the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. 1605 approx. 13 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-09 (eebo-tcp phase 1). a67923 stc 3867.5 estc s3788 33150978 ocm 33150978 17264 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67923) transcribed from: (early english books online ; image set 17264) images scanned from microfilm: (early english books, 1475-1640 ; 1872:17) the familie of david for the sonnes of the kingdome, vvith a chronicle vnto the redemtion [sic]. broughton, hugh, 1549-1612. [16] p. by zacharias heyns, printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth : 1605. title and imprint also printed in hebrew characters. hebrew title romanized: mishpaḥat daṿid ʻal bene hamalkhut ʻim seder ʻolam ʻad geʼulat [yoshve tekhel kedem?] berit hamashiaḥ. parallel texts, english on recto and hebrew on verso, reading right to left. signatures: [a]⁴, b⁴. reproduction of original in: bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via 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and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -genealogy -early works to 1800. judaism -controversial literature -early works to 1800. 2003-03 tcp assigned for keying and markup 2003-04 apex covantage keyed and coded from proquest page images 2003-06 olivia bottum sampled and proofread 2003-06 olivia bottum text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the familie of david , for the sonnes of the kingdome , vvith a chronicle vnto the redemtion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 printed at amstelredam a city of marchandise knowen vnto india and all limites of the earth by zacharias heyns . 1605. to the renovvned in ievvish learning , abraham rvben archisynagoge in constantinople , vvordes of peace and truth , famovs sir , i promised to shevv you the vvays of our favth largely , vvhen the king of scotland should be king of england . the day is come , and vvhat i longed for i haue seene . and novv i vvil declare in print what i did before in vvriting . and i vvil beginn from the house of dauid , and the chronicle for herein the heart of the most is deceyved and wandereth . aftervvards ( if god wil , ) i vvil shevv the joynctes of al the holy bible , and the superfluity of the thalmud . god giue you knowledge for dauids house : where the sonnes of salomon fayle : and vvhere the seede of nathan his brother doth come hey●e to the kingdome . in iechonias solomons seede fayleth : according to the vvord of the eternall , by ieremy both of iehoiachim and iechonias , of iehoiakim thus speaketh god. he shall haue none to sitt vppon the throne of dauid ▪ and of iehoiachin thus sayth the eternall : o earth earth , earth heare the vvord of the eternal ▪ vvrite this man childles : a man that shall not prosper in his dayes . for none shall euer prosper of his seede : to sitt vppon the throne of dauid ; and to rule in iudah ; this is the oath of god vvhich is neuer called back by no repentance : as the repentance of moses could not call back gods oath for his going into the land of chanan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and now i will shew you the tvvo houses of dauid vnto the captiuity in the one table , and in the second , vnto the redemption . dauid . salomon . nathan , roboam . mattatha abia. mainan . asa. melea , iosaphat . eliakim ioram . ionan . ochozias . ioseph . ioas. iudah . amasias . symeon ozias . leuj . ioatham . matthat . achaz . iorim . ezekias eliezer . manasses . iose. amon. er. iosias . elmodad . ioakim . cosam iechonias . addj.   melchj .   nerj ,   salathiel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obseruationes vpon the destruction of the kingdome . in the begining of the captiuitie before the death of iehoiakim nabucadnezar saw a great image resēblinge the kingdomes of the heathen : as babel , and paras , & alexanders house , and the kingdomes of his princes which reigned in egypt , and in the north also christ was sene as a stone cut out without handes , which smote the image vpon the legges of iron and clay , and brused them : and they became as chaff frō a barne flore , and the winde toke them away and no place was found for thē : and the stone which stroke the image became a great mountain and filled all the earth . both true is the vision and the exposition is sure , and as the holy ghost seauen times expoundeth † these kinges , the kinges that persecuted , so he recordeth the familie of christ by nathan his ancestor , from salathiel and zorobabel ( whom the kinges of babel robbed ) in two houses of zerobbabel whose name was in babel , glad-in-sorow bicause he was glad in sorow , and beleued ( ier. 51. ) till zaru ( they , fanned ) babel , as chaff frō corne , and bel-she-azar . 1. bel l. of store , became bel a fyer of sorow : and fire ate him vp : so his sonnes had two names : mesullam was called abihud ; and ananias , rhesa ; and these were persecuted by the kinges of elam , and iauah , the house of alexander , and the house , of ptolomy in egypt : also by the house of seleucus in the northe : he reigned ouer 72. kingdomes . and the same yere that christ iehoua our righteousnes was borne in beth-lechē now the romane had bestript them from al kingdomes vnder heauē : and the kingdome of heaue which cannot be corrupted , was knowen : and from the east persian wisemen came to ierusalem to worship christ and to kisse the sonne , in whom all that trust are happy . and this is his family , zorobabel , s. of salathiel . abiud or mesullam rhesa , or ananias eliakim ▪ iohanna . azor iudah . sadoc ioseph . achim . semej elihud . mattathias ▪ eleazer . mahath . matthan . nagge . iacob . chesli . ioseph : the husband of mary , the mother of christ : therfore he is called the sonne of ely the father of mary . nachum .   amos.   mattathias .   ioseph .   ianna .   melcj ,   leuj .   matthat .   ely.   mary .   iesus . and this is the name vvherby they shall call him : iehoua our righteousnes ier 23. and 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and novv , remember the dayes of old consider the yeres of all generations . from adam vnto tharaes departure to paradise are 2083. yeres . and the lord toke thara to him before abraham went forth vnto the lād of chanaan . this shineth cleare by the plain nes of the text . and philo of alexandria is a witnes , in peregrinat : fol 284 , and bresith rabba vpon gen . also the holy ghost in the new testament , in the actes of the apostles . and abraham was seauenty fiue yeres old when his father died at 205. and he begate abraham at 130. as adam at that age begate seth , & iacob , at that age , went into egypt . so god dealeth in wonderfull sort , for ease to our remembrance in matters of like dignity . and al is settled , & the order goodly , & there is nothing croked or writhen of all this : behold it , we haue serched it heare , it and know for thy good . and hitherto the yeres are fastened together . the number of the yeares is sealed sure : they touch one another , & no spirit can come betwixt them , they cleaue one to an other , they hold fast & will not be separated . also these be equally sure . presently after ●hara went to the paradise of god , the lord sayd vnto abraham , goe thou &c & all families of the earth shal be blessed in thee : meaning in christ , the iust king , & king of peace & sacrificer for euer after the order of melchisedek . now then conceaue the worde & perceaue that which the eye may see from the calling of abraham , vnto the passeover kept in aegypt , are 430. yeres . so the seuenty interpreters ex pound . ex 12. 40. and the thalmud ierusalemy in megila . also these times folowing are past al doubt : in the 480. yere after the children of israel left aegypt , salomon built an house to the lord. now the dayes that salomon reigned at ierusalem over all israel were 40. yeres . at theyr end the yeres of the world were 3029. the siluer chayne will not be loosed : & the golden revolution of time will not be brokē of : and the bucket of the holy spring will not be burst , nor the wheele duly turning the heauens wil be rent at the cisterne of the story house , for any whit of these times . now come & see the yeres of the kingdome of iudah . the sin of israel was fastened to their head 390. yeres . for here many agree , iewes & christians . and these wordes hath don isaak barbinel vpon ezek. 4. it is well knowen that since the time that the kingdomes were devided they reigned in iuda from roboam vnto the destruction of the temple 390. yeres exactly , according to the testimony of the scriptures . and vnto the same effect it is sayd in cabala of dauid ben ▪ abraham , the tēple stood 427. yeres . subduct thence the 37 of salomons kingdome , & there remayne 390. for the kingdome of asa. and many of vs christianes haue in tables set forth lernedly this iust summe with all the particulars . so the yeres of the world before the destruction of the temple amount vnto 3418. and then there had passed 18. of babels 70. adde 52. & you shal come vnto the end of the transmigration in 3470 and this place maketh an end of reckoning by the date of earthly kinges . now israel wold not beleaue that all was vanity vnder the sunne , vntill they saw the kingdome of salomon spent & rent vp : also they saw the kinges of babel how they came to nought in a moment , ended , wasted with horronr . and now men of sagenes wold cōsider , & pereccaue , and beleve , that the kingdome of christ is a kingdome of the world to come . and the angel gabriel is sent from heauen , to shew the time of this kingodme vnto daniel full of grace . he sone told cyrus the sone of great sem , & told darius s. of iapheth when god wold persuade iapheth to dwel in the house of sē . also all their king domes had heard of this mattter that a king should be manifested at ierusalem which should rule from sea to sea , & from the riuer to the endes of the earth : & the time was prefixed , to be 490 , yeres , from the decree of cyrus to restore & build ierusalem . and the begining of this time had sene the fall of babel , the house of nemrod , likewise the mouth of lions was stopped , & a decree vvas published to worship daniels god , & this decree did darius the sonne of iapheth publish . cyrus also , his felow in kingdome , published in letters patentes , the god of heauen , & his people , & theire returne to ierusalem , & the building of the tem ple. in the same sort , iuda loved ierusalem , & left the land of the north for mount sion . all these poinctes renowmed the beginning of the time whence rekoning should be taken , for the kingdome shewed by the angel gabriel . but the end was more honored fiō god by the death of messias : when he powred out his soule a sacrfice for sin and darkened the sun at none day : & the earth trembled & quaked : & they who slept in the dust of the earth awaked : & christ arose the third day : who 40. dayes viewed the assemblies of the faithfull : & was taken vp into heauen : & at pentecost , he sent downe to his disciples a fierie law : whe reby the fishers of galilie spake eloquently in all tongues . their writinges testify , thatin the tōgue of iauan they passed all the dwellers in the isles of elisa , & the vvord of god nedeth not mortal mans testimonie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the most noble lady , our gracious queene anne . from the citie ( most gracious queene ) of constantin , son to brettish helen , a very lerned iew wrotte vnto britanie to haue hebrew instruction of christianiiie . and i haue in a litle book comprised for him in few wordes , the greatest matters to stay , christianes in there groundes : & to stay iewes from longer misbeliefe . and this part , in ebrem & english for english matrones , i commend , with all that shall come such fro me , to your graces care & charges . as you are engraffed into the nobilitie of helens house , the spirituall , reparing of her sonnes towne is a kind of debt layd vpon our nation : and none in the world be so likely to driue thence the turk , as your maiesties familie may be thought : layng the gospell , as constantin did , the foundation of all successe , & teacing the east to take a better gouvernour . your graces most humble hvgh brovghton ▪ notes, typically marginal, from the original text notes for div a67923-e870 in the book of the gracious man , some considerations propounded to the jewes that they may hear and consider, and their hearts at length may be turned towards that which alone is able to convert them to god, that they may once more become his people, and enter into an everlasting covenant with him that may not be broken, that so they may abide in his love and covenant of life, and remain his people for ever. penington, isaac, 1616-1679. this text is an enriched version of the tcp digital transcription a54056 of text r14965 in the english short title catalog (wing p1192). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a54056 wing p1192 estc r14965 12005819 ocm 12005819 52308 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54056) transcribed from: (early english books online ; image set 52308) images scanned from microfilm: (early english books, 1641-1700 ; 574:2) some considerations propounded to the jewes that they may hear and consider, and their hearts at length may be turned towards that which alone is able to convert them to god, that they may once more become his people, and enter into an everlasting covenant with him that may not be broken, that so they may abide in his love and covenant of life, and remain his people for ever. penington, isaac, 1616-1679. 8 p. s.n., [london? : 1660?] caption title. signed at end: j.p. attributed to isaac penington. cf. nuc pre-1956. imprint date from nuc pre-1956. imperfect: top of pages cropped. reproduction of original in huntington library. eng judaism -controversial literature. a54056 r14965 (wing p1192). civilwar no some considerations propounded to the jewes, that they may hear and consider, and their hearts at length may be turned towards that which al penington, isaac 1660 3701 6 0 0 0 0 0 16 c the rate of 16 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-09 tcp assigned for keying and markup 2005-09 aptara keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion some considerations propounded to the jewes , that they may hear and consider , and their hearts at length may be turned towards that which alone is able to convert them to god , that they may once more become his people , and enter into an everlasting covenant with him that may not be broken , that so they may abide in his love and covenant of life , and remain his people for ever . consideration i. what great love , mercy and kindness god shewed to that people , above all nations and peoples under heaven . of his own free love he set his heart upon them , chusing them to be a people to himself . he brought them out of egypt by a mighty hand and outstretched arm ; he mightily preserved them in , and led them through the wilderness . he entred into a covenant with them to become their god , and betrothed them unto himself for his own lot and inheritance . he gave them righteous laws , judgments , statutes and ordinances , both of worship towards him , and of an upright demeanour and conversation among themselves and towards all men . he drove out , the heathen from before them , and gave them a pleasant land to possess , even the glory of all lands , a land flowing with milk and honey . he built an habitation for himself among them , first a moving sanctuary or tabernacle , afterwards a more setled abiding place or temple ( which solomon built ) wherein was the ark of his presence , where he was to be sought unto and enquired of by them , and towards which their prayers were to be directed , and there was a mercy-seat , whereof they had large experience , and he ever and anon sent prophets among them , to reprove their errors and blackslidings , and to set them to rights again . he raised up judges likewise to defend them : and although they were weary of his government , desiring a king after the manner of the nations so vehemently , that they even forced a king from him , yet he took him away from them , and after him chose a man after his own heart , to feed jacob his people and israel his inheritance , who fed them according to the integrity of his heart , and guided them by the skilfulness of his hands . what should i say more ? what was wanting of love , of care , of goodness , of kindness , of mercy , of gentleness , of any thing that a people could desire of their god ? i say , what was wanting of all this on gods part ? what could he have done more for his vineyard , than he did do ? nay he emptied upon them all the goodness , all the mercy , love , favour , &c. that that covenant would hold to the full , yea and more too : for he bare with them more than that covenant required him to bear , and redeemed them oftner than that covenant engaged him , yea many time turned he his anger away , and did not stir up all his wrath , as he might often have done according to the tenour of that covenant . yea in all their afflictions he was afflicted , and the angel of his presence saved them : and he was still ready to say in his heart , surely they are my people , children that will not lie , at length they will see their error , repent and be true to me : insomuch as he was never weary of saviug them , of trying them again and again , of stirring up his bowels of love and pitty to redeem them , of sending his servants and prophets among them to warn and reclaim them , even till at last it was manifest that there was no remedy but he must cast them off , and provoke them to jealousie by a foolish nation ▪ ( deut. 32. 20 , 21. ) drawing them nigh to him , who had been worshipping stocks and stones , making them become a people , who had long been no people , and casting these out of his sight , making them become no people , who had so long been his chosen peculiar people , in covenant with him , and nigh unto him above all the families of the earth . consid. ii. what constant rebellion and stiffness of spirit that people all along expressed towards the lord , what wild sowre grapes they still brought forth to him , sowre love , sowre obedience , sowre worship and sacrifices , such as the pure pallate of the lord could find no relish nor savour in : but as moses had told them , that it was not for their righteousness god chose them to give them the good land to possess , for they were a rebellious and stiff-necked people , deut. 9. 6 , 7. so it was not for their goodness that god continued his love to them , for they were all along provoking him , jer. 44. 4. when god came to shew that great mercy to them of redeeming them out of egypt , and bid them cast away their idols , they would not cast away their idols , ezek. 20. 7 , 8. neither did they regard that mercy of redemption from the house of bondage , and from the iron furnace , but said to moses it was better for them to stay in egypt and to serve the egyptians , exod. 14. 12. again in the wilderness , how did they provoke him all that forty years of mercy , how did they err in their hearts from his pure fear , and from love to him , and from faith and confidence in him ! how did they murmur against him , and against moses and aaron their leaders ! how did they forget his works and his wonders continually ! when they came near the land , and should have gone in to possess it , then they would not , but repined and rebelled because of the talness and strength of the enemy , and of their cities : and when they were forbid to go , then they would go and fight with them . what should i mention the time of the judges and of the kings , how often the lord made them smart by their enemies in their own land , how often he gave them up to captivity out of their land , even till at length that great captivity of babylon befel them , and since that a greater captivity and desolation than that of babylon ? consid. iii. whether god , having tryed this people even to the utmost , by that covenant which he made with them by moses in mount sinai , may ever please to try them so any more : or if there yet remain any mercy or love from god towards them , whether it is not to be expected another way , and upon another account ? this is very necessary and profitable for them to consider , that they may not be looking that way for mercy and favour from god , in which it is never to come , and so have their eyes and hearts diverted from that way according to which it is to come : for this must needs put them back exceedingly , if their eyes be looking out one way , and the love of god hath chosen another channel to run towards them in . this may make them refuse the very mercy , love and redemption when it comes , suspecting it not to be it , because it comes not in the way and after the manner that they look for it . now god hath expresly said , that when he shall be pacified towards them , and shall look again upon them with an eye of favour to do them good , it shall not be by their covenant ( which could never last , but was still broken on their parts ) but by his own everlasting covenant , which he would establish to them , ezek. 16. 60. &c. it would therefore diligently be enquired by them , what covenant it is which is called their covenant , vers. 61. and what covenant it is which is called gods covenant , vers. 62. that they may withdraw their eyes and hopes from the one , from whence their redemption , recovery and mercy cannot come , towards the other from whence it is to come ? to which query , for their sakes , it is in my heart to return this answer . answ. their covenant is that which they entred into with god , the covenant that their hearts chose to unite with god by : and that was to this effect , that if god would shew them his will , they would obey it . go thou near ( said they to moses ) and hear all that the lord our god shall say , and speak thou unto us all that the lord our god shall speak unto thee , and we will hear it and do it , deut. 5. 27. thus they thought , but the lord knew otherwise , for o saith the lord that there were such an heart in them , &c. vers. 29. and moses knew otherwise , he knew that they would corrupt themselves , and that evil would befal them in the latter dayes , deut. 31. 29. but gods covenant was the free covenant he made with abraham , isaac and jacob , the covenant of his grace , the covenant of his free love , whereby he was able to reach them in egypt , upon the cry of the seed in them ( in the midst of their idolatries , and to bring them out and do them good notwithstanding their stubbornness and stiff-neckedness ) even before the other covenant was made . this covenant of love was gods covenant . this is the covenant god remembred to them in the days of their youth , while they were young and tender , and not yet grown up to be a people under the other covenant : and this is the covenant which lasts for ever , which is not founded upon their obedience , but on god's free love to them for his own name sake , and for their fathers sake with whom he freely made it . quest . what doth this covenant contain ? answ. putting his fear in the heart , writing his laws in the mind , pouring of pure clear water upon them to wash away the pollutions of their inward parts , circumcising the filth of the heart , healing the backsliding nature by creating of a right spirit within , and keeping of the created spirit right by the presence of that spirit which created it : see jer. 31. 31 , 32. ezek. 36. 25 , &c. hosea 14. 4. this is god's covenant , this is the new covenant , which is to be made with the house of israel and judah when god redeems them : and they can never be redeemed but by this covenant , but are to remain desolate , until the spirit be poured out from on high upon them , isai. 32. 15. until their hearts be circumcised to love the lord their god , untill his fear be placed there , and they thereby caused to walk in his ways . as therefore they receive the spirit , are brought into the fear , have the law written in their minds and become subject thereto , so will they tast of this covenant , be brought into redemption by it , and become a glory inwardly , and outwardly also upon the earth . quest . what is the way for them to have the fear of god put in their hearts , to have their hearts circumcised , to receive the spirit and his laws into their minds , and so to come into this covenant ? answ. there is no other way but that to which moses himself directed them , after god had made the other covenant with them , and tryed them long by it , together with many temptations , signs and wonders both before and after it ; and seeing by all these they had not had an heart to perceive , nor eyes to see , nor ears to hear , moses at length directs them to another covenant , the word whereof would give them eyes to see , and ears to hear , and an heart to understand . which covenant was a covenant besides the former , deut. 29. 1. and was indeed the covenant concerning life or death eternal , chap. 30. 15. ( the other being but a covenant of their outward state , made with them after their coming out of aegypt , upon their deliverance there from , and according to their choise to become a people to god according to it . ) this word , moses tells them , was near them ( nearer then that which was spoken by god on the mount , and afterwards written in tables of stone . ) the voyce of this word and the commandment thereof was nearer , that they need not seek anywhere abroad for it , but only listen at home to hear its speech , obey it in the faith , and live for ever , deut. 30. 11 , &c. this is the way for them and all men to come into this covenant , and there is no other ; there is a light shining in the darkness of mans heart , which springs up in him , and casts forth it's rayes to discover and draw him out of the darkness : now as this light is felt , loved , understood in spirit , hearkned and cleaved to in the pure faith , which it begets ; that which cleaves to it , is drawn out of the darkness by it , into the covenant of the pure eternal light , where god is , and whither all they are translated , who are drawn to him in and by this covenant , as they are kept , preserved , and continue in the faith , love and obedience of it . now i would yet put these few things more to them . first , whether that people of the jews , as they stood related to god in that covenant ( given by moses at mount horeb ) with the covenant it self and all things appertaining thereto , were not a shadow of some inward and spiritual thing afterwards to appear and be made manifest in its season . whether they themselves were not a shadow of a more inward and spiritual people , to be gathered to god by the inward and spiritual covenant ; and whether their outward covenant was not a shadow or visible representation of that covenant , and the laws of it a shadow or representation of the inward laws , which were to be written in the hearts of that spiritual people ? was not their tabernacle , or temple , a shadow of the true tabernacle or temple , seeing god dwelleth not in temples made with hands , but in a poor , humble , contrite spirit , and in the heart that trembles at his word , isai. 57. 15. and chap. 66. 1 , 2. so was not their circumcision a shadow of the circumcision which is to pass upon the hearts of god's chosen ? were not their sacrifices types or representations of the sacrifices of praise and of a broken heart ? psal. 51. 17. and psal. 50. 14. was not their canaan , or holy-land , a type of the true holy spiritual rest which the faith gives entrance into ? their city jerusalem a tipe of the jehovah-shammah ? their priests and levites tipes of the spiritual priesthood , which was to offer the pure offering and spiritual sacrifices among the gentiles ? malac. 1. 11. mark that place , if it did not plainly foretel the casting off of the jews , with the rejecting of their offerings , priests and levites , and god's raising up a seed among the gentiles , where he would have a more acceptable people and worship , even a pure spiritual people , and a pure spiritual offering . secondly , if they were types , representations , or shadows of somwhat spiritual to come , then were they not to give place to that which is spiritual when it came , and so to be swallowed up in it ? is not the spiritual glory , the glory ? the inward jew , the jew indeed ? the circumcision of the heart , the choice circumcision ? the offering up of praise and of a broken heart , the acceptable sacrifice ? the land of life and righteousness , the true land of rest to the living by faith ? is not the spiritual city , house , or temple which god builds , the ierusalem or temple of the new covenant ? is not this the choice house to god ? and is not this spiritual glory to be expected in the days of the messiah , and all the tipes and shadows of moses , which pointed at him , to end in him , when once he comes to set up his true , inward , invisible , substantial glory among his inward and spiritual people ? when the day of messiah dawns , shall not moses his shadows fly away ? o that your eyes were opened to behold the inward glory of li●e , the good things of the new covenant , the great treasure and riches which are revealed and possessed in the spirit ; by the spirits that are redeemed unto god , that ye might partake thereof ; and then your eye would not be so much on that which is outward , which ifye had even to the utmost of your desires , are not comparable to the inward . lastly , search the prophets , see if the messiah is not first to come in a despiseable way as a man of sorrows , isai. 53. 2 , 3. whose visage in that appearance was to be more marred then any mans , isai. 52. 14. and consider whether he was not to be cut off , though not for himself ▪ dan. ● . 26. and then to sit at the right hand of god , until his enemies be made his footstool ; psa. 110. ●● before he come in that glory wherein 〈…〉 . so that if he be not thus come already , then that coming of his is yet to be expected , and his hands and feet are yet to be pierced by you , and then afterwards ye may look upon him whom you have pierced ; zach. 12. 10. and all the families of israel mourn bitterly apart for it , ver. 12. when moses gave the law , the vail was over his face : your fathers were not able to bear the light wherein the law was given , nor the light wherein the prophecies of the prophets were given , and so they still erred from the law , were offended at the prophets while they were alive , & mis-understood their words after their death . now do not ye search into moses and the prophets , in the same spirit of error as your fathers did , being shut out from the light of them , even as they were ? if it be thus , if the vail be over your hearts , if ye be ignorant of the true light , of the true eternal power wherein the scriptures were given forth , ye must needs mis-understand them , mis-understand moses , mis-understand the prophets , mis-understand the things spoken concerning the messiah , & so not be able to see unto the end of those things ministred by moses , & of that ministration which was to pass away , nor into the beginning of the ministration of the messiah , which was to succeed it . o turn within to the word nigh in the heart , that the true jew may be begotten and formed in you , and his light may arise and overspread you , that in that light ye may see the light of moses , and the light of the prophets , and not gather false meanings from their words , but understand them a right in the same holy spirit , and injoy the blessedness they spake of and directed to , which lyes in the inward raising up of an inward seed , and not in an outward conformity of the outward man , while the heart and mind remains unchanged and unrenewed , which can never be made new by any ministry of the letter without the spirit , but alone by the ministry of the spirit , whether with or without the letter , as he pleaseth . j. p. the end . a narrative of the proceedings of a great councel of jews assembled in the plain of ageda in hungaria ... to examine the scriptures concerning christ, on the 12th of october 1650 / by samuel brett, there present ; also a relation of some other observations in his travels beyond the seas ... brett, samuel. this text is an enriched version of the tcp digital transcription a29331 of text r19639 in the english short title catalog (wing b4400). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 27 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a29331 wing b4400 estc r19639 12258677 ocm 12258677 57688 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a29331) transcribed from: (early english books online ; image set 57688) images scanned from microfilm: (early english books, 1641-1700 ; 172:13) a narrative of the proceedings of a great councel of jews assembled in the plain of ageda in hungaria ... to examine the scriptures concerning christ, on the 12th of october 1650 / by samuel brett, there present ; also a relation of some other observations in his travels beyond the seas ... brett, samuel. [4], 12 p. for richard moon ..., printed at london : 1655. reproduction of original in bodleian library. eng judaism -relations -christianity. voyages and travels -early works to 1800. a29331 r19639 (wing b4400). civilwar no a narrative of the proceedings of a great councel of jews, assembled in the plain of ageda in hungaria, about 30 leagues distant from buda, brett, samuel 1655 5244 0 0 0 0 1 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-05 tcp assigned for keying and markup 2003-05 apex covantage keyed and coded from proquest page images 2003-09 jonathan blaney sampled and proofread 2003-09 jonathan blaney text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a narrative of the proceedings of a great councel of jews , assembled in the plain of ageda in hungaria , about 30 leagues distant from buda , to examine the scriptures concerning christ ; on the 12th of october 1650. by samuel brett there present . also , a relation of some other oservations in his travels beyond the seas ; and particularly , in aegypt , macedonia , dalmatia , calabria , apuleia , cicilia , assyria , sclavonia , france , spain , and portugal ; the islands of cyprus , candia , pathmos , delphos ; the cities of carthage , corinth , troy , constantinople , venice , naples , leighorn , florence , millaine , rome , bottonia , mantua , genoa , paris , &c. printed at london for richard moon at the seven stars in paul's church-yard , neer the great north-door , 1655. to the reader . there was nothing i more desired , then to travel beyond the seas , and to know the various manners of the nations of the world : for which , through god's providence , i had an opportunity offered me , to my great satisfaction , being chirurgeon of an english ship in the streights , where , for a cure that i did for orlando de spina of gollipulo , an eminent man in those parts , i was by him preferred to be captain of a ship of malta , which was set out by the said orlando , and committed to my command against the turks in the arches , in assistance to the venetian service : in the which service i spent about nine monthes , till the tempestuous season of the yeer enforced me to return into harbour again . and in this time of employment , i made five fights at sea , and two at land ; being chosen by lot to invade the turk's country , with a certain company of souldiers collected out of our fleet , to do some execution upon the borders of the enemy , and to get some provision for our relief ; in all which fights ( although very perillous ) god gave me the victory . the whole time i spent beyond the seas , before and after this employment , was almost four yeers , not staying long in any one place . but first i traveled to all the sea-towns of note for merchandizing , to know the trade of the places , and the conveniency of their harbours , that i might be able to do some profitable service in merchant affairs . also i travelled into several countries , and the most eminent cities and towns therein , viz. aegypt , macedonia , dalmatia , calabria , apuleia , cicilia , assyria , sclavonia , some parts of spain and portugal ; to the islands of cyprus , candia , pathmos , delphos ; to carthage , corinth , troy , constantinople ; besides many other towns and places : but my longest abode was in italy , and therein at venice , naples , leighorne , florence , millaine , rome , bottonia , mantua , genoa , &c. and at last looking homeward , i came into france , taking a brief veiw of many eminent places in that kingdom . and at paris i found many of my country-men , ( of which though some be persons of great quality , yet ) god knoweth they are in a low condition . and now i shall give a brief account of some of my observations , during the time of my abode beyond the seas . some observations in my travels beyond the seas . at paris our country-men live peaceably , and enjoy our religion without disturbance . there is a place allowed them , with necessary accommodations for the exercise of religion . doctor steward did often preach to them : and for their form of worship , it is the same that was formerly in england , with the book of common-prayer , and the rites therein used ; and also they continue the innovations that were practised by many of our clergy ; as , bowing at the name of jesus towards the altar , &c. which i know giveth offence to the good french protestants , who to me did often condemn those innovations for romish superstitions : doubtless , they would do our church , and our religion more credit there , if they did use less ceremony . as for the french-papists , truely they are more civil to them , then was expected : for the opinion of the world where i have been , is but mean of that nation . and i believe the italian may be their cousen-german , for both of them are false and faithless enough . and this consideration ( god having taken away orlando my noble friend , who did alwayes much countenance me ) did lessen my affection to continue in that service ; for my souldiers were all italians ( except a few greeks : ) and i never saw much cause to be confident in their fidelity ; but it was chiefly for fear of him , that they were so tractable to me . as for religion , in most parts where i have been , it is generally the same with the church of rome : but for the grecians ( for amongst them i was ) they are neither pure protestants , nor pure papists ; i mean , neither onely protestants , nor onely papists , but their religion is a mixture of both : for though they hold some fundamentals with us , yet they follow many of the romish superstitions ; and ( according to my observation ) they follow more the religion of rome , then the protestant church ; and they are much poysoned with heresies . but of all nations , according to my observation , none are more zealous for the religion of rome , then the spaniards , who , i think , for this , are more romanists then the romans themselves ; for with them there is an inquisition , and in rome i never heard of the same dangerous snare : there i had as much freedom , as i could desire ; and more courtesie then i could expect , without any temptation to apostate from my religion . as for the occurrences that i met with , they were many : but these four were the most considerable : first , the strangling of the great turk by the janizaries , at which time there was great fear and trouble in constantinople ; but they enthroned his son , and this brought a peaceable settlement : and with him there were cut off divers basha's heads ; all whose heads ( excepting the great turk's ) lay three dayes in chargers before the palace gate , for the publick view of the people ; which they say is the custome for the noblemen that are beheaded . the next thing is , the flowing of the river nylus in aegypt , the manner whereof is this : it beginneth to flow about the fifteenth of iune every yeer : the people know the time thereof , and expect it accordingly ; and this is after their harvest , which is usually ended about the beginning of may . as for rain , there seldome falleth any in aegypt . during the time the river is up , all the country appeareth like islands . their towns are seated upon hills , and their lower grounds are all covered with waters ; and the inhabitants use small boats to pass from place to place about their affairs : and because they know the yeerly flowing of nylus , they provide for the safety of their cattel till the waters are wasted away again . there are also certain pillars of stone set up , with divers marks upon them , by which they know the degrees of the rising , and the usual heighth that the waters do ascend unto ; and if the waters do ascend above the highest mark , they do expect some strange consequence thereof . but the greatest wonder is , the present cessation of the plague upon the flowing of this river . there died some thousands of the plague the day before the flowing of nylus in grandcairo , as they certified me ; & a day or two after , not one person more died of the infection . this i observed , that the land is full of unhealthy fogs , mists , and vapours , which cause the disease ; and it seems the waters of nylus do purifie it again . in the kingdom of grandcairo , alias , pharaoh's town , is the city , and it is greater then any elsewhere i did behold ; but memphis is the neater city : and being there , i went to see the land of goshen , where the israelites did inhabit : this is a very pleasant and fruitful land for pasture , such , as i have nowhere seen the like . at this time also , i had an opportunity to see the red-sea , and the place where ( as they enformed me ) the israelites did enter their journey through the same : there also they shewed me the great mountains that inclosed them , when pharaoh pursued them with his great army ; and the hills where the two armies lay in sight one of another : and there i found the true reason why it is called the red-sea ; not because the water is red naturally , but because the sand is red ; and this was clear to me , by plain demonstration : for i put some of the water into a clean vessel , and there i did see it had the same colour of other water ; but the sand is reddish , and giveth the same colour to the water . i shall omit many other things concerning aegypt ; onely this , it is under the turk's dominion , and the natives are his miserable slaves . thirdly , you may expect some news from rome , where also i was , and did behold their great solemnity , it being then the anno sancto , as they there call it , that is , the yeer of jubilee . there i beheld the pope in his glory , and how in great state he was carried about the city : the streets were thronged with the people ; and