundation with the Rabbanes . It was fi●t prined at Venice , An. D. 1425. and then at Lublin i● Poland 1567. in which he stoutly maintains the Jewish Creed for Orthodox , and sends out at randome the fiery darts of a fiery disputation against that of the Christians . His Arguments are grounded upon the main Principles of the Jewish belief .

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

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

Thirdly , he establisheth his Positions upon the eternal reward of good works , and the endlesse punishment of evil , hence despising the death and passion of our Saviour , which he underwent for the sins of mankind .

Of the same grain is that obscene and abominable Book , entituled Nitzachon a a Nitzachon signisies as much as victory from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 natzach , to overcome , as though Sipman in this book bad triumphed over the four Evangelists . The cause of Jewish superstition . written by Rabbi Sipman , whose lines are such , that without all doubt he committed this Book to writing in the year of Christ , 1459. as it was delivered unto him from the Devils own mouth . This piece he composed to falsifie the four Evangelists , out of which Sebastian Munster , my Predecessour and Professour of the holy tongue in this University , transcribed many parcels and confuted them , in his Commentary upon Saint Matthews Gospel .

When therefore the hard hearted and hoodwinckt Jews did with might and main indeavour to denie the faith of Christians and to brand it with falshood , they shipwrackt upon the Rocks of Superstition , and that in such a measure , that they utterly did disanull their faith in God , neither have they any knowledge to believe aright , although they proudly boast of a firm and perfect faith towards God the Creatour of heaven and earth , who is one in Essence from Eternity , and without end , yet such a faith can never be g●aced with the Title of the true belief , when as they know not God , in whom so audaciously they pretend a confidence , after that manner , as he hath manifested himself in his word . Now the Scriptures of Moses and the Prophets declare unto us the same God , that the New Testament propounds , though more darkly , shewing , that there is a Trinity in uniTy , And an unity in Trinity , to wit , God the Father , the Son , and the Holy Ghost , yet the Jews , hot without great scandal , denying this Attribute to the Creat●ur of heaven and earth , it necessarily follows , that they place no belief in the true God , but rather by a stupid ignorance of him and his Essence become the very emblemes of Idolatry .

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

For first of all , they do not onely not believe what is written in Moses and the Prophets to be true , but also do prefer the Expositions of their wise men and Rabbines upon the Law , and other parcels of holy Writ , before Moses and the Prophets ; yea , they esteem more of the word of a Rabbine than of Moses : furthermore , they account the Traditions , Statues and Ordinances , not as additions to the Law , but for the very Law it self , which Moses received from the mouth of God , and taught unto others , a a This is the thorah begnal peh , above mentioned . yet did not put it in writing , lest the Gentiles learning it also , might put it in execution ; for without this Declaration , Moses his Law can neither be understood nor performed , as we shall more at large hereafter manifest .

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

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

In the 11. Article of their Belief , Tract , Saned . cap. 11. they believe that whosoever doth many good works shall obtain a great reward in the world to come . It is read in their Talmud , All Israel shall have part in the world to come : as it is written , Isa. 60. 21. All thy People shall be righteous , they shall receive the earth for an inheritance for ever , the branch of my planting , the work of my hands , that I may be glorified : Yet neverthelesse they shall not all share a like . He that hath done many good deeds shall have a greater portion . Surely the Papists had their pu●gatory from hence . The wicked which never repented them of their sins , shal be tormented in Hell or purgatory for the space of twelve months , and after that shall have a portion in life everlasting , but not so excellent as that of the just . They who utterly deny God , and profane his holy Name ( of which number are all those that turn to Christianity ) their foreskin shall grow again , which done , they shall the second time be circumcised , as though they never had beene Jewes , and shall remaine in Hell for ever .

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

In the Article of the Resurrection of the Dead , they themselves are dead : for first they say , it shall come to passe that only the Israelites shal be raised to life , but the Christian , and all other prople shall perpetually sleep in the dust . Hence Rabbi ` Bechai in his Book intitu●ed , Kadhakkemach b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cadus farinae , that is , a barrel of meale , the title taken 1. Kin ▪ 17. 14 a booke containing the common places of Divinity , in folio , Printed at Venice . saith : The Jewes have a four-fold honour and priviledge above other Nations , which are these , the Land of Canaan , the Law , the Prophets , and the resurrection from the dead . All these he repeats and proves in particular , The Jewes Beliefe concerning the resurrection Isa. 26. 14. in his● Exposition of the 18. and 33. chapters of the fi●t Book of Moses . For the confirmation of the last priviledge , he brin'gs amongst other the testimony of Isay , prophecying of the Christians and other people : They are dead , Ib. v. 19. they shall not live . They are dead , they shall not rise . And of the Israelites , Thy dead men shall live , with my dead body they shall arise , awake and sing , you that dwell in the dust , because your dew is as the dew of herbs , Tract . Tosch , hallchanah , or of the new year c. 1. and the Earth shal cast● out , her dead .

The same Rabbine out of the Talmud delivers thus much , that at the great day of judgement three kinds of dead men are to arise : the first of the most righteous Israelites : the second of the most unrighteous and ungodly : the third of a middle sort , who did as much good as evil . The good shall go into life everlasting , the wicked into Hell and fire eternal , Da● . 〈…〉 as it is written , Many of them that lie and sleep in the Dust shall arise , same to everlasting life , some to shame and everlasting contempt , From hence sAith the Rabbine , we may infer , that even the wicked ones in Israel shall be co-partners in the resurrection , yet shall this redound to their disadvantage , seeing both body and soule shall together in Hell suffer never ceasing torments .

They of the middle sort shall be tortured for theirs in s in purgatory , only the space of twelve months , which time expired , their bodies shall be consumed , and a blustering wind shall scatter their ashes under the feet of the just : The Talmudist proves this out of the 13. Chapter of Zachary , the 8. and 9. verses , for there is written : It shall come to passethat in all the land , saith the Lord , two parts therein shal be cut off , and die , but the third part shall be left therein : And I will bring the third part through the fire , and refine them , as silver is refined , and will try them as gold it tried : and they shall call upon my Name , and I will hear them . I will say , it is my people , and they shall say , the Lord is my God . And to the same purpose it is spoken , 1. Sam. 2. 6. The Lord killeth and maketh alive , he bringeth downe to the grave and bringeth up . R. David Kimchi upon the first Psalm , saith , that the wicked shall not rise again , but their souls shall perish together with their bodies in the day of death : and in the same sence , that a Resurrection only belongs to the just and godly , in his Commentary upon the 26 chapter of the Prophecy of Esay . Rabbi Saadiah upon the former words of the Prophet Daniel saith , that the term ( many ) designs a certain number , and there fore to be restringed to the godly in Israel , who alone have a portion in life eternal . Them that do not watch , he ranks in their number , who have forsaken the Lord , and t●rned Apostates ; who for this very thing must be thrust into the lowest Chambers of the infernal pit , there for ever to be the Emblems of ignominy . To him assent Rabbi Higgaon , and Aben Ezra in his Book Perusch , or Exposition upon the fore-cited place of Daniel ; commenting that as many are to watch , so many shall not watch ; the watch●men shall have life eternal , they that do not watch , never dying reproach . The sense of the words in my judgement ( saith Aben Ezra ) is this , that so many upright Jewes , that pay their debts to nature in the Land of their captivity , shall rise again and live when the Messias , or Deliverer shall come ; for of them speaks the Scriptue : As the dayes of a Tree , so shall be the dayes of my people : that is , Iesa . 65. ●● . as the Tree of life , as the Chaldee renders it ; or as a Tree which indures for some hundreds of yeares doth not perish , so my people shall remain ; for they who shall have a part in the resurrection at the comming of the Messias , shall be so long lived , as the Patriarchs from Adam to Noah . So much Aben Ezra upon the place . At that time they shall cherish and make themselves merry , feasting their carkasses with that great fish Leviathan , that huge bird Ziz , and that monstrous Oxe Behemoth , of which more particularly hereafter . After this their jollity , death the second time arrests them , furnishing them with beds to sleep in till the last resurrection , when they shall have an entrance into life eternal , where they shall neither hunger nor thirst , but be ever satiated with the beatifical vision of Gods glory and brightnesse .

In the first Book of Moses , the 47. Chap. it is recorded of Jacob , Gen. 47. 29. The cause why Jacob would not be buried in Egypt . that when the time of his departure out of this Vale of tears approached , he called his Sonne Joseph , and entreated him not to bury him in Egypt , but with his Fathers in the Land of Canaan . Rabbi Salomon Jarchi upon these words saith , that Jacob for three reasons would not be buried in the Land of Egypt . The first was , because he foresaw by the Spirit of Prophesie , that in time to come store of lice should molest the Land of Egypt . The second , because the Israelites , who died without the bounds of Canan , could not rise again without a great deal of trouble , being to be hurried into the ●and● of Promise by the hidden and deep vau●ts of the earth . The third , lest the Egyptians , very prone unto Idolatry , might make him the Idol which they would adore . For the better understanding of this , I mean here to insert what ever is written concerning it , in the book called Tanchum , which is an Exposition of the Law of Moles . Rabbi Chelbo makes it a main question , why the Patriarchs had so great a desire to be buried in the Land of Canan : he gives himself a solution , saying , that they who shall dye in the ●and● of Promise shall ri●s ; e first at the coming of the Messias . Rabbi Hananiah confirms it , and saith , that whosoever dying is intombed in a strange Land , shall dye a twofold death , which is manifest out of the 26. chapter of Jeremy , and the 6. verse , where it is registred : Thou Pashur , and all thy family shall go into captivity , thou shalt go to Babel , there shalt thou dye , and there be buried . Hereupon Rabbi Simeon objects , that , that granted , it must necessarily follow , that all the Tzaddikim a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tzaddikim . The Jews were dissinguished into three ranks 1. Chasidim , called the Assidins . 2. The Tzaddikim , just men . 3. The Relchagnim , ungodly mentafter the captivity the Chasidim began to be distinguished from the Tzaddikim ; these gave themselves to the study of the Scripture , thus to adde to the Scripture . these conformed themselves to the Law , they would be holy above the Law , and were termed by the name of good men : these of all others had the best repute and love among the people : hence the Apostle ill● istrat●th the love of Christ by alluion to this distinction , Rom. 5. 6 , 7. Some peradventure would die for one of the Chasidim , a good man , scarcely any for any of the Tzaddikim , a just man , for the Reschagnim , or u●godly none would die , yet Christ died for us sinners , Mr. Goodwin out of David Kinchi , upon Ps. 103. 17. & Pirk aboth cap. 13. or just men should perish , who were not interred in the Land of Canaan . The answer is , that God shall make certain caves , and profound vaults in the earth , by which they shall Be brought into the land of promise ; at their ar●●vall there , God shall breath into them the breath of life , and give them a share in the Resurrection , as it is written , * * Ezak 37. 12. I Will open your graves , and cause you to come up out of your graves , and bring you into the Land of Israel , Rabbi Simeon Ben Levi saith , that the Scripture speaketh expresly , that God shall restore the Jews to Life , upon the very instant of their return into their own Land : the place he quoteth , is Isa. 12. v. 5. Thus saith the Lord God , he that created the heavens , and stretched them out , he that spread forth the earth , and that which cometh out of it , he that giveth breath unto the people upon it , and spirit to them that walk therein : This is to be understood of them that shall be carried to Sion , through the caves of the earth : That also which is read in the Chaldee Targum upon the Canticles ought to be referred to this vo●ntation : the words are these , Salomon the Prophet saith , that when the dead shall arise , the Mount Olivet shall cleave in the middle , and all the Israelites who formerly departed this life , shall issue out of it : the just also who died in banishment , prison , or a strange Land , being conveyed hither by hidden passages in the earth , shall also apPear . From hence we may easily conclude , how beliooveful the Jews think it to return into their own Land , and there be buried , and so escape the turmoyle , and trouble of so long a journey , under so many deep rivers and rugged mountains ; and for this very end , ( as I have heard out of the Jews own mouth ) many of their rich ones return into the Land of Canaan at this day .

This is that perfect , firm , and well grounded faith of the Jews , in which they obstinately persevering make it the rock of their salvation , though with great anxiety and despair . Here we may see what they give to Moses and the rest of the Prophets and also what use these miserable men make of the holy Scriptures .

Such as their faith is , such are also their works , which they would seem to shape according to the strict rule of Gods commandements . There profound Rabbins perswade this simple people , the Jews , that they of the Circumcision are Gods own chosen people , who may easily fulfill , not onely the morall Law comprehended in the Decalogue , but the whole Law of Moses . The Jewish division of Moses his Law . They divide the Law of Moses into six hundred and thirteen Precepts , and again subdivide these into commanding and prohibiting Precepts : the former according to their computation are two hundred to eight , which number is ( according to the Rabbins anatomy ) equal to that of the members in mans body : the prohibiting Precepts are three hundred sixty five , just so many as there are dayes in the year , or ( as it is registred in a book entituled Brand spiegel , and printed at Cracovia in the Germane tongue and Hebrew character some fifteen years ago ) as there are vein● in mans body : hence it shall come to passe , that if a man in one of his members every day perform one of the Mandatory Precepts , and omit that which the prohibiting Precept enjoyns him to avoid , he shall with great facility every year , and so to his dying day , fulfill not onely the Decalogue , but the whole Law of Moses : this is that right ordering and keeping of their Laws ; here I may counsel Isaiah to make his complaint : Isa 24. 5. That the earth is defiled under the inhabitants thereof , because they have transgressed the Laws , changed the Ordinance , broken the everlasting covenant : for Saint Stephen should be stoned the second time , if he were now alive , and should reprove the Jews for this their adulterate worship , saying , You stiffenecked , and uncircumcised in heart and ears , you do alwayes resist the Holy Ghost , as your fathers did , so do ye , who have recived the Law by the disposition of Angels , and have not kept it , &c.

The Rabbins hold on , and say , that men are onely bound to keep those six hundred and thirteen Precepts , Brand spiegelium , cap. 13. 15. but the women are freed from the observation of any of the first sort , being onely tied to the observation of them which forbid something to be done . They say also , that there are some Preceps , which are onely to be executed by them at certain times , when their pleasure is , and also others , to which they are no way subject , as Circumcision , the office of the Priests and Levites , and such like . Sometimes they may not observe the Commandements , because of their husbands to whom they acknowledge themselves to ow dutifull obedience , who have power over them , and oftentimes call them to the performance of other things than Gods Law , yet never by compulsion . If any one make a question , to what the women are more particularly obliged ? the answer is , that they are bound to the performance of sixty four of the prohibiting , and thirty six of the Commanding precepts .

Thus do the Rabbins appoint their women their Task , which they have not alwayes leasure to mannage , because they are to keep the house , play the Cook , Laundresse , and Nurse , and are also forced to do what ever . their husbands enjoin them ; yet for all this , the number of the Precepts was not thought sufficient , for the Rabbines have added seven more , that the summe ariseth to six hundred and twenty , according to the number of the Letters in the a a Keter a Crown or a King , Cap , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Pihel to encompasse , because it encompasseth the head . Jer. 3325. Hebrew Decalogue , which number the Hebrew word Keter , signifying a Crown , comprehends , for the three radicall Letters , Caph , Thau , and Resch make up the number , and certainty , if there were any who could fulfill the whole Law of God , he were worthy to wear the Crown of the whole world , and needfull it is , that the Law should be fulfilled , for otherwise the world cannot subsist , as their wise men would perswade us out of the words of Jeremy , If my covenant had not been with day and night , I had not made the earth , for so is this place perverted after a swinish manner in the forenamed book Brand spigelium . A Jew is as fit an Interpreter of the Scripture , as a Sow to be an Husbandman , as in rendring these words , that unlesse the Law ( which they call Berith , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Berith a covenant , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cligere , to chuse , because the covenant was made with Gods elect , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is clearnisse , because it clears the conscience of good men , R. Haradosch affirms the same number to be contained in the word breath which in the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jesu Mariae . This among the Kabalists , is no vulgar number , intimating Jesus the Son of M●ry to be the authour of the Covenant ▪ that is to say , a covenant ) had been given , I had not created the heaven and the earth , and whatsoever now hath any existence , it hath it from the observation of the Divine Law : moreover say they , whosoever keeps all these Commandements , sets a Crown upon Gods own head , and in lieu thereof , God shall invest their forefronts with seven Crowns , who doe celebrate his Coronation , and shall make them heirs of the seven bed-chamber , which are in the Garden of Paradise , and he shall defend them from the seven infernall Mansions , and they shall obtain seven heaven's and so many earths .

Hereupon it is recorded in that Tract of the Talmud , entituled Joma , that it was the opinion of Rabbi Eliezer , that the world was created for the sake of one just man , for it is written in the first book of Moses , the first chap. v. 31. That God shallman that it was good , and by this good thing is meant that good and just one , Isa. 3. 10. as it is written , Praise the just one , because he is good , and it necessarily follows out of the words of Moses , above mentioned , And God saw , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or one just man , which was Adam , for at that instant there were no more in the earth , Rabbi Chaia Bar Abha is of the same mind , and Rabbi Jochanan confirms it out of the 25. verse of the 10. Chapter of Solomons Proverbs , where it is written , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The righpeous is an everlasting foundation .

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

King Salomon in his Proverbs saith , Prov. 7. 2. Keep my Commandements , that thou mayest live , that is , thy veins and members shall become thy provocative unto goodnesse , thou shalt live for ever ; and David the King in the 34. Psalm , and the 21. verse , promiseth , He shall keep all thy bones , so that not one of them shall be broken , which is , as if had said , who keeps the commandements of the Lord , his bones shall not be broken .

Thus the poore blind doting Jews are fallen into such a reprobate sense , that they neither will nor can understand the essence of faith and good works , but running headlong into their obstinate errours , persist in their folly , so that the words of Sophonie are now verified : Soph. 3. 4. Her Prophets are light and treachchrous persons , her Priests have polluted the Sanctuary , they have done violence to the Law . Truly any one would think that they ought to be ashamed of so gross ignorance , by which they dilacerate the word of God in that manner , as though they had not the least relish or spark of understanding in them : for in the confirmation and declaration of their faith settled upon no foundation , in the Exposition of the holy Scripture they seema as strangers and aliens to the word of God , who had dreamed of it about some thousand years ago , and now grope after it , as the blind man gropeth the for wall in darkness .

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

It is apparent out the History of the Old Testament , The causes of Jewish obstinacie . The Jews always have been so stiff necked , that if once they fixed upon any opinion , that no force of Argument could inforce them to relinquish it : whereupon Moses and the rest of the Prophets so often reprehend them , for which many of them were persecuted and put to death by the obstinate Jews , who for this very cause are often in the new Testament termed , the Murtherers and Butchers of the men of God . When God had once chosen them for a peculiar people , made a Covenant with them , and for the confirmation of it , had annexed unto it the seal of Circumcision as an external sign , had delivered them out of the hands of their enemies , brought them into a Land surpassing a others , with great strength and a stretched out arme ; and also had given unto them by the hand of Moses a Law according to whose prescript they ought to frame their lives , acknowledge God , praise and exalt him they did acknowledge , even then when the whole World drencht in the Sea of Idolatry was ignorant of the true God , the Creator of Heaven and Earth ; then began they to wax proud , haughty , and pu●t up , counting the Nations as dung , and with a supercilious sore-front , boasting themselves to be the h●●ly and elect people of God , the Law of God and Circumcision being the main pillars of this their ostentation . And seeing they at that time actually possessed the Land of Promise , offered their Sacrifices , the sum of their wants must be a glorying in their City , Temple , Sacrifice , and other kinds of worsh●p , for which if any one dare manage a reproof , objecting that they are not the children of Abraham , because God shall prosligate and destroy them , because their hearts and ears are uncircumcised , and God shall again scatter them among the Gentiles ; he shall upon the very instant be cauterized for a false Prohet , and a Liar , and destinated to the stake for bearing witnesse unto the truth . Neither did they here put a period to their madness ; they stand firm in their foolish opinions , imbracing the Covenant according to its outside , the Law according to the letter , the ceremonies , oblations , and sacrifices in their naked representation , provoking not only the Prophets , but God himself , never regarding whether or no any true knowledge , fear , or reverence of his Majesty was implanted in their hearts . For the attempting of these enormities the Lord conceives heavy displeasure against Israel , Esa. 1. 4. terms them a sinfull Nation laden with iniquity , a seed of evil doers , children that are corrupters , which had forsaken the Lord , and provoked the holy one in Israel , and gone away backward , whose hearts were obstinate , their neck an iron sinew ; Esa. 48. 4. and their brow brasse : Transgressors from their Mothers womb , Ezek. 2. 4. whose birth and nativity is the Land of Canaan , Ezek. 16. their Father an Amorite , and their Mother a Hittite ; a people rejected and accursed , as Moses witnesseth . He threatens them to bani●h them out of their own Land , and to carry them into a Land which neither they nor their Fathers had known ; there also , that they shall tast of his fury , be slaves to their enemies , and to make their City and Temple , in which they so much rejoyced , like unto Shiloe , Lastly , speaking to Esay the Prophet , Esa. 6. 10. he saith : Make the heart of this peole fat , and make their ears heavy , and shut their eyes , lest they see with their eyespuch ; and heare with their ears , and understand with their heart , and convert and be healed . After the same manner God denounceth against them by Moses , Deur. 28. 15. 28 29. saying : it shall come to passe , that if thou wilt not hearken unto the voyce of the lord thy God , to observe to do all his Commandements and his Statutes , which l command thee this day , that all these curses shall come upon thee and overtake thee : The Lord shall sinite thee with madness and blindnesse of heart . Thou shalt grope at noon day , as the blind gropeth in darkness , and thou shalt not prosPer in thy wayes , thou shalt be only oppressed and spoyled evermore , and none shall save thee

The fundamental then and prime cause of the blindness and obstinacy of the Jews , The cause of Jewish obtinacy . is the just judgement of God upon them for their sins , and the punishment due unto the same , which came upon them , because they heaRkened not unto his voice , worshipping him with their mouth , and with their lips drawing near unto him , but in their hearts being far from him , Esay 29 ▪ 18. their service towards him consisting only in the commandements of of men , as the Prophet Esay complains . By which we may perceive , that they soon left off to trace the way of Gods Commandements , setling themselves upon their own carnal wisdome , upon the sublime perspicuity of their Doctors , who after Ezra were called Scribes , as upon a new foundation , accounting Their Expositions , Ordinances , Laws , and Institutions to be of far more worth , then the Doctrine of the Prophets : against which the Prophets oftentimes declaimed , but to little purpose . What these Commandements are , which they esteem more then the word of God , our Saviour Christ teacheth us in the new Testament , Mark 7. Mat. 5. when the Jewes reprehend him that his Disciples walked not according to the tradition of the Elders , which were of washing hands , cups , pots , brazen vessels and tables , and innumerable fopperies of the same sort , by which they make the word of God of none effect , but only strive to fulfill the inventions of their Ancestors .

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

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

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

In the second place we may with great facility prove the imperfection of this Law ; for who shall teach unto us the Notes of birds and other creatures ? who shall instruct us what fat is permitted unto us , what prohibited ? to what height the Tabernacle is to be reared up , & after what figure to be built ? whether circumcision is barely to be administred , or priah a a See the Exposition of this word in the Chapter of circum ision : some other thing to be added ? or how the writing called Mezuzah b b The Exposition also of this word shall follow in its due place . , which is to be fastened to the door posts , and of which mention is made , Deut. 6. is to be indited ? as also , whether it should be placed upon the right hand or the left , upon the top , or Threshould of the Gate ? Furthermore , who can reckon up all the kindes of licensed and prohihited meats ? who can shew unto us the difference to be had in boyling milk and flesh ? how the dead and Leapers are to be handled , as also dead Beasts , that we may not be polluted by touching of them ? who can teach us the nature and property of the Masorah c c Masorah is that critical doctrine invented of the ancient Hebrews , for the clearing of the Hebr. text , whereby they summed up the verses , words , and letters in it , to this end , that every one might learne to read it aright , & it also might for over be preserved from corruption . Elias Levita Prefat. 3. lib. sui masoreth . The word is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tradere , which is to deliver : so that Masorah signifies as much as a doctrine delivered by hand or mouth unto another . Buxtorf Com. Masor . cap. 1. of Points or Accents , as also of the Letters , of which some are lifted up above the words , some inverted ? who can give us a true exposition of all these things ? It must then irrefragably follow , that a Commentary on the written word is necessary , out of which we may learn , and be instructed in all these points . So much the fore-named Rabbine .

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

But from whence I pray thee was this Talmud sent unto us , that I should give so much credit unto it , as to make it the Interpreter and Expounder of Moses his Law ? Thou wilt answer ; that Moses our Master and Prophet brought it together with the written Word from mount Sinai : for thinkest thou thou doting Gentile , that when Moses stayd forty days & forty nights upon Mount Sinai , he was set to keep Geese ? Could not God in the space of one houre have given him the two Tables in which he had written his Law , and so sent him a Packing to have prevented the Israelites in making of their Golden Calfe ? There was some thing more in the wind ; for God brought Moses into his own School , and there first gave him the written Law , Rabbi Eliezer cap. 40. then expounded the same unto him , in that time which he spent in the mountain , expressing to the life the cause , measure , foundation , and meaning of every Commandement , which Declaration finished , Deut. 4 14. Rabbi Aben Ezra . R Salomon Jarchi , R. Bechai and others on this place . he bids him depart the Mountain , and relate all that he had heard to the children of Israel , as it is written , At the same time the Lord commanded me , that I should teach you Statutes and Judgements .

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

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

To the purpose then , when there was no more any vision , and prophecies had ceased in Israel , God stirred up the wisest among the people , who had been the Schollers of the Prophets , for this end , that they might institute good Ordinances among the Israelites , rightly teach and propagate the Law , which they did , as also their successours to this very day .

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

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

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

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

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

That the Israelites should not eat nor drink with any people of the earth , except the Christians , but to flie their meat , as a dog or a snake , in imitation of Daniel the Prophet , Dansi 1.8 . ●● of whom it is recorded , that he pur posed in his heart , that he would not defile himself with the portion of the Kings meat , nor the wine which he drank

Secondly , when the City Jerusalem was taken , the Temple laid wast the Jews overcome , led captive , and no end of their misery and bondage could be expected , behold , God was so bountifull to Rabbi Juda Hannafi ( who was the very pattern of humility , piety , and sanctity , that thence he was called Rabbenu hakkadosch , our great Master ) that he found so much grace and favour in the eyes of Antoninus the Emperour , ( whose favourite he was ) that by his permission he called a Councel of the most learned of the Iews , out of every quarter of the Empire , who might consult and find out the means how that their Law might be kept safe , and not perish utterly , while the misforTune of the Jews might daily encrease , their Learned Doctours be either killed , or sent into exile . The consultation came to this issue , that a consideration had of the great calamity the Jews were in , being dispersed over the face of the earth , and again , seeing it was not unlawfull to commend their Kabala a a

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kabalah , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lo receive the mysticall Dvinity of the Jews , a Doct●ine delivered by word of mouth , and so received concerning the hidden mysteries of the Law of God There are two parts of it , the first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 speculative : the second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 practick , which hath also three parts , Gematria , Notarikon , Temurah : Gematria , is a word corrupted from the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so called , because it considers a word according to the number , which the Letters thereof contain , and is that part of the Kabala , whereby divers words containing the same number may one be explained by another ; for example , it is written , Abac. he 3. 2. In anger remember 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mercy , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in numbers makes 248 , so much also , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as though he bad said ; in mercy remember Abraham and the Covenant made with him .

Notarikon , a word corrupted from the Latines notatio● , is that part of the Kabala , which considers the Letters of every significative word , as they note out others in particular , so the name ' 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Machabeus notes out the following words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Who is like unto thee among the gods , O Lord , Exod. 15. 11. the name Adam notes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dust , blo●d , and gall , dust in respect of corruptibility , blood in respect of his vitality , gall in respect of bis calamity : or as Saint Cyprian , the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes out the four parts of the world , which he was toreplenish , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the north , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the west , a. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the east , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the south .

Temurah , the third part of the Kabala , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mutare to change , when one or moe words by the transposition of the Letters are invertea , & signifie divers things ; for example 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 anahtema , is made by a Metathesis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 misericordia mercy ; as also that symbolicall word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 designing 248. the number of the members of mans body , intimating unto us , that if the accynsed repent , mercy follows , if not , the curse enters into all his members , and destroys the whole man , Reuchlin lib. 3. Cabalae , See Buxcorf . abbrev . p , 56 , 57 , 58

unto writing , that this same Rabbine should gather together in one book what ever parcell of this Law delivered by mouth , remained in memory , either before or after Christs time .

This book he entituled Mischna , b b from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shanah , which is to repea or reiterate . that is a , second Law , in Greek called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it contains six Principal Chapters , which are again subdivided into sixty peculiar Sections or Tracts . Thus much Rabbi Mikkotzi .

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

This book in the year of Christ 219. being confirmed as absolute and Orthodox , was received and approved by the whole Synagogue of the Iews , who also enacted , that the Jews then living , and all their posterity should live according to the tenour of it , which they do even to this day , as it is clearly manifest by the Hebrew Chronicle , called Tzemach David . a a Germen Davidis , the flour and off-spring of David , a chronicle from the beginning of the world , to the year 1592 , the authour sayes it was printed at Prague in 4. 1592. Talmud Hierosolymitanum .

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

Next after him , in the year 427. succeeded Maremar in the Rectorship , to whom Rab. Asse , son to the former , joyned himself , they two finished that , which Rabbi Asse , the father had left imperfect , so that the book Mischuaios , was now altogether compleat ; that which was added , they called Gemarah 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 b b from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 discere ? to learn ▪ for the pe●fection of any thing is from learning and knowledge . Talmud Babylonicum . which signifies a complement , or perfection , which together with Mischuaios , made up the whole Talmud : these two spent seventy three years in the consummation of their labours , so that the body of the Talmud , was perfected , received and acknowledged for authentick in the year of Christ 500. being called the Babylonian Talmud , which to this day is a rule and square unto the Jews , both in their Ecclesiasticall and civil affairs .

This is that glorious vestment of Jacobs posterity , that precious treasure , of which they are the keepers , delivered unto them by hear● say , this is their genuine Perasch c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 acommentary , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 explica●e to expound . Malach , 2 3. or Expósition ( yea rather , as Malachi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dying upon your faces ) out of which the doubtfull places above mentioned , may fully be resolved : this is that Thorah begnal peh , the Law of words of greater esteem with them then that which was written , seeing this without that can by no means be understood . Now because the main of their folly is not known to many of the Christian World , I wil here adde what I have transcribed out of their own books .

Aben Ezra in his Proem upon the Pentateuch hath these words : This is most infallible sign unto us , that Moses grounded upon the Law delivered only by word unto him , and expressed in the Talmud , which Talmud is the joy and consolation of our hearts . There is also no difference betwixt Law and Law , being both delivered unto us by our Ancestors . And in another place he writes many things to the same purpose , affirming it to be impossible to come by any exposition agreeable to the nature and proprietie of the Commandements of the Law , unlesse we lay for our foundation those things which our Wise-men , and Rabbines have spoke and written . Hence we may conclude , that the faith of the Jews is not grounded upon Moses , but upon the Expositions of their owne Doctors , which must interpret the former , as a sure foundation of it : as it is further confirmed in the Book Ammude Golah , called also Semak or Sepher mitzvos katon : that is , the little book of the Commandements , pag. 39. printed at Cremona in Italy , in the year of Christ 1556. The words are these : Thou shalt not think that the written word is the Groundwork , for much rather the Law delivered by mouth only , which is the Talmud , is the true foundation . And according to this Law , God made a Covenant with Israel , as it is written Exod. 34. 27. and these words are Gods Treasure , for God fore-saw that the Israelites in time to come should be cast out into exile : and because the people of the Land in which they were strangers would copy out & interpret their Books , as they did the written Word , God would not have this to fall under the Pen of the Scribe ; and although in processe of time it came to passe , that this was also written , yet the Christians could not comprehend the true sence thereof , by reason of its difficulty , and because the interpretation thereof requires an acute and sublime understanding , as it is written : I have written unto him the great things of my Law , Hos. 8 ▪ 12. but they were accounted as a strange thing : yet if Rabbi Isaac Ben Joseph had not been hood-winkt in superstition , he might have had the eyes of his understanding so much illuminated , as to have perceived that place of Hosea to point at the written word ; and that this Law was not , as he complains , vilified and had in contempt by the Gentiles , but even by the Jewes themselves , who had so debased it , that it seemed ●nto them as an ucouth and unknown thing : as it came to passe in the dayes of Josiah the King , in which the Book of the Law was for a long time lost , and being found again by Hilkiah the High Priest , was accounted a rare and strange novelty , 2 Kings 32. as it is registred in the second Book of Kings .

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

A little after we read , that by reason of this Covenant the World subsists , because God created the day and night unto this end , that the Israelites might learn the Law of Tradition , or the Talmud by the benefit of them , and so soon as they cease to study their Talmud , day and night shall be no more . Hereupon saith Jeremy , If my Covenant be not with day and night , jer. 33. 2● . and if I have not appointed the Ordinances of Heaven and Earth . And what is this Covenant ? The Talmud saith , the Jew ; and for this reason Jeremy a little before saith , Thus saith the Lord , if you can break my Covenant of the day , and my covenant of the night ( that is , when you will no longer learn and observe the Talmud ) then may also my Covenant be broken with David my servant . Hereupon David saith , in the Law of the Lord is his delight ; in his Law ( that is the Talmud ) will he meditate day and night : Psal. 1. 2. Yea , God himselfe hath also made a Covenant with Israel , that this unwritten Law should never be subject to oblivion , as it is written , I , saith tho Lord , will make with them this Covenant ▪ my Spirit which shal come upon thee , and the words that I have put into thy mouth , shall never depart out of thy mouth , nor out of the mouth of thy children from this time for ever . Here it is not written , saith the Jew , from thee , but , out of thy mouth , that we might understand the unwritten Law here to be meant , for the learning of which God hath placed the day and the night , as two common Schools . Hitherto Tanchum .

Moreover , we read in the Sermons of Rabbi Bechai , which booke he intitles , 1 King . 17. 14. Cad hakkemach , a Barrel of Meale , in that the six parts of the Talmud make up the Law of Tradition , which is the proper foundation of the written Word , considering that this without that can neither be profitably expounded nor understood . Hereupon in that Tract of the Talmud called Bava meziah it is read , that to study and read the Scriptures is profit and no profit , to wit , a small profit , and not to be regarded . But to learn the Talmud is an exercise worthy of a Salary , and the workman shall surely receive it : To commit unto memory the Gemarah , which is the upshot of the Talmud is such a surpassing vertue , that it admits not of an equal . And this is the cause , that the Jewish Rabbines and Doctors are better versed in the Talmud then the Bible .

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

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

Rabbi Isaac , Pag. 23. col 10 Candelabrum Lucis . It is a Commentary upon the Law writ an . Dom. 1470. who died in Portugal in the year of Christ 1493. in his Book Menoras hammaor ( a ) hath these words : all that our Rabbines have taught or spoken , either in their Sermons or in their mystical and allegorical Explications , we believe as firmly as the Law of Moses . In which if any thing be found smelling of an hyperbole , or seeming clean contrary to nature , and too high for the sensible faculty of any mortal , we ought to ascribe it not to their words , but to the defect of our understanding ; and although their strains be high and lofty , and they seem to present unto our view things incredible , Tract de Sab. c. 2. yet if we rightly ballance them , the truth will cast the Scales . As for example , we read in the Talmud , that a Rabbine upon a certain time preached that the dayes shall come in which a Woman should every day bring forth , Jer. 31. 7. grounding upon that Text , she conceived and presently brought forth ; by presently , understanding dayly , which when some understood not , they flouted the Rabbine , and exposed him to contempt . The Rabbine perceiving it , answered , that he spoke not after the vulgar fashion of a naturall woman , but of an Hen that dayly layd an Egge : an handsom put off indeed .

In the same place it is written ; all their words are the words of the living God , Ib. col. 2. neither shall any of them fall in vain unto the earth , whereupon it is our bounden duty to believe what ever is extant in their name , for it is the truth : neither let any deride them not in his heart , for so doing he shall not escape unpunished : let every one then take warning , that he speak not any thing scandalous either to the person or attempts of these men , but rather to endeavour to learn so much as he can possible out of their writings . To the same purpose it is recorded in a book printed in the Germane tongue , and Hebrew Letter at Cracovia , in Poland , Anno Dom. 1597. called Brand spiegelium , in the hinder end of the 48. Chapter ; that the Jews are bound to say Amen , not only at the end of their prayers , but to every Sermon and Exposition upon the word of God , in which lie hidden and profound mysteries shaped to the vulgar apprehension , that by this they might signifie and acknowledge that they believe whatsoever their Rabbines , or wise men have spoken , as it is written in the Prophet Isa. Open your selves , O ye gates , for the people cometh , who keepeth Justice , that is , a people who saying Amen , believes all things that the wise men and Rabbines have written , but if any mans understanding be encompassed with such Egyptian darknesse , that he cannot comprehend the aggados or expositions , yet he ought to believe them ; for the words of our Doctours are not wind , but truth it self . Aggadah is a mysticall or hidden speech , by which hidden matters and things of great moment are signified ; the word it self by a certain Metathesis , is the same with Deagah , which signifies poverty and grief , because a man macerates and tortures himself after an uncouth manner , before he can rightly understand the forementioned Aggadah .

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

Luther in his book , In victoria contra Judaeos . which he writ upon Shem hamphorasch , a a Schem Hamphorasch , nomen e●positum , the expounded name of God , to wit , Jehovah , the proper name of God , taken from his Essence , derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hajah , which signifies to be or exist in , no●ing that God is from everlasting to everlasting . by this name they say , Moses & Christ did all their miracles . This they hold unlawfull to be pronounced , unlesse it be upon some great Festivalls , reading for it the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Adanai , or else repeating it by Periphrasis , or circumlocution which I find two fold , in Pet. Galatinus in his Book dearcanis Catholicae veritatis , the 11. & 12 . c . The first consists of twelve Letters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is , the Father , Son and holy Ghost . the seconnd consists of fourty two Letters 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is , the Fathe is God the Son God ▪ . the Holy Ghost is God . yet are they not three Go●● , but one God . Rabbi B●chai saith , this bis Exposition is taken out of the first and second versis of the fi●st Chapter of Genesis , beginning at the Letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is the first Letter of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the first verse , and ending at 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the first Letter of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the second . comments in this manner , concerning the authority and credit given to the Rabbines and their writings . The Jews say , that they ought to believe that Rabbines , though they should affirm thè left hand to be the right , and the light hand to be the left , as Purchetus testifies After the same manner three Jews who kept me company , dealt with me when I urged any thing out of the Bible , then would they object , that they were bound to believe their Rabbines , and were not tied to the Scripture , whence I perswade my self , Purchetus said nothing but truth , seeing mine own experience taught me the same .

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

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

The like we find in Rabbi Bechai , his Commentary upon the foresaid words , who brings in Ramban , or R. Mosche Ben Nachman , telling his tale in these terms . Upon a time there came a certain Gentile unto that mirrour of Learning , Don Shammai , and asked him how many Laws or Commandements have you ●ews among you ? to whom Shammai made answer , our Laws are onely two , the one written , the other delivered by mouth . Then the Gentile replyed , I believe as fully as thou dost , that written Law to be true , and whatsoever is contained therein to be nothing but the truth , but as for thy Law of Tradition , I cannot embrace it , neither account it for a Law , but go to , make me a Jew , be my Shoolmaster , & teach me in this Law , which words possessed Schammai with such a fury , that he thrust him from him and commanded him to depart the place ; then the Gentile came to Hillel the elder , Schammai's copartner in office , ( for they two were joynt Rectors , and lived but a small time before Christs incarnation ) whom he questions in the same manner , entreating him withall , that he would vouchsafe to make him a Jew , which Hillel did , and instructed him in the Jewish Religion . The day following , Hillel saith unto him , pronounce Aleph , Beth , Gimel , Daleth , which he did , according as Hillel mouthed them unto him : the day following , Hillel inverting the Alphabet , saith unto him , pronounce Daleth ▪ Gimel , Beth , Aleph , then the Gentile replyed , Rabbi , this is not the Lesson thou taughtst me yesterday ; then answered Hillel , thou dost not onely reject me thy instructor , but also fearest not to yield no credit unto my words , therefore thou oughtest to rest thy self contented in the unwritten word , and to believe all those things , which are taught therein . Cap. 2. This Story is registred in the Talmud Tract de Sabbatho .

Hence may we conclude , that every one simply without consideration or contradiction , should believe not onely the Jewish Law of Tradition , but whatsoever the RabbiNes according to the prescript of the same Law write and teach , and that whosoever doth this , is to be esteemed a Jew indeed , whosoever is refractory and disobedient , the most grievous torments in hell shall be his portion , Tract Cittin cap. 5. concerning which thing we read this Decree and Sentence of the Senate , in the Tract entituled de libello repudii , or Letter of Divorce , in these words , Mar. Tract . Erubhin , cap. 2● saith , Whosoever shall deride or contemne what our wismen and Rabbines have spoken , he shall be punished in hot boyling pitch , and that in hell , as they blasphemously affirm Christ our Saviour and Redeemer to be tormented , because he walked not according to the traditions , ordinances and Doctrines of their ancestours , but rejected them as a thing despifed . This punishment is also registred in another Tract of the Talmud , E●ubh●n c. 2. pag. 22. Col. 1. pag. 32. and more at large expounded in a book called Menneras Hammaor , and expresly set down in the book Beth Iaacob , but in the Talmud printed at Basile it is left out , and not without good reason , as also many other blasphemous passages , written against Christ and Christian Religion .

That Canon of the Rabbins appertains also unto the same thing . Whosoever transgresseth any thing that our Wisemen have spoken , he is liable to death : as it is written , who so breaketh an hedge , a Serpent shall bite him . Thou must here understand , Eccl: 10. 8. thou Christian , that this is as the hedge of Traditions , and Ordinances , wherewith the Jewish Rabbines have encompassed the Law of God . That we may avoid the above mentioned punishment , these Doctors give us this admonition : My Son , remember that a far greater care is to be had of the sayings of the Scribes , then of the words of the Law it selfe .

Thus hath it pleased me by way of a Preface , and for the better understanding of the things following , briefly to declare and expound the Atticles of the Jewish Creed , to shew how they fell from the Word of the Lord , became Apostates , and renegadoes , casting themselves headlong into that labyrinth of Errors , the Talmud , how they were miserably misled thereby , so that the Doctrine of Salvation was not at all found among them ; but on the contrary , gross heresie , perversion , falsification of the Word of God , superstition , outward pride , eye-service , the great disquietness of conscience , and horribie desperation of heart . I will shut up all with the words of Esay and Jeremy : Esay saith , Forasmuch as this people draw near me with their mouth , and with their lips do honour me , Cap. 29. 13 , 14 but have removed their hearts far from me , and their fear towards me is taught by the Precepts of men : therefore I will proceed to a marvellous work among this people , for the wisedome of their wise men shall perish , and the understanding of their prudent men shall be hid . Cap. 8.5 . 6. Jeremy saith , Why is this people of Jerusalem slidden back with a perpetuall back-sliding ? they hold fast deceit , they refuse to return . I harkened and heard , but they spake not aright , no man repented him of his wickedness saying , what have I done ? every one turned to his course , as the horse rusheth into the battell , a How say ye , we are wise , and the Law of the Lord is with us ? certainly in vain made he it , the pen of Scribes is in vain . The wise men are ashamed , they are dismayed and taken , lo , they have rejected the Word of the Lord , and what wisdome is in them ?

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

THat brief ingress which I made for a manuduction to the Jewish Religion and exercise of their Faith , in the former Chapter , wherein I fully manifested the foundation of their Beliefe , may serve as a light to direct the judgement and inform the understanding of any one but the image of stupidity , in an easie apprehension how strong , goodly and beautiful that edifice can represent it selfe , which is to be reared upon such a ground-work ; how able to keep footing against the fury of insulting Tempests , Thunders and Lightnings , and the Prophecies of them , who were inriched with the true knowledge of God , and illuminated to conceive aright of his holy Word . My desire is , that none should be offended with this my Anatomy of the Jewish Doctrine , in that without doubt it contains many things subject to wonder and derision , and ranked in the Catalogue of meer fables . My perswasion rather inclines to this mark , that every one read and ponder the same with fear and trembling , because that this Doctrine had its original from those people , whom God in former times did choose unto himselfe before all the Nations of the Earth , adopted for his own children , endowed them with the knowledge of himselfe , and had an especial care that there never should want a Prophet incessantlyto teach and instruct them : who after that by their ingratitude they had brought Gods anger and curse upon them were punished with madness , as Moses foretold , Deut. 28. and with blindness , Esay chap. 42. whose heart was hardened , and whose ears were dull of hearing : so that hearing they did not hear , and understanding they did not understand : and therefore changed Gods Judgements into wickedness more then the nations , as Ezekiel complains , Ezek 5. 6. who neverthelesse fear not to say , We are wise , and the Law of the Lord is with us : and we live according to the strict rule thereof , as they boasted in the days of Jeremy the Prophet , Jer. 8. 8. who not withstanding making answer unto them , feared not to affirm , that whatsoever their Scribes had in their Doctrine imparted unto them , to be no less then a lie , no more then meer and foolish trifles : How truly was this objected by the Prophet shall in the ensuing pages more plainly appear . Certainly their boasting of Moses and the rest of the Prophets is vain and frivolous ; their Doctrine also of their Belife is altogether forged , a manifest perversion and falsifying of the Word of God by such Expositions , which relish more harsh then old Wives Tales , and Novelties , which are like roasted flesh stuft with the Lard of Ignorance .

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

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

When any of the Jewish Women is with child , and the time of their delivery approacheth , then the place appointed for the child●birth is furnished with all manner of necessaries . Which done , the good man of the house or some 〈…〉 and devout Father , for of such they have great 〈…〉 piece of Chalk and makes a circular line round about the Chamber , writing upon the doors and walls without and within , and about the bed in Hebrew Letters Adam a a Adam , the name of the first man , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rubescere , to wax red , as much as red earth , it signifies Man in generall , in both sexes , being of the same extent with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Enosh , which is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 anash , to be sick , a name given us in re●spect of the infirmities to which we are incident : they both differ frem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Isch , which signifies a married man , as also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ischah signifies a woman : these two words according to the ●●bb●n●s con●tain 〈◊〉 them the name of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jah , which two letters taken away there remaines onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 esh , which signifies fire ne●●g unto us , that as ●ong as man and wise live in concord , God is propitious unto them , but God forsaking them , there remains not●ing but the fire of conten●ion and a curse . 2. Isch differs from Ischah only by the letter H● which is an aspiration , noting that the woman was made of man , and as it were breathed out of his side . , Chava b b Chava , Eve , is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chaiah to live , because she was the Mother of all living , God himselfe being the E●ymologist . , Chuts Lilis , that is to say , Adam , Eve , begonn Lilis , whereby the Jewes would signifie this much , that herby they intreat God , that if the woman bring forth a Son , he would give him a Wife like unto Eve , not Lilis , might be a Helper , the last being refractory and disobedient . The name Lilis is found in the 34. Chapter of Esay , and is by some interpreted , a Scriech-Owl , a night bird , commonly accounted ominous , by others a Witch that changeth the favour of children in the Cradle : and so the Jewes in my judgment understand it of some diabol cal Ghost appearing in the shape of a woman , which was accustomed either to kill or carry away young Infants after their Circumcision on the eighth day . This Ghost or Spirit was named Lilis , from Lel , which in the Hebrew tongue signifies night . Concerning this matter we read a story in a Book called B●n Sira , not after the Edition of the learned Paulus Fagius , but after the Jews own impression . The copy that I have Printed at Constantinople is the same with that which Sebastian Munster makes mention of in the end of his Cosmography , and out of which he transcribed the Hebrew History of the Kingdome of Prester John , which is also printed in the end of that Copy , which I bought of a Jew inhabiting those parts , who had got it out of Munsters Library , for Munster was professor of the holy tongue in this City of Basile , where also he was buried . In this Book I say it is recorded , that when God had created Adam alone , and placed him in Paradise , he said , it was not good for Man to be alone , therefore out of the Earth he formed a Woman like unto him , and called her Lilis . They presenly fell at odds , began to brawl and chide ; the Woman saying to the Man , I will not be subject unto thee , and the Man replying , neither will I be a Vassal to thee , ●ut exercise dominion over thee , for thou ought to obey . She presently makes answer , we are both equall , thou art not better then I am , nor I better then thou , we were both fashioned out of the earth ; and thus shall they continue in strife and variance . At last when Lilis perceivs that there is no hopes of agreement , she pronounceth the name Schem hamphorasch ( which is the holy name Jehovah , together with its secret and Cabalisticall interpretation , against which Luther writ a Book ) and instantly upon the pronunciation , flies into the air ; then Adam said unto God , O Lord of the whole world , the woman which thou gavest me is flown away from me . Upon the hearing hereof , God sent three Angels after the woman , Senoi , Sansengi , and Sanmangeloph , bidding them tell the woman , that if she would return and be obedient unto her Husband , all should be well ; if not , that every day an hundred of her children should give up the Ghost . These Angels having received this their commission , presently were upon the wing , and made after her , and overtook her upon a most tempestuous place of the Sea , even there where the Egyptians were afterwards drowned , proclaiming unto her the will of the Almighty : she refusing to return , the Angels threatned to stifle and drowne her in the waters , unless she would obey and go back unto her Husband . Then began Lilis to pray and beseech them that they would let her passe , because she was created to this end , that she might torment and put to death little Infants the eight day after their nativity , if they were males , but upon the 20. if they were females . Which so soon as the Angels perceived , they attempt to force her to return to her Husband , which Lilis fearing , swore unto them that whensoever she should find the names or shape of these three Angels , either written or painted upon any scrowl , parchment , or any such like matter , that then she had no power over Infants , and that she would not hurt them : furthermore she refused not to embrace ●he condit on , that every day one hundred of her children should die the death : and so accordingly it fell out , for upon one day a whole Centenary of her off-spring , or so many yong Divels went unto their long home . And this is the cause that we imprint the names of these Angels upon certain sorowls of par●hment & use to hang ●hem about the necks of our Infants , that Lilis beholding that which is written may remember her oath & not hurt them . Thus much we have transcribed out of Ben Sira .

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

But from whence had the learned Rabbines this their pleasant History ? this quaere is answered in the book called Brand spigelium , Gen. 2. 22. in these words , The rib which the Lord had taken from man , he made it a woman , that she , as a rib taken from his side , should be liable to his service : hence the Rabbines comparing them words , God created man in his own image , in the image of God created he him , Gen. 1. 27. male and female , with those , It is not good that man should be alone , Gen. 2. 28 I will make him an help meet for himself , make a grand question , what became of that first woman , who was created at the same time that Adam was : and they salve it thus , the first woman of all , whose name was Lilis , being too highly conceited of her own worth , would not be obedient to her husbands command , because the earth was a common mother to them both ; the Lord therefore divorced her from Adam , and gave unto him another , who was flesh of his flesh and bone of his bone , who might follow , obey and serve him as a member of his own body . So from Brand spigelium .

So soon as this Witch or night hagge is by these their exorcismes banished and expelled the room , and the pangs of child birth begin to se●se upon the woman , and the little infant ready to weep out a salutation to his fellow m●rtalls , it is first of all provided , that a Christian midwife be not sent for , for this is most severely pro●ibited in their Law , unlesse in case of necessity , when the absence of a Jewish midwife must force a dispensation of the Statute , neither is this licenced unlesse the woman to be delivered be guarded about with a whole Troup of her own nation , for they greatly suspect the Chri●s ; tian women , that they should either neglect their office , or else kill their children while they are a coming out of the womb . If the birth be fortunat● , so that a man child be born into the world , then nothing but the mounting echoes of joyfull acclamations are heard in their habitations , the father of the child makes speed into the Market , there to buy fat Geese , crammed Capons , flesh and fish of all sorts , not omitting a cup of good liquor against the feast of the Circumcision , T●e Circum . which is to be celebrated the eighth day , accordingly as God By Moses enjoyned them . In the mean time , the ten are called ( for They must be neither more nor fewer ) to the Circumcision of the Infant , who ought all to be above the age of thirteen years , and this number in their own language they term Minian . ( a )

The night following the womans delivery , From 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mana , whi●h signifies to nnmber . seven of them which were invited , and many times some others also come to visit the mother of the child , who have a great supper provided for Them , which ended , they roar and sing all the night over , play at Cards and Dice , and invent many unheard of fooleries . The men drink themselves blind , thinking by this means to solace the woman in child bed , and comfort her against that sorrow and grief , which might possesse her at the Circumcision of the infant , as also lest some misfortune might happen unto her upon that night . This is the ordinary custome , but on the contrary , many of the learned and godly sort , pour out servent prayers , perlwade him that is to circumcise the infant to sobricty , that his hand may be steady , while he is a doing his office . 1. He that circumc●seth is called in the Hebrew Mohel ; b b 〈◊〉 a Cu●●er ●from● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●i●cum●●se . who ought to be a J●w . 2. A man , not a woman , 3. One well exercised in cutting , for otherwise the rich men among the Jews will not approve of him , using this Proverb , He shall not learn to cut another mans beard by shaving mine . Such an one as is not skilfull in the art give mony to the poorer sort of the Jews , that he may try his cunning by practising two or three times upon some of his children . A man may easily distinguish the Mohel , or him that c●rcumciseth from another by his long nails , pointed at the top . The knife where with they cut off the foreSkin , may be made of any thing which is apt to cut , as stone , glasse or wood , but they commonly use knives made of iron , much like to Barb●rs Rasours . The rich ennammel their knives with gol● , and be●et them with Jewels . They are accustomed to wash their children before they circumcise them , and then to wrap them in their swadling cl●uts , that they may be cleanly in the time of Circumcision ; for otherwise it is not lawfull to say any prayer for them . Hence if the child in the time of Circumcision , through the vehemency of grief and tears beray himself , he who circumciseth will not play the Priest , and pray for him , untill he be washed and swadled up in other linnen .

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

Upon the eighth day all things necessary for Circumcision are graced with an early preparation . First of all two chairs are brought into the room , or one at least , yet of such a latitude and bignesse , that two may with ease sit in it , which is also adorned with Tapestry , and silken and velvet furniture , and that according to every persons ability . This is done either in the Synagogue , or common School , a a The word Synagogue from the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to gather , because the Jews were there gathered together , to worship God . in Hebrew it was Called Beth hach reseth , the house of Assembly , the Synagegues were before Christs time , Acts 15. 21. their Schools , were different from their Synagogues and accounted more holy , called Beth hamodrasch , the house of sub●il exposition : men and women had divers Synagogues , one separated from the other with wier lattices . or in some private Conclave ; if it be done in the Synagogue , then ought the Chair to be placed near unto the Ark , anciently styled the Ark of the Covenant , in which the book of the Law is kept ; for such a place is holy in esteem . Then the Godfather of the child which is to be circumcised , draws near , and seats himself in the foresaid Chair : the Mohel , or he that is to circumcise the child being placed near unto him . After them follow other of the Jews , one of which with a loud voice gives warning that they should with all expedition bring the things requisite for the Circumcision of the infant : the SuMmons ended . some certain youths hasten to the place , one of them carrying a great Candlesticks In which are twelve wax lights burning , to represent the twelve Tribes of Israel ; next in order unto these , come two other boys , carrying two Goblets full of Claret wine , another brings the knife wherewith the child is to be circumcised , another one Bason full of sand and a third another filled with the oyl of Ba●some , in which are sleeped some Linnen rags , which the Mohel applyes to the sore of the newly circumcised infant . These drawing near the Mohel , cast themselves into a certain ring or circle , that they may better see and learn his cunning . These places the youths purchase with mony : some others also there be , that flock thither with odours and sweeet mea●s , made by the Art of the Apothecary , with strong and delicious wine , Carrawaies , Cinnamon and such like , that they may comfort and refresh the Father or Godfather , or any other of the assistants , so be it that any of them should fall into a swound by some conceived grief for the cutting off the foreskin .

All things thus in a readinesse , the Godfather of the child placeth himself in one of the forementioned chairs , or if there be but one , in the one part thereof ; opposite to him sits the Mohel , and sings that Song registred in the second book of Moses , which the Israeli●es sung , when they had passed through the Red sea , with many more oF The same sort , then the women bring the infant to the gate , when the whole Congregation rising up , the Godfather goes and takes the child from them , sitting down with him in his seat again , & saying , BarUch habba , that is , Blessed is he that cometh : this word habha hath in it somewhat Cabalistical , the Letters whereof He , Beth , Aleph , in numeration make eight , so that the mystery must be this , Blessed is he that comes the eight day to be cirrcumcised . They have also a certain abbreviation or word , every Letter of which notes another word , which is this , Hinne ba Eliahu , Behold Elijah cometh , who is called the Angel of the Covenant , which thing the Jews conceiting are of opinion , that Elias comes with the Child , & seats himself in the empty Chair , to see whether they rightly observe and keep the covenant of Circumcision as it is written , The Messenger of the Covenant , whom you seek , behold he shall come saith the Lord of Hosts ; forwhen at a certain time the children of Israel were prohibited to make their sons Jews , or to cu●away the foresk in of their flesh ; then Elijah the Prophet plunged in sorrow , hid himself in a certain Cave , where he purposed to end his dayes : Then the Lord spake unto him , and said , What doest thou here Elijah ? who answered , I have been very zealous for the Lord of Hosts , for the children of Israel have forsaken thy Covenant , that is , the Covenant of Circumcision : Then God promised Elijah , that he should alwayes be present from thenceforth at the Circumcision of every male , that he might know that the children of Israel would no more forsake the Covenant , but perform it according to every circumstance thereof , as it is written : The Angel of the Covenant shall come .

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

When therefore the Godfather hath the child lying in his bosom , then the Mohel looseth his swadling , takes hold of his yard , laying hands upon the former part thereof by the foreskin , thrusts down the gland thereof , which done , he rubs the foreskin , that by mortifying of it the child may be lesse sensible of the cutting : then taking the knife prepared for circumcision out of the boyes hand that carried it , he begins to sing with shrill voice , Blessed be thou , O God our Lord , King of the World , who hast sanctified us by thy Commandements , and given to us the Covenant of circumcision . In the mean time , whiles he is thus a discanting he cuts away so much of the fore-skin that the top of the yard may be seen bare and naked , which he throws in haste into the Bason filled with sand , restoring the knife to him from whom he took it , and takes one of the Cups full of red Wine , out of which he sucks so much as he can hold in his mouth , which he presently spnes out again upon the Infant to wash away the bloud , and also some in his face , if he perceive him to faint : instantly upon this he takes the childs yard in his mouth , and sucks as much bloud out of it as he can possible , to the end that it may sooner leave bleeding , which bloud he casts out again , either into one of the bowls of red Wine , or into the bason of Sand. This he doth three times at the least , which the Hebrews call mezizah , which Moses commanded not , but was instituted by the Rabbines and wise men among the Jews , as it seemed good unto them .

