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 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 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 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 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 feâ—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
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 aâ—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 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 Colbâ— They poure some part of the conseâ—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 sustenanâ—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 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 eâ—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 This question is fully stated and that doctorâ€like
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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 hearâ— say this is their genuine Perasch 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 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 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 â—nto them as an ucouth and unknown
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 which he writ upon Shem hamphorasch 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 â—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 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 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. 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 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
and nourished they ought first to serve them before they presume to sit downe to table 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 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 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 miâ—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 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 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 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 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 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 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 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
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 Kâ— 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 eâ—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
the Jewes write that the trees first become sappy upon the fifteenth of January 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 riâ—her sort among the Jewes sitting themselves for the celebration of this Feast 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 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 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 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 unâ—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 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
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 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 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 cries out Enter not into judgment with thy servant O Lord for no man living shall be justified in thy sight 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 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
it not Behold in the day of your fast you will seek your will and require all your debts Behold youâ— 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 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 incredâ—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 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 Ã¥bout the distribution of Ecclesiastical functions and offices and in â—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 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
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 or books of Common Prayer we have here set down 1. 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 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 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 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 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 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 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 any compounded thing which for this reason admits of a Division into parts neither Guph Paschut d a simple body which is one
ever compared unto him The eighth Article is concerning the Law 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 came from Gods owne mouth as also all the things observable in the celebration of their bulabh or feast of Tabernacles as the blowing of Trumpets Zizim Tephillim 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 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 and Rabbins deeply grounded in the Jewes Religion were wont to say tippach ruchan 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 The 13. Article is concerning the Resurrection of the dead 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 whâ—â—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 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 aimâ— 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 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 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 gâ—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 Creatâ—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 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
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 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 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 Para dise and he shall defend them from the seven infernall Mansions and they shall obtain seven heaven's and so many earths Hereupon it is recorded in that Tract of the Talmud 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 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 Oâ—â—serable Jew what Chirurgion can prick that vein in thee whren hath any goodâ—nesse in it or extract from thee the smallest dram of blood which is not corrupt King Salomon in his Proverbs saith 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 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 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 puâ—t up counting the Nations as dung and with a supercilious sore-front boasting themselves to be the hâ—â—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 worshâ—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 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 and their brow brasse Transgressors from their Mothers womb whose birth and nativity is the Land of Canaan their Father an Amorite and their Mother a Hittite a people rejected and accursed as Moses witnesseth He threatens them to baniâ—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 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 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 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 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 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 thâ—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 pluÌ„met every one might dive into the genuine sence of the written Law grouÌ„ 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 â—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
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 as it is registred in the second Book of Kings It must also follow say they that the words of Moses above mentioned 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 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 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 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 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 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 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 neither shall any of them fall in vain unto the earth whereupon it is