as he passed by , they made them even to ring with acclamations and rejoycings : he was carried by some eminent men , having a rich canopy over him . he made his crosses in the air with his fingers , and threw his blessings amongst them . and truly these delusions were so prevailing with the people , that ( poor souls ) they seemed to me to rejoyce , as if christ himself had been come to rome , and brought them down the foelicities of heaven . at one time i beheld in naples ( perhaps it will seem strange , but it is true ) about eight thousand pilgrims going to rome , for their absolution ; all which the vice-roy of naples maintained three dayes at his own charge ; and on the fourth day , they did present themselves before him at his palace in prilgrim weeds , ( viz. ) with leaden pictures of saints in their hats , with leather collers about their necks , which fell down half way over their arms , and their staves in their hands ; and thus they marched away from naples , in the posture of an army towards rome , and so farewel rome : vidi , satis est vidisse . i omit to recite many other occurrences , which by conferrence i shall willingly communicate to my friends ; they being too many to commit to writing : onely now the fourth remarkable thing remaineth to present you withal ; and that is , the proceedings of a great councel of iews assembled in the plain of ageda in hungaria about thirty leagues distant from buda , to examine the scriptures concerning christ ; on the twelfth of october 1650. it hath been much desired by many honest christians , that this narrative of the iews councel should be published , which i did intend only to communicate to private friends : the chief argument by which they have perswaded me to do it , is , because they do conceive it to be a preparative and hopeful sign of the iew conversion ; and , that it will be glad tidings to the church of christ ; and therefore i have yielded to satisfie their desires therein . and thus it was : at the place abovenamed , there assembled about three hundred rabbies , called together from several parts of the world , to examine the scriptures concerning christ : and it seems this place was thought most convenient for this councel , in regard that part of the country was not much inhabited , because of the continual wars between the turk and the king of hungaria : where ( as i was informed ) they had fought two bloody battels : yet both princes , notwithstanding their own differences , did give leave to the iews to hold their councel there . and for their accommodation there , the iews did make divers tents for their repose , and had plenty of provision brought them from other parts of the country , during the time of their sitting there . there was also one large tent , built onely for the councel to sit in , made almost foursquare ; the north and the south part of it , being not altogether so large as the east and west part thereof . it had but one door , and that opened to the east ; and in the middle thereof , stood a little table and a stool for the propounder to sit on , with his face towards the door of the tent . the said propounder was of the tribe of levi , and was named zacharias ; and within this tent round about were placed divers forms for the consulters to sit on . it was also inclosed with a rail , that stood a distance from it , to prevent entrance to all strangers , and to all such iews as could not prove themselves to be iews by record , or could not dispute in the hebrew-tongue , which many had forgotten which lived in such countries , where they are not allowed their synagogues , as in france , spain , and those parts of italy that do belong to the king of spain , viz. the kingdom of naples , with the province of calabria , and apuleia ; the kingdom of cicilia , and sardania ; in which places , if a iew be found , and he deny the popish religion , he is in danger to be condemned and executed for it ; and yet profit and benefit allureth them to dwell in those countries , notwithstanding their fears and dangers : and themselves are willing to forget , and so neglect to teach their children their native language , rather then they will lose their opportunity of profit : and some have burned the ancient records of their tribe and family , that they might not be discovered by searching , or otherwise . and for this defect , that they could not prove their tribe or family , they were not permitted to come within the rail , but were commanded to remain without with the strangers that remained there , to see the issue of their proceeding , which were above 3000 persons , and they were for the most part of them germans , almaines , dalmatians , and hungarians , with some greeks , but few italians , and not one english man that i could hear of besides my self . i was informed , that the king of hungaria not favouring the reformed religion , did give no encouragement to any protestant churches to send any divines thither ; but he did allow , that some assistants should be sent from rome : and their coming thither did prove a great unhappiness to this hopeful councel . when the assembly did first meet , they spent some time in their mutual salutations ; and , as their manner is , they kiss'd one the other's cheek , expressing much joy for their happy meeting : and all things being provided for their accommodation , they considered of the iews that were to be admitted members of this councel ; and they were onely allowed to be members , which could by record prove themselves to be native iews ; and for defect herein , i observed above five hundred refused : though doubtless they were true-born iews , yet they could not by record prove themselves so to be ; and for this they were not admitted to be members of the councel ; but they did abide without the rail with the strangers that were there : and the number of them that were accepted to be members , was about three hundred iews . and this was all that was done the first day . on the second day , the assembly being full , the propounder stood up , and made his speech concerning the end of their meeting : and , this , said he , is to examine the scriptures , concerning christ , whether he be already come , or whether we are yet to expect his coming . in examining this question , they searched the old testament with great care and labour , to be resolved of the truth thereof , having many bibles with them there for this end . and about this point there were great disputes amongst them . the major part were of opinion , that he was not come : and some inclined to think that he was come ; being moved thereunto by their great judgement , that hath continued now this 1600 years upon them . i remember very well , one of the councel in his conference with me , seemed to be very apprehensive of the great and long desolation of their nation , ever since their destruction by the roman emperours ; and he imputed this their affiction to their impenitency , and comparing their present judgement , with their other judgements they had suffered before . the same he ingenuously confessed , that he did conceive it was for some great wickedness ; and that their nation was guilty of the blood of the prophets sent from god to their nation , and the many massacres that had been committed by the several sects and factions amongst them . for ( said he ) we are no idolaters , neither do i think we were guilty of idolatry since our captivity in babylon ; and therefore ( said he ) i do impute this our calamity and present judgement , to the forenamed causes . and this was the sum of that which was disputed amongst them the second day of their meeting ; and so they adjourned till the next morning , which was the third day of their meeting . when being assembled together again , the point that was chiefly agitated was concerning the manner of christ his coming . and , this , some said , shall be like a mighty prince , in the full power and authority of a king , yea , in greater power then ever any king had ; & that he will deliver their nation out of the power of their enemies , and their temple shall be rebuilt again ; and , that the nations shall be of their religion , and worship god after their manner . for they hold , that the messiah will not alter their religion , whensoever he cometh . and further , concerning his parentage , they did agree in this , that he should be born of a virgin , according to the prediction of the prophets ; and they agreed also , that he may be born of such a virgin , which might be of mean note amongst their nation , as was the virgin mary . and here some of them seemed to me to incline to think that christ was come . therefore when they came together again the next day , the propounder demanded of them , if christ were already come , and who they thought he was : and to this demand , they gave this answer , that they thought eliah was he , if he were come , because he came with great power , which he declared by slaying the priests of baal : and , for the fulfilling of the scripture , he was oppressed by ahab and iezabel : yet they esteemed him to be more then a mortal man , because he so strangely ascended up into heaven . and because this opinion was contradicted by others , the day following they tooke into examination the same question , to answer them that said eliah was not the messiah . they of the contrary opinion did urge the care and love of eliah , for the good of their nation , in that he left them elisha his disciple to teach and instruct the people ; which they expect to be the care of their messiah . these were the chief arguments they had to defend their opinion : and the same day towards night , it came into question amongst them , what he then was that said he was the son of god , and was crucified by their ancestors . and because this was the great question amongst them , they deferred the further consideration thereof , untill the next day . when meetting again , the pharisees , ( for some of this sect were amongst them , that were always the enemies of christ ) they first began to answer this last nights question ; and these by no meanes would yeeld that he was the christ ; and these reasons they gave for their opinion . first , because ( said they ) he came into the world like an ordinary and inferior man , not with his scepter , nor royal power ; wherewith they affirmed the coming of christ should be glorious . 2. they pleaded against him the meanness of his birth , in that his father was a carpenter ; and this they said was a dishonor , that christ should not be capable of . 3. they accused him to be an enemy to moses law , in suffering his disciples , and in doing workes himself , that were prohibited on the sabbath day : for they believe that the messiah will punctually and exactly keep the law of moses : and where the gospel doth testifie of christ , that he did fulfill the law , they reject the testimony thereof , because they do not own the gospel . but i observed , these reasons of the pharisees , did not satisfie all that heard them , but there still remained some doubt in some of them concerning christ ; for there stood up one rabbie called abraham , and objected against the pharisees , the miracles that christ wrought whil'st he was upon earth , as his raising of the dead to life again , his making the lame to walk , the blind to see , and the dumb to speake . and the same abraham demanded of the pharisees by what power he did these miracles . the answer the pharisees returned to him , was to his purpose : they said he was an impostor and a magitian ; and blasphemously traduced him of doing all his miracles by magicke : thus , said they , he first caused them to be blinde , to be dumb , to be lame ; and then by taking away his magical charme , they were restored to their former condition . nevertheless this answer gave little satisfaction to the said abraham ; but thus he replyed , that he could not charme those that were borne in that condition , as blind , &c. and borne also before christ himself was borne ; as it appeareth some of them were : this seemed to him an absurd paradox ; and truely the pressing of this argument , did almost put them to a nonplus , till at last they had this evasion ( though weak and vile ) they were ( said they ) by other magitians convinced to be so in their mothers wombs ; & that although himself were not then borne when they were born with these evils , yet he being a great dissembler , & more cunning then any magitian before him , power was given him by the devil , to remove those charms which others had placed : and there was one pharisee named zebedee , that of the pharisees there did most opprobriously revile him , and vehemently urge these things against him ; but i conceive he did it not to the well-liking of many there that heard him , even members of the councel . and as the pharisees that day played their parts against him : so did the sadduces also endeavour , ( for some of that sect were also of the councel ) to render christ vile and odious to the rest of the iewes that were assembled there . i observed it was with them as it was once with herod and pilate ; though they two could not agree betwixt themselves at other times , yet they could agree together to crucifie christ ; for the pharisees and sadduces , though they be much divided in opinion among themselves , yet did they at this time too much agree to disgrace and to dishonor christ with their lyes , calumnies and blasphemies ; for the sadduces as well as the pharisees , did in other things accuse him for a grand impostor , and for a broacher of corrupt doctrine : in that in his gospel he teacheth the resurrection from the dead , which they there denyed to be true doctrine : but it is no new thing to see factions dissenting , to agree in some evil designe against others , as i found it by experience : being at rome in the year 1650. which was the year of their iubilee , there was a great strife between the iesuites and the fryers of the order of saint dominicke , both which were against the protestants : and although their differences have been by the care and vigilance of the pope , so smothered , that the world hath not taken much notice thereof , yet this fire broke out into a flame greater then ever it was before , ( as they certified me there ) both by publicke disputings , and by bitter writings one against another , opening the vices and errors of one anothers faction , thus seeking to disgrace one the other ; which caused the pope to threaten to excommunicate the authors of all such black and libellous bookes , that did tend to the dishonor of his clergy and religion , to make them infamous to the world . but this by the way . we are come now to the seventh and last day of their councel ; and on this day , this way the main quere amongst them : if christ be come , then what rules and orders hath he left his church to walke by ? this was a great question amongst them : and because they did not believe the new testament , nor would be guided by it , they demanded some other instruction to direct and guide them in this point : thereupon six of the roman clergy ( who of purpose were sent from rome by the pope , to assist in this councel ) were called in , viz. two iesuites , two friers of the order of s. augustine , and two of the order of s. francis : and these being admitted into the councel , began to open unto them the rules and doctrine of the holy church of rome , ( as they call it ) which church they magnified to them , for the holy catholike church of christ , and their doctrine to be the infallible doctrine of christ , and their rules to be the rules which the apostles left to the church for ever to be observed , and that the pope is the holy vicar of christ , and the successor of saint peter : and for instance in some particulars , they affirmed the real presence of christ in the sacrament , the religious observation of their holy dayes , the invocation of saints , praying to the virgin mary , and her commanding power in heaven over her son , the holy use of the cross and images , with the rest of their idolatrous and superstitious worship ; all which they commended to the assembly of the iewes , for the doctrine and rules of the apostles . but so soon as the assembly had heard these things from them , they were generally & exceedingly troubled thereat , and fell into high clamours against them and their religion , crying out , no christ , no woman-god , no intercession of saints , no worshipping of images , no praying to the virgin mary , &c. truely their trouble hereat was so great , that it troubled me to see their impatience : they rent their cloaths , and cast dust upon their heads , and cryed out aloud , blasphemy , blasphemy ; and upon this the councel broke up : yet they assembled again the eighth day ; and all that was done then , was to agree upon another meeting of their nation three yeers ; after which was concluded upon before their final dissolution . i do believe there were many iewes there , that would have been perswaded to own the lord jesus : and this i assure you for a truth , and it is for the honor of our religion , tvvo epistles vnto great men of britanie, in the yeare 1599 requesting them to put their neckes unto the work of theyr lord: to break the bread of the soule unto the hungry iewes, by theyr writinges, or by theyr charges, through such as be ready to declare all that theyr necessity doth require. printed now the second time, in the yeare synce the creation of the world 5532. or yeare of the lord 1606. translated by the auctour for the use of such as would & should know what in this cause ought to be performed. two epistles unto great men of britanie, in the yeare 1599. broughton, hugh, 1549-1612. 1606 approx. 37 kb of xml-encoded text transcribed from 11 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a17010 stc 3891 estc s120311 99855510 99855510 21005 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17010) transcribed from: (early english books online ; image set 21005) images scanned from microfilm: (early english books, 1475-1640 ; 411:19) tvvo epistles vnto great men of britanie, in the yeare 1599 requesting them to put their neckes unto the work of theyr lord: to break the bread of the soule unto the hungry iewes, by theyr writinges, or by theyr charges, through such as be ready to declare all that theyr necessity doth require. printed now the second time, in the yeare synce the creation of the world 5532. or yeare of the lord 1606. translated by the auctour for the use of such as would & should know what in this cause ought to be performed. two epistles unto great men of britanie, in the yeare 1599. broughton, hugh, 1549-1612. [20] p. s.n.], [amsterdam? : 1606. dedication signed: hugh broughton. date of publication conjectured by stc. two letters. the first letter is to the privy council and dated 29 july 1599 at the end. the second letter is to archbishop whitgift, undated. both letters refer to broughton's "an epistle of an ebrew willinge to learne christianity--cf. stc. title page plus a² (first leaf signed aij) chi¹ b⁴ c² (british library copy). chi¹ to end has initial "u" (e.g. 'unto') and may have been printed by g. thorp since the initial 'f' on c1v seems to be identical to that in stc 239. a² has initial "v" (e.g. 'vnto') and also the same initial 'i' as in stc 3849, possibly printed in amsterdam by by j. theunisz. the title page has initial "v" twice and initial "u" twice--cf. stc. signatures: pi¹ a² chi¹ b⁴ c² . imperfect; tightly bound and trimmed, affecting text. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. 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accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng broughton, hugh, 1549-1612. -epistle of an ebrew willinge to learne christianity. whitgift, john, 1530?-1604 -early works to 1800. judaism -relations -christianity -early works to 1800. 2005-08 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2005-11 jonathan blaney sampled and proofread 2005-11 jonathan blaney text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion tvvo epistles vnto great men of britanie , in the yeare 1599. requesting them to put their neckes vnto the work of theyr lord : to break the bread of the soule unto the hungry iewes , by theyr writinges , or by theyr charges , through such as be ready to declare all that theyr necessity doth require . printed now the second time , in the yeare synce the creation of the world 5532. or yeare of the lord 1606. translated by the auctour for the use of such as would & should know what in this cause ought to be performed . to the right honorable the temporal lords of the q. of englandes most excellent privey counsell . it is high time ( right honorable ) that som order were taken for that matter which the q. ambassadour of byzāttium iudged likely to turn to the good of cristēdome by right vsage . an entrance into which busines standeth in answering d. abraham ruben the ebrew his epistle . which to pas over in silence any indifferent wil iudg it great prophanesse . hee speaketh glorious thinges of gods goodnes vpon vs. vnto which if wee giue no acclamation , wee may iustly be counted godles . the q. also is highly extolled by him for extraordinary breading of rare knowledge . where , as it is profitable for the realme that shee should be counted in trueth no lesse then in title defendour of the fayth , ( which defence standeth chiefly in breeding rare skil for the trueth & clearnes of the holy scripture ) so it is nedefull to confirm the iewes praysing in that her divines shew in worck all which his wordes tell : whereby the ambassadour be not counted a thraso for his nation , but honorable in sage spech . moreover the iew made a petition honorable for the q. to performe : and such as she may not deny without open contempt of christianitie : that one might be sent to constātina able to direct the iewes willing to learne christianity . it is reported in germanie that this doctor hath turned full many to our fayth : who if they be not wel directed will turne to many by waies . and the nation that setleth them should finde eternal blessing of god , and honour among men . an other petition also he hath as profitable for our nation : as nedeful for iewes : and pleasant for a man of learning to vndertake . he requesteth a full treatise for the scripture & against the law of traditions or talmud . here great matter of infinite vse might be handled , for both testaments , their tongues & copie , ( how they shewe gods wisedome and quick eye ) and theyr story pithily compact , with christianity breathing through all . so for iewes traditions , the ierusalemy talmud might be printed , with approbation for their examininge of much text , but in such pointes as rabbines wrest , to defeate s. stephen , actes . 7. who truly saith that after idolathrous terahs death abraham was called from charan : and to disgrace s. paul geving saul and samuel 40. yeares they most impudently geue samuel but 11. and saul bare two : against their owne graunt vpon midras tillin psalm . 24. so to defeate the iubilees that they fall not vpon our lords death , which one poinct falling out from the partition of the land by fifties vnto redemption makes all past gainsaying , here to worke disturbance they confound all . so where gabriel telleth an end of circumcision , sacrifice , and all moses and the gentiles callinge into equall covenaunt : there of malice they wander exceedingly . and for the familie of david to disgrace s. luke and s. mathew , they forge vanity . for all such they should be confuted . and generally for all their traditiones : whereof they that once were lawfull , had expresse limitation when they should ende . and all their owne additions were foolish or nedeles . for these every massecheth or treatise might be confuted . this farr reacheth the iewes epistle , that which i haue sene . his desire of awnswer appeareth in that he wrote a second : which the post of strasburge hath lost . the iourneys of it are so far examined . your honours must shew what you meane to doe in this case . religion with policy , as i trow , forbid you to neglect it . yf your honours thinke otherwise ; that i may discharge my self , and make away for other states to thinck vpon this same cause , i trust your lordships will not be offended that i print this letter in sondry languages . thus i commend your hh . to god , as you regarde his h. & christianity commended vnto you . basil , 29. iulij , 1599. your lordships to commaund , hvgh brovghton . to the metropolitane , the next in england to the queen ▪ exalted may bee her maiestie . your soule knoweth full well how often you haue beheld my letters for the affaires of a man of esteem rabbi abraham ruben an ebrew , a special lawier in iewes lerning : whom we must regard , as hee loveth our nation , and affordeth honorable speches of our queen , more then any one of milions : & also seketh the honour of our nation , and estimation for the lerning of our people in singular hartiness . notwithstanding vntill this very day i heard no word from you , but that which others spake vpon heresay : whereon no hold is to bee taken , that you would giue me allowance sufficient to awnsweare the iewe. and now because i haue been long a pilgrome without awnsweare now these two yeares dayes : & could haue made a greate volume before this , & left myne own busines to be imployed for the vse of the church , i thought good to demaund of you before the eyes of this soonne what you purpose for awnswear to the people of the king of thogarma· and i will stay yet a little tine while , watching what you wil speake in the end . although he wrote unto my basenes , i am not of authority to aunswer , because his writing went upon matters of your trade . and all the while you hold your peace , none may meddle with this busines . therefore i am in great expectation that you will not hold your peace : but take the matter in hand : or will say , that you find none in the kingdome which be men of understanding , and of settled affection for this worke : & will search for them from some other place where they may be found . for hee is not a speaker of light matter : & his spech is not of ēmpty & vayne sound : but he mindeth things of chief regard : his hart uttereth good matter : he desireth in his workes the kingdome of heaven : & his pen is the tongue of an amiable writer . your eyes have ben the beholders of sundry former letters , & you have marked them . yet you may here also consider the effect of his wordes : that you may perceive whether great blame were in yee for delay hitherto as though yee had bē weak of judgmēt , & you wil weigh my words whether they give advertisement of right . in the beginning he speaketh highly of god his blessing upō us , in the corners of the earth : how he createth the fruct of lippes to heavens peace , a far off : & from the corners of the earth he hath heard of songes of honour in true justice . should not we all for this joyn to him with as good spech in the prophets allegories & say of god. hee hath geven in the wildernes ceder , the tabernacles sittah tree , & mirtle , & oile wood , & set in the desert , the pitys & the box also : that wee may see and understand , and marke , and perceave that the hand of the eternall hath done this for us . it was our duty to have uttered with sage cariage : that the mercies of god upon us pass all spech : and it hath not bene done under the heaven as gods cōpassiones were shewed upon the people of britanie : yf god had gevē us an heart to consider his doings . the rock of my heart knoweth that since i receaved the litle booke of the humane rabbin i have ben ready to take the matter in hand : as in hand it must nedes be taken . and yf i wēt to the couch of my bed , yf i geve slepe to my eyes , or slumbering to my liddes without thinking upō an awnswear unto the iew for the praises of our god , let my hand forget to rule a pen , & let my toungue cleave to the ruff . but it was not for me to speak , as with the realmes consēt , much or little , without publique auctority : nor to prevēt you in your owne office . furthermore , the party hath writ ten most honorable praises concerning the prince amōge nations , our soveraigne lady : & he would make her the glory of all the earth . there hath ben none , there is none , there wil be none hereafter , a prayser of her highnes , such as he shewed himselfe . and although my pen found her all this prayse , with the children of the east , yet i am not fit to awnswer for the maiestie of the q. because i am of no place among you , notwithstanding the manie & great preferments the queen had to give : & sent me word from the ll. by s. iul. c. that i should chose honorable preferments . notwithstanding yf it be the queenes pleasure to appoynt me for this charge : then wil i goe about hartely , to set forth the honour of her highnes , as the golden head of her kingdome : & i wil not suffre the sonnes of the east to be amazed : that there is no patron to this cause among all sturdy hartes of britanie . a digression to awnswere a libeller , that the iewes epistle should be forged . i will here digresse from translating : to meet with some readers opinion . for , some say : many in london are persuaded that the iewes epistle was forged . for wolf the printer printed so much : & many countenanced the auctour of that fame : as d. cosen , named in it , & m. kuph , & barker , that from the stage came to paules crosse , & n. scrivener , & stationer ox. & m. lively , & stationer iacson , & a. w. & s. w. & he that durst write so against a true epistle sent in ebrew , to disgrace him that should defend the generall cause should be as great a slave as ever satan captived : a purgopolyneicen menechmus , knaviter impudent , a brainsick woodcok , & a lunatique foole , a new iulian apostata , as allowing sacrifice to be lawfull in vespasianes warres , & toying with the name christ , as not our lordes name , but cōmon politique : dan. 9. & denying that prophecy had prefixed time for our lordes birth , baptisme , or death , or for ending of ceremonies . no better could he be that should write untruly that the iewes epistle was forged : & the beleevers of such should deserve to be blowē up with pouder : but some barrabas recorded thus : the iewes epistle saluteth you as you feygne . till this be proved a slaunder , none should think upon awnswear . and vladislaus could not give turkes more offence , & victory , then the forger or slaunderer here . thus reasonable men have thought . my awnswer is : that the turky merchantes know , that the iew doth acknowledg the epistles to be his : & grekes told them that the rabbin highly commendeth so much awnswer as he had : & a middelburgean went from me , & much for my sake to him : to whom he acknowledged the epistle : & told him that the second which he sent & came to england , was the very same in a new copy : least the first had perished . now a rude iew , by i. c. setting him on , translated that : so , eyther men be extremly voyde of lerning , or full of impudency : & should abide vladislaus punishment , for them selves & for such as fight for them , as many have bene noted quickly gone . besides the libeller forged an whole letter , to play the villain : & skopheth arc. wh . yelding that to descend to hel in the crede , is by cōsequent to ascend unto paradise : & rayleth upon d. b. his defenders , saying , that none by scripture may deny that our l. went hence to paradise : & he libelled , when he hoped for great ruine , matter for bad men : of whom some openly break out , in hope of his libelled assistance . all this may convict the party to be in all badnes & madnes : till he bring a bar . lo , this answear is plain . now i will returne to translate : how in the former the iew talketh of our happines through the blessings of the al sufficient : & of the high & greate dignity of our q. 〈◊〉 〈◊〉 ( by him ) as the sun ▪ & as terrible as a camp . after this the iew maketh a petitiō for a matter grateful to him , thankful amōge us : a matter honorable , & nothing onerable . his soule desired to obteyne from england some teachers of justice : which might guide al ebrewes who delite in the shelter by christ . & flee to repose al theyr hope under the winges of the eternal majesty . for it is to be feared lest theyr way-pathes turne to be croked , for want of a guide and directer : & come to be of no worth , and decline in theyr voyage with tottering feet , & seke not the eternal by the right path . oh that his petition befell him , & oh that the mighty wold giue him his desire . truly gref parcheth me that the brestcare of judgement is gone from us , that we kepe back spech of holy truth , & cōtemne his petition , & restraine the request of his tongue : & withold the māna from his meaning . oh that my wayes wer fit for a journey as this my soule brayeth after the streames of water , for the honour of our natiō , & for the divine glory of our endes of the earth , the possessiō of the sone in whō so many as trust are sure of happines . how honorable is the name of cōstantine for his diligēce & care & busi thoughtes to call nationes unto the mountaine of the lord , the celestiall siō , & unto the ierusalē which cometh downe from an high : our histories shew how he wrote & sent to spain & india , carefull for east & weast . yf we come of his mothers kindred , flesh of his flesh , & bone of his bone , shall not we goe after his steppes in the steppes of christ ? is not our soveraī lady our motherlik sarah , & a new helena ? ther must be sent a messinger to the virgin sea of elisa that shal be a builder of the holy city . my hope is the l. wil not despise , nor your grace . she wil not disdayne to send unto the city of cōstātin an orator that can handle the law , ad . of divinity & an evāgelist . for the mighty emperour the king of thogarmah desired to know the force of our religiō & to see how the high ierusalē is built amōg us , which is paved with all preciousnes : her stones make a foundation of saphires : the windowes are of the chaldy chalcedon or carbuncle : & the gates of chrystall stones : & pleasant stones are in all her borders . vvhen he seeth how beautifull our city is , he will have a desire to dwel with us in peace . your wisdome knoweth well what the wordes of the ambassadour closly touched concerning an hope exceeding great . vve might bring all to passe by the help of god , and our purpose should not be hindred . and yf we could turne him to our side , what goodly dwellinges had we recovered , what pleasant soyles had come again to us : as streames spred abroad : as a garden upon a river . as the santall which god planted : as the cedres by the waterside . vve feele that he is a mighty king : & hath the strength of the rhinoceros . the mountaynes of the east obey him & principall nations have ben tamed of him . and who wold linger , or faint , or be weary in affayres for so great a personage . yf wee set one , the almighty will furnish with strength : & will encrease might , wher litle at the first was . and yf our success be good , we should ridd our side of much harme : & his strength wold turne to be our perpetuall mighty strength . and touching this iew , newes upon newes rūne & tidinges upon tidinges , shewed by letters that this rabbin hath drawen many with him to heare the whistling of the flockes of christ . yf that be true , our duty requireth we settle them : & to confirme them , lest theyr feet stumble , and theyr steppes slide , and some of them turne unto heresies . moreover i think that the second epistle which perished at strawesburge , declared more oboundantly the counsell of the hart of the rabbin , & cryed out to find some coning doctor , to teach readily the frame of all the bible . and it were an easy matter to teach them all this : & it should be a glory for our quene , & as longe as the mone primeth for ever and ever . and this much for the journey unto the city of constantina . at the last the ebrewes desire was to find so much favour as that he might have from vs a treatise of the written word : what consent & perfection the bible had . the handling of this requireth also a confuting of the thalmud geven , as iewes say , by word of mouth from man to man. here he made an high petition , & requested very depe matter and he knew well enough what costly studies must be joyned togeather for this compasse of lerning . at the first all the scripture must be abridged , & the accidentes : the incorruption of the text : what tongues the bible hath : what groūd we have for understanding the tongue of the law : and the joyning of all bookes into one body : and how the glory of christ & his salvation doth breath through every severall parcell . after this must come the thalmudiques , iewes workes : upon the law , prophetes , & hagiographa . so the ground of translatiō soundly should be manifested . it is knowen & famous how the congregation of romistes fighteth to overthrow the pureness of the text : also they deny the ebrew characters forme now , to be mosaicall , and deny the vowels to be mosaicall , & say , the eight hundreth forty eigh margent readinges , check the text as corrupt and thus before the simple folk , the pope hath fell , cast downe , & overthrowē the glory of the prophetes . against such dealinges we should set furth the honour of the volumes writtē , by the messingers of god , our doctour , & our teacher of justice : and to combat with them which say ther is corruption or alteration in the prophetes text. and theyr spech doth spare a truth . for the congregation of the lerned iewes returned from babel , men of light , pure , aboundant , mighty , have set up markes & a wall about the law to kepe it sincere & sound . the iew knoweth this full well . yet to shew our consent with him , this matter must be handled . so we shall besene not to have any mynd of agreement and fellowship with them which say , the originall , ( ebrew or greke ) is corrupted . moreover touching the new testamēt we must nedes declare wherfore it was written in the tongue of the sonnes of iaphet : & how god acquainted the iewes by litle & litle to take the tongue of theyr neighboures . so ezra recordeth certen epistles in the tongue of aram gen. 10. used in chaldea & persia . so daniel wrote half his book in arams tongue . and afterwardes the septuaginta did set over the holy volume into the tongue of iavan . notwithstanding all this the iewes doe greatly marveile even unto this day why the new testament was not written in the iewes language : ( or tongue of chanaan . es . 