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

The whole being thus finished , the Father of the child saith , Blessed be thou , O God , our Lord , King of the world , who hast sanctisied us by thy Commandements , and hast commanded us to fulfill the Covenant made with Abraham our Father . Then shall the whole Congregation make answer , and say : As happy an entrance shall this little Infant have into the possession of Moses his Law , in●o Marriage and the practise of good works , as he hath had into the covenant of Abraham our Father . Then the Mohel shal wash his unclean mouth , and h●s hands also until they be white and clean ; the Godfather of the child rises up with him , placeth himself directly opposite to the Mohel , who takes one of the bowls full of red wine , and saith a certain Prayer over it : then he prayes also over the Infant and sayes : O God which art our God , the God of our Fathers , strengthen and keep this Infant , to the comfort of his Parents ; and make that his name may be called ( for at this instant he names the child calling him Isaac ) Isaac , which was the Son of Abraham : let his Father rejoyce because he came out of his loyns : let his Mother rejoyce in the fruit of her womb , Prov. 23 , 25. as it is written : Thy father and thy Mother shall be glad , and she that bare thee shall rejoyce : God saith also by the mouth of his Prophet , and when I passed by thee , and saw thee polluted in thine own bloud , I said unto thee , when thou wast in thy bloud , Ezek. 16. 6. live ; yea , I sayd unto thee , when thou wast in thy bloud , live . At those words the Mohel dips his finger into one of the Cups full of Wine , into that , I mean , into which he had vented the bloud which he suckt out of the childs yard , and annoints the lips of the child three times therewith , hoping that according to the fore-mentioned saying of the Prophet , his dayes shall be more then they should have been otherwise , and that he shall live in the bloud of his circumcision . David also saith , Psal. 105. 5. Remember the marvellous works that he hath done : his wonders , and the judgement of his mouth . Then he proceeds to pray unto God , that he would defend them that are present , as being such men who would eftsoons confirm his covenant by the fulfilling of it . Furthermore , that he would vouchsafe to grant a long life to the Father and Mother of the child ; and also to bestow a blessing on the Babe . His Orizons ended , he reatcheth the Cup , which he had formerly sanctified to every one of the yong men , and invites them to drink thereof . To conclude , all they return with the Child , who is now made a Jew , unto his Fathers house , restoring him into the arms of the Mother . And here is the upshot of the whole matter .

Some of the learned and religious Jewes hearing the Infant cry out , by reason of the pains suffered by him in the cime of circumcision , comfort themselves with that sentence which is extant in the second book of Moses : I have also heard the groaning of the children of Israel , Exod. 6. 5. whom the Egyptians keep in bondage , and I have remembred my covenant .

When the Mohel makes his last prayer , then he stands neare unto the Ark of the Covenant , together with the Godfather of the child , because that is a holy place . And thus much the Learned among the Hebrews have collected from the Hebrew word Milah which signifies circumcision . This word hath four letters , every one of which are the Index of a several word : Mohel Jered liphne hattibha ; that is , he that circumciseth shall seat himselfe near unto the Ark of the Covenant : or Maleach Joschebh liphne Haaron ; that is , the Angel stands before the Gate : to wit , Elias the Angel of the Covenant standing before the Ark , sends up his prayers together with ours into the ears of the Almighty .

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

That they accomplish the Priah , or denudation of the forepart of the Infants yard with so sharp nails , they say that they are moved hereunto by that saying in the Book of Joshua : Take unto thee sharp knives , Josh. 5. ( for so it is to be translated , not , knives of stone ) and circumcise the children of Israel the second time . Upon these words the Wise-men among the Jews conclude , that those words , the second time , ought to be understood of the priah , which is not other but a second circumcision . Hence issueth a most copious question , Why they which were born in the Desart were not circumcised for the space of forty years together ? the answer is , that this came not to passe by reason of the stiff necked malignity , and hard hearted insolence of their Ancestors , for they were men of circumcised hearts : but because blustering Boreas had not blown in that Desart , within the compass of forty years , whose healthfull blasts conduce so much to the letting of bloud , that any wound , this not travising the terrestrial Globe , is accounted perillous , Hereupon they have this medicinal Canon . In a cloudy day , or in that day in which the East-wind blows , Circumcision must not be administred , nor any vein opened .

Here it may be objected , Tract . Gittin . cap. 3 : the Northern wind doth not always blow , and yet circumcision is dayly to be exercised . This objection is answered in the Talmud , that four winds blow every day , and that the Northern wind is mixt with every one in particular , and for the most part obtains the predominance ; and for this very reason circumcision may be dayly practised . That this wind was husht and still while the Israelites were in the Desart , the very nature thereof , which is to free the aire from clouds , and to be the author of fair weather , is an invincible Argument , as it is written ; The wind passeth and purgeth it , from the North shall come gold : that is to say , with whose calm clearness , the purity of the most refined gold cannot mannage a comparison . If then this wind should have blown in the Desart , it had driven away and dissolved the pillar of fire which always accompanied the people of Israel , which had been to their great damage . Here it is not lawfull for me to expose to the vulgar eye any more of these their quirks . If any one be ravished with a desire of a further inquiry , let him read Rabbi David Kimchi upon the fore-cited place of Joshuah , and the Talmud in the book of affinity , Tract . leb . hammos cap. 8 and that Chapter which begins Haarel , where most accurate disputes , exhausted out of the very abysse of wisdome , shall present themselves unto his view , concerning the cause why circumcision was omitted in the Desart .

To proceed ▪ the casting of the fore-skin into the sand , signifies that their seed shall be like the sand upon the sea shore for multitude , as it is written : Gen. 32. 11. I will make they Seed like the sand of the Sea : Gen 28. 14 and again , Thy Seed shall be as the dust of the earth . Secondly , Glossa Tamud . 16. they use this Ceremony in remembrance of Balaam , who when he saw that all the sand in the Desart was full of the foreskins of the Children of Israel , he presently cried out , Who can number the dust of Jacob ? as if he had said , who can stand before the holiness and worth of this people , all the males whereof , not one excepted ▪ being circumcised , bury their foreskins in such a sandy Sepulchre ? with what a fore-front shall I curse such an holy N●tion ? Thirdly , it signifies that the Old Serpent which seduced the first Adam in Paradise , shall be fed with this fore skin ; for his bread is the dust of the earth ▪ as it is written : Gen. 3. R Ab●aha● in lib. Z●●r h●mor in par ascha kit●zek super 23. cap. Deat . Isa 6● . 25. Prov. 25. 21. Thou shalt eat the dust of the earth . Now seeing the Serpent is as yet mans daily enemy , and hath an incessant & greedy desire to satiate his gluttonous paunch with his soule and body : thence it comes to pass , that these Saint-like Jews feed their enemy , the Serpent , according to Gods comman , dwith the foresaid fore skin as it is written : If thine enemy hunger , give him meat . This bit is so hard of digestion , that it so debilitates and weakens the naturall strength of the Serpent , that he cannot again ●educe man , as once he did .

If an Insant be sickly , they do not circumcise him upon the eighth day , but defer it untill the time of his recovery . If any Infant dye before the eighth day be come , then he is cicumcised in the Church-yard , over his grave , yet so that no Prayers be said for him . It is circumcised to this end , that God being intreated would be mercifull unto him , and together with others raise him up at the last day . In some places it is not lawfull for any one , the Godfather only excepted , to sit while the child was a circumcising , because it is written : 2. Kings 23. 3. That all the People stood to the Covenant . That for a conclusion of all the Mo●el is bound to give a blessing upon the Covenant of circumcision , holding the circumcision knise in his hand , the wise men amongst the Jews demonstrate from that Scriptnre , Psal. 149. 6. Let the prayses of God be in their mouth , and a two edged sword in their hands : Thus the fi●st Act in the Synagogue is finished ; now follows the second , which is performed after the childes returne to his Fathers house .

In the mean time that they are busied in the Synagogue , the Cooks are with much diligence conversant about their Kitchin affairs ; the Table is spread , and great provision is made , to which ( as hath been formerly recorded ) only ten men are invited , two of which must be a couple of learned Rabbines , who rabble out a long Grace , and make a kind of a Sermon , to which the hearers giving but lean attention , in the mean time carouse whole Gob●ets of wine one to another . It was my chance once to be invited to one of these their feasts , commonly celebrated after the administration of the circumcision , at which time one of the Rabbines took for his Text those words of Soloman , Wisdome is a tree of life to them that lay hold on it : Concerning his Sermon , I can with out a lie affirm , that I never heard ●uch a dry and ridiculous piece of stuff in all my life . That they ought to provide such a sumptuou● and costly banquet , they prove out of the Hebrew word Milah , which signifying circumcision , the le●ters thereof according to the Kabala , note ou● unto us these four ensuing words , Mischteh laasch l●col hakkervim , which are by interpretation , Let him provide a banquet for all them that are invited : hence they conclude the the preparation of this Feast to be legitimate . That it is to be celebrated the eight day , they prove with greater subtilty , and art of the history of Abraham and Isaac , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is registred Gen. 21. 8. in these words ; And when the child grew and was weaned , Abraham made a great feast in that day in which Isaac was weaned . Bejom higgamiel , eth litzchak . in the day wherein Isaac was weaned .

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

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

After this manner the children of Israel are made Jews by fulfilling the Covenant of Circumcision . If the woman bring-forth a daughter , her nativity is nothing at all set by , yea so little indeed , that I could not find any thing concerning this matter recorded in their books , except that which Ferdinandus Hessus , who a few years ago turned to the Christian faith , in which God long preserve him , revealed unto me , to wit , that when the new born female babe is six dayes old , some certain number of young girls seat themselves round about the Cradle , in which the infant lies wrapp'd in fine linnen & swadling clouts , embroidered with silver , who heave the Infant together with the cradle , many times aloft into the aire , and at length name the child , she that stands at the head of the Cradle being the Godmother ; which things thus finished , they sit them down with other Damsels to a banquet prepared for them , passing away the time in eating and drinking , and other merriments .

Although it is commanded in the Law of Moses , Levit. 12. that if a woman have brought forth a man-child , she should for the first seven dayes be accounted polluted and unclean , and after that should keep at home for thirty three dayes , which added to the former , make forty or seven weeks , to fulfill the dayes of her Purification ; and also when she hath brought out a woman-child , then shall she be unclean two weeks , and she shall continue in the blood of her Purification threescore and six dayes , yet notwithstanding it is a custome among the Jews now living , that the woman hides her self for the space of seven weeks , whether she bring forth a man or woman-child , opposing a certain Sect which at this day flourisheth in Turky , Poland and Russia : this Sect is stiled by the name of Koraim , they keep the Law according to the Letter , rejecting the institutions and expositions of the Rabbines , of which we shall speak more hereafter , and therefore lest the Jews here amongst us , should be thought to think the same things , they allot onely forty dayes residence at home for a woman that hath brought forth , whether it be male or ●emale .

When the forty dayes appointed for the Purification are fully gone and past , How the wom●n w●sh thems●l●es the dayes of 〈◊〉 Purifi●●d ●on ended . then they are compelled to purge and wash themselves with cold water before that they can sleep with their husbands , or have any communion with them ; which done , they put on white and pure garments , and there associate themselves unto their husbands : they wash themselves in common water exposed to the publick view of their whole Nation , or if they cannot come by any such , then they wash themselves in certain cisterns , or wells , which they have in their houses , Courts , or Orchards , made for the same●purpose ; these ough● to be of such a depth , that they may take the women descending into them up unto the neck ; if the clay in the bottome offend them , then they put a broad stone under the soles of their feet , or some such thing , that their feet may stand in clean water , and that the same water flowing and running betwixt toe and toe may come unto every part of the same ; for if never so little remain untouched by the water , or that the water cannot come to it , then the whole washing stands in no stead ; for this very cause before they enter the Bath , they dishevel their hair , lay aside their head bands , chains , and bracelets , and all the ornaments of the neck , they draw off their rings , pick their teeth , and that with so great art , that they leave nothing , which may yield the least suspition of uncleannesse . What more ? not an hair breadth of their body but must be unmasked ; sometimes they are compelled to dive so deep , that not so much as one hair doth appear above the water , to this end they stretch out their arms and fingers . They are also bound to open their eye lids and mouth for some small space , and so to bend themselves that their paps hanging down in a perpendicular manner may not touch their body , that by this means the water may come unto every part , and so enrich the whole body with an exact cleanesse ; if in the mean time she fall into a swound , it is not lawfull to touch her with unwashed hands , for this would make her bathing void , and of no effect . Furthermore it is required , that some man or women should alwayes be present while she washeth her self , but a woman especially , or a girl which hath outstript the age of twelve years by one day , but if such cannot be at hand , the Goodman may serve the turn , may see and witnesse , that she washeth her self according as she ought . It is dangerous in their account to send for a Christian woman , for in such an one they dare not put confidence .

Though it be winter time , yet ought these washings to be performed in cold water , yea though it be hard frost , yet if in any place they can claim custome , it may be lawfull for them to intermingle cold water and hot , or if there be any hot baths ( as there is in many Countries ) into these the women may lawfully enter , and wash themselves . Who desires to know any more concerning this matter , let him peruse a certain little book written in the Germane tongue and Hebrew Character , called Franwen Buchlein , or the book of women , which because it contains a brief description of their conditions , his palate may there find wished content , and a plenary satisfaction .

In the next place we are opportunely invited to look into the manner how the first born is redeemed out of the hand of the Priest . Of the redemption of the first born . That son which the mother in time past brought forth according to Moses Law , was holy unto the Lord , and ought to be redeemed from the hand of the Priest , as it is written , Whatsoever openeth the Matrix is mine , Exod. 34. 19. 20. all the first born of thy sons thou shalt redeem , and in imitation of their ancestors , the Jews do redeem their first born , the manner of the redemption followeth . The one and thirtieth day following the Nativity of the child , his father sends for the Cohen , a a

There were ranks or degrees of Ministers about the Temple , Priests Levites , Nethinims . The name of Priest in generall , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cohen , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in pihel to minister in holy things . The succession of Priests , was contained in Aaron and his posterity , the high Priesthood was tied to the line of the eldest son , the rest were Priests of the second order , they and the high Priest differe● , fi●st in their Consecration , the High Priest was anointed , the other onely sprinkled with oyl mixt with the blood of the Sacrifice . 2. In their garments , Exod. 28. 3. In their marriage , the High Priest might not marry a widow , or a divorced woman , but a virgin , Levit. 21. the other Priests might . 2. they differed in their office . First , the High Priest onely , and that once a year entered into the Holy of holies , Exod. 16. Secondly , he might not mourn for his nearest a kin , Levit. 21. the others might .

The Levites office was to pitch , take down , bear up and down the Tabernacle , and the vessels thereof . The Gershonites charge was to carry the Coverings and hangings of the Tabernacle . The chief things within the Sanctuary were committed to the Cohathites , the wood-work and the rest of the instruments to the Merarites : after the Temple was built , they were divided into singers and Porters , both into 24. orders , they had their initiation at a moneth old , Numb. 3. their consecration at 25. years old , Numb 8. 3. Their ministration at 30 years . The Nethinims were hewers of wood , and drawers of water for the House of God , Gibeonites they were , called Nethinims from Nathan to give , because they were given to the Service of the Temple , Goodwin .

or Priest , as also many other good friends to accompany him , before whom he sets the Infant upon a Table , and layes down beside him a certain sum of mony , or so much goods as can equalise it in value , which is the quantity of two Florens of Gold : then he saith unto the Priest , my wife hath brought forth her first begotten son , and the Law requires ▪ that I should present him unto thee : then the Cohen or Priest answering saith , Dost thou give this thy son , and leave him unto me ? To whom the Father shall reply , yes : upon this , the Priest asks his Mother whether she ever had a child before that time , Numb. 18 ▪ 16 or if at any time she proved abortive , if the mother say no , then the Priest questions the Father , which of the two be dearer unto him ▪ his first born , or his mony : then the Father answers , that he esteems his first-born babe above all riches in the world ; then the Priest taking the money , and laying it upon the Infants head , saith ; this is thy first begotten son , whom the Lord would have redeemed , as it is written , And those that are to be redeemed from a moneth old , thou shalt redeem according to thy estimation for the money of five shekels , after the shekel a a

The coins in use among the Jews , were either Silver coins or gold coines . Their silver coins were these , their first and greatest was shekel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 d●rived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to poi●e or weigh , which was twofold , Regius Siclus , or the Kings shekel of com●mon use in buying and selling , it valued of our money , one shilling three pence . 2.

The shekel of the Sanctuary , which doubled the former , and was in value two Shillings six pence , on the one side of it was stampt the pot of Manna , or A●rons Censer , as others , with this inscription , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the shekel of Israel , on the other side Aarons Rod hudding , with this inscription , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The City Jerusalem : See A●sted in Praecog . Theol. and Mr. Goodwin , pag , 327. Their second Coin was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 zuz , the fourth part of a shekel , which was also called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in value seven pence half-penny , zuz is derivid from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 zuz to move , for money is the primum mobile of mans appetite , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ceseph from Casaph , to breath , to be intent on any thing . Money is the desire of every one , and as Hesiod saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the life of mortalls . Their third kinds of Coin wert first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gerah , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 miscere , to mingle , being the cause of commerce , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Agorah , from Agar to gather together , for the same reason : and lastly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kesi●a , which signifieth a lamb , a piece of money which had a lamb stamped on the one side of it , so Gen. 33. 9. Jacob bought a piece of grown for an hundred lambs , that is , for an hundred pieces of money . These three Coins are in value of our Coin one●penny half penny , twenty went to a shekel .

Their gold Coins were ,

1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 zahab , a shekel of gold , in our money fifteen shillings .

2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ada●kon , also called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in value also fifteen Shillings , this was Persian Coin .

Their sums hence arising were two .

1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maneh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a pound of gold , 75 pound of money 7 l. 10 〈◊〉 .

2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cicar , a talent , in Gold 4500 pound , in money , 375 pound .

of the Sanctuary , which is twenty gerahs . Then turning himself unto the child , he saith , when thou wast in the womb of thy mother , thou wast then in the power of thy heavenly Father , and they earthly Parents , but now thou art in my hand and power who am the Priest , thy father and mother desire to redeem thee , because thou art the first begotten , and holy unto the Lord , as it is written , Sanctifie unto me all the first-born among the children of Israel , that first openeth the womb , as well of man as of beast , for it is mine . Now this mony shall serve in thy stead , and be thy redemption , seeing thou art the first-born , and this shall be given unto the Priest . If I have redeemed thee as I ought , then shalt thou ' be redeemed ; if I have failed in the pe●formance of my office , notwithstanding thou being redeemed according to the Law , and after the manner of the Jews , shalt grow up in the fear of God , to Matrimony and the practise of good works , Amen . If the father chance to die before the one and thirtieth day after , the childs Nativity be fully come , then the mother is not bound to redeem her child , and therefore she puts a scroll or pla●e of gold about his neck , in which it is written , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This is the first-born son , but not redeemed , the son himself being bound to redeem himself out of the hands of the Priest , when he shall come to full age .

Before I conclude this Chapter , I will relate a certain History , which is recorded in the Gemurah or Talmud , concerning a certain stranger or proselyte , a a Pioselyte was he , who forsaking Gen●ilisme , turned to the Jewish Religion , called by the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ge● a stranger from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gu● to wander , of these were two sorts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proselytus foe●eris a proselyte of t●e Covenant , he was tied to Circumcision , and the whole Law of Moses , as R. Sal. Deut. 2. 3. 14. who names him there a proselyte of Justice , to whose adoption three things were necessary . 1. Circumcision 2. Purification by water . 3. The blood of the oblation . The second sort was , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proselytus portae , a proselyte of the gate● , Deut. 14 21. he was not circumcised , nor tied to the observation of Moses his Law , but onely to keep Noahs seven Commendements , which are these , 1. Judgements for malefactors 2 Blessing the name of G●d 3. To fly idolatry . 4 Robbery . 5. Bloodshed . 6. Eating any member of a beast taken from it alive . 7. Not uncover ones nakednesse , Shindler in Pent●g lot . 1530. who by a miraculous kind of Circumcision obtained an inheritance in the other World , and departed this a good Jew .

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

One of the Councel , by name Ketijah , hearing the Kings words , and perceiving whether they tended , made answer , Adoni , which is to say , my Lord , thou art not able to destroy or banish the Jews , for of them it is written , * * Zach. 2. 6. Ho , ho , come forth , and flie from the Land of the North , saith the Lord ; for I have spread you abroad as the four winds of the heaven , saith the Lord , that is , the world may even as possibly subsist , and be without winds , as without the Jews ; wherefore thou canst not banish the Jews out of thy Realm , and if thou couldest prevail so much , as to bring it to passe , the common voice of the whole world would proclaim thee being brought to extreme poverty ▪ for a tyrannicall King .

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

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

When therefore Caesar on a certain time had found together with the Jew , a stranger , whose name was Rabbi Chanina Bar Chamma , which Rabbine was an holy man , and one of their prime ones , he was so enraged , that he burst out into this interrogation : Did not I say unto thee , look that thou have none in thy company when I shall come unto thee ? To whom the Rabbine replyed , My Lord and Emperour , this is not a man , but a good spirit , if he be a spirit saith Caesar , let him go and signifie so much to my servant , who lies and takes his rest without before the gate ( speaking of the servant which he had killed with his ow● hands ) that he make hast to come unto me : when Rabbi Chanina perceived the Emperours servant to be dead then he began to fear & be afraid , not knowing how to shape an answer , a● also thinking it very behovefull , that Caesar should not be found guilty of the murder ; in these melancholy dumps he fell upon his knees , and with the importunity of prayer , becomes so wearisome unto God , that the Emperours servant was restored to life , which thing the Emperour having taken notice of such an excessive admiration at the Religious piety of the Jewish Nation , p●ssessed his soul that from thenceforth he became a Serving man at his Pedagogues Table . Yea moreover , when the Rabbine at night would please to visite his Couch , the Emperour bowing himselfe at his bed side , became his Footstool , that his Master the Rabbine might with more facility stretch his limbs upon his bed of Down , the Rabbine indeed in many kinds , strived to repel the tendered service , but all in vain , for the Emperor did not only perform these earth kissing Congees with an humility of mind , floating in the lowest ebb , but also wished it might be his happiness to be his footstool in another world . At length the Jews had an ocular demonstration that this Emperor before he entred the tyring room of the grave , did receive the sign of circumcision , professed himselfe a Jew , and died in this profession . Many examples of the same sort are every where obvious in the writings of the Jews , declaring that many Christians both of high and low degree turning Apostates to Christianity , have imbraced Judaism , and so have obtained the salvation of their souls , if we may believe it .

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

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

Moses . Deut. 16. Circumcise the fore-skin of your heart , and be no more stisf necked .

Jerem. Ier. 6. 10. To whom shall I speak and give warning that they may hear ? behold , their ear is uncircumcised , and they cannot hearken , behold the Word of the Lord is unto them a reproach , they have no delight in it .

Stephen , Act. 7. 52. a Christian . Ye stiff necked and uncircumcised in heart and ears , ye do alwayes resist the holy Ghost : as your Fathers did , so do ye .

Paul the Apostle . Rom 2. 28 , 29 He is not a Jew that is one outwardly , neither is that circumoision which is outward in the flesh : but he is a Jew that is one inwardly , and circumcision is that of the heart , in the spirit , not in the letter , whose praise is not of men , but of God

How then are all the first born of Christians , yea , all faithsull Christians redeemed ? S. Peter answers , Ye were not redeemed with silver and gold from your vain conversation , 1 Pet. 1. 18. 19. received by tradition from your Fathers , but with the precious bleud of Christ , as a Lamb without blemish and Without spot .

S. Paul teacheth us by whom we have redemption , Col. 1. 14. Even by hi● bloud , that is , the remission of our sins .

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

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

WHen any one of the Jewish women giveth suck , then she ought to eat good and wholsome meats , and such as are easie of digestion , to this end , that the Infant may find and suck from the teats good milk , by which his heart and stomack may not be troubled with obstructions , but sustained and nourished , whereby he may sooner come to maturity , and may more easily obtain vertue , manners , wisdome and understanding . The Chachamim , ( a ) which are the most profound W●●ters among the Jews , Wise men . have with great diligence reiterated their commands , that the Mother should have a special care , that the Infants be not at any time destitute of good meat and drink , thinking ( and not without reason ) this to be a matter of the greatest moment , thence foreseeing , that they quickly comming to their growth , may prove men of courage , and such as are able to do God good service , as it is written : The Lord shall , establish , thee , an holy People unto himself , Deut ▪ 28. 9. as he hath sworn unto thee , if thou wilt keep the Commandements of the Lord thy God , and walk in his wayes . Of what na●ure are his ways ? God with a plentifull hand gives unto all his creatures their meat in due season . Therefore the mother no way permitting tha her children should suffer for want of food , but nourishing them unto fatiety , walks in the ways of the Lord : whereby it comes to pass that . she may trace the path leading to life everlasting . And for this cause God gave unto her , not one , but two paps , that the sucking child might at all times have milk enough .

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

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

In the same place it is read that good Mordecai suckt the teats of Esther , which was the cause , that she being Queen heaped so many good turns upon him , that from a poor man he rose to a great Potentate . What Mother then can indure that her child should be deprived of dayly food ?

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

The Mother must not too often bear that part of her breast which is next unto her heart , lest hereby the milk becomming immoderately cold , should afterwards be the occasion of some maladies to the sucking Infant , and hinder his growth . Moreover , she must have a special care that she fast not two long in a morning , but early take some warm broath , which turned into good nourishment , may also become the childs sustenance ; she must not suffer her children to go naked at any time , not upon the day , lest the Sun , nor upon the night , lest the Moon should hurt them , Psal. 121 6. as it is written : The sun shall not hurt thee by day , nor the Moon by night . She must not suffer any to carry them to bed naked , or that they themselves should approach their couch being thus unvailed . Moreover , it is not lawful for them to rise out of their bed naked , but a most diligent care is had that their shirts be put on and off at their lying down and rising up , that they may early be accustomed to a reverent bashfulness in the eyes of the Almighty , and speedily be rapt into this contemplation , that the whole earth is full of the Majesty of Gods glory , and that in his sight the darkness is like the light it selfe : for the same reason they are always to go with their heads covered , because the Divine Majesty doth alwayes hover over them , their wise men bearing witness If any chance to go without his honnet , he practiseth nothing less then the advancing of his fore front against the Majesty of the Omnipotent ; and from thenceforth becomes impudent , forgetfull of God and his Commandements . Conducible to this purpose we read a story in Gemara : That upon a time the Elders and Senators of Jerusalem , sitting in the gate , two yong youths past by them , the one with his head covered , the other with his bonnet vailed ; which Rabbi Eliezer observing , said , The boy that goes bare head is a bastard : and Rabbi Jehosuahes verdict was , he was the son of a polluted woman : Rabbi Akibhah affirmed both to be true . Hereupon Rabbi Akibhah asked his mother how she came to have such a son ? she answered , when I first entred into the bond of matrimony with my Husband , I was unclean ; and for this cause my husband did seperate himself from me , that according to the Law of Moses he might not keep company with me all the dayes of mine uncleannesse : in the mean time one of his companions came in unto me , and got me with child , by the which act of copulation I had this my Son . Whence it appears to be a sign of an untowardly disposition in any child to walk bare headed . From the seventh year untill the thirteenth they have a serious and impulsive admonition given time not to go uncovered , after which time they are commanded to use the gesture .

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

So soon as this infant Jew hath learnned his morning prayers , he intermixeth this Petition , Blessed be thou O God , who girds Israel with the girdle of strength , having respect unto the girdle he is girded withall ; for if he have none about him , then is this his prayer of no moment , but in vain , and imputed to him for a sinne .

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

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

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

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

Moreover , these infants altogether shun the company of Christians , will neither eat nor drink , nor enter into any other kind of commerce with them , this being the study of their Parents , to make every action of the Christians for to seem odious , and such as are abomination to the Jews : hence it comes to passe , that they indesinently hold on to nourish that hatred which they conceived against the Christians in their infancy even untill the end of their dayes .

When the children are seven years old , then by their Parents , command they learn to read and write . If any one be of so great an estate , that he can bestow the charges , he keeps a Rabbi or Schoolmaster in his own house to instruct his children . So soon as any one hath made so much progresse in this kind , that he can read , then first of all he is taught to construe the Books of Moses in that language with which he was brought up . In a certain book called Schebkile emunah , it is recorded , that when the mother brings her son the first time unto School to the Rabbine , that she ought to give unto him some delicious wafers made with Sugar and hony , and to say these words , Even as this wafer is sweet , so let the Law be sweet unto thy heart , let it be like sugar upon thy tongue , and hony upon thy lips , see that thou trifle not away thy time at School with babbling & unprofitable speeches , but learn to speak the words of the Law alone , let them only proceed out of thy mouth ; for hereby it shall comete pass , that the glory of Gods Majesty shall rest upon thy head , and for evermore shall there keep his residence ; for God loves all those that are intent unto goodnesse , and speak of his Word . Hereupon the most learned Doctours among the Jews , have left it written , that Jerusalem being wasted , and all the Priests and Levites exiled by the Enemy ▪ God did in such a manner for sake them , that his Majesty would not vouchsafe to bear them company . The Sanedrim also , or the chief Consistory among the Jews , being likewise by the Conquerours overthrown without Jerusalem , had not the Majesty of the most high gone along with them : yet the children at length being banished out of their School , the glorious Majesty of God omnipotent was their Companion into the Land of their captivity , concerning which the Prophet Jer. prophesied in these words , Lam. 1. 5 , 6. Her children are gone into captivity before the enemy and from the daughter of Z●on all her beauty is departed , where beauty notes out the presence of Gods Majesty , in the presence of which the beauty of the City Jerusalem consisted : therefore when the boyes sitting at the feet of the Rabbine learn the words of the Law , and nothing but the Law issues out of his mouth ; then the glorious Majesty of the Creator dwells in them , and delights himself with the breath coming out of the mouth of these punies ; for a breath of this nature is pure and holy , considering the child hath not as yet committed sin .

In the thirteenth year of his age , his title is Bar Mitzvah , the son of the Commandements , because he is now tied to keep the Law and will of God , as also then he begins first of all to fin , if he do not perform the said Commandements . Rabbi Simeon Bar Nachmam , in the name of Rabbi Jochanan , uttered these words , That if any one teach his son the word of God , he is worthy to sit before the Lord in that University which is opened in the heavens , Iet . 15. 1● as Jeremy saith , If thou wilt return , then will I bring thee again , and thou shalt stand before me , that is to say , if thy son hear the Law , I will make him fellow of the same Colledge that the Saints and Angels inhabit , and make him partaker of life eternal ; and whosoever is not carefull that his son should learn the Law , and so consequently becomes the occasion of his corrupt education , it were better for him that he were blind , so that he might not behold his reproachfull acts , Gen. 27. 1. as it is written of the Pat●iarch Isaac , When Isaac was old , and his eyes were dim , so that he could not see , he called Esau his eldest son , &c. On these words , Rabbi Eliezer of the stock of Azariah saith , That Isaac his eyes were therefore dimme , that he might not see the immodesty and wantonnesse of his unnurtured son Esau , and it is recorded in the book Medrasch , that Abraham for the very same cause departed this life five years sooner than the course of nature exacted , that is , lest his eyes should behold his degenerate nephew Esau , leading his life in a wicked ungodly manner .

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

At thirteen years of age he is called Bar Mizvah , the son of the Commandements , when he is bound to keep and observe all the Commandements , in number six hundred and thirteen . containing the sum and argument of the Law of Moses , and of the whose body of Iewish Superstition . If from that time forward he sin , and do not execute that is commanded , then is he liable to be punished both by the Law of God and man . What sin soever he committed before the thirteenth year of his age , his Father must suffer for it .

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

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

In the eighteenth year of their age the males enter into the bond of wedlock , 〈◊〉 what time 〈◊〉 Jews marry according to an ancient Order in the Talmud , which they not seldome transgressing , oftentimes marry before the time injoyned , to avoyd fornication ; the females may marry when they are twelve years and one day old .

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

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

CHAP. IV. How the Jews rising betimes out of their beds , prepare themselves for Morning Prayer .

IT is writtten in that Tract of the Gemara called Bava basra , that it was the assertion of Rabbi Eliezar haggadol , that every Jew from the fifteenth of July until the feast of Penticost , ought to forsake his bed before day , because in this time the nights are long , but from that time till July he may sleep untill perfect lay , because the nights are very short . And the truth of this position the wise men and Rabbines endeavour to prove out of many places of the Lamentations of Jeremy , and out of the History of Ruth , which are so full of subtilty that they cannot in this place be honoured with an explanation . The good Wife of the house is bound to wake her Husband . and the Parents are joyntly obliged to rouse up their children , when they have once passed the thirteenth yeare of their age , and are subject to Jewish Ordinances , as wee have declared in the former chapter . Furthermore , the Chachamim have registred , that every man is bound in his own proper person to be a Cock unto the twilight , and not to foster such a delay , that the bright ey'd morning may take advantage to call him ls ; luggard , Psal. 57 ▪ 1 ▪ to which King David condiscends when he saith , I will awake right early . Surely this is very necessary , and that for the performance of our morning Prayers , which are to be poured out at the rising of the Sun , aud that without delay , as David testifies in his Psalms saying , They shall honour thee with the Sun : as though he had sayd , so soone as the Sunne visits our Horizon , they shall honour and sing praise unto thee in their early Devotions .

The Cabbalists write , that at the dawning of the day the prayers of every particular enter into the ears of the Almighty , Lament. 219. and they have some certain grounds out of holy Writ for this their assertion . Jeremy in his Lamentations saith , Arise , cry out in the night , in the beginning of the watches : that is , when it beginneth to dawn : David also in a certain Psalm : The Lord bath granted me his loving kindness in the day time , Psal. 42. 9. and in the night season also did I sing of him , and made my prayer unto the God of my life . The most profound Chachamim say , they who are stout and industrious advance themselves to well doing , and the observation of Gods Commandements ; wherefore it shall carry the repute of a good work indeed , to rise before the morning watch : and to conjoyn day and night by a continued singing of the choisest Psalms and Prayer . Wherefore a Jew should not be slack in such a performance , but with great alacrity take an early leave of his lovely couch , breakfasting his soule with this meditation : If any Gentile or Christian should now come unto me , who is my debtor , or should bring some gorgeous vestments to pledge out of his Wardrobe , or any other thing , by the mediation of which I might inrich my selfe : If I should be now called to some great Prince or Potentate , from whom I might obtain a gift , cully favour , or who in his own Person should intreat my service ; how readily would my fe●t be plumed with swistness , and spend their forces not to be conscious of the least delay : with how much more alacrity ought I to speed from my bed to rest , that I may tender my service , and do homage to the King of Kings , who hath given me life and nourishment , and doth defend me against all mine enemies , of what quality soever ?

Whosoever hath in him any relish of godliness , ought every morning to entertain the pangs of grief and sorrow for the Temple of Jerusalem , praying that that Temple and City may with speed be re-edified . And who before the Day star appear , or the clouds of night he dispeld by the Suns approach , ere that he forsake his pillow shall wash his couch with tears , for the desolations of the Temple of Jerusalem , and the long captivity , shall gain this much , that God being mercifull unto him , shall not suffer his prayer to be deprived of audience .

In Maseches Sanedrin the Rabbines upon those words in the Lamentations of Jeremy , T●act , San. de judicibus c ▪ 11. Lam. 1. 2. She weeps in the night , without any intermission of weeping , dispute and say , that if any hear the voice of one weeping upon the night , it is so intermixt with the Gall of bitternessi , that he must of necessity second the mourner in his dolesull notes . The very same which happened to Rabbi Gamaliel , who upon the night time hearing the mournfull out cries of a certain woman for the death of her son , counted his life bitter unto him and bare a part with her , weeping most bitterly . Rabbi Jochanan saith , that when any one doth lament upon the night time , the fixed stars and Planets condole with him . Their Chachamim a a Wise-men . write , that he who weepeth ought to let his tears find a current through the narrow ●h●ud gates of his eyes , because then God will arise and gather them into his bottle . And then if there cha●ce to be a promulgation of any decree by the enemies of Israel , to destroy them , God shall remember these godly men who shed ●ears in abundance , shall take these bo●tles full of them , pouring them upon , and blotting out the hand-writing that was against them , that no evil may befall the Jews . Hereupon the Prophet David ; Thou tellest my flittings , and putst my tears into thy bottle , are not these things written in thy booke ? By these words David would specifie thus much , that God pours out the V●ols of tears upon the writings , or books put out against the Jews , and so defaceth them , that they become cance●'d and of no force . To the same purpose he speaks in another place , Psal. 56. 9 He that soweth in tears shall reap in joy .

The Author of the Book Reschith Chochmah b b The beginning of wisdom a book writ by o●e of the Scholers of R. Moses it containes the common places of divinity , amongst which much Philosophy , morolity , and cabbalistical nici●ies are intermix● . Ez●k. 9. 4. in the 111 pag. saith , that he received it by tradition from his Elders , that it is very soveraign for a man to sprinkle tears upon his brow , and to rub them in , because there are some sins written in his brow which by this means may be blotted out , according to the words of the Prophet , saying ▪ Thou shalt set the letter Thau upon the foreheads of the men , &c.

The Cabbalists write , that if any have a desire to list up his prayer unto that holy and blessed God , that he would vouchsafe to deliver the Jews out of their long continued bondage , he ought to do it when it begins to dawn , that he ought to weep heartily , and send forth strong cries , so shall his words enter into the ears of the Lord of Hosts , and then chiefly because there is nothing which may disturb him in his prayers , none also found who shall move his tongue against the children of Israel . J●r. 25. 30. We find it recorded by Jeremy : The Lord shall roar from on high , and utter his voice from his holy habitation . The Lord roars in the morning upon his beauty . The beauty of the Lord is the Temple of Jerusalem , and that is holy ; which as he hath permitted to be destroyed , so is it his pleasure that it shall be built again ; and that he may be warned unto the enterprise , he will be early intreated . Hence David saith , My voice thou shalt hear betimes , O Lord , early in the morning I wil direct my prayer unto thee , Psa ▪ 〈…〉 and will look up . In the morning , that is , when it begins to be day , I will go into thy house : he will not do the same upon the night ; because in the beginning of the night God causeth all the Gates of Heaven to be shut up , and the Angels sit as Porters , and are silent ; God sends away the evil spirits into the world who hurt every one they meet . The middle of the night being past , a great cry is heard in Heaven , and it is commanded that they should set open the Gates , the day now approaching , to this end that none might wait too long . This cry is heard by the houshold Cocks here upon earth , who clapping their wings with a shril voice awake us mortals . Then these evil spirits lose all their power , so that they cannot do any more annoyance : for which cause the Rabbines have ordained a certain thanksgiving which they whould have repeated in them morning by them that hear the Cock crow ; saying , Blessed be thou , O God , who art Lord of the whole world , that thou hast given understanding to the Cock . To be briefe , whosoever fears the Lord , wheresoever he live , needs not the Cock to awake him .

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

Moreover it is the will of the Chachamim , Orach Chaym num 2. that non presume to raise himself up in his bed , or sitting up therin to put on his shirt being naked : but lying still should strive to wind himselfe into it with his hands and head , lest the wals and beams of the house might behold the secret parts of his naked body . Rabbi Jose boasts in Masseches Schabbas , Thus long have I lived , and yet the beams of the house did never see the hem of my shirt : thereby signifying that he never invested himselfe therewith being naked , but lying hid in his bed . Hereupon it is a position of their grand Sophies , that none ought to put on his coat being naked ; much less is it permitted that he should walk or stand naked in his bedchamber . Brandspiel . c 16. For suppose any sudden fire or some great tumult might arise , whose rarity might so affright him that he should run naked out of his bed-chamber , with what a countenance can such a one shew himself ? It is not also lawfull for any one being naked to make water by his bed side ; for of such men the Prophet Amos speaketh , saying , Amos 6. 4. They sleep in beds of Ivory , and stretch themselves upon their Couches . The Hebrew word Seruchim , which signifies to stretch out , the Rabbines translate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be resolved into stinking matter , as they expound the same , Jer. 49. 7. upon which place R. Jose the son of Chanin● saith , these are they who stand naked before their beds . No man ought thus to think with himselfe , It is dark , I am in my Closet ▪ no eye sees me : I say every one ought with all diligence to abstain from such cogitations ; for Gods holy Majesty is above all , and present in every place : The whole earth is full of his glory , Isa. 6. 3. as saith the Prophet Esay .

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

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

After this , every one drawing aside unto some secret place , shall endevour to purge his belly so far as is needfull , and to take all pains possible , that he may come pure and cleanly to morning prayer , as it is written , Prepare thy self to meet thy God , Amos 4. 12. Psal. 103. 1. O Israel , and David saith , Praise the Lord , O my soul , and all that is within me , praise his holy name , in which place according to the Exposition of the Rabbines , thus much is intimated , that the very intrails ought to be clean and empty . It is not lawfull to name the holy name of God , unlesse it be done with all cleanlinesse , which is the reason that every one must carefully endeavour that his garments be not polluted● in his devotions he ought to be very bashfull and modest , yea though he be alone in some dark and private place , as it is written , humble thy self , to walk before thy God , Mich. 6. 8. that is , the Rabbines being Commentators , in a secret place . No man must be conscious of so small providence , as too long to defer the works of nature , for it is not a sin onely so to do , but also may greatly endanger his belly , and make it liable to rupture . I do not here mention , that the soul by these means procures a stinking breath , and other consequent discommodities .

It is written in Parscha Kedoschim , You shall not make your souls abominable , Levit. 20. 25 , 2● . but ye shall be holy unto me , which the Rabbines interpret of them , who against nature stop the work of nature , saying , that whosoever makes a delay to salute the lakes when the excrement is ripe for an egresse , he is unclean and a transgressour of this Commandement : in cleansing of himself he must use the left hand , not the right , for with this he judiciously handles the holy Scripture , with this he writes the holy names of God and Angels . When any one is in a private place , he must be carefull with an exact diligence that the suffer not the word of God and his Commandements to come into his remembrance , and much lesse to account it as a thing dispenced withall , to name any name expressing a Deity ; the reason , according to the wisest of the Rabbinicall Rable , Tract . Talmud Tanais de jejunio . being this , because God will shorten his dayes who repeats his name in secret . The Schollers of Rabbi Sira upon a time demanded of him how it came to passe that he lived so long ? to whom he answered , I had never since I was born , the least meditation of any thing contained in the Word of God , neither did his name ever proceed out of my mouth in an impure place .

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

The Chachamim , and skilfull Rabbines write , Orach . Chaym num. 4. Brand spigel . c. 10. that no man ought to touch his own body , untill his hand● be washed , and that in respect of the great danger that may ensue thereupon , for the hand in the morning is a thing most impure and venomous , by reason of the unclean & evil spirits , which rest upon the hands untill they be drenched in water . If any one touch his eyes with such hands , they shall become blind ; if his ears , they shall be stopped with deafnesse ; if his nostrils , they become obnoxious to a continuall distillation ; if his mouth , it shall be vexed with stinking ; if his hands , they shall be clothed with scabs . When any one washeth himself , he holds the right hand under the Ure , and pours the water thrice upon it , and after that the le●t in the like manner ; for without this Ceremony it is not allowable that the one hand should touch the other . No man in washing ought to be sparing of water ; for Rabbi Chasda saith , that whosoever useth plenty of water in the washing of his hands , shall be a man of great riches . They must lift their hands on high in time of washing , lest the unclean water resulting out of the Bason should repollute them . In the next place they ought to wash their mouth and face , because this was created according to Gods own image , as it is written , God created man in his own likenesse , according to the image of God created he him . The Rabbines illustrate the whole matter by this similitude . An Artificer one who is Master of his trade , makes some goodly vessel , and therewith gratifies one of his dearest friends . This his friend knowing of his approach , and seeing the Crafts man coming to his house , takes the vessel , scours , and makes it as clean as he can possible , left the workman should be wroth and angry , that he kept not this his handy work from filth and pollution . In like manner , any Jew , who every day in the morning frequents the Synagogue appears in the presence of God his Creator , and is bound to worship and honour him , ought also accurately to wash his face , lest the chief workman should be angry to behold his creature disfigured with uncleannesse .

In Bereschith Rabba , which is an Exposition upon Genesis , the Rabbines winnowing that Sentence of Salomon , Prov. 117. A mercifull man doth good to his own soul , affirm it also to be behove●ull for him to keep himself cleanly for the good of his body . How can any call upon God with his mouth , when as yet it is filled with spittle and other filthy matter ? A Jew being about to wash , must do it over a bason or some other vessel , not over the earth , which done , it is not lawfull for him to pour out his water where any one treadeth , yet are there found men who practise the contrary , for the promotion of their art in poysoning , and skill in Magick . The face being washed , great curiosity must be used in the drying of it ; for he who does not take care thereof , shall have his face so blossomed with budding Ale pocks , so imbroidered with wrinkles , that the deformity thereof will become loathsome to the eye of every beholder : the face must be wip●d with a clean towell , not with a woollen cloath ( which some slothfull persons blush not a whit to do ) for according to their Doctors , this destroys the memory and annihilates the understanding . After washing every one ought to give thanks , saying . Blessed art thou , O God our God , King of the whole world , who hast commanded us to wash our hands .

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

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

The Jews have a certain instrument of a foursquare fashion , De arba Cauphos & zizis . O●ach Chaym . n. 8. Brandspiel . c. 48. Minhagim● p. 6 ▪ which for the most part they put on together with their other garments at their uprising , but some when they are about to pray . The parts of this quadrangular garment are two , being for the most part made of linnen , but often of silk , bound and fastened together in the highest part thereof with two little bands , yet of a great heighth , so that they may put their head in betwixt them , so that the one of these foursquare parts may hang upon the breast , the other upon the back . The Jews , in respect of the four angles , call this garment Arba Cauphos : in every one of these four angles hang certain Ribbands , woven of white woollen threads , coupled by a certain knot , and hanging towards the ground , which are four , eight , or twelve fingers broad ; these they call Zizim , of which they write wonderful and strange matters , whereof I will relate a parcel .

They who would be accounted very sincere and holy , are wont dayly to put on this their cloak or garment , wearing in it under their long coat , but after such a manner , that the ends of the forementioned stringes , or hangbies may be always in their sight : some wear them upon their breasts ; others not at all , but in time of Prayer . It is hehoofull that the two foresaid parts , together with their appurtenances should hang towards the ground , both at the fore and hinder part of their body , that they may always be full of the Commandements of the Lord . When they put these on , then they say some certain Prayers , giving thanks unto God that he hath commanded them to invest themselves with these garments . These ought to admonish them always to have before their eyes Gods Commandements , that hereby being scared from sin , they might be prickt forward to a due performance of them : as it is written : Speak unto the children of Israel , Lev. 15 : 37 ▪ 28. and bid them that they make them fringes in the borders of their garments throughout their generations , and that they put upon the fringe of their borders a ribband of blew . And it shall be unto you for a fringe , that you may look upon it and remember all the commandements of the Lord , and do them , and that you seek not after your own heart , and your own eyes , after which you are wont to go a whoring , that you may remember and do all my Commandements , and be holy unto the Lord your God . But out of these words their Wise men conclude , that the eyes and heart are the mediators for sin .

In the Tract called Masseches Schabbas we read , that Rabh asked Rabbi Joseph , what was the first thing his Father admonished him of ? who answered , the Commandement given by God concerning the fringes , for upon a time my Father ( saith he ) going down a pair of stairs , Tract . de Sab. cap. 16. and by chance treading upon his fringes , and breaking one of the threads or Ribbands would not move a foot till it was made whole again . In a word , their great Doctors comparing this commandement with others , prefer it before them all : and have left in writing , that whosoever diligently observes and keeps it , keeps and observes the whole Law ; which thing they thus make manifest : In every one of the fringes there are five knots , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 representing the five books of Moses , to which if we add 8 Ribbands , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Floruit . together with the number contained in the letters of the word tzitzith , which signifies fringes , and in numeration makes six hundred , there ariseth the number of six hundred and thirteen , the direct number of the Commandements , into which the whole Law is divided , and therefore according to this Cabbalistically concluding Arithmetick , he that rightly observes and keeps this Commandement concerning the fringes , perfectly fulfils the whole Law .

In the fore mentioned Tract , we read of a certain man hindred from commiting sin , and a strange woman converted unto Judaism by this Commandement . Upon a time a yong man among the Jews , very learned and studious , but much given to Venery ▪ hearing of a famous and beautiful Whore , who living in a neighboring City , had much trading , and yet sold sin at so dear a rate , that for one single lascivious abuse of her body , she required no less then four hundred pounds , sent her the money , appointed the time at which she was to expect his lustfull imbracements . The day come , the yong man , according to their Covenant , repaired unto her house , where he found her in a closet sitting in a chair all imbroydred with gold , near unto which stood a bed furnished in the most exact and exquisite fashion that Art could invent , which served as fewel to inflame his lust , and hastened him to this unlawful act : but behold as he went up into the bed , his fringes smote him on the face , whereat forthwith astonished , and put in mind of the Commandement , he fell upon the ground , represt his fleshy desires , and utterly refusing any more to touch or imbrace his formerly admired Mistriss : whereupon she demanding of him what defect he had espied in her , that he thus refused his purchased pleasure ? he replies , that the Lord God commanded the Jews to do him service , and for a more easie performance of the same , gave them a sign , which when they beheld ▪ they might remember his Commandements , which sign put me in remembrance of the same , and deterred me from committing the offence . Hereupon she asked him his name and whence he was ? which when he had told , she seemed to rest contented , and suffered him to depart : but many dayes past not untill she sold all that she had , and followed after him unto his dwelling place , and entering the Synagogue , the place of his study , inquired of the Master thereof where he was ? to whom ( demanding her business ) she declared the whole matter ; and withall desiring to become a Convert unto the Jewish Religion , and Wi●e to the aforesaid yong Student , saying , I have here brought with me that bed in which he and I should have , contrary to Gods Commandements , committed fornication : which now that we may use chastly , honestly , and piously , is the top of my desires . The Master of the place moved with her words , acknowledged her for a Proselite and joyned her in marriage to the yong man whom she loved , by whom she had many comly children , which in after times came to be great Doctors and learned Rabbines , she until the moment of her death continuing constant in the Profession of the Jewish Religion . In like manner it is recorded , that these Fringes and Ribbands upon the shirts of their garments , put Boaz in remembrance of his duty , and hindred him from committing folly with Ruth , when she lay at his feet in the threshing floor ; as also Joseph from harkening unto the bewitching of Potiphars Wife . This story so famous among the Jews , that even Infants and women , who never read the Talmud , have it at their fingers ends , I could by no means here omit , being also recorded in their Germain Minhagim , or Books of Common prayer .

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

The Women are not tied to put on or wear this cloak or coat of remembrance , yet if they do , it is no scandal to them ; for it is said , that Michall the daughter of Saul did the like : yet according to Rabbi Jehuda in the book Siphra , the Doctors and learned crew free women from the performance of this Commandement about the Fringes , and esteem her for a proud novice and worthy to be laught at , who will undertake it , seeing it is proper to men alone . To conclude all , whosoever shall every day without intermission put on this shirt , coat or cloak , is sufficiently armed against the Divel and all evil spirits . Proved .

So much concerning the first thing formerly proposed : now follows the second , Of their Phyla●teries . for as the Jews have their fringes for●a signe to put them in remembrance to do well , Orach Chajim num. 25. so have they also a knot upon the forehead near unto their nose , to put them in mind to pray seriously ; this knot they weave and knit out of the words of Moses , saying : And these words which I command thee this day shall be in thine heart , and thou shalt rehearse them continually unto thy children , Deut. 6. 6 , 7 , 8. and shalt talk of them when thou tarriest in thine house , and as thou walkest by the way , and when thou liest down , and when thou risest up : and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes : which binding the Jews at this day perform in this manner .

In the first place they choose out a four square piece of black leather , in quantity but small , of an Oxe or Cows hide , which they fold eight times ; so making four distinct houses , or receptacles , unto which they do put four distinct pieces of parchment , in which are written the ten Commandements , and other parcels of Scripture which are thought to be the four Sections of the Law . The first beginning , Sanctifie unto me all the first born , Exod , 13. 2. to the end of the 10. verse . The second at the 11. verse , continuing unto the end of the 16. The third beginning at the 4. verse of the 6. chapter of Deuteronomy , and ending at the tenth verse . The fourth Deut. 11. 13. ending at the 22. verse . Then they take some few hairs pulled out of the taile of an Oxe or Cow , which they wash very clean , and therewithall binde together the foresaid parchments , yet in such a manner that the ends thereof may appeare out of the skin , to this end , that every man may take notice that they are good and not sophisticate . The skin into whose folds they put these parchment writings , they sow together with small strings taken out of the bodies of Oxen or Kine , or made of Buls sinnews , which if they cannot have , then instead thereof they use small thongs cut out of the skin it selfe . Finally , to the foresaid foursquare piece of leather , or skin thus folded and sowed , they fasten another long black thong , which they knot about it : the whole piece thus framed and fashioned , they call their Tephillin or prayer ornaments , serving to put them in remembrance of the serious and often execution of such an exercise ; these they bind about their head in that manner , that the great knot , in which are contained the parcells of holy Writ , may be fastened directly upon the forehead , between the eyes , over against the brain , that hereby the memory of Gods Commandements may be therein imprinted , their prayers sanctified , and lastly the Precept of Moses put in execution , who saith , It shall be for a memoriall between thine eyes .

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

In the attiring of themselves , they first put on the Phylacteries of the hands , then those of the head , blessing them , and saying , Praised be thou , O God , who hast sanctified us by thy Commandements , and commanded us to put on these Phylacteries , in the repetion whereof they cast up their eyes to heaven , diligently looking upon the great knot on their forehead ; before they put them on , they kisse them , touch their eyes with them , that hereby they may be defended from the breach of any Commandement , and the Phylacteries themselves may be so handsomly ordered , that they may escape the flouting censure of any derisive eye . To be brief , in sowing , folding , knotting , bindding , they use so great art & industry , that by a singular kind of subtilty , they form the name Schaddai , Rabbi Alphes tract . de Sab● c 6. p. 77. according to the three Letters , Schin , Daleth and Iod , and that so exactly , that every Letter is placed in the right order , which is accounted as a most holy thing , producing hidden effects and comprehending mysticall significations .

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

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

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

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

Fourthly , women , servants , and others also not well in body , are not tied to the wearing of these Phylacteries , either because such persons are not all times clean , or because they cannot alwayes attend the time of prayer , by reason of that service which they are enjoyned by their Masters and Mistresses ; for according to the Rabbines , the women are onely bound to observe these Commandements which may be performed at certain times , not them whose execution is daily required ▪ for seeing it is said , Exod. 13. 19. That the Law of the Lord may be in thy mouth : where the institution of this order is mentioned , it necessarily followeth , that they onely are tied to the observation of this Commandement , whose office it is to have the Law of the Lord in their mouths , and to teach it to others , which is not required of the female sex , and consequently they are not liable to the wearing of these Phylacteries , notwithstanding that of the Doctors , who say , that they were worn by the wife of Jonas the Prophet ; for it is sussicient that they say amen to every Petition , seeing hereby they confess that they believe and hope for whatsoever their Husbands shall require at the hands of God in these their prayers . Of this their saying amen spoke Isa , the Prophet , saying , Open your gates that the righteous Nation may enter in , Isa. 26. 2. Schomer emunim , who keeps the truth , which is all one ( say they ) as if he had said , Schomer Amenim , who saith amen at the end of every Petition , believing all which is required of God in prayer , and saying Amen . Selah .

Briefly , how the Phylacteries should be written upon the fleshy , not hoary side of the skin or parchment ; how the letter Schin should be wrought upon the great boss or knot ; the letter Daleth with the knot of the long thong for the Phylacteries for the head ; the letter Jod upon the knot of the Phylacteries for the hands ; that the name of God Schaddai might be artificially expressed ; How that four - square piece of leather may be so framed and fashioned , that in forme it shall represent a Bridge , and such like , they affirm to have had the original & plat-form from Moses , who learned it upon Mount Sinai , Tract . Berachos cap. 1. p. 7. and taught it to the people of Israel after his descent from thence , for so much is testified by the Talmudist upon those words of Moses , After that I will remove my hand , and thou shalt see my back parts , Exod. 33● 23 but my face shall not be seen : and Rabbi Chamma the son of Bitzna affirms it to be the position of Rabbi Chasda , that Moses was taught by God himselfe how to make and bind on the Phylacteries .

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

It is written in Masseches Schabbas that these were the words of Rabbi Janna , Tract de Sab. cap. 18. that whosoever had a desire to put on the Phylacteries , ought to have as clean a body as Elisha Baal Cappajim , or Elisha with wings , had , And why I pray you is he named Elisha with wings ? the answer in the Gemara is shaped according to this fashion : Upon a certain time the Roman Emperor published a most severe Edict , that any Jew should not wear any Phylacteries , and that upon pain of losing his head : now in ancient times the Jews were accustomed to bind their Phylacterie● upon their foreheads all the day long . To proceed , this Elisha being a man of undanted courage and little esteeming the Roman Edict , never ceased to tie these parchments about his head . But upon a certain time , being conscious that the Apparitor saw him , he tooke him to his heels , and without any delay snatching the Phylacteries from his head , hid them in his hand : The Apparitor apprehendding him , would needs know what he carried in his hand ? He answered , I carry Doves wings ; then said the Apparitor , either let me see them , or else thou diest for it ; whereupon Elisha opened his hands , and it was even so as he had spoken , and from this very action was he called Elisha with the wings .

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

This Query is also answered in this maner : that as the wings of Doves are more auxiliatory unto them then those of any other bird nnto it ; for the Dove wearied in flight , resting on the one wing , flies with the other , but other birds in the same case are forced to light upon some tree , or rock , or upon the earth ; so the Israelites suffring great persecution for some one of the Commandements , by reason where of they cannot fulfill it , they fulfill the rest , by the merit where of they have help , and a strong tower of defence against all their enemies ; therefore it shal come to pass , that if any one do with all diligence observe and keep the Commandements , he shall not come within the lists of any evil project , but shall in a wonderfull manner be delivered from all his enemies , as this winged and penfeatherd Elisha was delivered from the Apparitor who threatned him with cruel death , as many of the Rabbines have avouthed , being certified of the truth thereof by their toothless Grandames and hereupon have not feared to insert it into the Talmud .

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

IT was formerly declared that the Sun-rising was the most fit time for Prayer ; yet lest the exercise hereof should be omitted , Orach Chaijm num. 8 , 9. by the too too earlines of the time appointed , the Rabbines have stretch it upon the tenter-hooks of a dispensation , even to the the third hour of the day , which is the ninth with us , if my Arithmetick fail me not . Rutheni are a people of France dwelling neare Xantoigne , and Avergne , but in this place rather a people of Livonia , from whence the Countrey is called Russia . Wheresoever then there are many Jews inhabiting in the same place , as at Worms , Mentz , Frankeford upon the Moene . Fridberg in Moravia , Bohemia , Poland , and the territories of the Rutheni , and other places where they have Schools and Synagogues , for so they call their Temples , they always are accustomed to meet together for to pray at the ordinary time appointed , and to perform this holy exercise according to the institution thereof set down in their own books , which we will shew with the greater brevity , seeeing we have been somewhat more prolix in the former Chapter .