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 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 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 and that Chapter which begins Haarel where most accurate disputes exhâ—usted 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 I will make they Seed like the sand of the Sea and again Thy Seed shall be as the dust of the earth Secondly 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 Nâ—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 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 â—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 That all the People stood to the Covenant That for a conclusion of all the Moâ—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 Let the prayses of God be in their mouth and a two edged sword in their hands Thus the fiâ—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 Gobâ—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 â—uch a dry and ridiculous piece of stuff in all my life That they ought to provide such
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 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 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 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 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 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 peâ—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 plaâ—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 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 â—aith he hath an old ulcer in his body in which the â—lesh doth putriâ—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 thingâ— spoke the King against the jews who had for long time sojouâ—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 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
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 Her children are gone into captivity before the enemy and from the daughter of Zâ—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 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 as it is written of the Patâ—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
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 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 write that he who weepeth ought to let his tears find a current through the narrow â—hâ—ud gates of his eyes because then God will arise and gather them into his bottle And then if there chaâ—ce to be a promulgation of any decree by the enemies of Israel to destroy them God shall remember these godly men who shed â—ears in abundance shall take these boâ—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 Vâ—ols of tears upon the writings or books put out against the Jews and so defaceth them that they become canceâ—'d and of no force To the same purpose he speaks in another place He that soweth in tears shall reap in joy The Author of the Book Reschith Chochmah 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 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 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 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 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 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 Chaninâ— 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
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 wipâ—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 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 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 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 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 Wiâ—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 for as the Jews have their fringes forâ—a signe to put them in remembrance to do well 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 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 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 â—â—â—ent in its devotion the long thong they lâ—p about their left arm in that manner that the end tâ—â—reof may reach to the palms of the hand and so the Commandement may be fulfilled saying These words
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 feaâ—â— 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 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 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 Velamâ—eschumadim that is to say to the lost condemned apostate Iews instead of which word they have now inserted Velamaschinin 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 Sâ—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 abâ—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 seâ—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 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
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 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 Who is wise to understand this and to whom the mouth of the Lord hath spoken he shall declare it Why doth the Land perish and is burnt up like a wildernesse and none passeth thorow And the Lord saith because they have for saken the law which I set before them and have not obeied my word neither walked there after Againe it is written in the first booke of Moses Then shall all nations say wherefore hath the Lord done thus unto this land how fierce is his great wrath And they shall answer because they have for saken the Covenant of the Lord God of their fathers which he made with them when he brought them out of the land of Egypt Wherefore a religious Jew must not presently after his 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 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 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 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 â—a blessing conserred upon the meat to be received If the good wives of the house have any pullen or other cattell which are to be fed
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 to which that sentence of Solomon was Godfather Wisdome is the tree of life to them thâ—t lay hold on it Gelilah signifies a folding intimating what things may be observed in the folding and unfolding of the book 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 It came to passe when the Aâ—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 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 saith O praise the Lord with me and let us magnifie his name together To which the whole congregation makes this answer 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 ouâ— 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 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
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 they gathered twice as much bread Briefly 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 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 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 fâ—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 These e words are registred as they came from the mouth of Rabbi Chaia 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
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 devoâ—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 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 hoâ—â—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 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 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 evâ—n to satiety the Sabâ—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 jinnâ—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
determined of in the Talmud 1. No beast must be suffered to go out of doores upon the Sabbath 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 huntingâ€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 overâ€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 horseâ€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 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 henâ—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 wâ—nt immediately to draw out an oxe or any other beast fallen into a pit upon the Sabbath day as Sebastiâ—n Muâ—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 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