19. ) and thy have forgotten what theyr old doctours say : in the thalmud ierusalemy , in megilah fol. 71. they shall in time speake in the tongue of iapheth in the house of sem. this thing is a great matter : & goodly to be shewed how it is come to pass . so , to shew directly all the drift of the scripture , this labour will require travell . for the iewes in this argument relie upon the misnayoth or thalmudiques . but you & your felowes upon our s s. doctoures . and yf you so deale with the iew , he and his people wold despise us all . here i will shew my poore opinion , what should be done for declaration of the wisdome of our faith , according to the expectation of the king of turky handled in the iewes epistle . for i have reason to think that by the kinges commaundement , & not of him self , he wold write as he did . thus the case standeth . vvhen we expound the law , we must serch carefully , the propre force of every word so well as we can : & so we must bring the best sence that we can . for every commaundement litle or great , must be weighed with the balance of the hart . for the hart hath comon judgement planted from the wisdome of the eternall god. now yf comon judgement cannot bear the speach : or yf it goe against comon sense , then must we seke a trope from some other place of the law or holy scripture . for the comon judgement graven in the mind , that is the ground of all expositiones . and all natiōs agree in that . for the angel betwixt man & god is the light wherwith he was lightned at his coming into the world . and upon this ground all our religion is settled . and we must nedes handle this fully for the easterne natiōs . and this much for the scriptures , how the meaning should be opened . there remayneth a laboure of longe winges , for joyning of all the bookes : from theyr begining with the creation of the world , unto the end of the last book : which is called the revelation of s. iohn , which sealeth up all . the joyning of the curtines in the tabernacle was not better fastened with stringes or clasping together , then all the bookes one enter into the other . and three bookes specially are full of the brightnes of christ , & beames of his glory : the book of daniel , the foreworke gospell , & the vision of s. iohn . how denty unto the palate be theyr wordes ? how swete unto the soule be theyr speches ? they are more worth then gold , & much fess ore , & sweter then hony & the dropping of the combe . for daniel shewed how michael stode for his people under babel , madaj , macedon & the kinges of the north , with the kinges of egipt . how they walked in an image ; became as chaff : were eaten up of fier . but the people of christ was still saved , & they who feared god were more honored in babel then ever any should have bene under the kinges of iudah . also they were taught of the very day when christ who was holy above the sonnes of david , shold consecrate himself for us . yea all nationes knew , whē the king of glory should come into the worle . also , flavius iosephus , beside his testimony that christ arose again the third day , he confesseth that in his dayes expectation was of a king who should reigne over all the world . also romanes wrote in the same sort . and all this bred from the book of gracious daniel , whose vesiones are sweteness it self , & his expositiones are as clear as chrystall , concerning what should befall the iewes , untill the redeemer came into the world . also the grekes recorde all that daniell prophecyed , to have fallen out . and as he himself shewed in work the force of his name , when he transposed one letter to make balat esh , tzar , he hath broken out a fyre to the foe , & shewed that ther none bel , tash , azzar , bel a storer of wealth : but bel he is a fier of sorow to his worshippers & the god of heavē is tash atzar , the storer of wealth : as he calleth his name & the chaldeās king his name how they agree with gods present judgemēt then : that the very letters placing should be regarded : so heathen stories record , that his prophecies be true , & the matters which he wrot of be famously knowē among them : as the fall of babel , of paras , of alexanders howse , and all the warres of the kinges of the north , & the kinges of egipt : and all theyr mariages how they were mingled in the seede of man , and cleaveth not together till the romanes bestript them of theyr kingdomes by the yere that christ came into the world , and was borne in bethlechem iehuda , in the reigne of augustus . any simple man might see the wisdome of our faith , yf a ready doctour should teach him the prophecy of belat esh tzar . daniel tash aozar , had layd up store full great : & he is , as it were a bridge from the end of the captiuity unto the dayes of christ . and thence springes the gospell of the fower evangelistes , mathew , marc , luke , iohn . they are as the four beastes , in the head of whose bookes is the similitude of the throne , of the kingdome of david : and on the similitude of the throne , the similitude of a man in dede . he is christ . they have declared in few wordes the perfect knowledge of god with the spirit of fier & judgemēts & a fierie law was with theyr disciples . how goodly are the steppes of christ in theyr story , how precious are his workes & wonders : his right hand wroght valiantly to subdue the old enemy , that he should not deceave the sonnes of adam . they have gathered all the sweetenes of all the prophetes to honour the honorable in strength , synce the coming of the sonne of man with the cloudes of heaven : and after his resurrection , he went unto the auncient of dayes , and was brought before him , and to him was geven power and honour and kingdome , and all people nations and tongues worshipped him . those things have they writtē , and theyr true wordes be as light spred upon the mountaines . also iohn in the revelation buildeth the high ierusalem : after that christ had destroyed the lower . and he testifieth that the covenant for all nationes made them the servantes of god in every country under heaven . only as in daniel the sainctes of the most high trinity , wer alwayes in affliction , so while the world endureth , all that desire life of the world to come , the world of recompence , shal be whittened & purified , through distress & anguish . moreover he comprehendeth the four beastes of daniel a new by like dealinges in one beast compoūded of the foure first : & the dealinges of this beast wil be stirring untill light and darkenes have theyr end . these thinges gracious iohn setteth furth . your high honour shall wonderfully advaunce the glory of the gospell yf you afford a declaratiō of these three workes in particular concerning the brightnes of the light of christ : whose glory covereth the heavens , and his praise filleth the earth . and furthermore of christ you hav an heavenly matter of spech . his barres reach through all the curtines of the holy scriptures : into which , breath of life is inspired , unto salvation : as he hath bene the hope of the auncient fathers since adam was set upon the earth : a bruser of the old serpentes head . also he is properly melchisedek , king of iustice and king of peace : in whom all the families of the earth should be blessed . and he is the unblemished lamb , and by his blood we are redeemed : and god gave him for our sinnes : but he shall sit upō the throne of david for ever : and he at the time prefixed was kild to make reconciliation for sin : & he confirmed the covenant for the many , that is , for all nationes , & he arise & destroyd city & temple , to make an heavēly city that ierusalem which cometh downe from heaven . great grace may be shewed in a true narration for all these poinctes . the joy of hart in all the readers wil be pleasant & permanent , when they goe throw law , prophet , & hagiographa . no old gold can match the price ; no silver can be wayed to the valew , it cannot be peised with ophirs cethem , with the precious beryll or ( isachars ) saphir . doubtles a lerned man , & eloquent oratour , one of a thousand , which could expound from the apostles according to the brightenes of theyr wordes , how all dependeth upon the salvation of christ : & how ther is no other name under heavē for which god gave charge to give honour for the world to come , by one booke of direction here , should be of high price , & delightfull full of comfort and esteeme . the joyes and price wold match all iewells : & vessels of fess gold wold be geven for it . the gold and chrystall wold not match it : the ramoth and gabish stones should not be regarded as it . and all this doth the learned rabbin comprehend : who listned what wil be awnsweared from england , & geveth all heed of attention . the last petitiones cōteyned closly the thalmudiques . for them a learned book should be made , to allow the right , and to damne the wronge : while the apostles maner is shewed : how they handle moyses 613 lawes : and all their speches are called to those comō places : so to shew all theyr wordes , rule upon rule , rule upon rule : line upon line , line upon line , how they rule the thalmudiques . a liuely man of good valour wold performe all this . the king of togarmah or turky , wished , desireth , and wold have the knowledge of our faith : the quenes ambassadour is the reporter : a iew wrot it again and again : we hahe the praises of our god and of our quene : he calleth for a guid : he hath geven us the honour asking instruction of us . and now the eyes of all look upon you , low & high mark you , what you will awnswear for the glory of our god and kingdome , & wisdome of our nation . all kinges in the world will marke , how you will cary this matter : whether to glory & honour for ever , or to eternall shame & reproch . to the christian reader . for better understanding of this turky cause , a narratiō of the whole matter may be added . there was one m. ed. barton made the quenes agent at constantina , called byzantium ▪ before constantin our glory , hating the idoles of old rome , removed the empire seat thither , & called it constantines city , & new rome . this agent ther being a special wise man grew in great favour with the great turk : whose mother , as report is , was a iew. also he fell into acquaintance with the chief rabine ▪ of the iewes synagoge : to whom he had expounded the book of scripture consent : as the iew himself in effect recordeth : & greatly moved him to affect christianes . now l. barton , the rabbin , & the iewess quene mother , all three dealt with the turk to consider that all turkes perish for ever : & how unnaturall a thing it was for a father to have his funerall celebrated with the death of an exceeding great troupe of sonnes : and told how christianity were better : & by peace with the emperour & change of countreys , his sonnes might be amonge christianes , & theyr princes sonnes wold gladly dwell in his territories . the turk began to consult how his owne side could be brought to that . then l. barton gave him this intelligence : that ther was one in england : who from a child had night & day studied the ebrew bible with all iudaique hebrewes : & the grek holy testament equally , expounding the tōgue & matter of the old testamēt , with all kindes of greke auctours : which in the university he professed , after one yeres abode there . for he was of his acquaintance , & knew all his affayres . then he bad ●●nd for him : & he should teach in ebrew or greke , in what church ●e wold in byzantio : with safe garde , & all countenance : that by iewes & grekes assent , the genisares might come to theyr parentes faith , & be glad to live for a better hope . all germanie knew , ●hat in the turkes court strange alteration was : & he suffred buda ●nvictualed three dayes : that it might have ben taken : but that our generall stayed to have the duk mathias to come thither to have ●hat glory : but before his coming it was victualled . this & l. bar●ons auctority as mardochais germanie knew . novv to allure the christian thither the learned ievv is set on . he shevveth him self ●o be as learned a rabbin as any in the world . cōstantinopole iewes ●ccused by chrisostome very wisely from dan. 12. by sundry very learned narrations , that therin god reckoning the very dayes of an●iochus rage , as for the 400. yeres affliction gen. 15. & for the 70. in babylon ieremy 25. wold not suffre them voyd of time limited in ●urther affliction from god , those byzantian ievves styl provided for the chief city , a chief rabbin : as for ierusalem & nehardeah , in mesopotamia upon euphrates . th●se three places have the chief rabbines in the world . and he of constantinopole shevved him ●elf such . he writeth an epistle full of rabbish elegancy . and with more reverence then any ievv might give a christian , that forsoke ●ot his ovvne side . for they have a canon , that , none seke physik of 〈◊〉 christian for body or soule , in maymony . the sum of his letter was , ●hat the party wold come to byzantian rome , to bestovv his ebrevv ●tudies among ebrevves : & not live wher none knevv theyr use . he should be a ietro to the ievves , in theyr wildernes . and he should ●ule all divinity scholes ther. it had ben death to him to have writ●en so unless the turk bade him : and the ievves in all places had sone ●en his accusers . this epistle was sent to england , as a litle booke : to ●ald . stapers , by l. barton , writing that yf the party came to constantinopolin it might turne to the good of christendome . these fevv wordes might tell all not atheā by envy , what the matter was . the ll. savv it : & none of theyr scholers could read it , as it hath strange writing , & a style most strange . archb. wh . bade that it should be sent to me . i was then at basil . i left england , being persecuted for sayng , that barovv & greenvvood wer pardon for all , as they were , but for denying that our l. went to hel. and the very iesuites of mentz in a grek letter to my self say : the church never beleeued that our l. went to worse lodge then the fathes had . all living are superi , all dead inferi : and against epicures we confess our l. went to inferos , the soules departed . before execution of barovv & greenvvood tvvo dayes b. elmer requested a chaplein of n. n. to request me from him , to talk with the tvvo bent to die : saying , as sure as i live , yf he talk with them , he will save theyr life . the chaplein promised to move me , but did not . othervvise he had requested me by an other . but the chaplein had rather tvvo should dye : then n. should be detected , what imprisonment & coile his gehēna kindled : as his slime still rageth in the same badnes & madnes , vvishing as nero that all might be kild at a blovv that is not of theyr heresie . to be revenged of him , requesting leave of my l. keper , i went over sea , & at midelburg i printed of the kinges right : & of the grek credes phrase : that by heathen , 70. apostles , or thalmudizing greke , it never meant more or less in writers of esteeme , then to go hence to god. and that in the godly it was all one with this : to ascend into paradise . from middelburg i went to helvetia for this cause . an helvetian told me ther , that the pope had sent one d. pistorius to dispute , that the scripture was corrupt : & therfore the church must iudge : & yf our halfe wold not yeld to that : he wold fortify his side to fell ours . the helvetian told me , that foyling him i should hinder warres . i went thither : he provoked me , upon occasion of spech , being at fribourge , when i was in basil 20. miles off . i wrote to him in grek wherin he gloried : how he was led amisse . he three dayes after commēded my poore studies most highly to our tigurines : who sent me his letter : but in the end , he wrot in greke , he wold not dispute . that was shewed to the popes captaines : then they sayd : so our cōmissiō for war cesseth : seing the popes d. is broken . a learned man lodovicus lucius will testify and sweare this : & the ll. of berne , zurick , & basil offred all sufficient : hut i told i was bent to an other . this was my basil voiage wher i printed the two eb. epistles . finis . a treatise of libertie from iudaisme, or an acknowledgement of true christian libertie, indited and published by iohn traske: of late stumbling, now happily running againe in the race of christianitie traske, john, d. ca. 1638. 1620 approx. 78 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a13875 stc 24178 estc s118597 99853804 99853804 19202 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a13875) transcribed from: (early english books online ; image set 19202) images scanned from microfilm: (early english books, 1475-1640 ; 1011:12) a treatise of libertie from iudaisme, or an acknowledgement of true christian libertie, indited and published by iohn traske: of late stumbling, now happily running againe in the race of christianitie traske, john, d. ca. 1638. [10], 42, [2] p. printed by w. stansby, for n. butter, and are to be sold at his shop, at the signe of the pyde bull, neere s. austens gate, london : 1620. running title reads: libertie, from iudaisme. the last leaf is blank. reproduction of the original in the henry e. huntington library and art gallery. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng judaism -customs and practices -early works to 1800. christianity and other religions -judaism -early works to 1800. 2006-11 tcp assigned for keying and markup 2006-11 apex covantage keyed and coded from proquest page images 2008-11 john latta sampled and proofread 2008-11 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a treatise of libertie from ivdaisme , or an acknowledgement of true christian libertie , indited and published by iohn traske : of late stumbling , now happily running againe in the race of christianitie . isid . in mat. 11. 29. quid iugo christi suauius ? quid onere leuius ? à scelere abstinere , bonum velle , omnes amare , nullum odisse , aeterna consequi , praesentibus non capi , nolle inferre alteri , quod sibi perpeti sit molestum ? london , printed by w. stansby , for n. butter , and are to be sold at his shop , at the signe of the pyde bull , neere s. austens gate . 1620. to my holy and tender mother , the chvrch of england , all increase of peace , prosperitie , and holy vigilancy , vnto the glorious appearing of iesvs christ . to whome on earth , rather then to you , ( blessed & blessing mother ) should i direct my supplications , deprecations , and my thankes ? seeing by gods grace and your prudent patience amidst so many sore tryals , i haue yet a breathing time left ; & may for a while sit downe , contemplate and admire : o the vnspeakeable loue of god , in reducing me into nesse of my pollutions , made mee both afraid and ashamed to point at mine owne deformities . incumbred i was with many thoughts how to discouer my minds change ; & how to walke for the time to come , and yet after a few daies , i could not but disclose it : it was within me like a fire in my bones , i was weary with forbearing and could not stay , and i resolued that it was both my duty and safetie to addresse my selfe to those whose lips preserue knowledge , and hands authoritie . if a leaper was to shew himselfe to the priest , and such as were full of vncured blaines and sores , to shew themselues to the high priest : why should i bee afraid to present my selfe in my scars to the guides and gouernours of this church , for the glorifying of that grace which purged my corruptions , and healed my sores ? i therfore forthwith addressed mee to the most reuerend father of this renowmed church , by him imploring reconciliation to my iustly offended mother : and since , how open hath her bosome beene to her returning sonne , how ioyfully hath shee receiued , readily instructed , and willingly restored me to my sacred office againe : and how blessedly haue some beene reduced by my weake helpe into the the way of peace : from which they had swerued with me , ( though not all by me ) i am not able to expresse with pen. neither shall i cease to vse all my industrie to bring again all that haue straied by my word or example , as by my mothers leaue i shall bee authorized so to doe : seeing through gods mercie they are not manie , and those that are , no way dangerous , being such as haue little force to perswade any , and the most such as imbraced those things , without my aduice , and some contrarie to my iudgement at that time : and as i haue publiquely by preaching againe proclaimed my true change , so shall i priuately by practise confirme it to all with whom i shall conuerse ( by gods grace ) vnto my liues end . and who am i , that i should be any more troublesome to so indulgent and gracious a mother ? no verily , i shal neuer forget her mercie , wisdome , bountie , and meekenesse towards one so farre gone , though i should participate no more of her loue : and i am the more bold to disclose my whole heart vnto her , because she knowes that greater , more eminent , learned , and glorious members , haue had their foule slips . and though i for beare to name any , lest some should think i doe parallel my selfe with them : nor had we any to name either vnder the law or gospel , as examples to induce vs to be willing to acknowledge own our deformities ; for the magnifying gods mercie , edifying his church , and humbling our selues : yet we cannot but know , that there is nothing so couered that shall not be reueiled , nor hidden that shall not be knowne . neither shall hidden things of darkenesse , lurke alwaies in secret . the lord will come , and all mens sinnes shall be layed open : such as goe not before to iudgement to their sauing , they must follow after to their eternall torment . neither can i conceiue , that in this light , and loue of the gospel , in the middest of true israelites , in whom is no guile ; especially in the knowledge of my tender mother , any derider shall be suffered to disport himselfe with the nakednesse not of a father , but a failing brother : or any scoffing ismaclite , to mocke at isaacs minoritie , or any vncharitable inconsiderate brother , to vpbraid with what hath beene formerly done ; much lesse , any idolatrous rabsakeh , to raile on the least seruant of god. but that on any such iust occasion giuen , it shal be lawful for such as haue an heart to the combate , to enter the lists againe , in the spirit of meekenesse , though onely with a sling , and such smooth stones as may be chosen in our holy riuer of life . and in the confidence of this later , with the excitement of those former motiues , i am incouraged to penne what is done , concerning the christian libertie i doe now vnderstand . and though i am yet farre short of what my most iudicious mother may expect for my large time ; yet well knowing , that she is so like our lord of glorie , that she hath learned long since , to accept of weak works , where she perceiues willing mindes , according to what her children haue , and not according to what they haue not : i now rest , and am resolued to reremaine , though of late seemingly departed for a season , yet sincerely returned for euer , and at this time , thy dutifull and obedient sonne , iohn traske . to the christian reader . courteous reader , if i may not question thy christianitie , then , i hope , not suspect thy charitie , in the view of this short treatise . and though it bee somewhat confused , yet better is a tattered habite , where the body is sound , and the heart sincere , then gorgeous and well set attire on a false heart , and rotten carkasse . and what euer this booke may seeme to portend , yet i aime at nothing but mine owne discharge of dutie , in the free acknowledgement of all my failings . i meddle not with the instruction of any , but the helpe of such as haue beene hurt by mee ; and that all may know that i haue done with iudaisme . helpe mee , therefore , as i should helpe thee , against secret slanders , and willing mistakings of some maleuolent ones : and tell them that with me , that pentameter is so true : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euerie forced businesse is grieuous , that i should neuer haue done ought by costraint : yea , i know certainly , that nemo inuitus bene agit , etiamsi bonum est , quod facit , no man vnwillingly doth any thing well , though that which he doth he verie good . it is almost a whole yeare since god graciously relieued mee in so great a straite . and though some pennes haue runne ( as i since perceiue ) and tongues beene exercised , in wounding mee causelesly in other things ; yet god is sufficient to take iust reuenge , if my obedience were once fulfilled : which vengeance , god auert , if it be his will , by giuing them hearts to raze out some vntruths out of their more then satyricall inuectiues , and forbeare reproches for time to come . and desiring thy patience to reade the whole ouer , passing by the quotations in reading , though not in trying the truth of them all : i rest , thy brother , that prayeth for thee , ioh : tra. may 5. 1620. a treatise of libertie : against judaisme . chap. i. the authors preparation of himselfe to write , and helpe to some others , to read profitably , what followeth in this booke . amongst the manifold fruits of the holy spirit , there is one , which is often read , freely acknowledged , much commended , yet least practised by the most , that should be the greatest proficients in christs schoole : and it is meekenesse , which is expresly required of all ; whether instructors , or instructed ; in authoritie , or vnder gouernement ; pastors , or people ; men , or women ; and hath beene euer of great price with god , in the time of the law : as it is now much set by , and highly valued , in the gospels peace . as beneficiall it is , as any other grace , attended with as many pretious promises : as manifest a signe of the truth of gods grace , as may be had . so that , though a lyons boldnesse , a serpents wisdome , a doues simplicitie , or rather innocencie , be true badges of sound christianitie ; yet it may be said , and that truly , that a lambe-like meekenesse surmounts them all . neither is it left to euerie mans choyce , to be meeke , or no ; but the man of god is inioyned it , and to all other men it is commanded , in plain words ; as to timothie , thou , o man of god , flie these things , ( namely doting about questions , strife of words , peruerse disputings , the loue of money , ) and follow after righteousnesse , godlinesse , faith , loue , patience , and meekenesse : 1. tim. 6. 11. and , the seruant of god must not striue , but be gentle to all men , apt to teach , patient , in meeknesse instructing those that oppose themselues , if god , peraduenture will giue them repentance , to the acknowledging of the truth : 2. tim. 2. 24 ▪ 25. and to titus , the first bishop of that church of the cretians , he saith , put them in mind , to be subiect to principalities , and authorities , to obey magistrates , to be readie to euerie good worke , to speake euill of no man , to be no brawlers , but gentle , shewing all meekenesse to all men : tit. 3. 1 , 2. so that such as set light by this duetie , are no better then rebells against god , and what euer pretence they may haue , rebellion is written in all their fore-heads . besides , christ himselfe hath pronounced them blessed , math. 5. 5. they shall inherit the earth : when ianglers , and such as are contentious , and full of strife , shall be authors of their owne woe , and plunge themselues into much miserie , and be an occasion of rooting themselues out of their habitations , meeke ones shall peaceably possesse the places where god hath graciously planted them : so saith the psalmist ; yet a little while , and the wicked shall not be ; thou shalt diligently consider his place , and it shall not be . but the meeke shall inherite the earth , and delight themselues in aboundance of peace , psal . 37. 10 , 11. neither shall meeke ones erre in iudgement , but they shall be taught gods way , psal . 25. 9. yea such is the excellencie of their condition , that gods kingdome is their vndoubted possession , seeing against them , there is no law ; gal. 5. 23. and it is an euident note of election ; col. 3. 12. and a notable helpe , to make gods word a sauing word , to such as heare it , iam 1. 21. and ; a meeke and quiet spirit , god highly prizeth , 1. pet. 3. 4. meeke ones , of all others , haue a possibility of being hidden in the day of the lords wrath , zephan . 2. 2 , 3. who then is he , or where is he , that will be slacke at all in labouring to be as meeke as a lambe , in all his conuersation ? and that such as are desirous , may attain it , the blessed spirit , hath left directions how such may be holpen thereunto . as first , by the due and serious view , of what we our selues haue beene , and at left our pronenes to the same or like euils with which others are , or haue beene intangled , and ouercome . so paul , willing titus to teach his disciples , to shew all meekenesse to all men , vseth this as a reason or motiue thereto : we our selues also were vnwise , disobedient , deceiued , seruing diuers lusts , and pleasures , liuing in malice and enuie , hatefull , and hating one another , tit. 3. 3. as if he should haue said , why should we behaue vs angerly , or proceed bitterly , or disdainfully against any , seeing none are so odious , but we haue beene as vile as they ? they be foolish , and haue not wee beene vnwise ? they rebellious , and we were disobedient : they deceiued and intangled with errours , and we once knew not the way of peace : they serue lusts and pleasures , and wee haue beene as base slaues to our owne desires : they are now malicious , and we haue liued in malice and enuie : they deserue contempt , and we haue been worthie of all manner of hatred . moreouer , if we consider , that which may yet befall our selues , seeing we stand not by any power or strength of our owne , this will much auaile vs , to worke in vs , meekenesse : not onely to open prophane , and such as are not yet called , but to failing brethren , especially as haue beene ouertaken by some subtile and strong temptations : that they may bee restored againe to their former standing , and that in the spirit of meekenesse , gal. 6. 1. if spirituall men did but weigh this , duely , there would not be so bitter inueighing against others , in the state of lapse , much lesse in the case of recouerie ; when men are knowne to acknowledge willingly all their failings ; or haue in them a good forwardnesse to confesse , and forsake them , as they daily perceiue them to be faults indeed . and if we set before our eyes examples , it may helpe much thereto : seeing it is left as moses chiefe praise , that he was a verie meeke man , aboue all the men that were on the face of the earth , numb . 12. 3. and our lord proposeth his owne example , in this aboue all other things , where he saith , learne of mee , for i am meeke , and lowly in heart ; and addeth a promise vnto it , you shall finde rest to your soules , matth. 11. 29. and if these helpe not , pray for it earnestly , as zephany willeth , where he saith : seek the lord , ye meek of the earth , seeke righteousnesse , seeke meeknesse . zeph. 2. 3. so that to shut vp all , this meeknesse is an excellent ornament to all , and the proper liuery of gods elect , whereby they may bee discerned from such as are filled with gall , and wormewood . by this , the penne that is truely guided , is kept from dropping downe any poyson of bitternesse , to grieue any ; from all proud scorning of failing brethen ; and by it men are holpen to reade things written , with such respect , as if they had been written with their owne pen : yea , to doe to all men as they would be done vnto , and to forbeare to doe ought to any , which they would be loath should bee done to themselues : and thus much , for some preparation , to that which followeth , concerning the truth of that libertie , which true christians doe all enioy . chap. ii. a small taste of true christian libertie . great was the liberty , those senators ( in conceit ) vaunted of , at the wound of that beast , which yet liued , though mortally wounded , by chereas sword : so that liberty , and onely liberty , is the souldiers watch word . but how great ! glorious ! costly ! and certaine this libertie is ! no heart can conceiue , nor tongue expresse , much lesse any pen describe , the glory , and admirable excellency it doth containe . this true christian liberty , this sonne-like freedome , is that , which god himselfe hath bestowed , christ iesus purchased , and the holy spirit declared to such as truly beleeue ; and such libertie it is , that if the giuer bee respected ? it must bee greatly esteemed : the cost bee valued ? it must bee highly prized , or the commoditie thereof weighed ? it cannot but bee earnestly desired , and zealously defended , against all , that in any wise would limit , such boundlesse loue . wherefore , seeing , god the father , hath bestowed , gal. 4. 4 , 5 , 6. god the sonne , purchased it , at the price of his owne bloud : iohn 8. 36. act. 20. 28. 1. pet. 1. 17 , 18. god the holy ghost declared it to all , in whom he also vouch safeth to dwell , 2. cor. 3. 17 and seeing i am one of them that professe such freedome , and haue testified before many witnesses , that i doe now vnderstand more cleerely , the mystery thereof : i shall in a few words labour to expresse it to all that are indued , but with the least beginnings of the same free spirit , psal . 51. 11 , 12. that a liberty there is , if any were so impudent , as to deny ; yet can none bee so ignorant , as not to conceiue , that such a thing must of necessitie be confessed , seeing it is so often mentioned , and a law for it declared , to all that vnderstand . iames 1. 25. but all the strife is what libertie it is ? and who they are , who may be truly said , to enioy such freedome ? for answere to both ; it is affirmed , that this libertie is a freedome from the law , from sinne , and so from hell , and all feare of condemnation : from sinnes accusation ; the lawes condemnation : and hels anguish and that eternall separation , from gods comfortable presence for euermore : we are diuorced from the flesh , and so free from it , yea dead thereto , and so at liberty from the law , as it is written , the law hath dominion ouer a man , as long as hee liueth ; for the woman which hath an husband , is bound by the law , to her husband : so long as hee liueth ; but if the husband be dead , shee is loosed from the law of the husband : so then if while her husband liueth , shee be marryed to another man , shee shall be called an adulteresse ; but if her husband bee dead , shee is then free from that law ; so that she is no adulteresse , though she bee marryed to another man wherefore , my brethren , ye are also become dead , to the law , by the bodie of christ , that ye should bee marryed to another , euen to him who is raysed from the dead , that wee should bring forth fruit vnto god : rom. 7. 1 , 2 , 3 , 4. by this similitude is our diuorce exemplified , yea , our freedome from the law , by the death of christ ; and our death in christ , is most plaine to all that doe vnderstand . and lest any one should yet doubt , and not rest fully satisfied , the apostle a little after doth instance in himselfe , and saith thus , i was aliue without the law once ; but when the commandement came , sin reuiued , and i dyed ; and the commandement which was vnto life , i found to be vnto death , verse 9. 10. and then hauing put a manifest difference betweene his flesh and his faith : his inward and outward man hee concludes with an exclamation thus : o wretched man that i am ! who shall deliuer me from this bodie of death ? and in another place , hee saith , i through the law am dead to the law , that i might liue vnto god , i am crucified with christ : neuerthelesse i liue , yet not i , but christ liueth in me , gal. 2. 19 , 20. what can be more plaine then this ? that being thus baptized into christs death wee are free from the law : and it hath no more such authority to condemnation , ouer vs at all . by this also are wee dead to sinne , rom. 6. 1 , 2. that is , as obey we cannot , so disobey we doe not ; and so hath hell , nor deuill , no more to doe against vs. if sinne would stand vp to accuse , god himselfe hath discharged vs : by himselfe wee are esteemed iust : if the law would iudge or condemne , christ himselfe hath dyed , to yeeld it the due , and is risen againe , being set downe at gods right hand to make iutercession for vs. if trouble , yea the powers of hell it selfe , would indeuour to separate vs from the loue of god ; it cannot , they can neuer preuaile , rom. 8. so that a libertie here is , but none to the flesh , gal. 5. 13. none to sinne , 2. pet. 2. 18 19. no cloke for malice , 1. pet. 2. 16. but a libertie to righteousnesse and holinesse , luke ▪ 1. 74 , 75. yea , to runne the way of gods commandements , psal . 119. 32. as it may stand with faith in iesus christ , reu. 12. 17. but for that libertie from sinnes power is granted , and freedome from hell defended , or at least desired , by all ; and willingly acknowledged by men of sound iudgement , to all beleeuers : therefore it is libertie from the law , which is here to be proued , to such as are willing to know the same : we are set free from the whole law which saith , cursed is euery one which continueth not in all things , which are written in the booke of the law , to doe them : gal. 3. 19. free we are from that seruice , in the oldnesse of the letter , rom. 7. 6. free from that forme , which was written in stony tables : and presented to those naturall israelites , in moses hand , 2. cor. 3. and christ is the lawes end , for rightousnesse to all that beleeue , rom. 10. 4. free we are from all punishment which the law exacteth , for time past ; and from all rigorous and strict performance , of euery part thereof for time to come . the same mans nature , yea , flesh and bloud which transgressed , and is obliged to such formall obedience , and exact seruice , hath now satisfied , and borne the fury due to that transgression , heb. 2. 14 , 15 , 16. and wee by faith in him haue yeelded obedience , and all satisfaction : and are so accepted as obedient , rom. 4. 7 , 21. our libertie from sinne being nothing else but an effect of this freedome from the law , though that from sinne bee first knowne , ere this from the law can be perceiued , rom. 6. 14. for where no law is , there is no transgression , rom. 4. 15. and whosoeeuer is not free from the lawes rigour , must needes be subiect to sinnes tyranny . free then we are from the law , as it is wraths minister , as it can doe vs no good , as it is weake through the flesh , rom. 8. 4. neither doth it at all auaile vs to iustification : though for obedience it still serueth to curbe our old man : and to quicken the new man : though the flesh bee now become so contrarie to it , as it is not nor can euer bee subiect thereto , rom. 8. 7. and christ in vs , doth the will of god for vs , in truth ; and without vs hath satisfied gods wrath for vs , and also performed that formall obedience , which god requireth : so that within and without , all our perfection is nothing else but the perfection of christ himselfe . if then wee are free from the morall law , in respect of iustification , how much more from that law of commandements , contayned in ordinances ? ephes . 2. 15. called also the hand-writing of ordinances , col. 2. 14. which was against vs , and contrarie to vs , being a middle wall of partition : to keepe vs that are gentiles , in the flesh , from any fellowship with israels common-wealth , and from all participation , in their glorious priuiledges : ephes . 2. 14. the bond-woman , that law : and her sonne , the flesh , is now cast out and quite expelled by true beleeuers : and the free-woman , the promise : with her sonne the spirit : is onely to bee respected , for that the inheritance is now by promise . the law as hagar , was added after the promise was made . and as abraham after the promise , that he should haue a sonne , tooke hagar , gen. 16. and of her begat ismael , who was not the seed who must inherit ; so also long after the free promise of saluation made to mankinde , through christ alone , and that onely by faith in him : abrahams seed tooke the law , and by the works thereof sought to inherit , but found the law not it , by which any inheritance could bee obtayned . from all this learne we , not to burden our selues , beyond our power , nor to hold fellowship with one that is mightier , and richer then our selues , for that the earthen pot and the kettle agree not together ; nor our outward man the flesh , with the spirituall law : and for vs in the point of iustification , to seeke to bring our old man the lawes obedience , is to bring drosse to fire : to put a weake infant , or a liuelesse carrion , to the combate with a mightie giant : yea , to bring the lawes workes , to the corrupt mans practice : is to set a new piece in an old garment ; to put new wine into old bottels : neither can such an earthen pot as is our olde man , and the kettle , the law , bee smitten one against another , without the pots danger : for as the euent of these , would bee the greater rent of the garment , so fondly patched ; the bursting of the bottels so ignorantly filled ; and the dashing of the earthen pot in pieces : so all that euer indeuour , to yeeld that law-obedience , as to seeke to be righteous therby , with this dead body , though a delight they may haue in the inward man : and a desire , and indeuour so to doe , with the outward man : yet the good , they would , they shall neuer perfectly effect , and the euill they would not , that shall they performe , rom. 7. this was that made paul cry out , for our example to bee deliuered , or set free from so dead a bodie . and concludes also that from it hee is freed by christs owne death : god hath deliuered him from his dead bodie , by iesus christ , and so from the law , & from sin , and consequently from hell ; and this is that liberty of which we are possessors ; & of this , & onely this it may be said , if the sonne hath made you free , you shall bee free indeed . if then the flesh be crucified , the law is satisfied : if the flesh haue obeyed , the law is fulfilled : and this is done , euen in our owne whole nature , and that as it is said by iesus christ wee liue , now no more the life of the flesh : for that all such , as so liue , are all their life time subiect to bondage , and in feare of death and damnation . and yet that this libertie , may the better appeare , we may consider in the next place , the persons set free . and they are all such , as are borne , not of bloud , nor of the will of the flesh : nor yet of the will of man , but of god : iohn 1. 12. for that which is borne of the flesh , is flesh : iohn 3. 6. and flesh and bloud , can neuer enter the kingdome of god , neither may corruption , inherit incorruption , 1. cor. 15. 50. and wee haue learned , that all flesh is as grasse , and all the glorie of man , as the flower of grasse ; the grasse must wither , and the flower fall away , but the word of the lord indureth for euer , isa . 40. 1. pet. 1. 24 , 25. and wee are borne againe , not of corruptible seed , but of incorruptible , by the word of god which liueth , and abideth for euer . so that the free men , and such as are set at libertie , are not such as are borne of men , but those that are borne of god ; they onely know this libertie , and are truely acquainted with the priuiledges thereof ; they are such , as doe now finde in them , the power of the spirit of life : they doe mind heauenly , and spirituall things : are quickened , in their dead bodies . col. 2. 13. in part to yeeld true , and sound obedience , to the spirituall law : they haue the spirit of the sonne inabling them with boldnesse , to call god father ; and the same spirit witnesseth to their spirits , that they are the children of god ; rom. 8. 15 , 16. they can deny themselues , groaning in themselues to be set free in body , as they are in spirit , from the bondage of corruption , and yet can wait patiently , for that full redemption : they haue the spirit of prayer , and prayse , and are conformable , in a great measure , to christ himselfe . these are called to liberty , and entred into the glorious liberty , of the sonnes of god , rom. 8. 21. neither are such free men , lawlesse , or at all fruitlesse : for as sinne , that is , serue sinne , they can neuer , as they haue formerly done : rom. 6. 1. iohn 3. 9. so are they exercised in the spirits fruites , and in them they abound : loue , ioy , peace , long-suffering , gentlenesse , goodnes , faith , meeknesse , temperance , they can now declare . gal. 5. 22 , 23. these enuy not , vaunt not themselues , are not puffed vp , behaue not themselues vnseemly ; seeke not their owne ; are not easily prouoked ; thinke no euill ; reioyce not ininiquitie , but reioyce in the truth ; beare all things , beleeue all things , hope all things , and indure all things . and if this be lawlessenesse , such lawlesse persons are wee become : yet are we sure , that such are not without law to god , but in the law to christ : it is the royall and perfect law of libertie , which these haue attayned , and in it they walke . that is their mirror , and continuall glasse , in which they behold themselues , day by day . moses glory is now no glory to them : nor moses face doe they any longer looke after : it is the glorie of christ iesus which they admire , and on his most glorious face , they are bold to gaze , and thus are they changed , from glorie to glorie , 2. cor. 3. 18. haue receiued grace , for grace . iohn 1. 16. and are indeede procceded , from faith to faith : rom. 1. 17. they haue the glory of christ , for the glory of moses ; the grace of the truth , for the grace of the type : and are come from faith of conditionall promises , to faith of free promises : they are so farre from being obliged , to any iudaicall ceremonies , or mosaicall rites , that they are free from the burthen of the ceremoniall as vtterly abrogated , and the curse of the morall law , for which christ hath satisfied . these then are those free men , true inhabitants of our new hierusalem , gal. 4. hauing that white stone , with the new name , reuel . 2. haue eaten of the tree of life , in the middest of gods paradise , vers . 7. haue on the wedding garment . mat. 22. liue by faith . gal. 3. 11. walke by faith . 2. cor. 5. 7. worke by faith , iam. 2. 18. are clothed with that fine white linnen . reuel . 19. these doe declare the truth of their faith , by the power of their loue . gal. 5. 6. performe no workes of the mosaicall law , nor can performe them , but in the workes of faith these doe abound , rom. 3. 28. so that albeit by the flesh in forme , these doe no worke perfectly , yet by loue in truth they are fruitfull , and rich in good workes , they haue willing mindes , and their workes are accepted according to the truth of their affections which god onely can see : 2. cor. 8. 