When the Jews are dressed Capa Pee , Orach chajim nu. 46. and have washed and cleansed themselves within and without , put on their fringed Garments , and all this betimes in the morning , Brunds . cap 41. then arè they not sluggish and slothfull , but without delay depart with great speed and alaerity , and hasten unto the Synagogue , as though they were about to enter some Conflict ; as the Prophet David hath recorded : Psal. 55. 15. We will go unto the house of the Lord , as though we were to besiege a City : for in this manner they interpret the words of the Prophet ; that is to say , we will run into the house of the Lord , as though our enemies were following us in flight . Tract T●l●ud de benedictionibus . Rabbi Jona saith in Masseches Berachos , that whosoever hath a desire to go into the Synagogue must foot it with expedition : Hereupon the Prophet Hosee saith , We shall know him and hunt after him ( for so the Jews render the words of the Prophet ) that we may follow on to know the Lord : that is to say , we ought to be pressed and ready , as these who follow the chase . When any earthly King doth injoyn his Councel and others of his Court , that they should appeare before him very early in some place which it shall please His Majesty to designe for the Conventicle , then he of purpose rising betimes out of his bed , to see whether his Counsellors be diligent and watchfull in the performance of his Command ; whomsoever he finds first in the place appointed , he converses with him in a friendly familiarity , yea , and vouchsafeth that he shall from thenceforth be his Favourite .

God is like to such a King ; for his will and pleasure is , that the whole Congregation of Israel , should timely appear in the Synagogue , and presenting them selves before his face , should certifie him in their prayers of all their wants and necessities . Now if God , who early vouchsafeth his more especial presence in their Synagogue , find not any man preventing his expectation , then is he angry with his children , saying , ●sa. 50. 2. Wherefore , when I came , was there no man ? when I called was there none to answer ? Blessed is he who comming early in the morning , entertains discourse with his God . How greatly will the Lord love that Servant , who imploys all his care , that by his negligence his Lord should not abide solitary and destitute of a companion ?

In Masseches Berachos , Tract Berachos de benedictionibusp . 6 Rabbi , Abhiu , the son of Rabbi Ada , in the name of Rabbi Isaac , saith , that if he who useth to frequent the Synagogue be but once absent , then God instantly upon it , proposeth the question : Who is among you that feareth the Lord , and obeyeth the voyce of his Servant , that walketh in darknesse and hath no light , and trusteth upon the name of his God ? Esay 50. 10. The meaning is this , that whosoever keeps his bed , and comes not into the Synagogue , abideth still in darkness .

In the Porch of their Schoole or Synagogue , they have a certaine piece of Iron fastened into the wall , against which every one is bound to wipe his shooes , if they be unclean and dirty , Eccl. 4. 17. and they urge the authority of Salomon for it , saying , Keep thy foot when thou goest into the h●use of God , whosoever useth to wear any pantoffles , he ought to put them off at the door of the Synagogue , last he pollute the same , as it is written , Loose thy shoes from osf thy foot ; Exod. 3. 5. for the place whereon thon standest is holy ground . They ought to enter into the Synagogue with great fear and trembling , even as he who is ready to approach the presence of some great King , is accustomed to unbare his head , and enter the Palace in a bashfull fearfulnesse , according to that of the Prophet David , Psal 29. 2. Yet the o●iginall is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Give the Lord the honour due unto his name , worship the Lord with holy worship : thou dost not read here Behadrath , but Bechardath , say the Rabbines , that signifying comlinesse and ornament , this fear and astonishment .

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

In this the● fixt devotion of mind they are wont to bow themselves towards the 〈◊〉 in which the bo●k of the Law is ke●t saying , Numb. 2● . 5. How goodly are thy 〈◊〉 , O Jac●b , and thy Tabernacle , O Israel , Psal. 26. 8. In the multitude of thy 〈◊〉 I will enter into thine holy Temple ▪ Lord , 〈◊〉 have loved the habitation of thy house , and the place where thine honour dwelleth , and many moe such like sayings out of the Psalms of David . These things premised in way of a proeme , at last they begin their devotions accordingly as they are appointed in their book of Common-prayer , and because the Petitions are very many , they run them over by a cursory reading of them in their books , although some be ignorant of Letters , and cannot read at all , yet it is his duty to be frequent in the Synagogue without any intermission , diligently attending what is said by others , and saying Amen at the closure of every prayer .

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

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

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

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

The first blessing prayer , or thanksgiving is about the washing of their hands , as was formerly declared , and that , because if any forget to say it in the morning when he is washing his hands , he is injoyned to say it before the whole Congregation .

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

Then they make their Confession concerning the Resurrection of the dead , giving thanks for the gracious supply of all their wants , saying , Blessed be thou O Lord , King of the World , who hast given understanding to the Cock , so that he knows how to distinguish day from night , and night from day , so that he never fails to rouse up the Jew before day , at what time they ought to leave their beds and go to prayers .

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

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

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

Blessed , &c. who exaltest the humble .

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

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

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

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

Blessed . &c. who raiseth them that fall .

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

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

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

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

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

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

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

Blessed , &c. who refresheth the weary .

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

These prayers ended , being so many in number , they adde two more , wherein they petition God , that he would vouchsafe to keep and defend them against sin , reprobate angels , & wicked men , and all kind of evil . Then humbling themselves before God , they confess themselves guilty , and relying only upon the mercy of God , they comfort themselves again with a certain Prayer , beginning , Ribbon Col haolamim ; and with much boasting and many brags in that oath which the Lord sware unto Abraham , being about to sacrifice his Son Isaac , say , yet we are thy people , and the children of thy Covenant : and , O blessed men that we are ! how goodly is our portion ? how pleasant our lot ? how beautifull our Inheritance ? O blessed men that we are , who every morning pronounce this sentence , Heare O Israel , the Lord our God is one God! Gather us that trust in thee from the four corners of the earth : by which action all the Inhabitants of the world shal know that thou art God alone . O our Father which art in heaven , run after us with thy mercy even for thy names sake , because thy name is named upon us , and confirm and establish in us that which is written , Soph. 3. 20. At that time will I bring you back , at that time will I gather you , and give you a name and renown amongst all the people of the earth , when I have turned againyour captivity , saith the Lord God . After these be ended , there follow 2 other short Prayers , in which they give thanks for the Law delivered to them from heaven . From the Law they proceed to their sacrifices , which because they may not offer in these dayes , they are banisht out of their own Land , & their Temple is laid desolate , as their Ancestors were accustomed , the sacrifice of the lip succeeds in the place thereof , and reading only the precepts concerning sacrifices , as they ought in their appointed times to have been offered . they solace themselvs with that saying of the Prophet , Hos. 14. 3. though in a sense perverted , We will sacrifice the calves of our lips . After this they ruminate the historical narration about sacrifices , as also a certain prayer beginning Rabbi Ismahel concerning the use of the Law , and the manifold exposition thereof : which being grounded upon the Talmud , is so barbarous and difficult , that not one Jew amongst an hundred is able to understand it . This they read in such a manner , as the Vestal Virgins do the Psalter . This done , they say a Prayer , in which they Petition for the re-edification of Jerusalem , and the Temple , which they daily , even unto this day expect and hope for ; yet this they say with such a fainting voice that none can hear it . The words are these : Let it be thy good pleasure before thy face , O Lord and God , the God of our Fathers , that the holy house , thy Temple may be built again in these our dayes , and give unto us a will to abide in thy Law . Hereupon rising up with great joy and shouting , they chant out another laudatory Prayer or thanksgiving , hoping that God will shortly begin to lay the foundation of their new Temple , and bring them back again into their own Land . Then sitting down , they repeat a long Prayer collected out of the Psalms of David , reading withall some whole Psalmes , and a part of the thirtieth Chapter of the first book of Chronicles : and lastly , singing the last words of the Prophet Obadiah , which are these : Saviours shall come up on mount Zion to judge the Mount of Esau , Obad. 2. 1. and the Kingdome shall be the Lords . With attent minds and much rejoycing , their hope is that these Saviours of whom the Prophet makes mention , shall come quickly , and shall go up to Mount Sion : that is , they shall undertake the quarrel for the Jews , and help them to judge , deStroy , and utterly to extirpate from the face of the earth the Mountain of Esau ; that is to say , the Christians , together with their Kingdome : they stiling the Christians Edomites , and the Roman Monarchy the Kingdome of Edom , and so shall bring them back into their own Land flowing with milk and honey : what the reason is , that they call u● Christians Esauites , or Edomites , I will at large inform the Reader in another place , I will only insert thus much in this present Chipter , which they write and teach in their secret and hidden books , which they will not suffer to come into the hands of Christians ; that the soul of Esau passed from his body into that of Christs : and that Christ was no lesse wicked then Esau was ; and that we are no better , whence ever we are not without great cause called Edomites , who put our trust and confidence in him .

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

Next in order follows a short Prayer cal●ed Krias schmah , Orach chajim nu. 58. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taken out of the fift Book of Moses ▪ and when they read that verse in the Hebrew language , Hear O Israol , the Lord our God is one God : and come unto the last word thereof which is Echad , signifying One , they toss up and down , and bandied from mouth to mouth , with eyes cast up to Heaven for the space of halfe an hour ▪ yea , sometimes for an whole hour together , and comming to the last letter thereof , which is Daleth , the whole Congregation doth bend and turn their heads successively towards the four corners and winds of the earth , hereby signifying that God is King in every place , yea , throughout the whole world : for the letter Daleth , by reason of its place in the Hebrew Alphabet ▪ stands for the number of four . Furthermore the word Ecthad comprehends in it two hundred forty five other words , to which they superadding these three , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hael elohechem Emeth , your God is truth , the number amounts to two hundred forty eight , the very number of the members in mans body , so that if these several Prayers be said for every member in particular , then the whole man is strongly guarded against all manner of evil . Whosoever repeats the foresaid verse three times , shall be safe from the Divel ; for that verse begins with the Letter Schin , and ends in Daleth in this manner , Schema Israel , Adonai Eloheim , Adonai Echad , which two letters conjoyned make up the word Sched , which signifies a Divel . They repute also this Prayer as a Prayer of singular worth and sanctity , by which may be wrought many miracles : whence it comes to pass that they are extreamly superstitious in a repetition of the same every morning and evening .

It is registred in the Talmud , T●act . de bebenedictionibus cap. 9. that upon a certain time , when it was commanded by open Proclamation , that the Jews any where having a Synagogue , should not publickly teach and make profession of their faith ; Rabbi Akibha not regarding the command , ceased not to read and preach it openly in the Synagogue ; upon which he was apprehended , and for the fact cast into Prison ▪ When the Tormentors were about to bring him to the stake to be burnt , they first of all curried his corps with an iron horsecombe , wounding and tormenting him after a lamentable manner . Yet notwithstanding Rabbi Akibha remained constant , praying without intermission . And when the time of the day came wherein he was to say that Prayer , Krias Schema , he begun it with great boldness . At the last his Scholers bespoke him and said , Most dearly beloved Master , thou hast prayed sufficiently , now yield thy selfe and take thy death patiently . To whom he made this answer , I have had this saying in great esteem all my life long : Thou shalt love the Lord thy God with all thy heart , and with all thy body : and thus I have understood it , that though any one should pluck out my heart and rent my body in pieces , yet I ought ever to determine this with my selfe , never to cease to love him . Therefore when God hath confirmed this in me , should I cease to worship him , and to bring this Prayer to an end which is directed unto him ? Therefore holding on in this his prayer , he never left repeating the word Echad , until his soul forsook his body . Then was there a voice heard in the air saying , Blessed art thou , O Rabbi Akibhah , because thy soul departed breathing the word Echad , now shalt thou have an entrance into life eternal , and shalt come into that light of the Garden of Paradise . Amen . Selah .

They have also another prayer like unto the former , which they call Schemon Esre , i. e. eighteen , Orach chajim nu. 113. because it contains so many particular thanksgivings and prayers of praise therein . Concerning the sanctity and holinesse of this and the former prayer , the Jews have written many a large Tract , which I leaving to bespeak their own worth , will neither praise nor any ways disgrace . The last of these every one repeats twice a day , and he that is their Chaplain or Reader in the Synogogue doth publickly sing it by himselfe two or three several times . The Jews esteem highly of it , hoping that hereby they shall obtain remission of all their sins . When it is their will and pleasure to poure out unto God , they are bound to do it standing , and with such a posture , that one foot may not insist more upon the ground then the other , in imitation of the Angels , of whom it is written : And their feet were streight feet . This is handled more at large in Rabbi Alphes in his first Chapter , Ezek. 1. 7. and in their Minhagim , and in many other books . When they say those words , Isa. 6. 3. holy , holy , holy Lord God of hosts , the earth is full of his glory , being a parcel of the Prayer Schemon Esre , by them named Keduscha (a) , Orach chajim nu. 125. a Sanctitas . then they caper three times together , leaping up , as though by this their gesture they did indeavour to become like unto the Angels , who were the first Choristers that sung this Song of praise . Others say , that because these words in the Prophecy of Esay immediatly follow , And the posts of the doors were shaken at the voice of him that spake , it is both meet and convenient that a man should touching move himself in the quavering of such an Angelical Anthem . The Hebrew Doctors write , that whosoever dare to mutter the least syllable , while the Prayer Schemon Esre is a saying , shall after his death have coals of fire given him to eat , as it is written in the fourth verse of the thirtieth chapte● of Job a a The wards are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Radix juniperorum eorum panis . for so Rabbi Salomon expounds the words , Rabbi Tanchum saith in the name of Rabbi Jehoschua , that the Doctours made these eighteen short petitions , having respect unto so many little bones , which are in the back bone of a man , which bones they ought to bend while they repeat the prayer , whereupon the Prophet David saith , All my bones shall say , &c.

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

They who are blotted out , that is to say , the Jews ( who have embraced Baptisme , and turned Christians ) shall never more have any hope left them , and all the unbelievers , as well as those which have turned Apostates , and fallen from the Jewish belief , as in generall all other people , who adhere not to the faith of the Iews , shall perish in the twinckling of an eye , and all thine enemies , O Lord our God , which bear a tyrannous hate against thee , shall be suddenly coufounded , and the proud and presumptuous Kingdome shall speedily be rooted out , break it in pieces , that it may become level with the ground , and at last be utterly destroyed ( This particle , whether through fea●● or the strict injunction of the Magistracy against whom it was directed , in which it was stiled the Kingdome of pride , or simply Reschak , that is to say , impious , is omitted in their Common prayer books of the last edition , as also in that Copy of mine printed at Venice , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the year 1564 ) and make them without delay obedient unto us in these our dayes , Tract , de benedictione . sect. 9. 4. Blessed be thou O God , which breakest in pieees , and subduest those that are rebellious . This particle they entitle a prayer against all hereticks , because in it is contained a curse against hereticks , as Rabbi Alphes recordeth .

By these hereticks , they first and principally understand the baptised Jews , for every one that is such , they call Meschumad , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 One cut off from the Congregation of the faithfull , from the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 extirpatus est , excis●●● 〈◊〉 . a reprobate , and in the plural number , Meschumadim are these lost and consumed persons , who leaving Iewish superstition have given their names unto Christ , and so the Prayer begins Velam●eschumadim , that is to say , to the lost condemned apostate Iews , instead of which word they have now inserted Velamaschinin , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A traytor , backbiter , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 linguax fui● , detraxit falsa accusation● . that is to say , to these traytors , by them also understanding the baptised Iews , for these they call traytors , because they betray and lay open their wickednesse and treachery to the Christians . In very deed a man may easily conjecture by the words of Rabbi Bechai , what thing they wish unto the Christians , who writes in this manner concerning this prayer , This prayer ( saith he ) was made against the hereticks , against that wicked Kingdome , the Romane Empire , against all Christian Magistrates , that all they might be rooted out which obtain any rnle and authority over the Iews .

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

After this execratory prayer followes a benediction , and a very se●ious prayer in the behalf of all godly and honest livers among the people , and all them who out of other Nations have turned to the Jewish Religion , as also that God would vouchsafe with all speed to build again the City and Temple in their dayes , to make the branch of the root of David to flourish , to exalt his horn , that is , to send the Messias without delay , and to restore the Kingdome unto Israel .

In the conclusion of these their morning prayers , they beseech God to keep them in peace , and when they pronounce these words , He that maketh peace in high places , make also peace among all the people of Israel , Orach . Chajim . Amen : then they go three steps backward , and if any sitting upon an horse or an asse be travelling upon the way , it is necessary also that his horse or asse should likewise go backward so many paces : If it chanee they cannot retire backward by reason of the thronging mul. titude of people in the place , then skipping up , they leap three times into the air , bowing themselves , and bending their heads , now to the right hand , then to the left , signifying thereby , that they beseech God to give them peace in what place soever they are resident : if a Christian chance to be in their presence with a Crucifix or any other image representative of a Deity , then ought not the Jew to bow himself , but to lift his heart unto the Lord . The three steps which they go backward , are done in honour to God himself , for when any one departs from some great Potentate , he commonly for some space goes backward in his congees , blessing his worship , honours him by kissing his hand , and the complementall bowing of his whole body : after the same manner , when the Jews depart the presence of the Almighty , they go backward and salute him face to face , lest he should say , My people who have made long prayers unto me , are so wearied with the practice , that they shew me their back parts . The learned Rabbines say , that this retrogradation or going back is used in remembrance of a certain miracle which happened in Mount Sinai at that time when God gave them the Law ; Tract . Tal. de benedict. c. 1. Exod. 20. 18. for the Rabbines in their Masseches Berachos upon those words : When all the people saw the thunders and the lightnings , and the sound of the trumpet , and the mountain burning , the people saw and were afraid , and stood afar off ; dispute and say , that the people through great fear and amazement , was in a moment of time , three miles backward from the mountain Sinai The chief Glosse-monger Rabbi Salomon Jarchi writes in his glosse upon this Text , that the people kept back twelve miLes , of which David spoke saying . Psal. 68. 13. The Kings of the Armies did flie , and she● that tarried at home divided the spoil , and then came the good Angels and ministring Spirits , and brought the people back unto the Mountain .

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

They must go out of the Synagogue in the posture of a Crab sish , creeping backward through the Gate thereof , and that their back part should not be towards the holy Ark , in which the book of the Law is laid up , to which they ought to exhibit a certain kind of reverence by turning their face thereunto . The Rabbines upon those words of the Prophet Ezekiel , Who have turned their back unto the Temple of the Lord , Ezek 8.14 . have delivered thus much in the Talmud , that a grievous and heavy punishment was inflcted upon the Priests , because in going out of the Temple of the Lord , In Tract . Joma they turned their back parts towards the ark of the Covenant , wherefore the case standing thus , we ought to depart out of the Temple with all fear and reverence , even as a servant being about to take his leave of his Maister , doth it with a retrograde crowching submission , and submiss lowliness . They must not run out of the Synagogue , lest some might think him that runneth to be weary with praying , and to rejoyce that it is now lawfull for him to depart . They must go out with decurtate steps ; for if any one doth this , God numbreth his steps , and gives him a great reward , Job . 14. 16. as it is written : Thou hast numbred my steps &c.

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

Concerning the serious manner of praying , they write , Orach chajim nu. 91. & seq that whosoever wil pray attentively ought to have his head and heart covered , & to incompass his body with a girdle in the middle , lest his heart by the sight of the secret part should be inveigled with wicked thoughts . He must turn his face towards Canaan and the City Jerusalem , his feet equally placed upon the Earth , as abovesaid . He ought to put his hand upon his heart in that manner , that his right hand may rest upon his left , withall bowing his head with great humility : as it is written , Let us lift up our hearts with our hands unto the Lord in the heavens ▪ and again , Sam. 3. 41. My life is alwayes in my hand , yet do I not forget thy Law . Psal. 119. 109. In time of prayer none must yawn , belch , or spit ; yet if he must spit on necessity , then ought he privately to receive it in his Handkerchiff , and modestly to cast it behind him , or upon his left hand , but not before him , or upon his right , for there stand the Angels invisible , whom if any should beray with this excrement , he should be guilty of an heynous offence . It is not lawfull for any to let a scape in time of Prayer , if he do it against his will , then ought he to suspend the act of praying , until the ill savour thereof be gone . If the wind urge him so much and so vehemently that he must of necessity let fly , then shall he go some four paces aside , set a packing , and instantly thereupon saying , O Lord of all the earth , thou hast created me full of holes , Whi●h I cannot shut up , all our modesty is open , and known unto thee : our life is full of shame , we are nothing but worms and Maggots .

Sneesing in time of Prayer , if it come from the parts below , is an ill sign , if from above , a good one . He that beginneth once to pray , must not break off in the middle of his Prayer , yea although the King of Israel should come and salute him , yet he may not answer him ; though a Serpent took him by the heel and bit him , yet ought he to continue in his devotions ; yet there is a certain dispensation which licenseth a man to give way unto a churlish Oxe , and for fear of him to cease praying til he be gone and past . It is not lawfull for him that prayeth to touch his naked body with his hands , yet may be touch his hands and neck : If in this time he be so necessitated as to scratch his body , he must do it upon the garments . He that prays must move his whole body hither and thither , as it is written : All my bones shall say , O Lord , Psal. 35. 10. who is like unto thee ? The Chanter also of the Synagogue in the time of divine Service ought to pray , standing in some hollow , low , deep place , and to read the Prayer distinctly , and with as loud a voice as he can possible : I have seen with mine eys the Reader fall down upon his knees before the Pulpit , because in that place the earth was level , and not one place lower then another , and to have said Prayers with as shill a voice as he could have done from an higher seat . These Prayers they pour out of a collected narrow heart , chiefly to this end , that they may obtain the remission of their sins , and that according to the example of David , saying : Out of the depth have I called unto thee , Psal. 130. O Lord ; and finally , which is the perfection of all , every one ought to labour with all his strength to answer Amen , at the end of every prayer . Hence it is written in the Booke Tanchuma , that it was the saying of Rabbi Jehuda , Brunds . cap 41. that whosoever saith Amen in this world , shall bee accounted worthy to say Amen in the world to come : hence is that of King David : Blessed be the Lord God of Israel , Alas poor Jew , thou hast never uttered one Amen attentively for the space of 1631 years . Amen , Amen : By which double Amen , he notes unto us , that one Amen is to be said in this world , another in that which is to come , The wisest among the Jews say , that whosoever shall say Amen with great attention , shall bring to pass that thereby their redemption shall appoach with all speed , and suddenly be accomplished . How I pray you ? when Amen is pronounced after the manner that it ought to be , then God shakes his head and saith , Wo unto those children , who are banised from their Fathers Table . And how much comfort is it to a Father thus to be praised of his children ? thereupon God begins to think of the deliverance of his people out of their captivity and that he ought not to do otherwise ; for though he hath put and exiled them out of his sight for their sins , yet he suffers with them , and the grief of his children , vexeth him at the heart : Upon which Rabbi Juda hath this simily . Even as a Mother having a Daughter who is immodest and disobedient , who also hath been got with child by some or other , casts her out of her doors for her unchast life , and useth much unmerciful carriage towards her ; yet in the hour of child-birth she suffers and laments with her after a wonderful manner : even so God hath sent us into banishment for our sins , yet having compassion he will redeem us when we seriously pray unto him .

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

This is also evidently proved out of those words , which we find thus written in the second Book of Samuel . David the son of Ishai saith , 2 Sam. 25. 1. even the man who was s●t up on high , the annointed of the God of Jacob , and the sweet singer of Israel ; The man Hukam al der hocherhoben ist , for so the Vulgar German ●enders it ; for Hukam properly signifies one that is exalted , Al hight , according then to the Cabalistical mysterious Art , the letters of the word Al being Lamed and Ajin make in number an hundred , and the meaning must be this ; the man saith , by whom these hundred laudatory Petitions were erected and instituted . This Interpretation was taken out of the artificial archives of the Jewish Theology , into which no Christian may enter . Many more such shal hereafter be produced , which is the reason that I will trouble the Reader with no more in this place , but proceed to declare the carriage of the Jews at home after their return from the Synagogue . I will conclude all with the saying of the Prophet Esay : When you shall stretch out your hands , Esay 1. 15. I will hide mine eyes from you , and though you make many Prayers I will not hear , for your hands are full of blood . Again in another place : Your iniquities hav● seperated betwixt you and your God , Cap. 59. 2punc ; 3. and your sins have hid his face from you , that he wil not hear , for your hands are defiled with blood , and your fingers with iniquity ; your li●● have spoken lies , and your tongue hath murmured iniquity .

CHAP. VI. How the Jewes after morning prayer behave themselves , and prepare themselves to dinner .

BEfore the men returne home from the Synagogue , Oruch . chay● num. 55. their wives have swept and made the house very neat and cleanly , lest their husbands eies should fasten upon any object which might molest and disturbe them in their pious meditations ; because these are as yet erected to God , who keeps his residence in the highest Heavens . Now if every man returning to his own house , findes every thing in a decent order , then his understanding remains pure , and his mind untroubled ; but if he finde the contrary , his understanding becomes muddy and perplext . A wife that is honest indeed , laies her husband a book upon the table , which is either the Pentate●ch , or some reprehensory booke , directing aright our life and conversation , to the end , that thence he may learn the feare of God , and civility of behaviour ; and therefore he reads in the same an houre at least , before he goes out of doors to performe any other businesse . This the Cachamim and wise men among the Jewes , conclude from the words of Solomon in his Proverbs ; saying , The feare of the Lord is the beginning of wisdome . Hence teaching us , that in all our actions we undertake , we ought to feare God and learn his word . Deut 7. 1● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 After the same manner might the Rabbines have expounded those words , Vehaiah Gnekebh Tismegnun , That the Jewes being interpreters , they must be rendred thus , There shall be a heale or foot , you shall beare it ; and that which followes is this : Before you set your heele or foot out of doors , you shall learn the law by reading something therein , and hearing what God wils and commands to be done . It is a good work indeed to learn the law , and on the contrary , a great sinne for any to be negligent in the reading of the same . In the time of the first . Temple , the peopl of Jerusalem committed many hainous offences ; as , Incest and Idolatry , yet the Lord did only in a manner know these and took notice of them , untill they despised the law , and would take no more paines to learn it . Then the Lord banished them out of his sight , destroied a great number of them , and utterly laid waste their holy Temple . Hereupon the Lord cried out by Jeremie the Prophet , Icr. 9. 12 , 13. Who is wise to understand this ? and to whom the mouth of the Lord hath spoken he shall declare it . Why doth the Land perish , and is burnt up like a wildernesse , and none passeth thorow ? And the Lord saith , because they have forsaken the law which I set before them , and have not obeied my word , neither walked there after . Againe , Deu. 29. 24 , 25 it is written in the first booke of Moses , Then shall all nations say , wherefore hath the Lord done thus unto this land ? how fierce is his great wrath ? And they shall answer , because they have forsaken the Covenant of the Lord God of their fathers , which he made with them when he brought them out of the land of Egypt . Wherefore a religious Jew must not presently after his comming from morning praier , fall to his daily labour and servile emploiments , but either retire himselfe to his owne house , or in Beth Hammedrasch , or the Schoole dedicated to study , and there to read and learne somewhat out of the Law , which may presse him forward to the feare of God , and an honest life , and godly conversation with men ; that by this meanes that may come to passe which the Prophet David makes mention of , Psal. 84. 7. saying , They will goe from strength to strength , and unto the God of Gods appeareth every one of them in Sion . Which is also very well expounded according to the sagacity of the Jewes , in a little book written concerning the feare of God , in these words : They did goe from one study to another , that they might by learning understand the Law .

When they are returned unto their owne house , then laying aside their phylacteries and precatory fardles , they put them into a chest . First , unloosing them of the head , then those of the hand , to the end they may at any time first take and bind on these of the hand . Some also are accustomed to put off their garment of remembrance , or their fringed Coat , to which the Ribbands are annexed ; yet in my judgement it were more fitting they should weare it continually , that they might not forget the commandements of the Lord , but alwaies fulfill his Law . They who are godly carry it all the day long under a corselet or cloake , but so that the ribbonds may be seen of them , that they may bee terrified from committing sin . I once saw a crabbed Rabbine of a waiward holinesse , who was Master of the Synagogue , whose ribbands hanging at his fringes , hung so low downe , that they did even touch his feet : For as some desiring not to be forgetfull of any thing committed to his memory , knits a knot in his girdle , to the end that he looking thereupon , may call to his remembrance what he ought to put in execution . So these five knotted fringes in use with the Jewes , are as so many memorandums to warne them to avoid the by-paths of sin and iniquity . And hence it comes to passe , that all the Jewes are of such a sanctified conversation , that they fulfill , keep and observe every one of Gods commandements .

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

They which are honest wives indeed , will in the meane time make ready for dinner some boiled meate , Brand spiegel , cap. 43. that their husbands bellies at their return home finding such cleanly provision , may not by a long tarrying be occasioned to a thought that their throats are cut . In that tract of the Talmud about the Sabbath , it is ordained that the Jewes should goe to dinner some five houres after day-break , which is about eleven a clock ; if any over-stay any longer , hee may fall into some disease , by the vehemence where of he may bee brought upon his knees ; for at that time the body expects and requires its naturall nourishment , which if it have not , then it seeds upon its owne members : As a Bore in the time of winter is wont to doe ; for then if it be not possible for him to come by any sustenance , hee by sucking his owne feete relieves himselfe .

The wives also must have an especiall care that they serve in the meate thus cleanly drest in a cleanly manner ; as it is written , You shall not make your soules abominable with any creeping thing that creepeth , neither shall you make your selves unclean with them that you should be defiled thereby ; for I am the Lord your God , Lev. 1. 43 , 44. you shall therefore sanctifie your selves ; and you shall be holy , for I am holy ; neither shall you defile your selves with any manner of creeping thing that creepeth upon the earth . This place the profound Rabbines construe in this manner unto us : That they being commanded by God , ought to eate meates artificially cooked , as men , not beasts are accustomed to doe ; and that if any one do not eate such viandes , he polluting himselfe , without fall , becomes unsanctified in the eies of the Lord . The table is to be spread with clean linnen , bread in whole loaves pure well baked and not burn'd , is to be set thereupon ; then Grate must be said , and ●a blessing conferred upon the meat to be received . If the good wives of the house have any pullen , or other cattell which are to be fed and nourished , they ought first to serve them , before they presume to sit downe to table , In tract . Gitti● S. 3. & 5. Deut. 11. 15. as Rabbi Juda in the Talmud hath taught and commanded , grounding upon those words : I will send grasse in thy fields for thy cattell , that thou maiest eat and bèe full . For there the Law in the first place making mention of Cattell , gives us to understand , that a man ought first to shew mercy and care for the soule of his beast , then to refresh himselfe that in so doing , his meat may be wholsome unto him , and he by feeding thereupon may be full . In the book called Sepher Mitznos Naschim , or the booke of womens conditions , it is registred to be the dutie of women , presently after the ending of morning prayer , to fodder their Cattell yea before they take their children out of bed and put on their clothes ; Pro. 12. 10. because it is written , A righteous man regardeth the life of his beast ; but the tender mercies of the wicked are cruell . Therefore if the good wife of the house doe earely feed her flock , she gaines from thence a name graced with the addition of just and honest . It is read in the same place , that it is good and praise-worthy , to breed up young Cattell in the house , because the stars and celestiall planets doe often prognosticate by their aspects , some misfortune about to happen unto the Master or Mistrisse of the family . Now if in the mean time the husband or wife have been pious in the distribution of almes , and done many good workes of the same nature , then the Lord chiefe Chancel our ( some Angell is hereby understood ) who is overseer of the good deeds of men here on earth , presently enroles them in his table-book , by which means they come unto the fight of the Almighty , unto whom the foresaid publike notary delivers this petition , O Lord of the whole universe , avert the unfortunate influence of the starres from this man and his fimily , for they have done these and these good works . Then the misfortune seiseth upon some wicked person or other ( for the heaven being a naturall agent , doth of necessity keep his course ) as it is written , Pro ; 11. 28. The righteous is delivered out of trouble , and the wicked commeth in his stead . If there be no ungodly sinner in the house , then the influentiall mi●chiefe lights upon the head of some of his Cattell . This matter is too prolixe , and cannot be comprehended by the shallow capacity of many women .

It is necessary that before any presume to set downe to dinner , he should go and unload his belly in some secret place , that he fall to his victuals with an empty stomack and purified body ; for if he come to the table with a full stomack , he shall depart from it with a body stuft with diseases . This the Jewish Doctors gather out of that verse , Lev. 26. 10. bring forth the old because of the new : Hence concluding , that a man ought first to empty his stomacke of the meat formerly received , before he take in any more .

It is also necessary , that a man should wash his hands before he go to dinner ; Oruch , thaym . num. 1571. to this end he ought to have fresh and clean water , not that which is any way troubled ; and that is accounted for cleane water , which hath not formerly been transferred to any other use ; that is accounted uncleane , in which any kind of wine hath been cooled in the former time , in which cups or drinking glasses have been washed , or out of which hens or dogs have drunk : Ordinarily the houshold servants wash first , then the Mistrisse , and last of all the Master of the family . that he being cleane every whit , may instantly beflow a blessing upon the creatures provided for their daily food and nourishment , the form of which I will here after delineate . Furthermore it is a position of the Rabbines , that any Master of a family being exquisite in the performance of this ceremony , Tract S●tah , cap 1. which is as an usheting prologue to the filling of his paunch cannot come within the reach of any evill .

The hands being washed , are to be cleanly wiped : Hence it is recorded in the Talmud , that Rabbi Ahbahu was wont to affirm , that whosoever eates his bread with wet and undried hands , his fact is no lesse hainous , then if he had eaten that bread , which by the law was accounted uncleane unto the Israelites ; Ezek: 4. 13. as it is written , So shall the children of Israel eate their defiled bread among the Gentiles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whither I will cast them . In the Originall , the words signifying defiled bread , are lachmam Tame , which comprehend according to the Hebrew Cabbalisticall computation , 168. Which number the letters of these three words , Belo , Niggubh , Jadaiim , doe likewise specifie ; which do signify being construed , without the washing of the hands . So then the Cabbalisticall meaning must bee this ; The Israelites shall eate their bread with unwashen hands ; that is , they shall eat it defiled . Rabbi Jose saith , that whosoever eates bread with unwashen hands , Tract . Sotah . cap. 1. Prov. 26. commits as grievous a sinne as if he had laien with a whore . And this he sifts out of those words of Solomon , For a whorish woman , a man shall be brought to a morsell of bread . This then is so slrictly observed of the Jews both before and after meat , that you shal not sind one amongst a million , that is forgetfull or negligent in the performance thereof ; yea , so curious are they therein , that when they wash , they will not suffer a ring to stay on their finger , left some filth might be sheltered under the same ; and the observation of drawing off the ring is so accurate , that he who in time of washing doth not draw it off , is accounted as unclean , as if he had not washed at all . It is written in the Talmud , that Rabbi Akibha was once for a long time imprisoned by the Gentiles or Christians : To whom Rabbi Jehoshua Garsites brought every day so much water as might serve for to quench his thirst and wash his hands . At a certaine time the keeper of the prison tooke the water from him , and poured halfe thereof upon the ground ; Tract . Egub. hin. cap. 2. which Rabbi Akibha seeing , and perceiving that there was not water sufficient said unto Rubbi Jehoshua , reach me the water that I may wash my hands ; who replyed , Sir , here is not enough for you to drink . Rabbi Akibha answeres , whosoever eates meate with unwashen hands , is guilty of death ; It is better therefore that I should dye by thirst , then that I should despise , and set nothing by the traditions of my Ancestours .

There is also another story in the Talmud to this purpose . Rabbi Meir , Rabbi Josa , Tract . Iom ▪ de festis . cap. 8 Rabbi Juda , upon a certaine time were travelling together , and comming to a certaine Inne , where mine Osle was a Jew , they required lodging , for the Sabbath drew on , when it is not lawfull for the Jewes to travell . Rabbi Meir asked the In-keeper what his name was , who answered and said , his name was Kiddori . Whereupon Rabbi Meir began to think with himselfe , that his Oste must needes be a wicked man who had such an ill name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deut. 32. 20 ▪ grounding his thoughts upon those words , ki dor tahphuroth Hemmah , They are a perverse generation . Which although the event proved to be true , yet Rabbi Jose , and Rabbi Juda so lightly regarded the nomenclation , that they gave him their cloak-bags to lay up untill the Sabbath was past . Rabbi Meir would not doe the same , but went and hid his in the Sepulchre of the mans father that kept the Inne . The dead time of the night being come , the Oste was warned in a dreame to go and dig in his fathers grave , where he should find a bag full of money . When he was up in the morning he told the dreame to Rabbi Meir ; who said unto him , that those dreames which were dreamed on the night going before the Sabbath , were nothing to be esteemed : And then departing with great heed and care , watched the Sepulchre all the Sabbath day , lest the dreamer should come and take away his money ; which the Sabbath once ended he took out of the earth againe . Upon the first day of the week the other two did also require mine Oste to deliver their cloak-bags , who constantly affirmed that he had them not , and sloutly denyed that they left any with him . They invite him to the wine Tavern , hoping that by his friendly usage to regaine their goods . While they were a drinking , they espye some pease and lentiles sticking in his beard ; from whence they collected , that without all doubt he had eaten such kinde of pulse that morning to breakfast , Whereupon they returning to his wife , required their cloake-bags of her , telling her that her husband commanded them to bee restored , by the same token hee had eaten lentiles in the morning . The woman knowing it even to bee as they had spoken , presently made delivery , and they held on their journey . The good man returning to his house , hearing how matters were carried , beat his wife so cruelly , that shee shortly after departed this life . This story yields us an evident demonstration , that every one ought to wash after meare ; for if the O●te had washed his hands and wiped his mouth and beard , these travellers had not spied the signe in his beard , by occasion whereof they recovered their goods ; without which they had not had their cloak-bags restored , and their Oastesse had not come to this untimely death .

There is another story in the Talmud concerning a Jew , who eate swines flesh because he did not wash his hands before he sate downe to table : It runs thus . There was a certaine Jewish In-keeper , who received into his house , as well Christians as Jewes : Whensoever any Jewes did turn aside to lodge with him , he knew them by the washing of their hands before meales ; and therefore he alwaies set the flesh of clean and choice fatlings before them , even such as in the Law was commanded and appointed to be eaten . But whensoever any Christians came , he set swines flesh before them . It fortuned that upon a time a certaine Jew having more stomach then devotion , came unto his house , who setting down at the table forgot to wash his hands ; whence the Oaste drawing a profitable argument that hee was a Gentile , set swines flesh before him : The Jewes stomack being to far removed from his braine , as to enter into consideration of what he eate , carried headlong with a hunger starved appetite , lustily invaded with teeth and knife , what was set before him , never questioning what he crammed his guts withall . Well , dinner being ended , and the reckoning arising to a round summe , the guest questions his Host how Beefe came to be at so high a rate : To whom hee answered , my friend , you have hitherto fed upon swines flesh , and have eaten not a little , which now is very deare . The poore Jew hearing this became very sore afraid for the commission of so hainous an offence , and was forced over and above , to pay an heavy mulct , and undergoe much hard pennance for this his delinquency . All this happened unto him for the neglect of washing his hands ; which may serve as a sufficient warning to every one to have an especiall care to wash before they sit downe to meate . This outward curiosity is reprehended by Is●●ah the Prophet ; Their feet run unto evill , and are s●●ft to shed innocent blood : destruction and unhappinesse are in their waies , and the way of peace they have not known ; neither is there any judgements in their waies : ●hey have perverted their owne pathes ; whosoever goes through them , knowes not peace . This is that which St ▪ Matthew brands them with , Mat. 15. 1 , 2 , 3. saying , Then c●me to Jesus the Scribes and Pharisees which were of Jerus●lem , saying , why do thy disciples transgresse the tradition of the Elders ? for they wash not their hands when they eat bread . But he answered and said unto them , why do you also transgresse the commandement of God by your traditions ? Mark 1. 2 , 3 , 4. St Marke , also saith , Then gathered together unto him the Pharisees and a a

Pharisaeus ● Pharisee from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 parasch expandere , for enlarging and laying open their Phylacteries , or from parasch exponere , explanare , because they were expounders of the Iaw , or from the same verbe in Pihel , signifying to separate , either that they separated themselves to the study of the law , or from commerce with other people in habit and manner . What their opinions were , the New Testament declares to the full . There were ●even sorts of them , as the Talmud witnesseth , Tract ▪ Sota . cap. 3.

1. Pharisaeus Sichemita , who turned Pharisee for gaine , as the Si●hemites embraced circumcision .

2. Truncatus , so called , because he walked as though he wanted feet , to cause the greater opinion of his meditation .

3. ●mp●●gens , who winked when hee went abroad , to avoid the temptation of beauty , which often made his wit jump with a post .

4. Pharisaeus quid debeo facere & faciam illud ? the questionary , such was he , Luke 18.

5. Morturius , because he wore a hat in form of a deep mortar .

6. Pharisaeus ex amore , who obeyed God out of meere love .

7. Pharisaeus ex timore , who obeyed the Law onely for feare of punishment . See Pirke Aboth , Rabbi Moses , Gerundensis , Mr Godwin .

certaine of the Scribes which came from Jerusalem . And when they s●w some of his disciples eat with common hands ( that is to say , unwashen ) they complained . For the Pharisees and all the Jewes , except they wash their hands oft , eate not , holding the tradition of the Elders . And when they come from the market , except they wash , they eate not : And many other things there be , which they have taken upon them to observe ; as the washing of cups and pots , of brazen vessels , and of beds .

CHAP. VII . How the Jewes behave themselves in time of eating .

IN the former Chapter it is recorded , that the Master of the family useth commonly to wash the last of all ; and that for this reason , that he presently may sit downe at the table and say grace , in so doing , neither speaking word , nor doing any other action between the washing of his hands and blessing of his meate . This they practise , not only that no evill may befall them in time of their repast , but also because their Doctors prove it out of those words of David ; Lift up your hands unto the Sanctuary , Psal. 134. 2. and praise the Lord . For from hence these profound Artists have learned two things , the first whereof is this : That the hands in time of washing , are to be lifted up on high , lest the water which is first poured upon , then and thence becomming unclean , sliding downward should pollute the fingers : The second is , that so soon as the hands are washed and sanctified , grace ought presently to be said , and thanks to be given .

When they are once seated at the table , Orach . chajim . num. 167. 82. 201. it is required that some fine bread in whole loaves , and salt also be set thereupon : Then the Master of the family takes a loafe in his hand and cuts it not in the middle , but in some other part in which it is purest and best baked ; then instantly setting it aside , laies both his hands upon it , and blesseth it in manner and form following . Blessed be thou O Lord our God , King of the whole world , who bringeth bread out of the earth . Then he breaks a bit of it , and putting it into the salt , or into some sort of sauce , if there bee any upon the table , presently eates it , speaking not a word , for if he doe , he is bound to say grace the second time . The piece which he breaks off is of a good quantity , lest he should be accounted for a miserable niggard , who desires to be sparing , where spending is ranked in the place of a good worke and laudable . It is also required , that two or three should sit together at the same table , for otherwise every one must say grace for himselfe . This finished , he takes the bread into his hands the second time , and cuts every one there present a shive of the same , laying it on their trencher , that every one may feed thereupon .

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

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

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

Salt is set upon the table in remembrance of their sacrifices which were wont to be offered in the daies of old ; for the table represents the Altar , and the meat thereon is compared to the sacrifice ; yea , it is also written , And every oblation of thy meate-offering , Lev. 2. 13. shalt thou season with salt , neither shalt thou suffer the salt of the Covenant of thy GOD to be lacking from thy meate-offering ; with all thine offerings thoushalt offer salt ; and therefore it is lawfull to want salt at the table .

The reason why they doe not cut and divide their bread into parcels before they blesse it , is , because it is the position of their Doctors , that hereby they should offend God ; Psal. 10. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seeing it is written , Ubozeah berech nietz adonai ; which the Jews very handsomely translate , whosoever cuts , and gives a blessing offends the Lord . The Hebrew word Bozeah , never signifying to cut , neither admits it of any such signification in this place , neither is it so translated in the Germane Psalter ; but only is so rendered at the pleasure of the Rabbines , as wee may read in Orach chajim , a little booke translated into the Germane tongue , for the use of women and children ; in which is briefly set down the plat-forme , after which their life ought to bee framed untill the end of their daies . They lay both their hands upon the bread their fingers being stretched out in remembrance of the ten commandements , which God gave concerning the graine , whereof the bread is made . These commandements cannot bee conveniently inserted into this place , being set downe in a place a little before cited .

Secondly , they do it , moved thereunto by some sayings of holy writ ; one whereof is this : Psal. 104.14 . He bringeth forth grasse for the cattell , and green herbes for the service of men , that he may bring bread out of the earth ; Another is this : Psal. 145.15 . The eies of all wait upon the Lord , and thou gavest them their meat in due season ; the third : Deut. 8. 7 , 8. The Lord thy God bringeth thee into a good land , a land of brookes and waters , of fount aines , and deeps that spring out of the vallies and hils . A land of wheat and harly , of vines a●d fig-trees , and pomegranates , a land of oile olive and honey . And many other sayings of the same sort , which in the originall consist onely of ten words , and so the usuallgrace also consists of ten words onely .

In blessing the wine foure things are especially to be taken notice of , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and had respect unto , all which are briefly comprehended in the word Chamischah , which is as a note of remembrance for the more easie retaining of them . The first of the word is Cheth , which notes unto us Chai , signifying new ; intimating that the wine ought both to be new , and also to be poured out into the bowle from a full tankard . The second letter , Mem , signifies Male , which is as much as full ; for the cup ought to be full of wine ; as it is written , O Naphtali , satisfied with favour , and full with the blessing of the Lord , Deut. 33. 23. possesse thou the west and the south . Hence concluding , that their cup which they blesse in this manner , ought to bee full of wine .

If any drinke out of the foresaid cup before grace be said , it is to be filled againe out of a fresh and full tankard ; if there remaine no wine at all in the tankard , then must that which is in the cup bee poured out into a cleane tankard , and from thence into the cup againe , and so it passeth for currant . The third letter , Schin , notes the word Schetiphah , which is ablution , intimating that the out-side of the cup ought to bee washed with cold water . The last letter , He , notes out the word Haddacha , which signifies a washing , intimating that the inside of the cup ought also to bee washed with cold water . That they ought to lift up the cup with both hands from the table , they prove from the words of David , Psal: 134. 2. Lift up your hands unto the Sanctuary , and bless the Lord , a very doctor-like proofe indeed .

While they are at their repast , every one using a modest carriage , must think with himselfe , that he is in the presence of the Lord . As it is said con●erning the tithes of the field , Deut. 14. 23. Ezek. 41. 22. that thou shalt eat before the Lord thy God . Againe , This is the table that is before the Lord .

The Master of the family must sit a long time at the table , Tract . Berachos de benedict. expecting the approach of some poore person , to whose necessity he may communicate some of his broken meate . This is a good worke , and to be had in honour ; for he that feeds the poore shall prolong his own daies , as we may read in the Talmud . Of this the Prophet spake , saying , Is not this the fast that I have chosen , that thou deale thy bread to the hungry , and bring the poor that are cast out , to thine house ? No man ought to eate more then will suffice nature , as the Rabbines write in the Talmud , saying , The poore are alwaies to bee in thine house . Which they construe in this sence ; that no man ought to eat unto satiety at any time , even as poor folks are wont to doe , who have not wherewithall to content their crying appetites . Tract . Berachos de ben. Bread is not to bee handled but in a pure and holy manner ; for according to the Talmudist , a threefold honour must be given unto it . First , no vessell ought to be set upon it . Secondly , no p●atter may be underpropped with it . Thirdly , it is not lawfull to throw it after any thing . Hence whosoever contemnes and despiseth bread , shall fall into extreame poverty ; Iob 15. 23. Tract . Cholin . cap. 8. as it is written , He shall wander abroad for bread . The Talmudists record that there is a certaine Angell set a purpose to observe and take notice of them , who by their negligence and incogitancy , suffer the bread ordained for their nourishment , to fall upon the ground , and to be trodden under foot , whom for their offence he brings to poverty . This Angels name is called Nabel , who upon a time watching a man very narrowly , it was his whole desire to make him fall into want and misery ; for the accomplishment of which his end , hee hoped that some time hee would leave his bread lying upon the earth , that so it might bee trode upon . It came to passe on a certaine day , that the man sitting in the field , did eate breade upon the greene grasse ; which the Angell seeing , confabulates with himselfe : Now at length I shall have my wish ; for it is impossible for him to gather up his crums which have fallen among the grasse , but he must of necessity leave them to be trodden under foot . The man when he had done eating , takes a spade , cut away the grasse together with the crums , and casts them both into the sea ; whence it came to passe that the fishes came and eat them up , making a meale of them . Thus were the hopes of the Angell made frustrate , and his voice was heard in the aire , saying , woe unto me , foole that I was , that this man hath drawn me from my habitation all in vaine , for I can finde no occasion to punish him .

In the mean time while any man is eating and chewing his meate in his mouth , Tract . Taanis de jejunio . he ought not to speake , according to the Talmud , lest the meat should chance to slide some other way then into his throat , and be choaked by the meanes thereof : Although one sneese at the table , Orach . chajim num. 170. yet he that eateth ought not to say God blesse you .

These wise and holy Rabbines write , that Elias the Prophet is alwaies present at the table , and that every man hath one peculiar Angell waiting over him , who being a daily attendant at the table , notes with what devotion he gives thankes , how his words fall from him , and according to what square he frames his behaviour . If they who are set downe to meate , commune of the things contained in the Law of God , then the Angell doth not depart from them , and their meate becomes wholsome unto them ; but if they spend the time in foolish tales , or scurrilous relations , then hee leaves the roome , and an evill spirit and infortunate supplies his place ; who , dinner and supper being ended , stirres up strifes , brawls , blowes and diseases ; such men also are not satisfied though they eate abundance ; as it is written , The righteous eateth to the satisfying of his soule , Prov. 13. 25. but the belly of the wicked shall want . And because such ministring spirits , whether good or bad , are alwaies present at the table , thence it comes to passe , that no Jewes will presume to cast the bones and finnes of fishes upon one hand or other , or behind his back , lest hee might touch and offend these invisible creatures . They doe it also to this end , that the dogs under the table snatching at the bone , should catch them by the shinne . In the same kind they never suffer that any knife should lye upon the back with the edge upward , lest those angelicall and spirituall creatures should bee hurt thereby . Marrow bones are not to bee knockt upon a trencher , for hereby the evill and uncleane Spirits being roused up , thinke that the men are gone by the eares together , and so comming into the roome , annoy those they find present : Some smailpiece of bread is therefore to be fitted for the receit of the marrow , which is quietly to be picked out of the bone .

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

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

Every religious man sitting at the table ought to meditate with himselfe , how vaine and tran●tory a thing man is ; and how great a vanity meat and drinke is ; Tract . de benedict. c. 1. p. 18 the least part of which remaining in the man , the greatest port on thereof is cast out into the draught ; as Martzutra di●putes upon those words of the Prophet David , Psal. 32. 6. For this shall every one that is mercifull , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pray unto thee in a time when thou maist bee heard . The Jew rendering those words , leg●●th metzo , In that time when the guts are in emptying . For it is the Rabbines position , that he is an honest man , who when he eates and drinkes , thinkes withall , that he must be forced to evacuate his belly of what it hath received , nature that cleanly huswife willing the same ; and yet those two words whereon they ground this their assertion , signifie , in the time when he may bee found , that is , in a fitting time , and the fittest time to finde the Lord , i● , when trouble and necessity molest the just . But to return to the matter in hand : The Jew entertaining and feeding upon the foresaid meditations , must remember , that it is altogether requisite for him to leade a temperate life , and mus● take an especiall care lest out of a luxurious prodigall humour , hee mispend his estate in sumptuous banquets , seeing a laudable frugality makes many rich .

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

Likewise for me●te● whi●h are not for the palate of every rusticke , nor for every daies service : Blessed art thou O Lord our God , who hast created diversitie of meates . If there bee any fruit upon the table which groweth on a tree ; as grapes , figs , golden apples , olives , chesnuts , common apples , peares , almonds , acrons , berries , or such like ; then he saith , Blessed art thou , O God , who hast created the fruit of the tree ; but if only those which sprung out of the earth , then hee saith , Blessed art thou O God , who hast created the fruites of the earth .

Over other dishes , that neither grow immediately out of the earth , nor yet upon any tree , as cheese , butter , fish , flesh , milk and honey , he saith , Blessed bee God by whose word was created whatsoever was created . If any take an apple , or such like thing into his hand and blesse it , yet before he eate it , if it chance to fall unto the ground , then hee saith , Blessed be thou O Name of the majesty of his Kingdome , from hence fo●th for evermore . And this he doth , because he had formerly praied in vaine , and that praier did nothing availe , having named the name of God to no purpose , which is an offence very hainous . If the apple fall out of his hand before he have given thankes at all , then hee saith , O Lord teach me thy statutes . If any have put any meate into his mouth forgetting to give thanks , he must keep it in the side thereof , untill he have conferred a blessing thereupon ; then let it descend into the kitchin of his stomack . Berachos . c. 7. p. 50. In the like manner if he have drunk wine or beere , hee must redeem his forgetfulnesse with an accelerated consecrating thanksgiving . If the meat in this case be unchewed , he must take it out of his mouth againe , and say a praier over it . Now , it is not lawfull for any one , either to eate or drinke , without prayer and giving of thankes ; so neither is it permitted that any enjoy a sweet smell or ●avour , Orach . chajim num. 116. without the exhibition of the due symptomes of a gratefull minde to God the Creator . If the smell in a sense-pleasing exhalation be evaporated from some savoury wood at the no●e , frankincense , cynnamon , or such like ; this pious ejaculation must proceed out of the mouth , Blessed be thou O God , which hast infused a sweet savour into trees , bringing forth ●lowers . If the odours proceed from fruits , as apples and muske nuts ; then they ought of say , Blessed be thou O God , who hast given such a sweet savour to apples . Over balseme , or sweet smelling oiles , and nose-alluring waters , they say , Blessed be thou , O God , who createst sweet and well-smelling oyles . Over herbes , Blessed be thou , O God , who hast created herbes , sending forth odours , like unto those of spices . If any Jew goe into an Apothecaries shop , or any other closet , where an army of odours make a forcible entrance in at the two lea●ed door of his nose , he presently disgorgeth this thanksgiving ; Blessed be thou , O God , who hast created sweet smelling odours of all sorts ; what more shall we say ? This their opinion they defend tooth and naile , and this they write : That nothing whatsoever , wheresoever profered unto us , can bee lawfully enjoyed of us , unlesse we first poure out a thanksgiving to God the Creator of it . Hence it comes to passe , that an ungratefull man is called a robber , because he feares not to spoile God of his goods and gifts , and that with great injustice . This custome of theirs , truly is very laudable and no way to be discommended , so it were used without superstition , and a mind intent upon their Maker : But they alas , in this , as in all other their actions , have more respect to the outward Ceremony , then the inward worke , placing all the power and virtue in the bare words , by the repetition of which , they thinke themselves well apayed .

They leave a piece of bread upon the table , Tract . Sanhedrin ▪ c. 11. which they account so religious a worke , that he who neglects the performance thereof , shall not inherit the smallest blessing ; which the Talmudist proves out of those words : lob 20. 21. There shall none of his meat be left , therefore shall no man looke for his goods . Which is also commanded in the second of Chronicles ; where it is recorded . Since the people began to bring the offerings into the the house of the Lord , we had enough to eate , and have left plenty , for the Lord hath blessed his people , and that which is left , is this great store . Rabbi Eliezer saith , that a whole loafe must not bee left upon the table , lest the action should seeme to have some savour of Idolatry , as in ancient times , wherein as the Prophet Isaiah saith , Isaiah 65. 11. that they forsooke the Lord , forgot his holy mountaine , prepared a table for the troope of heaven , and furnished the drinke offering unto that number . Now the table on which this crust of bread is usually left , at this day is not prepared for the same end and purpose , that it was in Esaies dayes ; for they when they had eaten and were full , then instead of giving of thankes , they spread a table for the hoaste of heaven . But now adaies this little piece of bread is lest upon the table , that there may be alwaies something thereupon , which may be the subject of blessing ; for otherwise the bread being all devoured , no benediction keeps any further residence upon the table .

Before they say grace after meat , Minhagin p. 6. every one takes his knife and puts it into his sheath . The impulsive cause , is that which is read in the Gemarah , that when upon a certaine time , some had left their knives upon the table , he who was to say grace , when he came to those words , Build againe thy holy City Jerusalem , and that quickly in th●se our daies ; Blessed be thou , O God , who doest build againe thy City Jerusalem ; and hereupon recalling into his remembrance the desolations of the City and Temple , he became so sorrowfull and melancholy , that he presently snatcht one of the knives , stabbing himselfe to the heart , made a way for the departure of his soule .

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

When the Jewes have eaten their fils , Grace a●ter meate . then the good man of the house , some one of the Rabbines , or some guest or stranger , if any such bee present , saies grace after meat . Their thanksgiving is very prolixe and tedious ; in which praising God , they thank him that he gives meate and drinke to them and all other his creatures , that hee sustaines them through his goodnesse , that he brought their fathers out of the land of of Egypt , and gave them the land of Canaan for and inheritan●e , made a covenant with them , and in giving them the law made a promise unto them , that he would for ever keep and defend them . They pray and beseech him that he would have mercy upon Sion , build againe their holy Temple , and restore the Kingdome of David in these their daies ; send them the Messias and Eliah the Prophet to deliver them out of the house of bondage ; to preserve them against poverty , that they may not bee forced to beg or borrow of the Christians , who in their repute are men meerely flesh and blood , poore miserable mortals and cast-awaies ; who entertaine no commerce with their Maker ; who are subject to the curse , and utterly rejected , who shall dye and perish like unto beasts ; when on the contrary , they are a holy nation , the ●lock and inheritance of God himselfe . They further pray that God would vouchsafe to fill their hands with all good things , and no● suffer them to bee ashamed , but to breake the yoake of the Christians from off their necks , and to bring them backe into their own land ; to bestow a blessing upon the house where in they have feasted , and to enrich the master and mistrisse thereof , with their children , and all their posterity , &c. To which things , every one saying , Amen , with attentive mindes repeating the words of David , Psal. 34. 9 , 10. O feare the Lord all yee his saints , for they that feare him lacke nothing . The lyons do lack and suffer hunger , but they that secke the Lord , shall want no manner of thing that is good . This they say with their mouthes so empty of meate , that not one crum of bread or piece of flesh , stickes between their teeth , and those words bind them thereunto : Let my mouth bee filled with thy praise and glory all the day long . Psal. 71. 7. Orach . chajim . num. 184. Prayers are alwaies to bee said in that place where dinner or supper is eaten . Hence the Cabbalists write , that whosoever praies not in that place where any banquet is celebrated , shall never come unto the grave , because they shall dye such a death , which is never accompanied with any buriall ; as , hanging , drowning , or such like . There was once a time when a certaine godly and religious Jew being in the field , refreshed and filled with wholsome meates , forgot to give thankes . When hee had been long absent from the foresaid place , and at length remembring he had offended in not saying grace ; having another in his company , he said unto him , that hee must of necessity returne to that place where hee had formerly taken meate , because hee had left a precious toole there . Which when he had done , and praied , and given thanks , God shewed this miracle .