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 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 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 pâ—sse 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 nurâ—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 srom 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 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 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 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 pasâ—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 â—rom them by reason of inâ—essâ—nt wâ—â—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 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 lambeâ— 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 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 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 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 Againe He shall raine upon the wicked 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 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 malicioâ— snesse but with the unleavened bread of sincerity and truth 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 bâ—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 VVHile the Feast of the Passover lasts 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 heaâ—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 diâ—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 spiâ—es which once beaten do quickly lose their proper reâ—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 differeâ—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
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 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 Ezâ—kiel saith The Priests have out of malice perverted my law 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 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 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 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 platâ€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 bedâ€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 farte in his prayers that he is come at last to those words Give peace in these our daâ—es O Lord then every one taking a little bundle of palm oliâ—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 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 dâ—efor seven daies together in remembranâ—e that the wals of Jericho being by their fathers compâ—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 which Rabbi Bechai affirms in expresse words saying This our enâ—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 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 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 haâ—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 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 bawâ—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 Eâ—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 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 â—ervently and with a great deale of ostentation 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
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 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 between God and the Moon which Rabbi Simâ—on 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 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 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 caâ—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 caâ—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 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 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 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 flâ—me and his wheels as burning fire Thousand thousands ministred unto him and ten thousand thousand thousands stood before him the judgment seat was set and the book opened In the Talmud we have an excellent story to this purpose Rabbi Iochamen saith 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
let us reason together 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 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 trisle and think to puzzle God in that manner that he cannot know a Cock from a Man Wo wo unto them for this their horrible blindnesse above example without pattern Such another exposition relishing of the same pate we finde in the book called Schebet Jehudah written first in Hebrew then translated into the Teutonick tongue by the Jews and printed at Cracovia in Poland some twenty two years ago It is a certain disputation between a Jew and a Christian before Alphonsus King of Portugal wherein when the Christian urged divers places of Scripture proving Christ to be the true Messias and amongst others that of the Psalmist My God my God 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 â—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 câ—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
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 Basâ—r re iâ—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 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 Mâ—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 favà our 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 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 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 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 upon one of which the name of Hamâ—â— 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 â—rdecai Cursed be Zeresh the wife of Haman Blessed be Esther the wife Ahâ—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 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 â—irna in this Minhagim hath left in record to posterity 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 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 â—e to the house of Judah joy and gladness The fast of the tenth moneth was usually and is to this day kept by the Jews upon the tenth day of the same to wit December because upon this Neâ—uchaddnezar began to besiege Jerusalem with armies and to afflict the Jews with great trouble and calamities The fast of the fourth moneth 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 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 saying A moneth shall devoure them with their portions Upon
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 axiomeâ— 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 diligeâ—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 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 Isâ—â—c ligâ—hted down from the Camel Upon which words the Rabbines in the Schechitos or Butchers book have left in writing that at that time it was with Rebecca after the manner of women whose virgin or menstruous blood the Birds came and covered after that she had risen from the carth and therefore they say that God commanded them in lieu of this to cover and hide the blood of Birds when they slaughter them They cover also the blood of other Beasts with earth because the earth opened and swallowed up the blood of righteous Abel when Cain slew him I also saith the Author of the Butchers book have seen it recorded in the book Chasidâ—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
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 â—ff his shooe which kinde of divorce iâ— called by the Rabbines Câ—â—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 summoâ—s her husbands brother â—lso to the same place When they are come the Rabbine asks the woman whether three moneths are gone and pâ—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 wiâ—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 aâ— wall puts it on upon hâ—s right foot naked Then comes the woman unto him and â—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 â—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 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