12. abrahams example makes it manifest : who being commanded to sacrifice a sonne , sacrificed a ramme ; and the ramme was accepted , where a sonne was exacted : abraham offered his sonne isaac but how ? not by sight , that was a ramme ; but by faith , that was a sonne : heb. 11. 17. and iames expresly names this as abrahams worke , though by sight , and sence he did no such worke at all . iam. 2. 21 this is that great mystery of godlinesse , and herein lyes the sound comfort of christians , that are so free from the worldly rudiments and intollerable bondage of shaddowes and ceremonies , as that for iustification the exact fulfilling of the morall law is not now required at their hands : but if they consent to the goodnesse thereof , are willing to doe it , and reioyce therein ; though the good which they would they can neuer perfectly effect , nor exactly performe , but the euill they would not is euer mixed ther with , yet is this will , this free consent , this lasting and increasing delight , cleared through iesus christ , as if they had perfectly done what god requireth , rom. 7. 2. cor. 8. 12. and by this it is cleared that our libertie is no carnall , but a spirituall : no seruile but a son-like , no short or momentanie , but a lasting and eternall libertie we doe defend . and as men do highly esteeme small things if they bee but fauours from great ones , and doe value things at the rate they cost , or reioyce in them for the goodnesse they haue or the benefits they bring : if princes fauours bee so much esteemed , and souldiers skarres so charily kept , diamonds of so great value , and orientall pearles , so much set by : at what rate should this libertie be valued ? how dearely prized ? how much desired ? and how valiantly defended , by all that heare of the excellencie thereof , and are entred within the limits of the same ? let libertines then , bee as presumptuous , and lawlesse , as they list : and iewes as enuious , as they may : and false christians as carelesse as they are , or as superstitious , as some are knowne : yet wee all , should prize this libertie , at farre more then our liues worth , much more then wife , lands , friends , or whatsoeuer else might bee most deare vnto vs. and in this libertie , let vs liue and dye , and for it , let vs constantly stand : and not be so foolish as to begin in the spirit , and seeke perfection by the flesh : to subiect our selues , to iewish fables , to stretch out our neckes to receiue that heauy yoke , to turne againe to that prison wherein the iewes were shut vp : to those weake and beggerly elements , and be bond-slaues to them , to goe againe to the schoolemaster , as if wee had not yet learned christ . to leaue the contemplation of the present body for the emptie shaddowes : like mad men , to flie from the day light , to the twilight : knowing now , that those shaddowes were for the present , viua , but neuer ( as the body ) viuificantia ; they were once quicke , but not quickening : but since that , they had a time , wherein they were moribunda , about to dye , after once iohn baptist appeared in his ministerie , luke 16. 16. a time , in which they were mortua , when once the veile of the temple was rent : at the death of our lord iesus ; mat. 27. and albeit , they had also a time of solemne buriall , wherein their funerall obsequies were dispatched : as namely , while the apostles tollerated circumcision , as appeareth by the circumcising of timothy , ast. 16. 3. and the vindicating of libertie , from circumcision by refusing to haue titus circumcised , gal. 2. yet now they are , long since become mortifera , deadly to all that turne backe againe vnto them , seeing they doe question thereby the validitie of faith in iesus ; and doe become debtors to the whole law , and christ is made of none effect , vnto them , they are fallen from grace . gal. 5. 1 , 2 , 3 , 4. so that by this libertie , and onely by this , haue we all the comfort we doe enioy . and whosoeuer dare , either oppose it , or scorne it , or at all limit it in any fleshly manner , as by forbearing of meates , or by legall obseruation of dayes : they are they , who at least ignorantly , doe scorne gods loue , set light by christs merit , and doe set themselues against the truth of gods grace , for which and in which , wee doe with comfort stand . and yet not withstanding , the law morall stands firme , not abolished , but established by this doctrine , and of it we say , that hee that obserueth the whole law and faileth in one point , is guilty of all , lam . 2. 10. and except our righteousnesse doe exceed that of the scribes and pharisies , there is no entrance for vs into the kingdome of god , mat. 5. 20. but this exceeding righteousnesse , is not ours , but christs ; as is before shewed , for that allours , is as filthy rags , isay 64. 5. and who can bring a cleane thing out of filthinesse ? iob 14. 4. and we haue learned , with holy paul , to esteeme all other righteousnesse , but that of faith , as dung and losse , phil. 3. this is the righteousnesse of god by faith vnto all , and vpon all that doe beleeue , rom. 3. & 9. we seeke no promise , by the old , but by the new couenant : not by the law , but by faith onely : the law morall , is of force , but not fulfilled by the flesh , but by faith onely . so that by christ wee doe fulfill both the forme , and the truth : the letter , and spirit : the olde and new couenant . by faith , wee are formally righteous , according to the lawes exact rule : by loue truly righteous , according to the morall truth of the same law. so that by this the morall law is confessed to be still holy , iust , and good , if lawfully vsed , 1. tim. 1. 8 , 9. it serues still to conuince all men , of sinne , and to bring them to christ , for perfect obedience , and full satisfaction ; yea , so farre are wee from granting the laws abolishing , in part , or in whole ; that we still affirme god will bee euer iust , and transgressors shall neuer escape his terrible and powerfull hand . neither shall this law lose its force in all sorts of men , yea , in the godly themselues , to weaken the old-man and to humble them daily , vntill it may bee triumphantly said , o death ! where is thy sting ? o hell ! where is thy victorie ? the sting of death is sinne , and the strength of sinne is the law : but thankes bee vnto god who hath giuen vs the victory through our lord iesus christ , 1. cor. 15 55 , 56 , 57. and this is that , by which all enmitie is slaine , and peace made : yea , all that beleeue , whether iewes , or greekes ; male or female ; bond or free ; haue free accesse by one spirit , to worship the father , through the sonnes mediation , and this liberty is part of that glorie , which the very angels themselues desire to behold , 1. pet. 1. 22. chap. iii. answeres to some obiections , which seeme to be against this libertie . hauing now expounded , and testified , there are some questions to bee examined , that doe concerne this liberty ; that all lets being remooued , the imbracing thereof , may be the more boldly perswaded , to all that shall acknowledge so glorious a condition , and the contrarie appeare as it is an intollerable bondage , too heauie for any to vndergoe . obiect . and first , some say : if it bee so , that the law morall is still of force , why then haue wee left off the seuenth day sabbath , which that law expresly inioynes , our lord obserued , the apostles were taught to keepe , and did obserue after christs death and resurrection ? resol . the answere is : that a sabbath wee doe keepe , and a seuenth day wee doe still obserue vnto the lord : yet not that sabbath , not that seuenth day ; so wee haue learned to obserue no dayes , nor moneths , nor times , nor yeeres , as that law inioyned , gal. 4. 10. but wee haue learned to esteeme all dayes alike , in respect of that law , that olde letters seruice , rom. 14. 5. wee are not now so to serue god , rom. 7. 6. a new spirituall seruice wee are to yeeld . and that a sabbath day , we doe still acknowledge , it is by vertue of the commandement it selfe , as farre as it is morall ; which saith , remember that thou keepe holy the sabbath day , or remember the sabbath day to sanctifie it , as the lord thy god hath commanded thee . exod. 20. 8. deut. 5. 12. but all the strife is , what day it must be kept ? seeing the seuenth from the creation was blessed to that end ; and made holy for that purpose . and what god hath blessed , is blessed for euer , what he hath made holy , no man may pollute : he is not as man , that hee should repeat ; he hath spoken , and it cannot be reuersed . this is granted , to be vndoubtedly true : but withall the end must be considered , why that day was instituted , vpon the ground of creation , to be also obserued in that manner : and for this let vs heare the doctrine of the lord of the sabbath , where hee saith , that the sabbath was made for man , not man for the sabbath . mat. 2. matt. 12. if then man were not made for the sabbath , but the sabbath for man , god may also dispose and change it for mans good , for whom it was made as well in the day it selfe , as the manner of keeping it . neither may it be said that the day remaineth any longer blessed and holy , then man for whom it was made , and whom it serueth , can receiue holinesse and happinesse thereby . seeing man is not subiect to it , but it is subiect to man , by vertue of christs lordship , which as the sonne of man he hath of the sabbath . mark. 2. 27 , 28. and as it partly appeareth by some bodily labours which christ himselfe commanded some to doe in case of necessitie : as to take vp their beds , and goe to their houses , which some held vtterly vnlawfull , at that time ; and by that the priests might without scandall , kill , and dresse , and offer the sacrifices on that day . mat : 12. and children were also circumcised , on that very day . iohn 5. 8. 9. iohn 7. 22 , 23. now then as with the destruction of israels common-wealth , the holy temple , which serued their vse was destroyed , and the holinesse vanished : and canaans blessednesse is also gone : as it stood distinguished from other lands : and all mans holinesse , and happinesse naturall is now vanished : the iewes prerogatiue , aboue all other nations abolished : so also the holinesse , and blessednesse of that seuenth day , is vanished , and quite done away , with the death and destruction of man himselfe . indeed had man to this day , retained , and continued in his first estate , that day had retained its first blessednesse , and continued its holinesse still : but as little comfort as man hath left in himselfe at this day , of any holinesse or blisse , by vertue of creation , so little benefit shall man find in that daies obseruation , on that ground , and in that manner as it was inioyned . and in steed of blessednesse , and holinesse , which he may for a while fondly expect , by obseruing that day : he will soone find the great arerages of curses , which he runs daily into , by that laws transgression . so that if god at this day , did require that dayes obseruation , in that manner no flesh could stand with any comfort before his maiestie . as for their argument , à principio , from the beginning . man himselfe hath beene also from the beginning , yea mans creation is more ancient then that daies institution : yet as that proues not mans blessednesse , now , by that his creation is so ancient , vnlesse he seek it another way : so is that no sound reason , to proue that day to bee now obserued by man : seeing wee haue many probabilities , that it was neuer obserued resurrection , mat. 13. 34. ioh. 16. 25. and it might parabolically denote , that they should pray , that they might not be vtterly extirpate , and rooted out , as they must be , if surprized in the winter , when they cannot flie farre ; or on the sabbath day when they were secure , and not willing to escape or take filght at all . for that if they be set vpon , when they were either vnwilling , or vnable to escape , they must then perish , and be vtterly destroyed for euermore . the sum then of that prayer is , that god would lay no more vpon them then they were able to beare , but giue them an issue with the triall , math. 6. 13. 1. cor. 10. 13. as for the apostles obseruing that day , as the manner was , and according to that present custome : it was that they might become all things to all men : that if it were possible they might win some , 1. cor. 9. and for this cause was paul a philosopher at athens , a iew at hierusalem , a gentile at antioch , he made vse of all places , tooke aduantage of all assemblies , and neglected no fit times to publish the gospel , that , if it were possible , some might bee saued . and if of conscience hee kept it , why find we not one word , in all his so large , fluent , and excellent epistles , sauouring that way ? nor in that holy historie of the apostles acts , but many denoting that sabbaths abolishing , and the practise of meeting on our sabbatisme or lords day . and if that day were granted , & might by some few in our church be obserued , as it was inioyned , what an intollerable yoake , and heauie burthen were this for old folkes , and young children ? how many questions would it breed about kindling fires ? dressing meate , and many other such things ? how should some nations bee vtterly excluded ; who can neuer keepe it so by reason of the temper of their climate ? and by this any face of a church shall be vtterly denied these many hundred yeeres , the iudgements of our owne martyrs questioned , and our owne present reformed , and glorious churches quite excluded . let one such absurditie be but granted , and a thousand follow . but it is further affirmed by vs : that the reason or ground , the very basis or foundation of the sabbaths obseruation , is now changed , therefore the day is also changed . the reason of that seuenth dayes rest , was gods owne rest , from the worke of creation , exod. 20 9. 10. and the apostle to the hebrewes , vrgeth expresly another certaine day of hearing : and pressing the absolute necessitie of mutuall exhortations , for the holding fast of our confidence , heb. 3. 6 , 7 , 8 , 9. in the prosecuting of that argument , to the conclusion thereof , in the tenth chapter where hee vehemently enforceth , the cleauing close to holy assemblies , vpon the hazard of wilfull sinning , and vtter departure from the faith , out of which there is no recouery , and for whom no sacrifice is left , heb. 10. 23 , 24 , 25 , 26. by the way , in the fourth chapter hee speaketh of the vniuersall day of grace , by saying , to day , and on this day , telleth vs of a particular day , of hearing that quicke and powerfull word of god : so that as on that day of the law , there was a day of hearing , that other seuenth day , heb. 4. 4 , 5. so on the day of the gospell another day , yet a certaine knowne day , and one of the seuen still remayneth for hearing . the wordes are plaine , that hauing spoken of the rest , into which by faith we enter , verse 3. hee confirmeth this rest , by a place out of the psalmes , as i haue sworne in my wrath , if they shall enter into my rest . the day on which this rest was proclaimed , was instituted long before ; for the works from which god rested , and for which he ordayned that day of rest , were finished from the foundations of the world . this is in the next verse confirmed by another scripture proofe thus : for hee spake in a certaine place , of the seuenth day , on this wise : and god did rest the seuenth day from all his worke , gen. 2. 1 , 2. and in this place , saith he againe , if they shall enter into my rest . whereupon the apostle inferreth , seeing therefore it remayneth , that some must enter therein , and they to whom it was first preached , entred not in because of vnbeliefe : againe , hee limiteth a certaine day , saying in david , to day , after so long time , as it is said , to day if you will heare his voyce , harden not your hearts . and by the way mentioning also canaans rest , which yet was not this rest , hee vpon all this concludeth for a sabbath daies obseruation thus ; there remaineth therefore a keeping of a sabbath to the people of god , heb. 4. 9. as if hee should haue said , in other words thus : seeing it remayneth , that a rest is still for gods people to enter , and that the olde sabbaths rest was not it , nor yet canaans land : but that at this day , the same rest typed by both is offered to beleeuers : there is therefore also left a sabbath day to gods people , that so this rest may be preached vnto them , as it was to the iewes in moses , and dauids times . and this will bee cleare , if the proprietie of those words bee but duly weighed : relinquitur itaque sabbatismus : there remaineth therefore ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a keeping of a sabbath , ( as in the margine of our last translation it is truly rendred ) to the people of god. not a rest onely , but a sabbatisme also to heare of that rest , haue gods people left them at this day . the reason followeth that it cannot be meant of the seuenth before mentioned , verse 4. 5. where mention is made of gods peculiar rest ; but of another day noted by another kinde of rest , thus ; for hee that is entred , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) into his rest , hath ceased from his owne workes , as god did ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) from his . so that the apostles reason , verse 10. stands on these wordes . as god rested from the workes of creation , and instituted a sabbath for his owne people , at that time , on the very day of his rest : so also christ hauing rested from his owne workes , hath ordained a keeping of a sabbath , on the day of his rest for all gods people . christ iesus who passed into the heauens had a day , wherein hee gaue ouer his workes , as god a day whereon hee ceased from his : if this day of christs rest , differ from that of gods , why should we not keep a different sabbath ? christs peculiar day of rest from his owne proper workes , notes a peculiar sabbath day : the daies differing , the sabbath may not be the same : so that two seuerall sabbath daies haue beene instituted by god and christ : one now abolished with the olde couenant , the olde letter , the olde man : the other established by the new couenant , for the new seruice to the new man : so that old things are passed away , and all things are become new , 2. cor. 5. two seuerall sabbath daies , daies of meeting , certaine knowne daies , offering to the iewes then : and to vs now , one & the same rest , the rest of faith , the true & vndoubted entrance into that euerlasting rest , which we shall enioy in gods presence for euer-more . so that to shut vp all of this place , i doe frame this argument . the first sabbath is ended , and a new sabbath ordained by christ : but no new sabbath can bee vnderstood to bee ordained by christ besides his glorious resurrection day : therefore the olde sabbath is now ended , and the lords resurrection day succeeded in place thereof . and the very day of christs rest was that resurrection day ; then hee entred into his glorie , luke 24. 7. 26. that was the day of his exaltation : ephes . 1. 20. then became he the head stone of the corner , psal . 118. 22. the head of the church , ephes 1. 22. and 5. 23. gaue gifts to men , ephes . 4. 8. as on a chiefe festiuall day , nehem. 8. 12. esth. 9. 22. prooued his resurrection , luke 24. 39. preached his ascension , iohn 20. 17. gaue the holy ghost , iohn 20. 22 ▪ and authoritie to the apostles , to binde and to loose , to remit and retaine sinnes : verse 23. opened their vnderstandings , to vnderstand the holy scriptures , luke 24. 45. powred out more abundantly the gifts of the holy ghost , act. 2. 1 , 2 ▪ 3 , 4. gaue peter power to conuert so many thousands , verse 37. 41. all were on that day baptized , verse 41. the church established and manifestly distinguished , ver. 44. the disciples met on this day at breaking of bread , act. 20. 7. this daies festiuitie was instituted in the churches of corinth and galatia , as appeares by the almes appropriate thereto , 1. cor. 16. 1 , 2. the reuelation opened to iohn in patmos , reuel . 1. 10. it was knowne to the seuen churches of asia by its owne name , as a peculiar day . thus to the law all daies are now alike : yet to the lord a day , yea , a sabbath day , one of the seuen is to bee obserued : alike to the law , for that to the law we are all dead , and a dead man keepes all daies alike : yet wee who are raised againe from the dead , ephes . 5. 14. wee that liue no more the life of the flesh , but by the power of the spirit , not according to the flesh , but to the spirit ; doe set apart weekly one day of seuen for the lords seruice : which very day , as is prooued , paul writing to the hebrewes , ( according to his wont , endeuouring to speake to their vnderstanding ) calleth a sabbatisme , heb. 4. 9. and to the gentiles , a day to the lord , rom. 14. 5 , 6. and iohn , expresly the lords day , reuel . 1. 10. this is then the day which the lord hath made : and if any be contentious for that other day with the iewes , or deny any sabbath day , and so would leaue it as a bare ordinance of man , with the libertines ; or haue both daies obserued with the ebionites : wee answere them all , wee haue no such custome , nor the churches of god , 1. cor. 11. 16. obiect . as for that law of difference of things for food , leuit. 11. deut. 14. if any say such a law hath beene euer , and precisely obserued by israels common-wealth , while that iewish politie stood , and that all sorts of transgressors are terribly threatned , and for it the israelites were ( chiefly ) reiected . ans . the answere is : it is true that a difference was put euen in paradise ; between things for food : and after mans expulsion therefrom , a difference held betweene things for sacrifice : and say for food : yet was that difference taken away , when noah had free libertie to eate of euery moouing , liuing thing ; as of the greene herbe before he had eaten , gen. 9. 3. and albeit , after that againe , another limitation was made to one peculiar people , when god began to distinguish betweene the nations , and chose to himselfe one peculiar nation , to be his owne people , leuit . 20. 24 , 25. yet was that difference of wholesome creatures no longer continued , then all mankind remained seuered by that partition wall , ephes . 2. 14. acts 10. 28. but when once the fulnesse of time was come , and by the bloud of iesus all things were reconciled , to god , col. 1. 20. which were before in bondage , and seuered for mans transgression , rom. 8 20. 21. then god also declared to peter by a vision , that such obseruations put no longer difference betweene men and men . but as hee himselfe had mixed all sorts of creatures in one sheet , and none of them might any more bee termed vncleane : seeing out of heauen they came , and into heauen were againe receiued , so peter by that learned , to esteeme no man from thenceforth vncleane , for any want of legall clensing , or by reason of the practice of that lawes transgression , act. 10. 11 , 16 , 28. and hath now taken out this lesson , that it is faith in christ iesus , that is , required of euery man , for his acceptance with god , heb. 11. 6. for so peter after confesseth , in the face of a councell , that god put no difference betweene himselfe and the gentiles , after their hearts were purified by faith , act. 15. 9. and by this it may appeare , that this law ceased , and had its period , by that cornelius a gentile , and not obseruing the law , but onely exercised in those powerfull duties of fasting , prayer , and almes-deeds ; was by faith accepted , as well as peter , who till that time not onely beleeued as now cornelius did , but also was able with boldnesse to protest before god , that no common or vncleane thing had euer entred into his mouth : so the churches of iudea , were all zealous of the law , act. 21. the churches of the gentiles , obserued no such things , gal. 2. and these accepted , and as famous churches as any of those : and paul speaking expresly of daies , and meates legall , concludes thus , i know and am perswaded by the lord iesus , that there is nothing common or vncleane of it selfe , rom. 14. 14. that is , if mens hearts bee purified by faith , titus 1. 15 , 16. then all things are pure to them . that is , all such things as that law made vncleane for food : those things which some through weakenesse ( giuing heed to iewish fables ) esteemed vncleane . as for that threat to the gentiles , which seemes so terrible , to such as vnderstand it not aright , it is nothing else but a powerfull application of the prophets speech , to the present hypocriticall iewes , who stood so much on their prerogatiues and priuiledges , and their segregation from other nations , and yet by their secret abominable practises , did breake downe that partition wall with which for the present , they were seuered from others , by doing the same things , or as vile , which they so much abhorred in the gentiles practise . to them the prophet saith in effect , that when the gentiles church shall be come in , and all promises accomplished , euen to that nation , and people of the iewes , that then shall follow a day of vengeance : wherein god shall come with fire , and sword , in terrible indignation , against all that haue abused his long suffering and patience , whether iews or gentiles ; and at that day those present hypocrites to whom he then spake , shall share in torments with the whole world of damned men , isa . 66. 12 , 13 , 16 , 17. neither is it any prophecie at all of any caters of swines flesh , at this day , but at that time ; for so speaketh the text in the present tense sanctifican●●s , or qui sanctificant , they that doe sanctifie themselues : and not in the future tense , they that shall . and if any say , we are commanded to touch no vncleane thing at this day : let the occasion of that precept be but duely considered , and it is cleare that there is onely meant the pollutions of idols , and the vncleanenesse of vnbeliefe , 2. cor. 6. 17. tit. 1. 15 , 16. and whereas some may vrge the words following , where the filthinesse of flesh and spirit is mentioned , 2. cor. 7. 1. let them withall consider the reason of such cleansing : namely , the spirituall perfecting of holinesse in the feare of the lord ; and by that this will appeare to be no legall vncleannesse , especially of things for food : for then a legall cleansing should be inioyned , but such as reade that chapter thorowout , shall find it to be the filthinesse of the whole old man ; from which we are to be purged by true repentance , as appeareth plainely in the same place : for as our perfection is wrought by degrees , and not all at once , so are we purged and cleansed by degrees , and not all at once , as the flesh may be by any legall cleansing : so that such as haue learned to put a difference betweene the old , and new man , they also know the diuersitie of feeding them : the outward man , by the mouth , math. 15. the inward man , by the eare , isai , 55. 2 , 3 , 4. and such doe as well know , that whatsoeuer goeth in at the mouth for food , defileth not the man , mar. 7. for that it commeth forth from the heart , which defileth a man. and lest any should say , that the heart lusting after vnlawfull things , the man is defiled , though they be neuer eaten , or touched : let it be granted , and as long as the law was of force , it must needs be so ; but now all things sold , or vsed for food , are become lawfull , as the apostle witnesseth , where hauing spoken expresly of eating , and of things offered to idols , hee also immediately concludes , that all things , and so euen those things were lawfull for him , and aduiseth the corinthians , and vs in them ▪ not to make scruple to buy , whatsoeuer was sold in the shambles , and to eat whatsoeuer thing was set before them , at an vnbeleeuers table ; without asking any question for conscience sake , 1. cor. 10. so that all things being now lawfull , the heart cannot lust after an vnlawfull meat : and the heart must be established with grace , and not with meats , heb. 13. and let it bee granted , that for this principally the iewes were cast off , and scattered amongst other people , was it not iust with god to cast them off who brake downe the wall of partition , by which god had seuered them for that present time , if they would pull vp the hedge themselues , with which they were inuironed , and were plagued for it ? what is that to vs , that were neuer , nor are not now paled in at all in that manner ? leuit. 20. 24 , 25. nor limited by any such fleshly bounds ? let vs not then admit any such impossible burthen , which though wee of this nation might bee able to beare , yet farre be it , that such neighbour-countries should be excluded , who abound not in such plentie as we doe , nor can possibly obserue it , at any time . and by this doctrine , we shall call in question all churches these many hundred yeares , all histories will proue maimed , and many false , yea the apostle paul , cannot escape our censure , nor his epistles be esteemed sound : the historie of the apostles acts , altogether defectiue , seeing it mentioneth so many famous churches , and not a word of any stir or tumult for such a legall reformation , nor any mention of such iewish cleansing . and it is no wonder , that the arch-enemie of our soules hath layed about him to haue this doctrine broached , 1. tim. 4. 3. and had somewhat preuailed ; seeing it is the onely readie way to set gods people at oddes and continuall iarres , to comber them with daily and needlesse scruples wherein he delighteth . but wee haue learned better things , blessed be our great and good god : and we are able to conclude , that , if that law of vncleane meates be still of force : then some man , or some thing were now to be held vncleane by that law : but no man , act. 10. 28 : nor any thing , rom. 14. 14. is now to be held vncleane by that law. therefore that law of vncleane meats is not now of force : and we say further , that such as are buried and risen with christ , are no longer subiect to the hand-writing of ordinances , col. 2. 14. but all beleeuers are buried and risen againe with christ . therefore not subiect to the hand-writing of ordinances , of which , difference of meats and days is a part , col. 2. 16. or , such as are free from the hand-writing of ordinances , may not be censured for eating things forbidden by that law , col. 2. 14 , 15 , 16. but all that truely beleeue , are free from that hand-writing . therefore they are not to be censured for eating things forbidden by moses law . and as for choice , we know that if of necessitie we must at first trust tradition , bee guided by our parents and elders , to know what bookes to make choyce of , who be our owne parents and princes ? and which is the best translation , and that it is nearest to the originall languages ? whether we be baptized or no ? then may we be also directed by them in the choyce of our food , till we our selues are able to discerne what is most agreeable , yeeldeth best nourishment , and is most expedient for our own bodies . our lord christ hath so said euen of euill parents , that they know to giue their children good things , matth. 7. luk. 11. and holy paul hath taught vs to receiue meat of vnbeleeuers ; and we know , that nothing which men vsually eat , is to be refused for conscience sake . so that infidels be not hardened , nor such as are truely weake and not obstinate , offended thereby . if then our hearts be cleane , all is cleane : if that be impure , there is nothing cleane , nor will any legall puritie bee ought auaileable . let vs all then , bee sure to cleanse the inside first , let that be truely purified , and then are we safe , and shall so remaine . if our hearts accuse vs not , we shall haue increased boldnesse before god : and if he be for vs , who can hurt vs ? but if our hearts accuse vs , god is greater then our hearts , and knoweth all things : and blessed is the man that condemneth not himselfe in that which he alloweth , rom. 14. 22. the doctrine now being cleare : if any haue stumbled by my word or example , let me perswade them especially to embrace the same , and not any longer to be yoaked with that heauie yoake . and let mee intreat them , for their owne soules sake , that though erred they haue with me and others , yet heretickes they shun to be . seeing an hereticke is in a desperate condition , if truely an hereticke , in the most strickt sense : for that such an one is he , who hauing chosen an opinion to himselfe , and is so clearely conuicted by the holy scriptures , that he is damned of his owne conscience , yet through pride of heart , chuseth rather to be reiected , and to forsake the fellowship of the church , then to forsake that errour which he hath defended , tit. 3. 9 , 10. if then thy state be not yet so desperate but that thou canst plead ignorance before god of any such due conuiction ; beware now of selfe-loue and desire of singularity , leane not ouer much to thine owne iudgement , shew thy true humilitie , by esteeming others better then thy selfe : withstand not gods grace , oppose him not any longer : be not like the deafe adder , which stoppeth her eares , and will not bee charmed : despise not thy mother the holy church , in which thou hast receiued all the good thou hast , if any at all . consider , how she gaue thee entertainement , at first by baptisme : hath since that called thee by the voice of her teachers , & powerfull ministers of the word , and sacraments ; doth daily stretch out her hand to afford the bread of life , and water of life ; offers thee the holy scriptures , with their true interpretation , and doth now wait for thy returne to her vnitie , with many a grieuous groane , and salt teare : being readie euerie moment to receiue thee in the lap of her mercie , and to dandle thee on the knees of her loue : bee not then the author of thine owne woe : plunge thee not wilfully into needlesse miserie . blame not thy mistresse for giuing thee some correction for thy pride : heare the angel speaking to thee in hagars person , whence camest thou ? and whither wilt thou goe ? returne to thy mistresse , and humble thy selfe vnder her hands , gen. 16. 8 , 9. how long , i say , wilt thou loue simplicitie , take thy pleasure in scorning , & hate sound knowledge ? and vnlesse thou canst proue , that thy calling is extraordinarie , and that by the ceasing of all ordinarie sending and calling ; and canst cleare it , either to be of god himselfe , or of some extraordinarie person ; or by extraordinarie motion of gods holy spirit , as moses , aaron , and phineas : and canst confirme it , by that thou teacheth no other doctrine , then what hath beene taught by former holy men : by that thy life is beyond all other mens , in the glorie of an humble , meeke , bold , patient , quiet , and discreet conuersation : by the furniture of admirable guifts , beyond all of that time without any exception ; and by the manifest attendance of gods immediate power , in thy protection and aide ; as ieremie , iohn baptist , paul ; and all extraordinarie men . if not , i doe testifie vnto thee , that thou shalt rue thy obstinacie , and bewaile thy stubbornnesse , here , to gods glorie , in thy blessed change ; or else be ruined by thy folly , and howle for euermore , without any remedie . then shalt thou say , in the anguish of thy soule , and bitternesse of thy spirit , how haue i hated instruction , and my heart despised reproofe , and haue not obeyed the voyce of my teachers , nor inclined mine eare to them that instructed mee ! suspect thy selfe then in time , while it is yet called to day , & feare thine estate , in respect of thy being alone . thou knowest the prouerbe , woe to him that is alone when he falleth , for he hath not another to helpe him vp . first , thou separatest , and then thou sallest , and who shall thenceforth lend thee his hand ? consider that the holy scriptures , are not left to euerie priuate mans interpretation , 2. pet. 1. but when the same holy spirit interprets them , by whose holy motion they were first spoken , and penned ; men indued with the same holy spirit , shall not oppose that interpretation . dost thou thinke , that thou onely , and such as thou art , haue the spirit of god ? i hope thou art not so absurd ; and if others haue the same spirit of god , why doe they not assent at all vnto you ? and let mee mind thee of that euangelicall proclamation of the church her peace , through the true knowledge of god : so that the wolfe , the lambe , the leopard , the kid , the calfe , the yong lion and the fatling shall dwell and lye downe together , and a little child shall lead them , isa . 11. and the church officers shall be peace , and her exactors righteousnesse , isa . 60. yea , and peace shall be extended to her like a riuer , isa . 66. the perfect worke of righteousnesse shall be peace , isa . 32. and righteousnesse and peace are inseparable companions . and let me wish mercy and peace to all the israel of god : and aduise you all to liue in peace , and if it be possible as much as in you lyeth , liue peaceably with all men , rom. 12. that the god of loue and peace may bee with vs and abide with vs for euermore . and let me say to all that liue yet in the bosome of gods church : we are brethren , why should there be any strife amongst vs ? what is the reason we are so deuided in affection ? why doe we bite and deuoure one another ? why are there any inclinations to sects and schismes , diuisions and tumults , and so great wrath ? is not ignorance the cause of all ? whence is contention but from pride ? and where resteth pride but in the bosome of fooles ? as then we desire to approue our selues wise and well instructed in the wayes of peace , let vs submit one to another in the feare of god , according to that decent order and comelinesse in which wee are set . let vs in giuing honour preferre one another ; let vs first make sure at home , cast the beames out of our owne eyes , proue our selues to be in the faith. this being done , we shall soone take notice where it is effected , and so come to the true knowledge , and due acknowledgement of the church whose worke we are . no member would then exalt it selfe against the bodie , but rather shew it selfe to bee of god , who is not the author of confusion but peace . and for my part i haue resolued , for time to come , to leaue kingdomes to the guidance of kings themselues , and churches to the gouernment of chiefe church-men : and i know that in indifferent things , there is such a thing , as mos populi dei , to be regarded . the church her custome was of some credit in pauls time , 1. cor. 11. 16. and i acknowledge that in doubtful things , controuerted in the church ; totum est parte maius : vniuersality may beare it , when onely bare consequences are vrged , that may bee paralleld with like consequences by the greater part . and i say , that turpis pars omnis toti non congrua : that part is deformed which agrees not with the whole : and in all things not to bee decided by euident scriptures . i doe also say ( with those fathers of the first nicene councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mos antiquus obtineat ) let old customes carrie it . and if any say i doe hereby vilifie my selfe : i answer , i will be yet more vile , if humble submission to my holy mothers authoritie , be to be esteemed basenesse . and i doe heartily desire all that beare good will to sion , to pray feruently for mee : that as i am now happily returned to the vnitie of gods church : so i may continue stedfastly , in the valiant , and constant defence of the peace thereof , that so my last fruits may be more then the first , and my last workes better then the first ; that if euer i suffer againe , ( as i am most readie ) it may bee for the church , and not in the least shew against it ; and for no trifles , but for the truth and power of godlinesse . and that as i haue beene stout for moses , and christ together : so i may bee as resolute for christ alone . that i may neuer separate what god hath ioyned , nor ioyne what he hath seuered . and the same doe i wish to all my countrimen , that all quarrels may bee ended , for such outward things , as are not of the essence of true religion ; and that all our strife may bee to out-strip one another , in the power of sound loue : that being alreadie fellowes of one family , sonnes of one father , children of one mother , liuely stones of one buildings , branches of one vine , sheep of one fold , members of one body , yea , one bodie and one spirit ; so wee may discouer the truth of this by remaining of one minde , and the same iudgement : and the rather because we liue in the last times wherein the day hasteneth , and is euen at hand , wherein we shall be all tryed : whether wee be gold or drosse ? wheate or chaffe ? precious stones or stubble ? now neuer did god rise earlier to send his seruants vnto vs , then hee doth at this day : let vs all striue to make a right vse of this precious time , while it is yet called to day . let all clense themselues from all manner of troublesome and contentious thoughts , that we may declare our selues to bee at true peace with god , with all his people , and to keepe a true sabbath within vs. that the god of peace may dwell in our tabernacles , and the graces of his spirit not bee quenched in vs : which god grant vnto vs all , euen for iesus christs sake : to whom with the blessed spirit , bee ascribed all glory , honour , dominion , power , maiestie , and heartie thansgiuing , now and for euermore . amen . non est graue cadere luctantem , sed iacere deiectum : non est perniciosum in praelio vulnerari : sed post vulnus acceptum desperatione curandi medelam vulneri denegare . saepe etiam athletas videmus post frequentes lapsus & deiectiones plurimas coronatos ; militem scimus post multas fugas virum fortem fuisse , & vicisse victores . gloriae cedant cuncta diuinae . finis . americans no iewes, or improbabilities that the americans are of that race. by hamon l'estrange, kt. l'estrange, hamon, 1605-1660. this text is an enriched version of the tcp digital transcription a87878 of text r205986 in the english short title catalog (thomason e643_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 196 kb of xml-encoded text transcribed from 43 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87878 wing l1186 thomason e643_3 estc r205986 99865198 99865198 117435 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a87878) transcribed from: (early english books online ; image set 117435) images scanned from microfilm: (thomason tracts ; 99:e643[3]) americans no iewes, or improbabilities that the americans are of that race. by hamon l'estrange, kt. l'estrange, hamon, 1605-1660. [4], 80, [2] p. printed by w.w. for henry seile over against st. dunstans church in fleetstreet, london : 1652 [i.e. 1651] annotation on thomason copy: "octob. 