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

The Chachamim and Doctors command , that a man should not make many banquets in one week , lest he should so carry himselfe that every day thereof might bee accounted for an holy day ; as some doe , who mutually inviting one another , say , to day you shall feast with me , so will I to morrow with you , &c. for the whole weeke . Of such men the Cabbalists writing , say , that at such banquets , an evill spirit called Sama●l , feasts himselfe , lib. ●eschis chochma c. 5. p. 6● . together with others of his society , inciting the guests to many grand offences . Rabbi Levi in the behalfe of Rabbi Abhen , in the name of Rabbi Joshua , saith , that the bellies of all those that keep such revellings , eating and drinking , sporting and feasting every week , do burst asunder the third after they are dead and laid in their graves , and the dung of their intrals is poured upon their faces ; as it is written , I will sprinkle the dung of your feasts upon your faces . Which once come to passe , the Devils come and jeare them , saying ; now devour that which even now thou gormandisedst . And here I will leave them , and proceed to a further declaration of their carriage , after they rise from the table .

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

IN great Cities where the Jewes have Schools or Synagogues , Minhag . p. 6. Orach . chajim . num. 232. the beater of the Schoole a a so called , because by knocking at their doores , he warns them to come to prayers . who is the same with a Sexton in other places , going about unto their houses about five a clock in the afternoon , knocks at their doores with an hammer , thereby giving them notice that they ought to make hast to evening prayer .

So soon as they come into the Synagogue , they set them down , and huddle up a certaine praier , by reason of the first word therein , called Aschre b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rectum esse , for only the righteous man is blessed . Psal. 145. 15. 1 ▪ 45. 1. which in English signifies Blessednesse , which is taken out of the eighty fourth Psalme , and the first verse , which begins with this fore-mentioned word ; The prayer runs thus . Blessed are they that dwell in thine house , for they will alwaies be praising thee , Selah . c c Selah . This word according to Schendler , hath neither any regular forme of a Noun , nor signification , but onely serves for musick and melody , and as an enc●●uicke , makes up the harmony . A word without sence ; but the root of it , according to Rabbi David , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to exalt or elevate ; so that Selah must be as much as a note of elevation and listing up of the voice in such or such a place . Of this opinion is Mercerus ; and therefore it is not found in any place but in the Psalms , and Song of Habbakkuk . Kimchi saith , it lifts us to a consideration of things written . In these words boasting of their diligence in frequenting the house of the Lord ) Happy are the people that be in such a case ; yea blessed are the people that have the Lord for their God . I will magnifie thee , O Lord my King ; I wil praise thy name for ever and ever , &c. unto the end of the Psalme . This prayer is in so great esteem among them , that they write , that whosoever saith it three times a day , shall have his portion in eternall life .

Then the Chanter rising up , sings halfe of that holy prayer , which they call Kaddisch ; after that the whole Synagogue joines in the repetition of the eighteen laudatory petitions , of which we made mention in their morning prayer . Which done and finished , the Chanter comming for his chaire or pulpit , so called by the Christians , fals downe upon his knees before the Arke , and leanes his head upon his left hand , which all the people doe likewise , and bowing their head towards the left side , and covering theirface , with their whole heart ( for the heart lies upon the left side , and so the head and heart are joined in such a position ) they in a most devout manner pronounce the words following : O mercifull and gracious GOD , Psal. 6. I have sinned in thy sight , but thou art full of mercy . Have mercy therefore upon mee , and receive my prayer , which proceedeth out of unfained lips . Rebuke mee not O Lord , in thy fury , neither chasten mee in thy heavy displeasure . They moreover repeate the sixt Psalme from the beginning to the end , with their heads covered and bended towards the earth .

The Chanter fals downe upon his knees before the Arke , Ios. 7. 6. in imitation of Joshua ; of whom it is written , That hee rent his clothes , and fell to the earth upon his face before the Arke of the Lord , untill the eventide , he and the elders of Israel , and put dust upon their heads .

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

They leane their head upon their left hand , moved hereunto by that which is written : His left hand is under my head , Can● . 2. 6. and his right hand doth embrace me . And moreover , because Isaac being about to bee sacrificed , lay upon his left side . But to returne to the point in hand . They suddenly rise up againe , and their Chanter saies , Wee are ignorant , O Lord , what other thing to put in practise , but only to lift up our eyes unto thee ; as though they would say , Wee have worshipped thee O God , sitting and standing being humble and lifted up , kneeling , and with anerected posture ; not knowing what more is re●●i●ed of us ; yet wee will once againe lift up our eies unto thee .

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

Now indeed it were very laudable , if after this evening sacrifice of prayer and thanksgiving , returning to their owne houses , they did immediately fall to supper ; and that ended , againe to assemble themselves into the Synagogue , for the performance of their nocturnall devotions . But this practise is disapproved by the Rabbines , as a thing very inconvenient , seeing many may be drunke , and so forget their duty of prayer ; therefore they have decreed , that presently after the evening prayer be ended , that accustomed , to be said in the beginning of the night , should also be finished . Yet not withstanding , they make some small stay between Minhah and Ma●rib , that is to say , between their evening and nightly prayers , to the end the one may be differenced from the other .

They have one quaint custome concerning the reconcilement of them that are at strife one with another , and that in time of prayers . For if two be at ods , and the one cannot bring the other with him into the Synagogue : That a reconcilemet may be made , he steps ▪ unto the book , out of which the Chanter sings or saies their common prayers , shuts it , and giving it a clap with his hand , saith , I conclude and put a period to this exercise ; which is all one as if he should say , I locke and seale up this order of praying , interdicting the same , untill an agreement be made between me and mine adversary . And from that time forward , untill his desire bee accomplished , it is not lawfull for them to say any more prayers in the Synagogue . Thence it often fals out , that they retune home without any praying ; yet if the one party bee wayward and refractory , there happens many times a surcease and intermission of this duty of prayer , for some whole dayes together .

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

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

Furthermore , they say one petition more , formerly mentioned in their morning prayer ; in which , they entreat God to revenge their cause against all the Christians in generall ; but in a more especiall manner , against their Magistrates . If any lost a father in that yeare , he is tied all the yeare long to say that praier , called Kaddisch the lesse , by the mediation of which , his father shall be delivered out of purgatory ; of which ( God willing ) more hereafter .

When they go out of the Synagogue , then must they repeat those sentences formerly mentioned in the fifth Chapter . Tal. & R. Alphes . Tract Berachos . c. 1. And in this place againe they exercise many prolix disputes about that prayer , beginning , Schema Israel , Heare O Israel , the Lord thy God is one God , questioning the manner how , the time when , the place where this prayer should bee said and repeated . All which to avoid prolixity , I willingly omit .

At dinner and supper their carriage is the same . Orach . chajim num. 235. When they goe to bed , they must first draw off the left foot shooe , then the right . They put off their shirts lying in bed , and covered with clothes , lest the beams and wals of the house , should behold their unseemly nakednesse . And this is the cause that they never use to empty their bladder in their bed-chamber , their clothes being off , the very act becomming a shamefull disgrace unto them , and the consequent of such impudence , being a fearfullapse into an extream poverty ; a consideration also had , that it is one of those things God hateth . Whosoever saies that prayer , Schema Israel , Heare O Israel &c. must endeavour instantly upon the finishing of the same , to fal asleep , and take an especiall care , that he speake nothing after it ; as it is written , Psal. 4. 4. Commune with your own heart upon your bed , and be still , Selah . If sleepe will not presently attempt to close up his eyes he must not cease to repeate the said prayer untill the approach thereof tongue-tye his devotions ; for in●o doing , his rest shall bee sweet and delightfull unto his wearied body , his sleep comfortable and restorative .

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

It is written in the Talmud , Tract Taa●is de jejunio . that the Schoolars of Rabbi Sira , upon a time demanding the reason why hee lived so long , his answer was , that hee never learned , named ; nay , which is more , did not at any time thinke of the Name of God , in an uncleane place . Their bed is commonly so scituated , that their head lies toward the South , their feet toward the north . The reason is , by this meanes it comes to passe , they beget many male children , Tract . Berachos . c. 1. as it is proved out of the Talmud , Rabbi Alphes , and the Psalmes of David . The North , as also the Northern wind , is called in the Hebrew Tzaphon a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tzaphon from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 abscondere to hide , because the northern pole is his hid from them that dwel in Iudea . and it is written in the 17 Psalme , ●zphoneca temalle bitnam b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which our English renders , thou fillest their bellies with thy hid treasure : Yet however the word primarily signifies the north winde num. ●40 . 〈◊〉 . cap. 38. which the Rabbines render , The North wind shall fill their bellies , and they shall have children at their desire . The interpretation indeed is agreeable to the words of the Text : And though the Rabbines know , that the sense or glosse which they put upon them , is not proper and correspondent ; yet it is doctor-like in their esteem , to put such subtile interpretations upon the severall parcels of holy writ . And now because this demonstration was deprehended to bee of small force ; therefore a philosophicall Rabbine , or a Rabbinicall Philosopher , call him what you please , in his booke entituled Reschis chochma● , The beginning of wisedome , hath otherwise expounded it ; which exposition it is not needfull here to enroll .

Moreover , the Jewes have bed-chamber Ethicks ; The first and chie●e point handled therein , is , how the man ought to behave himselfe towards his wife when they are in bed together , which is there most subtilly disputed and handled , as they are perswaded . Which for the reverence I bear to a chaste and circumcised eare , I will neither say it is laudable , nor shall my pen expose it to the offence of chaste , or the temptation of loose livers . If any lustfull monkey have some itching desire to read such baudy morals , let him peruse the booke called Orach Chajim . As for me , my modesty shall bridle it , and leaving the Jew in the bed with his wife , suffering him to take his rest , we will proceed to a further narration of their sanctity and holinesse .

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

IT is registred in the Talmud , Tract . Rabhae Kama . cap. 7. as also in the writings of Rabbi Alphes , that Ezra the Prophet did command the Jewes in that time when they were in captivity at Babylon , to observe these ten things .

First , that upon the Sabbath day ;

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

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

Fourthly , that upon Thursday they should wash all uncleane clothes and vessels , sweepe the house , and make every corner thereof very handsome , in honour of the holy Sabbath .

Fifthly , that every Thursday the men should eat leekes .

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

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

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

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

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

Hence it appeares , that although the Prophets who were before Ezra's time , did institute and ordaine , that the people should every Sabbath day , be taught out of the Law of Moses ; yet was it meet that Ezra ( to in●ite and prick Israel forwards to a higher degree of godlinesse ) should enact it for a perpetuall decree , that three daies , in any weeke , should not passe but in one of them some thing should be rehearsed out of the Law of Moses , by which the people being auditors , might receive instruction . This Edict of Ezra , his learned successors did teach and expound , and also ratifie and confirme out of those words in Exodus , Exod. 15. 22. They went out into the wildernesse of Sur , and they went three daies and found no water . By water in this place , understanding the Law , because it is called by the name of water by the Prophet , Isaiah 55. 1. Hoe every one that thirsteth , come yee to the waters , and he that hath no money , come yee , buy and eate , yea , come , buy wine and milke without money and without price ; that is to say , Come ye unto the Law and word of God . Without which when they had walked three dayes in the desart , they divided the weeke in such a manner , that once in three dayes they ought alwaies to heare and learne somewhat out of the law . This custome is also practised upon Mundayes and Thursdayes in remembrance of Moses , who upon Thursdaies went up into Mount Sinai , brought from thence the two Tables of the Law made of Cedar ; intreated a pardon for the sinne of the Jewes in making the golden calfe ; and upon Munday came downe from the Mount againe . Hereupon also those which are most puritanically straight-laced among the Jewes at this day use to fast upon Mundayes and Fridayes ; as that Pharisee did in the time of our Saviour , boasting thereof in this supercilious manner , I give thee thanks O God , that I am not as other men are , extortioners , unjust , adulterers , nor as this Publican ; I fast twice a weeke , and pay tithes of all that I have .

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

Concerning their usuall prayers upon these dayes , they add one more then ordinary to those in the morning , beginning , Vehu racham , to which they attribute great vertue and strange operations ; hidden ones surely , for they have not made their appearance for one thousand six hundred and odd yeares . This they use to say standing , and that with great devotion . There is a certaine story very pat to this purpose . When the Jewes were banished out of Jerusalem by Titus Vespasian the Roman Emperour : The Emperour commanded that three ships filled with Jewes , should be set to float upon the sea , having neither mast nor sailes . This his command being put in execution ▪ the ships being tost with a most violent tempest , were parted asunder , and cast upon the shore of three divers countries ; the names whereof , were Lovanda , Arlado , and Burdeli , which are now worne out of remembrance . All the Jewes in one of those ships , were very courteously entertained by the Lord of that country in which they landed , who in a most bountifull manner gave them land to till , and Vineyards . After his death , there arose another King , who handled and vexed the Jewes most inhumanely , even as Pharaoh did their Ancestours , saying unto them , that he would try whether they were true Jewes or not after the same manner that Nebuchadnezzar tryed Hananias , Misael , and Azarias , and if you can walke without hurt in the middle of the fiery furnace , as they did , then will I confesse that you are true Jewes indeed . To whom the Jewes made answer , entreating him that he would doe unto them , as Nebuchadnezzar did to the three former ; which was , to grant them three dayes respite , that they might pray unto God to deliver them . Which when he had granted , two brothers called Joseph and Benjamin , and their Couzen Samuel , came together to consult what was best to be done , who determined neither to eat or drinke for three dayes together . Which while they put in practise , every one having a severall prayer , which they joined in one , and repeated it without intermission night and day , untill their allotted time was ended . In the morning of the third day , one of them said he had dreamed that he heard one read a verse out of the Bible , in which Kt was twice , and Lo three times reiterated ; but what it meant , or where it was , he was altogether ignorant . Then answered one of the other two , and said , this verse will be a helpe and comfort unto thee ; for hereby is signified , that God will send thee help from heaven ; and it is written in the forty third chapter of Isaiah , and the second verse , the words wherof are these ; K● , when thou passest through the waters I will be with thee , and through the rivers they shall Lo , not overflow thee . Ki , when thou walkest through the fire , thou shalt Lo , not bee burnt , Lo neither shall the flame kindle upon thee . Upon the third day a huge fire was provided earely in the morning , an immense number of people flocking to the execution , who were very desirous to be present at the burning . The congregation being compleate , these three men did commend their bodies to the mercy of the fire singing and praying untill all the wood being consumed , they came out of the fire without the least touch thereof .

This miracle the foresaid men divulged in what place soever they came ; whereupon it was ordained and commanded that this prayer should bee said every Munday and Thursday morning in every Synagogue , and place of publike prayer ; which the Jewes observe and keepe unto this very day , hoping , that by the power of this prayer , they shall be delivered from their long continued captivity , and tedious exile . But alas , their hopes will be frustrate , so long as they despise and set at nought the Saviour of their soules . Christ Jesus , and persevere in their horrible superstition . This Fable is here related more at large , then it is by Antonius Margarita out of the booke Colbo .

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

After that they have for such a space , either kneeling or standing poured out their souls in prayer unto God ; then followes the narration of that pompe and state which they exhibite to the booke of the Law ; they reade weekly Lectures out of it , according as they were enjoyned by Ezra the scribe : The manner followeth . In every Synagogue they have the booke of the Law , to wit , the Pentateuch , written in long schroles of parchment sewed together ; at the ends thereof are fastned certaine pieces of wood , for the safer keeping , and more easie carriage of the booke of the Law .

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

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

Those pieces of wood , by the helpe whereof the booke of the Law is carryed up and downe , are called by them etz chaijm the wood of life ; Pro. 3. 18. to which that sentence of Solomon was Godfather ; Wisdome is the tree of life to them th●t lay hold on it . Gelilah signifies a folding , intimating what things may be observed in the folding and unfolding of the book . Orach . chajim num 135.

When the Chanter takes this holy booke out of the Arke , then he goes into the pulpit , where he reads out of the same , these words following . Num. 10. ●5 : It came to passe , when the A●ke was set forth , that Moses said , Rise up , O Lord , and let thine enemies be scattered , and let them that hate thee flee before thee . Againe , Many people shall goe and say , Isaiah 2. 3. come yee and let us goe up to the mountaine of the Lord , to the house of the God of Jacob , and he will teach us of his waies , and we will walke in his pathes , for out of Sion shall goe forth the Law , and the word of the Lord from Jerusalem . The Chanter when he begins to sing , laying the book upon his arme , Psal. 34. 3. saith , O praise the Lord with me , and let us magnifie his name together , To which the whole congregation makes this answer ; Psal. 99. 5,9 . O magnifie the Lord our God , and fall down before his foot stool , for he is holy . O magnifie the Lord our God , and worship him upon his holy hil ; for the Lord our God is holy . Directly above that four square structure , is placed a certain table covered with a silken Carpet , upon which the Chasan or Chanter laies down the book of the Law : Then comes he who is to purchase the Office of Gelilah with his money , taking away and devesting the booke , of its formerly in wrapping garments ; which finished , the Chasan , and the other who was to buy his place , calling one out of the whole congregation , and commanding his personall appearance in his fathers name , and his own ; he approaching the presence , seats himselfe in the middle , kisses the book , not upon the bare leaves of the same , for this were an hainous offence , but through the swadling cloutes thereof ; and grasping the cover thereof , saies with a loud voice ; praise the Lord &c. Blessed be thou O God , who hast chosen us unto thy selfe before all other nations of the earth , and hast given us thy Law . Blessed be thou O God the Law giver . Now the Jew perswades himselfe that his lot is fallen unto him in a fair ground , seeing he hath seen and handled the tree of life , and therefore becomes blessed above all other people .

In the next place the minister reades a chapter or section out of the Bible which ended , he who was formerly summoned to appeare , takes the book the second time and kisseth it , saying , Blessed be thou O God who hast given us the very law , and implanted unto us eternall life . Blessed be thou the Law-giver . After this , two more are successively called , whose behaviour is squared according to the platforme of the formers carriage . He that came first in , goes out by another doore then that which afforded him entrance . After these another is cited , who ought to have a well brawned arme ; for hee must lift up the book at armes end , and turning round , must expose it to the view of every spectator , the whole congregation in the mean season , bellowing ou● , This is the law which Moses gave to the Israelites . This Office is named Hagbahah , and is sold to him for money , who bids most . While the match is in making , those brawling scolds , the women , presse into the Synagogue with a great deale of quarrelling and much opposition , every one striving to gain a place in some window or other , where they may be blessed with the sight of such an holy booke , thinking to reape some pleasure by the sole beholding of it , seeing their lips cannot bee allowed to second their husbands in billing of it .

The women have a peculiar Synagogue of their owne , differenced from that of their husbands , with latticed and cross-barred windowes : Concerning which , much is spoken in the Talmud , Tract . Sucha . de Sab. constru . cap. ult. Zach. 12. 12 , 13 and an evident demonstration there of is given by the Prophet Zachary , in these words ; The land shall mourne , every family apart , the family of the house of David apart , and their wives apart , the family of the house of Nathan apart , and their wives apart : The family of the house of Levi apart , and their wives apart : The family of Shimei apart , and their wives apart : All the families that remaine , every family apart , and their wives apart . Whence they conclude , that the men and women are not to come into the same Sinagogue in the time of divine service ; and that for modesty and honesties sake , seeing not only women , but men likewise , are apt and inclineable to fall into divers lustfull cogitations , when they are in the same place together . If the Jew who reades the Law , chance to stumble and let the booke fall out of his hand , he is bound to fast , and all the rest also for a long time together , seeing this accident presageth some great calamity to come upon them .

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

Then comes every one in the Synagogue , both young and old , and kisses the booke , touching it only with two fingers , with which they afterwards handle their face ; which action relishing of a supreme sanctity , is held for a soveraigne medicine against blindnesse , and all diseases incident to the eie .

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

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

IT is written in the second booke of Moses , Exod. 16. 22. That upon the sixt day they gathered twice as much bread ; Verse 23. and a little after , this is that which the Lord hath said , To morrow is the rest of the holy Sabbath unto the Lord , bake that which you will bake to day , and seeth that yee will seeth , and that which remaineth over , lay up for you to bee kept untill the morning . These words force the Jewes to this conclusion , that it is their duty , and Gods command too , that they should provide all things necessary , pertaining to the honourable celebration of the Sabbath ; especially dainty and delicate meates , which they ought to boile or bake betimes upon the Friday morning , whereon they may feed upon the Sabbath , and with more facility , rest from their labours . The women are in a more particular manner enjoined to prepare great store of palate pleasing wafers ; who while they are kneading and making ready the dough , they are very ceremoniall therein , leaving the lump whole . If the bignesel cause a necessity of division , which is often seen in great families , then the one part thereof is covered with a cloth , that it may not be ashamed , and put an open scandall by the other part , in that it is provided in the last place , for the Sabbaths repast .

They honour the Sabbath with three banquets , all served in much pompe . The first whereof they celebrate upon Friday at night , when the Sabbath begins . The second upon the day it selse about twelve of the clock . The third and last upon the evening of the same . These to be the due times , they prove out of those words of Moses , Exod. 16. 26. Eat that to day , for to day it is a Sabbath unto the Lord ; to day yee shall not find it in the field . From the word to day , thrice repeated , the Rabbines conclude , that Moses in this place doth signif●e , that manna ought to be eaten at three severall times upon the Sabbath , orderly succeeding one another . This institution according to the same Doctors , in their Dutch Minhagin , is profitable in another respect : That is , if only one banquet should be provided , every one would with such gredinesse feed thereupon , that his guts should be sufficiently stuft for the rest of the ensuing time , even untill the end of the Sabbath . But now , seeing that every man knowes that one banquet being ended , two more are to succeed , his stomack hath no such edge to the first , as otherwise it had , but living in a very temperate manner he eats his meat with pleasure , conscious of a second and third returne to the table . What other Rites they practise shall hereafter be manifested .

In the time of preparation , no man must thinke it a thing unseemly , or derogating from his birth or riches , to worke with his owne hands , that the preparation to the Sabbath , may be compleat . And although some one man there were , who had an hundred thousand men and maides , yet ought not to be a meere overseer of their labours , but a partaker , and that in honour of the Sabbath . According to that which is recorded in the Talmud , that the good and honest man Rabbe Chasda , would fall a chopping pot-herbes : Those learned men , Rabba , and Rabbi Joseph , would cleave wood : Rabbi Ezra , would make the fire ; Rabbi Nachman would sweep the house , and would moreover provide all manner of instruments necessary for the table . Meates either boiled or roasted are kept hot in an oven , because they are better hot then cold . The tablestands covered all the day and night long , which hath a mysticall signification ; as hereafter shall bee declared .

Furthermore , they wash their heads , and use the help of a barber if need require . The women ought to attire their heads , and plate their haire , to goe into some hot bath , or else to wash their hands in hot water . Upon every Friday they pare their nailes , and in a very superstitious fashion , beginning at the fourth finger of the left hand , and so holding on to the second , then to the fift , then to the third , and last of all to the thumbe ; whence it comes to passe , that they cut not their nailes in order , but still over-skip some finger or other . In cutting those of the right hand , they begin with the second finger , and so hold on to the fourth . He that throwes his nailes , being cut off , upon the ground , that they may bee trodden under foot of men , is a wicked man , and a great sinner . For Satan hath power over the nailes , and wizards by the help of them , exercise their inchantments ; and if any chance to tread upon them , some great danger or other hangs over his head . On the contrary , whosoever digs and buries them in the earth , he is accounted for an honest righteous man . If he cast them into the fire , then is hee a holy and honourable man in esteeme . And the truth of every particular , they evidently demonstrate in their owne opinion , out of the words formerly alledged ; the summe of which were , that upon the sixt day , they should prepare themselves . Moreover , it is necessarily required , that every one should sharp his knife , use the whetstone , and edge him acutely , Iob 5 24 , 25. which they prove by those words ; Thou shalt know that thy tabernacle shall be in peace , thou shalt visit thy habitation , and shalt not sinne . Thou shalt know also that thy seed shall be great , and thy off-spring as the grasse of the earth . Out of which saying the Jewish Doctors have drawne this conclusion ; that wheresoever is a blunt knife , and nothing cunning in cutting there is no peace at the table , and the whole house is out of square .

In the next place they put on their holiday clothes , Orach . chajim num. 262. every one dressing himselfe in the most minicall fashion , his plodding curiosity can invent . They of the richer sort , have garments onely appropriated to the day , not kissing their corpes upon any other , and their reason for the same is very plausible ; for the Rabbines call the Sabbath a Queen : Now if any being to make his appearance before this Queene , should not put on some princely garments , such as in other place ; they use to weare in the presence of a King , then this Queen should bee much scandalized thereby .

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

In the daies of old , Orach . chajim . num. 256. warning to a due preparation was wont to be given by the sound of an horne or trumpet . But at this day the Sexton or keeper of the Synagogue , goes about to every house , making proclamation that every man should cease from labour , and prepare himselfe to a comely and honourable welcomming of the holy Sabbath , which comes to his house much like to some beautifull spouse . Therefore eventide once come , they rest from all domestique employments , and early give the Sabbath a laudable beginning , adding nothing of the week thereunto ; but going into the Synagogue , are conversant in prayer , in the singing of psalmes and hymnes and spirituall songs , according to their wonted manner .

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

The lampes they use , are made of Copper , and they hang them up in the dining room , whose matches ▪ so soon as they begin to burn , the mistrisse of the house stretching out her hands , towards the lights , saith , Blessed be thou , O God , our God King of the world , who hast sanctifyed us by thy commandments , and commanded us to light the lampes appointed for the celebration of the Sabbath . When the season is cloudy , the hens supply the place of a clock unto the woman . For they flying up to take their lodging , are a certaine signe , that the time wherein the Sabbath ought to begin , drawes neare . If there be no hens in the Towne , then the Crow and Nightingale taking betimes their place of rest give her notice of the approach . Women are enjoyned the performance of this office , rather then men ; for two reasons which are urged by the Rabbines . The first is , because so soon as our old Grandam Eve had perceived that shee by eating of the forbidden fruit was lyable to dye the death , shee also desired that good Adam should taste of the same ; saying , if I must dye , indeed it is fit and convenient that thou shouldst dye with me . Hereupon being very importunate with him to eat , which he refusing , shee breakes a club from off the tree , never ceasing therewith , to bang his hide , untill shee forced him whether he would or not , to take the apple and eate it , Gen. 3. 12. as the Text saith , Shee gave me of the tree , and I did eate , that is to say , shee gave mee many sound blowes with her bastinado which shee broke from the tree , and so caused me to eate . This glosse is in Orach chajim , and the second Chapter .

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

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

A second reason for which the women are to light lampes in their houses , is , because they are alwaies resident at home ; but their husbands are often abroad , in●umbred with divers affaires . Furthermore it is written , Exod. 27. 20. Thou shalt command the children of Israel , that they bring the pure o●le olive beaten for the light , to cause the lampe to burne alwaies . The trifling Rabbines here make a question , Brand ●spieg . cap. 37. why Moses writ the Hebrew word , Tetzaveh , signifying , thou shalt command with the letter Thau , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when Tzade would have been sufficient ? The answer is , that Moses would hereby shew it to bee the duty of the women to light the lampes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the word , Naschim , signifying women , in number makes foure hundred and so many the letter Thau . Of this word more hereafter ( truly an excellent proofe ) Therefore seeing the women put out the light of life which was in the world , in recompence thereof , shee is bound in the evening of every Sabbath and Festivall , to light the lampes , and that in signe of her repentance , as willing to revive and re-enlighten the soule of man , which compared to the lampe by the wisest of men , when he saith , Prov. 20. 27. The spirit of man is the candle of the Lord , searching all the inward parts of the belly .

The Jewish Doctors have likewise written , that if any woman light those lamps with a devout mind , attending well what shee is about , her worke is as worthy to be had in honor , as if she had lighted that golden lamp which was once in the holy Temple at Jerusalem .

It is also recorded in the Talmud , that the women dye in child-bed for a three-fold sinne and offence . First , for their forgetfulnesse to take the lumpe a a This lump in old time , was made with oile ; concerning which you may read , Exod 29. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of leaven out of the tub , which was provided for the making of bread against the Sabbath . Secondly , for not lighting the lampes upon the Sabbath . Lastly , for having no care of their monthly flowers .

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

The lampes ought to be two in number , or moe , according to the quality and condition of the house , wherein they are lighted . These represent all the members of mans body , as well of the male as female . For the man hath two hundred forty eight , but the woman two hundred fifty two , according to the Jewish anatomy . These two numbers being conjoyned , make up five hundred , and so many containes the Hebrew word , Ner , which signifies a lampe , being twice written , once for the man , and once for the woman . The words , Ner , Ner , signifie lampes , not Narra , fooles , and the reason is , because the lampe of life shall once more bee kindled both in man and woman .

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

That they begin the Sabbath betimes , the reason is , the pity and commiseration they have towards the soules which are tormented either in hell or purgatory , but have alwaies a release in the time of the Sabbath for the celebration thereof . For so soone as they are entred the Synagogue , and sung that prayer , beginning , Berachu , in a soule ravishing delightfull , and harmonicall note , then hell breaks loose , and the gates of purgatory flie open , the soules in both leape out into the earth , and run into every river , fountaine , or any other water they can come by , desiring for a time to coole their scorched substance ; and this is the cause why the Rabbines most severely commanded , that none should dare to draw any well dry upon the Sabbath day , lest these poore and miserable soules should be utterly destitute of such a refreshing ; as we may read in their Minhagin . Page 14.

In the meane time that they are a praying in the Synagogue , there come two Angels , the one good , the other evill , who standing before the door of the Synagogue , and hearing any pray diligently , Gen. 2. and also reade attentively that Scripture , Thus were the heavens and earth finished and all the hoste of them ; and what followes concerning the sanctifying of the Sabbath : They bring him to his owne home , and putting their hands upon his head , Isaiah 6. 7. say , Loe , this coale hath touched thy lips , and thine iniquity is taken away , and thy sin purged .

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

When they are departed the Synagogue , and every man returned to his owne house , Exod. 20. 8. Minhag . p. 9. then one saying unto another , God send you an happy Sabbath , they instantly fal aboard ; for it is written , Orach . chajim . num. 269. Remember the Sabbath day to sanctifie it ; which last word is in the Hebrew , lekadescho ; by reason of which they give this glosse upon the Text. So soon as the Sabbath is begun , remember that thou also have thy Kaddasch in readinesse ; that is to say , remember solemnly to imitate the same with a cupfull of wine . Hence it comes to passe , that in many Synagogues , presently after the ending of evening prayer , a bowle of wine is ready prepared , because some strangers or poor people which have no wine at home , may bee there present . This being consecrated , is reached forth unto them unto the end , that may celebrate the beginning of the Sabbath in that very place . Whosoever hee be in the Synagogue that blesseth the wine , he tastes it not , but gives it to some young boy to drinke thereof ; for he is not accustomed to drinke of the same , unlesse it be at home at his own table , where also he usually consecrates the same . ●rach . chajim num. 273.

Instantly then upon their returne , they sit downe to table , upon which ought to be salt , a bowle of wine , and two loaves , covered with a diapernapkin . Then the master of the family takes a bowle full of wine , and beginning the Sabbath with blessing it , saith , I am Haschischi , vaie cu●●a haschamaijm . The foure first letters of these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 note unto us that ever blessed name of God , JeHoVaH , the name expressing his eternall essence . And by reason of this mystery , the Rabbines have added the two former words , being the last of the first Chapter of Genesis , unto the two latter , being the first of the second , and by reason hereof , they rise up at the repetition of them , giving a due reverence to the name of God . The words interpreted , run thus : Gen. 2. 1. 2 , 3. The sixth day the heaven and earth were finished , and all the host of them . And on the seventh day , God ended his worke which he had made . And he rested on the seventh day from all his worke which he had made . And God blessed the seventh day and sanctified it ; because in it he had rested from all his worke which he had made . Here in the mean time he inserts an admonition , saying , O my Lords you Rabbines , have regard unto the prayer that every one in particular may in the same manner bee excused thereby , as if he had said it himselfe , and so he holds on to pray and say , Blessed be thou O Lord our God , King of the world , who hast created the fruit of the vine . Blessed be thou O Lòrd our God , King of the world , who hast sactified us by thy commandements , and given us thine holy Sabbath , and out of thy love and good will towards us , hast left it as hereditary unto us , in memory of thy workes in the creation . For it is the beginning of the gathering together of thy Saints , and the memoriall of our departure out of Egypt . Thou hast chosen and sanctifyed us out of all other people , and hast left us the Sabbath of thy holinesse , as a legacy of thy love and good will towards us . Blessled be thou O God , who sanctifyest the Sabbath . In the next place he drinks some of the wine , and reacheth it to the the rest , that they may doe as he hath done . Then he takes the napkin from over the bread , and taking the two loaves unto him , cuts them not before he hath said grace , contrary to that which he doth upon the daies of the weeke , but presently saith . By your leave my Masters and Rabbines ; blessing the bread in this forme : Blessed be thou O Lord our God , King of the world , which brings bread out of the earth . After this he breaks a piece of bread and eates , imparting also to every one at the table a morsell , which is of greater size then ordinary , in honour of the Sabbath , upon it is not lawfull for any to be niggardly , then they eat whatsoever God hath sent .

While that the cup is in blessing , every one casts a delightfull eye upon the Sabbath-lamps , Orach . chajim . num. 274. Tract de Sab. c. 15. p 113. because that the Rabbines write , that when any one travels upon the daies of the weeke , the five hundred part of his sight departs from him ; for the regaining of which , the beholding of these lamps , in that time while the wine is consecrated , is a soveraign medicine . For the Hebrew word Ner , signifying a light , being doubled , make in number fifty .

They cover the bread , that it may not behold its owne shame ; the wine being present , which is in the first place sanctified for the use of the Sabbath ; notwithstanding that the Scripture gives the bread the place , Deut. 8. 8. when it saith , I will bring thee into a land of wheate and barley , of vines and figge-trees . For here wheat is first named , which is the materiall of bread ; yet neverthelesse it is the last of all to be consecrated for the use of the Sabbath , which would be a great shame unto it if it should stand bare . Others affirm the bread to be covered in remembrance of the Manna : For first of all a certaine dew fell in the desart , after that , the Manna , and then another dew , between which two it lay hid as between two napkins : And so the bread upon the Jewes table lyes between two linnen clothes . Hence it is that the women make minced pies , or boile some other thing like unto it , which they eat instead of Manna ; for their minced pye hath a certaine lumpe for its bottom , and in the middle it is stuft with flesh , above also it hath a certain cover made like unto Manna . The reason why they take two loaves , is in remembrance of the Manna , whereof they gathered in times past , two measures full upon every Friday , according to that which is written : And it came to passe that on the sixt day , Exod. 16. 22. they gathered twice as much bread .

Briefly , Min. page . 11. of all things to be done by us in this world , an especiall care is to bee had of our bodies upon the Sabbath day : which thing the holy Scripture so often commands us , saying , Thou shalt call the Sabbath , Isaiah 59. 13. Oneg , a delight , because wee ought to restrhaine our selves from no sort of pleasure upon the Sabbath day . In the same manner speaks the holy Scrpture concerning festivals : Thou shalt rejoice in thy feasts , Deut. 16. 14. thou and thy sonne , &c. that all our actions may tend to Gods glory . Eat and drinke therefore , and be good unto thy selfe , and remember to doe it in honour to the Sabbath : Yet not thinking that hee may eat many delicates upon the Friday , for the filling of his paunch , especially if he be poor and cannot away with the cost ; for this should rather have a place in the Catalogue of sinnes , then good workes ; seeing he should also thinke upon the Sabbath day , that he should have no such cheare upon Sunday , and so become sorrowfull at that time , when he ought the most of all to be merry .

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

Against the Sabbath , ready thou shalt be To leave all worke that doth belong to thee . Thy selfe for Sabbath do prepare ; its gaine , Though many maids and servants thou maintaine . The Sabbath equally in all precepts availeth ; Be of good cheare , thinke as thee nought aileth . Use neat apparell , costly raiments weare , For Sabbath of a bride the name doth beare . Buy that is daintiest 'gainst the Sabbath's day : Strictly observe its precepts every way . Keep in good appetite the stomack thine , Feed upon fish and flesh , and healthy wine . Dresse up thy bed in handsome fashion good ; Order thy table well , set on thy food . Bath , wash and cleanse thy head , trim up thy haire , About thee never any thing do beare . Sharpen thy knife , fall stoutly to thy meate ; Cut off thy nailes , fling them in fiery heate . Speake blessing to thy wine , cleanse hand and foot ; By this precept thou shalt doe good I wot . Be of good mood , of comfortable ease , Refraine not from , thy selfe wherein canst please . Merry , and withall joyfull shalt thou be , As if thy workes all finish'd were by thee . Remove thee fro all dumpes and pensivenesse , Table and stools have in a readinesse . Lay on cleane table cloth and napkins , as 't is fit , Hasten away your rost-meat from the spit : Swill handsomely your cups and drinking glasses , Put out of mind your once endured losses , Buy the best bit thou find'st upon the Mart , With wife and children make a merry heart . One table once thus dressed , gives thee three meales , Talke nothing but of merry making tales , &c.

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

In gallant suit thyselfe aray , Blesse candle light , so 't will in burning mend , From all manner of working flye away , On Fryday all thy works bring to an end . Eat savoury f●shes , goodly capons , quailes , Live delicately , see that nothing failes . Then against Even thy selfe thus recreate . All manner of good things for thee provide , Well-fatted beeves , and such as likes thy pate , From a good cup of spice'd wine , doe not slide , &c. Item . In all meeknesse thou shalt walke , For of that the Law doth talke , With meeknesse all thy lifetime shall be led . When Sunne doth rise , at leisure keep thy bed , &c. Item . Linnen and silken rayment much is made of , Honour'd they be that doe make their clothes thereof . An holy day the Sabbath is , Happy , that keeps it not amisse . Bring not your hearts to heavy mournfull courses , Although much leannesse lodge within your purses . Cheerfull you ought to be , and without sorrow , Although elsewhere your mony you do borrow . Furnish your selves with wine , with flesh and fishes , Upon your table set three sorts of dishes . A good reward for thee will then be hasting Here , and in time to come , for everlasting , &c Item . Women , your candles remember for to light , With carefull heed observe this time aright . Here of great profit you will make full quickly , When great with child you shall come to be fickly . If then fine cakes to bake you shall be skilfull , At child birth you may play and laugh your wil-full .

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

In that tract of the Talmud entituled , de Sabbatho : Cap. 16. p. 119. These ; e words are registred as they came from the mouth of Rabbi Chaia . The rich Butcher . I ( saith he ) was upon a time in Cyprus ( others say in Ladkia ) where I lodged with a certaine Katzubh , or Butcher . At the time of supper a table all of gold was brought in , which sixteen men were scarce able to carry , all the furniture and other necessaries upon the table , were of gold the platters , candlestickes , salts , cups , and trenchers , all of gold , with a snmptuous variety of delicates , an most excellent apples .

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

In the same page it is registred , that there was sometimes one Joseph , surnamed Mokir Schabbas , that is to say , an honourer of the Sabbath . This man of all those victuals that the Shambles could afford , thought nothing too deare for the celebration of the Sabbath ; yea he would spare neither cost nor charges in the procurement of the most rare fishes the waters could furnish him withall . This Joseph had a certaine neighbour who was very rich : By him he was continually flouted , with a goe to , what doth it profit thee that thou celebratest the Sabbath in such a religious manner ? Certainly thou art never the richer then if thou studied the contrary . I do not reverence the Sabbath in that degree that thou doest , and yet I am richer then thou art . Good Joseph little regarding his mocks , put his trust in God , hoping that hee would give him a large harvest of rewards for these his weekly expences . At that time there were certaine Astrologers in that City , who said unto the rich man , Friend ; what availeth it thee to bee so rich , when thy heart will not suffer thee to buy one good fish with all thy bags ? We by the observation of the stars , have gathered thus much ▪ that thy goods and riches which are so infinite , shall all come iuto the hands of Joseph Mokir Scabbas , that reverent observer of the Sabbath , who upon the Sabbath day is wont to have some morsell for his money . The rich man hearing the words of these star-gazers , and meditating upon them , went and sold all that he had , and with the money purchased many Margarites , and other precious stones , all which he pursed up in a girdle of haire , and presently takes shipping for another country , that the good man Joseph might not inherit his goods . When he was about the middle of the Sea , behold a great tempest arose , and did ●o split the ship , that it was beyond expectation , if he did not take up his lodging in the chambers of the deep . The wind blowing most vehemently snatcht his hat from off his head , tossing it into a remote place of this vast Ocean , where a fish at that time there swimming , swallowed up the hat together with the girdle , wherein were the Margarites and other precious stones . A little after this , this huge fish was taken and carried to the City upon Friday to be sold in the Market . Every Caterer prized the fish ; but for a great price set upon it , none could buy it ; at last comes Joseph Mokir Schabbas , who was alwaies accustomed to buy great fishes of what price soever , who never s●uck to buy this also for the celebration of the Sabbath , which he did with a great alacrity of mind , and joy of heart of no vulgar extent . Which when he had carried home and cut up , he found in the leaunch thereof , the aforesaid girdle stuft with precious stones , which the rich Euclio had lost : And so the prediction of the Astrologers came to passe . Then became Jos●ph a man of exceeding great wealth , greatly rejoicing because these jewels were valued to be worth a whole Kingdome . Then came a certaine old man unto Joseph , and said unto him ; Whosoever borroweth much for the Sabbath day , the Sabbath wi●l likewise repay him much againe ; and who honours it but in part , the Lord will restore it unto him foure-fold .

It is also recorded in the Talmud , Tract . Taanis . cap. 30. in the Tract concerning the fasting of one Rabbi Chonech . He was wont every Fryday , to send his servants into the Market , and cause them to buy up all the pot-herbes which the Gardiners could not put off their hands , and then commanded them to throw them into the rivers . The Rabbines in Gemarah , which is an appendix to the Talmud , aske the question , why he did not rather give their herbes unto the poor ? The answer is , that if he had given them to the poor , then they would have bought none for the celebration of the Sabbath ; and if it should have come so to passe that the Gardiners should have withdrawne all their pot-herbs , so that the poor people could not have had them , then should not the Sabbath have been celebrated by them . Againe , the Rabbines ask why he did not give them unto the beasts to eat , which had been far better , then thus to throw them into the water , where they are utterly void of profit . The answer is , that hee would not have that to bee devoured by the irreasonable creature , which may serve for the proper food of man . And that although he cast them into the waters , yet men might take them from thence and transfer them to their own use . But why did he buy up all the pot-herbes ? This he did for the encouragement of the Gardiners , that they might the more willingly , and with a better accord , bring them into the Market every Friday . For if they could not have sold this their garbish for one day or two together , then had they staied at home ever after , and so the poor people should have wanted food upon the Sabbath day , and by this means the Sabbath it selfe should have been dishonoured : And therefore Rabbi Chonech tooke this course , that the Sabbath might bee honoured by voluptous living , and that by the poor man too , though a green sallet were his chiefe delicate .

It is written in the tract concerning the Sabbath , Cap. 16. p. 118. that whosoever upon the Sabbath lifts us his head , that is to say , who celebrates the Sabbath with joy and rejoicing , God shall give him a large inheritance , subdue unto him many nations , people infinite and innumerable ; as it is written : Then ( that is when thou shalt keep the Sabbath with joy and rejoycing , and call it thy delight ) thou shalt delight thy self in the Lord , and I will set thee upon the high places of the earth , and feed thee with the inheritance of Jacob thy father , of whom it is written ; Thou shalt spreadforth east and west , north and south , even into the foure corners of the earth . Rabbi Nachman averres , that whosoever exhibites himselfe as a pattern of merriment upon the Sabbath day , shall be free from the bondage of the nations , as it is written , I will set thee upon the high places of the earth , and thou shalt tread upon the necks of thine enemies Rabbi Juda saith , that whosoever keepes the Sabbath with a joifull heart , God shall give him whatsoever his heart can wish ; as it is written : Delight in the Lord , Psal. 37.4 . and he shall give thee thy hearts desire .

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

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

Now seeing they will have the Sabbath to signi●ie delight , Orach chajim num. 280. therefore their wise Doctors think it good , and as a great honor unto the day , if any married man , but especially one of the Rabbines , who is learned and well seen in knowledge , upon the Sabbath day at night , hug and kisse his wife a little more then ordinary . And this is the cause that they eat store of potato roots before the Sabbath begin , that they may become more valiant in the act of carnall copulation . For the same cause marriages are commonly celebrated upon the Sabbath day , that their first concourse upon that night may bee the morefortunate , and the Sabbath it sel●e more highly dignified . Hereupon the common opinion is , that the infants begot upon this night , continually be partakers of eminent fortunes , and all of them at length attaine unto the dignity of wise and holy men , chiefly then , when in the act of generation the parents minds are full of good and pure cogitations ; when they come together not to fulfill the lusts of the flesh , but in honour to the Sabbath .

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

The third said , I will not depart hence until the Sabbath be ended , for he that commanded me to sanctifie it is able to preserve me in the middle of this wood . When his fellowes perceived his resolution , they held on their journey , beeing Sabbath-breakers . But this third man staied in the same place , as though he had been nailed unto the ground , and pitching his tent , spread a linnen cloth upon the earth , for want of a better table , and set bread ▪ thereupon , and what other provision he had , and so saying his evening prayer , sate him down to take his first Sabbath meale . In the mean time as he was at his repast , there came a Bore unto him of such an horrible and ugly shape , as never eye beheld . This said beast drawing neare unto him , signified by certaine gestures , that he was an hungry . The Jew good man in a manner terrified , gives him a crust of bread . withall feeding himselfe with this meditation , that God if it pleased him , could easily preserve him in safety . The Bore never moving eats the bread which was given him and staies there still . So soon as the Jew had sufficiently refreshed himselfe , he said his evening prayer , which ended , he lies downe upon the earth to take his rest and sleep , the Bore lying downe besides him . The morning light unlocking his eye-lids , he was exceeding joifull , that the Bore had not devoured him , praising God and giving him thanks for such a benefit ; he orderly also pours out his morning devotions , then taking his dinner and supper , and running over all his prayers . When the Sabbath was ended , he making a separation , divided the Sabbath from the rest of the weeke ( of which more shall bee spoken in the next Chapter ) and so went on his journey , the Bore becomming his individuall companion all the night over . Upon the same night his two companions had fallen into the hands of robbers , who had spoiled them of all that they had . At last ( the Bore accompanying him ) hee overtooke them , whom so soone as the beast beheld , hee run unto them , and tore them both in pieces . At the sight whereof , feare begins to benum the spirits of the religious Jew , and a strong opinion possessed him , that hee also was at the last gaspe . In the mean time , they who had robbed his fellowes , came unto him , and questioned him what he was , and from whence he travell'd . He made answer , I am a Jew ( for having a sure confiden●e in God , he would not deny himselfe ) and came from the Kings pallace , and am thus farre on my journy . They further enquired of him where he got that Bore ? Hee answered , the King bestowed him on me for a guide . Then said one of the Robbers ▪ surely that Jew is in great favour with the King , because his will was , he should have a safe pass age by the conduct of that Bore . And the other replyed , we will give him all the money that wee have , and lead him out of the wood for feare lest he discover us . Which they did , and accompanied him for a long and tedious space ; they also holding on to direct him in the way that he was to goe , and the Bore run back into the wood againe . The case standing thus , it behoves every Jew , committing himselfe to the protection of him that dwelleth in the highest heavens , to remember , keep , and sanctifie the Sabbath day with all diligence .

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

UPon the morning of the Sabbath , Orach . chajim num. 281. nov. addit . num. 28. they doe not so early leave their beds , as at other times , but sleep untill the day be farre spent , and this they doe more for their own pleasure , then for any due honor tendered unto the Sabbath ; yet the more pleasure they enjoy , the more devoutly they celebrate the Sabbath in their opinion . Their Rabbines doe most magisterially prove the lawfulnesse of this custome out of the Law , out of the twenty eight Chapter of the fourth booke of Moses . When Moses , say they , makes mention in that place of the daily sacrifice , it is written , early in the morning : But when he speakes of the oblation for the seventh day , it is written , in the day of the Sabbath : The meaning of which words is this . The daily sacrifices were wont to be offered early in the morning before it was light ( instead of which they repaire at this day earely unto their Synagogue to say their morning prayers ) as was formerly declared . But upon the Sabbath a longer stay was made , and the sacrifice was not wont to be offered before perfect day . Wherefore the Jewes ought to sleep larger upon this day then another , and to goe later to morning prayer then at other times , to recreate themselves for a longer space upon their couches , for the joy and delight accrewing by the Sabbaths reproach .

When they are once come into the Synagogue , they pray as at other times , yet saying and singing more prayers and anthemes then ordinary , in honour of the Sabbath . Upon this day they doe not put on their phylacteries ( of which we spoke in the fourth Chapter ) and that because the Sabbath it selfe is a sign of the Jewish faith , and that this was given to the Jewes onely , and commanded by them to bee sanctified , and therefore they have no need of other signes , as the phylacteries and circumcision , whereby a Jew may bee knowne from other men .

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

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

They pray also for the soules of them , Minhag . p. 12. Orach chajim . num. 288. who in their life time did not rightly sanctify the Sabbath . For the Rabbines perswade themselves , that these are tossed in hell from side to side both after and before the Sabbath , and therefore they pray for them thereupon .

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

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

Moreover it seemeth good unto the wise men among the Jewes , that dinner being ended , that somewhat should bee learned by study , and some Chapters read o●t of the holy Bible . Min. page . 13. Caphtor Uperach p 43. For upon a certaine time , the Sabbath complained unto God , that every thing in this universe had a like unto it selfe , of which it was onely destitute . Then God instantly replyed , and said , The people of Israel shall from henceforth be thy mate ; for they upon the Sabbath day bend their study to the learning of the Law , which if they did not , they would at that time be altogether idle . Then the Law posting unto Gods tribunall , poured out its complaints and said ; When Israel shall returne into his owne land , and one shall goe unto his farme , another to his vineyard , who shall then learn or study me . God answered , the Israelites shall doe it , who resting upon the Sabbath , shall practise nothing else . By reason of these complaints , it was concluded and thought meet , that upon the Sabbath day after dinner , every one should busie himselfe either in reading of the word of God , or , in collecting something out of their bookes of morality , whereby they might be incited unto the feare of the Lord , and so the Law and Sabbath might not have any more just occasion of complaint . But alas how rare readers they are in these good books , experience gives an evident demonstration for the whole weeks space ; time enough a man would think . They speake not so much of their bargaines , usury , buying and selling , as they do upon the Sabbath day .

At even-tide they returne againe into the Synagogue , and prayer ended , they fall to their supper , the third and last meal upon this day , while the day is not yet gone , nor the Sabbath altogether come to its period . They doe not at this time eate much , because their time is short and because they are bound to shut up the Sabbath with thanksgivings . Moreover , it often fals out , that when this meale is provided for them , they are not an hungry , because they filled their paunhes more largely at dinner , which often holds unto the evening . These meales or banquets they repute as a thing strictly commanded , and for a worke of singular excellen●ie and goodnesse , con●erning which they writing very many things in the Talmud , T●act . de Sab. c. 16 p. 118. ●O ach chajim . num. 291● . are of opinion , That whosoever celebrates them frequently and diligently , he shall not taste of hell torments ▪ he shall be defended against that most fe● refull warre of Gog and Magog ; he shall bee preserved from the trouble and vexation , which shall be upon the earth about the comming of the Messias , which they call , Chebble hammaschi●he .

Between evening and night the use of cle●ne water is prohibited , A dolores Messiae . neither is it lawfull to drinke of the brooke , because the soules of the wicked deceased doe as yet bath and coole themselves therein , knowing that they must presently return into hell .

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

The night inveloping the earth in darknesse , they againe assemble themselves to prayer , sing sweet Sabbaticall hymns , especially that prayer , veharacham , with a ravishing Nigan , their descant resounding in an amiable melody , much like the ordinary catter-wauling in the moneth of March ; and in so doing , they chant their farewell to the holy Sabbath . They continue these their songs untill much of the night be spent , out of pity and compassion towards the soules of the wicked Jewes : And that to this end ; that the longer these their devotions are a finishing , the later their returne shall bee into the infernall pit . For as upon Friday at eve there is a loud proclamation made in hell , that all the wicked should depart the place , and goe into the earth to celebrate the Sabbath , that all Israel may upon this day rest from their labours : So upon Saterday at night so soone as the Jewes have ended their evening prayers , a second proclamation goes forth to will and command all damned soules to returne into the place of torment . Minhag . p. 3. Orach . chajim num. 295. In these their benighted chanting orisons , they oftentimes call upon Elias the Prophet , saying that he is promised unto them , that hee will not come , but either upon the Sabbath , or some great Festivall . Therefore the Sabbath now being past , and hee not comming , they intreat him that hee will not faile to come upon the next , and declare the comming of the Messias . ( Perhaps good Elias is not quick of hearing , that he being for so long a time invited , yea intreated to come , doth not come as yet ) The Chachamim and skil●ull Rabbines also record , that Elias the Prophet standing under the tree of life in Paradise , registres the merits and good workes of the Jewes , wherewith they diligently celebrate the Sabbath . Blessed are they . Lastly , when they sing the certaine song , whose beginning is B●●rechu , Then the women make speed unto their owne wels , to draw water out of them .

It is also written , that the fountaine Meribah , of which they dranke in the desert , Num. 20. flowes into the sea of Tyberias , and issuing out of it , intermingles it selfe with all other fountains .

Now it comes to passe , Minhag . p. 4. Orach . chajim . num. 299 in fine . that any of the Jewish women drawing any of the foresaid water in that instant , may use it as a choise ingredient for some excellent medicine . Moreover whosoever drinkes of a fountaine so qualified , shall have present remedy for any disease , Colbo c. 41. yea though his whole body be infected with the french pox . Upon a certain time a woman presently upon the ending of the prayer Barechu , went to draw waterat that instant the fountaine Meribah presented it selfe unto her ; for which reason she protracting the time of her returne homeward , her husband began to chafe and swell with anger ; which the woman taking notice of , through feare streaming from the fountaine of his choler into the channels of her body , made her let the paile of water to slip out of her hand unto the ground ; whereupon some few cooling drops being by the fall besprinkled upon the diseased body of her raging husband , were as so many skilfull Chirurgions to the place they onely touched . This the good man got for his anger , who if hee had drunke up all the water , perhaps he might have gained a finall recovery . Hereupon the Rabbines say , that an angry man reapes no other profit by his cholerick behaviour but his owne anger .

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

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

Amongst these nocturnall petitions , there is one which begins , Vaiehi Noam , in which the letter zaijn is not found , which signifies weapons ; whosoever therefore shall say this prayer with a devo●t minde , hee shall bee safe and secure that whole night following , from any kinde of weapon , so that he shall neither be killed , nor have the least scratch given him . In the the like manner he shall besafe from the devill , when he devoutly faith that prayer , beginning , Schema Israel , Heare O Israel , &c. For the first verse begins with the letter Schin , and ends with the letter Daleth , which two joined together , make Scheds , which word signifies a Devill .

This distinction of the Sabbath they prove from those words , Lev. 10. 10. Gen. 1. 4. that you may discern between the holy and profane ; and those , Godseparated the light from the darknesse . Some take of the consecrated wine , and anoint their eies therewithall ; others wash their face in it , thinking it a wholsome medicine against the fluxes of the eye ; others bath their arteries therewith , because it is a meanes to length 〈◊〉 their dayes ; others sprinkle it in every corner of the ho●●ri about the beds , and cradles of infants , dreaming that it is soveraign against enchantments and witchcraft . The truth is , this wine is of so high esteeme amongst them , as that other also wherewith they initiate the Sabbath .

They smell the perfumes , lest they should fall into a swoon , while one of their soules departs out of the body . For upon the Sabbathday they have another soule besides that which they live by at other times . Concerning this matter , Antonius Margarita , in his booke of the faith of the Jewes , writes in this manner . It is written in the Jewish Talmud ( saith he ) that every man hath three soules , and it is proved out of these following words of the Prophet Isaiah , Thus saith the Lord , who created the heaven , and stretched it out , who made the earth , and whatsoever groweth thereon ; who giveth life and breath unto the inhabitants of it . According to the letter of this text , they find two soules in man , to which if we add the naturall soule , there ariseth three . Whereupon they also write , that two soules depart out of a man sleeping , the one of which goes upward unto God , to learne things to come , the other goes downward into the earth , and running to and fro , contemplates nothing else but injustice , sinne , foolishnesse or vanity . The third they call Ruach Behemoth , the irreasonable soule , which being the first of all received by man , is seated neare unto his heart , and sees all things whatsoever the other two soules in their absence from the body have heard seen or done ; and hence proceed and issue all our dreames , which therefore are not alwaies to be contemned . They say moreover , that upon the Sabbath a man hath another soule besides these , which enlarges his heart , that he may keep the Sabbath more honourably , and exhilarate himselfe in a higher straine of mirth , then it were possible for him to doe , if hee were destitute of the same . But the Sabbath once being ended , this soule departs , and the man becomes weake thereupon , against which his faintnesse , hee may prosperously use these sweet smelling odours , that the body may have wherewith to recover its former strength . Hitherto Margarita , but whence he had these words , I cannot as yet finde .

Concerning this superfluous soule 〈◊〉 remember I have read this in the Talmud . Tract . Betzah cap. 2. p. 16. Rabbi Jose said 〈◊〉 the name of Rabbi Simeon , who was the sonne of Jochai , that all the commandements that God gave unto the Israelites , he gave them in publike , except the Sabbath which he gave in private ; as it is recorded , The Sabbath shall be an everlasting signe between me and the children of Israel . Where the Jewes by an everlasting signe , would understand a secret token , willing that the Sabbath should be hid from all other nations , and onely manifested to the Jewes . ( Therefore marke diligently , Christian Reader , how the Hebrew word leolam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying everlasting , any reasonable soule being judge , must according to the Jewish interpretation , signifie hidden and concealed . ) Hence the Rabbines in their Gemarah ask the question , that if the Christians and other people do not know that we have a Sabbath , how comes it to passe , that they in time to come shall be punished for the contempt of the Sabbath , and for the not keeping thereof ? They make answer to themselves , saying , they know well enough that wee keep the Sabbath , this is not hidden from their eyes , and therefore they are to be punished because they will not keepe it . But the reward due unto the observance thereof , is hidden from them , and this they know not ; yet if they would rightlly celebrate the Sabbath , they should also know thereward . But this is a thing impossible for them to put in execution , seeing they are destitute of the superfluous soule , because it being given to men ▪ rather upon that day then others , and that more abundantly doth enlarge their hearts , that in the time of the Sabbath , they may take their rest with ease , eat and drinke well and merrily , and set all care and sorrow a packing from their breasts . Hereupon Rabbi Simeon the sonne of Lakis , Tract . Taanis de je junio . cap. 4. p. 7. Schabbat raiin aphesch . affirmed , that God gave this soule to man upon the Sabbath about eventide , and tooke it from him again at the end of the Sabbath , as it is written , When he had taken rest ev●n to satiety , the Sab●ath remaining , then was he deprived of his soule ; to wit , the superfluous one . Where againe note , how neatly the Jewes interpret the holy Scriptures ; for the verbe jinn●phsch in that place , is rendred by the Rabbines , to want or bee deprived of a soule , whereas it hath a clean contrary signification ; to cherish , recollect , recreate , stirre up the spirits , and most properly to breath ; which after the manner of men , we ascribe unto God , concerning whom it cannot be said nor understood , that he hath lost a soule . In this their blindnesse , the Jewes blush not to place their chiefe wisdome and knowledge .