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 b from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shanah which is to repea or reiterate 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 b from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discere to learn for the peâ—fection of any thing is from learning and knowledge Talmud Babylonicum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acommentary from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicaâ—e to expound Malach 2 3. pag. 39. Hos 8 12. 2 Kings 32. Secundum os horum verborum jer 33. 2â— Psal 1. 2. 1 King 17. 14. Pag. 23. col 10 Candelabrum Lucis Ir is a Commentary upon the Law writ an Dom. 1470. Tract de Sab. c. 2. Jer. 31. 7. Ib. col 2. In victoria contra Judaeos a Schem Hamphorasch nomen eâ—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 noâ—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 Goâ—â— but one God Rabbi Bâ—chai saith this bis Exposition is taken out of the first and second versis of the fiâ—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 Cap. 2. Tract Cittin cap. 5. Tract Erubhin cap. 2â— Eâ—ubhâ—n c. 2. pag. 22. Col. 1. pag. 32. Eccl 10. 8. Cap. 29. 13 14 Cap. 8.5 6. Ezek 5. 6. Jer. 8. 8. 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 reâ—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 â—â—bbâ—nâ—s conâ—tain 〈◊〉 them the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah which two letters taken away there remaines onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esh which signifies fire neâ—â—g unto us that as â—ong as man and wise live in concord God is propitious unto them but God forsaking them there remains notâ—ing but the fire of contenâ—ion and a curse 2. Isch differs from Ischah only by the letter Hâ— which is an aspiration noting that the woman was made of man and as it were breathed out of his side b Chava Eve is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaiah to live because she was the Mother of all living God himselfe being the Eâ—ymologist Gen. 2. 22. Gen. 1. 27. Gen. 2. 28 Tâ—e Circum From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mana whiâ—h signifies to nnmber b 〈◊〉 a Cuâ—â—er â—from◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—iâ—cumâ—â—se 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 subâ—il exposition men and women had divers Synagogues one separated from the other with wier lattices Prov. 23 25. Ezek. 16. 6. Psal 105. 5. Exod. 6. 5. Josh. 5. Tract Gittin cap. 3 Tract leb hammos cap. 8 Gen. 32. 11. Gen 28. 14 Glossa Tamud 16. Gen. 3. R Abâ—ahaâ— in lib. Zâ—â—r hâ—mor in par ascha kitâ—zek super 23. cap. Deat Isa 6â— 25. Prov. 25. 21. 2. Kings 23. 3. Psal. 149. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Bechai upon the place Levit. 12. How the womâ—n wâ—sh themsâ—lâ—es the dayes of 〈◊〉 Purifiâ—â—d â—on ended Of the redemption of the first born Exod. 34. 19. 20. 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 differeâ— fiâ—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 Numb 18 16 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ—rived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to poiâ—e or weigh which was twofold Regius Siclus or the Kings shekel of comâ—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 Aâ—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 Aâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kesiâ—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 oneâ—penny half penny twenty went to a shekel Their gold Coins were 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zahab a shekel of gold in our money fifteen shillings 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adaâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pioselyte was he who forsaking Genâ—ilisme turned to the Jewish Religion called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geâ— a stranger from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guâ— to wander of these were two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proselytus foeâ—eris a proselyte of tâ—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 gateâ— 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 Gâ—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 Pentâ—g lot 1530. * Zach. 2. 6. Abâ—odach zaâ—ah Deut. 16. Ier. 6. 10. Act. 7. 52. Rom 2. 28 29 1 Pet. 1. 18. 19. Col. 1. 14. Wise men Deut 28. 9. Tract Berach de benedictionibus 〈◊〉 de Sabâ—â—ho Psal 121 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 1. 5 6. Iet 15. 1â— Gen. 27. 1. 〈◊〉 what time 〈◊〉 Jews marry Psal 57 1 Lament 219. Psal 42. 9. Tâ—act San. de judicibus c 11. Lam. 1. 2. a Wise-men Psal 56. 9 b The beginning of wisdom a book writ by oâ—e of the Scholers of R. Moses it containes the common places of divinity amongst which much Philosophy morolity and cabbalistical niciâ—ies are intermixâ— Ezâ—k 9. 4. Jâ—r 25. 30. Psa 〈…〉 Orach Chaym num 2. Brandspiel c 16. Amos 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 6. 3. Amos 4. 12. Psal 103. 1. Mich. 6. 8. Levit. 20. 25 2â— Tract Talmud Tanais dc jejunio Orach Chaym num 4. Brand spigel c. 10. Prov. 117. De arba Cauphos zizis Oâ—ach Chaym n. 8. Brandspiel c. 48. Minhagimâ— p. 6 Lev. 15 37 28. Tract de Sab. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Floruit Of their Phylaâ—teries Orach Chajim num 25. Deut. 6. 6 7 8. Phylacteries for the hands Rabbi Alphes tract de Sabâ— c 6. p. 77. Isa 26. 2. Tract Berachos cap. 1. p. 7. Exod. 33â— 23 Tract de Sab. cap. 18. Orach Chaijm num 8 9. 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 Orach chajim nu 46. Brunds cap 41. Psal 55. 15. Tract Tâ—lâ—ud de benedictionibus â—sa 50. 2. Tract Berachos de benedictionibusp 6 Eccl. 4. 17. Exod. 3. 5. Psal 29. 2. Yet the oâ—iginall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 2â— 5. Psal 26. 8. Soph. 3. 20. Hos 14. 3. Obad. 2. 1. Orach chajim nu 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—act de bebenedictionibus cap. 9. Orach chajim nu 113. Ezek. 1. 7. Isa. 6. 3. Orach chajim nu 125. a Sanctitas a The wards are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Radix juniperorum eorum panis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tract de benedictione sect 9. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One cut off from the Congregation of the faithfull from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extirpatus est excisâ—â—◠〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A traytor backbiter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 linguax fuiâ— detraxit falsa accusationâ— Orach Chajim Tract Tal. de benedict c. 1. Exod. 20. 18. Psal 68. 13. Ezek 8.14 In Tract Joma Job 14. 16. Orach chajim nu 91. seq Sam. 3. 41. Psal 119. 109. Psal 35. 10. Psal 130. Brunds cap 41. Alas poor Jew thou hast never uttered one Amen attentively for the space of 1631 years The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid requirit thâ— Rabbins read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 centum requirit so perverting the text 2 Sam. 25. 1. Esay 1. 15. Cap. 59. 2punc 3. Oruch chayâ— num 55. Deut 7. 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Icr. 9. 12 13. Deu. 29. 24 25 Psal. 84. 7. Brand spiegel cap. 43. Lev. 1. 43 44. In tract Gittiâ— S. 3. 5.
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 feek 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 signiâ—ie delight 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 selâ—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 confidenâ—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 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 plaâ—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 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 oâ—t of the holy Bible 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 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 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 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 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 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 toâ—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 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 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 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 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 uncirâ—umâ—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 tiâ—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