5."; the "2" in the imprint date is crossed out and date altered to 1651. reproduction of the original in the british library. eng judaism -relations with christianity -early works to 1800. a87878 r205986 (thomason e643_3). civilwar no americans no iewes, or improbabilities that the americans are of that race.: by hamon l'estrange, kt. l'estrange, hamon 1651 34057 273 105 0 0 0 0 111 f the rate of 111 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-04 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-03 john pas sampled and proofread 2008-03 john pas text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion americans no iewes , or improbabilities that the americans are of that race . they shall be scattered abroad , and their remembrance shall cease . deut. 32. v. 26. vntill the fulnesse of the gentiles be come in , and so all israel shall be saved . rom 11. 25. for through their fall salvation commeth to the gentiles , to provoke them to follow them . rom. 11. 11. by hamon l'estrange , kt. london , printed by w. w. for henry seile over against st. dunstans church in fleetstreet . 1652. to the reader . not long since a book ( entitled jews in america , or , probabilities that the americans are of that race ) was sent unto me by the author thereof , a divine , whom i do much esteem and reverence for his gravity and learning : i read the same with more diligence and delight for the authors sake , but as i sailed through the discourse , i fell upon many sands and rocks of reluctance to my sense , and thereupon soon after i committed mine observations to writing and being free and independent , nullius addictus jurare in verba — not to conjured by any obligation of amity or respect contrary to mine own reading , reason , and apprehension , wherein i am confident of the authors candid leave and permission , as me penes arbitrium est & jus & norma loquendi i conceive my self at liberty to subscribe unto the author , or refuse ; the first is a good , dull , safe , quiet way , but i am loath to betray mine understanding so far , as vote and involve consent to such errours as occurred either per incuriam ( which are most veniall ) or as quod volumus facile credimus , we are carried on to believe by the torrent of our own liking ; so the force of inclination hath formed some twinckling constellations in the authors fancy , as sometime ▪ maxima pars vatum — decipitur specie recti — learned men are deceived in the opticks of reason , and fallacies of affectionate beams . i have presumed at last to publish mine observations and antitheses : if i have any waies erred in judgment ( as i am the meanest of men , and the best build sometimes ( but with dirt ) like swallows ) or if in style , language , dicacity , or urbanity , i refer my self to the readers ferula , and offer , and pray to be pruned of riot , and rankness , to an innocent , candid , geniality , and meaning , and no other dedicatory umbrello do i seek or desire to defend this work from the scorch of censure . so i take leave , as i am taught by gregory , sicut incauta locutio in errorem pertrahit ita indiscretum silentium in errore relinquit . and now , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . mar. 30. 1651. hamon l'estrange . americans no iews . the author first laye● down six conjectures , upon which he superstructs the main fabrique of his work and arguments . 1. the acknowledgment of the americans . 2. from rites and customes . 3. from words and speech . 4. from man devouring . 5. from the conversion promis'd to the jews . 6. from the calamities threatned to the jews . i shall not premere vestigia , tread in the very steps of his method , but shall begin first to enquire when america may be proved or collected to have been first planted and inhabited , and how the jews should come thither ( all which the author handles in his second part ) and i shall after observe upon the conjectures , and comparatively weigh them and the rites and ceremonies for confutation , or confirmation of what the author hath alleged . it is sayd gen. 6. v. 1. men began to be multiplyed upon the earth ; and this was long before the flood , which was anno mundi 1656. and it being certain , that all the world had sinned , which is evinced from the certainty that all the world was drowned , as chap. 7. v. 19 , 21 , 22 , 23. and sin the cause , as chap. 6. v. 5 , 6 , 7. what hinders but that ( without presumption ) it may be sayd the now america was also in some measure peopled , and those drowned with the flood ; for if in the space of lesse than three hundred years after the flood , and from eight persons , noah , and his sons , and their wives , there sprang up ( as i shall hereafter shew ) so great an increase of mankind , as we read were in the two prodigious armies for numbers , betwixt ninus king of assyria , and zoroaster king of the bactrians , wh●t should ▪ hinder but that in the revolution of 1656 years for so long it was from the creation to the flood , when men lived at least twice as long as after the flood , and the affections of man boyled , and aspired to a full possession of the whole earth which ( as david saies ) god gave to the children of men to possess● america might be then also peopled , together with the other three parts of the world . after the flood ( which continued 1●0 daies ) the ark rested upon mount ararat , which , upon conference with raleigh's history ; a most subtile and elaborate disquisition that question , and rejection of the gordaei , or curdaei mountains , which i may presume to place and seat upon the caucasi hill● betwixt imaus and paraponisus , upon the very hill siciclegh , in the province of jeselbas , in the eastern part of persia near tartary , in north . lat . 38. and long it ▪ about 109 gr. where one of the springs rises of the river almorgab that runs into the great river of abiamu , now abin , sometime oxus , which empties into the caspian sea at the south-east corner thereof , which province of jeselbas is the ancient margiara , a most rich , fruitfull , and delightfull soyle , as boterus the italian saies in his relat. part 1. lib. 2. and celebrated by the ancient and faithful geographer strabo for the excellency of the vines ( which i say ) noah there first planted ; and luis de vrreta the spanish frier , lib. 1. e●iop . saies , noe salio de area con sus ●ijos en la ●ierra de armenia , que es en la provincia de scythia . noah went out of the ark with his children in the land of armenia which is in the province of scythia ; and ab armenia ubi area constitit non ●d●●dum longumiter est ad cathaiam , from armenia where the ark rested , is no very long way to cathay , ●aie●jo . de laë● de orig. gent. part . 14. now for the introducing of what i shall labour to prove , i will lay down some necessary principles from whence to deduce the conclusion , and probably to attain the scope and end of mine ayme . the flood being ceased , and noah , and his sons , and daughters , safe landed upon dry ground out of the ark , gen. 9. v. 1. 7. god blessed them , and commanded them to incre●se and multiply ; and there is no doubt , but there was an earnest naturall instinct , thirst , and appetition in all creatures for restauration , and to replenish the world , which now discovered it self ready again for use , and to furnish all manner of food and sustenance ; and chap. 10. we read of the numerous increase of mankind by noah and his sons , which increase was reinforced from two other speciall reasons and arguments , the one the strength of nature , and exquisite temperament of humours , and constitution of body to vivacity , whereby their lamps of life lasted so long even to many hundred of years ; the other the permission , if not lawfulnesse of p●lygamie , and many wives . and now the pride and arrogance of this multitude and millions of men begun to shew it self , when all the sons , and off-spring of noah , saving heber and phaleg ( who were gods more peculiar reserves both for language and people ) journing from the east , where it is probable they made a long abode in the mountainous country , before they came down into the plain , for the fearfull memory of the late flood : finding themselves over-numerous to be contained in a small compasse of ground , and cohabitation , and nimrod a prime stickler in all ambitious designes , they conferred together how to perform some mighty and magnificent work , which were easily done while they were now together , and before they parted , which might eternize their name and memory , whereas if they were once severed ( as they peceived they begun to over-swell the banks , bounds , and capacity of those parts where they made abode ) they should want heads to devise and contrive , hearts for courage , and hands to act and execute so great and glorious a design , and the fresh memory of the flood minding them of preservation , maugre ( as mans simplicity was apt to imagine ) the power and force of another flood if it should happen , the country furnishing them with earth for brick , and slime for morter , they fell to work , and when they were in the heat and hardest travailes thereof , and made all the haste they could to get up to heaven , god came down to them , as he took off the chariot wheeles from pharaoh's host in the red-sea , so as they drove them heavily , so now he brake in sunder the stern and rudder of all their actions ( as tully sayes , vinculum humane societatis est ratio & oratio ) by confounding their language , so as alter alterius labium non perciperet , they could not understand one another , nor guesse by the motion of their lips at what was spoken , but they all stood amazed , and at last they resolved , or dissolved into 72 languages , unusquisque secundum linguam suam in tribubus suis , & in gentibus suis , japhet 15 , cham 31 , sem 27 , as aust. de civit. dei cap. 3. lib. 16. and from thence the lord did scatter them abroad upon all the earth . now for the manuduction of some necessary consequences , it shall be requisite to enquire at what time and year after the flood , the confusion of tongues at the building of babel hapned , which by all writers is agreed and stated to be in phalegs time , as gen. 10. ver. 25. from the etymology of the word phaleg , which is division , as the skilfull in the hebrew inform us , the flood was in an. mun. 1656. sem was 98 years old at the flood , and begat arphaxad two years after , as gen. 11. 10. now the division of tongues granted to be in phalegs time , it resteth to enquire in what parts of his age , which to discover , or most probably to evince , will be of speciall use to some part of our subsequent discourse . some will have that name given him at his birth , conceiving that the confusion of tongues then hapned ; but to that i cannot subscribe , because i read gen. 10. v. 25. in his dayes was the earth divided , which word daies must import the time of his manhood , not of his birth , infancy , or childhood ; for when we speak of such a thing done in such a mans daies , it implies when he was a man of action . again , an indefinite concession that his name was called phaleg , because the division of tongues hapned in his dayes , or life-time , demonstrates no certainty . phaleg lived 239 years , and dyed an. mund. 1996 , and 340 years after the flood , and all these ( as on the margent ) were contemporaries with phaleg ; and why should phaleg have a name importing division , rather than any of the rest which then lived with him , unless the name should be given him from some notable and confiderable circumstance , or accident of his life , and so from thence to be changed , as abram to abraham , iacob to israel , &c. and to make that the epoche or root from whence to supputate so great an action ? but that is but conjecturall , and no firm foundation for a good argument . and now not to dull or dazle my self with too curious prying and piercing into this obscurity of question , i offer my qualified opinion as followeth . phaleg was born an. mun. 1757 , and post diluvium 101 ▪ he lived in all 239 years , till an mun. 1996 and then died . i will grant that the name phaleg was given him at his birth , not because the division then hapned , or was accomplished , but given him prophetically at his birth , when i suppose the building began , and the prophecie to be after fulfilled according to the secret and determinate counsell of god , when the conspiracy and practise should be ripe for his judgment of confusion and dissipation , and to which purpose i suppose god ( for his greater glory ) did not at the inception and inchoation of the work instantly break them off , but permitted and suffered them to make some fair and far progresse in the work , to the end that having built , and bestowed the more time and cost therein , and then to be scattered , frustrated , and deluded of their hopes , it would be a far greater anxiety and vexation to them to have naufragium almost in portu , especially also when they were furnished of all materials , and all both architects , contrivers , and engineers , as also of labourers and workmen in abundance , and they all strong , sound , and of perfect constitutions ( proportionall to the length of the lives of the men of those dayes , which i presume to think to have been then even of common and ordinary persons omitted as of those which are mentioned in scripture ) and yet to be dashed and defeated by so weak a seeming means , as though they had every one of them all their fives senses in compleat measure and perfection , yet they could not understand what one sayd to another , but chattred like jayes and pyes , and were thereby disabled from action without any diminution or debilities of the faculties of the body or mind , and wanting nothing of the perfection of men , yet could not consult to doe any thing ; therefore as they vauntingly sayd , gen. 11. 4. let us build us a tower whose top may reach up to heaven : so undoubtedly god suffered them to raise it very high , whereby to flatter their ambition while it was working , and to let them see the sin of their pride in their confusion , and that their tongues should cease to be any more any messenger of the mind to action . i will not here reprove the modesty of some mens judgment , who allow forty years expended in the building of this tower ; for truly my fansie may incline to allow them as long time to build that tower , as god allowed noah to make the ark , which was 100 years , as aust. de civ. dei , lib. 15. cap. ult. and contra faust . lib. 12. cap. 18. and some give it 120 years , from gen. 6. v. 3. that as noah made the ark sufficient ( in that space of time ) to endure that great long siege and battery of the seas , so god might give the nimrodites or babel-builders leave to try their art and ingene ( which they thought was able in a like space of time ) to contrive a fabrique and structure of such vast dimensions for height and breadth ( as some have made it a mile and a quarter high ) as might dare and wade through all future deluges , storms , tempests , rages of winde and weather whatsoever , and preserve them safe and alive ; for the judgment and punishment of the flood still stuck in their stomacks , and they would not take gods word , chap. 9. v. 11. never to drown the world again , and they wanted the warrant of noah's faith , which horace calls no other than illi robur & aes triplex circa pectus erat qui fragilem●truci commisit pelago ratem , primus — to venter upon such another voyage as noah's . thus if we state the division of tongues to be but forty years after the beginning to build the tower , it will be 140 years after the flood , and in about the fortieth year of phaleg's age , and an. mun. 1797. or about 1800. nimrod ( who was the ancient belus ) was king of babylon , and the first king that ever was , and by the computation of the best chronologers , he reigned 66 years , and although it is sayd of him gen. 10. v. 9. nimrod the mighty hunter , yet i suppose that doth but only intimate his open , imperious domineering , and ambitious spirit , and i beleeve he was the great and chief author and ringleader of the building of babel tower , but i think also that he reigned not as king untill after the confusion ; but when he saw his hopes and purposes dashed , and a solstice of the work , and that he was now arrived at the hercules pillars , and nil ultra of his great action and adventure , and could not reach home to say with nebuchadnezar , is not this great babel that i have built ? yet he was unwilling to remove from the place where he had erected such a monument of his aspiring mind , but there he meant to stay and abide , expecting the dawning of another day , and how so great a wonder and miracle should conclude . in the mean time the people being scattered and removed into sundry parts of the world , nimrod being of most note and renown ( with a great party that adhered to him , as bad is ever most numerous ) still kept together , and within some reasonable space of time ( as we may conjecture about forty or fifty years ) had now contracted and made a proper and peculiar language ; and soon after nimrod , having now many followers , set now his ambitious spirit on work to feed their eyes , mouth , and ears , with the sight , report , and noise of his undertakings ; and at last obtained to be the first of kings , and monarch of babylon , while sem with his children , and grand-children phaleg and heber , are thought ( by some of the fathers , and the best chronologers ) never to have engaged in the action of babylon , but to have removed east-ward to india . now the division of tongues being ( as before ) about 140 years after the flood , and there being a motus trepidationis at , and for about forty or fifty yeares after the confusion of languages , by the panique amazement that possessed the builders of babel , the summe is about 180 years ; then adde 66 years , the time of nimrods reign , the summe is about 240 , or 250 years . thus have i prepared and made way for the credit of the story of diodorus siculus lib. 2. out of c●esias ( who lived in the persian court ) the summe of which story is , that ninus ( who was the sonne of nimrod , and succeeded him , and reigned 52 years ) in an expedition of war against zoroaster king of the bactrians , about the thirtie third of ninus reign ( as sundry chronologers have it ) carryed into the field 17 hundred thousand footmen , and two hundred thousand horsmen , against zoroaster whose army consisted of four hundred thousand men . if i adde this summe of 33 of ninus reign , to 250 , the summe of years is , 283 after the flood , and if this space and extension of time will not satisfie for so great a breed of men and people , i may yet adde more help to admit this expedition of ninus to have been three hundred years after the flood ; for by how much lesse of time that increase of people spent ( as some will not allow it two hundred , others a little above two hundred years ) by so much the greater plenty and over-flow of people might the sooner extend , and move east-ward to the populating of america . and wee must not imagine that all the men in the world were in those two armies , but if so great a swarm of men were then sprung up out of iaphe● and cham within that time , who were yet like to be infested with continuall broyles and warres , by the pride , cruelty , insolence , and usurpation of idolatrous nimrod , what hinders to believe but that sem and his children who were the true believers and children of god , and lived quietly and peaceably , and were blessed with great increase and multiplication , and kept their hebrew language , and were not engaged in the action of babel tower , and suffered no interruption by that confusion , but travelling to the east , ampliated and grew very numerous ? and as the progeny of iaphes or cham approached nearer towards them , so they removed still more east , and soon after planted and peopled the nearest , and more parts of america , and so verified that in gen. 9. 19. the three sonns of noah overspread all the earth . it is not my meaning to infer out of my quotation of diodorus a like generall planting and populacy all the world over , but i suppose that mankind having then ( as wee use to say ) all the world before them , and room enough , spread , dilated , and extended into that same moderate and temperate clymate , eastward , declining the hotter regions to the south , and colder to the north , nam primi gentium mediam regionem inter●nimium calorem & frigus , &c. as i● . de laët de orig. gent. pa. 91. now touching the dispersion of the iewes by the carriing away of the ten tribes by salmanasser king of assyria , which is supposed by some to be the fountain and origine of the people of america , although learned brerewood ( in his 13. chap. of enquiries , &c. ) makes a solid confutation of the vaine and capriccious phancy ( as he calls it ) of the tartars to be descended of the ten tribes , as also the quotation out of esdras touching arsareth , yet if wee should admit the wandring of the iewes into tartarie after the captivity , neverthelesse since that captivity was about 1500 yeares after the flood , wee cannot but suppose that those east parts of asia were peopled long before that captivity , and consequently america also . and to induce it and confirm what i have before declared , i further offer , that ierome quaest. heb : g. lib. 6 , and he happily out of ioseph : lib. 1. antiq. cap. 7 both say that the sonns of sem ( who was noahs second sonne , and came out of the arke ) travailed from senaar , and possessed and inhabited the part of asia from * euphrates to the indian sea or ocean , and the east part then of asia remaining entire with the globe of the earth ; for the streight of anian ( pernavigated onely in words ) is yet to me but a fable , and so thinks brerewood , and purchas amer. cap. 8. and magis inclino ad eam sententiam quae cohaerere credit , saies jo. de laët de orig. gent. pag. 12. & illud non minus famosum quam incertum fretum ani●n , pag. 72. & credo omnes partes continentis concatenatis , pag. 116. and grotius there anion utrum fretum sive sinus nondum constat , pag. 9. and though the cosmographers seem to own it , yet . dic mihi d●cte virum , aut quis sit da tytire nobis . name or prove mee the men that ever sailed it through . and arias montanus is also clearly with me in his book de primis gentium sedibus , where speaking of the americans , he holds them cum asia continuatas , and doubts not further to say , that sems ▪ sonns travailed to the parts of the new world which wee call america , and magis persuadeor &c. i am more perswaded that soon after the dispersion of nations at the confusion of tongues , noahs sonns and off-spring came and inhabited that part of the world , and jo. de laët orig. gent. pag. 7. ego autem iudice , i am of opinion that we are not to think america to have bin peopled not above 500 or 1000 yeares since , but forthwith after the confusion of tongues ; now the flood was anno mundi 1656. and the confusion of tongues about 140 years after , as i have laid down before . in gen. the 9. v. 28. it is said , that noah lived 350 yeares after the flood . so noah had so many yeares of his own life to bestow in repeopling and replanting the earth . it is held that noah came not to babylon , nor was party to the arrogant attempt of the building of babel , and if i er●e , libenter ●r●o , i am willing to erre , to think that as god pleased to make noah the maine stock and restorer of mankind , so also hee allowed him convenient measure of time to see the work of the repeopling of the world in a good forwardnesse , for hee lived till abraham was 57 yeares old , and died as functius saies , postquam totus fere orbis babitari caepisset . and if there were a fret or streight betwixt the two continents , though certainly very narrow , and yet a necessity of passing over by boate , ship , or other vessell , wee may assure our selves that at the time of the said captivity of the ten tribes , and long before , ships ▪ and shipping were well known and in use ; for iason about anno mundi 2740 ( which was above 500 yeares before that captivity of the ten tribes ) sayled out of greece , and performed his expedicion for the golden fleece unto colchis in mengrelia at the bottome of the euxine , and about 20 yeares after vlysses performed his travailes all about the thuscan sea , the adriatique or gulph of venice , and the grecian islands in the archipelago ; and solomon to ophir ( an. mun. 2970 ) hundreds of yeares before the captivity aforesaid . and besides what i find argued by that learned and iudicious brerewood ▪ that the americans are the race of the tartars , wherein ( should i recede from my former argument and opinion , i should concur with his ) he much presseth one reason from the known discovery , that the west parts of america next to asia are ( by a fit implication from the more generall , ancient , and constant confluence of the tartars out of asia ) the most plentifully peopled of any part of america , where they have the best records of the series and succession of their kings , and where are to be seen goodly buildings , and magnificent monuments of antiquity , far exceeding and excelling all other parts of the west indies , all which also rather proves and confirmes than confutes my former arguments . there was another dispersion of the iewes from the passion of our saviour , but that was onely of the two tribes of iuda and benjamin who were harassed and canvassed by the romans after the expugnation of ierusalem , and wee gather from history that those iewes were most scattered west , north , and south into europe and afrique , but from thence we cannot ground any plantation of america . if the iewes had gone over into america , by themselves , or with the tartarians , then the commixture of nations would have produced a diffusion of promiscuous and medly manners and customes , and the more iewes the deeper die and influence of their rights and customes had also pierced and possessed those parts , & with it an inundation of the peoples rights , customes had also followed and overflowed , but we see they differ toto caelo , as appeares by acosta , maffeius , pe. mart. jo. de laët and others . thus far have i offered my weak conceptions , first how america may be collected to have bin first planted , not denying the iewes leave to goe into america , but not admitting them to be the chief or prime planters thereof : for i am of opinion , that the americans originalls were before the captivity of the ten tribes , even from sems near progeny ( of which i have spoken enough already ) besides that from the confusion of languages , to that captivity , there is a distance of about 13 or 1400 yeares , which is time sufficient for the plantation of america out of asia before the captivity . now i come to enquire into the harmony and agreement together of the iewes and americans , in manners , customes , language and religion . the first instance of the first conjecture which the author notes , is the americans acknowledgment ; but to this acosta ( who lived 17 yeares in the west indies , and travailed all the country over as he saies himself ) tells us lib. 5. cap. 25. that what the americans talk of their beginning is nothing worth , and rather a dream than any likelyhood of a true story , nor will the weight of his experience , learning , and integrity , be overpeised by any . the second conjecture is raised from rights and customes , whereof the author hath made a distinction of common and sacred , and given a select list of both , which are his chief life-guard . and first of common rights . the first is from their garment or mantle which the americans use , as the author , so also acosta confesseth to be a square coat or cloak as most single , simple , and lesse charge , and no more peculiar to the iewes or americans than to any other nation , and is the same with elias mantle , & such as wee read of in diodorus , used by the chaldeans , & in herodotus , by the egyptians , & such as the very irish wear , though of a thicker substance , because a colder country ; and reason shewes it is the most proper and ready garment for any nation in an ho● clymate , and where the people have any modest sence and shame of their own nakednesse . they constantly annointed their head , as the iewes did , luke 7. & 46. this pharagraph must be thus conceived and apprehended to be the authors meaning , that they constantly , that is daily , usually , and very often , as the iewes daily , usually , and very often did ; or that in such manner as the iewes did sometimes , so the indians did daily , usually , and very often , annoint their head . in the old testament wee read of two manner of annointings , the one sacred or holy , the other common or prophane . the sacred or holy oyle or annointing is that we read of exod. 22. being a very sweet perfume , the confection or composition whereof was directed by god himself , and hee appointed that the tabernacle , and all the instruments and vessells thereof should be annointed therewith , and aaron the priest and his sonnes , as v. 30. and what hannah spake 1 ▪ sam. 2. 10. he will give strength to his king , & exalt the horn of his annointed , and what else the man of god said to old ely , v. 35. of the same chap. insinuates either a declaration of the manner of inauguration of kings among the gentiles , whereof they had heard , or they spake it prophetically by application of what they heard moses had told from the mouth of god , deut. 17. touching the election and institution of a king among the israelites , which was after verified in the kings of juda , &c. who were annointed with the same holy oyle , as we may reade at large of saul , david , solomon &c. and as the prophet elisha was annointed , 1. k. 19. 16. all which was with oyle powred upon the head , and therefore luke 6. v. 46. christ saies to peter , mine head with ●yle thou didst not annoint , but this woman hath annointed my feet with oyntment ; as if he had said , i that am the truly annointed of the lord , king , priest , and prophet , and should have had oyle powred upon mine head , as was upon aärons , davids , and elishahs , such cost you were loth to bestow upon mine head , and you see how freely and joyfully she hath bestowed it upon my feet . the first place in scripture where we read of annointing with oyle , is gen. 28. 18. where it is said that iacob ( when his father sent him on wooing ) in his travail , having slept all night upon a stone for a pillow , and dreamed of the ladder to heaven , and of the wonderfull promises of gods blessings to him revealed in a vision , he was so ravished therewith , that he brake forth into these expressions of admiration ; surely the lord is in this place ; how dreadfull is this place ? this is none other than the house of god , this is the gate of heaven , and he builded an altar there , and called it bethel , and vowed a vow , and took the stone ( implying the same stone whereupon hee slept , & that rather than any other , because in his rest upon that stone he had that glorious apparition ) and powred oyle upon it , which doubtlesse was no other than such as he carried with him in his travaile for his own refreshment , and which though he used as partly for food ( as the widow of zarephath 1. k. 17. 12. and as we eate it with fish , salades and herbes , ) so also to supple his joints and tired limbs ( as 2 chr. 28. v. 15. ) yet he thought it not too precious so to be bestowed , whereby to make the stone look smooth , cheerfull and shining , as also to preserve it from frost , raine , and the injury of weather , as wee doe metalls , wood , stones , ( of more than ordinary use or esteem ) that stand abroad , and in open aire ; and although this was before the giving of the law , yet i take this to be an annointing dedicated to gods worship . the other which i call common or prophane annointing may be subdivided , and severally branched , and to begin with the best and highest , i surpose some were of most sweet and odoriserous sent and perfume by the confection and ingredients , as when they buried asa it is said , chro. 2. 16. 14. that they dressed him unguentis meretriciis as ierome renders i● , with wanton , harlot-like , and delicate oyles and ointments , as the harlot prov. 7. v. 15. invites to her bed perfumed with myrrh , aloes , and cynamon ( two of the incredients of the holy oyle ) and such was the oyle in ruth 3. 3. and such were the odours to which allusion is made 1. cant 3. 12 4. 10. 14. & amos 6. v. 6. and which iudith used when she dressed her self for the surprise of holophernes , and i hope i shall not erre to suppose and say that such oyle it was that iesus feet were annointed with , for she that bestowed it was mary magdalen , mulier peccatrix , a ●inner , an old wanton , that was provided happily , or else knew soon how to provide costly and curious perfumed oyles and ointments to invite delight , but now a convert , and as she first annointed his feet with what she was wont to annoint her self withall , so her haire ( which she was wont to embroider , dresse and curl with all curiosity , wherewith to catch , ensnare , and entangle beholders eyes ) shee now makes a towell or napkin wherewith to wipe and dry up the teares that she first washed his feet withall , & after annointed his feet with that oyl which i take to be such as is mentioned mark 14. 3. a box of oyle of nard very precious , which unguenta spicata galen reckons inter rom●norum delicias , among the delicacies of the romans , as apronius caput et os suum unguento per fricabat . cicero in ver. 5. there was another annointing with oyle , to chear , comfort , and exhilarate , and to look smooth , faire , and fresh , as david ps. 104 ▪ 15. oyle to make him a cheerfull countenance , and as he annointed himself after his griefe for the death of his first sonne by bathshe●a . and as pro. 27. 9. oyntment and perfume rejoice the heart , and athaeneus lib. 1. saies that democritus the philosopher of a●derites ( being demanded how a man might live long ) answered , si exteriora oleo , interiora melle irriget , to annoint outwardly with oyle , & inwardly with hony , as one saies , unguenta non voluptatis tantummodo , sed & valetudinis causa usurpantur , & such annointing is mentioned mat ▪ 6. 17. when thou fastest annoint thy head , &c. there was another use of annointing , which was to supple and refresh the sinewes , joints , and muscles , as psal. 109. let it come like oyle into his bones , and mich. 6. 15. homer both in his ilyads and odysses speakes often of a custom among the grecians of bathing or washing in the morning , and after annointing with oyle ; and athenaeus lib. 1. deipnos gives a reason , for bathing is wholsome , but makes the skin harsh and rugged , and oyle makes it soft and smooth againe ; and thucydides saies , in gymnasio lacedaemonii corpora nudarunt , & oleo perfuderunt , the lacedemonians at their feats of exercise bared their bodies , and then annointed them with oyle . exercent patrias oleo labente paaaestras . nundati socii — virg. aenead : and oleum quo superunguntur athletae ad adjiciendum robur ceroma dicitur , sayes seneca , the oyle wherewith wrestlers annoint themselves to get strength is called ceroma , and plutarch in this alexander saies , that the gods bestowed oyle upon men for refreshment after wearinesse and labours . there was another annointing with oyle mentioned in scripture , which was of such as were sick , as mark 6. 13. ia. 5. 14. that was a power given by christ to his disciples , which was not from any expresse receipt , or cure , but onely for a signe and earnest of spirituall health , and cure of the soul , as were many other miracles done by them ; this manner of annointing lasted as long as the gift to work miracles lasted chrysost. hom. 4. in math. and aust. de vera religione cap. 15. both confesse that they were vanished before their times , and from that primitive use the papists have extremely translated it into a sacrament . other annointing than what i have here mentioned , i find not in use among the lewes , save that in festis solebant iudaei caput oleo ungere , upon their festivall daies the iewes used to annoint their head with oyle , which was no other than that , because upon those high and great daies they were more publique in their meetings , and assemblies , therfore they annointed themselves both to smooth and chear the countenance , and to please by sent & perfume ; and their head rather than any other part , both because the hair would better lodge and retain the sent ▪ especially also being preserved warm with an hat or covering , and because when men are together in ordinary conference and discourse , the outward seat of the seat of smelling ( which is in the nose a member of the head ) is nearer the object of delight , as they talke nearer , and their heads are nearer together by the salutations of kissing or embraceing , and so they contribute pleasing odours and perfumes to the delight of one another . of all this that is said which is of odoriferous and sweet oyles , nothing makes for the scope of the author to the use of the indians , who never annoint to the purposes aforesaid ; but as they prefer the dark and tawny complexion , so they love to adulterate the colour of their hair . so in florida , and some parts of brasile , they annoint themselves , their skin with oyle , ut nudam cutem , &c. to crust , harden , and defend it against the scorching of the sun , but of the annointing of the head , i reade no custome among them . they pride themselves with earings , and have their noses bored through , with iewells hanging at them , as wee read in esay 3. v. 20. 21. i confesse the earings in use among the americans , as was in esay , & is with us , and all europe over by perforation . auribus extensis ma●nos commisit elenchos — iuvenal . li . 2. sa● . 6. but the nose-rings in esay were onely naso impendentia , hanging down upon the forehead , as was most in use among us in late memory , but the americans bore the sides of their nostrills through to hang their iewells at ; and so their lower lips also for lip rings ; but i forbear to quote authority thereof , being confident of the readers consent and satisfaction in so clear a matter ; in th● 〈…〉 let us observe and an●●i● 〈…〉 ●●ane time iewe● 〈…〉 e negative command to the 〈…〉 , ●evit . ca. 19. v. 27. in ●ll india they wash themselves often , and the iewes were frequent in this , mark 7. 3 , 4. io. 2. 6. to say they wash themselves often , must implie , they wash their bodies often , and such washing the heat of brasile , and other hot clymates require , and such washing may also easily and often be done by a people going almost naked , and so with small and little labour to dresse , and undresse ; but the washing of the hands before meat ( quoted out of mar. ) was with the iewes , as with us , a common practise before meales , but otherwise of the washing of the body ; and that quotation out of marke , &c. is onely a note of the seeming outward purity , and cleanenesse of the pharisees , and their ceremonious strictnesse , putting and placing religion in opere operato , and the forme of godlinesse , for they washed before meat , at meat , upon drinking , pledging , changing of pots , glasses , &c. and therefore ( for their severall often and frequent uses ) they had in their diningroomes great pitchers , or vessells of water , ever in readinesse , as at the marriage in cana. io. 2. but the americans wash their bodies often to coole themselves , and to wont and accustome to the waters , they practising very much swimming , in fishing and diving , but io. de . laët . ind. occid. lib. 15. cap. 2. saies , the brasilians ( one of the largest provinces of all the west-indians ) eate their meat illotis manibus , with unwashed hands ; and purchas america cap. 5. saies , the brasilians wash not before meales , and in his treatise of nova francia cap. 8. he saies , they wash not at meales , except they be e●ceeding foule , and then they wipe upon their own , or their dogs hai●es ; and whereas lerius hath a nonnulli that wash before and after meals , this denotes but a few , & admits the generality not to wash ; as for the levitical law of washing , that respected onely clensing after supposed pollution by touching of unclean creatures , and other defilings and contamination , and contrary to gods expresse command , whereas the question with us resteth onely in a voluntary , and nationall use and custome ; yet for washing before meales , it is a common use among us , and other countries , who are any whit civilized by commerce , and so linschot saies of the cambians , goans , peguans , and bengalans . i could here relate of the sundry superstitious particulars of the pharisaicall washings , as the jesuis serrarius quotes them out of the rabbins , enough to pose all america . they exceedingly delight in dancing , &c. this is so cheap and prostitute a custome all the world over ( and must needs be most among naked people ) as inopem me copia fecit , if i should begin to exemplifie , i knew not when to end . it is a ravishment of the intellectuals , with an high content of fruition or near hopes , which the soul breathes forth by her ministers the faculties of the body in all light volatile and aiery motions and activities . the jews were wont to call them fathers and mothers that were not their naturall parents ; so the indians , &c. this assertion is not exemplified by any quotation of scripture , how , and in what manner , and measure it is intended , or extended ; for the words pater , mater , have sundry other than naturall significations , and in many of them the same words are in use among us . in america they eat no swines flesh ; it is hatefull to them as it was among the jews . lev. 10. 