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

They looke upon their nailes also , because of their fruitfull growth , which a●though they be alwaies cut upon the Friday , yet notwithstanding , they alwaies grow againe . Others say , that this is done in remembrance of that garment , which God at the first made for Adam in paradise ; for it was of the colour of the nailes of a mans hand . Others that all this is done to distinguish the nailes from the flesh ; which wonderfull consideration had its first originall from Adam ; Who , Tract Talm. psachin . c. 4. p. 54. when he saw the whole world wrapt up in darknesse , weeping , said , Woe unto me for whose sinne alone the whole earth is darkned ! Then God suggested this into his mind , that he should take two stones , and strike the one against the otherpunc ; which he doing , the fire sparkled : out , whereat he lighted a candle . Then Adam marking that he was every whit naked , the utmost parts of his fingers onely excepted , he praised God with a greater admiration , as we may read in the book called Colb● .

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

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

A little before somewhat was delivered concerning the stinke of hell fire ; Tract . San●edrin . cap. 7. for the confirmation of which , we have this story in the Talmud . That wicked man Turnus Rophus upon a certaine time , demanded of Rabbi Akibha , in what respect the Sabbath did excell other daies of the weeke , that they should prosecute it with so great honour . The Rabbine replyed , why doe mortals more honour thee , then other men of the same mould ? because said the King , my liege will have it so . To whom Rabbi Akibha answered againe , The King of Kings , even our God himselfe , wils us to give more honour and reverence unto the Sabbath , then to any day in the weeke besides . Turnus replies , who can certainly assure thee , that your Sabbath day is the seventh day , and so the true Sabbath indeed ; perhaps you may celebrate it upon some other . The Rabbine answers , this may be proved , 1. By a water-course of the River Sambation , who estreame is so headstrong for the space of six daies , that it roles huge great stones along with it ; by reason whereof , it denies any one passage for the whole weeke , but upon the Sabbath day it stands unmoveable not running at all , in honour to the Sabbath . 2. I can draw an evident argument for the demonstration hereof , from thy fathers Sepulchre : For all the weeke long , the smoake and stench of hell fire iss ; ues out of it , because for that space he is tormented therein ; but upon the Sabbath day , the Sepulchre sends out no ill savour ; the reason is , thy father at that time is come out of hell , and takes his rest , so that the fire thereof hath no power over him , and for this very cause smoaks not upon that day . When Turnus heard these words of the Rabbine , he said unto him , peradventure the time of his adjudgement to hell torments is now expired ? The Rabbine bids him goe unto thy fathers tombe , the Sabbath now ended , and see if it doe not smoake as yet . Which Turnus hearing , went and found it to be as the Rabbine had spoken .

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

If any have an itching desire to read any more concerning these horrible trifling fopperies , let him reade Rabbi Bechai , in parscha vaiischma Jethro , that is , in his exposition upon the eighteenth Chapter of Exodus , where hee writes many things about the Sabbath . Now seeing God in the Law of Moses and the Prophets , oftentimes commanded the Jewes , that upon the seventh day they should doe no manner of work , and so abstaine from the prophanation thereof . Hence ariseth a grand controversie among the Rabbines , what may be done , what left und one thereupon , Concerning which matter there is a large tract in the Talmud , upon which the chiefe and most learned Rabbines , have written a Commentary ; so that whosoever could broach the most subtle and acute meditations , concerning the genuine manner of sanctifying the Sabbath , he was , or certainly would have been accounted a teacher unto others . I will onely repeat some few things conducible to the matter in hand .

First then , whereas God in his Law commands , that not only man , but also the beast shall rest upon the Sabbath day ; The Rabbines with a curious kind of augmentation , e●quire how far any beast , as horse , asse , or others of the same kinde , may lawfully goe upon the Sabbath day ? Whether also any of these creatures may be allowed to carry any burden thereupon . Tract . de Sab. cap. 5. p 52. This question is fully stated , and that doctor‐like determined of in the Talmud .

1. No beast must be suffered to go out of doores upon the Sabbath , Orach . chajim num. 305. carrying more upon them , then that wherewith hee may be led , curbed , and kept under . So a horse or an asse going out of his Masters stable , must have nothing upon him but a bridle or halter .

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

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

If any lead his horse by the bridle , he must have a serious care that he suffer not the bridle to hang an hands breadth from his off his hand ; and thus he must doe , lest some should thinke that he carries it in that fashion for his owne pleasure . Hee must furthermore , take heed that the bridle hang not too loosely betwixt him and the horse , for in so doing , hee shal seeme not to lead the horse , but to carry the rainges for the nonce ; and it is not lawfull to carry the least thing upon the Sabbath .

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

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

Note that that seemes contrary to this which Christ objected to the Jewes for accusing him for healing upon the Sabbath , saying , who is there amongst you , Ma●. 12. 11. who having a sheep fallen into a pit upon the Sabbath day , will not straight goe and draw him out ? As though he had said ; If you think it lawfull for you upon the Sabbath day , to draw a beast out of a pit , that the life thereof may be preserved ; how much more is a man to be helped upon that day , who is of farre more worth then a beast ? Out of these words I say it seemes to follow , that in Christs time it was permitted unto the Jewes , to draw a beast out of a pit upon the Sabbath day : Whereas the canon Law of the Jewes , which is their spirituall and Talmudicall Law , is diametrically opposite hereunto . And hen●e truly it was that that wicked Jew , Rabbi Lipman in his booke called The triumph over the foure Evangelists , written in the yeare of Christ , 1459 , accuseth our Saviour to have taught falsely , and against their statutes and ordinances , that the Jewes were then w●nt immediately to draw out an oxe , or any other beast fallen into a pit upon the Sabbath day ; as Sebasti●n Mu●ster hath registred the inditement in his Commentary upon St Matthews Gospell in Hebrew . To which I answer , that Christ the truth it selfe , never could speak any thing but truth , for there was never any falshood or guile found in his mouth ; yea sooner then the Jewes , together with their father the father of lies the devill , can evidence the contrary , these superstitious brats shall suffer eternall shame . It is true indeed , that the law contained at this present in the Talmud , is of that stampe , that out of it Christ may be proved a lyar ; as amongst others , an instance urged by Munster out of a Saxon History , concerning a certaine Jew , who upon the Sabbath day ( sir reverence ) fell into a Jakes , makes manifest ; For he being left there , was sustained with food , and not presently drawne out . The Bishop of the place also strictly charging and commanding the Jewes , that they should not draw him out upon the Lords day , holy in the sacred solemnization thereof to the Christians . Whereupon it came to passe , that for two daies space , he was forced to remaine in this , house of office , that he might the better learn his duty . I confesse therefore , that their Talmudicall decrees which are in force with them at this day , are contrary to Christs sayings ; but that it was so from the beginning , it is a manifest untruth . For 1. The traditions and constitutions of the Jewes themselves , according to which they lived in Christs time , brand it with no lesse . And againe , how came it to passe , that if Christ had lied or spoken false , the Pharisees did not presently hit him in the teeth there with ? Certainly the Pharisees would have contradicted the words of our Savior , if he had spoken any thing oppugning their common traditions and ordinances . Now if any ask how it came to pass , that this was inserted into the Law , which they at this day embrace . I answer , that it is a new constitution foisted by the Rabbines and Writers of the Talmud , into their Gemara , or their Appendix of ancient traditions in hatred to the New Testament and Christian Religion , some hundred of yeares after Christs nativity , Tract . de Sab. c. 18. p. 128. as appeares most manifestly out of the Talmud . For into this they thrust in such a tradition , that they might perswade the ignorant , that Christ spoke false . But to returne to the matter in hand .

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

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

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

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

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

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

It is prohibited to carry any thing any whither .

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

It is lawful for to carry an empla●ter applied for the curing of any wound ; yet if it chance to fall off , it is not permitted to be taken up againe , and laid to the same sore .

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

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

It is lawfull for them to wipe off the clay cleaving to their feet , Orach . chajim num. 301. by rubbing them against some wall ; but it is not meet to rub it off upon the earth , lest he that doth it should seem to fill up a certaine ditch .

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

If any chance to defile his hands with dust , it is lawfull for him to purifie them at a mares taile or cowes taile , or the maine of an horse ; Orach . chajim num. 308. & 312. but it is prohibited to be done with a towell , or any such pure matter , lest they should be forced to wash the same upon the Sabbath day .

It is not permitted unto any to carry a ●lap to kill fleas withall or any such diminutive animals .

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

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

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

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

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

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

It is not jawfull to play upon any kind of instrument , Orach . chajim , num ▪ 338. having strings upon it , and yielding any sound at all ; neither is it permitted to sing or dance unto the pipe .

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

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

It is not lawfull for any one to knock at a doore with an hammer , or such kind of instrument , though not withstanding the singing of any spirituall song or dance , bee not notified thereby ; because a man may be thought ●●ther to strike his key into the doore , or else to be a building some other structure : And this is the cause that the Master of the Synagogue beates their doores with his hand , at what time they are to accomplish their devotions . Yet the Rabbines have permitted , that the Jewes may entreat a Christian to play on the Sabbath day upon a lute , or to finger any other instrument in honour of the newly initiated nuptials of the married couple ; never surmising that it is done for the Jewes sake , as also seeing hereby , the vulgar jollity is more profuse upon that day , for a more exquisite celebration . No Jew at all is permitted to play upon any instrument by Act of Parliament , because it savours not of godlinesse , to play a Curranto upon the table , either to this end , that some may dance , or to still a pettish child .

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

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

The second Article , is concerning the cutting down and reaping of corn . To which are re●erred the plucking of dates , grapes , olives , olive berries ; the gathering of figs and apples ; the taking of honey out of the Bee hive , and many moe of the same nature . Hence it is permitted to taste or eate an apple hanging upon the bough or branch upon the Sabbath day , but by no meanes to pluck it off . It is unlawfull to goe through a field of corne , especially if the weather be rainy , for the seed may be rooted up by the heele , which is all one as if it were cut with the sickle . Hence it was ▪ that the Jewes reprehended the Disciples of our Saviour , Mar. 13. for pulling the eares of corne upon the Sabbath .

To the Article of threshing , are referred the peeling , renting , shaking of hempe or flax ; the spinning of wooll ; the straining of any fruits which are full of moisture ; as olives , orenges , apples , grapes , the wringing of any wet cloth , and such like . The giving of sucke is also to be referred to this Article , yet the Rabbines do not agree in opinion concerning this matter . Hereupon it is much questioned , whether a Nurse being bewraied by a child upon the Sabbath day , may lawfully make her selfe cleane ? Many hold that shee ought to wash her hands , by the meanes whereof , the filth may by little and little bee done away . But Rabbi Jose dislikes the opinion , and prohibits the doing of it , seeing such a washing cannot goe in the number of ordinary ones . Thus I have showne you three of their Articles , which in the Talmud are called the fathers of labour , by which you may easily know how to judge of the rest , only I will add , that the offences committed against both kinds are accounted equall . The Articles which arise from the first , are called by the Jewes , Tole doth a a Todeloth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Generations . The singular number is not found in all the Scripture ; the word is de●ived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to proc●eate or beger . It is onely twice found written fully , that i● , with all the letters in the whole Scripture . 〈◊〉 In the second Chapter of Genesis , and the fourth verse , Wh●n God had finished the generations of heaven and earth . And in the last Chapter of the booke of Ruth , and the eighteenth verse , where are reckoned up the 〈◊〉 of which Christ came , who is the fulnesse of all things . Rabbi Isaac gives the reason , why it is d●●ective 〈◊〉 other places . At the creation death was not in the world , after the fall , it came and cut short the generations ; but when Phares came , his generation was made compleat , because Christ came of his ●eed . Generations or off-springs , in the relation to the former appellation of fathers . He that offends against either , is esteemed to deser●e stoning ; but who out of deliberate malice transgresseth the least of them , God will blot his name out of the booke of life . These things are more at large commented upon in the Talmud , the full description whereof , as it is there set downe , many volumes are not large enough to comprehend .

Now although the Jewes in their owne foolish con●eits , perswade themselves that they rightly observe and keepe the Sabbath , omitting nothing which apperta●●es to the honouring and sanctifying thereof ; yet experience it selfe , to which both their consciences and doctrine give witnesse , cries out , that they not at any time kept and sanctified it as they ought . Rabbi Jochanan in that treatise of the Talmud about the Sabbath , in the sixteenth Chapter and the hundred and eighteenth page , affirms , That whosoever keeps the Sabbath as he ought , and as the strict rule there of requires , and abstaines from Idolatry , shall have remission of all his s●ns ; which he proves out of the fifty sixt Chapter of Isaiah , and the second verse , where it is thus written ; Blessed is the man who doth this , and the sonne of man who laies hold upon it , and who keeps the Sabbath and pollutes it not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mechallelo , and profanes it not , for so the word in the originall most properly signifies . Yet the skilfull rabbines will not have written Mechallelo but Machollo , which signifies , he hath obtained remission . Rabbi Jehuda saith , that if the people of Israel had sanctified the first Sabbath after the giving of the Law in that manner which they ought , there had never any strange nation borne rule over them . For as it is recorded upon the seventh day after the giving of the Law , Exod. 16. 27. some of the people went out to gather manna , and found it not , for which sinne of theirs , Amal●k came and fought against Israel , Exod. 17. 8. as it is written in the next Chapter . Rabbi Jochanan in the name of Rabbi Simeon , who was the sonne of Jochai , saith , that if Israel at this day , could but rightly keep two Sabbaths , one immediately following the other , they should be presently delivered out of their bondage ; as it is written : Isa. 56 4,7 . Thus saith the Lord , they that keep my Sabbaths . &c. Even unto them will I give within my house and within my wals , a place and a name better then of sonnes and daughters : I will give them an everlasting name , which shall not be cut off : Even them will I bring to my holy mountaine , and make them joyfull in my house of prayer . Because therefore the Jewes are not delivered unto this day , yea are almost past hopes of a future deliverance , it must necessarily follow , that as yet they have not sanctifyed the Sabbath as they ought : Yea , they themselves confess so much , saying , that they were deficient herein in the times foregoing the destruction of the second Temple , and that this was the reason why Jerusalem was laid waste ; for thus they hold on in the Talmud . Abhai saith , that Jerusalem was destroied , by reason her inhabitants profaned the Sabbath , as it is written ; Her Priests have violated my Law , Ezek. 22. 26. and have profaned my holy things : They have put no difference between the holy and the profane , neither have they shewed difference between the clean and the unclean ; they have hidden their eyes from my Sabbaths , Verse 31. and I am profaned among them . Therefore have I poured out mine indignation upon them . And even so do the Jewes at this day ; for they observe and keep the Sabbath onely with a good cup of wine , some dainty dishes of flesh and fish , and al kind of pleasures to the utmost reach of their abilitie . They abstaine from all outward workes , yea they will not have the least finger in any thing which may carry any shew of labour with it , or which may administer any occasion , which may become a provocation to some worke or other . So often as they are necessitated , as in the winter time to the making of fires at sundry times , to the snuffing of candles , putting out of their lampes , laying their meate to the fire , milking their kine , and such like , they hire some poore serving man who is a Christian , to do the same . Hence they are wont to glory , that they are the sole Lords , Masters and Free-men of the Christians vassals and bond-slaves ; and they who sitting behind a hot furnace , shall doe all their workes for them . It were therefore in my opinion , very meet and convenient that the Christian Magistrates should interdict all those that are their subjects , to do any such servile workes for the Jewes , either upon the Sabbath , or at any other time .

I should have brought some certaine of their prayers , for a conclusion of this Chapter , in the most of which they re-member to pray against the Christians ; Wherein they beseech God , that hee would vouchsafe to give unto the Jewes , the riches of the Gentiles , that he would utterly confound the Ammonites , Moabites , and Edomites ( for by this meanes they Christen us at this day ) that he would smite all people with great feare and vexation , and stirre up great warres and tumults among the nations , even from the East unto the west . But because I have decreed to reserve these , and many others for another tract , I here omit them , and conclude with the saying of the Prophet Isaiah , Isa. 〈◊〉 . 13. Bring no more vain oblations .

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

HOW the Jewes carry themselves all the weeke long , daily practising the duties of modesty and godlinesse , hath been hitherto declared . Now it followes that wee should speake some things of those solemnities and rites , wherewith they are wont to celebrate their Festivals . Their feasts are of two sorts , some great and famous , Deut. 16. 16. such as those were which their Ancestours kept , and held once every year , comming from all quarters , to the celebration of it , even to Jerusalem , Exod. 23. 14. and their appearing before the Lord : Of this sort was the Feast of the Passeover , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Feast of weekes or Pentecost , the Feast of Tabernacles ; which three were commonly called Schelasch Regalim , The three times , or three courses . out of the booke of Exodus . Other Feasts they use , which they keep in those Cities wherein they dwell and inhabite , which they call Jomim to●im , that is to say , good dayes . The chiefe Feast among them of the first sort , is the Passeover , which they call by the name of Pesach a a Pesach 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pasach trans●t , to goe over , or passe over a Feast of the Iewes , in remembrance , that God did passe over the houses of the Israelites , and smote not their first born , when he smote the Egyptians and is also the first in order ; for from the moneth in which it is celebrated , they begin to reckon their annuall Festivals , and that according to the commandement of God in the Law of Moses , saying , This month shall bee unto you the beginning of months ; it shall be the first month in the yeare to you . Lo the first day of the month Nisan b b The Hebrews at first , measured their moneths by the course of the S●n●e , but after their departure out of Egypt , by the course of the Moon , they either contained thirty daies , and were called menses pleni , or twenty nine , and were called menses cavi . After the captivity of Babylon they gave them names . The first they called Nisan , containing part of Aprill , part of March , it is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fugere , because in the beginning of this moneth , the Israelites fled out of Egypt . It is also called Abi● , because all things begin then to flourish ; the word signifying a green care . The second they call Aijar , which signifies beauty , because the trees then begin to be beautified with buds and blossomes . The third they call Sivan , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sevan in the Chalde , signifying dust , because by the heat of the Sun , much dust first begins to be in this moneth . The fourth Thamuz , tooke the name from the Idol of Tamuz , who was according to Rabbi Moses an Idolatrous Prophet , a●d killed by the King . The fifth Ab , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Chaldee , to bring 〈◊〉 fruit , for in this moneth the corne begins to ripen . The sixt , Elul , August , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chald ▪ explor avi● , because they begin then to hunt and seek hares and wild beasts . The seventh , 〈◊〉 , September , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 possidere , to possesse , because then the harvest is got in , and in the possession of the owners ; or , as Schendler 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to press out , because in this month was their vintage , and the wine pressed out of the grapes . This was also called Ethanim , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ethan , signifying strong , because in this moneth all things come to their ripeness , strength and maturity . The eight , Bul , October , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to sprout out , because then begins a new spring , and the ●rees bud and blossome , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bul , signifying to fall away , because the leaves then begin to fall from the trees . It is also called Marches●●● , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rachasch eructare , ebull●e , because the waters then begin to breake out and increase . The ninth , cis●eu , November , it takes the name from a starre so called , and arising in this month , Schem●ler , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying inconstant , because the weather begins now to be inconstant ; frost ▪ snow , wind , &c. The tenth Tebeth , Decemb from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Sy●iack , insame commercium , because winter begins , and stripping the earth of all her garments , doth expose her to disgrace . The eleventh S●h●beth , lanuary , signifying a rod , a seep●er , or tribe , but in this place a rod or tree , because in this month , they began to plant . The ●ast , Adar , February , from Adar to wax strong , because now the earth begins to recover her former strength , by the S●ns approach . is wherein the New Moone begins her course , is the beginning of the yeare , from which they begin to reckon , and order aright their solemnities . Their common yeare takes its beginning from the first of September , by them called Tisri , in the time of the new moon . Hence we read of a foure-fold new yeare in the Talmud . The first begins upon the first day of Nisan , or March ; it is the new yeare , wherein begins the computation of the reigns of their Kings , and celebration of their Feasts . The second begins upon the first day of the month , Elul or August , and is called the new yeare of the bringing up of cattell . The third takes its beginning from the first day of Schebeth or January , and it is called the new yeare for trees .

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

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

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

3. The first day of the new Moon in September , is the beginning of yeares , because from this day they have alwaies begun the computation of years from the Creation of the world , to this present time . The yeare of rest or remission , which was the seventh yeare or Sabbaticall yeare , when their fields and vines were suffered to keepe holiday , took its beginning from the first day of this month ; as also the yeare of Jubilee a a The word Jubilee as Marbachus saith , comes from Iubal , the first inventer of musicall instruments . But rather from Iobel , which signifies a Ram , or Rams horn , because the Priests did in this year , sound on ram● horns , or because it was a year of rejoicing . which was every fiftieth yeare celebrated , of which you may read in the twenty fifth Chapter of the third book of Moses . From this also they began to account the times wherein they planted or grafted trees or herbes . So when any tree was planted in the moneth of June , then the first yeare of its planting ended in August , and the second began in September , &c. the tree being accounted as uncleane and uncir●um●ised , untill three yeares were past and gone .

Lastly , The first day ( or according to Rabbi Hillel ) the fifteenth of January did begin the new yeare of trees and fruits . for according to the time that the trees before or after this day , did bring forth their fruits , so were they permitted , or not permitted , to be eaten ; and according to this supputation , they payed their ti●hes also . The fruits ripening before the beginning of this month , are dates and orenges , and such like , which were lawfull to bee eaten the yeare not run out . But they which brought forth fruit , which was not come to its full growth , the yeare not yet ended , it was not permitted unto any , to eat thereof , before the fifteenth day of January . They payed tithes in like manner of the former sort , but not of these . This is at large handled in the fore-cited place of the Talmud , Antonius Margarita in his booke of the faith of the Jewes , saith , that the Jewes write , that the trees first become sappy upon the fifteenth of January , Page 70 ▪ and that the pippins in peares or apples , then doe turne themselves therein , which experience teacheth for a truth . In the Germane Minhagin , it is recorded , that none ought to kill a Goose in January , because there is one fatall houre in this moneth , in which if any man chance to kill this kind of creature ▪ hee shall surely dye a sudden death . Yet if any doe it out of ignorance , let him take the liver of the Goose and eat it , and no danger wil ensue upon the act which Rabbi Juda Chasid confirms for a truth . So much by way of digression shal suffice to be spoken of the yeares in use among the Jewes : Wee now return to treat of that which was first proposed . How the Jews prepare themselves to the celebration of the passeover .

They of the ri●her sort among the Jewes sitting themselves for the celebration of this Feast , ●spand num. 429. by a thirty dayes preparation , buy wheat to make unleavened bread whereof they may eat in the time of the Festivall . They bestow also somewhat upon the poorer sort , who cannot buy where withall to make unleavened cakes .

The Sabbath immediately foregoing the Feast of the passeover , is among the Jewes an high and great day . In this the Rabbines make an Oration to the people , in which they give a tedious instruction unto the people , concerning the paschall lamb , and the use thereof . This Sabbath they call the great Sabbath , a great miracle , hapning upon the same , being godfather thereunto .

It is written in the second book of Moses , the tenth day of this month , Exod. 12 3 , 6. they shall take to them every man a lambe , according to the house of their fathers , a lambe for an house . And yee shall keep it up untill the fourteenth day of the same month ; and the whole congregation of Israel shall kill it in the evening . Upon which words the Rabbines write as followeth . Our fathers ( say they ) taking up their lambes upon the tenth day , bound them in their foulds , that they might keepe them unto the foureteenth . Which the Egyptians seeing , made enquiry what they meant to doe with them ; to whom the Israelites answered , that they would kill them against the Feast of the passeover . The Egyptians perceiving that they were about to slaughter and sacrifice that creature which they worshipped as a creating god ( for the Ram is a signe of the Zodiacke ) were greatly perplexed , and began to imagine evill against Israel . Then God wrought a miracle , smiting the minds of the Egyptians with feare and amazement , yea with such an agony , that they were not able to wag their tongue against the children of Israel , nor to afflict them with the smallest annoyance of a mischiefe . Hence was ( say they ) that answer of Moses to Pharaoh , Exod. 8. 26. It is not meet to doe so , for then wee should offer unto the Lord our God , that which is an abomination unto the Egyptians . Loe can we sacrifice the abomination of the Egyptians before their eyes , and they not stone us ? Abomination , that is , that Lambe , the killing whereof , will be in the eies of the Egyptians , an abominable and hainous offence , seeing they adore him as a God .

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

Againe it is written , Exod. 13. 7. Unleavened bread shall bee eaten seven daies , and there shall no leavened bread be seen with thee , nor yet leaven be seen with thee in all thy quarters . Out of which words , they gather thus much , that when the time of the Feast approacheth , they ought with all diligence , to seek out all the leavened bread in their houses , and every parcell of leaven that may be found ; to wash with water all their kneading troughes , and other vessels ; and in the second place , to have in a readinesse new dough for to make unleavened bread against the Passeover . Therefore two or three daies at least before the Feast , they begin to brush up and make handsome all their houshold stuffe in that forme and manner , which decency perswades , and necessity requires .

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

For the more easie cleansing of pewter and leaden vessels , they use two paire of tongs , with the one putting them into the Caldron , and with the other , taking them out ; to this end ; that by this mutuall change , the vessels may bee made cleane . They cast their vessels of iron ; as little pots , dripping pans , broiling irons , and such like , into the fire , where they let them remaine untill they sparkle with heat , and then they are clean in estimation . They fill their brasse and iron mortars with coales , binding a thread about them , which by the vehemency of the heat being burnt asunder , showes the purification to be perfect . A mortar of stone ought to be new cut or engraven : Briefly , it is necessarily required , that all vessels of what sort soever , be in every part so exactly cleansed and purified , that not the smallest signe or token of that un●leannesse , signified by the leaven , may be really extant or obvious to the sense ; for whosoever eates meat out of any dish or platter in the time of the passeover , that dish or platter being unclean , he commits as hainous a sin , as if hee had slept with a menstruous woman . Just then was that reprehension given by our Saviour unto the Pharisees , Mar. 7. 8. Ye lay the commandement of God apart , and observe the traditions of men ; as the washing of pots and of cups , and many other such like things you doe . And he said unto them , well , you reject the commandements of God , that you may observe your ownae traditions . ●at. 23. 25 , 27. And againe , Woe be unto you Scribes and Pharisees hypocrites ; for you make cleane the out-side of the cup , and of the platter ; but within they are full of bribery and excesse . Woe be unto you Scribes , Pharisees and hypocrites ; for yee are like unto whited tombes , which appeare beautifull outwards , but are within f●ll of dead mens bones , and all filthinesse doe yee also ; for outward ye appeare righteous unto men , but within you are full of hypocrisie and iniquity . So much concerning their cleansing of vessels .

In the next place wee must enquire into the manner , Orach . chajim num. 434. Tract . P●sa● . cap. 1. how they purge and cleanse the old leavened bread , which they formerly sought for with so much diligence .

Upon the night before the passeover , every one , who is Master of a family , takes a platter and a wing , and lighting a wax candle before he begins his search , saith , Blessed be thou O Lord our God , King of the whole world , who hast sanctified us by thy commandements , and hast commanded us to purge out the old leaven . Then if his house be large and spacious , containing many rooms and stories , he cals unto him some boies or others of riper yeares , to help him for to search ; but no women , because they are idle and talkative , and unfit for such emploiments ; these serve as Clerks to say Amen to the former prayer , and then become fellow-seekers to finde out the leavened bread , every one of these carrying a wax light in his hand , holding the same to every ●hinke and mouse-hole , that hee may see whether any rat or mouse have left any crumbs of bread uneaten . He is to lift the light no higher then his arms will stretch ; especially in that place where his owne wall joines to the wall of the house of some Christian , for in such a place he is not permitted to seek at all ; for if the light should chance to shine through the crevises into the Christians house , hee might thinke the Jew were about to set the same on fire . Wheresoever the house of one Jew adheres unto another , there the scrutator for rats and mice , must search in every place , as much as he can possible . They must use no tallow candles in this their scrutinie , for these will suddenly melt , and it is to be feared , that the chamber should not become cleane , but rather defiled by the leaven hereof . Sometimes they willingly , and of set purpose , cast osme crusts of bread upon the pavement , especially upon that which they conceive to bee purified , to the end , that their laborious search and prayer , may not be in vaine . These crusts must be of great antiquity , and of an hoary hardnesse , otherwise all the fat is in the fire . The bread which is appointed for them to eat at supper , they hide before they begin to search , lest they should find this also , and so be forced to burn it , and by this meanes it should come to passe that they might go supperlesse to bed . It is not lawfull for any man to speak a word between the ending of prayer and the finishing of the foresaid inquisition unlesse it be necessarily required for the execution of the same , as , open that chàmber doore , bring hither that candle that I may see .

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

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

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

The Mistrisse of the house usually takes a certaine portion of the foresaid lump , which in the Law is called Chall●h a a challah Some 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 think it to be so called , from the lightness , as though it were written 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but without reason . Others more probably , from the shortness and frugality of it , deriving it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aegrotare , in●●rmari , but most properly from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vulnerare , because being thrust often through with an iron , it hath as it were so many wounds given it . and making a cake thereof , saith , B●essed bee thou O God our God , who hast commanded us to set aside an unleavened cake ; as it is written : He tooke of the basket of unleavened bread that was before the Lord , one unleavened cake , and a cake of oiled bread , one wafer , and put them upon the fat , and upon the right shoulder , Lev. 8. 26. Upon the uttering of these words , shee casts the cake into the fire or furnace , that it may be burnt to ashes , before any of the other be put into the oven : Which done , shee raised the unleavened loaves , which are to be eaten in the time of the Passeover . These are commonly made round , full of little holes , pierced through with an iron , much like to a horse-combe , that the aire posting along through the portals of the cake , may preserve it from leavening . They use great hast in setting them into the oven , not suffering them to stand any time in the bake house ; which taken out againe , wanting both salt and fatnesse , and kneaded onely with water , have neither taste nor relish . Hence it comes to passe , that some honest huswifes put eggs into them , that they may be more gratefull to the tast .

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

Before the fifth houre of the day bee fully come to passe , Ora●● . chajim num. 471. which is the eleventh with us , they goe unto dinner , eating little , and such mea●es as are easie of digestion , from that time forward . untill the starres appeare in the firmament that they may with a more greedy appetite , eate up at supper their un●ea●ened cakes . If any one in the time bee oppressed with thirst , he may not drink water , but it is lawfull for him to carouse a full bowle of wine , because it is very good to helpe the stoma●k . Supper being ended , they cast all the leavened bread which they found the night afore , into the fire , and burn it . The Master of the houshold saying these words , Let all the leaven , and every thing leavened which is under my hand , seen or unseen , purged or not purged , being utterly dissipated or destroied , be accounted like unto the dust of the earth .

The first born in the evening of the passeover , are injoined to fast from morning untill night , because God in times past , did preserve the first born of the children of Israel , and suffered not the destroier to come in unto them . Pesach . cap. 4. At mid-day they cease to labour , yet it is no offence for them in the afternoon to wash their clothes , to fet●h●home new ones from the Taylor , to put them on in honour of the feast . I conclude with the words of our Saviour , Take heed of the ●●aven of the Pharisees and Sadduces , that is to say , of their false doctrine and hypocrisie .

CHAP. XIII . Of the manner how the Jewes celebrate their Feast of the Passeover , according to the Jewish forme .

IN the evening of the passeover , when it begins to be night , they hasten into the Synagogue , where partly by praying , partly by singing ▪ they offer up their evening sacrifice of prayer and thanksgiving , according to the forme set downe in their books of common prayer . The women at home light two great lamps , accordingly as they did upon the Sabbath ; yet they doe not here begin the Feast , as they did then by the consecration of wine , for there is none whose estate is at the lowest ebb , but hee will have a cup of choice wine to welcome the feast withall , but only sit in the Synagogue untill their returne unto their own houses . In the meane time , their wives at home doe very honourably furnish the table , Orach . chajim num. 472. placing thereupon , vessels of gold and silver , and other precious thing , according to the severall estate of every one in particular ; for at this season , every man ought to make shew of his riches , not in a vaine boasting ostentation , but in honour to the Feast . For the dolefull remembrance which ought continually to be inserted in their minds , concerning the desaoltions of the Temple of Jerusalem , and also intermixt with all their joy and jollities , is a sufficient curb for the former . A chaire of Estate is provided for the Master of the family , adorned with silke pillowes or cushions , upon which hee may sit , leane , and rest himselfe ; the wals of his house , and the places about the table being hung with costly darnicks , or cloth of arras , and that in as curious a manner as possibly can bee invented . In such like chaires they seat themselves , and leane against the wals thus adorned , like some great Lords or potentates , who being delivered out of the Egyptian bondage , should no more bee inthralled therewith ; for every one of them upon the two first nights of the Festivall , conceits himselfe to be some great Duke or mighty Prince , one redeemed from the servility of exile , though in very deed , hee bee the veriest tag rag that ever went from doore to doore ; one of the poorer sort , who is forced to hold his dish under another mans ladle , having not so much as an old shirt to supply the place of a Carpet or any more costly cushion then a turfe , will place himselfe this night in some worm-eaten chaire , and counterfeit such Court-like postures , as though he were some young Baron , who had danced away the greatest part of his meanes in learning and practising the light and nimble carriage of his body . As for the women , it is not needfull for them to leane themselves against anything .

When it is late at night ▪ they make great speed out of the Synagogue , and feather their heels with expedition to revisite their owne homes , where they are no sooner entred but they command a certaine platter to bee set before them , in which lie three cakes wrapped up in two napkins : The uppermost of which , represen●s the High Priest , the middle , the tribe of L vi , and the lowest , the whole congregation of Israel . There is also another platter set upon the table , in which is the haun●h of a lambe , or of a kid , together with an egge hard rosted . A dish of postage is the next service , made with apples peares nuts , figs , almonds , orenges and such like fruits , first boiled in wine , looking as though they were mixt with bruised bricks . Upon these they straw many spices , but especially cinamon scarce beaten at all , so that this kind of pottage seems to have in them both clay and straw ; in remembrance that their forefathers out of these materials , made bricks in the land of Egypt . Moreover , they grace the table with a sallet made of herbes , of an eager taste , as , lettice , ivye , raddish , persley , savory , cresses , and such like . Over against which , they place another dish full of vinegar , in memory , that their ancestors eat the paschall lambe with bitter herbs . The table being thus furnished , they in great hast take their place , every one , old and young , yea the very infant lying as yet in the cradle , hath a bowle of wine presented unto him , and then the Master of the house consecrates the cup , and gives an orderly beginning to the feast : Grace being said , every one takes up his whole one , resting himselfe upon the left arme , and pressing with his elbow his silken pillow , as though hee were some right honourable , and thrice noble Lord and Potentate . Some wash their hands before the giving of thanks , some after . Concerning which , many disputes are extant in the Talmud , and for decision of the controversie , many touch their naked body with their hands , that hereby they may take occasion to wash them . They use Claret wine for the most part in this Feast , because there is the greatest plenty of it to be had ; if such cannot be had , then they use some other for the initiation hereof , alwaies provided , it be intermixed with certaine spices .

Immediately after they have washed their throats , they fall sourely upon the sallets , every one taking a little thereof , and dipping it in vinegar ; the Master of the house also saying , Blessed be thou O Lord our God , King of the world , who hast created the f●uites of the earth . They eat these herbes thus drencht in vinegar , to make their stomach give a more plausible entertainment to the succeeding dishes , it being very soveraign for the invitation of an appetite . To proceed : The Master of the houshold taking that cake of the three which lyeth in the middle out of the platter , breaks it in twaine , and putting the greater part there of under his pillow or napkin ( signifying thereby , that their fathers flying out of Egypt ▪ took their dough before it was leavened , their kneading troughes being bound up in their clothes upon their shoulders ) hee puts the other halfe into its former place , between the two whole cakes , throwing the lambes legg rosted , and the egg , out of the other platter . Then every one laying hands on the dish wherein is the halfe cake , saith with a loud voice , such was the bread of affliction , wherewith our fathers were fed in the land of Egypt . Every one that is hungry , let him come and eat his fill ; whosoever hath need , let him come and eat of the paschall lambe . This yeare we are in this place , the next yeare we shall be in the land of Canaan : This yeare we are servants and bond-men , the next yeare ( God saying Amen ) we shall be redeemed , become Lords and Masters . ( In this place the halfe cake is an emblem of poverty and exile : The reason is , a poor man or a beggar hath not a whole loase in all his house , but only scraps and fragments ) This their practise they ground upon those words of Moses , Deut. 16. 3. Seven daies thou shalt eate unleavened bread therewith , even the bread of affliction . This descant ended , they set the lambes legg , and the rosted egg upon the table againe , and the second time present every person in particular , with a bowle of wine , and take the platter wherein the cakes are , from the table , that the children may move a question , according to the custome of ancient daies , which is recorded in these words , It shall come to passe , Exod 12. 26 , 27. that when your children shall say unto you , what meane you by this service ? That yee shall say , it is the sacrifice of the Lords passeover , who passed over the houses of the children of Israel in Egypt , when he smote the Egyptians , and delivered our houses . So the children of the Jewes at this day ought to aske their fathers why they remove the cakes from the table , before they have tasted of them , and they are to answer them according to the tenor of these words . Instantly , upon the solution of the objection , the cakes are the second time set upon the table , and then the whole company sings a tedious song concerning their deliverance out of the land of Egypt : When they come to that division , wherein mention is made of the ten plagues of Egypt , they slacke their voice , and with their fingers cast some drops of wine out of the cup ; thereby intimating that these ten plagues being banished out of their doors , ought to fall upon their enemies the Christians . The song being ended every one taking his cup into his hand , and in a high note singing or saying ; It is meet and our bounden duty , that we should confesse , praise , glorify , extoll , honour and blesse him , who hath not done not only for our Ancestors , but for us also all these signes and wonders , who hath vouchsafed to bring us out of darknesse into light , out of bondage into liberty , out of the dungeon of sorrow , into the faire fields of joy and gladnesse , and hath changed our daies of mourning and lamentation , into holy Festivals , representing a delightfull Jubilee , for this cause will we come before him , and sing many hallelujahs to his holy name ; sitting in his chair like a spanish Don newly transformed by a new fashion , he carouses the second bowle . Then the Master of the house washing his hands , takes the uppermost cake out of the dish , and saith , Blessed be thou O Lord our God , King of the world , who bringest bread out of the earth ; yet not eating thereof , he takes againe the middle cake , and saith , Blessed be thou O Lord our God , King of the world , who hast sanctifyed us by thy commandements , and hast enjoined us to eat unleavened bread . Immediately upon the pronuntiation of these words , he breaks a morsell of both cakes , and eates it , commanding the rest to doe likewise , who all leane upon their left side . Then they take one whole cake , together with the halfe ; notwithstanding that upon the Sabbath they are accustomed onely to the use of whole loaves , and the reason , Marke here that the Jewes are beggart by their own confession . who immediattly before . bo●sted themselves as Lords . because Moses cals it the bread of poverty or affliction ; for a poore man is Lord of no other , save some basket-pieces . In the next place the Master of the family takes some of the bitter herbes , and puts them into the foresaid pottage , saying , Blessed be thou O Lord God , King of the world , who hast commanded us to feed upon bitter herbes ; and then hee invites every one to eat thereof . They doe not now as formerly leane upon their pillowes , in remembrance , that their forefathers were as yet servants compelled by Pharaoh , togather straw , and labour in the bricke kilne .

Lastly , he takes the third cake out of the platter , and breaks a piece out of the same , and fals againe to feed upon his bitter sallet , but dips not the herbs into the pottage ; because Rabbi a a Rabbi Hillel lived and flou●ished about Christs time , in the yeare , 3930. Alsied . Hillel , who li●ed before the destruction of the second Temple , was accustomed so to do ; and they prove it also out of the words of Moses , who saith , you shall eat unleavened cakes , with bitter herbes shall you eat them ; Exod. 12. 8. so they read it : But the words of Moses are according to the truth of the originall , these which follow , In that night they shall eate the flesh roste with fir● , and unleavened bread , and with bitter herbs shall they eate it .

So much concerning the prologue or preparatory acts to the Supper of the Paschall lambe ; now begins the supper it selfe . They eate whatsoever God hath provided , making very merry , quaffing off , and carousing whole bowles of wine , and beer , untill the middle of the night ; which approaching , the Masser of the Feast takes the halfe cake which he had hid under his pillow , eates a little thereof , and reacheth unto every man present a morsell of the same : which done , they leane very demurely upon their left sides , wash their hands , take a cup of wine , and drinke it off , which is the third cup by them blessed and consecrated . At length , thanks being given , the cups are filled the fourth time , and the good man of the house taking his cup into his hands , saith , poure out thy wrath upon the Gentiles , Psal. 69. 25. and upon the Kingdomes that have not knowne thy name , poure out thine indignation upon them , and let thy wrathfull displeasure take hold on them . In the mean time , one running to the doore , unlocks it , and sets it open , thereby willing to shew their great security . In this saying , they curse all people which are not of Israel , more especially the Christians , hoping that Elias will come that very night , and declare unto them the comming of their Saviour and deliverer the Messias , as they also brag and boast in that prayer , called Azrob nissim a a The two first words thereof . their reason is , because all those famous deliverances so full of wonder which God wrought for the Patriarches , Prophets , and people of Israel , hapned as upon this night . They pray therefore that God would come againe , and deliver them out of this their calamity , and punish the Christians in the same manner , that he did the Egyptians . Hence it comes to p●sse , Orach . chajim num. 48. that so soone as the gates are opened , and the execeration is pronounced , one of the houshold invested with a white linnen garment , runs into the nur●ery , that the infants may thinke that Elias is come indeed , and is about to take vengean e on the Christians . For a conclusion of all , the Master of the family saies certaine table-prayers at the period of the supper , which he closeth up in this manner : Almighty God build againe thy Temple , and that shortly , very quickly in these our daies , very quickly now build againe , and that shortly , thy holy Temple . Omercifull God , O great God , O bountifull God , O thou God that art highly exalted , O beautifull God , O sweet God , O vertuous God , O God of the Jewes , now build up thy Temple very ▪ quickly and with great expedition in these our dayes , very quickly very quickly now build up , now build up , now build up , now build , now build up thy Temple quickly , O strong and powerfull God , living God , mighty God , O God worthy of all honour , O God of meeknesse , O eternall God , a God that art to be feared , O God of comelinesse , God of majesty , God of infinite riches , God of surpassing beauty , O faithfull God , now build up thy Temple shortly , very quickly , very quickly in these our daies , shortly , very quickly , now build up , now build up , now build up , now build up , now build up thy Temple , speedily . The Orizons ended , they betake themselves , to rest , and sleep in great security ; for they perswade themselves , that this night neither man nor devil can approach to doe them any hurt . This night is called in the second book of Moses and the 12 Chapter , Lel Schemarim , the night of observation or preservation . Hereup on their minds being fraughted with such a conceit , they abandon feare , leave open their gates and doors all the night over , to give an entrance to Elias the Prophet , who as they assure themselves , will come and deliver them out of this their misery . Thus the poor blirdfolded Jewes trouble and vex themselves with this their vaine pompe , and pompous vanity , for two nights together , instead of that paschall lambe which they ought to have eaten , using no other ceremonies , then Moses in the institution thereof hath described . It being the position of their Rabbines that it was not required at their hands , after the destruction of their City and Temple , to Kill and eat the paschall lambe , according to the ceremonial prescription of Meses and that they are not tyed to observe these or any others by him enjoined , unlesse they were in the promised land of Canaan which land alone is to be accounted pure and holy , all others defiled and profane . Now from these premises , every one may infer thus much , that seeing the Jewes have not , from that time wherein the true paschall lambe Christ Jesus was offered , eaten the posseover in any place according to the right prescription ; and also seeing the Jewes at this day so journing in Jerusalem , and the land of Canaan , do not eat the paschall lamb in the manner that they ought ; neither doe they offer any sacrifice , it must necessarily follow , that there is some other cause , why their sacrifices are ceased , and all other their Mosaicall Rites and Ceremonies are abrogated , which certainly they might have found out in the space of 1631 yeares , had they not been smitten with blindnesse from above . So that now we may say with the Prophet David , This their may uttereth foolishnesse , Psal. 49. 13. yet their posterity delight in their talke . But my people would not hear my voice , and Israel would have none of me ; so I gave them up to their owne hearts lusts , Psal. 81. 12 , 13. and they have walked in their counsels . The Rabbines establish this their opinion out of the words following . Thou shalt therefore sacrifice the passeover unto the Lord thy God , Deut. 16 2. of the flocke and the herd in the place , which the Lord shall choose to place his name there . Now , seeing God enjoins them ( according to their ordinary glosse ) that they should not celebrate this Feast in any other place , but in the promised land ; they doe inferre , that now being dispersed among the Nations , they are not lyable to the observation of the same . But the true sence of the words is this ; That when God had put a period to Israels captivity , and brought them into the land of promise , the land of Canaan , and having given unto them a setled kind of regiment , a City and a Temple in which it pleased him to place his name , then they should repaire to Jerusalem to eate the pas●hall lambe , for the better preservation of the unity of faith among them , as to the Metropolis and chiefe City of Israel . But when the scepter was in a manner taken ●rom them by reason of in●ess●nt w●●rs and tumults , so that they could not come unto Jerusalem then did every family kill and eate the passeover in their owne gates ; as it is recorded in the second book of Kings . And so soon as they were delivered out of these their troubles , 2 Kin. 23 22. they celebrated the said Feast againe in the place appointed with great solemnity and rejoicing ; as good Josial is recorded to have done in the sore-cited place . Now that for the space of 1631 yeares , they could not kill nor eat the paschall lambe● right none must seeke for another cause , then that of the departure of the Scepter from Juda , the desolation of Jerusalem , and their long continued exile . For why did not Jerusalem remain unto this day ? why is not the Temple built againe ? The sacrifices and ceremonies delivered by Moses , why are they not re-established ? The Jewes cannot see the reason hereof , because Moses his vaile is as yet before their eies .

It was formerly mentioned , that the Jewes at the supper of the paschall Lambe , use to carouse foure cups of wine , two before supper , two after , which foure consecrated cups , every one ought to drinke off , Rabbi Bechai parascha vaeia Exod. 6. 6 , 7. in lieu of a thanksgiving ( as Rabbi Bechai writes ) for the foure great deliverances mentioned by Moses in those words , I will bring you forth from under the burdens of the Egyptians , and I will rid you out of their bondage , and I will redeem you with a stretched out arme , and with great judgement . And I will take you to me for a people , and I will be your God , which bringeth you out from under the burdens of the Egyptians . I will bring you out from under the hands of the Egyptians ; there is the first . I will redeem you with a stretched outarme ; that s the second . I will take you to me for a people ; there s the third . I will be your God , The first word of the prayer signifying pour out from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 effundere . &c. there s the fourth . In remembrance of which foure deliverances , they take off foure whole cups of wine , in the time of the celebration of the passeover , lest they should seem forgetfull of Gods benefits . The reason why after these their cups , they curse the Christians in a praier called Schepoch , is ( according to Rabbi Bechai in the foresaid place ) because God shall poure upon the enemies of the Jewes , the Christians and all others , foure cups of his wrath and vengeance ; and make them drinke the dregs thereof ; as it is written , Jer. 25. 15. Take the wine cup of this fury at my hand , and cause all the nations to whom I send thee to drinke it . And againe , Babylon hath beene a golden cup in the Lords hand that hath made all the earth drunken . The nations have drunke of her wine , therefore the nations are mad . Jer. 51. 7. Againe , He shall raine upon the wicked , Psal. 75. 9. snares , fire and brimstone , and vapours of smoake , this shall be their portion to drinke . Againe , There is a cup in the hand of the Lord , and the wine thereof is red as for the dregs thereof , all the wicked of the earth shall drinke them , and suck them out . If the Jewes could rightly weigh and ponder the scope of these words and parallell them with other places of holy writ , they might easily finde , that this cup is in the first place filled for them , according to that which is written by the Prophet , saying , I took the cup at the Lords hand , and made all the nations to drinke , to whom the Lord had sent me : To wit , Jerusalem , and the Cities of Judah , and the Kings thereof , to make them a desolation , and an astonishment , an hissing and a curse as it is this day ; Pharaoh King of Egypt , and his servants , his Princes and his people . When therefore the Jewes have drunk off , and digested this fearfull cup , they will have but a slender stomack to reach it out unto the Christians . From all that hath been said , we may conclude , that the Jewes keep not the passeover according to Moses his institution , and Gods command , but according to the traditions of the Rabbines ; which with them are in farre greater account , then the commanements of God , as is apparent in the Talmud : Wherein is extant a huge tract concerning the celebration of this Feast , upon which the Rabbines have written whole Books and Commentaries . 1 Cor. 7. 8. To leave them to their vanities , let it bee our consolation , That Christ our passeover is sacrificed for us , and therefore let us keep the feast , not with old leaven , neither with the leaven of malicio● snesse , but with the unleavened bread of sincerity and truth , John 1. 29. 1 Pet. 1. 18 , 19 , 20. saying with John , Behold the lamb of God , who takes away the sins of the world , and with St Peter , knowing that we were not redeemed with corruptible things , as silver and gold , from our vaine conversation , received by tradition of the fathers ; but with the precious blood of Christ , as a lambe undefiled and without spot , which was ordained b●fore the foundation of the world , but declared in the last times for our sakes , let us learn not to be ashamed .

CHAP. XIV . Of the manner how the Jewes celebrate the seven daies of the passover , and put a conclusion to the Festivall .

WHile the Feast of the Passover lasts , Minhag . p. 17. Orach . cha●sm 〈◊〉 484 , &c. every morning betimes they repaire to the Synagogue , they sing Psalms , as they are wont to doe upon the Sabbath , say many prayers , make sale diversly of the book of the law ; they take two several bookes of the Law out of the Arke , calling forth five men to reade some sections out of the same . If the passeover fall upon the Sabbath , then they call out seven men . When the Priest blesseth the people , the prayers being ended , then he spreads abroad his hand , because it is the assertion of their Doctors , that the majesty of the Lord rests upon them ; who hereupon have given a strict inhibition , that none in the meane while should presume to looke upon his own hands , unlesse he will incurre the danger of blindnesse .

Praiers being ended , every man returns unto his own house , where he fals to his dinner with a merry hea●t : When a speciall caution is to be had , that he eate no more then necessity requires , that they may the night following , with greater alacrity , satiate their stomacks with those three cakes mentioned in the former Chapter . Great di●putes arise , what labors it is lawfull to undertake , what meats may be boiled and eaten upon this day ; for it is not lawfull to boile more then they can eate ; yet notwithstanding it is allowed to set on the great pot , and to fill it with flesh : For by this action no danger can accrew unto them , though the whole be not that day consumed . Much flesh is the cause of much good , and the more is put in the pot , it will tast the better in it selfe , and make the fatter pottage ; yet though this be tollerated , yet it is not permitted to roste more then they may with ease devoure , for one joint upon the spit is never the better tasted for the neighbourhood of his fellow . And againe meate is farre more delightsome to the palate , when it is piping hot , then when it is cold . That which may be boiled upon the eve of the Sabbath , or any Festivall , and not lose its taste before the nextday , they may then boile it , if not , it is lawfull sor them to boil it upon the Sabbath day or Festival , the great Sabbath only accepted ; as also the beating of pepper , and other spi●es , which once beaten do quickly lose their proper re●ish ; yet a ceremony is to be used , for they must bray with the smal end of the pestle , and also make the mortar to leane more to the one side then the other , that a certain differe●e may be observed between the labors of the week , and those of the holy day . It is no offence for the mother to wash her infant with hot water in the time of this Festivall , although a Christian did make it hot . It is not lawfull to take the match out of one lampe , and put it unto her . If any desire , that a wax light should not be altogether consumed , he may set it in the water , that when the flame comes to the water , it may be extinguished ; for it is a hainous wickednesse to cut off that part of the candle with a knife , which he would have saved .

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

It is not lawfull to fast upon a Feasting day , both to avoid evill dreams , as also by reason of the command , Thou shalt be merry in thy Feasts ; Deut. 16. 14. and it is very meet it should be so , which cannot bee done with an empty stomack , for musick in the guts makes the heart merry ; contrariwise , and for the foresaid reason , a man may fast upon the Sabbath ; for the Sabbath is stiled by the name of Oneg , which signifies a delight , and if he fast thereupon , it is delightfull unto him , seeing hereby , he shall not bee cumbered with fearfull dreames , but his heart shall overflow with joy and gladnesse .

It is also lawfull to weep upon the Sabbath , even to the satiating of the appetite , which is prohibited upon any Festivall , for then his spleen ought to overflow with laughter , which will not admit of teares for a joint companion . If any stuffe a hen or capon , and sew up the place with a needle , he may burne off , but not cut the thread ; also provided that hee thread the needle the day before . The platters which are used for breakfast , may not be washed for to serve at supper , but clean ones are to be taken . It is not permitted to hunt , hauke , or fish ; yea although a Christian have caught them , and offer them in sale unto a Jew , he may not lawfully eate thereof , so long as the Feast endures ; but as for hens and geese , and others which are fatted at home , they may lawfully kill and eat them . There is also no small controversie amongst them , whether a man may eate a new laid egge , as also fruites plucked from the tree ▪ and herbes rooted out of the earth upon the day of Feast . Furthermore , concerning the killing of beasts , cleaving of wood , making a fire , tinding of the same , boiling , baking , mi●king of kine , and such like , of which there is a peculiar tract extant in the Talmud , called Betza , or a disputation about the eating of eggs : There are divers opinions concerning the question . The Schoole or Sect of Schammai affirmeth , that it is lawfull to eat an egg laid upon the day of the Festivall . Hillell avouch●th the contrary , which hath caused many a jarring dispute among the Rabbines . All which are decided in the book called Orach chajim . num. 495. usque 530.

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

Next after these in order follow four other daies , which are only halfe holy daies , and are called by the name of common-Festivals , upon which they may do some workes but not all ; which is also much disputed , and the question stated in Orach chajim ; as for instance : It is lawfull to do those things upon this day which being undone are subject to perish and also some dammage may follow thereupon ; as the milking of kine , and such like , It is permitted to cut the haire of a young man , which is denied to an old one . He that hath but one shirt may wash it so that he doe it in private ; and the mother may also wash the childrens clouts ; to smooth their linnen and collars ; ●o make cleane their shooes ; to sharp their knives ; to write a letter , so that he write the lines crooked ; and many other works he may lawfully undergoe , so that the manner of doing may be somewhat singular , that a difference may bee put between the labours of the weeke and the Festivall . Amongst other things , many have allowed the paring of nailes as upon these daies ; but the most religious among them , seeing it to be a matter of great difficulty , have onely permitted women , which are to purge themselves by washing from their uncleannesse , to practise it ; for they are bound upon the day of their purification , to cut the nailes of their hands and feet , lest some impure thing might lurke under them .

The seventh day of the Festivall is holy , according to the Law of Moses , wherein it is written , The first day shall bee holy unto you , in it you shall doe no manner of worke , except that which every man must eate , that onely may be done of you . Upon this day they repaire to the Synagogue , to offer up their morning and evening sacrifice of prayer and thanksgiving : Taking the booke of the Law in a pompous manner , and putting the same into the Arke againe , boasting thereof in a wonderfull manner ; and because they are uncertaine which is the seventh day , therefore they hallow with an equall celebration , the seventh and eighth ; which time expired , they bring againe leavened bread into their houses , that God may see that they obey his commandements , and stretch out the Feast no longer then he hath enjoned . After this , the men must fast for three daies , two Mundaies , and one Thursday . That if any one have drunke too much in the time of the Feast , or have any other way profaned it , he may doe pennance for the fact . For thirty daies after the passeover , the Jewes carry foule weather in their face , are very sorrowfull , make no marriages , neither cutting their haire , nor going into any bath : And that for the sake of Akibha , an excellent and learned Rabbine who had 24 thousand schollars , who all dyed beeween Easter and Pentecost , because one emulated and envied , despised , backbited , detracted another , not any way exhibiting those debts of love and honour , to the paiment of which they are lyable . All the foresaid persons dyed in the night time , and were buried by the women ; for which cause they cease from labour at Sunne set , and hallow the night following . Upon the thirty third day after the passeover , the Jewes have a great solemnity ; cut their beards , bath themselves , feast and make merry , because the daies of mourning for Akibha ' s schollers are now ended . So much concerning the Feast of the passover . I conclude all with the saying of Isaiah , They have not known nor understood , Isaiah 44. 18. for he hath shut their eles that they cannot see , and their hearts , that they cannot understand . Therefore with my Saviour , I say , Mat. 15. 14. let them alone : They be blind leaders of the blind ; and if the blinde lead the blinde , both shall fall into the ditch .

CHAP. XV. Of their Pentecost .

THE next Feast of the Jewes , which is also one of their chiefest , is that which Moses cals Chag Schebhnos , the Feast of weeks , because before the celebration thereof , they are to number seven weeks from the passeover , which containe 49 daies , so that they held the Feast of Pentecost alwaies upon the fiftieth day after the passeover , according to the injunction of Moses , saying , Seven weeks shalt thou number unto thee ; Deut. 16. 9 , 10 , 11. begin to number the seven weekes , from such time as thou beginnest to put the sickle to the corne . And thou shalt keep the feast of weekes unto the Lord thy God , with atribute of a free-will offering of thy hand , which thou shalt give unto the Lord thy God , according as the Lord thy God hath blessed thee . And thou shalt rejoice before the Lord thy God , thou and thy sonne , and thy daughter , thy man-servant , and thy maid-servant , and the Levite that is within thy gates , and the stranger and the fatherlesse , and the widdow that is among you , in the place which the Lord thy God hath chosen , to place his name there .

It is also called the Feast of harvest , Exod. 23. 16. Num. 28. Act. 21. 20. 2. Cor. 108. because harvest begins about the time of the celebration hereof ; as also the Feast of the first fruits , because at this Feast , they offered their first fruites unto the Lord , in signe of thankfulnesse ; as we may read in the fourth book of Moses . In the New Testament it is called Pentecost , Orach . chajim num. 489. as in the acts of the Apostles , and other places . Their computation of the time is very accurate . They begin to reckon from the second night of the Feast of the Passeover , when the stars begin to appear , saying this prayer , Blessed be thou O Lord our God , King of the world , who hast sanctified us by thy commandements , and hast commanded us to count the daies between the Passeover , and beginning of harvest , of which this is the first , holding on untill they come to the seventh day , when they say , seven daies are gone , which make up a weeke , at the end of their prayer , see upon the eighth day , now a weeke and one day is past , and so hold on in the same manner , untill the thirty nine daies be fully expired ; that is to say , untill they come to Whitson Eve . While their account is in making , they must stand according to the injunction of the Rabbines . The time of the Feast being come , and they not able to observe it , according to the prescript of the Law , therefore every day they lift up their hands unto God , that he would vouchsafe to build up Jerusalem , and restore their Temple , as at the first ; promising unto God that upon the grant hereof , they will duely celebrate this Festivall , and all other , using all the sacrifices and ceremonies required as necessary , and prescribed in the Law of Moses .

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

This Feast of weekes , is by them compared to a certaine King , who comming into a City where some Prince or Noble Peere is fettered in the prison-house , entreats the Magistrate for his release , which is granted accordingly , so many weeks being past and gone . And moreover hath this added unto his liberty , that this time being past , he will also give him his daughter in marriage . Then the Captaine begins to reckon every houre , day and week , which the King hath designed unto him . So God dealt with the Israelites while they were yet in bondage to the Egyptians ; saying unto them , I will bring you out of Egypt with a stretched out arme , therefore you shall number uunto your selves seven weeks aster the Feast of the Passeover : which time being fully past , I will give you my holy daughter , the Law , to wife . But from which the Jewes have now gone a whoring , and are become most vile adulterers , as Moses and the rest of the Prophets complaine .

The Jewish women are not bound to this computation , as also they are not to many other precepts , to which the men are lyable . Upon the evening of this Festivall , it is not lawfull for any man to use phlebotomy ; for they write in their Minhagin or Talmud , that on the eve of this Feast in time past , there blowed a certaine evill and pestilent winde , which they call Tabhoach , Tract de Sab. cap. 18. which signifies a robber or butcher , which had destroied all the children of Israel , had they not been willing to have received the Law , which God was about to deliver unto them the day following . They keep this Feast for two daies together , by reason of the same doubt which was frmerly inserted in their minds , about the celebration of the Passeover . In the celebration hereof , they use not many ceremonies , because it is not lawfull for them to sacrifice . They take the book of the Law twice our of the Arke , calling out five men , who reade some certaine Chapters and Sections of the Law , the contents whereof are concerning the sacrifices , and other rites , which were in use with their Ancestours in the time of this Festivall . Furthermore , they straw their pavements and floores of their houses , streets and Synag ogues , with rushes , in remembrance of the Law , which was given as upon this day : Sticking also every corner of the house with green houghes , enriching their browes with crowns of ivy , hereby signifying , that all the places about mount Sinai , were greene when the Law was given . Moreover , they eat many dishes made with milke , as custards , and fritters , or such like , either baked or fryed and that because the Law upon the day when it was given , was as white , pure and sweet as any milk . Among the rest , they make one principall wafer or junket , deep and thick , with seven severall partitions , calling it the custard or junket of mount Sinai . This same is to put them in remembrance of the seventh heaven , into which the Lord ascended from mount Sinai . Lastly , every one is bound to have his table well furnished with platters ●raught with delicate bits of meat , and his goblets overflowing with the choisest wine , because without these there is no pleasure ; and also by reason of the command , which saith , Thou shalt rejoice before the Lord thy God , thou and thy son and thy daughter . For a conclusion , le ts see what the Prophets say concerning these Jewes , who have taken the Law to wife . Isa. 24. 5. The sentence of Isaiah is , The earth is defiled under the inhabitants thereof , because they have transgressed the Lawes , changed the Ordinance , and broken the everlasting Covenant . And the Lord by the mouth of Ez●kiel saith , The Priests have out of malice perverted my law , Acts 7. 51. and profaned my sanctuary . Stephen cries out against them , Ye stifnecked and uncircumcised in heart and eares , you doe alwaies resist the holy ghost ; as your fathers did , so do yee . Who have received the Law by the disposition of Angels , and have not kept it .

CHAP. XVI . Of their Feast of Tabernacles .

THE third great Festivall of the Jewes , which they are to celebrate every yeare once , appearing before the Lord in Jerusalem , is the Feast of Tabernacles , concerning which , as also the two former , it is writ in the fifth book of Moses ; Deut. 16. 16. Three times a yeare shall all thy males appeare before the Lord thy God , in the place which he shall chuse , in the Feast of unleavened bread , in the Feast of weeks ; and in the Feast of Tabernacles ; and they shall not appeare before the Lord empty . The time of the celebration of this Feast , was according to Gods owne commandement to bee the fifteenth day of the seventh month , according to the vulgar account , beginning to reckon from the first day of the new yeare of Festivals , of which we have spoken formerly , that it begins in March , and so consequently inferre , that this seventh month must be our September : The etymologie whereof as also the reason why this month in their common annuall account , is called the first , shall hereafter be more at large declared .

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

The manner of celebration is thus prescribed by Moses ; You shall dwell in boothes seven daies , Lev. 23 all that are Israelites born shall dwell in boothes , that your generations may know that I made the children of Israel to dwell in boothes , when I brought them out of the land of Egypt . These boothes were wont to be made of the boughes of goodly trees ; as , the mirtle , olive , firre , which by reason of their fatnesse , would for a long time retaine their green attire ; branches of palm trees , boughes of thicke trees , willowes of the brook , as it is in the same place . This they put in practise in the daies of Nehemiah , after their returne from Babylon ; for it is recorded , that then they published and proclaimed in all their Cities , Neh. 8. 15 , 16. and in Jerusalem , saying , Goe forth unto the mount , and fetch olive branches , pine branches , myrtle branches , and palme branches , and branches of thicke trees to make boothes : And they did so . From that which hath been said , we may gather , 1. That the Jewes in ancient times , made Tabercles of these kinds of boughes , in which they dwelt for the space of eight daies . 2. That there were in use for the fabrick , more then foure severall kinds of boughes or branches ; yea the willowes of the brook are not mentioned in the forecited place of Nehemiah , which were used for the knitting together of the other branches , being plyable , and fit for that purpose ; Therefore the Jewes of these present times ; commit a grosse error , that they in a most superstitious manner in the celebration of this Festivall , tie and confine themselves to those foure kinds of branches only mentioned by Moses , and not building them Tabernacles therewithall , but transferring them to another use , of which more hereafter .

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

When the Chanter hath proceeded so farre in his prayers , that he is come at last to those words , Give peace in these our da●es O Lord ; then every one taking a little bundle of palm , oli●e , and willow branches in his right hand , and an orenge in his lest , saith , Blessed be thou , O Lord our God , King of the world who hast sanctifyed us by thy commandments and commanded us to carry a bundle of branches : Which while he is in repeating , he shakes the bundle , that it may make a noise ; the words of the Prophet moving him thereunto ; who saith , The trees of the wood shall clap their hands . Psal. 69. 12. Then he shakes the bundle three times towards the East , three times towards the West , three times towards the North , three times towards the South , heaving it also in the last place , over his head , then suffering it to becke unto the ground : In all these severall postures , carrying himselfe much like unto a fencer , in the tossing , advancing , and shouldering of his pike . Then they pray againe , and againe begin to shake their bundle of boughes , thereby giving to understand , that they are triumphant conquerours of all sinne and inquity , having a conceit , that by the noise of their branches , they have so lashed , whipped away , and terrifyed the devill , that hee dare never any more presume to accuse them before God for their sinnes and offences .

The next thing they put in practice is concerning the Book of the Law , which some or other goes and takes out of the Arke and laies it upona Deske ; and instantly thereupon every one in the Synagogue circles about the pew or desk , with the bundle of branches and orenges in his hand . This they d●efor seven daies together , in remembran●e that the wals of Jericho being by their fathers comp●ssed about sseven daies , fell flat unto the ground , and the men thereof subdued unto Israel , hoping withall , that the wals of the Roman Empire shall likewise be demolished , and the Jewes become the conquerours , Lords and Masters of the Christians ; C●d h●k●kem●ch . p. 51 , 52. which Rabbi Bechai affirms in expresse words , saying ; This our en●ircling or compassing used by us at this day upon this Festivall , is a certaine sign unto us of the state of the time to come , wherein the wall of Edom , that of the Romane Monarchy , shall be throwne downe , and all the Edomites shall bee destroied and rooted out ; according to that of Daniel , which he delivers concerning the fourth beast , which shaddowes out unto us the Roman Monarchy in these words , Dan. 7. 11. I beheld then because of the voice of the great words which the horne spake : I beheld even till the beast was slaine , and his body destroied , and given to the burning flame . In that day shall the mount Sion and Jerusalem rejoice , which were formerly called Midbar , or a desart , as it is written , Thy holy Cities are a wildernesse , Isaiah ▪ 64. 10. Sion is a wildernesse , Jerusalem a desolation . The same Prophet saying also in another place , That Sion ought to rejoice , and Jerusalem to be glad , and clap her ha●ds , because the Lord will take vengeance upon Edom , that is , upon the Roman Empire , as it it written ; The desart and wildernesse shall rejoice . So much Rabbi Bechai , out of which we may easily gather , how much good the Jewes wish unto us Christians , in the time of this their Festivall . Yet in their books of Common Prayers it appeares , that in former times they have been more invective against us , then they are at this day ; for there they pray , that God would smite us , after the manner that hee smote the first born in the land of Egypt : And that in a prayer which begins , In machzor , Cracoviae impres●o . Ana hoschiana , where the expresse words are , Smite our enemies , as thou smotest the first born in Egypt , and make them subject unto us , &c. Where by their enemies they understand us Christians , to whom they are now in bondage .

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

The second day they hallow equally as the first , not that they are enjoined thereunto by the command and law of God , but by reason they are not assured what day of September may precisely be accounted for the fifteenth ; and hence it is that they make two holidaies , when one onely is required . E●ery evening so long as the Feast endures , the Master of the family repeats a certaine prayer , whereby hee makes the daies of the Feast to be discerned and differenced , from those which are appointed for labour and travell in our ordinary vocation , giving thanks unto God , that the Feast hath been celebrated in such a good manner .

The foure daies following are onely esteemed holy in part , but upon these also they sing and pray very much , shaking their palm branches . If any one of these foure daies chance to be the day of the Sabbath , then among other things they read a certaine Chapter out of the Prophesie of Ezekiel , concerning the dreadfull war of Gog and Magog ; beleeving and writing , that Gog shall be slaine in this month , and they delivered out of bondage , Or●h . c●ajim num. 604. shall be brought back into their owne land , there for ever to have a peaceable habitation .

The seventh day is likewise by them kept holy , whereon they say the prayer called Hosanna Rabba , Helpe O Lord our strength ; because therein they intreat the Lord for to help them against all their enemies , and to send them a good and fruitfull yeare . For the first day of this month , is the first day of the new yeare of yeares , properly so called , according to which they frame the computation of their yeares . In the morning of every one of these daies , they early wash themselves in hot or cold water , goe into the School or Synagogue , light many candles , sing and pray ●ervently , and with a great deale of ostentation , In Poland they take out all , though they be a thousand . take seven books of the Law out of the Arke , and lay them upon the pew or deske , which , as was formerly related , they compasse about seven times , having their bundles of palme branches in their hands , which are knit together with willow : After every severall encompassing , putting one of the seven books of the Law , into the Arke againe ; Rambam Rakanat and Bechai , with many other of the Rabbines , Commenting upon the 14 Chapter of the 4 book of Moses , blush not to affirm , that God upon the seventh day at night , reveales unto them by the moone , what thing soever shall befall them the yeare following ; and that in this manner . Upon this night they goe out into the fields by moone-shine , some with their heads uncovered ; other having onely a linnen cloth tied about them , or a vaile upon them , which they suffering to fall upon the earth , stretch out their armes and hands . If any mans shadow in the moon-shine seem to want an head , it is a certaine signe and token , that such a one shall that yeare either lose his head , or dye some other death . If any seem to want a singer , it presages the death of some of his friends , if his right hand , of his son , if his left , of his daughter . But if no shadow at all appeare , then that man shall undoubtedly dye , and therefore if he have appointed a journey , hee should hereby bee warned to let it alone , lest he should not returne in safety . This the Rabbines prove from those words of Moses , Their shadow is departed from them , Num. 14. 9. The Rabbines interpreting that a shadow , which properly signifies a defence ; Yet they say , that though a man cannot behold his shadow as upon this night , that for this reason he should not cease to be of the Jewish religion . Furthermore , they write that God at this time definitely sets down , how much it shal rain all the year after ; & then to decree , whether the year shal be fruitfull or barren , so that a dearth and scarcity of corne , often ensues thereupon . Upon this night therefore they say many prayers for raine and a fruitfull yeare . And this is the very cause ( say they ) why God showes unto them by moon-shine ▪ how many men shall dye that yeare , and how many shall supervive , which have need of food and nourishment . If many are to dye , then it is a signe of dearth , for famine causeth death .

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

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

The place where they are to pitch these Tabernacles , it ought to be pleasant , and fragrant in smell . Whence it comes to passe , that Jewes street in Frankeford upon the Maene , is the pleasantest , comeliest , and neatest in all the City . Moreover , they are to be built in some open place , not in a cloister or under some cover . When they sit therein , they must not shut their doores , though both wind and raine molest them . The materials of their booths are to be green boughs , not tiles or boards , so closely compacted together , that it is not possible for them to see the stars through them . They of the richer sort are wont to spread the floors with coverings of the best , adorning their tops with divers fruits , as orenges , apples , and the like ; which if they seem to be too deare they commonly use cucumbers in their place . Maids , women , and servants , are not tyed to remaine in the Tabernacles , being not lyable to the observance of any command , which binds a man to a certaine place . Frost , raine or snow , ought not to sorce them out of these mansions ; yet if it chance to raine out of measure , then they depart them with great sorrow and expression of griefe , thinking that God is angry with them , and not willing that they should at that time observe and put his commandements in execution ; much like to some great Lord or Peer , who bidding his servant fill him a bowle of wine , takes it from him , and throwes it into his fa●e . Now , when it is written Levit. 23. 40. that the Israelites in the time of this Feast , ought to take pri etz hadar , fruits of goodly trees as they need , as it is without all doubt , that the word pri in this place signifies not fruits , but boughes in generall , whether they beare any fruit or not , of which they ought to make their Tabernacles , as will easily appeare , if we compare this place with those fo●ementioned words of Ezra : But the Jewes thinking Moses in this place to put this word for orenges , which they call Esrogim , in a most superstitious manner , they use onely those foure severall kinds of fruits mentioned by Moses . Concerning which , they fill the peoples eares with many frivolous and strange wonders , using them not for the building , but the ornament of the Tabernacle . The Jewes in Germany fetch their orenges ▪ palme , olive , and myrtle branches out of Spaine . And hen●e it comes to passe , that sixteen men of the Jewish Nation , do every yeare goe thither , and buy great abundance of them , transporting them into all places where any of the Jewes doe so journe making them pay sowrely for them ; for I have seen an orenge sold in September for four Florens .

These foure severall kinds of materials used by them for the fabrick of their Tabernacles , are full of great and hidden mysteries . By the palme branch are represented the hypocriticall and deceitfull Jewes . For as the palme is a goodly and comely tree to look upon , and brings forth eye‐pleasing fruit yet such as hath no ta●te at all : Even so these hypocrites have the Law of God in their keeping , yet doe not bring forth good workes enjoined thereby and have not in them any relish of godliness . The orenge figures out unto us the just men in Israel : For as it is faire to looke upon , and the odour thereof affects the smel with a ravishing de●ight : So the just are as a sweet savour in the nostrils of the Lord , who not onely possesse the Law of God , but bring forth fruits putting his commands in execution . Thirdly , the myrtles have a pleasant sme●l yet never be●r any ●ruit : So there are many who have not the Law , yet do the things of the Law , bring forth fruit , and live according thereunto . Lastly , the willowes of the brooke doe signifie the wicked and reprobate , who neither have the law , nor bring forth any good workes , aptly resembled to such barren twigs , which destitute of any fruit , are not pleasing either to taste or smell : And by these they understand us Christians , whom they account as wicked livers and aliens from the Law of God , appropriating this onely to themselves . And hence it is that Rabbi Bechai in his booke called Cad Hakkemach , Cap lulabh . p. 42. or a Barrell of Meale ; saith , that these foure things shaddow out unto us foure Kingdomes , to wit , That of the Assyrians , that of the Persians , that of the Grecians , and the now extant Monarchy of the Romans , which last is typified unto us by the willowes . To put a period to these subti●ties , I will relate a story out of the Talmud , concerning the adorning of these their Tabernacles , and it is a certain conference or dialogue which God shal have with al people at the day of doom . It is found in the Tract entituled Abhodahzarah , or of Idolatry : In these words . At the last day God shall say , that onely the Jewes are just and holy , as they who have fulfilled the Law of God , in every part and degree ; but all other people of the earth are ungodly and unjust , as neither having the Law , nor doing the workes presribed to bee done in the same . Then shall the people of the earth answer and say , O Lord God of the whole world , give unto us that law , and wee will in every point and parcell observe and keep it . Then God will reply , O foolish Christians , doe you not know the old Proverbe , that hee who labours upon the eve of the Sabbath , shall have whereon to feed upon the Sabbath ; but hee that is idle and sits still shall want . Goe yee therefore , and first of all fulfill that little commandement of mine , called Sukkah a a From 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a summe or brief Rabbine . concerning the celebration of the Feast of Tabernacles . Then every one of them shall run in all hast , and make unto himselfe a booth or Tabernacle ; some upon their house tops , as the Jewes were wont to doe in ancient daies in their owne land , where the roofe was flat and plaine , others in their gardens , and they shall dwell in them . Then shall God so mightily encrease the heat of the Sun at Midsomer , and so forward , that they shall be scor●hed and burnt , and being not able to endure the heat , shall trample these their booths under their feete , and being mightily enflamed with anger , shall cry out , Let us break their bonds in sunder , Psal. 2. 3 , 4. and csast away their cords from us . Then God shall flout , jeer and deride them ; as it is written in the same place , Hee that dwelleth in heaven shall laugh them to scorne , the most high shall have them in derision . And hence Rabbi Isaac affirmes , that it is never found , that God is said to laugh but upon that day onely . So farre the Talmud .

By which relation we may plainly perceive , how these apish Jewes hug and please themselves in their own folly ; and how they would even in a manner force God to beleeve , that they onely are his chosen and elect people , who keep the whole law , observing and fulfilling all his commandements ; when on the contrary the Christians and other people are men appointed to destruction and damnation , reputed as a laughing stocke and abomination in the eyes of the Lord . But O silly Jew , what saith Ezekiel of thee and thy observance of the Law , hearken what the Lord saith by the mouth of his Prophet . Ezek. 20. 10 , 11 , 12 , 13. I caused them saith he to go forth out of the land of Egypt , and brought them into the wildernesse ; and I gave them my statutes , and shewed them my judgements , which if a man doe , hee shall live in them . Moreover also I gave them my Sabbaths to bee a a signe between mee and them , that they might know that I am the Lord that sanctifieth them . But the house of Israel rebelled against mee in the wildernesse ; they walked not in my judgements , which if a man doe , he shall even live in them , and my Sabbaths they greatly polluted : Then I said I would poure out my fury upon them in the wildernesse .

CHAP. XVII . Of the Feast of the New Moone .

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

The first day of every New Moon , was in old time accounted holy ; because God commanded , that in the beginning of their months , they should offer unto him a burnt offering , as we may reade in the fourth book of Moses . Numb. 28. 11. Yet is this day to the Jewes now living , onely halfe holiday , so that they may worke or not worke at their owne pleasure .

It is also recorded , Orach . chaj●m num ▪ 419. that the command for the celebration of this Feast , is rather given to the women then men so that they ought upon this day , to abstaine from all manner of labour , because in times past they would not give their golden ear‐rings , and other ornaments , to the making of the molten calfe ; when on the contrary , they offered them with a willing and ready minde , yea also their rings and bracelets towards the building of the Temple , whose first stone was laid the first of March . Upon the e●e of this Festivall , all they that are of a pious and honest carriage among the Jewes , fast untill e●en‐tide praying unto God that hee would vouchsafe to send them a joifull and happy New Moon . The next morning , being that of the Festivall , they goe into the Synagogue where they make many prayers , yea ▪ more then they are wont to do upon other Festivals . At mid‐day they goe to dinner at which they become very jocund , cocking their beavers , and sitting very long ; for which they urge Moses , Num ▪ ●● . 10. saying ; In the day of your gladnesse , and in your solemn dayes , and in the beginning of your months yee shall blow with the trumpets over the burnt offerings , and over the sacrifices of your peace‐offerings , that they may bee to you a memoriall before your G O D. And to the end that they may sit the longer at the Table , they play at Cards almost all the day long , passe away the time in jesting and merry-making . a a

Beside this kinde of divination by the Moon , there were certain other used by their fathers , and forbidden in holy w●it .

The first was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an observer of times , saying , This day is good , that evil , like to some of our English Astrologers . And hee was derived ●ither from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gnayn , an eye , because he did●d I●de the eyes of men , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gno●ah , time , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a cloud p●●ne●●●ins , one that beholding the heavens did foretell the weather . Or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to afflict , because he afflicted mens consciences by these his predictions . Aben Ezra , Levit. 19. 26.

The second 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Menacesh A●gur , a Soothsayer , who out of his own experience could speak of the state of the time following , Gen. 44. 5. Such an one are some of our foolish vulgars , who if he see a C●o● or a Hare cross his way , or meet a red-headed man in the morning , will not take his journey . From 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nichesh anguratus , &c.

The third 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mecasheph a Witch , Exod. 7. 11. from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cisheph auspiciis us who by bewitching the sences makes things appear otherwise then they are .

The fourth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Chober , one who hath made a covenant with the Devil , a Charmer , who cures diseases by ●pels and sentences repeated out of holy writ , so called , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to joyn in fellowship

The fifth Shoel Ob , he that asks counsel at Ob , or of a familiar spirit ▪ such was the Pythonist , Acts 16. The word signifies a Bottle , because the possessed herewith , spoke with a hollow voice .

The sixt Jedeoni , so called according to the Rabbines , from a beast called Jaduah ; a bone of which they held in their teeth in time of prophecy .

The seventh Doresh El hammethim ; one who asked counsel of the dead , a Necromancer ; such was the witch of Endor .

The eighth , Shoel mak●o , one who took counsel by his staff ; what way it fell , that way he would go , Hos. 4. 12. Or measuring his staff by inches , I will go , I will not go : did according to the event . The last ; Roel Baccober , Ezek. 21. 21. A diviner by the intrals of Beasts .

the eclipse of the Moon they hold as a signe very ominous to them that trouble them Wherefore they commonly fast upon the day of the eclipse , entreating God to save and defend them from all their enemies , and them that hate them . When the Moon is three dayes old or more , they gather themselves together upon the night into some one of their Gardens , or else into their street where they may clearly see the Moon , lifting up their eyes to Heaven , the posture of their body being exactly upright , they blesse the Moon , one of their chief Rabbines repeating a certain prayer , and the rest saying after him as followeth . Blessed be thou , O Lord God , our God , King of the World , who hast sanctified us by thy word , and by the spirit of thy mouth , who hast created the heaven and all the host thereof ; given laws thereunto ▪ and prescribed certain seasons , in which they obey thy commandments , measuring out aright the times and seasons , and herein with great joy and gladness fulfil the will of thee their God and Creator , who art the true worker , and whose works are truth . Thou hast spoken to the Moon to renew her self by her often change , which renewing is as a beautiful Crown , and a great ornament unto the head of every one that is in his mothers womb , even to all the Israelites ( as saith the Prophet Esay ) who ought to renew themselves even as the Moon doth : that they may praise and honour their Creator , for the name of his Kingdom , a name highly to be reverenced . Blessed be thou O Creator . Blessed be thou O Moon . Blessed be he who made thee . Blessed be thy Lord , blessed be thy Maker . At these words they leap three times upwards towards heaven ; the higher the Caper is , the better it is in esteem : Then they go on , saying , Even as we , O God , leaping towards thee cannot come near unto thee : even so all our enemies bending their forces against us , cannot approach to hurt us . Here again they make a stay , saying that of Moses three times ; Exod. 15 ▪ 16. Fear and dread shall fall upon them by the greatness of thine arm , they shall be as still as 〈◊〉 stone , till thy people passe over , O Lord , till thy people passe over which thou hast purchased ; hereby praying against us Christians . For a conclusion of this prayer , one par saith peace be unto you : and the other answer , Peace be unto you , peace be unto you , and to the Israel of God .

This benediction or blessing they for the most part bestow upon the new Moon , upon the Sabbath thereof , which Sabbath they sanctifie with a due solemnity , putting on their new apparel in honour to the new Moon , which they blesse , and give it a court-like welcome with great joy and rejoycing . I cannot but here insert a certain Dialogue set down in the Talmud , Cholm . cap. 3 ▪ p. 16. between God and the Moon , which Rabbi Sim●on , Gen. 12. 6. the son of Pazzai thus relates . It is written , God made two great lights , the greater to rule the day , the lesse to rule the night . Then said the Moon unto God ; O Lord of the whole world , tell me , I pray thee , Can two Kings reign together , and wear one and the same Crown ? To whom God made answer , and said , Go hence and lessen thy self : She replies ; O my Creator , shall I therefore be lessened , because I have spoken before thee that which is true and right ? Then said God , Go and bear rule and dominion both by day and night . But quoth the Moon , What great honour shall I reap from hence ? or what dignity shall accrew thereby ? A burning Candle at noontide , what doth it profit ? Then the Lord bids her be gone , saying , that the people of Israel should number their dayes , times , and seasons , according to her course and motion , which she denies as impossible ; for to this end they ought to have an exact knowledge of the two Tekuphoth or Tropicks , as also of the two Solstices , as it is written , They shall be for signes , and times , and dayes , and years . Then God makes her this answer , Go thy way , for many great and learned men shall take unto them this thy title , as James the less , Samuel the less , David the less . But all this cannot appease her : which when he perceived , he said , offer a propitiatory sacrifice for me , because that I have lessened the Moon . Rab. Bechoci . And hereupon Rabbi Simeon the son of Sakis saith , How much doth that Goat differ from others , which is offered in the time of the new Moon , of which the Lord said , this shall be a propitiatory sacrifice for me , who have offended in lessening the Moon . So far the Talmudist . The Rabbines diversly dispute what is the true sence and meaning hereof . They who are of ancient dayes are of opinion , that at the beginning the Sun and Moon were equal in light , which they prove out of the words of Moses , saying , Gen. 1. God made two great lights . But so soon as the Moon murmured against God , and would sit as Queen , and suffer none to share in dominion with her , but be sole Monarch in the celestial Orbs , God debased her for her pride , takes away her own light , and ca●sed her to borrow of the Sun : and hence are , say they , those immediately following words of Moses , The greater light for the government of the day : and the lesser light for the government of the night : whereas he formerly made no such difference , but simply ca●ling them two great lights . And furthermore , that God hearing the Moon complain of this her hard usage and mis-hap , repented of that he had done , and caused a propitiatory sacrifice to be offered for this his offence at every new Moon . This opinion the modern Rabbines reject as a blasphemy against God , considering that he is just and cannot commit iniquity , neither is any wickedness found with him . Wherefore they have very much tortured and rackt their inventions to finde out the true sence of these words , Num. 18. 15. diversly interpreting the word Alai written with Gnayn , as Rabbi Bechai testifieth .

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

IT is written in the tract Medrasch Socher Tobh , Caphtor● uperach . p. 68. that at the same time when the Sanhedrin , or that great Councel of the Jews is gathered together , to set down and determine a certain day for the Celebration of the feast of the new year , which begins the first day of the moneth Tesri or September , and hath also agreed thereupon , then God calls a Senate of Angels whom he sends into the earth , to enquire , see and know , whether the time of the Celebration of this feast be determinately appointed , which they presently put in execution ; and returning unto God , declare unto him the day whereon the feast will be kept : which when God by their relation understands , he also decrees to fit in judgment , and to judge the world , upon the very same day , as it is written , God is gone up with a merry noise , the Lord is gone up with the sound of a trumpet . Psal. 46. 3. Then the two judgement seats are set , the cushions laid , the books opened , and that great Senate of Angels sits down before him . As it is written , And I beheld , till the thrones were set up , and the Ancient of daies did sit , whose garment was white as snow , and the haire of his head like the pure wooll : his throne was like the fiery fl●me , and his wheels as burning fire . Thousand thousands ministred unto him , and ten thousand thousand thousands stood before him : Dan. 7 ▪ 9 , 10. the judgment seat was set and the book opened . In the Talmud we have an excellent story to this purpose . Rabbi Iochamen saith , Tract : Rosch haschanah . c. 1. p. 16. that at new-years-tide three books are opened : one for them who are extreamly wicked and ungodly , as Atheists and lnfidels : another for them who are just in a most perfect manner , the third and last for them who are betwixt both in an indifferent manner , godly and religious , who have done as much good as evil . Those who are perfectly just have their names presently registred in the book of life : but they who are extremely wicked , have their names written in the book of death . Those of the middle sort are deferred , and put off untill the day of reconciliation , which is the tenth day after the celebration of the feast of the new year . If they truly and sincerely repent them of their sins in the mean time , so that their good deeds exceed their bad ones , then it goes well with them , but if on the contrary their evil deeds be more in number : then they are presently put in the catalogue of the reprobate and damned . As it is written , Psal. 69. 29. Let them be blotted out of the book of the living , and not be written among the just . By the blotting out of the book understanding the book of the wicked , and by the word life or living the book of the just , and by the words Let them not be written among the just , the book of those who are indifferently honest . Hence is also that of Ralig ; bbi Nalig ; chman the son of Isaac upon these words of Moses , Exod. 32. 32. Now if thou wilt palig ; rdon their sin thy mercy shall appear : But if thou wilt not , blot me out of the book which thou hast written . In which words . Blot out , fingers out the book of the wicked . Out of thy book the book of the just . Which thou hast written , the book of them which are indifferently just and godly . So far the Talmud . 1. Now that God should at this time sit in judgment rather then at any other , the reason is grounded upon a certain tradition of the Antients that God created the whole world , Adam , and placed him in Paradise ▪ in the moneth of September : therefore it was thought very meet and just that God at the years end should require of man an account of his life , and see how he hath carried himself for the space of the year past , and so reward every one according to his works . Which he paies unto every one in the year following in this manner .

Sins are of divers sorts , some God punishes in this world , some also in the life to come : so also good works , some whereof are recompenced here , some hereafter . Now if a man for the most part doe nothing els but sin all the year long , polluting his soul with the horrid filth of wickedness , yet doing some few good deeds : the sum of all is presented before Gods tribunal upon new-years day . 1. Then God takes the scales and puts his good deeds in one end , and his bad deeds in another : If it seem good then to the Judge of all men to reward the foresaid man for the good he hath found in him in this present world , it cometh to pass that he is called a just man , and hath this happy sentence pronounced upon him in this vale of misery , that he shall have a name in the book of life , live for the next year , become rich and shall be advanced to great honours . 1. In like manner if an honest and just man , who every day makes a conscience of his wayes , and lives according to the law all the year through , offend and commit some gross enormities , for which God is pleased to punish him in this world , then God calls him a wicked and unjust liver , and pronounceth sentence against him for evil and not for good , puts his name into the book of the dead , thereby giving him notice that he shall either die or become poor , or be troubled with some dangerous disease the year following , and therefore although a man may enjoy the happiness of Saints in the world to come , yet may he be called with injustice in this , seeing he is here punished for his offences even as the reprobate . And on the contrary , one here accounted just and holy , may be ordained to damnation , because God gives him the reward of his workes in this present world . And therefore no man ought to wonder or account it a strange thing that the godly suffer affliction and all manner of distress in this present life , when on the contrary the wicked lives as he list , gives rest unto his soule , enjoyes pleasure , and is without the gunshot of sorrow and vexation : yet at the day of death the case is altered , for he that was here so gay and gallant , must goe into everlasting fire , and the other , so miserable into enternal bliss . God then paying unto them the due reward of their labours . And this is the very reason why the Germara affirms , that the three foresaid books are opened upon new-years day . Furthermore it often falls out that one good work blots out a number of transgressions : and one sin abolisheth many good works , both which are in the power of God . If the sinner , whose name is put into the book of death , repent him of his wayes from the bottom of his heart ; and continue in this course unto the day of reconciliation , being the tenth of the new-year , he may happily moue God to reverse the sentence pronounced against him , and to transferr him into the book of life . Even as the godly in the same space angering his Maker by the commission of some hainous offence , may move him to blot his name out of the book of life , and to write it among the dead . Thus the blindfolded Jews write , speak , and are conceited of the Almighties rule and government , making him a Judge of that stampe and quality which they desire him to be of ; far contrary to the description of the Prophet David , who in heavie cheer praying unto God for the forgiveness of his sins , Psal. 143. 2. cries out ; Enter not into judgment with thy servant O Lord , for no man living shall be justified in thy sight . Psal. 130. 3. And again , If thou O Lord marke whalig ; t is done amiss , who is able to abide it ? Seeing therefore God sits in judgment upon every new-years-day , and so severely punisheth the transgressors of his commandements : Orach . Chaymna : 581. the Rabbines have made it an Ordinance and Statute in Israel , that every one should for a moneth before repent of his sins and the evil he hath committed , turn from his wicked wayes , and begin to lead a new life . This therefore the Jews put in execution , and upon the first day of Elul or August , they fall to a serious account , calling all their sins to remembrance , and weighing them according to every several circumstance , in which they have wickedly transgressed through the whole circuit of the year . Whosoever then every day before he eat or drink questions his soule , what it hath done ? and with a diligent scrutinie searches every corner of his heart for some formerly practised wickedness , grieving very much , and being very heartily sorry for the same , he shall upon New-years-day , when others are to give an account for their offences , receive a plenary absolution . And hence it is that the Jews dwelling among the Walloones , at this day have a custome to rise every morning of this moneth before the sun be up , say their prayers and beg pardon for the sins which they have committed . The Jews of Germanie also use to doe the like some foure dayes at least before the feast of the new-year : moreover , they meet every morning and evening through the whole moneth in the Synagogue , sounding a rams horn , not that they are so commanded by Moses : but yet in remembrance of him , who when he went the second time into the mount to fetch the tables of the law , commanded a horne to be blowen that the people should take notice hereof and not transgress and say , Exod. 32. 2. Arise and make us Gods which may goe before us : as for this Moses which brought us forth out of the land of Egypt we do not know what is become of him .

Secondly , they blow the rams horn , that every one may seriously ponder and weigh the last judgment , and be terrified with the meditation hereof : that they may be affrighted and fear , Amos 6. for shall a trumpet be blowen in the City , and the people be not affraid : and so consequently be hurried along to a bitter condolement , eager contrition , hearty confession and serious repentance of his sins and offences ; for even as a King makes some of his servants to blow a trumper , that every watchman may keep diligent watch , and be ready armed at a moments warning , because the enemy approacheth : So it is needful for the Jews in the moneth of August , which is as herauld to the new year , to sound the Rams hornes for to warn every man to repent him of his wickedness , that they may more easily resist their enemy , Sin .

Lastly , Rosch ; has●cha c. 1. p. 16. the Talmudists , those subtil pated doctors say , that the reason why they blow the Rams horns at this season , is for to put Satan to flight , and to put him to a grievous torture : and to make him forget the day appointed for the celebration of the New-years feast ; lest he should come then and appearing before Gods tribunal accuse them for their sins and offences .

Upon the Eve of the New-year they rise sooner from supper then ordinary ; for they have many Prayers to poure out unto God for the remission of their sins . They usually eate before day , hereby signifying that they are not like the Christians and other people , who fast upon the E●es of their festivals : y●t howsoever he that fasts offends not . In Germany the Jews alwayes eat something before morning prayer , alwayes provided that they fill not their bellies too full , especially when they are to say many prayers , whereupon it comes to pass , that though they make great haste in the saying of their prayers , yet they commit no offence therein , because their guts are not crammed and full stuft , which would be a great hinderance to the speedy gallop of their tongue in posting over their petitions . Yet some of the more religious sort who would be accounted more holy then other doe fast , and that in imitation of a King , who imposes a great tribute upon such or such a City , and coming with a great power of men commands payment to be made . He being yet ten miles distant from the City , the chief men and burgesses thereof come and meet him , and say unto him , O Gracious Soveraign , we are poor and have nothing , and what shall we give unto thee ? And so intreating him in the most humble subjective manner , that the hams of an Alderman can personate , to remit the tax or tribute : of which the King remits the third part , being brought down by their earish kissing congees .

When the King is yet five miles from the City , then a troop of Citizens of another order and mean estate , come to give his Majesty some gaping salutation , making the same request with that of the former : to whom also he forgives another thirds . When he comes neerer to the City , then yong and old flock about him and bespeak his Grace in the same language : The king then moved by the multitude of petitioners forgives the whole sum . In like manner God the King of all the earth willing to make Israel give an account of their life past , and of all the sins by them committed , requires , yea , enjoynes every one to give satisfaction in his own proper person : whereupon the holy men and chiefest in Israel fast the Eve of this festival , and the Lord to recompence them remits unto them the third part of their sins and offences . It is therefore enacted , that they of the better sort should fast , that they may with the more facility obtain their petitions , and also some of a lower ranke fortie dayes together , whiah are set aside for the doing of pennance . Some one must likewise fast upon the day of reconciliation ( of which day more hereafter ) and then God will forgive unto them all their sins , and grant them a pardon for the same . Morning prayer being ended , they goe out of the Synagogue into the place where they bury their dead : thereby signifying that unless God will be pleased to pardon their sins , they are no better then they who are dead and laid in their grave . The papists had their praying to Saints from hence . They therefore pray unto God to have mercy on them , and that for the merits of those just and holy Jews who are interred in that place . Here they distribute great store of alms that their poor may not want wherewithall to celebrate the festival .

Midday being past , the men send for the barber , and cause him to use all his art and skill in the trimming of them : thereby giving others to understand , that they are not like unto other people , who sorrowing suffer their hairs to grow and encrease . Minhagim . But our security ( say they ) banisheth all grief , seeing we are certainly assured that God the King of the world will have mercy upon us , redeem us from our transgressions , and graciously absolve us of all our sins ; and for this very reason they enter the bath or wash themselves in some running water , that the day following they may appear purified and clean before the almighty tribunal . It is also recorded that certain Angels fly in the aire , who being placed over the world and men , descend into these parts below , where they being in a manner polluted , must necessarily purge and cleanse themselves in the siery stream Dinor mentioned by Daniel , Dan. 7. 10. Taame mitznos pag. 36. Rescha chochma magnum in Schaar par ●eschubha cap. 3 ▪ nu: 163. before they sing praises unto God . Now if it be necessary that such creatures as the Angels are , must wash themselves before they may be suffered to praise the Lord , how much more is it required at the hands of man who is so vile and loathsome .

While the Jews are a purifying their bodies , and stand even up to the ears in cold water , then they make confession of their sins in the form commonly used . This their confession comprehends in it two and twenty words according to the number of the letters in the Alphabet : at the repetition of every one of which , the confessor beats his brest , and then hides his body in the water , craving so much courtesie of his fellow as to bear him witness . Where they are neer no rivers , they dig a well in their cellar or garden , concerning the breadth and depth whereof , they are diverse in opinion , as also how much water may be contrived in the same .

At eventide they likewise repair unto the Synagogue , where they continue praying untill it be night , at what time the feast begins ; welcoming it with great joy , and many acclamations . So much for the preparation , now for the feast it self : but before we give you any tast thereof , hearken what the Prophet saith concerning these men of Juda , Jesa . 59. 2. 4. 5. Your iniquities have separated between you and your God , and your sins have hid his face from you that he will not hear . No man calleth for justice : no man contendeth for truth : they trust in vanity , and speak vain things : they conceive mischief and bring forth iniquity . They hatch Cockatrice eggs , and weave the spiders web . He that eateth of their eggs dieth , and that which is trodden upon breaketh out into a Serpent .

CHAP. XIX . Of the Feast of the New-Year .

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

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

This first day of September is to be sanctified and kept holy by the Jews , being a thing commanded by God himself ; saying , Speak unto the children of Israel and say , In the seventh moneth in the first day of the moneth , Levit. 23. 24. shall you have a Sabbath , for the remembrance of blowing the trumpets , an holy convocation . Ye shall do no servile work therein , but offer sacrifice made by fire unto the Lord .

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

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

From the Synagouge to their own houses , Orach chaijm . num. 583. where they finde the table neatly spread , and sumptuously furnished , and that with no small deal of provision . They presently fall aboard : the first dish whereupon they make an assault , is a Platter full of dainty Apples steeped in Honey , of which every one tasting a bit , saith , God send us a merry New-year , then proceeding with great jollity and mirth to the stuffing of their empty guts . Amongst other things , the fore-mentioned Rams-horn is laid upon the table , in remembrance of the Ram which being catched in the thickets , was sacrificed by Abraham in the place of Isaac . Others write that they lay it upon the table , to signifie , that they shall become the head , and not the tail , Deut. 8. 13. according to that promise of the Lord by Moses ; The Lord shall make thee head , and not the tail , and thou shalt be above onely , and not beneath . Which promise is made indeed unto the Jews , but with that condition to keep all his Commandments to observe and do them . But they understood a mastery and dominion over the Christians to be the tenor thereof ; which that it may come to pass they daily pray to God above .

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

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

After their Haphtarah , or Lecture out of the Prophets is ended , one goes up into the Pulpit , and sounding the Rams horns at several times , distinctly bellows out thereupon thirty words ; some with an equal , others with an interrupted tone . If the trumpet give a shrill and pleasant sound , they take as a certain signe , that a good and a happy year will then befal them : but if on the contrary , the sound be dull and hollow , or perhaps none at all , it fills their hearts with sorrow , being a very probable token of an unfruitful and dangerous season . When the trumpeter hath done his office , Psal. 89. 16. the whole Synagogue trumptes out those words of David , Blessed is the people , O Lord , that can rejoyce in thee , they shall walk , in the light of thy countenance .

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

After this their repast , every one , man , woman , and child , hasten to the water , or to some Bridge , thereupon to make Taschlich , Mich. 7. 19. that is to say , to cast their sins into the water : and the ground of the practise is that of the Prophet , He will turn again and have mercy upon us : be will subdue our iniquities , and cast all our sins into the bottom of the sea . The Jews thus gathered together upon the Bridge , so soon as they behold the fishes , accounting the sight as a prosperous signe and token , they caper alost , and shake their garments over the ●ishes , dreaming , and vainly conceiting , that by this their foolery , they have shaked off all their sinnes upon the fishes backs , which swim away with them , Levit. 16. even as the scape-Goat which carried away the sinnes of their ancestors into the wilderness . Others write , that they do it in remembrance of Abraham ; who travelling to sacrifice his son Isaac upon Mount Meriah , which was upon the first day of September : Satan met him , and turned himself into a great River , which at the first took him only to the knees ; but by and by it reacht his neck . Abraham perceiving himself to be in such a distresse , and that he was in danger of drowning , cried mightily unto God , who heard his prayer , and turned the water into dry ground ; as it is recorded in the tract Medrasch rotosoha .

Evening being come , they fall again to eat and drink , and make merry as they were wont ; and in this manner they celebrate the feast of the New-year in great security , with much mirth and jollity for the space of two dayes together . I conclude with that of the Prophet , Mich. 2. 11. If a man walk in the spirit and would lie falsly , saying , I will prophesie unto thee of wine , and of strong drink , he shall even be the prophet of this people . To which alludes that of Sophonie ; Her Prophets are light , Soph. 3. 4. and wicked persons : her Priests have polluted the Sanctuary : they have polluted the Law .

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

THe time between New-years-day and the tenth of the same moneth , Orach chajim num. 602. upon which they keep the feast of Reconciliation , is called by Jews , the ten penitential dayes : for which space they fast and pray very much , and are wonderful desirous to become holy and religious ; that if God should have written any of their names in the book of death , and determined to afflict their souls with an unfortunate year , he might at the contemplation and sight of their penitent life and practise of good works , repent him of the evil , and have mercy upon them ; transcribing their names in the book of life , and sealing the judgement .

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

Upon the ninth day they forsake their beds betimes in the morning , frequent the Synagogue , sing and pray . So soon as they return home , every male old and young takes a Cock , and every woman a Hen into their hands : the master of the family doing likewise , Psal. 107. 17 , 18 , 19 , 20 , 21 , 22. and saying these words , Foolish men are plagued for their offence : and because of the●r wickednesse . Their soul abhorred all manner of meat , and they were even at deaths door . So when they cried unto the Lord in their trouble , he delivered them out of their distresse . He sent forth his word and healed them , and they were saved from their destruction . O that men would therefore praise the Lord for his goodnesse , and declare the wonders that he doth for the children of men ; that they would offer unto him the sacrifice of thanksgiving , and tell out his works with gladnesse . And again , If there be a messenger with him , or an interpreter , one of a thousand to declare unto man his righteousnesse , then will he have mercy upon him , and will say , Deliver him that he go not down into the pit : for I have received a reconciliation , that is , a Cock , which shall be a reconciliation unto me . Jo● 33. 34 , 35 When he hath ended this his repetition , he finisheth the reconciliation , waving the Cock three times about his head , and saying at every time , This Cock shall serve instead of me , he shall succeed in my stead who deserve death ; he shall be my reconciliation , he shall die for me , but I shall enter into life and blisse with them that are righteous in Israel . Amen . This he doth three times , as was said before ; once for himself , once for his children , and once for strangers which sojourn with him according to the custome of the high Priest in ancient dayes , as it is recorded in the third book of Moses . In the next place he takes the Cock and kills him , Levit. 16 , 17. and drawing , and gathering the skin together about his neck , first meditates with himself , that he is worthy to have his own throat cut for his sinnes and offences , and then cutting the Cocks throat , thinks himself worthy to be punished with the sword : After this he takes the cock , and with all his might throws him upon the ground , thereby signifying , that he deserves to be stoned to death for his sins and wickedness : lastly , he puts him upon the spit and roasts him : thereby giving others to understand , that to be burnt in a fiery furnace doth not equalize his desert . These four kindes of death the poor Cock undergoes for his Master . The intrals , out of commiseration , they commonly cast upon the house top , that it may also be partaker of such a sacrifice . Others say that they do it , because sin is rather an internal then an external thing , and that it cleaves fast to the bowels of the Cock : some Crows coming by , may claw them up and flee away with them into the wildernesse ; even as the scape-Goat in the Old Testament ran away with the sins of the people into the Desert .

They take all possible pains and care to procure a white Cock for the sacrifice . They will by no means admit of a red one ; because such an one is full of sins , seeing sin it self is red also , as it is written : Come now let us reason together , Isa. 1. 18. faith the Lord ; though your sins were as crimson , yet shall they be as white as snow : though they were red like scarlet , they shall be as wooll . Now if the Cock be white , he is not polluted with sin , and so is able to bear the sins of others , which being red he could not possibly do , being stufft with his own sins already . Antonius Margarita in his book of the faith of the Jews , registers it as the affirmation of some of the Hebrew Doctors , that an Ape is a more fitting beast for this dayes sacrifice then the Cock , because in his face he more represents a Man . Yet they chuse a Cock rather then any other creature , because a Man in Hebrew is called Gebher : * * Gehher a man from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 invaluit , to prevail , he ha●h this , name from his might and strength . Now if Gebher offend , Gebber must also in justice suffer for his offence . And therefore the Jews considering the burden of death too grievous to be born , and the punishment too heavie , spare themselves and kill the Cock , which the Babylonian Talmudists call Gebher , to satisfie the judge of all flesh ; and by this shift Gebher offends , and Gebher suffers for it . Blinde and beastly Jews how do they trifle and think to puzzle God in that manner , that he cannot know a Cock from a Man . Wo , wo unto them for this their horrible blindnesse above example , without pattern . Such another exposition relishing of the same pate we finde in the book called Schebet Jehudah ; written first in Hebrew , then translated into the Teutonick tongue by the Jews , and printed at Cracovia in Poland , some twenty two years ago . It is a certain disputation between a Jew and a Christian before Alphonsus King of Portugal : wherein , when the Christian urged divers places of Scripture proving Christ to be the true Messias , and amongst others that of the Psalmist , My God , my God , Psal. 22. 1. why hast thou forsaken me ? The Jew made answer , that it was a certain property belonging to the holy Scripture to be capable of divers interpretations , amongst which that is the best which may be confirmed and declared by other places of holy writ . But as for the forecited place , there were many other Scriptures which did evidently prove that it cannot be understood of Christ . And first of all , saith the Jew I will rell thee , what answer a learned Rabbine did upon a certain time make unto the King of Spain . Yesterday said he unto the King , I being very wroth with my houshold Cock , because he had troubled me in my studies with his crowing musick , I smote him with my staff , put him into a dark room where he ceased his crowing : yet withal this my anger being never a jot abated , I did beat him till I had rent his skin , and disjoynted his bones , then I put him into a Pot , and covered it according as I thought meet and convenient , which served him for a Coffin , for there he died . After his death there happened out a miracle , for his life returned unto him again , and he began to sing and crow as at former times : and this is the true meaning and exposition of these words urged by the Christian out of the 22 Psalm : Which appears so to be if we parallel the place with that of Jeremiah , in the third of his Lamentations and the first verse . I am the man that have seen affliction in the rod of his indignation . He hath led me & brought me into darknesse , but not light . Surely he is turned against me , be turneth his hand against me all the day . My flesh and my skin hath he caused to wax old , and he hath broken my bones . He bath builded against me , and compassed me with gali and labour . He hath heaged about me that I cannot get out , he bath made my chains heavy . And when I cry and shout he shutteth out my prayers . I am the man Am Gebher , that is to say , I am the Cock , for the word among the Talmudists ●ignifieth so much . Who bath see naffliction ? In the rod of his indignation . There is the rod with which the Cock was beaten . He bath led me , there is his flight : into darkness and not into light , there is the place of obscurity into which he was put . He turns his hand against me , there is the second beating after that he was put up in his close prison , or the motion whereby he thought himself to move in the pot . My flesh and my skin hath he caused to wax old , that is to say , he hath torn and rent it . He hath broken my bones , or cut me in pieces . He hath builded against me , He hath shut me up in the pot . He hath set me in dark places , that is , he hath put me in the pot and covered it . And when I cry and shout , which words signifie unto us , that the Cock sung and crowed after he was dead , So much foppery out of the book called Schebet Jehudah , out of which we may plainly see after what a ridiculous manner the Jews interpret and make a mock of the holy Scripture , and prove themselves to be really possessed with that phrensie , blindness , and hardness of heart , wherewith Moses threatned them . We may see also with what art these jugling mountebanks , and quacksalvering impostros , can metamorphose a man into a Cock , and again , turn a Cock into a man . Truly I am forced to believe , that if the Prophet Esay had used the word Gebher in his fifty third chapter , the man that is there made mention of , should of necessity ( the Jews being translators ) have been a very Cock . Seeing the Prophet calls him Isch machobheth a man full of sorrows , despised and not esteemed . One that hath borne our infirmities , and carried our sorrows , even Christ : who was beaten for our sins , and wounded for our transgressions . The chastisement of our peace was upon him , by whose stripes we are healed . Yet the Jews will not acknowledge , receive , and confess , such a man : but chuse one whom they can kill , put upon the broach , rost at the fire , and fill their filthy paunches withall . But woe and alass they may long look for health from the wounds of an household Cock . The Greek Calends will first have place in the annual computation , before they receive from hence any setled peace of conscience , which evidently appears to be true at the houre of their death : when destitute of all comfort ready to despair , they c●y out , my death is my reconciliation , and satisfaction for my sins . A miserable poor and cold comfort indeed , when not only death temporal but eternal both of soule and body must be the wages for their sin : This the Jews cannot comprehend , seeing God in his just judgment hath shut their eyes that they cannot see nor understand . Pitifull and lamentable is their case , in which with an unwilling heart I leave them , and descend to a further declaration of their preparation to this festival . After that they have made an attonement for their sins by the sacrificing of the Cock , they repair to the place where the dead are buried , where they say many prayers , as they did also at New-years-tide , give almes , and so much mony to the poor as the sacrificed Cock was worth . For in ancient times they were wont to give the Cocks themselves unto the poor and needy , which they took in great indignation , and abhorred them as a thing abominable , and in eating whereof they should swallow down the sins of the rich . Therefore the rich men redeem it with money , and either rosting or boiling it , and feed thereupon with great joy and rejoycing .

After dinner they goe into some coole well or cistern , and wash themselves as they also did at new-years-tide . They duck often , and dive to the bottome of the water , by which actions they thinke themselves to be clean washed and purged from their offences . Some in the mean time provide lights , which they are to use in the Synagogue the day following . The Jews in Germany prepare a light for every one in particular , which to be necessary , they prove out of the Cabala in this manner . The Hebrew word Ner signifying a light or Candle , contains the number of two hundred and fifty . Now every man hath two hundred forty eight members in his body , to which if we had his spirit and soule , this number equalizeth the first . And by this reason the word Ner signifying a light , is to be understood of man man , that is to say , every man ought to have a several light , lamp , or candle to himself . Now for the women , it is not necessary that any lights should be provided for them , seeing they have four members ( according to the Jewish anatomie ) more then is in man . Yet notwithstanding the Jews inhabiting other nations , provide lights also for the women , not of necessity , but for the ornament and grace of their Synagogue . They who are very religious have commonly two lights provided , one for the soule , the other for the body . That for the soule being more costly and precious , which they call by the name of Neschamah . a a

Neschamah amma hereby is noted only the reasonable soule , according to Aben Ezra , who derives as though i● were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 min ha●shamajim from heaven . I think rather from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nashah to lift up , and Shamajim signifying heavens , because it is , or alwayes ought thither to be lifted up . It is distinguished from Ruach and Nephesh , the Synonyma's of it in this manner by Aben Ezra Neschamah est vis sensibilis & rationalis & habet locum in cerebro .

2. Ruach spiritus habet sedem in corde quod est origo ritus , complectiturque vim irascibilem .

3. Nephesh est vis concupiscibilis & situm habet in jecore . Orach chajim : nu. 606.

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

Every one makes his confession unto his fellow before supper , lest in supper time a bone should get into his throat and choak him , and so he should die without any confession , or acknowledgment of his former sins . They make their confession in manner following . Two men go into some secret corner of the Synagogue , the one of them kneels down , turning his face towards the North and his back towards the South , the other takes a good leathern whip and gives him thirty nine lashes upon the back . He that receives them and confesseth his faults , smiting his breast at every several stripe : he that playes the beadle and soundly whips his hide , repeats these words of the Psalmist , He was so merciful that he forgave their misdeeds and destroyed them not , yea many a time turned he his wrath away , Psal. 78. 38. and would not ▪ suffer his whole displeasure to arise .

This verse in the Original consists only of thirteen words , which he repeats three times , adding a word for every stripe . Then he that did so lash the other prostrates himself upon the ground , his fellow doing as much for him : mutually undergoing this grievous pennance for their offences : Yet notwithstanding these subtle foxes love their own flesh so well , that they endure but a small deal of pain by such a favourable whipping . This kinde of whipping seems to take its original from that act of Moses , who enacted , that if so , the wicked be worthy to be beaten , the Judge shall cause him to lie down , and to be beaten before his face , according to his trespass unto a certain number . Forty stripes shall he cause him to have , and not past , lest if he should exceed , and beat him above that with many stripes , thy brother should appear despised in thy sight . This kinde of punishment was in ancient times political , and was in use also among the Christians , as it is also at this day , for a malefactor to be beaten with rods . The Rabbines commenting upon this place affirm , that thirty nine stripes only , not forty , as the law commands are to be inflicted upon the person offending . The reason whereof , as one of their Rabbines tendered it unto me , Deut. 23 . 2 , 3. This was in use in S. Pauls dayes , who saith that he received forty stripes save one . 2 Cor. 11. The Jewish reason is to be approved of . is that which followeth . In old time the whip wherewith the effend●r was punished , consisted of three cords , two of which were shorter then the other , the third or mid cord being of such a length , that it might easily eacompass the whole body , all the three being made of the skin of some yong bullock . Now he that lashed the del●nquent with this threefold cord , gave unto him at one and the same time three several stripes , accounting one for every cord . So that in thirteen lashes , he received the ful number of thirty nine stripes ; to which if he had added one lash more , Rabbi Bechaim . Deut. 25. 2. then had he inflicted two more then Moses required to be given unto him , which was no way to be allowed of , it was therefore thought good rather to be defective in punishment , then exceeding to give only thirty nine stripes instead of forty . The true and genuine exposition of this place , is to be found in the Talmud , which here I will not insert , to avoid prolixity . This kinde of punishment was inflicted upon the Apostle , as he himself witnesseth in his second Epistle to the Corinthians , and that without doubt in a more smarting degree then is usual among the Jews at this day .

Prayers being ended , they post home with speed inexpressible . Where they finde the table ready spread , and furnished by their wives in their absence : at which presently they sit down and lustily feed upon the Cocks and Hens , which in the morning they offered in sacrifice to God for their sins : for in their Minhagin they affirme , that it is no less the commandement of God , and a good work to fill their Panches , and cram their Guts , this night with the Cocks and Capons ; and soundly to liquor their throats , then to fast the day following ; Alwayes provided that supper be ended before sun-set , for then the feast of reconciliation begins , and they are to dress themselves in neat and fine cloathing , upon which they weare a surplice or garment of choise linnen coming down unto their feet , hereby shewing unto other , that the next day they shall be pure and clean from their sins and offences , and like unto the Angels . These garments they put on in honour to the festival , the celebration of which , consists not in eating and drinking , being sottishly ignorant , that the worship of God is of more worth then either . Hence it is that the Lord complains by the mouth of his Prophet . Hear O heavens , and harken O earth : for the Lord hath said , I have nourished and brought up children and they have rebelled against me . The Oxe knoweth his owner , and the Asse his masters crib , but Israel h●th not known , my people have not understood . Ah , sinful nation , ab people laden with iniquity : a seed of the wicked , corrupt children : they have forsaken the Lord : they have provoked the holy one of Israel to anger : Psal , 1. 2 , 3 , 4. they are gone backward . What have I to doe with the multitude of your Sacrifices , saith the Lord ? Hosea also saith , O I srael return unto the Lord thy God , for thou hast fallen by thine iniquity . Take unto you words and turn unto the Lord , and say unto him : Take away all our iniquity , and receive us graciously , and so will we render unto thee the calves of our lips . So much of the preparation to the feast of reconciliation .

CHAP. XXI . Of the Feast of Reconciliation .

COncerning the institution of this feast , Levit. 23. 27 , 28 , 29 , 30 , 31. we may finde it recorded in the third book of Moses : that the tenth day of the siventh moneth shall be a day of reconciliation : it shall be an holy convocation unto you ( speaking to the Israelites ) you shall humble your soules and offer sacrifice made by fire unto the Lord : And ye shall do no work that same day : for it is a day of Reconciliation , to make an attonement for you before the Lord your God . For every person that humbleth not himself the same day , shall even be cut off from his people . And every person that shall doe any worke that same day , the same person also will I destroy from among his people . Ye shall do no manner of work : therefore this shall be a law for ever in your generations , throughout your dwellings . By reason of this injunction and command the Jews at this day are wont to meet in their Synagogue about sunset before it be night , carying with them their wax lights , and placing them in their Candlesticks , singing and praying with a beastly roaring and bellowing outcries . The women which stay at home to keep the house . light many candles in the bed chambers and other places , blessing them , and stretching out both their hands towards them as they do also upon the sabbath , hereby making a difference between the festival dayes , and others appointed for ordinary employments and manual labours .

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

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

That it is said in the forecited text of Moses , Orach chajim nu: 612. that they ought to humble themselves before the Lord , they understand to be meant of a five-fold kinde of pleasure from which they are to abstain .