7. perhaps the americans might have that custome from the tartars , as sigism . baro cap. de tartaris saies , ab equis & aliis animalibus quoquo modo interemptis suaviter vescuntur demptis porcis ; they feed deliciously upon dead horses , or any other carrion whatsoever ( howsoever killed ) except swines flesh . so did also the egyptians , arabians , scythians , samoëdes , who never descended from the jews or israelites , yet the egyptians tempore plenilunio suilla carre vescuntur , saies herod . lib. 2. the egyptians eat swines flesh in the new moon : and jo. de la●t descrip . ind. occid. lib. 15. cap. 2. saies of the brasilians , carnibus & piscibus indiscriminatim vescuntur , neque ab immundis animantibus abhorrent , the brasilians feed upon all manner of fish and flesh , and make no difference ; nay they abstain not from unclean creatures ; by which he may be thought ( without any over-strained presumption ) to mean swine ; for lib. 10. cap. 19. he saies of some parts of virginia , aluntque multos porcos , they bring up many swine ( which we must understand for food , if he assign no other cause ) and so pag. 413. he speaks of the people of the sichi in peru , aluntque multos porcos , qui omnium peruvianorum optimi judicantur , they breed many swine , which are counted the best of all peru ( which must intend the best for food and meat . ) and the epistles of the jesuit ni. duran . printed 1636. saies of the people of paraquaire ( right west of brasile ) sues habent quibus vescuntur , they breed up swine , and feed upon them ; and pet. mart. dec. 2. cap. 9. & 3. cap. 7. sales they have swineherds , and herds of swine , and the swines flesh is commended by the natives to be wholsomer , and of a better tast than their mutton : and of the chineses in asia over against america , maffeius lib. 6. saies , caro suilla maxime expetitur mensis , no greater dainties at their table than swines flesh : and hierome adver. vigilant . to . 2. saies of jovinian , inter phasides & carnes suillas non tam amisit spiritum quam eructavit ; and lucian in his saturnals , and pliny , both say , that swines flesh was a choice dish at feasts . and though by the leviticall law swines flesh was forbidden , being one of the creatures that divided the hoofe , but chewed not the cud ; yet we read that the gadarens ( in the tribe of manasseh ) had an heard of 2000 swine drowned with the devils in the lake ; and we may presume to suppose that the jews in the other tribes had swine also , and may conclude , that they bred and brought them up for their own food and spending , or for the markets of other people near unto them . they wash strangers feet , and are very hospitable , and this was the known commendation of old israel . most of all the americans ( as our authors report , and must be true in nature ) are fearfull , jealous , and inhospitable people towards all strangers , whom they suspect to come to invade , or annoy , or expell them ; and if in any place where they are subdued & civilized , they washed others feet , it was not an occult quality inherent from the jewish race and derivation , but a trite use , and custome of their own barefoote experience , and afterwards ( as bonum signum à mala causa ) became a practise in seeming curtesie towards others where they were subdued . in the ●8 of gen. 4. abraham saies to the three angels that came in humane shape unto him , let a little water , i pray you , be brought , and wash your feet : here abraham offers them water , & wills them to wash their own feet , as best knowing , not where the shooe , but the want of a shooe pinched them most ; of this we may read gen. 19. 2. & 24. 32. & 43. 24. iudges 19. v. 21. and sundry other places ; and in hot countries people went bare-foot , and used to wash their feet for refreshment after surbaiting , or solebaiting , and weariness of travaile ; and this washing of feet was a speciall remedie to unweary them , as calvin calls it in the french , delasser . homer in his odysses doth often mention the hospitality of washing of feet , as polycaste nestor's daughter washed telemachus feet , and vlysses when he returned home after his long travailes , and was not yet discovered , he refused to let any woman wash his feet , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nisi aliqua vetula , unlesse there were some old woman ; and plavus in his persa , ferte aquam pedibus , bring water for the feet . but the quotation as of the known custome and commendation of old israel , cannot suite much with any practise of the americans . in the 13 of john we read of the greatest master that ever was , that he washed his servants feet ; but this was no custome in israel or judah , nor was ever done by any of the sachims or casiques in america ; and here the proffer of christ to peter was of so unspeakable condescension , as peter ( in an angry modesty , and bashfull indignation , ver. 8. ) told him he should never wash his feet , that is , as the centurion said to christ , i am not worthy thou shouldest come under my roofe , can i have that brazen-faced boldnesse and impudence to permit thee ( so far exceeding and excellent above all mortall men ) to perform so mean an office to me , the meanest of men ? but christ soon cooled and converted him in the same verse : if i wash thee no● , &c. here our saviour teaches his disciples humility , and brotherly love , as ver. 14 , 15 , 16 , 17. and ( as he draws nearer to his passion and parting ) dictates and inculcates those things to them , that should be their practise to his glory , and their eternall comfort . the indians compute their times by nights , and which jo. de laët confesseth they had from the hebrews . grotius alleging hunting , computation by nights , washing of new born children , and dicing to be in use among the americans , and to have been used also by the germans ; joh. de laët de orig. gent. answers , or observes upon it , and saies , that hunting was as common to other people , especially the scythians ; so also computation by nights familiar to many eastern people , which they had from the hebrews , and therefore the author doth a little impose upon the reader herein ; for de laët doth not say that the indians had them from the hebrews , but that many ▪ easterne people learned that computation from the hebrews , and the indians might have it from those eastern people . the athenians began their day at sun-set , so did the jews , and so did the gaules in caesar's time , who coment. lib. 6. saies , galli●se omnes à di●e prognatos dicunt , ob eam causam spatia temporis non numero dierum sed noctium faciuntur ; the gaules say they descend from pluto , and therefore compute their time by nights : and as the americans fear pluto , dis , the devill , the god of darknesse most , so their stupidity and ignorance may justly give the night precedence in their computation of time ; and although we will not forget our own usuall reckoning by nights , as sevenight , fortnight , yet wee offer not to strive with the gaules for the petigre , though seeing , we will not see , and are blind , though we have had a long sun-shine ; wee reckon also by months , as the iewes did , though in neither are wee the more iewish ; in cuba they reckon by the sun , and say so many suns , as pet. martyr dec. lib. 4. cap. 8. i could perplex this question yet more , but non est tanti , it is not worth the labour . virginity is not a state praise-worthy among the americans , a●d was a bewailable condition among the iewes , iudg. 11. 37. the prophecy and promise of our saviours comming in the flesh , was an encouragement to marriage among the iewes , which made the condition of iephtes daughter bewaileable , because her hope was quite cut off , her father having dedicated her to god in a single life , not sacrifised her by death ( as some would have it ) but unforced i thrust my self any further into that disquisition ; but when christ came into the world , he conferred the greatest honour that ever was upon virginity , by being himself born of a virgin , himself living and dying a virgin , and the great commendations wee otherwise have of virginity , are most plentifully set forth both in the old and new testament ; so as the very elect are called the virgins that follow the lambe , revel. 14. 4. and the fathers call it the angelicall state , and condition ; and if saint paul bee canonicall , he doth satisfie us to the full ; and acosta lib. 6. cap. 20. saies , virginitas quae apud omnes mortales in precio & honore est , apud hos barbaros ( speaking of the americans ) vilis & indecora , and a little after , virginitas quae ubique gentium maximo & prope divino honore ●fficitur , inter belluas dedecori & infamiae est , virginity which is honored all the world over ( among those barbarous people , and no better than beasts ) is a shame and disgrace , and basely esteemed . and it cannot be expected ( upon a near inspection into that nation ) but that it may the sooner kindle lust , and the more easily and speedily inflame to execution ; and principally from their heathenisme , want of civility and religion , having ( as the psal. saies ) no fear of god before their eyes ; as the malabars in east india , who think if they die maides they shall never come into pardise ; but i am sory to read the parallele , and that the allusion of the lamentation for jephtes daughter should be quoted to countenance the bawdinesse of these beastly and barbarous people , so contrary to the law of god , by moses , levit. 19. v. 29. the natives marry with their own kindred and family , this was gods command to his people , numbers 36. 7. while it was gods command it was to be obeyed , and though ipse dixit , that god said it , had bin enough , yet god may be thought to have commanded it for increase of people among his own children the iewes , and that increase not to be seduced or endangered to idolatry by entermarriage with idolaters ; chrys. upon mathew frames another reason , which is , that because death was among the iewes a punishment that went nearest the heart , and then especially the losse of a husband to a wife must be most grievous and insupportable , therefore there could be no such mitigatory or lenitive of sorrow to the widow , as to marry the husbands brother or near kinsman , whereby the first husband seemes in a manner still to live , and the estate to continue in the same stock , but that law after vanished , and as austin saies , commistio sororum & fratrum quanto fuit antiquior compellente necessitate , tanto postea facta est detestabili●r religione prohibente , and i hope those marriages were ceased and laid down long before the captivity under salmanasser . wee must consider the curse upon cham gazing upon his fathers nakednesse , and valer . maximus saies that apud antiquos non erat fas filium simul cum patre balneari , in old time the sonne was not suffered to be seen bathing with the father ; and aristotle in his hist. animalium , tels of an horse that having covered a mare that was his own damm , after he perceived it , he brake his own neck down a precipice , with horrour or shame of the fact ; be it true or false , the story is a divine beam in the philosopher ; but these marriages among the americans , derive partly from their own brutishnesse , partly from their heathenish policy for safety and assurance in the confidence of their own safety and kindred , and being in many parts a nomades , a wandring , fleeting , and removing people up and down in hords from place to place , and studious of numbers and faithfulnesse for strength and preservation from enemies and danger ; yet pet. mart. lib. 7. cap. 10. of the islanders , they have as many wives as they please , saving of their own kindred : and hierome in his second book against iovinian saies , persae , medi , indi , & ethiopes , cum matribus , aviis , filiabus , & neptibus , copulantur ; lie with their mothers , grandmothers , daughters , neeces . the indian women are easily delivered of their children without midwives , as those in exod. 1. 19. this place of exodus hierome translates , obstretricandi haben● facultatem , that is , the hebrew women are skilfull in midwifry ; but because the office of a midwife is of a another person distinct from the woman travailing , who cannot minister to her self as a stander by , therefore the translation seems to me improper , not that mine ignorance in the hebrew can judge it , but because i find it otherwise rendred in sense by sundry other learned men ; vatablus sayes the hebrew women were vegetae , tremellius , vividae , pagnine , valde roboratae , the italian , gagliarde , the french , vigonrenses , the spanish , robustas , our english , lively ; which word carries enough of skill , slight , devise , art , ingeniosity ; but to come more close to the question . the danger and difficulty of women in child-birth , is a curse entailed upon eve , and all women kind ever since , for tasting and giving adam the forbidden fruit , in sorrow shalt thou bring forth : rachel had an hard travaile of benjamin , and dyed of him , and phinehas wife of ichabod ; moses does not of himself say , that the hebrew women were easily delivered , as if it were a nationall and naturall promptnesse and facility ; but he sayes , the hebrew midwives ( being charged of pharaoh to destroy all the male children when they saw them upon their stooles ( which insinuates they had the usuall travaile and help of other women ) the midwives who feared god , and for that reason spared the children ) excused themselves by saying , the hebrew women are lively , and easily delivered before we come at them ; so as nothing is proved of the hebrews facility of childbirth above other women . and we may further ( without presumption ) suppose , that when god intended so miraculous a preservation and increase of the israelites , he might ( by his power ) facilitate the travaile of the women , and give them more easie deliverance for accomplishment of his own great design and purpose in that particular . now it is a vain and empty cogitation and argument , to say that the hebrew women ( having understood of pharaoh's command ) raised themselves to the highest pitch of spirit , and uttermost strength of nature , and sphere of activity to their own deliverance in that great combat , and for preservation of their issue . besides , although we must grant that in nature ( yet not to give a law alike to all constitutions and frames of body , which severally may recipere majus aut minus , and differ one from another ) the danger , and danger is great in the travaile of women , and child-bearing ; there being but unus introitus , & mille exitus , but one way into the world , though a thousand out ; yet nature may be helped by custome ( a second nature ) and i do admit , that all barbarous and savage people , who by their hardships of body , and nakednesse , or loosnesse ( with little garment or covering , which render them alwaies more nimble , active , and maniable , especially in warm countries and clymates , which is apt to dilatation , as cold is to constriction ) are more able to endure , and more ready and facile to the discharge of their burthen . i could here amplyfie and enlarge ( by credible relations ) of the manner and practise of the irish , and the help and midwifery of their mantles , but i spare it ; and in strabo we read that the women in spaine goe about their ordinary works as soon as they are delivered , and the husband lies in while the woman works ; so the tibareni in asia minor , and the brasilians about the river plate , as purchas cap. 4. of america . they wash their infants newly born , and this we find also ezek. 16. ver. 19. the quotation out of ezek. might have been spared in so ancient and necessary a custome ; arist. pol. 7. saies , apud barbaras gentes , &c. among the barbarous people there grew a strong custome to wash infants in cold water , as the gaules also did . and virg. aenead . 9. sayes , — natos ad flumina primum deferimus saevoque gelu duramus & undis , our new born babes we wash in water cold , naked at river side , and use to frost and snow , to make them bold , all hardship to abide . and follows in the same place , venatu invigilant pueri silvasque fatigant . the boyes doe plie the chase , and tire the beasts apace . which serves also exactly for the americans , and avicen saies , festinandum ut infantum corpuscula perluantur ●qua , and strabo relates such a custom in spaine , and grotius quotes the like of the germans out of tacitus ; yet mexicanis usitatum non invenio , saies io. de laët ▪ de orig. gent. pag. 37. i doe not finde it used among the americans ; so some particulars as the great province of mexico will not be comprised within the generall word they . in foeminine seasons they put their women into a wigwam by themselves , for which they plead nature and tradition . the confession and concession of the author saves me the labour of any further inquiry in this . the widdow marrieth the brother of the deceased husband , which was moses law , mat 22. v. 24. of this hath been spoken already in part to the 11th , i now adde , moses words are these , if a man dye , having no children , his brother shall marry his wife by the right of alliance ; the word is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a son in law , as in deut. 25. 5. moses said , his kinsman shall marry his wife , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} among the greekes is usually taken for a kinsman , as in homer and others , so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is , shall kinsman it , as beza judiciously renders it affinitatis jure , and our english translation by the right of alliance , & the note upon the margent in the geneva bibles , saies the hebrew word doth not signifie the naturall brother should marry the brothers wife , but other kinsman in a degree which might marry , as the cosen ( as is plentifully explaned in ruth ) and so it is rendred in valablus , tremellius , the italian , french , and spanish bibles , though pagnine have it levir , the husbands brother , yet the note upon the side corrects it into cognatus ; and as calvin in his epistles , pag. 495. phrasis est linguae hebraicae , &c. it is the phrase of the hebrew tongue , to call all kinsmen brothers ; and hereof we may read largly and learnedly ( among others ) in zanchius de sponsal . lib. 1. these most obscure , uncomely , and unnaturall matches , let the americans still own , & be not once named among , or of those that were called the children of god , but forbidden by him to the israelites , though in practise among the incestuous idolaters , as the note is upon the 18. of levit. v. 16. as the persians and other nations had a law from those idolaters to marry sisters , daughters , brothers , as euseb. de pr. evang. lib. 6. cap. 8. and if the popes dispensation be a law , the papists have an easie remedy for incestuous marriages , and though some of them doe grant there was a fieri non debuit , yet by the popes omnipotencie factum valet ; for princes the better to assure their estates , as also to enlarge and augment their power and dominion , doe enter marry with their own near kindred , and in degrees clearly forbidden and incestuous before god , though alowed and confirmed by dispensation from the vice-god the pope , wherewith themselves , and their issue , and progeny ( if they have any ) are all ever after deeply obliged as homagers to the pope who gave them their crown and greatnesse , and thus they serve their own turnes of the pope , and he his own upon them , as to omit others , may be throughly instanced in the marriage of late yeares of albert arch-duke of austria with the insanoa isabella clara eugenia . philip the 1. of spaine had charles the 5. ferdinand 1. charles 5. had ph. 2. marie ferdinand had maxim. 2. ferdinand , charles , iohn . ph. 2. married anna maria daughter of max. 2 and had ph. 3. isabella clara eug. marie sister of ph. 2. married maxim. 2. by disp. from p. paul the third . phil. 3. married mary daughter of cha. son of ferdinand . maxim. 2. had by mary daughter of cha. 5. 1 rodulph , 2 ernest , 3 matthias , 4 maximili . 5 albert , 6 wencelaus , 7 anna , 8 elizabeth . isabella clara eugenia married albert 5. sonne of maxim. 2. so ph. 2. might truly call albert brother , cosen , nephew , sonne ; and by such ( politicall and damnable ) matches the americans may with the psalmist , as before , joine house to house , and land to land . dowries are given by the indians , as saul enjoined david , 1. sam. 18. the meaning of the author is , that the parents among the indians , sell or set what price they list upon their daughters , as from this quotation the author would insinuate to have bin a custome among the israelites . the word dowry , comes from the latine dos , and that from the greek {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the indeclinable {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all meaning a gift or donation , and all from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to give . in the first ages some men took wives where they list , as gen. 6. 2. and iudges 21. v. 21. others had them of the gift of the parents , as gen. 24. v. 5. and as hamor said to iacob of dinah , the soul of my son longeth for your daughter , i pray you give him to wife , gen. 34. v. 8. others bought their wives , as jacob did rachel , gen. 29. 18. and hos. 3. v. 2. and so it was also among the heathens . in the first ages also , riches and substance consisted most in flocks , and stock of cattell , as we may read at large in gen. of the patriarchs , and after of iob , and such was the practise of the antient heathen , as pausanias in mesieri , and those cattle first for use in sacrifices , after for foode and meate for men . we reade in herodotus , thucidides and others , that it was a common practise in ancient time , for rovers at sea , to land upon maritime parts , and to steale , take , and carry away virgins , and young maides , when they were playing in the fields ( as pluto did proserpina ) and to sell them for cattell , and to steale cattle also , and with them to buy maides to sell againe , as laërtes ( vlysses father ) bought euryclea for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the price of 20 oxen , homer , odyss. lib. 1. and in homers hymne of venus , shee tells anchises how she was taken and carried away . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} — which is thus translated into the latine , virgines bene d●tatae ludebamus , a company of us maidens of good portions were playing , that is which would sell for good store of cattle , of which name of alphesiboeus oxen finding , wee may read more in servius upon virg. his 5. and 7. aeglogues . and strabo lib. 15. speaks of virgins among the indians {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bought with a paire of oxen , a common practise among them ▪ againe aristotle and thucidides both tell us , that in ancient times husbands bought their wives , which sheweth that in their times , it was not so , but that then parents gave portions with their daughters , yet wee read of lycurgus ( the great lawgiver of lacedemon ) that hee would have wives bring no portions , lest the greatnesse of the portion should make them insolent , and so i suppose it wittily meant by seneca , where he saies , insolens malum est beata uxor , which is clearly adapted to that of syracides cap. 25. a woman that nourisheth her husband is full of reproach ; and iuvenal sat. 6. lib 2. intolerabilius nihil est quam faemina dives . tacitus of the customes of the germans , saies , dotem non uxor marito sed maritus uxori dat , by which he meanes the purchase of a wife , and notes it for a difference from the use among the romans , antiquitus , in old time ( saies one ) the women ( munera quasi dotem à maritis acceperunt ) had gifts from their husbands , as ( or in manner of ) a dowrie , which is but a fain : expression & resemblance ; for i suppose those were but love tokens , complements and earnests of affection , dona nuptialia , as cicero pro cluentio , i dare not adventure to call them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with pausanius in his laconicks , which i translate revelatoria as bestowed for putting off the vaile , or when the vaile was first put off , which was a yellow vaile ( flammeum , as pliny calls it , lib. 21. ca. 8. ) ca●● over the face , whereupon some critiques bring nuptiae from nubo , ( because then the covering is cast off ) but i dare adventure to say they are such as homer odyss. 8. speaks of , when vulcan had taken mars in bed with venus , he chained them together , with a curious chaine which he made on purpose , and would not loosen nor set them at liberty , till — {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hee were promised that her father should restore him all his love-tokens and gifts that he bestowed on her when he was a suter to her , and so the father having those gifts in his power , may not be improperly said to have sold his daughter . but now to presse the argument nearer , from the grounds of reason and religion , none will deny that as a daughter is a charge and burthen to her parent for her diet , apparell , and maintenance while unmarried ( as paul sais , hee is worse than an infidell that provides not for his family ) so beeing married , she becomes a charge to her husband , which the parent hath removed from himselfe , besides also the probable consequent and concomitant charge of children , and for these reasons vlpian ( one of the fathers of the civile law ) saith , dos est proprium filiae patrimonium , & paternum est officium dotare filiam , and this dowry or portion , is the just motion for a set iointure to be made to the wife , and this the civile law calls donatio propter nuptias , and as the greekes call a dowry , or portion , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , because the woman brings it , so they call the ioincture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which is a bringing to meete it , a quid pro quo , or a retaliation ; for as the civilian saies , dos & donatio propter nuptias must paribus passibus ambulare , go and march evenly and together , thus dos or dowry purely and candidly taken is ( quod à parente propter vinculum & onera matrimonii datur ) that which the parent gives to knit the knot , and beare a part of the charge in marriage , and of this wee have plentifull confirmation , both in sacred and prophane story . when leah brought iacob a sixt sonne , she sayd , now ●ath god endowed me with a good dowry , gen. 30. v. 20. that is , although my father laban gave iacob nothing in portion with me , yet this my fruitfulnesse is enough to content iacob , who shall not ( as david said afterwards ) be ashamed when he speaketh with his enemies in the gate : and that the use and practise was such , for parents to give portions to their daughters , may be evinced cap. 31. v. 14 , 15. where rachel expostulates thus against her father ; is there any more portions ? hath he not sold us ? that is , our father , who according to common use and custome of other pareuts , should have given us portions , hath sold us , that is , hath paid , or given us to iacob for his wages ; though it pleased god to provide that iacob should have a portion with his wives , by the profit of his subtile , naturall , and philosophicall experiment and conclusion , v. 37 , 38 , 39. again , exod. 22. v. 17. if a man entice a maid to lye with her , and her father will not let him marry her , he shall pay according to the dowry of virgins : that is , she shall have a dowry or portion suitable to his quality whose daughter she is , as the ability of the young mans parents may bear it . so deut. 22. v. 28 , 29. we read that pharaoh king of egypt gave gezer to his daughter salomon's wife in dotem , or in nomine dotis , as hierom and vatablus ( pro muneribus saies paguinus ) and so might be still dos profectitia ( in the civillians terms ) from a parent ; this place to my sense is unfitly with us translated a present ; for though the word might be excused towards the glory and majesty of solomon ( though sonne in law to pharaoh ) yet it is too stooping , low , and unseemly from a father to his own daughter , since the word present , imports alwaies on offering from an inferiour to a superiour . and to return again to the name and signification of the word dowry . in the 2 mach. 1. 14. mention is made of antiochus , that went to receive money in the name of a dowry ; which history though it be , as iunius saith , fabulous , and is apocrypha , yet the receiving of dowry , or portion by a man with his wife , is canonicall enough to our purpose . homer il. 6. sh●w , that hector called his wife andromeda , polydra , because she brought him a great portion ; and in his first of his odysses , he useth the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for a portion with a daughter ; and plato lib. 6. and laws give rules for portions and so lemnizations of marriages ; and themistocles ( who is also very ancient ) said , malo sponsam piam carente dote optima , quam dotem optimam carente sponsa pia : and among the romans , dos magna parentum virtus . probamque pauperiem sine dote quaero , & — decies centena dedisset — huic puero , all horace . vxor sine dote veniet , terent. nihil est quod dem , euclio to megadorus in plaut. aulularia , and there a little after , convenisse dotis mea afferret filia , at last we agreed he should take my daughter with any portion ; and ipse filiae nubili dotem conficere non potest , tully ad atticum , and caesar com. 6. sayes of the gaules , viri quantum pecuniae ab uxore dotis nomine accipiunt , tantum , &c. now whether dowry be meant in the authors quotation under the first or second sence , i cannot finde what either saul gave for portion , or david for joincture ; but to attain the meaning of the place as near as i can , i offer thus , it is certain , that ever after the women of israel sang davids victory over goliah , with an higher note and pitch of honour ten to one than sauls , saul sought his life , and so sauls proposition , as it was but a trap for david ( thinking david could never have paid the price of so dangerous a purchase ) so saul knew also that if david quit himself , and escaped , he should have his daughter in marriage , and ma●●ying the kings daughter he should want no portion to himselfe , nor meanes of joincture for his wife , for by his office of command in the army , as chap. 18. v. 5. 13. 17. and the profits of his spoiles and victories ; and this exposition , i think fits well , both to get david a portion with his wife , and to enable him to make her a joincture . i hope i have sufficiently proved the antiquity of the giving of portions by parents to their children in the time of the patriarchs , and under , and from the time of giving the law . so as i suppose the author cannot maintaine his pretended custome of the israelites to sell their daughters , after giving and knowledge of the lawes for dowries , and long before the carrying away of the tenne tribes , and contrary to all laws of religion and nature . i have also sufficiently maintained mine assertions by some of the most ancient prophane writers of best test , and credit , and what saul did in the height of his malice . if the author be desirous the bloody and idolatrous americans may have leave to derive it ex traduce ( for it is but a crumme of the maine impure masse of mans nature ) i hinder not , i shall onely conclude , that as i may not deny but that in some parts of america ( as in the island of mocha , in the province of chile ) proci ( as one saies ) sponsas suas à patentibus mercari solent , & bovem & oves , &c. pro filiabus reddere ; suitors buy other mens daughters for wives : so i may further admit it a custome like to be much in use among such barbarons , wandring , flitting , running , roming , & removing people , and quit the author from proof of usuality & custome . i demand but to finde one parallele among all the americans , agreeing to the quotation , that a west indian potentate , sachim , weroance , or casique , should , or useth to bestow a daughter in marriage under the termes of such a promise , with condition of price , as saul did ( though the americans have a number of strange foules ) is rara avis , such a black swan as i believe all america cannot shew or afford . the husband hath power over the adulterous wife , and to turne her away , and they have other causes of divorce , as was in israel , math. 8. 19. i could here mention the athenian , arabian , persian , and egyptian law , and the lawes of other nations , for punishment of adultery with death , and other shamefull separations , and i believe none of them were derived from the iewes . in the meane time i note the quotation is misprinted , and should be math. 5. 32. & 19. 9. where our saviour saith , whosoever putteth away his wife , except it be for fornication , &c. and declares no other cause of divorce , & so no other cause was allowed among the israelites , and de facto ad jus non valet , &c. from fact to right is no good argument ; the lewd practice of the barbarous americans , is a lawlesse law , and no just cause of divorce . they nurse their own children , even the queenes in peru , so did the mothers in israel . i believe it of the ordinary sort of people in america but from a particular instance , avouched or mentioned by this or that author , of this or that severall and particular province or people , we must not fasten a beliefe or argument of a generall nationall practice ; in gen. 24. 29. rebecca went and her nurse , and in sam. 2. 4. & 4. m●phibosheths nurse fled away with him . it may be objected , these were dry nurses , ( as we call them ) or some women or maides that took care of them , but it is cleare that of the 2. k. 11. 2. where iehoshebah stole away ioash and his nurse , joash being than but infantulus lactans , as some of the fathers call him , a sucking child . and although the author quotes the queens of peru , yet i agree with him , that he did not like to quote , esay 49. v. 23. queenes shall be thy nurses , yet according to nature ( simply considered ) i dare believe as far as any ; tacitus saies , sua quemque mater uberibus alit , every mother suckles her own child , and what is common in nature to all , cannot be termed a particular custome to any . againe it is the usuall practice with us ( except onely for persons of delicate , tender , and easie lives , and education , and curiosity of dresse and attire ) to commit their children to be nursed by others , so the barbarous people being empty of much of that cumber , acquainted and bred up in hardship and nakednesse , are evermore prepared , and ready to performe that office with the least trouble and perplex . the husbands come not at their wives , untill their children be weaned , such an use is read hos. 1. 8. though this be no true history , but an allegoricall vision ( according to the best divines ) yet it may well be admitted , that for a woman that suckles her own child , to company with her husband , and so prooving , or becoming with child againe before the former be weaned , it must needs vitiate and corrupt the milke , besides the spoiling and exhausting the spring thereof , and thereby deprave and deteriorate the humours , health , and constitution of the child , and for that reason , abstinence or continence of the husband from the wife ( untill the child be weaned ) renders it more sound , strong , and firme ; in new spaine ( as some write ) the children suck 12 yeares . i believe the author is not willing i should believe this of the israelites , yet in other places of america , the husband lies not with his wife for two yeares after her delivery ; so also they write of the floridans , but in the tenth custome the author hath discovered a remedium amoris , a speedy and sufficient meanes to quench the husbands heate when maides and virgins desire the honour to be deflowred , and are moreover prostitute for many yeares after , even untill they be married , as is the common report of sundry authors , touching the americans ; but the weaning of the child generally follows the quality of the mother , the condition of her health and affaires . among the indians they punish by beating and whiping , &c. so do all people in the world . and the * sachims put offenders to death with their own hands , and sometimes secretly send an executioner . marke 6. 27. & cor. 2 , 11. 25. the instance of the tyrannous and cruell act of an heathen prince in mar. 6. for a fowle end , i may not admit to derive from the line of a iewish custome or law , and so to make the iewes patrons of all the parallele actions and customes of the americans ; besides the puting of iohn baptist to death , was the act of a roman governour in judea , and but a deputy though a king , and one that commanded that execution , not by custome or law , but of will and lust , and so herod the great dealt with his dearest mariamne , and also took off his sonnes head in prison , because hee did but a little overhastily seeme to think of a lawfull succession when his father lay a dying . and so also afterwards was iames the apostle killed by the command of agrippa major , acts 12. 1. 2. but the author doth not illustrate out of the scripture , of any executed by the princes own hands . nor doe wee read in the histories of the west indians , any such formalities of question , and imprisonment ; but as we say , a word and a blow , present death to the supposed enemy or offendor . the quotation out of the corinthians is very good evidence against the author ; for mention is there made of stoning , and fortie stripes save one , both whith paul underwent , and were customary punishments among the iewes ; but the author quotes no such custome among the iewes . as for the lex talionis cited by the author out of lerius , with eye for eye , wound for wound , death for death . first , it is confined to brasile by the author out of lerius . againe , it is well known how the divines expound that of deut. 21. v. 19. that talio not to be understood identitatis , as goodwyn , or aequalitatis , as weembs , but similitudinis , as both of them and others ; and five considerations are to be had of the wrong , maine , or injury ( which diversity and distinctions , i hope the americans never trouble themselves withall ) and accordingly to set and estimate the mulct . when the master of the family dies , hee is buried in the middle of the house , with his iewells and other things he delighted in , and iosephus tells us of much treasure laid up in davids grave . ant. l. 7. c. 12. i deny not the custome of many parts of america therein , but for the iewes to be buried in the midst of the house , i finde no mention in scripture ; ●and for the instance in david , i may suppose iosephus mislead in his history , and intelligence , therefore let us consider , first , who may bee thought to have buried that treasure . secondly , to what purpose . if any treasure were hidden or laid up close , it will be conceived , that either david commanded it , or solomon , and wee may rather think david than solomon could spare it in overplus , or redundance , above the treasures , which by the scriptures record he left to solomon for accomplishment of the great designes , according to the vast dimensions of the knowledge and wisdome of solomons heart , as syracides saies of him , ch. 27. thou wert filled with understanding as with a flood , and thy mind covered the whole earth . and if any aske how david could be so gathered and stored of wealth , it is answered , that the fountaines of his treasure were the good husbandry of his cattle , corne , vines and olives , 1. chr. 27. and tributes from conquered nations , and the spoiles of his many victories , and presents from confederate princes and states , by all which he heaped what he could , having no divining spirit of solomons future supplies from ophir . but i cannot imagine what either president , example , dictate , or reason , should move david to bury any treasure in his own sepulchre , or monument , as if he meant to count his gold with iobs complement , thou art my confidence , or should dedicate it to pluto , the god of darknesse , there to rest and rust uselesse , and without imployment , as it is recorded of ioram , that he lived without being desired , when gold animates all the world to action , and ( as the wise man saies ) money answers to all . againe , if david had designed it to serve future purposes of solomon , yet to bury , or command it to be buried in his sepulchre , and thereby to seeme to be willing to carry it with him as far as he could , must have fallen under some sinister interpretation , to the blemish of the honour of his piety . nor can wee imagine that though the poets feign pluto , the devill , to be the god of riches , and that spirits , fairyes and hobgoblins doe haunt graves and sepulchres , therefore as gryphons are feigned to keepe the mountaines of gold ; so david hoped that the simplicity of men would be afrayd to deale with ( much more to offer violence to ) the monument of his treasure , for feare of fiends or spirits that might haunt and keepe it , though he knew solomons wisedome , ( when he should have occasion to use it , and he must of all men be most privy and knowing thereof ) could easily conjure those ignes fatui , and take and enjoy those treasures to himself . againe , if david caused any treasure to be buried for selomons private supplies , and which he would have kept very close and secret , then we may not imagine it to be buryed in the midst of his house , but rather in some spare out-roome , or place , or part , and whither it might be carried and conveyed , and where buried , with the least noise , notice , discovery or suspition ; and they that doe make a description of the city of hierusalem , as adrichoimimus and others , doe place the sepulchre of david , and the kings of iuda , in the south-west angle , and corner of the city , near unto the wall , and far from the kings palace , as may bee gathered out of nehem. 3. & niceph eccl. histor. lib. 8. nor can i imagine that the treasure was buried by solomon ( though iosephus saies it ) in davids sepulchre , for solomon knew as much in religion , and could as well distinguish of godly and ungodly , and superstitious acts , as david ( though he cannot be excused from the great errours of his life , by the seducement of idolatrous wives and concubines , whom his affections idolized ▪ ) yet the best divines , both ancient and modern , make little doubt of his salvation , onely the papists ( who me thinks should be the better perswaded of him , for his complements , and courting both of his idols wives , and of his wives idols ) are of another mind , and yet ( which is very strange ) though they know so many waies to be saved , yet they cannot find the way to be sure of it . now after this short wry step out of the way , i return , and say , that besides the great uses which sodomon had of treasure , for the glut of himself in all worldly pleasures and delights ( as he confesseth of himself in the second chapter of his retractations ) in the flower and strength of his age , and yeares , and when his stirring blood boyled towards action , and that he heard his glory and wisdome cryed up for the none-such and wonder of the world , which invited continuall concourse to his court ; and lesse can i imagine that any treasure was left by solomon in davids monument , for if solomon were really necessitated to lay great taxes upon his people , which yet i doe not reade in scripture clearly expressed and charged upon him , otherwise than by ieroboams expostulation to rehoboam the sonne of solomon , in the beginning of his reign ; for i passe over the tributes laid upon the hittites , amorites , perizzites , hivites , and iebusites , which were not of israel , 2. chr. 7. 