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

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

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

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

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

Before they begin their solemn prayers , usually made by them after sunset , at the begining of this festival , three of the chief Rabbines walking through the Synagogue , saying with a loud voice , Bischibhah schel mahelah , ubischibhah schel mattah , etc. the meaning of which ▪ words is , that they give power and license to the whole congregation , as well to the bad as the good among them , to pray unto God . To this end also the Chaunter goes unto the Ark , where the book of the law is kept , opens it and saies a long prayer , which begins , Col nidere Va●ssare uschehue , that is to say , All Vowes , Covenants , and Oaths &c. the first part whereof he repeats three times , every time with a more lofty and joy resounding voice then other . The sum whereof is , that all the vows , oaths , promises , covenants , asseverations , and protestations , which any one of the Jewish nation hath not kept the year past to be void , A very papistical indulgence ▪ remitted , disanulled , the breach thereof not to be acknowledged for an offence , to be utterly taken away and pardoned . That by this mean , Covenant-breakers may as well as the keepers , the bad and the villanous , as well as the good and just , may sing praise and pray unto God . Whence every Christian may see how little they esteem of an oath , especially made unto one of us . Then they hold on to sing and pray untill the night be far spent : Some all the night over , others returning to their houses , betake them to their rest ; other sleep in some corner of the Synagogue or other , or in the Synagogue of the women , in some place farthest remote from the Arke . They among the Jews who have an earnest desire truly to repent them of their sins , and to lead a holy life , stand all the time that the feast endures , singing and praying without intermission , as I have seen some who have stood immoveable in the same place for twenty seven hours together .

When the morning begins to approach they all repair to the Synagogue before the dawning of the day , making there their agode untill night , boasting very much of the book of the Law , reading many Sections therein . Falling often to the earth with their face uncovered , and then chiefly when they make confession of their sins , smiting their brests at every word , to shew the devout attention of their mindes : and the lifting up of their hearts unto their God and maker . When it begins again to be night , then the Priest wrapping a great hair-cloth ahout his neck , and drawing it over his head , so far untill it come to the threshold of his eyes : he blesseth the people according to the ordinary forme prescribed by Moses , Numbers the 6. the 24 , 25 , 26 , and 27. verses . When he pronounceth the blessing , he stretcheth out his hands towards the people : they covering their faces with their own ; for it is lawful for no man to look upon the hands of the Priests : because the spirit of the Lord rests upon them , while he blesseth the Congregation . As it is written , He standeth behinde our wall looking forth at the windows , Cant. 2. 9. shewing himself through the grates , that is to say , God stands at the Priests back , and looks through the windows and grates , that is to say , through his hands being being stretched out , and his fingers being spread abroad severed one from another . Then he si●gs another prayer repeating it seven times , sometimes with a submisse and low , sometimes with a lo●d voice , and the reason of this reiteration is , because God at this time departs from them and goes into heaven , not coming again untill the priest be the seventh time in repeating of this prayer . The seventh time therefore they sing it in a melodious tune , with a sense bereaving harmony , having very good skill , and sweet voices , as they can witness who have heard them .

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

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

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

The next morning after they rise betimes out of their beds , and return to the Synagogue , lest Satan should take an occasion to complain of them , saying unto God , yesterday they rose early because it was the day of reconciliation : but this day their devotion grows cold , loving their pillow better then the Synagogue . What should I say more , this day they are so holy and religious , so honest and devout , that even the Devil is forced whether he will or not to commend their carriage : concerning which we have his following conference in Pirk Rabbi Eleazar . Upon that day in which God gave the Law to the Children of Israel : the evil spirit Samael came unto him and said , O Lord of the whole world , thou hast given unto me power and dominion over all the people of the earth , only the children of Israel excepted . To whom the Lord made answer ; On the day of reconciliation and thence-forward thou shalt have power over them , if thou canst finde any sin , fault , or offence in them , of which if they be found in no manner guilty , then shalt thou not approach so much as to touch them . Which when Samael understood , he said unto God , thou hast a people upon earth like unto the Angels in heaven . For as the Angels in heaven standing immoveable , neither eat nor drink , and being free from all sin live in peace among themselves , even so do thy people Israel upon the day of Reconciliation : which God hearing out of the mouth of the Devil , Chaptor upherach . p. 71 presently without delay forgives them all their sins , and opens his ear unto their prayers .

It is read in another place , that they give gifts unto Satan , that they may blinde and shut up his eyes , lest he should see their doings and accuse them unto the Lord of hosts ; as it is written : A gift blindeth the eyes of the wise , Exod ▪ 23. 8. and perverteth the words of the righteous .

I conclude with the words of God to Esay : Isa. 58. 1 , 2 , 3 , 4 , 5. Cry aloud and spare not , lift up thy voice like a trumpet , and shew my people their transgressions , and to the house of Jacob their sins . Yet they seek me daily , and will know my wayes even as a nation that did righteously , and had not forsaken the statutes of their God ; They will ask of me the ordinances of justice , they will draw neer unto God , saying , Wherefore have we fasted and thou seest it not ? We have punished our selves and thou regardest it not . Behold , in the day of your fast you will seek your will and require all your debts . Behold , you● fast to strife and debate , and to smite with the fist of wickednesse : ye shall not fast as you do to day , to make your voice to be heard above . Is it such a fast that I have chosen , that a man should afflict his soul for a day , and to bow down his head as a bulrush , and to lie down in sackcloth and ashes ? Zach. 6. 5. wilt thou call this a fasting , or an acceptable day unto the Lord ?

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

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

They distribute and part the five books of Moses into fifty two Chapters of Sections , whereof they read one every Sabbath day , so that the last Section is read upon the first day after the Feast of tabernacles , which commonly falls upon the twenty third day of September . It is recorded in the Talmud , that the Priests were wont to skip , caper , and dance , using all kinde of musical instruments upon this day , practising among the vulgar many incred●ble and skittish fooleries ; which here to set down would be rather a wearinesse then either pleasure or profit to the reader . Upon this day they repair to the Synagogue , and in a solemn procession take all the books of the Law out of the Ark , reading the first and last Section , leaping about the Ark with the books in their hands , and when they are weary in great pomp putting them into the Ark again . So long as the books are out of the Ark , a burning Lamp shines therein , for the Ark must not at any time be found empty ; whereupon it necessarily follows , that the Lamp supplying the place of the books , avails as much as the books themselves : for the Law is called a Lamp or light , as it is written : The Command is a Lantern , Prov. 6. 23. and instruction a light .

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

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

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

Fourthly , it is demanded , if any one will buy Hagbohah ; He that hath this office is busied in a speedy lifting up of the book of the Law , carrying it about the Pew or Desk that any one may read thereupon . It is necessarily required , that he that carries it be strong and of an able body , that he may without stumbling carry the book unfolded with stretched out arms , for if he chance to faulter and slip but with one foot , not bearing it in that manner which is required , the whole Congregation is enjoyned to fast , which is reputed as a very bad signe of some ensuing misfortune .

Fifthly , it is demanded , who purchase Etz Chajim for money . He that hath this office is allowed to touch the two pieces of wood to which the Law is fastened by long skins or Parchments , as also to carry and administer the little Bag , Coat , or Sachel , in which the book of the Law after the ending of the Lecture is with all speed to be wrapt up . Young men and striplings commonly buy this office : perswading themselves that by touching those forementioned pieces of wood , their honesty shall be improved , and their understanding bettered : hoping that thereby their life shall be prolonged , seeing these pieces of wood are called Etz Chajim , which by interpretation signifieth the trees of life , as it is written : She is a tree of life ( meaning the Law ) to them that lay hold on her , Prov. 3. 18. and blessed is he that retaineth her . These are touched and handled when the book of the Law is wrapped up , where a special heed must be taken , and care had , that they touch not the Parchments with their naked hands , for this is a hainous offence .

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

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

All the money which they get for these places and offices , they bestow in the reparation of the Synagogue and maintenance of the poor . From this open sale of Ecclesiastical functions , often proceed as from a Fountain , envies , brawlings , contentions , and evil surmisings . Yea , God himself is often blasphemed , because the favour and countenance and respect of persons bears a greater sway in sharing then Justice : while the rich is preferred before the poor ; a stripling sooner admitted into holy Orders , then one of riper years , an illiterate Asse sooner then a learned Doctor , and an ill liver commonly before an honest man . Hence it is that these things considered , such a flood of contention often ariseth , that a Christian Magistrate is often sent for to stop & stay it ; forunder the Sun there is not a more testy , envious , jarring , and more implacable people then the Jews . And this is the fruit which they reap from the reading of the Law with so great attention as they bring and boast of ; and to say the very truth , no better can be expected , seeing their outside makes a beautiful and glorious shew , but within they are full of malice and hypocrisie . Now whereas there is no perfect joy where slesh and wine , or , as they say , Bas●r re i●jin are wanting : therefore they conclude and end this Feast of joy and rejoycing , with a sumptuous and great Supper .

CHAP. XXIII . Of the Feast of Dedication .

THis Feast is wont to be celebrated upon the twenty first day of November , Orach chajim , uu . 670. by them called Kisleu : in memory of Judas Hasmonita or Machabaeus , that excellent warriour , who after the death of his Father Mattathias , overcame and vanquished the Grecians , who had formerly subdued Jerusalem , profaned the holy Temple , poured out the oil of the Sanctuary , and done very much evil unto the Jews : He also won the City , cleansed the Sanctuary upon the twenty first day of this moneth , as we may read in the first book of M●chabees , and the fourth Chapter . Wherefore Judas and his brethren , with the whole Congregation of Israel , concluded , that the dayes of dedication of the Altar should be kept in their season from year to year , by the space of eight dayes , from the five and twentieth day of the moneth Casleu , with mirth and gladnesse . This Feast the Jews at this day do also keep and celebrate , but in a far different manner then those ancient Machabites . For here now is nothing to be seen but feasting and gormandising , quaffing and drinking , piping and dancing , revelling and roaring , all to passe away the time ; but little or no thanksgiving unto the Lord of hosts for the victory and conquest over their enemies , as upon this day .

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

CHAP. XXIV . Of their Feast of Purim .

THe word Purim is a Persian word , and is rendred by the Hebrews Goral , which signifies a lot . This Feast therefore took its name from that plot and wicked device of Haman the Agagite , Esther 3. who in the moneth Nisan in the twelfth year of Ahasuerus cast Pur , that is a lot , whereby all the Jews , both young and old , children and women in all the Kings Provinces should be destroyed and rooted out in one day , even upon the thirteenth day of the twelfth moneth , which is the moneth Adar or February ; which decree was written in the name of the King , and sealed with his Ring .

The end of this conspiracy fell far contrary to Hamans intent . For Haman was hanged upon a pair of Gallows fifty foot high , and the King granted the Jews in what Cities soever they were to gather themselves together , Esther 8. and to stand for their life , to root out , slay , and destroy , all them that vexed them . So that strengthened by the Kings Letter Patents , they put their adversaries to death . In Shushan the Palace they slew five hundred men , and the ten sons of Haman ; and the Jews that were in the Provinces of King Ahasucrus slew of them that hated them seventy five thousand men , upon the thirteenth day of the moneth Adar , and rested upon the fourteenth and fifteenth thereof . Wherefore it is instituted and ordained , that upon the fourteenth and the fifteenth day of the said moneth every yeer should a Feast be kept by the Jews in all quarters , in remembrance of this great deliverance throughout their generations by an ordinance for ever . Wherein they rested from their enemies , in the moneth which turned unto them from sorrow to joy , from mourning to a joyful day : as we may read in the ninth Chapter of the book of Esther .

These two dayes are celebrated at this day by the Jews imitation of their ancestors , but in that manner , that they rather deserve the name of the dayes of profanation and drunkennesse , then of joy and gladnesse .

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

In the first place therefore the women are enjoyned in a more peculiar manner to sanctifie and celebrate this Festival , because this deliverance was wrought by the hands of Queen Esther . The night being come , they light the Lamps of joy in the Synagogue , and the Chasan or the Minister expounding the book of Esther , reads it from end to end : whereat the women and children ought to be present , and give diligent attention ; and they have a custome that the little ones so often as Haman is named , keep a vile stir and a tumultuous noise in the terrible and forcible explosion thereof . In former times they were wont to provide themselves two stones , Orach chajim , nu. 690. Sect. 16. upon one of which the name of Ham●● was written . These they did beat one against the other , until the name was quite demolished and worn out ; which when they perceved , they presently cried aloud , Let his name be blotted out . The name of the wicked shall rot ; Accursed be Haman ; Blessed be M ●rdecai ; Cursed be Zeresh the wife of Haman ; Blessed be Esther the wife Ah●suerus . Cursed be all they that worship idols or the host of heaven . Blessed be all the people of Isnael . When the Lecturer comes to that place where mention is made of the ten sons of Hamau , he is bound to read it with one breath , for they write , that all these sons of Haman perished in the twinkling of an eye , and their souls in a very moment took their farewel of their beloved lodging the body . They celebrate this Feast in a very voluptuous manner , sousing their guts in wine and beer , because Esther the Queen found favour and grace in the eyes of King Abasuerus when he sate at her banquet , and obtained pardon for the Jews , and a grant that they might stand for their lives . And hence it comes to pass , that for the space of these two dayes , they busie themselves with no other things then eating and drinking , smelling , and bibbing , dancing , and piping , singing , and roaring , ieasting , and sporting , riming , and scoffing , the women putting on mens apparrell and the men clothing themselves in womens attire , which although it be expresly forbid in the law of Moses , yet they make there one exception , Orach : chajim num: 615. saying , that it is lawful and no offence to practise it upon this day , and this occasion : seeing it is done by them only for worldly joy and recreation , Rabbi Isaac ●irna in this Minhagim hath left in record to posterity , De rit : Jud: p. 61. that it is commanded as a work of great excellency , to make merry as upon these dayes , to goe a whoring , to drink and be drunke , yea in that measure , that he cannot make any difference between Mordecai the blessed , and Haman the accursed . that is to say , untill he be so besotted with the ale tappe , that he cannot for his heart declare how many letters be contained in any of these words , yea moreover , any one is permitted at this time to poure in strong drink , until he knowes not how many fingers he hath on either hand . Which precept indeed is most diligently observed and kept , according to the very rigour thereof by the Jews at this day , and that chiefly by the beggerly crew , to whom the richer sort send gifts and presents in a far greater measure then they do at other times , to the end that one may not mock another for being drunk , bein commanded and strictly prohibited to send away their meat and drink to any other end and purpose . With these Bacchanal rites , drunken fits , and besotting beastliness , they put an end to their annual feasts . For this of Purim is the last festival in the year , having no more until the feast of the passover . If the Prophet Isaiah were alive at this day , or should rise from the dead , truly and really might he take occasion , and that both forcible and urgent to cry out , Woe and class unto them that rise up early to follow drunkenness , and to them that continue until the night , till the wine do inflame them .

CHAP. XXV . Of the feasting dayes in use among the Jews .

HItherto we have treated of feasting , fasting succeeds . In the law of Moses there is only one fast commanded to be kept by the Jews , which is upon the tenth of September , upon which the feast of reconciliation is annually kept and celebrated , as was formerly declared . Besides this , it is registred in ancient records , that many other fasting dayes were instituted and ordained by the ancient Patriarchs and Prophets , according as the time required . And Zachary the Prophet , who lived after the building of the second Temple , makes mention of foure general fasts in these words . zach. 8. 19. Thus saith the Lord of hosts , the fast of the fourth moneth , the fast of the fifth , and the fast of the seventh , and the fast of the tenth , shall ●e to the house of Judah joy and gladness .

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

The fast of the fourth moneth , The second fast . was and is kept to this day upon the seventeenth day thereof : because upon this they endured many great afflictions which are not yet disgested . For as upon this day the tables of the law were broken ; the daily sacrifice ceased : the book of the law was burnt , an Idol the abomination of desolation was set up in the holy place , the temple of Jerusalem . The city it self besieged the second time , overthrown and taken . For these causes the Jews in these our dayes fast very devoutly , begin seriously and earnestly to repent them of their former life , if a man may believe the external gesture : from which it is no doubt but their heart is too too much a roving . The dayes following this fast , even unto the ninth day of the next moneth , are accounted ominous and unfortunate : upon these no school-master must dare to whip his boyes . If any Jew also have a case to be tried by the law , between him and a Christian , at this time he seeks all manner of evasion and excuse , that he may not appear before the Judg untill these dayes be expired , fearing lest his cause should fail and not prove good , and he be overthrown therein .

The fast of the fift moneth , The third fast . is kept upon the ninth day of July : because upon this very day the temple was burnt , and turned into ashes : In the time here of they goe barefoot : sitting upon the earth , reading doleful stories , and the lamentations of Jeremy . They goe into the place of burial , where they sob out their doleful accents of grief and sorrow , amidst the sorrowful consort of departed souls , bewailing the desolations of their beautiful temple with sighs and grones for a moneth together . From the first day until the tenth , they neither eat flesh nor drink wine , they enter not the bath , wash their face or hands , or suffer any rasor to come upon their head . They do not make any marriages , appear not in judgment but sore against their wills : complaining and crying out , that they had never any good hap or fortune in this moneth : which they prove out of the Prophet Hosea , Hos. 5. 7. Jer. 2. 24. saying , A moneth shall devoure them with their portions .

Upon the eighth day they feed only upon lentiles , in signe of sorrow and heaviness : but they will neither eat beans nor pease , because they have a certain black stroke in their upper parts much like unto a mouth : but they eat lentiles and egges , also such have no such lin● upon them , neither any representation of a mouth , and therefore do best decipher and figure out a man ful of grief and sorrow , who sits still and sayes nothing , as though he had no mouth at all . A most Rabbinical allusion . At night they eat but little , continually sitting upon the ground ; if any thing , then it must be an egge rosted : which they do likewise in signe of sorrow , for as an egge is round , and in figure circular , so is sorrow also , running after the manner of a round body , now to this man , now to that ▪ Bed-time being come , they lay themselves to rest upon a harder couch then at other times . He that formerly used two pillows , is now content with one . He that formerly used one only , casts it away and will not admit of any , for soft feather and down-bed they embrace some bone pinching mattress , and for sheets of the choisest lawne , those which are hurden .

The fourth fast , The fourth fast . which is the fast of the seventh moneth , is kept upon the third day of September : because that good and excellent man Gedaliah , which was by Nebuchadnezar set over the remnant of the Jews that were left of the captivity of Babylon , was in a miserable and fraudulent manner slain as upon this day , as Jeremy the Prophet beareth witness . These are the foure general feasts usually kept by the Jews in the dayes of Zachary , Ier. 40. 41. and also by the disp●rsed remnant yearly in these our times .

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

Secondly , 2. some use to fast upon the tenth of March , for Miriam the Prophetess who died upon this day , upon whose departure , the fountains in the wilderness did dry up , so that the children of Israel wanted water , and sinned in murmuring against the Lord : yet many of the Rabbines are against this fast , that every one ought to abstain from fasting in the moneth of March , because therein God wrought their deliverance out of Egypt , the remembrance whereof ought to cheer them up to joy and gladness .

Thirdly , they fast for the most part upon the tenth of April , 3. because Eli and his sons died upon this day , the Arke of the Covenant was taken by the hands of the Philistines , and the glory departed from Israel .

Fourthly , 4. many of them fast upon the twenty eighth day of April , because Samuel died thereupon . They have also diverse other fasts which they keep , by reason such wise men and Prophets changed this life for a better , upon those dayes whereon they observe and keep them . Some fast also upon every evening of the new moone . Others so often as they have any fearful and unfortunate dreams . He whose father is dead , fasts yearly upon the day whereon he departed this life . And many such like causes there are for which they abstain from meat at several times .

When they fast , they abstain from all kinds of meat and drink from morning untill the st●s appear ; which were a true and laudable fast indeed , if it were performed with a devout heat and minde , in the fear of God , and refe●red to that end which the Scripture prescribes . But this kinde of fasting no● of the Prophets could never by the hammer of perswasion beat into their hearts and heads .

It is written in Medrasch rabba in the Chapter vezos habbetachah , Reschis chochma parvum . p. 10. that ever and anon so soon as Moses saw that God would inflict some punishment upon him , he appointed himself a fast , making himself a cheese-cake as big as his own body , put on sackloth , sprinkled ashes on his head , and going into the foresaid pie or cheese-cake , fasting and praying without intermission , did determine not to depart thence untill God had reversed and made void the sentence pronounced against him . This fable smels of the Talmud , Tanais p. 23. in which it is written , that a certain godly and religious Jew called Chon Hammagal , did fast after the manner of Moses , so often as he desired some great and weighty matter at the hands of God . When upon a certain time it had not rained at any time throughout the whole moneth of February , and rain was necessary that men might receive the fruits of the earth in due season , the foresaid Chon , fasted and prayed , shutting himself up in such a pie or cake as in close prison , and saying , O Lord of the world , thy childrens eyes are all upon me , knowing that I am as dear unto thee as any son can be to a father : I swear therefore by thy holy name , that I will not goe out hence untill thou have mercy upon thy people . Then the Lord sent a gracious rain upon his inheritance . Habbacuck the Prophet also practised the like , Hab. 2. Rabbi Solomon Jarchi , and hereupon he saith , I will stand upon my watch tower , and set me upon the tower , and will look and see what he will say unto me , and what I shall answer to him that rebuketh me , that is to say , I stand in my pie or chees-cake expecting untill thou make me answer , how it comes to pass that the wicked do so prolong their life ; as Rabbi Kimchi comments upon the place . So miserable are these poor seduced Jews , in this manner deluded and given over to a reprobate sence , so that they cannot blush at any thing , neither are sensible of any gripes of conscience , while they speak so grosly and vainly of God and his word , interpret the Scripture according to the fancies of their brain , and their own good pleasure . This superstition and abuse in fasting , had a strong head even in the dayes of the Prophets . Whereupon Zachary reproves their false fast , and prescribes the true , for to the priests and people asking him , Zachi 7. Shall I weep in the fift moneth , and separate my self as I have done these many years ? He answers in Gods name and saith , when you fasted and mourned in the seventh moneth , and in the fift , even these seventy years , did ye fast unto me ? and do I approve it ? And when you did eat and when you did drink , did you not eat for your selves and drink for your selves ? should ye not hear the words which the Lord hath cried by the ministry of the former Prophets , when Jerusalem was inhabited and in prosperity , and the cities thereof round about her , when the south and the plain was inhabited . Thus speaketh the Lord of hosts saying , execute true judgment and shew mercy and compassion every man upon his brother , and oppress not the widow or the fatherless , the stranger nor the poor , and let none of you imagine evil against his brother in his heart . But they refused to harken , and pulled away the shoulder , and stopped their ears that they should not hear ; Yea they made their hearts as an adamant stone , lest they should hear the law and the words which the Lord of hosts sent in his spirit by the ministry of the former Prophets : therefore came a great wrath from the Lord of hosts . Therefore it came to pass , that as he cried and they would no heare , so they cried and I would not hear saith the Lord of hosts .

So much shall suffice to be spoken concerning the Ceremonies used by the Jews upon their holidayes and festivals : for hereby may any man easily pereive that their faith and belief is not grounded upon Moses and the Prophets , but upon the traditions of tht Scribes and Rabbines , which I have desired to shew from the very beginning of this treatise . It followeth that we should now treat of other matters belonging to their private and domestical life .

CHAP. XXVI . Of their difference of meats , and the boyling of them : and of their new kitchin veslels .

THe Jews living in divers parts of the world at this day observe a main difference in the boyling and eating of fish , flesh , and milk-meats . Which practise of theirs they ground upon those words of Moses , Thou shalt not boile a kidd in his mothers milke . Exod. 23. 19. Hence it is that they have written divers commentaries and expositions upon this text , concerning the using of flesh , hony and other viands .

Their kitchin boyling vessels are of two sorts , the one whereof is appointed for the secthing of flesh , the other for milke . Their milke vessels have three peculiar marks upon them . if they be of wood , then they give them three several cuts , whereby they may be distinguished from others : and this they do , because the forecited verse is found three times in the law of Moses . Hereupon it also comes to pass , that a Jew continually carries about him two knives , one for flesh and another for cheese and fish , which have also three several markes or stamps upon them . If through negligence one vessel should be taken for another , and the contrary thing boiled therein , then it is not lawful for any Jew to eat thereof , breaking the vessels , if they be of earth , but washing them with water , if they be of wood , and that in a most exact manner . If they be of iron , they cast them into the fire , suffering them there to abide until they be fully purified .

It is enacted that flesh and milke must not be boiled together at the same time over the same fire : neither are they to be set on the table one opposite or over against another , but ought to be separated by something put between them : and to this end they spread one cloth for the dishes furnished with flesh , another for those wherein cheese and milke are served in , He that eates either pottage or flesh , he may not be allowed for a whole houres space , to eat butter , or cheese , or any milke-meats . Yea moreover , they who would be accounted precise indeed make six whole hours distances .

It is lawful for any one to eat a hen with almond milke : If any one love milke so well , that he cannot abstain from it , an especial dispensation is granted him to taste thereof sooner then ordinary , so that he pick his teeth accurately and Spaniard like , wash his mouth , and eat a crust of bread to take away the tast of the flesh . If the fat of any thing fall into any dish of meat boiled in milke , that meat is prohibited to be eaten . Yet if the meat be sixty times more in quantity then the fat , then may it lawfully serve for the sufficing of any mans appetite . An egge must not be boiled in a pan or pot in which flesh is sod . If they desire to have their egges poched , they first break them into a platter , or poure them out of one shell into another , having a diligent care , and provident espial , that no drop of blood be in them . And this is the reason why the Jews alwayes open their egges at the top , because in that place there is often found a veine of a bloody colour .

If in carving up a hen they finde any egges within her , they use them not until they be mollified in water and salt . It is a hainous offence to set fish and flesh at the same time upon one table , as also to boile them in the same pan , much more to eat them together , for the leprosie follows as a reward of the fact . Therefore they either wash their mouth or hands between the eating of flesh and fish , or else they eat an apple or piece of bread between the eating of the one , and handling of the other . Briefly it is accounted as a great point of wisdom among the Jews , rightly to distinguish the kindes of meat ; hence when some difficulties object themselves unto their view , they goe for a solution to the learned Rabbines . All their kitchin vessels , whether of gold , silver , tin , or lead , brass , or copper , if they can endure the fire , they are to be purged by fire , if not , by water , according to the command of Moses , Whatsoever will abide the fire , you shall make it go through the fire , Num. 31. 23. and it shall be cleansed : and whatsoever will not pass through the fire , you shall make it to pass through the water .

The Talmudists upon these words infer , Tract . 1. Elim c. 5. p. 75. that such vessels ought to be cast into a cesterne or pit where a menstrous woman hath washed her self in the time of her uncleanness , because such women in the Hebrew tongue are called Niddoth , and the water of separation Me niddoth . Here the Jews give an evident demonstration that an Asse may be known by his eares from any other creature , for the forecited words of Moses , make not mention of vessels in general , but of that particular houshold-stuffe which the children of Israel took in way of prey form their enemies the Midianites ; which at that time were a prophane , ungodly and reprobate people . And therefore when Moses made the people to purge and purifie every thing they had taken in battle , partly by fire , partly by water , according as the condition of the thing it selfe would suffer : his desire was to signifie unto them , that they onght by no means to make any use of the Midianites goods , unless they were first of all cleansed and sanctified . Finally , because at this day the Jews will not use any vessel belonging to a Christian , unless it be first purged in the foresaid manner , they hereby clearly shew unto the world , the opinion they have of us , to wit , that in their judgment , we are not a jot more pure or holy , then those people which the Lord banished the land of Canaan for their sins and wickedness ; in in the ●ost of their writings calling us , impure and pro●ane Gentiles .

CHAP. XXVII . Of the manner how they kill their Beasts .

MAny among the Jews are forced to learn the Butchers trade , which they call Scachten . He that learns it is bound Apprentice to some skilful Butcher for term of yeers , and those not a few ; for there are so many precepts , constitutions , caveats , axiome● belonging thereunto , that it is very difficult for any man in a short time to be cunning and expert therein ; he must therefore bestow great paines and study in seeking the rules appertaning thereunto out of the books of the Rabbines : that thereby he may gain a perfect and sound knowledge therein .

There is extant a certain smal Pamphlet which is called Schochitos and Bed kos , the Butchers book , in which are contained the principal Rules and Canons belonging to this Art ; according to the tenor whereof the Jews at this day kill and slaughter their beasts and other cattel : If they meet with any difficult place whose true meaning cannot be comprehended by the brains of a Butcher , they repair to some Rabbine for the exposition thereof . He therefore who hath diligently perused this little book , and hath been long time a spectator of another mans labours in this kinde , and can rightly judge of them , is made by some of the Rabbines Freeman of the Company , who also makes him a testimonial Letter under hand and seal of his skil and ability . Wherein he certifies that he is expert and skilful in the Butchers trade ; and therefore gives him full power and license to kill and slay any Ox , Sheep , or such like kinde of Beast , when and wheresoever it pleaseth him . Not long since it was my chance to see one of these testimonials , which was writ in manner and form following :

This day being such a day of the moneth , in such and such a yeer , I have examined , and in examining found N. the son of N. to be skilful and expert in the Butchers trade , and that as well to teach by mouth as to practise with hand . Which things weighed , and rightly by me considered , I have granted him a license to kill and slaughter , and being killed and slaughtered to search all kinde of cattel . And furthermore , it shall be lawful for him to eat whatsoever shall be by him in this case searched and slaughtered . Alwayes provided for a space of a whole year ensuing the date hereof once a week , the next year every moneth once , and after that every quarter of a year for the space of his whole life , he do dilige●tly peruse all the Rules and Canons belonging to the Butchers trade .

Witness Rabbi N. Butcher .

A Butcher is called in the Hebrew tongue Schochet , the Butchers trade Schacten . The searcher , or overseer , who looks whether they be sound or not Bodek , and the action of searching Badken .

In the exercise of this their trade they use knives of divers sorts , proportioning them according to the quantity and bigness of the beast that is to be slaughtered . Their knives of a greater size have commonly broad and blunt edges , yet apt enough to cut : if they have any gap in them , if it be never so little , it is not lawful to use them . The greater sort of beasts being ready to undergo the knife have their feet tied by the Butcher , in imitation of Abraham , who bound his son hand and foot when he was about to sacrifice him . Afterwards he cuts the weesil of the beast at one cut .

Then he looks upon his knife , to see whether there be any flaws or gaps therein , which action of his is very necessary , seeing a gap in the edge of the knife doth in such manner terrifie the poor beast , that the blood runs unto the heart to comfort it , so that the knife cannot make a passage for it , by which means the beast becomes unfit to be eaten . When he hath cut deep enough , he hangs the beast upon the Cammerel , unbowels it , and making a couple of holes , one upon the right , another upon the left side of the heart ; he , or any other who is skilful in searching , thrusts his hand through these holes into the body of the beast , with an intent to know certainly , whether any blood or little Bladders full of blood clag or cleave unto the heart or liver . Which if he perceive any other fault , be it never so little ; then it is not lawful for any Jew to eat thereof : as it is written : Ye shall be an holy people unto me , Exod , 22. 31. neither shall you eat any flesh that is torn of beasts in the field : ye shall cast it to the Dog . And again , Of a beast defiled or rent with beasts , whereby he may be defiled , ye shall not eat : I am the Lord . Out of these words the lews draw this conclusion , That it is not lawful to eat the flesh of any beast which is not without taint , spot , or blemish ; when the Text it self speaks not of the living creature , but of a dead carkase , a beast that hath died of it self : or hath been torn in pieces by another .

Birds and all kindes of fowl the Jews do kill and slaughter in the same manner that they do their beasts : cutting their throats , and letting the blood drop down into a heap of ashes , covering it therewith : This their practise they ground upon that action of Rebecca , who when she saw Is●●c , lig●hted down from the Camel . Upon which words the Rabbines in the Schechitos or Butchers book have left in writing , that at that time it was with Rebecca after the manner of women , whose virgin , or menstruous blood the Birds came and covered after that she had risen from the earth : and therefore they say , that God commanded them in lieu of this to cover and hide the blood of Birds when they slaughter them .

They cover also the blood of other Beasts with earth ; because the earth opened and swallowed up the blood of righteous Abel , Gen. 24. 64. Abel signifies vanity , shewing the righteousnesse of man to be nothing else : hence that excellent Elogie , Adam , Cain , Abel , the earth hath possessed vanity . The names of the three first men making it up . when Cain slew him . I also , saith the Author of the Butchers book have seen it recorded in the book Chasid●m , that the blood is therefore to be hid in the earth , lest Satan coming , and finding it uncovered , should accuse us before God of great injustice ; because it would seem a very unjust and cruel act , miserably to kill and slaughter a poor innocent and unreasonable creature in such a tyrannical manner , which hath committed no sin or offence against us , and therefore is not lyable to punishment . Surely the Iews would make the Devil a very sottish Fool and shallow brain'd Asse who cannot know thus much ; and themselves very cunning and crafty in such a circumvention of him .

After that they have killed a great beast , they take all the veins and nerves out of his body , picking away the fat which cleaves unto them ; then putting them in water to mollifie and soften them : after a certain space taking them out again , and washing them in clear water , so that no drop of blood remain in them ; then they lay them upon a shingle or cloven , that the water may drop from them ; then they put them into a vessel , and salt them ; which vessel is full of holes , to this end , that if any blood remain in them , it being sucked out by the salt , may distil , and finde passage through the holes and crevices . If they are not desirous to have their meat throughly salted , they put it in the pickle only for an hour , and then boyl it . They eat not any thing which hath the least drop of blood in it ; for it hath been alwayes their use and custom , and is at this day in a wonderful manner to abstain from it . They likewise do not eat the hinder parts of any beast unto this day , because the Angel touched the sinew that shrank in the hollow of Jacobs thigh . Yet the Jews of Italy , Gen. 32. by the rules of their Anatomy , have found out , and concluded , that if the veins , sinews , and arteries be artificially taken out , the hinder parts may also be eaten , without making any scruple for conscience sake . Surely if the Jews who lived in the time of Moses , had been cunning skilful and expert in this art , then had he spent his breath in vain , in forbidding them to eat so many several sorts of Beasts , Fowls , and Fishes . And I am verily perswaded , that if a Sow should be brought at this day to some of these profound Anatomists , they by cutting her up , and taking out the veines , nerves , and sinews , would make her a dainty dish for a Jews dinner .

They sell the hinder parts of the beast to the Christians : yet I would wish all Christians that do buy any such provision at the hands of a Jew , to consider and know , that the Jews are wont before they bring them to the Shambles , to spit upon and defile them , causing their children to pisse upon them : they themselves pronouncing a curse upon them , that the Gentile that buyes them may eat up their silthiness , even death it self . I would not have the Reader to think this a Fable , for it is confirmed by the joynt testimony of so many Jews as have been converted to the Christian faith . Perhaps the Iews are not in every place so evil minded , so ungodly , and wicked ; yet in general they bear a tyrannous hate and malice against us Christians .

To conclude : by this their great skil in Anatomy , and cutting up of beasts , and taking out the nerves and sinews , it comes to passe that they are such excellent Physitians , judging of mans body by insight into that of the beast , and of all the diseases incident thereunto : yet many a Christian is forced to pay for his physick with the losse of his life . Concerning which matter if any one desire to read more , I refer him to Antonius Margarita in his book of the falth of the Iews .

CHAP. XXVIII . Of their Marriages .

COncerning these marriages it is to be noted , that at the handfasting or celebration of the espousals , or immediately upon the finishing thereof ; many lews both young and old are called together into some spacious Arbour , every one of the younger sort carrying a pot in his hand . Afterward comes one , and reads openly the Letter or Bill of contract ; the Contents whereof are , That N. the son of N ▪ and N. the daughter of N. have promised to marry and be married one to another . That the one will give unto the other such and such a dowry . That the nuptials are to be celebrated upon such and such a day ; and that the party which doth not perform every condition and covenant , according to every part and parcel contained in the Letters of espousal , is bound to pay unto the other fifty Florens . The Bill being ended , the parties to be married say one unto the other M●zal ●ob , which is as much as God send you good fortune , which the young men hearing , throw their earthen pots upon the ground , and break them , saying , that it is a token of good luck , plenty , and abundance . The espousals thus ended , every one departs the place , and is presented at the door with a cup of the sweetest wine , which also hath some confection annexed unto it , For eight dayes after , neither the The Jews of ancient dayes had two sorts of wives ; the one called ●ashim ' 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : which according to Rabbi Juda which were married with a Bill of contract or solemn espousals , whose children were heirs unto their fathers lands 〈◊〉 goods . The others called Pelagshim , Co●●●ines , or half-wives , not lawful wives or 〈◊〉 of the hou●e ; neither were their children heirs unto their fathers goods : derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Palag , to divide , and Isha● a wife , a divided or half wife ▪ The f●●●r sort are derived either by the figure Ap●●●sis , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Anashim , by taking away the first and capital letter Aleph , 〈◊〉 that the Man is the Womans 〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 S●duxi● , to seduce , b●●●se she deceived Adam , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to forget ; either that women 〈…〉 memory , or rather , that their fathers house in them is as it were extinct , and quite forgotten . Bride nor Bridegroom are seen without doors . Many youngsters and scriplings repair unto the Bridegroom to keep him company , where they passe away the time by the invention of many toyes and trifles , to recreate him , and make themselves merry , quaffing and carousing healths to his good fortune . The lawfulnesse of the act they prove out of the History of Sam●son , who being about to be married , had brought unto him thirty companious to be with him .

The dame Bride upon the day before the marriage ▪ must wash her self in cold water from top to toe , so that her whole body be hid in the water . She is led to the Bath , and likewise back again , by an attendance of gagling women , making a certain confused noise as they go and return : to the end that every one may see and know that she is a Bride .

The Girdle which the Bride sends to the Bridegroom ought to have silver studs : but that which he sends unto her , ought to have those which are of gold . A Iew upon a certain time to satisfie me in my request , gave me the reason hereof , to wit , that the silver represented the seed of the man , which is white : the gold the seed of the woman , which is red : a frivolous and foolish reason , as the most of their others are .

Upon the day whereon the Bride is to be led into the Synagogue to receive a blessing , she puts on her wedding garments , decking , trimming , and dressing her self in the Iewish fashion , as finely as she can possibly : she being ready dressed , she is led along by her Maids and Damosels , who sing Marriage Songs , and Bridal-Ballads , bringing her into a certain chamber or closet , and placing her in a rich and costly Chair , where they comb her head , truss up her locks , deck her with Fillets , adorn her with Ribbands , beautifie her with Garlands , put a vail over her face , and that for modesties sake , as Rebeckah did when she was to meet her husband Isaac .

While the women are combing her head , they expresse a great deal of mirth and jollity , skipping , singing , laughing , dancing , and all to keep the spleen of Dame Bride from overflowing with melancholy , which they are conceited to be a work most grateful and acceptable in the eyes of the Lord . And that the women may more easily believe it , the impudent Rabbines in their Talmud do affirm , that God did the like to Eve , when she was to be given to Adam , plaiting her hair , dressing her head and locks , and also did sing , foot it , and dance with her in Paradise : which they strive to prove out of the words of Moses , Gen , 2. 22. And he brought her unto Adam , as though he had brought her skipping , and leading the dance , as a Bride is now wont to be brought to her husband , trimmed , and compleatly dressed , with her hair tyred , and locks trussed up . It is recorded also in Pirk Eliezer , that God attended upon Adam and Eve like a Serving-man while the marriage was in finishing , and that he made the Canopie with his own hands under which they were to receive the blessing : that the Angels became the Minstrels , playing divers tunes upon Trumpets , Tract . Medah c. 5. p. 45. Gen ▪ 2. 22. Pipes , and other instruments that Adam , Eve , and God himself might dance . In this balsphemous manner writes he that is the Author of that book called Bricum Spigelium , printed some few years ago at Cracovia in Poland , the German tongue and Hebrew letter : which book contains many reprehenso●y and moral precepts , and is of great esteem among the Iews at this day . I finde it registred in the Talmud , that God only made tresses for Eve , which they prove out of those words , and God built , which the Rabbines read plaited ; and hence the Iews at this day call the plaits of a womans hair Binias● , which in English signifies a building , from the Hebrew word Banah , which signifies to build : which signification Moses also gives unto it , when he saith , The Rib which the Lord God had taken from man , thereof he built Signifying , that mankind was perfect when the woman was created , which before was like an unperfect building . Or rather , because the women build their husbands an house , as Rachel and Leah built the hous of Israel , Ruth the last . a wom●n and brought her to Adam . Which , the Rabbines being Commentators , must carry this sense : that God pla●ted Eves hair , and brought her unto Adam , leaping and dancing as he came along . Surely if there were but the least sparke of true knowledge , they would blush and be ashamed to utter these blasphemous sayings before the world , but God in his just judgment hath smitten them with blindness , that seeing they will not see , and hearing they will not understand . We leave them therefore an return to our matter .

The time being come when the blessing due unto the married couple is to be given unto them , b b Chuppah a cover , arbor or such like , from the Hebrew root 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to cover or hide . foure boyes take the Canopie which is fastened to foure posts and wooden pillars , and carry it into the street or garden where the solemnity is to be kept : whither the bridegroom comes , being attended with many men following him at his heels . After him followes the bride and her damsels , with sackbuts , timbrels , and other musical instruments , seating her self by her spouse under the Canopie . This Canopie they call by the name of Chuppah which signifies a cover or shelter . When every man and woman there present have taken their places , then every one begins to cry out Baruch habba , Blessed is he that cometh . Which said , the Bride being led by others is to compass and circle about her bridegroom three several times , as a Cock doth when he is about to tread a hen , because it is said , Jer. 31. 22. A woman shall compass a man . Then the bridegroom takes his bride and leads her once about the floore in a circle , the people in the mean time casting wheat or other grain upon the bride and saying , Gen. 1. 28. encrease and multiply : hereby signifying that peace and abundance of riches in housekeeping shall befall them , Psal. 147. 14 ▪ according to that of the Psalmist , He maketh peace in thy borders , an filleth thee with the flower of wheat . In some places they mingle mony among their wheat , which the poorer sort gather for their own relief . The Bride is to stand upon the right hand of the Bridegroom , because it is written , Psal. 45. 10 ▪ Kings daughters were among thy honourable women , at thy right hand did stand the Bride in a v●sture of golde . She must turn her face towards the South , because it is a tradition of the Rabbines , that whosoever placeth his bed in that manner , that he lying there in his face shall be towards the South , not towards the North , shall be the father of many children .

The Rabbine who marries and joynes them together in the bond of matrimony , Tallith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a cloak or hairy garment Gen. 25. Rabbi Solomon saith that it is a litle cloak peculiar to the Jews , which they used in time of prayer from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 obtegere to hide or cover . Ruth . 3. 9. Ezek. 16. 8. takes the skirt of the hair-cloth or garment , by them called Tallith ( a ) which the Bridegroom wears about his neck , and puts it upon the head of the Bride ; which is occasioned by that saying of Ruth to Boaz , Spread the wing of thy garment over thy ●andmaid for thou art the kinsman , and that of Ezekiel : I passed by thee , and looked upon thee , behold thy time was as the time of love , and I spread my skirts over thee , and covered thy filthiness : yea I sware unto thee , and entred into a Covenant with thee , and thou becamest mine .

In the next place he takes a glass of wine , which they call ( the bride-boule ) blesseth it , giving thanks unto God that the Bride and the Bridegroom by his instinct , have given their consent to be joyned together in the bond of matrimony , and reaching out the cup unto them , commands them to drink thereof . If the Bride be a virgin , then the cup must have a narrow mouth , if a widow a large one , at Wormes they use an earthen cup , as also at other places . After that they have both tasted of the cup , The Rabbine takes the wedding-ring from the Bridegroom which is made of pure gold , yet having no jewel in it , and calling some witnesses shews them the ring , and asketh whether it be a good one , and worth the mony that was given for it ; and then puts it upon the Brides finger , repeating the letters of contract with a loud voice . Which being ended , he takes another glass of wine , blessing and praying over it , giving thanks unto God that the Bride and Bridgroom had mutually accepted one of another . Then reaching them the Cup and bidding them drink thereof , which when they have done accordingly , the Bridegroom takes the Cup and throws it against the wall in remembrance of the ruinated temple of Jerusalem . In some places they are wont to throw ashes upon the Bridegrooms head for the same end and purpose . And hence also it comes to pass , that the Bridegroom wears upon his head a hood of a black colour , such an one as mourners use : and the Bride a cloak all rough and hairy , able to fright a childe out of its wits , to shew unto us that in their greatest jollity they ought to afflict and humble themselves for the des●lations of their City and Temple . Thus they walk in garments which may shaddow out much sadness , but in their hearts they have not sance not feeling thereof . Proving the necessity of this trifling outside sorrow from the words of the Psalmist , Psal. 2. 11. Serve the Lord in fear , and rejoyce unto him with reverence .

That this their marriage or coupling together is celebrated abroad in open aire without covert , the reason is because they ought to multiply even as the stars of heaven for multitude . When the marriage is ended they sit down to dinner , the Bridgroom must say grace , and is bound to sing a long prayer and thanksgiving : and the sweeter he sings the better he pleaseth his bride , and indeed he doth it rather out of pride and to please her , then for any glory to God . While he is singing , others are calling for the hens to be brought and set upon the table . The Brides mess consists of an henn and egge served in together in one dish . the Bridegroom carves a little of the hen and gives it to his bride : which so soon as he hath laid upon her trencher , the rest of the guests behaving themselves more like hungry dogs then men , catching at , and with both hands pulling in pieces the hens before them , devour them in a moment . He that can get most being accounted the worthiest man at the table . Every one eats what he catches without help of either knife or trencher , he that hath first done begins to snatch what he can from his fellow : yea somtimes out of his very mouth , causing thereby a great deal of foolish stirr and much laughter ; and all this they doe to make the new-married couple marry and jocund .

The egge which we said is used to be served in together with the hen is alwayes raw , which they are wont to cast one at anothers face , not sparing a stranger of Christian if he be invited and there present . The foresaid egge is set before the Bride to comfort her , and let her know that she shall bring forth her children easily , without pain and grief : even as a hen bringeth forth an egge , with that ease that she expresseth it by her cockling voice of joy and gladneffe . After these sports and childish fooleries , they fall to feast their bellies in good earnest . after dinner they dance many Giggs , and Capering Currantos , an when they are about to depart and to put a period to these nuptial sports , dance a dance called Mitzuah , The commandment , or marriage pavin , because it was commanded by God himself .

This they dance in this manner , the chief man at the table takes the Bridegroom by the hand , he another , and so every one his fellow , even so many as have any skill in dancing , takes one another by the hand . So likewise the chief mation and most honourable woman in the company joynes hands with the Bride , and all the rest one with another . Dancing hand in hand and making a great noise with their feet , and in this manner put an end to their marriage rites and sports : which commonly endure for the space of eight dayes together . If the marriage day chance upon the Sabbath , then their dancing measures are quite out of measure , thinking that thereby they honour the Sabbath in an extraordinary kinde , because the Sabbath is called a spouse as we formerly declared . A great care must be had that no uncircumcised Christian be invited to the marriage , for Solomon saith , The heart knowes the bitterness of his soule , and a stranger ( that is a Christian ) shall not be made partaker of his joy , thus wresting the Scripture to a sense clean contrary .

Moreover , they write that the Angels seeing the Christians at their marriages do presently depart , and devils enter the place , doing much dammage , in stirring up strife , brawlings , jarrings , slips and falls , breaking armes and shins , murther , and what not . Hence we may see how willingly they suffer Christians to be present at their marriages .

When they pledge a health they say , Lochajim tobhim , God grant it may be for your health ; but if they like not the man who drinks to them , as a Christian , by the foresaid words they understand an imprecation or curse . Relalah , for this one word in their Cabbalistical computation comprehends the two former : willing hereby to shew that they wish he may drink his last : many such machinations and imprecations they plot and powre out against the Christians , of which in another place ; I will only here adde a Copy of the marriage bill , or letter of contract , which I finde drawen in manner and form following .

Upon the sixth day of the week , The dowry bill . the fourth of the moneth Sivan in the year five thousand two hundred fifty and fourth year of the Creation of the world , according to the computation which we use here at Massilia , a city which is situate near the sea shore , the Bridegroom Rabbi Moses the son of Rabbi Jehudah said unto the Bride Clavona , the daughter of Rabbi david , the son of Rabbi Moses and citizen of Lizbon ; Be unto me a wife according to the law of Moses and Israell ; and I according to the word of God , will worship , honour , maintain , and govern thee according to the manner of the husbands among the Jews , which do worship , honour , maintain , and govern their wives faithfully . I also do bestow upon thee the dowry of thy virginity , two hundred deniers in silver , which belong unto thee by the Law , and mor●over thy food , thy apparrel and sufficient necessaries , as likewise the knowledg of thee , according to the custome of all the earth .

CHAP. XXIX . Touching the bill of divorce used among the Jews .

I● is an established truth , that the Jews had a certain indulgence granted by Moses for their divorcements ; for from the begining it was not so , neither was it Gods ordinance ; but Moses did it fo● the hardness of their heart , Matth. 6. 19. and to avoid some greater inconvenience : as Christ hath clearly shewed unto u● in the new testament . Tract . Gittin . There is extant in the Talmud a voluminous tract concerning the divorce now in use among them , upon which many other of the Rabbines have written many subtle and divers Commentaries : and in them have laid down many causes for which the strongest bond of Matrimony may be broke in pieces .

The causes pretended by the Jews at this time , were the same that were urged when our Saviour Christ was here on earth , so that the husband can quickly take occasion of seperation , from his wife , and easily finde a staf●e to beat the dog withall .

The bill of divorce ought to be written in a peculiar forme , the lines whereof must not exceed or be fewer then the number of twelve . This ought also to be delivered unto the woman in the presence of three faithful witnesses , being signed and sealed in the presence of them . When the husband gives this letter unto his wife , he must say in express terms , behold O woman the bill of divorce , for by this thou being divorced from me , art permitted to marry to any other man , the form of this bill followeth .

Vpon such a day of the week , and such and such of the moneth . The bill of divorce . In the Latine Copy the bill was imperfect , I have therefore corrected it according to that in Moses Ko●sinsos f. 133. N. Such or such a year of the creation of the world , according to the computation which we use here in this City . N. Situate neer the River N. I of the Country N. the son of Rabbi N. now dwelling in such or such a place , neer such or such a river , have desired of mi●e free will without any coaction , and have divorced , dismissed , and cast out thee my wife , N. of the Country N. the daughter of Rabbi N. dwelling in such or such a Country , and dwelling now in such or such a place , situate neer such or such a River , which hast been my wife heretofore , but now I doe divorce thee , dismiss thee , and cast thee out , that thou mayest be free and have the rule of thy self , to depart and to marry with any other man whom thou wilt ; and let no man be refused by thee for me , from this forward for ever . Thus be thou lawful for any man , and this shall be to thee from me a bill of separation , a bill of divorce , and a letter of dismission

According to the law of Moses And Israel N. the son of N. witness N. the son of N. witness N. the son of N. witness .

This kinde of divorce is not in every place put in execution , they chuse a place of some fame and note neer adjoyning some notable River , whither fome of the chief Rabbines are cited by a writ , if some others be not there resident . The Jews are very much for this carnal divorce , writing vast volumes in way of Commentary upon it ; but by reason of the hardness of their heart , not once dreaming of the spiritual , whereby they are severed from the Lord of hosts . Hence remaining aliens from God , and according to their desert vagabonds over the face of the whole earth .

CHAP. XXX . Touching the manner how a Jewish woman divorceth her self from the brother of her deceased husband .

IT is recorded in the fifth book of Moses , that the husband of a woman dying , his brother being unmarried shall go in unto her , take her to wife , and raise up seed unto his brother , that his name be not put out of Israel . And if the man like not to take his brothers wife , then shall she go up to the gate and accuse him before the Elders , and lose his shooe from off his foot , and spit in his face , and answer and say , so shall it be done unto the man that will not build up his brothers house . But in process of time this custome was disanulled and it was ordained by the Rabbines that none should take to wife the widow of his deceased brother , but rather for to free himself from her for his greater honour , should suffer her to draw ●ff his shooe ▪ which kinde of divorce i● called by the Rabbines C●●litra which is performed in this manner .

The widow calls unto her five witnesses , who must be men of another family , with whom she being about to appear before the chief Rabbine , summo●s her husbands brother ●lso to the same place . When they are come , the Rabbine asks the woman whether three moneths are gone and p●st since the death of her husband ? Whether her husband dying left behinde him a brother unmarried ? Whether he that is there present be the natural brother of her husband , begot by the same man ? Whether they think themselves fit to beget children to raise up seed , or an heir unto the dead , as also to themselves now superviving ? What age they are of ? and lastly he asketh the widow whether she be fasting or not ? For if she have formerly taken any meat , she may not lawfully spit in the face of her husbands brother .

Then he asketh the dead mans brother whether the woman there present was wife unto his deceased brother when he was alive ? Whether he will take her to wi●e ? or else be divorced from her by the Chalitza , or drawing the shooe from off the heele . If he answers that he is not willing to marry her , then a shooe is brought unto him made after a singular fashion , with latchets and other necessaries , this he takes , and leaning himself against a● wall puts it on upon h●s right foot naked . Then comes the woman unto him and ●aith , this my husbands brother would not raise up seed unto him , and for this cause from henceforth he shall not be called my husbands brother . Hereupon , stooping towards the earth , she unlooseth his shoe with her right hand , and drawing it off his foot spits in his face ; and that with such force , that the five witnesses may see the spittle : and saith , Thus shall it be done unto him that will not build up his brothers house . Then the witnesses and all the whole company cry Chalutz hannahal , that is , the shoe is drawn off . Thus are these two separated each from another , that they may severally attend their own employments .

Here ariseth a great question among the Rabbines , how a woman , suppose that she wanted the right hand , could draw off the shoe .

Some of them have permitted that in such a case she may ●se her teeth to the unloosing of it : Others solve it in another manner . If the brother to the man deceased will not suffer the ignominie of this discalceation , and the woman be about to marry unto another , then is he bound to pay a great sum of mony unto her , that he may be freed from her . If her husbands brother dwell in another City , then is she her self compelled to follow him , and to indent with him about marriage . Concerning this custom of raising up seed unto the Brother , was that Question proposed by the Sadduces a a Matth. 22. The Sadduces were a certain Sect among the Jews : they had their name either from Sedek , Justice , because they justified themselves before God : or from Sadoc , the first Author of the Heresie , who lived under Antigonus Socheus , who succeeded Simeon the just . They rejected the Prophe●s and all other books of Scripture , save the five books of Moses . They rejected traditions : they denied a reward for good works , and punishment for evil , the resurrection of the body , Angels and Spirits , Fate and Destinie ; ascribing all to mans Free-will ; and affirming the soul to be annihilated after it departs the body . Drusius de trib. Sect. cap. 8. lib. 3. to our Saviour : that seeing seven brethren had one after another married the same woman , whose wife she should be in the Resurrection ? out of which we may conclude thus much , that it was in use among the Jews even in Christs time , for the brother of the man deceased , to go in unto and marry his brothers wife .

CHAP. XXXI . Of the uncleanness of the women , and how they carry themselves in the time thereof .

IT is not lawful for a woman in the time of her uncleannesse to enter into the Synagogue , to pray , to name the name God , or to handle any holy book , as it is written , Let her touch no holy thing , nor come into my Sanctuary , untill the dayes of her purification be finished : yet some of the Rabbines have licensed it ▪ They of the most holy sort write , that what woman soever being admonished of these things , abstains from them , shall lengthen her own dayes . So soon as she hath the least knowledge of her own uncleannesse , she separates her self from her husband for the space of seven dayes , in which time she dare not touch him , sit upon one stool with him , eat at the same table , drink out of the same cup , sit opposite unto him , nor speak unto him face to face . When the one would give any thing unto the other , they are not wont to do it by throwing , but they lay it down upon some table or stool , that the one being for a good space removed , the other may take it up .

When the man lieth with his wife in her uncleannesse , then the children which they beget prove Lepers , and they affirm that this is one of the chief reasons why there are so many Lepers among the Christians , to wit , carnal copulation in the time of the womans uncleannesse ; hence scattering abroad venemous and bitter words against us in writing among the vulgar , which I will not now relate .

When any woman of the Jews hath reckoned up the seven dayes of her uncleannesse , she holds on and addes seven dayes more of her purification unto them ; after which time she finding her self throughly purified , she clothes her self in white robes , takes another woman with her , and goes to wash her self in cold water , and that so nakedly , that she must not have her smock to cover her . In the Winter time in some places they are wont to powre hot water into the Cistern in which she bathes her self . But in other places they are wont to wash themselves in cold water , as well in Winter as in Summer . They are bound to dive so deep , that not an hair of their head be seen without the water : and in the mean time it is not permitted that they should altogether close either their eyes or their mouth , that the water may enter into both . They ought also to stretch out their fingers , bend their body , that their Paps do not touch it , to ●ishevel their hair by combing of it , to have no rings upon their fingers , lest there should be any place in the body which might not be drencht in the water . Some of them upon the washing day eat not until they have bathed themselves : others will not eat any flesh , lest any thing should stick within their teeth , and hinder the water to come in betwixt them . If any of them have a playster upon a wound , they ought to remove it ; as also to cut their nailes . None must pre●ume to touch the woman while she is in the water , yea , though she fall into a swoon , un●esse with hands first washed . If after her washing any thing stick between her teeth , she must into the water again . Many things more might be spoken concerning this matter , if it were lawful to discover the secrets of women . The Jews themselves have written a certain little book in the German tongue , and Hebrew character , touching the manners of women : and they call it the book of women . He that can get it , let him read it : without all doubt it may be had among the Jews dwelling at Frankford upon the Maene .

CHAP. XXXII . Of the poverty of the Jews , and their manner of begging .

IT is a common report that the Jews will not suffer that any of their nation should beg their bread , which experience proclaims fabulous : for the poor are often times relieved by the rich . Upon the Friday at Eve , as also upon the Eves of every Festival the poor go unto the houses of the richer sort to beg an almes , that upon the Sabbath or Festival , which by an especial command they are duly to sanctifie , they may cease from begging . If there be any one among them , who in particular is vexed with some extream want ; From 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 colligere . the Rabbines having knowledge of it , grant him a license for begging : In which they declare his necessity , his honesty , and witnesse him to be a stout professor of the Jewish faith , and other such circumstances . This Letter or testimonial they call Ribbutz , an Epistle or Letter of collection ; From 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 colligere . and the begger himself they call Rabzan , which signifies a gatherer . This Letter being granted and given unto him , he travels through the whole Region , visiting all the Jews he can light upon , and requesting some gift of them . If he come into any place where there are many Jews inhabiting : he delivers this his Petition to the chief Rabbine , or to him who beates the posts of the houses with an hammer , and warns them to the Synagogue ; or to the Senators , or the chief among them ; or to the Ruler of the SynaSynagogue , not unlike a Consul , or to the overseers of the poor , or to the distributers of alms , or to the Collectors for the poor mans Box ; ( such are they who gather money among the Christians , going hither and thither through the Temple , having a certain bag with a Cymbal hanging at the end of a staff ) he delivering it unto them , he intreats them that by their leave it may be lawful for him to beg in their quarters . This being granted , he together with two more stands at the gate of the Synagogue , and desires that some money may be given him : or otherwise the fore‐mentioned couple take his Letter , and gather for him from house to house , so much as they can get .

When one of the poorer sort hath a daughter mariageable , and cannot give her any dowry ; then the Father thus miserable , wanders up and down with a Letter of the same sort , until he gather so much as will be the means to bestow her : otherwise he shall hardly procure her a husband .