8. and if solomon had bin in such want , hee might lawfully have relieved himself , and justified his supplie , out of the great magazine of the monument , which if amassed by david , it was not to bar or banish his son from the use of it , if by solomon himself , sure he might be bold with his own . besides also the considerations of engagements towards the warres , and insurrections of sundry princes against him , some in envie to his glory , others weary of the yoke of homage , service , awe , ta●es and tributes to him ( when his sun was now grown low and in his west ) all which found him work enough for the vent of his treasure ; and because also the scripture is silent and speakes nothing of davids monument , but often after him of the sepulchres of the kings of iudah , for these reasons i cannot subscribe to iosephus , that hyrcanus or herod took any treasure out of davids monument , no more than i doe believe iosephus for solomons magicall tricks of enchantments , & conjuration , and casting out of decills at the nose , by the smell of a root ; besides also that i finde confessed by iosephus , lib. 12. ant. ca. 13. that what he writes of the iudgement and death of antiochus epiphanes , others held and maintained the reasons of polybius therein to be of greater truth and consequence than those of iosephus , against whom iosephus confesseth that he would not argue , and indeed he was like to get little by the argument with a man who lived and flourished before iosephus , about two hundred yeares , and within twenty yeares of the action , and is otherwise generally held , a man of grave and faithfull relation ; and beroaldus ( a late protestant writer , and chronologer , whom zanchius especially approves ) doth often check at iosephus , and findes faults with his frequent errours , and sometimes falsities , and lib. 3. cap. 8. he saies , iosepho plus aequo nostri deferunt , wee give too much credit to iosephus , and instances in a particular , wherein he saies , iosephus was parum cautus , immò egregiè mend●x & impudens ; and calvisius a late learned chronologer , saies of josephus , that he doth sometimes vacillare ; and capellus a later , saies of him , that he is sometimes fabulosae & sublestae fidei , a fabulous author , and worthy but of a meane beliefe ; and our sandys in his travailes , lib. 3. saies of josephus , a man not allwaies to be believed . againe , if david or solomon had buried up treasure in a monument or sepulchre ( of which masse we must needs suppose gold the chief ingredient , and that this lay entombed in a dead sleep untill rehoboams time , when shishag king of egypt came up against jerusalem , and carried away all the golden shields ) what inforcement lay upon rehoboam to recrute them with shields of brasse ? who might ( and that lawfully ) have repaired the losse in the same metall without the least sacrilege or violation to the manes or memory of david or solomon , neither of which may be intended to disherit the right heires therof , & to sacrifise that to oblivion which they had gathered with so great care , and undoubtedly meant should be kept and used for the sinewes and supportation of the state and kingdome . i read in the 1. mach. 1. v. 24. that about a. m. 3782. when antiochus entred hierusalem , besides the spoile of the temple , he took also the secret treasures that he found , thesauros absconditos ' , reconditos , occultos , as they are severally rendred by severall learned men , and in the next verse , it is said , and when he carried all away ; by the words secret treasures found out , it shewes there was a narrow search , which surely could not be in the middle of the kings palace , nor be meant of his grave or monument , both which were known , open , and unconcealed , but rather some more occult and obscure place ; and from this expression in the macch. of a thing done about 170 yeares before christ , and about 230 yeares before josephus flourished ( who was borne 40 or 50 yeares after christ , and may be thought to have written when he was about 40 or 50 yeares old ) and which story was ( at it ought to be ) compiled by some of the prime rabbines before josephus , he might either ( per incuriam , or from other reason ) fall a rifling of davids monument , when he was to set down hyrcanus his composition with antiochus eupator when he hired him ( with a present out of the temple ) to raise his siege before jerusalem , and depart . it is also considerable , that neither josephus , nor any other historian , saies that antiochus pillaged the monument of david , and i can hardly afford antiochus so charitable a censure , as that he ( who knew not whether hee should ever play another game for that rest ) would ever spare any of that which came to his view , discovery or knowledge , especially riches and treasure which i may call private , and prophane , and not of the temple , whereof we may hope he had more than ordinary reverence and veneration , for the glory , magnificence , and majesty of the house of god , to whose power it was dedicated , and of whose power , mercies , and judgements , hee had h●ard so great fame and report , which he either believed or feared , and therefore i believe he left little of secret treasures , or those in davids monument ( to speake the language of josephus , if any were ) for hyrcanus to glean● out afterwards , for it is said antiochus carried all away . in strabo i read of a golden bed , and a golden bathing tub , and other houshold-stuff of gold found in cyrus monument in pasargada , when alexander rifled it , but curtius tells of nothing but a rotten target , and two scythyan bowes , and a sword , found in it . in albania they used to bury a mans wealth with him , saies purchas , asia . cap. 1. so also ca. 19. so also in tartary ca. 13. and i suppose that among the heathen people , what with the opinion of the elysian fiels with some of them , what of the transmigration of souls after death , with others , what with the staggering opinions of the immortality of the soul , with others , and with most an opinion of some work for the soul with the body after death ( as in the east indies they use to bury a new pair of shoes in the grave , for the deceased to travaile his long journey withall ) for these fancies and phenomenes in their braine , they use to bury some of their choicest riches and delights with them , as the grecians doe at this day their richest apparell , lib. 1. sandys trav . when i had begun to dig into davids sepulchre , so many plentifull springs of matter opened and brake out upon me , as made mine invention thus to overflow in this discourse , which yet i hope shall not nauseate , as unpleasant or unprofitable to reade . the indians are much given to weeping , especially their women , at burialls , this was in fashion among the jewes , ier. 19. 17. i may answer , what nation is there in the world , to whom this is not familiar ? is not the losse of a friend grievous ? is not the last leave of him much more ? is not the expression of sorrow , the last tribute which nature can pay in affection to the memory of the deceased ? is not that affection the more inflamed at burialls by a common sympathy in sorrowes of the assembly ? are not women the most usuall ministers and attendants in siknesse ? and they that dresse the body to the grave ? and are thereby most frequent at burialls ? are teares any thing else than a naturall exhalation , and ebullition ( of affection grieved ) from compression of the heart , and that chiefly in the tender constitution of women , who receive a quicker impression of passion , and retaine it longer through debility of repercussion ? so that of that paralelle , i may say with our saviour , what went you out to see , a reede shaken with the wind ? balsamum was peculiar to the jewish country , and thought to be lost long agoe saith pliny , and is now found againe in america . it is true that balsamum was a peculiar native of jud●a , and especially jericho , and josephus saies the plants thereof were first sent to solomon by the queene of saba , which is in arabia faelix , on the east side of the red sea ( as ethiopia is on the west ) : and extendeth to the south sea all along by the entrance into the red sea . it was after transplanted out of judaea to memphis , now caire in egypt , by cleopatra , to whom herod the great sent it when he sided with marke anthony against augustus . it is now found in new-spaine , and at tolu in cartagen● , both in america , and of more southerly , and severall latitudes differing from judaea . trogus lib. 36 ▪ saies of balsamum ( in judaea ) in eis tantum regionitus gignitur . pliny saies , lib. 12. ca. 25. balsamum uni iúdaeae concessum , and lib. 16. cap. 32. fastidit alibi nasci , balsam growes onely in iudaea , and likes no place else ; but wee see that confuted , though pliny knew not what became of it , and thought it could not be found out of iudaea , but sure the balsam trees of america come of no iewish parents , and if they did , it were but a wooden help to the argument . their● princes , or governours , called sachims or sagamos , are no other than heads of families , as numbers 7. 2. the sachims or sagamos here mentioned , are the same with the paraquousii in florida , the we●oances in virginia , the casiqui in brasile . peru , cuba , spaniola ( other parts of america ) and are all their kings , and rulers , and the same in native signification with reges , principes or duces , kings , princes or governours , and not chiefe of families , as valois , burbon , plantagenet , ormond , towmond , oneale , &c. not that i deny they may have right of inheritance and succession in the governments , from the family of which they are . the indians have ●osts and messengers that were swift of foot , so were among the iewes , 2. sam. 18. 24. 26. 27. so have the french , english , irish , and all others , and so had the antients their foot-posts , and their veredarii , or pegasarii , their horse-posts ; in america they must have foot-posts , for they had no horses , and the people there must needs bee of great speed , beeing alwaies almost naked , and so void of the cumber and loade of cloathes , and continually practised in the exercises of hunting , fishing , and fighting . now i have passed over the first part or branch of the second conjecture , from the list of common and prophane customes , and am come to the second branch or part of the second conjecture , concerning sacred rights and customes . circumcision primas tenet , is the leader of that list , which acosta lib. 1. cap. 23. de nov● orbe , expresly denies to be in use among the americans , who have , as he saith , ●raeputia integra , the foreskin on , and whole , and emmanel de morëas ( who labours all he can to apparell the americans in the iewish cut and customs ) yet he saies they would never be drawn to weare circumcision . i deny not but p. martyr and others , make mention of circumcision used in some places , but not generally , and so not nationall ( as the authors words cap. 4. pag. 9. and which i chiefly oppose ) nay io. d● laët . ind. occ . lib. 4. cap. 15. pag. 218. saies of the americans in florida , nullus morbus eis familiarior quam lues venerea ▪ no disease so common among them as the french pox , and lib. de ●r . gent ▪ pag. 145. saies of the americans , hae gentes proclives , &c. are all very leacherous , and almost all troubled with the french pox , which frets and eates off the foreskin ( a secret the author touched tenderly ) and benzo lib. 1. ca. 18 saies , in parteolis & viridibus caenobiorum , &c. they plant great store of guya●um all about their cloysters and religious houses , because of men and women , because they are so much infected with the pox , which is vernacula & endemialis to the americans , as renodaeus in his sassafras . and sandys trav . lib. 4. reports that certaine merchants having contracted to serve the french army at the siege of naples , with a quantity of tunny sish , and not able to performe it , but hearing of a late ▪ battle in barbary went thither and supplied the quantity with mans flesh so drest , which proved so over high afeeding , that their bodies brake out into foul ulces , and thence is called the neopolitan disease , and sandys conceives that man-flesh eating breeds it the more among the americans . as for the authors great huge grotius whom samuel maresius alwaies magnus ille vir , and might be called huge , great , both for his name and learning , and whom io. de laët calleth alwaies clarissimus vir , yet aliquando — magnus d●rmitat homerus , both maresius and io. de laët doe prove he may be somtime foild and found desective both in judgement and integrity . i know that circumcision might be derived from abraham to the arabians , and from them to the ethiopians and egyptians , and herod . lib. 2. saies , the phenicians learned of the egyptians to circumcise , but some write that the egyptian priests onely were circumcised , and that none were admitted to the learning of the egyptians unlesse they were circumcised , and some report that pythagorus circumcised himself that he might be their scholar , and at this day circumcision is used among the turks , mengrelians , f●z , guiney , the philipinaes , benin , zocotora , and the want of this absolute generall and constant character of propriety to the americans , whom the author labours to deduce from the iewes to whom circumcision was singularly fixt ne● recutitorum ●ugis inguina i●deorum . mart. weighs down 1000 other petit , and inconsiderable cocurrent testimonies ; and where they are circumcised , saies linschot they were taught by their priests from the devills mouth . the indians worship that god who they say created the sun , and the moon , and all invisible things , who gives ▪ also all that is good . in nova francia they neither know god , nor acknowledge any divine power under the name of religion , but tell some sleight fables of the creator of all . io. de laët ind. occid. lib. 2. cap. 12. pag. 47. the souriquois in new france have no worship of god , or forme of religion , pag. 53. the attigonantes in new france have no law , government , or religion , and worship the devill . pag. 50. they of terra nova have no religion or government , and are rather beasts than men . pa. 34. richerius ( who went out of france with one nich. duran●ius a knight of malta surnamed villagognon , in his epistle pag. 264. of calvins epistles ) speaks of the americans , where he conversed , and saies , bonum a mal● non secernunt , &c. they know no difference betwixt good and evill , and such things as other heathen by the light of nature call vitious , or not fit to be done , they account lawfull ; they little differ from beasts , nor doe they know there is a god . in nova belgia no sense of religion , nor worship of god , pag. 75. in virginia their onely religion is to worship every thing they are afraid of . pag. 82. they superstitiously worship many gods . pag. 72. they have little knowledge of one god . pa. 92. in caiana ( which is in guiana ) they have no religion , but worship the sun and the moon . pag. 621. so also in florida . 218. so in the cannares in peru. pag. 414. so also the persians and massagetes ▪ in peru every one worshiped what he list , plants , woods , rivers , wild beasts , what he loved or feared most , afterward they worshiped the sun , and built temples , and had priests and sacrifices . pag. 398. 399. so also benzo . in mexico they had 2000 gods , as gomara saies , and purchas amer. 2. the brasilians acknowledge no god ▪ true nor false . iar. pag. 302. so also p. maffeius lib. 2. cap. 46. and so also io. de laët ind. occid. pag. 543. and now although the author saies the indians , and as he would carry all america before him with a word , yet i hope i have gotten the greatest part of america on my side , as mexico , peru , and brasile . i plead not to circumscribe the pleasure of god who sheds the raies of his light where hee list . they knew of that flood which drowned all the world , and that it was sent for the sin of man , especially for unlawfull lust , and that there shall never be such a deluge againe . in peru , saies aco●la , lib. 1. nov. orb . cap. 25. they talke much of the flood , but whether noab's or some other is not cleare , nonnulla de noe & diluvio à patribus , &c. saies iarricus of the bra●ilians , pag. 302. and p. maffeius lib. 2. cap. 46. so also benzo , but all their discourse of the flood is so full of fables , as it is liker a dreame than any thing else , saies de laët de orig. g. pag : 115. yet i am willing enough to listen to their traditions ( ex traduce from their fathers ) and will gaine by the bargain , insinuating that they were originalls from the plantation by some of sems posterity out of the ark , as i have before shewed ; and so they derive the fame of the flood . it is affirmed by them , that fire shall come down and burne all . iosephus lib. 1. cap. 3. of antiq. saies that adam understanding by a propheticall spirit that the world should be drowned , and after burnt , caused two great and high pillars to be erected , the one of stone , the other of brick , and upon each of them caused to be engraven the arts & sciences then found out , and discovered , to the end that the stone pillar might preserve from water , and the brick pillar from fire . againe it is agreed by all the antient fathers , that pythagoras and plato travailed into egypt , there to learne antiquities , and plato ( in his timaeus ) brings in an egyptian priest ( who in his discourse with solon of the world , mentioning what novices in knowlege and learning the grecians were ) tells them that all the world shall be dissolved by fire ( which is the opinion of all the platonicks ) so ▪ numenius the pythagorean , so ovid metam . 1. esse quoque id fa●is reminisciur affore tempus que mare , quo coelum , correptaque regio coeli ardeat , & mundi moles operosa laboret . and hee remembers that the day must come , that shall seas , earth , and aire to cinders doome , and all the world shall burn , and sorely be in travaile of its great catastrophe . and lucan saies , communis mundo superest rogus — and seneca ad martiam , fa●um ignibus vastis torrebit , incende●que mortalia , & omnis materia uno igne conflagrabit , all the world shall make but one pile , in which all mortality shall burne , and one fire consume all ; and the sybills speak as much , as they are cited by lactantius , and augustine . so wee see the generall conflagration of all by fire might easily be conveyed by sems off-spring , and traduction from adam they believe the immortality of the soul , and joy or torment after death , they which doe no harme shall into the first , they which kill , lie , or steale , into the last . so champlaine saies of the people of new-france , jo. de laët ind. occid. pag. 48. and of virginia pag. 93. so those of caiana in guiana pa. 642. and in peru pa. 398. 399. so in brasile 543. but nic. duran . an. 1636 ▪ pag. 149. saies , of the people of ●oioba , de altera vita nulla apud eos mentis , & obstupes●unt quum de mo●tuorum resurrectione dicentem audiunt , they never talk of another life , and stand amazed to heare any discourse of the resurrection of the dead , and believe nothing of joy or torment after death ; and so saies p. maffeius lib. 2. cap. 46. of the brasilians , and so iarricus , and of all matters of religion , and the knowledge of god , all the americans both south and north of panama , have onely a sleight touch and ●as● , being all idolaters , as i● . de la. de orig. g. pa. 159. living rather like beasts than men , as acosta in sundry places , and as richerius in calvins epistles pag. 264. as aforesaid . the americans have in some parts an exact forme of king , priest and prophet , as was in canaan . for this william key is onely cited , as at other times often , as the clavis or key to unlock the mysteries of the americans , and to regulate the inequalities of the parallele . what is used in some parts of america , must not be said to be the use of america , no more than the custome of gavelkind in kent may be said to be the custome of all england . i doe believe some parts have kings , and some or most of them priests , but i doe not believe that their kings were priests , no more than that the bra●enes or priests in the east-indies were their kings . wee reade in plutarch that numa the second king of the romans was also at the same time the first pontifex maximus , and wrote twelve books of the office of priests , and after it became a fashion of the roman emperours ( by imitation from augustus ) to have the chiefe authority over all the service of the gods , and to be called pontifices maximi , high priests , as the royality in lacedemonia had predominancy both in war and sacrifices , as aristot . pol. 5 cap. 10. rex anius , rex idem hominum phaebique sacerdos . virg. aen. 3. anius was both a king and phaebus priest . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , plato in pol. none was permitted among the egyptians to raigne , that was not priest ; the greeks also had their kings , who were also their priests , the office of the king was primum ut sacrorum & sacrificiorum principa●um haberet , dion . halicar. . lib. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ plut. de ●● . & osyr . and as we may reade more at large in cic. de divinat . lib. 1. and the caliphs of the saracens were both kings and priests , as paul . aemil . histor. gall . lib. 4. 5. but in america their priests are their wizzards or witches , as whitea●re tells in purchas cap. 6. of amer. as in virginia , florida , nova francia , and among the souriquosians , and attigonantes , in mexico , peru , brasile , as p. maffeius , iarricus , de laët , purchas , &c. and their prophets are no other than witches consulting with the devill for weather or war , or things lost or stolen , as musorum , & collymarum incolae colloquiis daemoniorum familiari●er utebantur , those inhabitants doe familiarly converse with evill spirits . ind. oc●i . pa. 381. and of this we may reade plentifully in purchas his america . pr●ests are in some things among them ( as with the hebrewes ) physicians , and not habited as other men , &c. in florida their physicians ( as among other savage people ) are magitians and priests , as purch . amer. ca. 7. and benzo lib. 1. ca. 26. iidem sunt & medici & sacerdotes , their physicians and priests are all one , and their priests being wizzards , and having conference with the devill , are their best doctors . and for habite or apparrell of priests , as there is a naturall awe and reverence of a deity , or supreame power that guides and governes all : so those persons that professe and instruct in the knowledge , feare , and mysteries of that power , and are thought to converse more familiarly with god or that divine power , in thoughts , studies , and integrity of life , they are had in extraordinary esteeme and veneration , and from thence are by a like naturall policy , reason ▪ and reverence , distinguished in habite and apparrell from other sorts ▪ ranks and professions of men , and is every where a received custome . their temples are built foure square , and jumptuous , as were those of the iewes , ez. 40. 47. there is no doubt but their temples were built of a figure and form easiest for apprehension and workmanship , and strongest for duration and continuance , and such is the square figure ; as the cube denotes firmnesse and stability ; and for sumptuousnesse , wee know that honour , feare ▪ and reverence , invite cost , and there is usually more of the hand where there is lesse of the heart , and a beliefe in opere operato is an easie religion ; but god is a spirit , &c. theis priests have their chambers in the temple , as the manner was in israel . 1. k. 6. 7. it may be conceived that at the laying of the foundation of a temple the places for the lodgings of the priests and daily ministers thereunto were also contrived , and set out , & the whole fabrique of the temple , and lodgings & chambers for priests and officers were erected together ; for the services to be performed in the temple , required necessarily the cohabitation of all the ministers that officiated thereunto , as in our cathedralls the bishops , deanes , and prebends , and other functions and offices have their lodgings near the church , which being considered from the grounds of best reason and discretion , needs no illustration . they had places therein which none might enter but their priests . heb. 9. 6 , 7. this is a necessary consequent of the last , especially among idolaters and barbarous people , where the devill hath taught the priests how to cheate and abuse the people with variety of i●gling tricks and inpostures , by answers and seeming miracles , secretly , closely , and cunningly contrived , as the false door to the vault under the table in the temple of bell , and a painted tongue of iron in the mouth of an image among the papists , and upon a demand to the image , a priest spake through the head by the mouth of it , while a load-stone applied cunningly behind , gave the tongue a motion as if it had spoken , and many more such impostures of the papists might be set forth and declared . in their worship of viracocchie , &c. they open their hands and make a kissing sound , as iob. 31. v. 27. this viracocchie is the great god of peru , of whom wee may reade at large in acosta and others . in the text quoted wee finde no mention of any sound made of the kissing of the hand , no more than in kissing of it wee use to doe , which would be accounted a rudenesse and ill manners to ●se in england any such popysmata , or ( as zen●phon de re equestri saies , excitare closmo equos ) any such popping or smacking . besides wee see all that chapter of job is ●ull of rhetoricall and allegoricall divinity , per manum opera , per os locutio , so manum ad ●s porrigere , est voci suae in opere c●ncordare , saies gregory , action is meant by the hand , speech by the mouth : so to reach the hand to the mouth is to doe as a man speakes . they had almost continuall fire before their idols , and tooke care lest the fire should die , they call that the divine earth , as in levit. 6. 9. the heathen had their vestall fire preserved by virgins ▪ at the destruction of troy they brought the use of it to rome , and there also numa instituted it , and had priests belonging to it , vestales virgines ignem foci publici sempiternum custodiunto . tully de leg. 3. and there was a necessity of the continuance of that fire , because of the continuall sacrifices . but i demand whether the americans kindle , preserve ▪ and rekindle their fire as the grecians and romans did ▪ who ( if it hapned to goe out ) they kindled it againe by the sun-beames , reverberated from a concave vessell , upon some dry and conbustible matter , in imitation of the first fire that came down from heaven upon the altar , levit. 9. 24. and continued thereabout 1000 yeares , of which fire the report might come from the iewes to the egyptians , from them to the grecians . in their necessities they alwaies sacrifised and burned incense , and then grew hopefull and confident , &c. they burnt incense , had their cens●rs , and cake-oblations . ier. 7. 18. if necessity were the onely cause of their sacrifices , this seemes to quench their former fire , and if those sacrifices where the cause of their confidence , that were but brutish ▪ so beasts and birds crave meate when they are hungry , and so man praies when he is in trouble , ●s david saies ▪ when he flew them they sought him , and having sacrifised , as the papists when their beades are over , then ( like boyes that have said their lesson ) they goe and play , as one saies truly of the roman sacrifices , vbi quod diis t●ibutum erat confl●grassent ad ●pulas ipsi & ●onvivia converteban●ur , when they have burnt up their oblations , and the americans ●umed up their most excellent incense of fragrant gummes ▪ as anime , ( opal , &c. ) then they fall to frolique and feasting among themselves . the first fruits of their corne , &c. they offred , and what they got by hunting and fishing . the tartars and cathaians offer to their idolls the first fruits of their milke , and the first morcell● of their meat , and the first draught of their drink at meales . so purchas . the ancient romans non gustabant vina aut novas fruges priusquam sacerdotes primitias libassent , saies plin. lib. 18. cap. 2. the ancient romans tasted no wine or new fruits before the priest had sacrifised of the first in oblation ; but the author doth not prove any custome ▪ or command to the israelites to offer the first fruits of hunting or fishing . in mexico and other places they immolate the bodies of men , and ( as the iewes of old did eate of their beasts sacrifised ) they feede on mans-flesh so offered . i expected that the author would have attempted to prove that the iewes sacrifised the bodies of men , but failing he makes but a crooked parallele , it is confessed that in the islands of the gulphe of hondutas , in co●umel and jucatan , and in some parts of the province of mexico , they offer their sonnes and daughters in sacrifice to devills , and i hope the author , ( if happily ( after the common reading ) he supposes that the king of moab sacrifised his eldest sonne upon the wall , which the marginall note ▪ and some learned authors think to have bin the king of edoms son , taken by a salley or ambush , but david seemes to crosse that againe , saying , they ( that is the own parents ) offered their ( that is their own sonns and daughters unto devills ) in the recesse of thoughts and bottom of best reason , it cannot be otherwise , for no sacrifice can be so pleasing to the devill ( who was their god ) as that wherewith the true god is most displeased , and as the killing of a man ( who is the image of god , and made for gods glory , and the benefit of society ) is an offence which even nature abhorres , and of high provocation to god , much more for a parent to kill the own child , which god hath given him for a blessing , and not onely by that unnaturall act to destroy that which should be dear to it , but in scorne and defiance to god , to bestow his favour upon the devill his greatest enemy , in a most transcendent obedience of impiety , must needs be most welcome & acceptable to the devill ) and i hope i say the author believes no such custome among the iewes or israelites . homer in the 22th of his ilyads , represents achilles kiling twelve young men of the trojans , and sacrificing them at the funerall of his friend patroclus . so after polyxena was offered to paci●ie achilles ghost ; so there were men slaine offred to diana taurica ▪ as lucan . 1. et taur● scythic● non mi●rior ara dian● . wee reade that the carthaginians sacrifised their sonnes and daughters to saturne , and diodor. lib. 20. antiq. saies , that when carthage was distressed with a siege , the priest told them that unhappinesse was fallen upon them because they offred up children which they bought for the sacrifice , and not their own , whereupon they forthwith slew , and sacrifised to saturne 200 of the principall youths of the city ; and polyb ▪ saies , that afterward gelon ( king of syracuse ) upon articles of peace which he made with the carthaginians , one was that they should never after offer their children to saturne . and plau●us in his amphitru● calls mercurie ( his counterfeit servant ) saturnes sacrifice , saying to him tun'me mactes carnifex nisi formam hodie dii meam perdent faxo ut bubulis copiis onu●●us sis saturno hostia ; and plutar ▪ de superst. . saies , the galati and scythians spare their own , and buy other children , and fat them up ( as wee doe chickins ) for sacrifice . so aug. lib. 7. cap. 19. de civ. dei . out of caesars comment . lib. 6. saies , that the gaules sacrifised their young men to saturne ; and there is no doubt but the barbarous and idolatrous americans , ( without the attractive of president , and imitation ) have matter enough in the corrupt masse of their own nature to be seduced by the grand impostor to perpetrate so horrid impieties . in all peru they had but one temple , and that was most sumptuous , besides foure other places for devotion , as the iewes had their synagogues besides their glorious temple . the old land of canaan had but one temple , and that was at jerusalem , almost in the midst of the land , and a temple in peru , the midst of america , seemes to resemble america to canaan ; but the author does not say that the temple of peru served for all america ; again , as the old land of canaan had the two golden idols of the calves , the one at dan , the other at beersheba ( the two extremities and outmost bounds of canaan ) for the whole land to come to worship ; so in america from davis streight on the north , to that of magellane on the south , there was nothing but idolatry through the whole length of that great continent and part of the world ; but from dan to beersheba was under one power and iurisdiction , and from davis streight to that of magellane under many . for sumptuousnesse , besides naturall arguments of honour and reverence to supposed deities , wee may adde , that they are not like to spare for any cost to please the devill , who will not spare to murder their own children to content him ▪ the idols of america were mi●red in a manner as aarons was . aarons miter was onely an hat or cap of linnen somewhat full like a turks turband or tulliband , and sat close to the head like a cap of state or maintenance , with a bordure a little above the brow , wrought with crown work in points or diamonds , some of the bordure left so long behind as might be there tied on a knot at the nape of the neck , as the tassell or ends of a cypresse ha●band , to keep the miter fast on . e●●unic● manicas & habent redimicula mitrae . virg. aen. 9. their coates have sleeves , and their miters laces , fillets , or strings , so also had the high ▪ priest among the israelites , long and wide sleeves to his stole , or long coate , which came down to his ancles ; but to say they had it in a manner as aarons was , is such an individu●m vagum , as the reader can make small matter of it ; and i doe not see but a minister ( with a linnen cap and a lace turned up ( may come as neare aarons miter , onely the author is ready to collect every the least shadow of inducement that may flatter him towards his own opinion ; but i demand where are the rest of aarons ornaments in use among the american priests ? though i must allow that all the world over , every severall function & trade have their severall habit & accoutrements proper and peculiar to them , and common reason may instruct severall people and nations the invention and use of the same things proper to the same offices and occasions . a yeare of iubile they did observe , as israel did . i demand how the americans observed it , what enlargement and liberty of servants ? what ceasing from plowing and sowing ? what profit of self-sowne crops ? what redemption and return to possessions , &c. and the like according to the leviticall law ? the iewes had it every 50th yeare ; purchas out of gomara speakes of some parts of america , that though they seeme to have some such pingue otium ( as scholars call a full playing day ) yet it is with them but every fourth yeare ; and this hoc aliquid nihil est , it cannot derive from the iewes iubile , & to fall from 50 to every fourth . lerius tells a story much like that of bell and the dragon . i believe he tells it , and may tell many more such apocryphalls , which yet may be true of such ignorant and blind idolaters ; but shall every fable of the americans , holding analogy with some tales of the talmud , be an evidence to convince the americans to be of the race of the iewes ? so shall wee all at last be of one petigre ; besides , to tell a tale like another , i● out of the rank and c●assis of rites and customes . in their idol-services they dance and sing , almost as miriam , exod. 15. 20. these are gestures and behaviours onely to expresse how they desire to make their gods believe they rejoice in their service , and further joy in their hopes of a blessing upon themselves , and their affaires . in the place quoted it is said , miriam the prophetesse , which shewes that what shee did in acclamation and joy of that miraculous victory , and deliverance of the israelites from pharaoh , she did it by a propheticall motion , as david danced before the ark , not ad petulantiam carnis , but jucunditatem spiritus , not to tickle the flesh , but to ravish the spirit with pleasure and delights to godward . they have hopes of their bodies resurrection , and for that cause are carefull to bury their dead . of this i have partly spoken in sac. cust. 5. and doe add , that it had bin better they could have bin proved to live well and civilly , otherwise i may say that some of them believe no resurrection , others know nothing of a resurrection , and none of them truly and rightly , and as they ought to believe ; and without such beliefe , i believe little of their hopes from their buriall of the dead , which i value at little more rate than a meere common care of preservation from infection by a putrifyed and corrupt aire arising from the stench of dead and diseased bodies . the indians make account the world shall end , but not before a great drought , &c. and therefore they yell and cry at the sad and bideous sight of eclypses . in some part the americans talke of an end of the world , in others nothing at all , and that it shall not end till after a great drought , i have onely once read a far glimering and obscure words , and rather taught them by the spaniards since their conquest . the yelling and crying shewes they rather feare than hope for a resurrection , and truly i think so of them , for — deus est animus — as the heathen poet said , every one hath a god within himself ( the conscience ) which tertullian calls praejudicium iudicii , another paedagogium animae , another naturale iudicatorium , another the natures consistory , another gods deputy , another antidated day of iudgement , another a domestique doomesday which with juvenall — surd● verb●r● l●dit and makes that — ta●ita sudant praecordia cu●pa every one is able to read the hand writing upon the wall against himself , which makes his knees ( as ●elshazzar ) smite one against another . the third conjecture is from languages , words and speech . acosta in his proeme to his book de procuranda iudaeorum salute , saies of the americans , innumer●b●les sunt barbarorum gentes ut caelo , loco , stitu , ●abitu , ita ingenio , moribus , institutis la●issimè dissidentes , the barbarous people of america are innumerable , and as in aire , situation and habit , so in disposition , manners , and customes they differ exceedingly , and lib. 5. cap. 2. ferunt , &c. they say that at the confusion of tongues there were 72 languages , but the americans have 700 and more , so as scarce any champion or plaine country a little broader than ordinary , but hath a severall language , and of the tap●ians ( in the province of brasile ) there are 76 nations , and almost every one of them hath a severall language . io. d● laët ▪ ind. occid. pag. 548. again , quot populi , ●ot linguae . io ▪ de laët de orig. pa. 55. and suum cuiq , praefecturae idioma . pag. 92. and rich●●ius in calvins epistles saies , maxime impedit idiomatum divers●●as , the diversity of their language is a maine hindrance to us , and because i perceive the author a litttle willing to nible at words , and to put them upon the rack ( to confesse to his desire ) i say with de laët de orig. gent. pag. 24. si cui place at otio suo ●buti , if a man have a minde ▪ to trifle away time , he may now and then hit upon some words among them that may agree in sound and sence with some of ours in europe ; as the priest , chief or leader of every company among the samoeds was called papa . purchas ▪ asia ca. 17. and in the brasilian tongue betwixt the river of amazons and orenoque papa is a father . de orig. gent. pag. 182. and in new-spaine the chiefe priest was called papa , as purchas de ▪ america cap. 2. in the province of cusco they call their sisters nanna , which among the english is the most common name for women , and so we are like to be of kindred to the americans , but as io. de laët . de orig. gent. pag. 35. si literas mutare , if wee fall a changing of letters , transposing of syllables , adding and subtracting , wee may easily wrest some of them to our phancy as wee list . and io. de laet his observations out of sagardus prove them all to be various , diverse , and differing from one another in the severall parts of america , and in none of them any affinity at all with the , nay they have not so much as any trace or glimpse of letters or writing ( as the hebrews had in perfect method ) and all their languages being no other then medleys and confusions from their originall after the flood . the fourth conjecture is the anthro●o●hagie or man-devouring of the americans . i suppose it improper to make that an attribute or custome of the lewes , which was onely an act of exigence , and necessity of famine for want of food , as at the siege of samaria , 2. k. v. 25. 