When the poor Jewes go thus on pilgrimage , and turn aside unto other Jewes : they aae by them for a day or two so freely made welcome , that they pay nothing for their entertainment . But the second day being past , they begin to be weary of their presence . Hereupon this sentence is proposed to the publick view of travellers in some place of their house . The first day he is a guest , the second day a burden , the third day a Fugitive , and stinketh .

CHAP. XXXIII . Of the diseases incident to the Jews

MAny are of opinion , that the Jews are more lively then the Christians , and not obnoxious to so many diseases . But experience speaks the contrary ; and their often funerals , even incident unto them in their younger years , confirmes it for a tale . Yea , every man daily sees how they are lyable to the Mezels , Botches , to the frail disease , Plague , and other Maladies , no less then other people . The frail disease they name Choli nophel , * * The Falling-sickness , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cadere . Hilluc , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to go or walk , because the Plague is a very walking disease ▪ which disease , as it is very common among them , so are they wont to wish it to another , saying , God give thee Choli nophel , or Tippul . They call the Plague Hilluch , hence in their execrations they say , Corripiat te hilluch , the Plague take thee .

In the time of any spreading Pestilence , they writing certain unusual Characters , and wonderful names upon the doors of their Houses , Chambers , Bed‐chambers , Stoves : affirm them to be the names of those holy Angels which are set over the Pestilence . I have seen written upon their doors Adiridon , Bediridon , and so forth annexing diridon to every Letter in the Alphabet , which they think to be a present remedy against the Plague . The Leprosie is not so frequent among them as among the Christians ; both because they are fewer in number then the Christians , and also because they are more temperate in meats and drinks , and other kinde of things which cause this disease . For in their meats , as much as in them lies , they endeavour to fulfil the law of Moses . They are not so obstinately abstinent from any kinde of meat as Swines flesh : they cannot endure to hear of it . Yea , they will rather suffer death then eat it . Yet some of them have been troubled with this disease , as Antonius Margarita witnesseth , who in his time saw some leprous Jews at Prague . The Old Testament also hath recorded this malady to have been very frequent among them . They call it Nega ; and in their cursings say , I wish Nega may fall upon thee .

CHAP. XXXIV . Of the punishments for offences among the Jews .

SEeing the Jews have for a long time been without a King and Scepter , and have lost all power and authority of passing sentence of life and death : they enjoyn at this day a certain kinde of penance to him that offendeth , which he must of duty undergo and perform . Lib Chasidim num. 167. Reschis Chochma , P ▪ 22. The adulterer is bound to divers sorts of penance , according to the nature of the fact committed . In the Winter time he is compelled to stand for certain dayes in the water of some River or running Brook . If there be Ice upon the water , then they cut and hew out a place for his ingresse with an Hatchet ; & he is forced to stand up to the chin in the water so long as an Egge may be made hard rosted . In Summer time he is compelled to sit naked in an heap of Pismires ; where , although he be so naked , that he hath not the least rag upon him , yet are his ears and nostrils stopped : his penance ended , he washeth himself with cold water . If the season be neither hot nor cold in which he is to suffer punishment , then they appoint him a certain time of fasting , for the space whereof he must not eat , unlesse it be very late at night : at what time they give him some small portion of bread and water ; and this they practise until the time come when he may either stand in cold water , or sit amongst an heap of Pismires . It is written in Medrasch , that the first man Adam stood in the water up to the nostrils an hundred and thirty years before he begot Seth , for eating of the forbidden fruit . If the punishment seem to be lesse then the offence requires : then they compel him in the Summer time to run through the middle of a thick swarm of Bees , which may lance and sting his body until the bulk thereof by reason of the anguish swell again . And so soon as he is cured of the said malady , he must again run through the foresaid swarm of Bees , and that more then once , according to his desert . If he have often committed fornication and adultery , then for many years he must continually suffer the said punishment . Such a Fast is sometimes enjoyned such an offender , that for the space of three years he must fast night and day , not eating any thing unless it be at supper , when his daintiest fare must be bread and water : onely this qualification is annexed , that he may chuse whether he will perform the forementioned injunction , or otherwise fast three whole dayes in every one of the three years , not tasting the least morsel of bread or drop of water . As Queen Esther did in her great and extream necessity , and commanded the Jews to practise the same .

If any go in unto a woman at unfitting time , he is enjoyned to fast forty dayes , and every day to have his back twice or thrice soundly lashed with a lethern whip , and thirty nine stripes to be given him . He must not eat any flesh or hot meats , drink no wine unlesse it be upon the Sabbath day . If any kiss or embrace a woman being in her monethly flowers , he must undergo the same punishment .

A Robber is adjudged to a three years exile : as also that wandering through every City where any Jews do sojourn , he should with a loud voice proclaim , Rotzeach Ani From 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 occidere . , I am a Robber , and expose himself to the lash . He must not eat flesh , nor drink wine . He must not cut his hair or beard , nor put on any clean line● , or change of garments . It is not lawful for him to wash his hands : every moneth once he is bound to cover his head , and to binde the arm wherewith he acted the murther thereunto with an Iron Chain , and so to deplore the offence committed , in the sight of the Iews , Some have this punishment inflicted upon them , that if they sleep one night , they should watch the next , and so become vagabonds upon the face of the earth , as Cain was . Others are compelled to wear plaits of Iron upon their naked skin , Others forced to prostrate themselves before the door of the Synagogue , that every incommer may tread upon . If any Jew accuse another , and bring him before a Christian Magistrate , or divulge his wickednesse and evil actions , then is he called a traytor . Others inflict some grievous punishment upon him , and from thenceforth esteem him as a man of no account and reckoning .

CHAP. XXXV . Touching the burial of the Jews , and how they are bewailed and lamented of their living Friends and Kinsfolks .

WHen any Jew is visited with sickness , then the learned ▪ Rabbines come diligently to visit and comfort him ; which they esteem as a good and precious work . If any be sick unto death , he sends for his nearest Kinsfolks and other of the learned crew . If the sick person be rich , then in the first place they barter with him about his temporal estate : if poor , they spare their labour . They seriously exhort him to a constant perseverance in their faith . First of all catechising him whether he believes the Messias is yet for to come . He is also bound to make a confession of his sins upon his death-bed , the form whereof is this . I confesse before thee , my Lord and God , the God of my fathers , the Lord of all creatures , that health and sicknesse are in thy hand . I pray and beseech thee to restore me to my former health , and being mindful of me to hear my prayer , as thou heardest the prayer of King Hezekiah when he was sick . But if my appointed time be come , then let this my death be the remission of all my sins which I have committed , either out of ignorance or wantonness since the day that I was born . Grant that I may have a part in paradise , and in that world to come that is reserved for the just Grant that I may know the way of life everlasting . Satisfie me with the joy of the excelling countenance by thy right hand for ever more . Blessed be thou O God who hearest my prayer .

Their final comfort is , that temporal death a debt to corrupt nature , may be a reconciliation for all their sins , and that God is bound to remit their sins , because they undergoe this death . Alass who can but perceive what peace such poor comfort can afford to a loaden conscience .

When he is giving up the Ghost , then all the by-standers whether kinsfolke or strangers rent their garments , yet this they doe in the skirts thereof where the rent being but a hands breadth can doe no great hurt : they deplore and lament the man departed seven dayes after the example of Joseph who mourned for his father for the same space , and for the renting of their garments they produce that Scripture , Gen. 50. 10. Jacob rent his garmants and put sackcloth upon his loines and lamented his son many dayes , Gen. 37. 34.

As soon as he is dead they cast forth all the water in the house into the streets ; cover his face , that from thenceforth none may behold it . Then they take his thumbe and by wresting of it into the palme of his hand , make it to represent the name Schaddai , which is so great a terrour to the devil that he dare not approach the dead corps . They binde his thumb with the threads and stringes of his own coat , which otherwise would not remain crooked . For it is ordinary for a dead man alwayes to stretch out his hands and fingers , thereby signifying that he hath left the world , and that there is nothing in it which he can now lay challenge unto : as on the contrary , the little infants at their birth have their hands shut ; thereby intimating that God hath given , and as it were delivered unto them the riches of this carthly Tabernacle . Then is he washed with hot water , that he may be clean when he shall give an account of his sins and offences .

This done , they take an cgge and break it , mixing the intrals of it with wine , and with a great deal of curiosity , anointing the head of the dead carcass therewith . They invest him with his white robe , which he was wont to wear upon the day of reconciliation ; and for a conclusion of all commit him to the safe custody of the Grave .

When he is carried out of the house they hurry a certain shell after him : thereby signifying that by his exit the harsh tones of a melancholy sadness ought to be utterly silenced .

So soon as they come to the place of burial , then they say , Blessed be God who hath created , formed , nourished , sustained , and at last brought you ( for so they bespeak the de●as is they were alive ) into the dust of the earth again . He knowes your number , and in his good time will restore you unto life . Blessed be thou O God that takest away life and givest it again . Then they set the Corps down by the grave , and compassing the Sepulchre repeat a long prayer . In this they praise God that he hath pronounced a just sentence upon him , which sentence they name tzidduck haddin b b Justitia juditij , a just judgment . This done , certain of them take up the Corps , lay it in the grave , casting the earth upon it . His nearest kinsfolks beginning first . The burial being ended , they depart home with great lamentation . By the way some one of them stooping three times backward , pulls the grass from the earth , and with his hands lifting it up above his head , casts it behind him , hereby signifying that the dead shall rise again , and once more sprout out of the earth like unto grass ; Esa. 60. 14. as the Prophet saith , You shall see it , and your heart shall rejoyce , your bones shall flourish as the herbe . Others say , that by this ceremony man is put in minde how he is dust and ashes .

When they return into the porch of their Synagogue , they wash their hands , Isa. 25. 8. saying , He will swallow up death in victory , and the Lord God will wipe away tears from all faces : and the rehuke of the people shall he take away from off all the earth ; because the Lord God hath spoken it . From thence they goe into the Synagogue and sit down : by and by they leap up and down , changing their place some seven times : saying a prayer for the dead , which they call Kaddisch ; as also some comfortable sentences , Psal. 90. 17. as this : The glorious majesty of the Lord our God be upon us .

They who bewaile the dead , are forced to ●it seven dayes barefoot upon the ground , in which space they are not permitted either to eat flesh or drink wine , whether they be the children of the deceased or some of his kinsfolks . Yet upon the sabbath dayes and other festivals , a dispensation is granted unto them in honour of these dayes , For the space of thirty dayes together they must not goe into the bath , nor to the barber . They must not annoint themselves with oyle or sweet water , not cut their nailes &c. The man who mournes for the dead must eat his meat with men : the woman with women . They idle become careless of their worldly affairs , breathing nothing out but the doleful accents of grief and sorrow . He that mourns eats none of his own bread : his friends who come to visit him , make him partaker of such victuals as they bring with them . In the first place they give him a dish of egges to feed upon , and that for his comfort ; for as egges are round and circular , so is death also wheeling about now to one , then to another .

The children bemoan their deceased parents for a whole year together : the surviving son of the deceased father is tied every day for the space of eleven moneths , to say a certain prayer called Kaddisch before mentioned , by the virtue of which prayer , the Rabbines write and beleeve that his father shall be delivered out of purgatory . The wicked remain in purgatory for twelve moneths , but they who have led their life in a more godly manner are delivered sooner . Hereupon it comes to pass , that the children commonly pray for their faters the space of an eleven years , because there is not any who would have his father accounted for a reprobate . That the father may be delivered by such a prayer , they prove out of a certain story , rather an old wives tale recorded in the book , Brandspicilegium in the tract Calah Rabbi Akibha , upon a certain time being travelling , he met a man carrying a load of wood , which neither any horse or asse was able to carry . Rabbi Akibhah inquired of him whether he was a man or a ghost . He answered , I was once a man , but now being dead I am compelled every day to carry such a heavie load of wood into purgatory , and to this end that there I may suffer a miserable scorching for my sins which I committed in my life time , so that I may more fitly be compared to an asse then a man . Hereupon the Rabbine further enquired of him , whether he had left a son behinde him ? what was his wives name , as also his sons name ? In what City they dwelt ? All which when he had declared unto him , the Rabbine instantly going into the said City , happened to meet with his son ; whom he taught the prayer Kaddisch , commanding him to repeat the same daily for his deceased father , for by this means it should come to pass that he should be delivered out of purgatory .

The son when he had learned the prayer , and had often repeated it for his deceased father ; the father appeared to the foresaid Rabbine in a vision by night , and giving him thanks that he had freed him from so great torment , as being the cause of his delivery out of Purgatory , and confessed that he was now at length thence delivered , and translated into the garden of Eden , Paradise . Hereupon the Rabbine made all the Schools of the Jews partakers of this history by his letters , annexing also this injunction , that every childe should say such a prayer for his deceased father . And hereupon it comes to pass , that the father of a Jew departs this life with great joy and consolation , knowing that he hath left a son behinde him that will pray for him . If one have no childe , the whole Synagogue prayes for him upon their Sabbath and festival dayes . By these and such like fables , the profound Rabbines instill the Jewish religion into their yonglings , that by this means they may become pious and learned Jews ; yea , hence they are wont to boast before the nations of their sublime wisdom and sanctity far exceeding the vulgar holiness .

It is also provided , that a lampe should burn for seven dayes together , in honour of the soule of the deceased party : for the soule of any dying man is wont to return to the place where he gave up the ghost , and dolefully to lament over his dear consort the body .

So soon as the man is dead they cast all the water in the house out of doors , that they who pass by , may be warned of the decease of some person there . Others have recorded that they do this thing in memory of the Prophetess Miriam , of whom it is written : Num. 20. 1 , 2. All the Congregation of Israel came into the wilderness of Sin , in the first moneth , and the people remain●d in Cades : where Miriam died , and was buried there . And when there was no water for the Congregation , they gathered themselves together against Moses and Aaron .

The Talmudists say that the occasion hereof is this : Tract Aboda Zara , c. 8. the Angel of death who hath deprived the man of life , washing his knife or sword in the water poisons it ; for they write , that Satan or the messenger of death standing at the beds-head with a drawen sword in his hand ; upon which sword hang three drops of gall : which as soon as the sick man beholds , being terrified at the sight , he opens his mouth , whereupon these three drops fall into it . By reason of the first he gives up the ghost : the second makes him become yellow and pale : the last causeth him to putrifie .

So soon as the sick man dieth , the Angel runs to the waters , washeth his sword in them : by which means they being infected with poison , are to be powred out .

Again , this is one of the best grounds of the Jewish faith , Antonius Margarita in his tract of Tabernacles , or Booths , writes , that the Jews in ancient times were accustomed to pray unto God , that he would not suffer the Angel of death any longer to appear in such a fearful shape at their bedsheads , and that also they had their request granted : and that they their ancestors put out his left eye conjuring and binding him by the holy names of God .

It is also recorded in the Talmud , that great honour ought to be given unto them who have departed this life , because they in the other world have perfect knowledge of all occurrences in this .

They write also that the soule doth not presently upon the dissolution return into heaven from whence it came , but that for twelve moneths space it becomes a vagabond through the earth , returns into the Sepulchre , suffers many torments in purgatory : and then twelve moneths fully expired , it ascends up into heaven there taking its rest . The question being proposed in the book called Schebhet Jehudah , in a certain disputation betwixt a Jew and a Christian : How it came to pass that the dead should know all things that are done here upon earth ? It is answered , that the soule doth not gain an entrance into heaven , untill the body that was buried be turned into dust ; and therefore it remaining so long a time upon the earth , may without contradiction know the things which are done here below . That the soule doth not presently goe into heaven , is manifest out of the words of Solomon . The dust shall return unto the earth from whence it was , and the spirit to God that gave it . Ezek. 12. 7. In this place they say , that by the dust is meant our bodie , which of necessity returns unto the earth , out of which it was taken : and by the Spirit our soule which returns to God that gave it : now then to conclude , the body must first be made dust and ashes , and then the Spirit shall return unto the Creator , which if it were otherwise , certainly Solomon had inverted his words , and propounded them thus ; The Spirit shall return unto God that gave it , and the body to the earth .

Elias the famous Grammarian , in his dictionary called Tisbi , expounding the word Chabat hath left it in record , that it was the opinion of their Rabbines , that so soon as any of the Jews do take their farewell of this t●r restrial paradise , and the chamberlain death hath furnished him with a lodging in the lower parts of the earth , that the Angel of death comes and sits upon his sepulchre ; and that at the same time the soule returns into the body , reanimates and erects it . Whereupon , the Angel takes an iron chain , the one part of which is hot , the other cold , with which he smites the dead corpes two times or more . At the first stroke all the members of the body are torn one from another ; At the second all the bones are dispersed abroad , at the third , flesh and bones , yea , the whole carcass is turned into dust ▪ and ashes ; Then come the good Angels and gather the bones together , honouring them with a second burial . This punishment the Rabbines call Chibbut hakkeber , which they do not only write of , but also most absurdly believe , in their common prayer petitioning that God would preserve them against this punishment , and divert it from them , as we may see in that petition which they call Benschen , being in the number of those which they use upon the day of reconciliation .

It is written in the book Chasidim that who is much given to almsdeeds , Num. 〈◊〉 . 2. is a lover of reproof and honesty , who entertains strangers willingly and from his very heart , who prayes with an attent minde ; although he die without the land of Canaan , he shall neither tast nor trie the violence of the grave , but shall be certainly preserved against the Chibbut hackkeber . a a The wounds of the Sepulcher .

Hence it is most evident , that they who die in the land of Canaan are free from this torture : but they who die in a strange land are subject thereunto . Hither it is also to be referred , that they who die in other lands are wont to wander through secret caves and holes of the earth untill they come to the land of promise , otherwise they are not made partakers of the general resurrection , which thing we have formerly made mention of in the first Chapter and other places of this book .

CHAP. XXXVI . Touching the Jews Messias who is yet for to come .

THat a Messias was promised unto the Jews , they all with one mouth acknowledge ; hereupon petitioning in their daily prayers that he would come quickly ; before the houreglass of their life be run out . The only scruple is of the time when , and the state in which he shall appear .

They generally beleeve , that this their future Messias shall be a simple man , yet nevertheless far exceeding the whole generation of mortals in all kinde of vertues : who shall marry a wife and beget children , to sit upon the throne of his kingdom after him . The Jews twofold Messias . When therefore the Scripture mentioneth a twofold Messias , the one plain , poor , and meek , subject to the stroke of death : the other illustrious , powerful , highly advanced and exalted : the Jews forge unto themselves two of the same sort , one which they call by the name of Messias the son of Joseph that poor and simple one , yet an experienced and valiant leader for the warrs ; Another whom they entitle Messias the son of David that true Messias who is to be king of Israel , and to rule over them in their own land . About whose coming they are among themselves altogether disagreeing .

Those ancient Jews who lived before Christs incarnation , did not much miss the marke , when Elias said that the world should continue six thousand years , whereof two thousand were to be void and without force , that is , without the law of God , the other two thousand under the law : and the last under the Messias .

Their hope was therefore this , that foure thousand years after the worlds creation fully expired , their Messias should come in the flesh : in which their errour was small or none at all ; for according to the vulgar account of us Christians , Christ the true Messias was borne in the 3963. year of the world , but according to the Jews computation in the year 3761 , we and they differing 202 years . And now because Christ came not unto them in great power , a king of glorious state ( such as were David and Solomon ) to deliver them from the tyranny of that usurping Herod , and Roman cruelty , neither with a rod of iron to break in pieces and destroy their enemies : but only began his kingdom over them ▪ with the spiritual scepter of his doctrine , even for this very cause they would not receive him for the true Messias , though some few did acknowledge and embrace him , Luk. 2. 25. and at that time the most ancient and approved men amongst them did expect his coming : thus we finde a Simeon waiting for the consolation of Israel , Ib. v. 38. and Anna that old Prophetess speaking of him to all that hoped for deliverance in Jerusalem . Rom. 11. 5. The very same that the Apostle Paul witnesseth in his Epistle to the Romans , that though the Jews were most ingrateful , yet is there a remnant of them according to the election of grace . Yea , when all kingly power , sacerdotal honour and dignity was taken from them , the city Jerusalem made a ruinous heap , and their beauty the temple turned into ashes , every one now begins to suspect the time of the coming of the Messias to be past . Hence it was that in the 52. years ufter the destruction of the Temple , a certain proud and haughty Jew boasting that he was the true Messias , feared not to affirme himself the same of whom Balaam prophesied in these words : Num. 2. 4. 17 , 18. I shall see him , but not now , I shall behold him , but not nigh : there shall come a star out of Jacob , and a Scepter shall rise out of Israel , and he shall smite the corners of Moab , and destroy all the children of Sheth . And Edom shall be a possession , Seir also shall be a possession for his enemies , and Israel shall do valiantly . Others understood this prophesie of the then newly begun kingdom of the Christians . But the Jews even at this day determine their Messias as yet to come , and to fulfil those things which Balaam foretold , according to their substance . That the said Jew should proclaim himself the Messias , was most grateful unto them : who presently in their own conceits can nourish hopes , that they should become the conquerours of the Romans , who a little before had destroyed their City and Temple . This Seducer following the letter of the prophesie , names himself , Ben Chocab , which is by interpretation , the son of a Star . His chief follower , who at the very first clave unto him , was Rabbi Akibha , a man of great learning , who had under his tuition twenty four thousand Scholars , proclaiming him to be Malka Meschiccha , Christ the King . By this means much people went after him ; insomuch , that he chused unto himself the City Bittera for the seat of his kingdom . But when that Adrian the Roman Emperour , had after a siege of three years and an half taken and killed this their Messias , and together with this beautiful Star had miserably slaughtered more then four hundred thousand Jews , Schebet Jehndah , the tribe of Judah . A historical book of the many afflictions , martyrdoms of the Iews , as also of their disputes with the Christians in Spain , and Italy . It was printed at Crncovia in Germany . An. d. 1591. then the remnant of so great a massacre perceiving themselves led astray by this their Star , turn Anabaptists , and call him from that day to this Barcozabh , that is , the son of a lye , a lying and bastardly Messias . Yet neverthelesse , many since have lived who would be reputed for the Messias , as you may read in a book called Schebhet Jehudah * .

The issue of all is this ; that the Jews convicted in their own consciences , will they , nill they , are forced to confesse that the time in which the Messias was to come , is already past .

When therefore they had despised and rejected Christ the true Messias , and no other appeared , they falsified the above mentioned tradition of Elias ( which was that the Messias should come about the four thousandth year of the world ) by annexing unto it this Comment ; that the time was prolonged for their offences . But when at length no reason could be pretended of this long delay , neither could they desine the time of his coming : their onely evasion is , to smite with this curse the head of him that should determine a certain season for his coming , Sanhedrin c. 11. p. 97. Tippach ruchan atzman schel mechasschebhe Kitzin * , Which is , Let their soul and body burst with a sw●lling Rupture , who peremptorily set down the time ; that time ( I say ) in which the Messias is expresly for to come . Yet this not at all pondered , and nothing set by , many of them moved by the prophesies of the men of God concerning the coming of the Messias , have in their souls and consciences confessed , that the time of his coming was already past ; and therefore in their writings they acknowledge that he is born indeed ; but for their sins and impenitent life , not as yet revealed . And at this instant all the Jews dwelling amongst us are of the same opinion . Hereupon Rabbi Solomon Jarchi saith , that according to their ancestors , the Messias was born in that day in which ●erusalem was last of all destroyed , but where he hath so long been hid , to be uncertain . Some of them think that he lies in Paradise , bound to the womans hair , grounding upon these words in the Song of Solomon : Thy head upon thee is like Carmel , Cant. 7.5 . and the hair of thy head like purple , the King is bound in the Galleries . By King understaning the Messias , and by Galleries , Paradise . Rabbi Solomon follows this exposition of these ancient Rabbines . Sanhedrin c. 11. p. 98. The Talmudists write , that he lies in Rome under a gate among sick folks and Lepers , perswaded by the words of Esay , who saith , that he is one despised and rejected of men , a man of sorrows , Esay 53. 3. and acquainted with grief . Others forge other lies and tales .

Well , let all these things fall out according to their own desire ; The miracles before Christs coming . yet they still believe he is to come . First then before his coming shall happen ten notable miracles , by which every one shall be admonished and incited to an accurate preparation for his coming , and also be warned to conceive that he shall not come so poor and privately as Christ came . These ten miracles I mean here to present in the same words that the Rabbines have commended them to posterity , in a little book called Abkas Rochel .

The first miracle , God shall stirr up and produce three kings , Abkas rochel pulvis aromatarius , the author Rimchar a little book in octavo it hath 3 parts , the first of the miracles , before the coming of the Messias , two of the soule , and the state of it after this life . The third of Moses his tradition about Mount Sinai , mans creation . &c. It was printed at Venice anno Dom. 1597. Hos. 3. 4. Jascibhah . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Synagogue from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to sit or rest . who proving traitors to their own faith , shall also turn Apostates : so living before men as though they served the true God : yet in very deed practising nothing less ; seducing silly souls , and after such a manner tormenting their consciences , that they may abjure God and their own faith , even so that many of the sinners of Israel shall utterly despair of redemption , being ready to deny God , and forsake his fear . Concerning these things Isaiah speaketh , c. 59. 14 , 15. Judgment is turned away backward , and justice standeth afar off ; for truth is fllen in the street , and equity cannot enter , yea truth faileth . What ? All they why shall love the truth shall flee in troops , and flying hide themselves in the caves and holes of the earth , and shall be massacred by the great , and mighty , and tyrannical persecutors . At that time shall be no king in Israel , as it is written . The children of Israel shall abide many dayes without a King , and without a Prince , and without a sacrifice , and without an Image , and without an Ephod , and without a Teraphin : There shall not be any more Rosch Ieschibhah ( b ) that is head of the Synagogue , no faithful teachers who may feed the people with the word of God , no merciful and holy , no famous and eminent persons shall remain . The heaven shall be shut up and food shall fail ; these three kings shall enact laws so many , so burdensome , and so tyrannical , pronounce such heavie judgments upon men , that but a very few shall be left , because they had rather die , then living deny their maker . Yet these three kings by Gods ordinance and disposition shall only reign three moneths .

In the time of their reign ▪ they shall double the ordinary tribute , so that who formerly paied only eight pieces , shall then pay eighty , he who formerly paied ten , shall then be forced to give an hundred . He that hath nothing at all to give , shall be punished with the loss of his head : yea also , the longer they shall reign , the greater and heavier will the burdens be which they shall impose upon the children of Israel . There shall also come certain men from the ends of the earth , so black and abominable , that if any man look upon them he will die through fear . Every one of them shall have two heads , and eight eyes , shining like a flame of fire . They shall run as nimbly and swiftly as an hart . Then shall Israel cry out , woe unto us , woe unto us , the frighted little ones cry alass alass , dear father what shall we doe ? then shall the father answer , the deliverance of Israel is now at hand , The second miracle . and even at the door .

The second miracle , God shall make the sun to exceed in heat , that many burning feavers , plagues , and other diseases shall be scattered abroad upon the earth , by reason of which , a thousand thousand of the Gentiles and people of the world shall die daily . Hereupon , the Gentiles at length weeping , shall bitterly cry out , woe and alass whither shall we turn our selves ? where shall we hide us ? Thus with expedition they shall goe and dig their own graves , wish for death , and oppressed with thirst and grief , hide themselves in the Caves and Dens of the Earth . But this great heat shall be as physick and a refreshing to them that are just and good in Israel , Mal. 4. 2. as it is written , unto you that fear my name shall the sun of righteousness arise with healing in his wings , and ye shall go forth and grow up as calves of the stall ; by this sun of righteousness understanding that in the heavens . Num. 24. 23. Balaam ( say they ) also prophesied of this ; saying , alass who shall live when the Lord hath brought it to pass . The third mirale .

The third miracle , God shall make a dew of blood to fall upon the earth : which all Christians and people of the earth thinking to be watery and most delightful , shall take and drink , and drinking die . The Reprobate also in Israel who despaired of redemption , shall also die by drinking of it , but it shall not be hurtful to them who are just among the Iews , who in a true faith firmly cleaving unto God , Dan. 12. 3. do persevere in the same , as it is written . They that be just shall shine as the brightness of the firmament , and they that turne many to righteousness , as the stars for ever and ever : again , the whole world for three dayes space shall be full of blood ; Joel 2. 30. according to that which is written : I will give signes in heaven and in earth , blood and fire and pillars of smoke . The fourth miracle .

The fourth miracle , God shall send a wholsome dew upon the earth . They shall drink of this who are indifferent honest ▪ It shall serve as a salve to them who were made sick by drinking of the former , Hos. 14. 5. as it is written . I will be as dew to Israel , he shall grow as the lillie , and cast forth his root as Lebanon .

The fifth miracle . The fifth miracle . God shall turn the sune into so thick a darkenss , that it shall not shine for the space of thirty dayes , as it is written , The sun shall be turned into darkness , and the moon into blood , before the great and terrible day of the Lord come . At the end of thirty dayes God shall restore its light : as it is written , Esa. 24. 22. They shall be gathered together as prisoners are gathered in the pit , and shall be shut up in prison , and after many dayes they shall be visited . The Christians being sore affraid to see these things , they shall be confounded with shame , and acknowledg that all these things come to pass for Israels sake : yea , many of them shall embrace the Jewish religion : as it is written , Jon. 2. 8. They that observe lying vanities forsake their own mercy .

The sixth miracle , The sixth mimiracle . God shall permit the kingdom of Edom ( to wit that of the Romans ) to bear rule over the whole world . One of whose Emperours shall reign over the whole earth nine moneths , who shall bring many great kingdoms to desolation , whose anger shall flame towards the people of Israel , exacting a great tribute from them , and so bringing them into much misery and calamity . Then shall Israel after a strange manner be brought low and perish , neither shall they have any helper : of this time Esay prophesied , Esa. 59. 16. And he saw that there was no man , and wondred that there was no intercessor : therefore his arm brought salvation unto him . After the expiration of these nine moneths , God shall send the Messias son of Joseph , who shall come of the stock of Joseph , whose name shall be Nehemiah , the son of Husiel . He shall come with the stem of Ephraim , Benjamin and Manasses ; and with one part of the sons of Gad. As soon as the Israelites shall hear of it , they shall gather unto him out of every City and nation , as it is written : Jer. 3. 14. Turn ye back sliding children saith the Lord , for I will reign over you , I will take you one of a City , and two of a tribe , and bring you to Sion .

Then shall Messias the son of Joseph , make great war against the king of Edom , or the Pope of Rome , and being conqueror shall kill a great part of his army , and also cut the throat of the king of Edom , make desolate the Roman Monarchie , bring back some of the holy vessels to Jerusalem , which are treasured up in the house of Aelianus . Moreover the king of Egypt shall enter into league with Israel , and shall kill all the men inhabiting about Jerusalem , Damascus , and Ascalon : which thing once noised over the whole earth , a horrid dread and astonishment shall overwhelm the inhabitants thereof .

The seventh miracle . The Seventh miracle . They say that at Rome there is a certain piece of marble , in shape resembling a Virgin , so framed and fashioned , not by mans workmanship , but by the Lords hand . To this Image shall all the wicked livers in the world gather themselves , and burning in lust towards it , shall commit incest with it . Hereupon , in the same marble will the Lord forme an Infant , which by a certain rupture shall issue out of it . This infant shall be called Armillus Harascha , Armillus the wicked , and shall be the same which the Christians call Antichrist . His length and bredth shall be tenn●els , the space betwixt his eyes and the palm cross wise . His hollow eyes red , his hair yellow like gold , the soles of his feet green ; and to make his deformity compleat , he shall have two heads . He coming to the wicked king of Rome , shall affirm himself to be the Messias and god of the Romans , to whom they easily give credit : and make him king over them . All the sons of Esau shall love and stick fast unto him . He shall bring under his yoak the whole Roman Monarchie , and to all Esaus ofspring glorying in the name of Christian , he shall say , bring me the law which I gave unto you . Which they shall presently deliver , together with their book of Common-prayer , which he shall receive as true and legitimate , acknowledging that he gave that law and book unto them , desiring that they will beleeve in him .

These things once finished , he shall send his Embassadors to Jerusalem to Nehemiah the son of Husiel , and to all the Congregation of Israel ; with this mandate to bring their law unto him : and confess him to be God : At the report of this , fear and wonder assault their souls : and Nehemias accompanied with three hundred thousand voluntiers of the tube of Ephraim , carrying also the book of the law with him , shall come unto Armillus , and out of it read him this sentence , Exod. 20. I am the Lord thy God , thou shall have none other Gods before me . To whom Armillus making answer , shall deny any such sentence to be extant in their law , and that therefore they ought to acknowledge him for a God , following the example of the Christians , and other people of the earth . Then shall Nehemiah the son of Husiel in that instant command his followers to binde Armillus , and entering the field with thirty thousand armed Nobles , shall put to the sword two hundred thousand of his assistants . For this cause Armillus greatly enraged , shall gather together all his forces in a deep valley to fight against Israel , and to destroy no small number of Jacobs posterity . There shall Messias the son of Joseph breath his last , whom the holy Angels shall take , hide , and casket up with other Patriarks of the world . The Israelites shall be struck with such astonishment , their hearts shall fleet like water ; but Armillus himself shall not know of the death of their Messias , who otherwise would not leave one of them alive .

Then shall all the Nations of the earth banish the Jews out of their dominions , no way permitting them any longer to be their coinhabitants . Moreover , such trouble and distresse shall at that time perplex the Jews , as hath not been from the beginning to the world .

Then shall Michael come and fan away the wicked in Israel , The coming of Michael . Dan. 12. 1. as it is written ; At that time shall Michael stand up , the great Prince , which standeth for the children of thy people , and there shall be a time of trouble , such as never was since there was a nation even to that same time . Then the remnant shall flee into the wildernesse , where God shall try and purge them after the same manner that silver and gold is tried in the Furnace . For the Lord saith , I will purge out from among you the Rebels , Ezek. 20. 38. Dan. 12. 10. and them that transgresse against me . And again , Many shall be purified , made white , and tryed ; but the wicked shall do wickedly , and none of the wicked shall understand : but the wise shall understand . Then shall the whole remainder of Israel be in the wildernesse for forty five dayes , the chief of their fare being grasse , leaves , and herbs ; and that Scripture shall be fulfilled in their ears , Hos. 2. 14. I will allure her , and bring her into the wildernesse , aud speak comfortably unto her . The truth of this appears out of that of the Prophet , From the time that the daily sacrifice shall be taken away , and the abomination that maketh desolate , set up , there shall be a thousand two hundred and ninety dayes . Blessed is he that cometh to the thousand three hundred and five and thirty dayes . But goe thou thy way till the end be : for thou shalt rest ▪ and stand in the lot at the end of the dayes .

Conceive that forty five being added to the precedent number of ninty , the last number of 1335 daies doth arise . In that time all the wicked in Israel shall perish ; who are unworthy to be copartners in such a deliverance . Finally , Armillus invading Egypt with great power shall subdue it , as it is written : Dan. 11. 42. The land of Egypt shall not escape . From Egypt he shall muster his forces for Jerusalem , striving with might and main once more to make it a desolate heap . Dan. 11. 45. And he shall plant the tabernacle of his palace , between the Seas , in the glorious holy mountain , yet he shall come to his end , and none shall help him .

The eighth miracle . The Archangel Michael shall arise , and shall thrice winde a mighty trumpet , The eighth miracle . as it is written ; It shall come to pass in that day , that the great trumpets shall be blowen , and they shall come that were ready to perish in the land of Assyria , Jsa. 27. 13. and the outcasts in the land of Egypt , and shall worship the Lord in the holy mount at Jerusalem . Again , The Lord God shall blow the trumpet , Zech. 9. 14. and shall goe with the whirlewinds of the South . At the sound of this trumpet the true Messias the son of David , and the Prophet Elias shall appear and manifest themselves to the devout Israelites inhabiting the wilderness of Judea . Then shall they receive incouragement , the weary hands shall be lifted up , and strength shall visit the feeble knees . All the Jews also wheresoever dispersed over the whole earth shall hear the sound of the trumpet , and at last confess , that God in mercy hath visited his people , and by a plenary deliverance hath been gracious to his inheritance , and all the captives of Ashur shall be gathered together . But the sound of this trumpet shall blast the Christians and people of the world with fear and astonishment , casting them into horrid maladies , Then shall the Jews gird up their loins , and with many a weary journey seek to revisite their Jerusalem . Messias also the son of David , together with his harbinger Elias , and all the faithfull his followers in Israell with great joy shall come into Jerusalem . So soon as this pierceth the ears of wicked Armillus : he will babble out , how long will this abject and base people thus behave themselves ? and shall once more with a great army of Christians hasten to Jerusalem to give battel to to their newly inaugurated soveraign . But God shall not permit that the Israelites should fall out of the fire into the pit , but speaking unto the Messias shall say unto him , Come thou and sit at my right hand , and to the children of Israel , sit you still , hold your peace , and quietly expect that great deliverance which the Lord this day will impart unto you . Then shall the Lord rain from heaven fire and brimstone , as it is recorded , Ezech. 38. 22. I will plead against him with pestilence , and with blood , and I will rain upon him , and upon his bands , and upon the many people that are with him , an overflowing rain , and great hailstones , fire and brimstone . Then shall Armillus with his whole army die , and the Atheistical Edomites ( the Christians they mean ) who laid waste the house of our God , and led us captive into a strange land , shall miserably perish ; then shall the Jews be revenged upon them , as it is written , Obad. 18. The house of Jacob shall be a fire , and the house of Joseph a flame , and the house of Esau ( that is , we Christians , as the Jews interpret , whom they ' Christen Edomites ) shall be for stubble . This stubble the Jews shall set in fire , that nothing may be left to us Edomites which shall not be burnt and turned into ashes .

The ninth miracle . The ninth miracle . At the second blast of Michael his trumpet being long and loud , all the graves in Jerusalem shall open , and the dead arise , Messias also the son of David together with Elias the Prophet shall restore to life Messias that good son of Joseph reserved under a certain gate .

At the same time shall all the Congregation of Israel send Messias the son of David as an Embassador to the remnant of the Jews superviving the last slaughter , dispersed here and there among the Christians and other people of the earth , to summon them to Jerusalem . Then shall the kings of the nations without delay , carry the Jews inhabiting their quarters , upon their shoulders , and in Chariots unto Sion . I think this will come to pass much about the Greek Calends . 1. never . The tenth miracle .

The tenth miracle . At what time the Angel Michael shall blow the trumpet the third time , then shall God bring them forth who border upon the rivers Gosane Lachlacke , Chabore , and also inhabited the cities of Juda , and they in number infinite and immesurable , together with their infants shall enter into Moses Paradise ; the earth before and behinde them shall be nothing but a flame of fire , which shall consume all which is needful for the preservation of life among the Christians and other people .

When the ten tribes of Israel shall return out of the land of their captivity , then the pillar of the cloud of the divine glory and majesty shall encompass them , Micah 2. 13. as it is written : the breaker up is come before them : they have broken up , and have passed through the gate , and are gone out by it , and their king shall pass before them , and the Lord on the head of them . Moreover God shall open unto them fountains flowing out of the tree of life , wherewith he shall refresh them in their journey , lest at any time thirst should annoy them . Jsa. 41. 18. For the Lord saith , I will open rivers in high places , and fountains in the midst of the vallies : Jsa. 49. 10. I will make the wilderness a pool of water , and dry land springs of water . Again , They shall not hunger nor thirst , neither shall the heat nor sun smite them , for he that hath mercy on them , The Jews ten fould comfort against the foresaid signes shall lead them , even by the springs of water shall he guide them . To comfort them against these ten signes foregoing the coming of the Messias , the most of which pretend great calamity and affliction to the Jews , they have a tenfold consolation . Consol. 1. Zach. 9. 9. The first is , that the Messias is certainly yet for to come : according to that of the Prophet , Behold thy king cometh &c.

The second that he shall again gather them together being dispersed over the face of the whole earth , The 2. Cons. as it is written : I will bring them from the north country , and gather them from the coasts of the earth , and with them the blinde and the lame , the women with childe , and her that travelleth with childe together , a great company shall return thither : From which place we may learn thus much , that if any went unto his grave blind or lame , the same shall God raise up cloathed with the same imperfections : that one may more easily know another , yet the Lord shall so perfectly cure the lame , Esa. 35. 6. that they shall skip like Roes , as the Scripture witnesseth , Then shall the lame man leap as an hart , and the tongue of the dumbe sing ; for in the wilderness shall the waters break out , and streams in the desert . The third is ; The 3. Cons. that God shall raise up the dead : as it is written ; Many that sleep in the dust of the earth shall arise : these to life eternal , they to shame and everlasting contempt .

The fourth is , The 4. Cons. that God shall build them up a third temple , according to that plat-form and fashion which Ezekiel hath described cap. 41. ver. 1. 2 , 3.

The fift is , The 5. Cons. that the people of Israel shall be the sole Monarchs of the whole world , their dominion stretching from one end of the earth unto the other , according to that of Esay 60. 12. The nation and kingdom that will not serve thee shall perish : yea , these nations shall be utterly wasted . Yea , the whole world being turned unto the Lord shall be subject to his law , Zeph. 3. 9. as it is recorded , For then will I turn to the people a pure language , that they may all call upon the name of the Lord , to serve him with one consent .

The sixth is , The 6. Cons. that God at that time shall defeat and destroy all the enemies of his people ( that is , the Christians ) and mightily to revenge himselfe upon them : as it is written , I will lay vengeance upon Edom by the hand of my people Israel , Ezek. 25. 14. and they shall do in Edom according to mine anger .

The seventh is , The 7. Cons. that God shall take away all diseases and maladies from among the people of Israel , according to that ; The inhabitants shall not say I am sick : Jsa. 33. 24. the people that dwell therein shall be forgiven their iniquitie .

The eight is , The 8. Cons. God shall prolong the dayes and yeares of the life of the Israelites . So that they shall live as long as the oake or other of that kinde : Jsa. 65. 22. for saith the lord , as the dayes of a tree are the dayes of my people , and my elect shall long enioy the works of their hands , and againe , there shall be no more thence an infant of dayes , nor an old man that hath not filled his dayes : for the child shall die an hundred yeares old , bnt the Sinner being an hundred years old shall be accursed , See Reschaim in the Talmud c. 6. p. 68. which is as much as to say , if any die at an hundred years of age , it shall be said of him , that he died as a little infant , or in his infancy : for at that time the years of life of the Israelites shall be equal to them of the fathers from Adam to Noah , as Abenezra comments upon the place .

The ninth is , Ninth Cons. that God shall so clearly manifest himself to the Israelites , that they shall see him face to face . As it is recorded : Isa. 40. 5. The glory of the Lord shall be revealed , and all flesh shall see together : because the mouth of the Lord hath spoken it . Yea , all the Lords people shall be Prophets , as it is written : It shall come to pass afterward that I will powr out my spirit upon all flesh , and your sons and your daughters shall prophesie : your old men shall dream dreams , your yong men shall see visions .

The last degree of comfort is , Tenth Cons. that God shall quite root out of them all imbred lusts , and inclinations unto evil , as it is written : A new heart also will I give you , and a new spirit will I put within you , Ezek. 36. 26. and I will take away the stony heart out of your flesh , and I will give you an heart of flesh . Hitherto we have delivered what we promised out of the book called Abhkas r●chel , in which though it be summarily set down what the Jews beleeve concerning their Messias , as also the manner how he is to bring them back to Jerusalem : yet I think not impertinent in this place a litle more largely to declare with what solemnities their Messias shal give them intertainement in their own land , and with what happiness and felicitie they shall lead their lives under him .

When then the Messias hath gathered all the Jews together out of all the nations under heaven and from the foure winds of the earth , The feast which the Messias shall make unto the Jews at his coming . and hath brought them unto the land of Canaan flowing with milk and hony ; then shall he cause to be prepared a sumptuous and delicate banquet , inviting and friendly welcoming unto it all the Jews with great pomp and joy inexpressible .

At this banquet shall be dished up and served in , the greatest beastes , fishes and fouls that ever God created . The worst wine that they shall drink shall be that whose grape had its growth in paradise , and hath been barrel'd up and reserved in Adams Cellar unto that time .

The first dish in this feast shall be that huge oxe described in the book of Job , The first dish . Behemoth . Job . 4. 10. to be of such great strength and magnitude , named Behemoth . This the Rabbines affirme to be the same oxe whereof David makes mention in his 50 Psalm and 10 verse . All the beasts of the forrest are mine , and the cattel ( Behemoth ) feeding on a thousand hills , that is to say , which every day eateth up the grass of a thousand hils . But a man will aske what at length would have become of this oxe , if he had lived so long , seeing he had long since eaten up all his fodder . The Rabbines a a Rabbi Sal : Jarchi , & Rabhuenaki . learnedly answer that this oxe is stall-fed , and remains always in the same place , and that whatsoever he eateth on the day grows again upon the night in the same length and forme .

The second dish adorning the table shall be that vast whale , The 2. dish . Leviathan . Leviathan , ( according to the Jewish tone Pronounced Lipiasan ) who is also described in the book of Job , and mentioned in other places of holy writ .

Concerning these two beasts there hath bin handsomly compiled this tradition by the wit and ingenuity of the solid pated Rabbins in their Talmud , Babha Basra . c. 5. p. 74. it runs thus , Rabbi Jehudah saith that what thing soever God created in the world he created it male and female and that without all doubt ; for he created the Leviathan . yet least the he and she Leviathan : by engendring should augment the number , and at length by there monstrous magnitude and multitude destroy the whole world , God gelded the male , and killed the female , reserving her in pickle to be meat for them that are just in Judah and feared him , in the dayes of the Messias , Jsa. 27 1. as it is written : In that day will the lord with a sore and great and strong sword punish Leviathan the piercing serpent , even Leviathan that crooked serpent , and he shall slay the dragon that is in the sea . In the same manner he created that great ox called Behemoth feeding on a thousand hils male and female : yet lest by multiplying they might fill and destroy the earth , he gelded the male and killed the female , reserving it for the Jewes diet in time to come , as it is written : Loe now his strength is in his loynes , Job 40. 16. 19 and his force in the navell of his belly , he that made him can make his sword to approach unto him .

The third dish in this banquet as Elias Levita in his dictionarie named Tesbi out of the Rabbins reports , The third dish . Barinchue . shall be that horrible huge bird called Barinchue which killed and unboweld shall then be rosted . Concerning this bird it is written in the Talmud she cast an Egge out of her nest by whose fall three hundred tall Cedars were broken down . Bechoros c ▪ ult. p. 57. and the Egge breaking in the full drowned three score villages . By this relation it is easie to conceive this bird to have been little inferiour in greatnes to the forementioned oxe and fish ; whence we may also collect how glorious a dish the Messias is to make of it for his guests , and when there are many such birds ( Guls I think ) found in the land of Judah , none ought to think that which is reported of this to be fabulous . The Crow . Babha basra . c. 5. p. 72.

In the forementioned book of the Talmud , we read of a certain great crow which was seen of a Rabbine , worthy to be credited . The relation runs thus . Rabbi barchannah saith , At a certain time I saw a frog , which is as great as the village Akra in Hagronia , well how big was the village ? It consisted of no fewer then threescore houses . Then came a mighty serpent and swallowed up this frog . Instantly upon this , a great crow flying that way picked up as a small morsel both the frog and the serpent ; and taking him to flight sat upon a Tree , now think with your selves how great and strong this tree must be . To which Rabbi papa the son of Samuel making answer , unless I had been in the place , and with these mine eyes seen the very tree , I would not have beleeved it . Thus much the Talmudist . Who dare give the lie to this Rabbine ? When that good man Kimchi commenting on the fifty Psalm , and explaining the word Ziz hath there witnessed that Rabbi Judah the son of Simeon did avouch Ziz to be a bird of that bigness , The great bird . ziz . that when he spreads abroad his wings he hides the body of the sun , and wraps the world in darkness . Furthermore , on a certain time , a certain Rabbine was upon the sea in a little ship , in the middle of which he saw a bird standing of such an height , Talmud in the same place . that water came only to her knees : which the Rabbine observing , bespeaks his companions that there they might wash themselves seeing the water was not deep . But a voice from heaven hindred the attempt , saying unto the Rahbine , see that thou do it not : for now seven whole years are gone and past , since a certain man let a hatchet fall in this very place , which hath been ever since a falling , and is not as yet come to the bottome . By which a man may easily gather how long legs this bird had , and how great her body ought to be in proportion to her feet . Without doubt these birds keep their residence in the wood Ela , in which , The great Lion Cholin . cap. 3. p. 59. a Lion is reported to live of such an unheard of portraicture , that only to relate would strike a man with astonishment . Of this Lion the Talmud thus fables . When upon on a certain time the Emperor of Rome asked Rabbi Josuah the son of Hananiah , what the reason was why their God compared himself unto a Lion ; and whether he was of so great strength that he could kill a Lion ? the Rabbine made answer , that God did not compare himself unto an ordinary Lion , but unto such an one as lived in the wood Fla : to whom the Prince replied , shew me that Lion . Then the Rabbine by prayer obtained of God that the lion should leave the wood , and come , when hs was yet foure hundred miles distant from the Emperour , he roared so terribly , that all the women with child in Rome became abortive , and the walls of the City fell flat unto the ground . When he had come an hundred miles nearer , he the second time roared so fearefully that all the teeth of the Romanes fell out of their heads , & the Emperour falling from his throne , lay prostrate upon the earth half dead ; who with vehement entreaties begs of the Rabbin to send back the Lion ; which was likewise put in execution . But these fables draw us too far from the smell of that fast which the Messias hath provided for the Jews in the land of promise .

The flesh of the foresaid Behemoth and Leviathan will not digest well without a Cup of older wine ; therefore the Messias shall broach that wine and give it unto his guests , The wine for the feast . which was made in Paradise , and was kept from the begining of the world to that time in Adams Cellar , as it is written : In that day sing you unto her a vineyard of red wins . Esa. 27. 2. 3. I the Lord do keep it , I do water it every moment : lest any hurt it , I will keep it night and day : again , Psal. 75. 9. There is a cup in the hand of the Lord , and the wine thereof is red : it is full mixt ; he shall poure it out , and the dregs therof all the ungodly of the earth shall drink and suck them up .

Before the supper be served in , The sports where with the Messias will delight the Jews . the Messias after the manner of Kings , and Princes , and others celebrating Festivals and Marriages , shall present the Jews with pleasant sports and plaies to make them merry . He will cause Behemoth and Leviathan to meet in some spacious place , and there they shall play before the Messias to pass away the time , and for his minds refreshing , as it is written : Job 40. 20. Surely the Mountains bring him forth food , where all the beasts of the field play . And again , There go the ships , Psal. 104. 26. there is that Leviathan whom thou hast made to play therein . Then the oxe running hither and thither shall bend his hornes against the Leviathan ; which will greatly affect the Messias , Psal. 69. 32. according to that , It will be more grateful to the Lord then a bullock that hath borns and hoofs . The Leviathan also shall come to encounter the oxe , armed with his fins as an helmet , not easie to be seen , as it is written : Job 40 ▪ 14. 15. Who can open the doors of his face , his teeth are terrible round about . His scales are his pride , shut up together as with a close seale . Here shall be the summons to the battle , and the first encounter begin most hot and furious , but to small purpose , for they being of equall strength neither can overcome the other , but at last wearied out both shall fell upon the ground . Then the Messias drawing out his sword shall slay them both , as it is written : Jsa. 27. 1 At that day will the Lord with a sore great and strong sword punish Leviathan .

Now comes the Cooks part , nothing but boyling and roasting : and great provision for this sumptuous supper , as it is recorded : Esa. 25. 6. The Lord of hosts shall make unto all people in this mountain a feast of fat things , of fat things full of marrow . The fish shall be served up in parcels to the guests , which done , every one shall greatly rejoyee , as it is written : shall thy companions make a banquet of him ? Job 41. 6. shall they part him among the merchants .

This donative supper being ended , the messias shall marry a wife : the scripture being witness : The marriage of the Messias ps. 45. 10. Schegal 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifieth the wife of a King 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Shagal which is to exercise the very act of venery ▪ Kings daughters were among thy honourable women : upon thy right hand stood the Queen in a vesture of gold . So the Jews themselves interpret : and the meaning is this , as Kimchi professeth in his great gloss : Among the honourable women which the Mossias shall have , shall be the daughters of Kings . For every King of the earth shall esteem himself highly graced , so that he may give his daughter in marriage unto the Messias . But the genuine and rightly so named wise of the Messias ( properly signified by the word Schegal ) shall be one of the most eminent beauties among the daughters of Israel ; she shall sit at his right hand , without intermission abide in the Kings closet : whereas the other shall stay in , the supping room , or house of the women : not approaching the King , unless it be his pleasure to send for them . In this bond of Wedlock the Messias shall beget children ; after he shall die as other mortals , and his children shall sit upon his throne after him , as it is written : He shall see his seed , he shall prolong his dayes , Isa. 53. 10. and the will of the Lord shall prosper in his hands , that is , as a Rabbine expounds it , The Messias shall live to a good old age , and last shall be brought to his grave with great solemnity : and his son shall reign after him , and after his death his posterity shall possess his seat .

For the manner of life which the Jews shall have under their Messias . The manner of life the Jews shall have under their Messias . First of all the remnant of the Christians and other people which fell not by the hand of the Jews shall make hast and build the Jews houses and Cities , not for hire , but of free accord , till their ground , plant them vineyards , yea , bestow their very goods upon them ; The first benefit . moreover Kings and Princes shall be their servants whom they have subdued . They themselves shall be cloathed in costly aray : all their Priests anointed shall be holiness to the Lord ; as it is written : The sons of strangers shall build up thy walls , Jsa. 60 ▪ 10 , 11. 12. and their Kings shall minister unto thee : for in my wrath I smote thee , but in mercy have I had favour on thee , therefore thy gates shall be open continually , they shall not be shut day nor night , that men may bring unto thee the forces of the Gentiles , and that their Kings may be brought , for the nations and kingdom that will not serve thee shall perish , yea those nations shall be utterly wasted , Jsa. 61. 5. 6. and again strangers shall stand and feed your flocks , and all the sons of the alien shall be your plow-men , and your vine-dressers . But you shall be named the Priests of the Lord , men shall call you the Minister of our God : you shall eat the riches of the Gentiles , and in their glory stall you boast your selves . ( Oh here with hunger and thirst how are the Jews opprest ? Although some of them satisfie and appease both , without the sweat of their own brows gaining many a million : for which many a poor Christian suffers toile and vexation . )

2. They shall have a new and wholsome aire , The 2 benefit . as it is written : Jsa. 65. 17. Behold I create a new heaven and a new earth , the former shall not be thought upon , by the benefit of this aire they shall enjoy their health and prolong their life , even as the men before the flood . In their hoary old age their strength and agility shall not forsake them , but remain in the same temper as in their youth , Psal. 92. 14 , 15 as it is writen , They who are planted in the house of our God , shall flosrish in the courts of the Lord , they shall bring forth more fruit in their age , they shall be fat and well liking .

3. The seed once sown shall for ever grow up , The 3 Benefit increase , and ripen of its own accord : after the manner of Vines which require but one plantation , as it is written , They shall revive as wheat , flourish like a vine , Hos. 14. 8. his smell is like Lebanon .

Whensoever any one shall desire rain for the watering of any particular Field , Garden , or the smallest herb therein , the Lord will pour out upon that place , and on that onely , without delay : for saith the Prophet , Ask you rain of the Lord , and he shall create lightnings , and give you showres of rain . Then shall they gather their fruits and wine with great quietnesse and security , and shall not be molested by any enemy : as it is written , The Lord hath sworn by his right hand , and by the arm of his strength , Isay 62. 8 , 9. I will no more give thy corn to be meat for thine enemies , and the sons of strangers shall not drink thy wine for the which thou hast laboured , but they that have gathered it shall eat it .

4. No war nor rumour of war shall any more be heard in the land : The 4 Benefit and there shall be a firm and secure peace established , not only between man and man , but also between man and beast ; as it is written , I will make a covenant for them in that day with the beasts of the field , with the fowls of heaven , and creeping things of the earth : I will put away the bow and the sword and war from the earth , and make them to sleep secure . And I will espouse thee unto me for ever and ever : I will marry thee in justice and judgement , in mercy and commiseration . Again , The Cow and the Bear shall feed : Esay 11. 17. their young ones shall lie down together , and the Lion shall eat straw with the Ox. The Wolf shall lie down with the Lamb , and the Leopard with the Kid : and the Calf and the young Lion and the fa●ling together , and a little childe shall lead them .

5. When any war or discord ariseth among the Gentiles , The 5 Benefit then the Messias shall reconcile them , and renew the league amongst them : so that there shall be no more mutiny ; as it is written , He shall judge among the nations , and rebuke many people ; Isay 2 ▪ 4. he shall beat their swords into plowshares , and their spears into pruning-hooks : nation shall not lift up sword against nation , nor learn war any more . Then shall the Iews live in everlasting joyes , make new marriages , sing praise and glory to God without ceasing : shall be full of the wisdom and knowledge of the Lord : as it is written , In this place of which you say that it is forsaken , shall again be heard the voice of joy , the voice of exultation , the voice of the Bride and the Bridegroom , the voice of them that say , Give thanks to the Lord of hosts . And again , the earth shall be full of the knowledge of the Lord as the sea is full of water .

Briefly , the happiness of this holy people shall at that time be so immeasurable , that neither can the heart of man conceive it , or the tongue yeeld the least expression thereof . Which things thus ordered and declared , leaving the Iewes in this their prosperous estate , I will put a period to my labours , and hide the secret of their faith from the Christians ; seeing I have attempted more then they themselves , if they could have ruled the matter , would have permitted . What I have done already will not be pleasing unto them , in which I have exposed to every mans eye the full anatomy of their life and belief .

The Christian Reader may easily perceive by that which hath been said , that the faith of the Jews and their whole religion , is not grounded upon Moses , but upon meer lies , false and forged constitutions , fables of the Rabbines , and inventions of seduced Pharisees . And that therefore it ought no more to issue out of the mouth of a Christian , that the Jewes stand for the Law of Moses , Jer. 8. but rather with Jeremy , that they are strong defendants of the false worship of the true God , not suffering themselves any way to be drawn from it . And with our Saviour to affirm , Matth. 15. 5. that they make the Commandments of God of none effect by their traditions ; in vain they worship him , when they teach nothing but the mandates of men : honouring him with their lips , but in their hearts are far from him . Titus 1. In their words they professe to know God , but in their works they deny him : these are the men whom the Lord abhors , who being disobedient unto his word are unto every good work reprobate , as the Apostle Paul hath recorded . By which it is more manifest then the light of the Sun at noon-tide , that the punishment is now fallen heavie upon them wherewith Moses threatned them : that the Lord should smite them with madnesse , Deut. 28. blindnesse , and astonishment of heart , that they should grope at noon day as the blinde gropeth in darknesse . And this appears most clearly , and is more then evident from this , that they miserably pervert , and contrary to all reason with an impudent front invested with a dull ignorance expound and interpret the word of God .

O merciful God , who hast vouchsafed to impart this gracious favour unto us Christians , that we being warned by such an horrible example of the divine wrath , should with awe and reverence embrace his holy word , lest the same things should befal us , and so our Candlestick should be removed for our ingratitude , God of his mercy grant , that the Sun of his justice may alwayes shine in our hearts until perfect day , and by the illumination of his good Spirit conduct us unto all truth . Amen .

The End . Soli Deo Gloria .