29. and when titus●lay before hierusalem ; but the barbarous custome of the americans is a nationall helluonisme innatured by a fierce malice and fewde , whetted and edged on with ( the sweetest sawce to an angry stomack ) revenge , and so becomes an habituall practise and delight in eating of mans flesh as acosta saith , h●manis carnibus pro sumnis deliciis vescuntur , & iarricus saies ▪ opta●issimae brasiliis epulae sunt carnes humanae , mans flesh is their daintiest dish , for they fat up young captives as wee doe capons for the palate , and in scythia and other northern parts both of asia and europe , as also in the islands sumatra , bornea , and most of the east indian islands , and in the southern part of afrique , the people are man-eaters . hierome in his second book against jovinian saies , that when he was a young man and in france , he saw scots ( a people of britany , without indigitation , i should have thought he meant the scyths or scythians ) eate mans-flesh , and that the massagetes and derbices , when their parents and kindred grow old , they cut their throates and eate , as better than suffer the wormes to eate them and carnibus ●umanis vesci licet — saies juveal . the people that have not yet recieved the gospel , are iewes . it is a received opinion , and truth taught and evidenced by the scriptures , and confirmed or subscribed unto by the fathers , that before the day of judgement the gospell of iesus christ shall be preached and published all the world over , and that the iewes shall be called and converted . this word calling or conversion , must not carry the sense of a positive saving faith to all , that is , that generally all the iewes shall be converted and saved , but onely a clear convincing manifestation of the errour of their expected messias , and other superstitious and detestable opinions , and an enlightning and instruction in the mystery of christ his incarnation , life , passion , death , resurrection , ascen●ion and comming to iudgement , and that the use and application thereof by faith to salvation is not ( in the secret counsell of gods decree ) bestowed generally upon all , but onely upon the elect arminians or iewes , otherwise the iewes who ( considered in their nation ) deserved the worse , should have a privilege of favour above all the world beside ; for the knowledge of christ in the gospel is sufficient , but not efficient to the salvation of all . againe , to have it granted , that the people who have not yet received the gospel , are iewes , were a cunning petitio principii , making the medium of the syllogisme . but they americans are the people which have not yet received the gospel ; ergo the americans are the iewes . but let brerewoods enquiries cap. 12. be well read , consulted , and weighed , where he makes a computation of idolaters all the known world over , and wee shall finde vast parts thereof , and many whole nations entirely and pure idolaters , and such as never yet received the gospel . besides those of the great and unknown region of beach , and the south continent beyond the cape of good hope , and streights of magellane , which he ( most learnedly and philosophically in his 14 chapter ) collects to be as large as all europe , asia and afrique , and all which is probably ( if peopled ) inhabited with idolaters , yet of such peopling i should much doubt and haesitate , if i thought any of the iewes were there , because the discoveries , plantations , and gospelling of those people , is a work of longer requisite time ( not that i offer ▪ to circumscribe the power of god ) than may be effected before the end of the world , wherein ( if i adhere to napiers modest , grave , solid , and deep propositions and considerations upon the revelations ) i hope my sober embracement shall be no just reproach unto me . againe , the manner how the iewes shall be enlightned , instructed , called , and converted , is further to be considered , for we are not to conceive that at the neare approach of the end of the world , all the iewes collecttivè from their severall dispersions and separations , all the world over , shall be amassed together into one body of people , or place , and so united semel and simul , but that ( though they be like ●ain for killing their elder brother , made vagabonds all the world over ) sparsim and disjunctivè they shall be enlightned and converted as aforesaid , in every one of those parts and corners of the earth where they dwell and inhabit , in distinct degrees , series , and succession of time , and some centuries of years before the end of the world ; for as acosta de proc. ind. sal. lib. 1. cap. 2. familiare est propheticis oraculi● ut tempora etiam sejunctissima uno velut aspectu subjiciuntur oculis , deque ijs universis pronuntient quae per partes implenda sunt . it is familiar in propheticall speeches to set before us at once the occurrences of things far distant from one another ; and to speake of things generally and in grosse , which are to be accomplished in parts , and by retaile . the sixt conjecture is foom the calamities of the west-indians , and the analogy and proportion thereof menaced to the iews . it cannot be denied ( to passe by all other arguments or quotations ) but that the guilt of the crucifying of our saviour , hath entayled upon the jews an ocean of miseries and infelicities ever since ▪ and rendred them despicable to all men , and made them drink the dregs of the bitterest cup of all manner of cruelties , and that in sundry parts of the world , yet all this is no evidence that because the americans have suffred so much , by and under the spaniards , therefore they are the race of the iewes , we know the spaniard is his craftsmaster in cruelty , he cut off by the hand of the d. of alva in 6 yeares 18000 by the hangman , besides other murders and massacres , and the netherlands cost him 100 millions of money , and the lives of 400000 christians , raleighs preface . but the spaniard having discoverd and tasted of the wealth of america , and finding that without a totall subjugation of them , and utter destruction of the natives ( who were as impatient to be overmastred and enslaved to forraine usurpation ) they could not assure themselves of those riches , and wealth of america , which to hold and enjoy , per fas atque nefas , infernum acheronta movebunt , they 'l venture soules and bodies , all they have , what they have got that they may keep and save , and being still whetted and sharpned on with goldhunger , their sword devoured many myriades of the americans , by sundry unheard-of and unparelled murders and massacres , as wee may read at large in barth. de las. casas and others , it may be the spaniard perceiving some few apish imitations of the iewish customes among the americans taught them by the devill , the spaniard , by the same satans suggestions taught them also to derive themselves from the iewes , that the spaniard might have the better warrant to execute all cruelties in accomplishment of the curse upon them . but ( to speak yet more close and home ) if the americans come of the 10 tribes carried away by salmanasser ( which answers to the aime of the author ) and we grant them once setled in america , the author shall be much posed by any history to ship them back againe to be engaged in the crucifying of christ , and after to retransport them into america ; and if the crucifying of our saviour entailed the great curse , it must bee intended most probably towards them , and their posterity that were actors and engaged therein ; and now there is work for the author to prove that the iewes often passed and repassed betwixt iudaea and america , otherwise the americans though derived from salmanassers israelites , yet are not so nearly concerned in the cause and curse . i come now to observe upon the conjectures , and from all the customes both common and sacred divisim and junctim as followeth . whosoever reads the stories of the west indians or ( our abbreviator of them ) industrious purchas , shall finde most of all the commonly called rights or customes ( peculiarly assigned by this treatise to the americans ) to be in use among other nations , wherin besides what i have quoted out of purchas , i have also further illustrated from other authors and reading . and for the americans to be derived from the iewes , and to retaine nothing of iudaisme , or of their certaine rights and customes , or the knowledge of christ ( having once had it ) and if they were transplanted since his death , caret exemplo , saies acosta lib. 1. cap. 13. and further thus , how comes it to passe ( saies he ) that the hebrewes boast so much of their race and antiquity , and are so sedulous and strict conservers thereof in other parts of the world , and yet in the west indies their race , ceremonies , messias , and iudaisme , are all cleane and quite lost ? and after , quid opus est , &c. what need wee say more of what they say more , all which are inania veritatis , & vanitatis plenissima , empty of all truth , and full of all vanity , and many learned men say the americans cannot make out the mention or memory of their nation for above 400 yeares . i insist alwaies the more upon acosta , because i finde none equall to him in esteeme and reputation , for experience , learning , iudgement , and sincerity . brerewood enquiries cap. 14. saies that europe , afrique , asia , and america are in proportion as 1. 3. 4. 7. that is dividing the world into fifteene parts , europe is 1. afrique 3. asia 4. america 7. and notwithstanding the greatnesse of america , and extent thereof , and all that is said of the multitude of people , diversity of nations , variety of manners and language , yet whatsoever the author can gather to be an use or custome in this or that peculiar part and place , he too loosely and largely a●●ignes , attributes , and ascribes to the whole nation by the great gr●●pe , latitude and extent of the words the americans , the indians , they , &c. againe , he often makes that a custome among the americans , which is drawn from the reason of nature , and necessity , and is common to all , as to dance , laugh and sing in matters of joy , to cry , howle and weep in accidents and objects of heavinesse and sorrow , and many such like , which granted ( as is gathered and applied ) will make all the world iewes , or that those are no distinct characters of the iewes which are used by all the world besides . againe , the 12th of the common customes was indeed no custome of the hebrewes , for every custome imports an act resulting not from the law of nature and necessity , but from a liberty at first to will or nill to doe it , and if the hebrew women had a naturall facility of child bearing , that was no custome which was out of the power of the will ; and balsamum ( which is a naturall product of the temperament and constitution of the soile & clymate ) is as improperly listed among the customes of iudaea or america ; and the 25th and 26th are no customes , but common results of reason to all the world . so also the 3 , 4 , 5 , 22 , 24 , 25 , of the sacred , have very little tast or relish of the propriety of custome . againe , the author picks up some properties of the americans , and puts them upon the rack to confesse themselves customes , which for brevity i omit ; but what was hatefull and abhorred of the iewes , and forbidden of god to be used , and yet in use among the americans , he passeth over , as incest , sodomy , witches , wizardes , for all which they are branded of all authors , as p. maffeius saies , augurijs & ariolis ●d insaniam , they are starck mad in love with their wiches and wizards , besides their idolatries which are nationall , and epidemicall . againe , we reade of the uncleane and forbidden creatures , levit. 11. and the israelites were not to eate of any creeping foure-footed creature , yet the americans eate crocodiles , lagartos , iguanaes all america over ; in new-france snayles , dogs , their coates of beasts skins , all carion ▪ descr ▪ ind. occid. pag. 46. the attig onantes eate dogs for dainties , and fatted beares , pa. 50. in florida immundissimis rebus utuntur , they eate the most unclean things that are ▪ the israelites might not eate any thing that died alone , or was torne with beasts , as levit. 17. 15. nor of an oxe that had killed a man , as exod. 21. v. 28. the brasilians are neither troubled with curiosity nor conscience , but eate all manner of beasts howsoever slaine , and all manner of carion , snakes , toades , glow-wormes , and all insects , lib. 15. ca. 2. 3. the israelites might eate no blood ; the americans besmeare and beslaver their idols mouths with the blood of their sacrifises , and suck the blood of their enemies . the israelites might not take an whore in marriage , levit. 21. v. 7. in america they take no other , for virginity is a thing not praise-worthy ( as the authors words are ) and the young women are common prostitutes for many yeares untill they marry . the israelites had the punishments of stoning , strangling , fighting with beasts , whipping with forty stripes save one , &c. and many other such , which i forbeare , and of which not one word is collected and proved by the author to be in use among the americans . i might also instance in the sabbath of the iewes , of the which not one word all america over , nor of their feast of passover , pentecost , tabernacles , &c. and acosta saies , lib. 5. ca. 9. that the best governed provinces of america had most store of devilish superstitions ; yet lib. 6. ca. 12. he saies that the devill ( to the end to draw the more worship to himself ) played the ape , and imitated god in teaching them a number of ceremonies agreeable to those used in the true worship and service of the true god . by what i have said , i conclude , that to much of what the author hath said , i might safely answer with the three children in daniel , wee are not carefull to answer thee o king . but to all i declare , that the collections of the alleged probabilities are in themselves ●aint and lanquid , and confronted ( as i conceive and hope ) with so just and clear oppositions , as they vanish and dissolve , especially being halting and lame in the principall and mainepillars and properties that should have supported them ; for as de laët ▪ de orig. gent. pag. 35. nisi mores in omnibus ●ut saltem in plerisque & praecipuis , &c. unlesse the manners and customes agree in all , at least in most , and most materiall , i think but sleightly of the instances and paralleles ; for had the author had more for him than against him , and especially of the chiefest , i should charitably have greeted him with horace — ubi plura nitent — non ego paucis offendor maculis — — of the second part of the treatise , namely the origine and plantacion of the americans , i chose rather to speak before in the first part , and first to derive and give then a beeing , when and from whence , and after to examine them by their customes , whereby to shew the way , and after to stear and conduct the opinion and judgement . in the third part of the treatise begining thus , the humble desires , &c. five reasons or motives are premised for plantation out of bodine his method of history , as followeth . 1 expulsion 2 supernumerarinesse of inhabitants 3 want of meanes and livelihood 4 desire of enlargement 5. favour to prisoners . i conceive the author wisheth that ampliation of the gospel had led the van , and to that end he seems to cite the sense of the novangles . now to speak freely and cheerfully , i like not the word novangles ; for though the contraction of the word in the latin by honor regius be harmless , yet the word novangles in english is too prostitute and subject ( by unhappy cadence and partition ) to the abuse of the authors meaning , and to be exchanged , and spoken newfangles , the letter v lawfully borrowing the pronunciation of a consonant ; but i proceed . by expulsion , i suppose an actuall banishment , or proscription coercive from the supreme power , or voluntary in fear of it . but to speak my sense shortly ( and i hope surely ) i suppose the 3d and 4th motives in especiall to have been , are , and ever shall be , the perfect pole , and loadstar of direction in all plantations . — namque i●e per omnes et terras tractusque maris — nor seas , nor earth can hold where there 's desire of gold . want and wealth perrumpere ama● saxa — will break through stone walls . and i think i may answer for bodine , that he willingly omitted ampliation , or propagation of the gospel , as a meer fucus and complement , and no reality of motive from the mind of the planters ; and we know god loves adverbs better than adjectives ; but when , and wheresoever a plantation is made , i am prone enough to beleeve , that all opinionists , and inconformists to church government in adiaphorals and indifferencies , do naturally drain , and descend into places so planted by their own gravity of self-opinion , which is nothing else but nolumus hunc regnare super nos , we will be masters of our own consciences , and hope to raise a government to our selves , which to our aiery , sublime , and sanctified spirits is no great difficulty , every one of us being able to make a better pope , or archpraesul , than any other ( that is not of us ) a common deacon : but they gather none of this counsell or encouragement out of calvin ( most justly for learning , candour , judgment , incomparable ) his , or b●zaes , or zanchius modest epistles , and the rule of the canon law is grave , and to be approved , which saies , things of themselves indifferent , do i● some sort alter their nature when they are either commanded or forbidden by a lawfull magistrate or authority , and may not be omitted at every mans pleasure , contrary to the law when commanded , nor committed when prohibited . and as calvin saies in his epistle , edicta principum & magistratuum jus suum habent , & quamvis acerba sunt , contemni illa f●s non est , nec esse privatorum abusus corrigere , proclamations of princes and magistrates have their right , and are not to be contemned , though they be sharp and severe , and private men have no power of reformation of publique abuses . and to acquit my selfe from the suspected infirmity of a causelesse prejudicatory jealousy herein , and to be truly esteemed to behold things as i doe in reality and existence ( and not in fancie ) i doe but fairly demand the name of any one orthodox protestant , conformable , and moderate minister ( for of them i intend my speech onely ) either removed or removing into a forrein plantation , unlesse it be some unbeneficed or underbeneficed man , who ( not animated with a spirit of separation ) goes for novelty or advantage in attendance , and as chaplaine to some person or party of quality and power . and when i consider what i have read , that one mr ▪ winslow hath abundantly written , to answer and avoyd this matter of accusation ; it doth evidence to mee that abundance of like opinions novanglicè such assertions as mine have been offered . and i am confident , that not 4. of 40 ▪ unbiassed men will differ from me herein . leriu● tells ut that villagagnon travelled upon a discontent with his estate , and though he pretended to go for gods worship and glory , it plainly after appeared what proselyte he proved . not but that i may also aver and avow , that many lay men depart also from us , whereof i knew some ( that refused to kneele at prayers , or stand at the creed ) that went into new england , where what monstrous births of opinions ( figured forth with a finger from heaven , by that monstrous birth of children whereof mrs. hutchinson was delivered , and mrs. dyers monstrous child also ) the spirituall fornication of these times hath produced , are to be read at large in the rise , reign , and ruin of the antinomians in new england . and the observations of honor regius ( upon occurrences there ) relate of mr. cotten ( a man & minister of prime note , and smooth and venerable carriage and esteem , but since , as he saies , a great father , fautor , and fosterer of strange opinions ) that in horrendos errores lapsus est , he fell into horrible errors of opinion and judgement , and more in pertinacity of defence . i am no champion for superrogatory and unnecessary rules , redundancies , forms , dresses , and impositions in church ▪ government ; but i heartily wish , that the luminaria magna , the great lights and leading stars of the first magnitude , the bishops , had not been over-severe in introducing antiquated , or imposing new ceremonies , but had rather unstitched , let fall , and discontinued some of use , but superfluous , and not onely unprofitably redundant , but scandalous , & offensive to weak capacities , whose judgements could not concoct some so hard , other so fulsome matter , though perhaps palliated under the amiable and lovely names of order and decency . again , for them that will teare authority in peeces , i will mind them of what i read of luther ( a man of as much animosity as ever was ) who though he confessed that he hated images with his heart , yet he abhorred and dehorted from insurrection , and putting them down without authority ; and as aug. saies , aras eorum destruetis cum acceperitis potestatem , ubi non data potestas non facimus , ubi data non praetermittimus , prius agimus ut idola in cordibus confringamus ; speaking of altars in his tract de verb . dom. in 2 math. to . 10. serm. 6. you may destroy their altars when you have leave or authority , while we have no leave , we do it not ; when we have , we presently do it ; in the mean time we first labour to break down the idols in their hearts . i could cite here much other pertinent matter out of hieron. socrates , eusebius , and aug. ep. 118. ad ian. he that will execute phinehas zeal upon cozby , &c. must be sure to have phinehas warrant , privata authoritate publicum negotium gessisse capitale esto . platon de leg. in pag. 55. the author gives a little touch upon the jus and right of entring into , and setling in anothers land or dominion , wherein acosta hath learnedly and elaborately handled that question , and barthol . de las casas , and sundry civilians have travailed excellently herein ; but i fear there is ever more of an inordinate desire of enlargement of wealth and dominion , than any warrant of law or religion to attain , and consequently of force to maintain a possession , and to that end qui minor est armis is the ratio ultima , the ever finall result and resolution , and the ergo of the syllogisme . i know there are many meanders and windings in this question of plantation , and setling in anothers land ; and if the commandement exod. 22. v. 21. thou shalt not oppresse a stranger , much lesse shalt thou ( being a stranger ) presume to oppresse another at his own home ; and the counsell of not removing a land-mark be well considered , we may find argument to help us ; i doe but now peepe into this question , and may happily hereafter adventure to tread the maze of it ; in the mean time we are not to forget what we have sometimes suffered by the natives in the west-indies , for our invasion and usurpation upon them , and we are now become staffeholders of a first precurious interest , and begin to prescribe in intrusion , and an unprovoked conquest . in the purchase from the king of paspebay ( mentioned by the author ) the best warrant ariseth from the circumstances of his , and his peoples treacheries , which subdued him to compliance for fear of our revenge , though we were first over-bold , and busie with him without a right . the cautions and directions which the author gives for setling and securing plantations , are especially worthy of embracement and approbation ; to which i adde , breviter per exemplum , example is the shortest and surest master . — non sic inflectere sensus humanos edicta valent quam vita regentis . laws and edicts we do find do not bind , nor doe bow the hearts of man , as the great ones lives we see powerfull be , and their good example can . i wish an increase of all happiness to the successesses mentioned in the tenth chapter , if the foundation be layd upon pious principles , i may promise more in the building and progresse ; but i fear too much of bol●ons white devil of spirituall pride , and the sacred hunger of gold ( which the americans call the christians god ) and too much meum and tuum have over-leavened the whole lump , and been the prime authors and actors in our plantations . about 40 years since i adventured for the discovery of the north-west passage , to contract our travailes and returns to , and from the east indies ; and i confess that i embrace the innocence of such action to the fair advantage of trading , or to a plantation in an unhabited land , with better thoughts than to invade or exterminate natives , and by means ( too commonly coarse and cruell ) to get and to keep dominion . i confesse again , that what the author seems to commend in the americans pag. 125. desire of publique meetings , and to blame the divisions and separations that are in england , cy●●●ius aurem vellit , is to my sense an evidence of condemnation to the plantation in new-england , which is separated in civill and ecclesiasticall government from us , whereas b●i●g of us , and going out of us , and warranting themselves sub au piciis , under the grace and favour of the kings of england ( as the author mentions pag. 78. ) i suppose it more christian and comely , that the plantation there should have paralleled with our church and government , and not rend and tear from us by every bramblebrained noveli●t in superficiall ceremonies and indifferencies when i hope ( though i confesse mixt with some fear as phaebus said to phäeton for the warrant of his affection , — do pignora certa timendo ) wee all hold , and retain the sheat ancour of our salvation in the right use of the word and sacraments , and faith in christ , and such departure i dare call an irreligio●ity , i doe not a rebellion , and dare say with the prophet to naaman , goe in peace ; and i read with fear and reverence that of calvin , quicunque sese separant & abscindunt à caetu fidelium iidem sese à regno caelorum abjiciunt in the 125th page , the author most justly reprehends the depainted , bedawbed , ( well might debawded ) and debauched immodesty of women ; then he proceeds to commend the indians to wear their hair comely as the english doe , i am loth to understand the author that those of new-england wear their hair like those of old-england , who drown themselves in their dangling dresses and tresses , as ashamed to own their own faces , — & erectos ad sidera tollere ●ultus , their hair all powdered , whether to confute our saviour when he said , no man can make one hair white or black , or to give a sent that may predominate to bad and offensive exhalations ; and now that i have got hold of their locks , i shall not let goe till i have viewed and surveyed them a little more . thei● breeches with two wasts , the one reversed at the knees as big as the other , and in all points now better furnished , and decending into the top of a boot , dignum patella operculum , a ful and fowl cover for such a dish ; the spurs jingling as the womens feet , esay 3. long necked , roweled not for necessity & use in riding , but ( by the impediment of those , and distention of the boot tops ) to traverse the men into a pace and posture of gentle and deliberate going and walking , and thereby to help to dissemble some infirmities , which by venery , and misriding , and miswalking they have contracted , and which easily discover'd , but for their counterfit pace which these stradling spurs and boot tops have taught them ; if i erre in my calculation i submit mine ignorance to be corrected by those of more , but worse knowledg and experience . and for their eare-wigle toes i confesse the fashion and the reason thereof such as my narrownesse could never yet fadome or comprehend ; i read the fashion of piqued or pointed toedshooes in antient use among us in england , and a law made therin to limit them , and because the point or pike end was subject to sink and fall , therfore they were reined up from the to● to the leg above the calfe , which from leather grew to silk , and from silk ribond to silver chaines , &c. till at last the ridiculous excesse thereof was restrained , and soon after the folly of the devise resolved it self into its dissolution . i am not a little amased to consider the story of monterinos , & what he relates of the report and discourse of the west indians , as he travailed to quito , but doth not mention the express place ; io. de laët ▪ ind. occid. lib. 10. cap. 6. saies the people of the province of quito are mendaces , vani , nec ad civilia instituta se traduci patiuntur , sacra christiana aegrè & penè coacti amplectuntur , they are liars , vaine , and will not be brought under any civile discipline , and very hardly drawn to embrace any sacred or holy duties . if the author scruple what i have said , or offer any thing omitted by me to be spoken unto , i am ready to give a modest answer and reason , in the mean time as i conceive he expected to prevaile most by the power of his paralleles , and coherence of customes . so when upon examination i found so great diversity , disparity , contrariety and discord betwixt the ancient iewish rights , and the customes of america , i resolved little to touch the historicall part of the treatise , but chiefly to bend my self to confute the wrong petigree of the americans , and to oppose and withstand a blind obedience and consent to weak , incertain , and fallacious conjectures , for as scaliger saies , de rebus sinarum plenum aleae est de iis aliquid statuere quae nobis per caliginem duntaxat nota sunt , it is but hap-hazard to assert any thing positively in matters that we can behold but through a mist and darknesse ; and although in matters of sacred knowledge wee may not offer to plumbe or sound the abysse thereof , for as the christian prudentius saies , — nescire velle quae magister maximus docere non vult est erudita inscitia . t' is a learned ignorance to nill to know what our great master does not will to show . yet in these obscure and sublunary questions that reach not to the caelum empyreum , wee may not be denied by any law of discourse , conference , argumentation , or reason , to thresh upon the subject in question , and to winnow and fan out the purest , clearest and the best grain of our private sence and opinion , and to offer and expose it to the view and test of others , and that liberty according to the law of reason ( as a reasonable creature ) i have assumed and practised . iam nos ecce manum ferula subduximus — when i had taken mine hand from the loome , and was ready to fold up this frolique and ●urtivity , of minutes , there came unto mine hands a small book entitled , the hope of israel , written by one manasseh ben israel a iew , shewing the place of the ten tribes , &c. which he makes to be behind the mountains cordillerae on the south side of the ridge of the hills andes in peru , in so. lat . about 4 gr. and long . about 320 gr. and though i have often travailed over those parts on dry foot , yet i could never find the least track or trace of any matter that might invite my sense and opinion to concur with him . i find manasseh ben israel a perfect talmudist , and rabbinicall doctour ; in pag. 11. he confesses from montecinus mouth that francis the indian was a kind of talmudist also , for if montecinus pressed him too much , he would make him tell him lies , which is a good staggering introduction to invite a mans belief of the consequent story . then he goes on and tells us some ravelled discourse till he come to sect. 2. pag. 17. and there he reports of the plantation of the west indies , & pag. 20. he saies the spaniards are not altogether mistaken to make the indians to come of the ten tribes , which words not altogether insinuates some mistaking , or a mistaking in part though not altogether . as for his discourse of arsareth i remit both the author and the iewe to brerewoods 13. chap. of enquiries , and i say with iunius , whether eretz in the originall be the same with ararat in america , viderin● docti , let learned men that undertake it look to it , for he determines not . as for manassehs argument a simili ( as he calls it ) sect 6. comparison of americans with iewish customes , besi●ds that all people in the world may agree in many customes ( which i may rather call dictates of nature ) i have already given a full answer to them , onely i would know his authority , to prove a jubile of fifty yeares among the americans , and when began , the ceremonies of the performance and observation , for to my sence the incivilities and incultnesse of the americans seemes not capable of the rites and properties thereof . manasseh goes on with sundry other imperfect relations , to induce an opinion of the americans derivation from the israelites , but all to little purpose , and confesseth that grotius and de lae● differ from him in judgement , but he modestly confesseth he wil not stand to confute them , which is bonum signum à mala causa , for he knowes it must be done by lying down and not otherwise . in sect. 17. he speakes of the iew solomon molho , who was burnt alive at mantua , by the command of the emperour cha. 5. because he practised to draw the pope , c●a . 5. and fra. the first of france to iudaiize , but iunius saies he feigned himself solomon the son of david , and was executed for a notorious counterfeit . then he proceeds to tell a number of strange stories , till hee comes to the greatest wonder of all , which is the sabbaticall river , sec. 20. where he drowns himself in diving for it , which river is saies iunius ( ut inquiunt judae●rum fabulae ) trans montes caspios , &c. ( as the iewish tales tell us ) beyond the caspian mountaines , where there is a large kingdom divided from other people by the sabbaticall river , and there iunius further taxes the falshood of that chapter of the history of esdras , to the fourth verse , and frier luis de vrreta in his history of e●hiopia , saies of that sabbathicall river , that ●s chimera sin fundamento , imagines de rabbinos , a groundlesse chimera , and phancy of the rabbins . and there he tells a strange fiction and fabulous report of a iew that fill'd his budget with the sand of that river , and sandys tra. lib. ● . saies that the iewes say that the ten tribes are in jndia about the sabbaticall river . i could here cite many others who de●ide that waterish fiction , and some think it is as likely to be the via lactea in the aire , yet manasseh believes it , as he believes that which his father told him of the hour-glasse of the sabbaticall river sands which ran all the week , and stood still all the sabbath , which i am willing to believe for company , if he never turned it ; and as simply and plainly pag. 54. whatsoever it be , saies he , it is some where , and pag. 56. he saies these things he gathered concerning the ten tribes who wee believe still keep the iewish rites . i confesse i finde him a man of so sharpe an appetite , and strong and easie and ostrich concoction ; as i cannot sit at table any longer with him , and therefore i now rise and offer others every one to seed according to his own phancie . having thus travailed into the west indies , i am brought into remembrance of some time spent formerly in the canvasse and discusse of a question in the east indies , which i now offer . arguments to prove the island which we call seylam to have been prolomes taprobane , and our sumatra to have been his aurea chersonesus , contrary to the opinion of most modern geographers . p●ol . lib. 7. cap. 4. tab. 12. of asia , saies that the island taprobane was antiently called simonds isle ▪ after salice , and the inhabitants salae , which in sound alludes to our seylam . the first island of any notable bignesse which ptol. placed south of india , and intra gangem , within ganges , was his taprobane , and his aurea chersonesus extra gangem , without ganges , as is the now sumatra . 2 ptolomey gave the north promontory of taprobane 12. gr. 30 min. of north lat . the north cape of seylam agreeth truly therwith , the north cape of ptol. his aurea chersonesus had 5 gr. of north lat . agreeable to the north cape of sumatra . 3 ptolomey placed south upon the east sea , betwixt the mouths of indus and ganges , so stands seylam . 4 ab eöo mari incipit prae●enta indiae , saies soli●us of taprobane , it begins in the east sea , and streches in a direct south and north line upon or towards india . 5 pro certo credimus taprobanam in alto vers. meridiem ante indiam jacere . strabo ▪ lib. 2. we are certainly perswaded that taprobane lies ▪ just before india to the south ( that is length-wise ) so doth seylam . 6 taprobana ins●●a mul●o longius vers●s merid. quam sit jndia sita , opposita egyptiorum insulis cum quibus habet temperiem , & cinnamomiferae regioni , the island taprobane extends south towards jndia , opposite ( that is right eastward ) to some of the egyptian islands , and of the same temper with them , and the cinamome region , s●ra . lib. 2. ptol. his promontorium aromata is now cap● guarda●uy by s●cotora at the mouth of the red sea , and is due east of ptolomeys cynamome region , which is the north part of the now kingdom of magadoxon afrique . pliny saies lib. 6. cap 22. taprobane lies medio in cursu solis occurente , that is , as the sun meets us in the 12 a clock line . so stands seylam north and south . 8 ante taprobonam multitudo insularum jacet , saies pliny , so the maldiners and a flock of 7 or 8000 islands before seilam . 9 againe the words of ptol. in his geograph . cap. 14. are considerable , meridianus qui est per indi fluminis principia paulo occident●i●r est boreali taprobanes promontorio , which shewes that this taprobane cannot be our sumatra , for the head of jndus arising out of the hills betwixt imaus and causasus ( now nungraco● and delanguer ) cannot be said to be paul● but permultum , very much more west than sumatra , near about 20 gr. and seylam very little , if not in the same longit . 10 again the equinoct . cuts through the midst of ptol. his aurea cherson●sus , and so it doth sumatra . solinus . 11 againe there is a small island near sumatra called andramania , which is as much as aurea insula , participating of the name and nature of ptol. his aurea chersonesus , or chryse , which contributes also with me . solinus and pliny , make taprobane 7000 furlongs long , which is about 800 english miles , but by the face of the shoar , short and shallow ( as lins●hot lib. 1. cap. 13. among others hath observed ) it seemes the rage of the sea hath devoured a great part thereof : so as now it is not above 250 english miles long , and about 140 broad . ptol. his taprobane abounded with gold , pretious stones , &c. linschot saies so of seylam the best in all the east , and fishing for pearles , and mines of rich mettalls , and store of elephants the best of all india , as s●rabo , solinus , pliny . warrs , conquests , and time ( which is the greatest conquerour ) devours all men ▪ townes , cities , countries . so also it defaces , blots out , and corrupt names ; i shall essay to scoure , refresh and renew some places long disguised and obscured , that may be be called in to support mine assertion , and i shall exemplifie a little among our selves to usher in some after instances in seylam and sumatra . ptol. his eblana is our dublin in ireland , his itaena aestuarium our eden in cumberland , his garienis fluvius our river yare , his garieni● ostium our yarnemouth , his camalodunum our maldon in essex , his sabrina our severne ▪ i might be infinite herein near and far off , but i premise but these few . in india near to taprobane ptol. had the great emporium or trade town of colchi our cochin , he had there near , the south promontory comaria , our now cape como●y , and more east , promontorium colligicum our now cape c●ël , he had the great emporium malanga upon the indian shoar , & we malacca though otherwise placed beyond ganges gulph , or bay , near sumatra , or the aurea chersonesus , which errour was crowded in by first making sumatra to be taprobane , and then malacca to be near it as malanga was to seylam the true taprobane ; and to enter into tabrobane ptol. had there nagadiba our negubo in seylam , he had galiba our chilaban , if nimbly and swiftly spoken . again ptol. his aurea chersonesus had the town palandra , which alludes to palimban now in sumatra , and agrees in site , he had the town samarada in the north-east corner of his aurea chersonesus which i presume may be that which first denominated that island to be sumatra it may be objected that ptol. his aurea chersonesus was a pe●insula , but almost an island , it is answered that it is evident enough that the store of slands which lye betwixt sumatra and the continent , and which the sea hath not yet devoured and swallowed , though rent and torn from terra firma , doe clearly satisfie that the sea hath cut off the neck of the land where sumatra or the aurea chersonesus , and the continent were once joyned together . now for a conclusion , i will animadvert upon the story which solinus and pliny report after ehis manner . a servant of annius plocomus who was customer ●or the red sea , in the raign of claudius , was carried with north-west winds from the coast of arabia besides carmania , in 15 daies to taprobane , which could not possibly be performed if sumatra were taprobane , for from babelmandel ( the mouth of the red sea ) and so over to carmania ( now narsingua in a right line to the next and most western cape of sumatra ( esteemed the then taprobane ) is about 2400 miles ( as miles answer to a degree in that latitude ) so as he must have sailed every of those fifteen daies above 160 miles , and this i calculate in right lines , whereas it is without dispute that he was driven to and fro in a crooked , winding , and unsteady course , and sometimes by ▪ side , crosse , contrary winds . this short discourse of taprobane i wrote many yeares since , as also a far longer o●solomons ophir , which i now intended to offer to view , but after much fruitlesse search for those papers , i conclude them lent or lost , but to whom , or where i know not , i well remember the springs head of that discourse rose from ophir and havilah the sonns of ioctan , gen. 10. 29. and gen. 2. 11 , 12. and the stream after continued and ran untill it branched into two , whereof the one emptyed it self into the aurea chersonesus before mentioned , the other at sofala in mozambique in afrique ( for the compasse of my resolution had variation ) and mine opinion and judgement fluctuated betwixt those two , but in that sea of matter i shall now saile no further , and therefore here ancora de prora jacitur — finis . notes, typically marginal, from the original text notes for div a87878e-470 these lived with phaleg . noah 8 sem 239 arphaxad 239 sala 239 heber 239 reu 209 serug 176 thure 118 abraham 48. gen. 9. 16. * that is in the same parallell with babylon . conject . 1. conject . 2. cust. 1. cust. 2. cust. 3. cust. 4. cust. 5. cust. 6. cust. 7. cust. 8. cust. 9. cust. 10. cust. 11. cust. 12. cust. 13. cust. 14. cust. 15. cust. 16. cust. 17. cust. 18. cust. 19. cust. 20. their princes . cust. 21. ●ust . 22. de. mundo ca. 3. pa. 33. cust. 23. cust. 24. cust. 25. cust. 26 s● . cust. 1. sa. cust ▪ 2. sa. cust. 3. sa. cust. 4. sa. cust. 5. sa. cust. 6. sa. cust. 7. sa. cust. 8. sa. cust. 9. sa. cust. 10. sa. cust. 11. sa. cust. 12 , 13 , 14. s● . cust. 15 , 16. sa. cust. 17. sa. cust. 18. sa. cust. 19. sa. cust ▪ 20. sa. cust. 21. sa. cust. 22. sa. cust ▪ 23. calvin . sa. cust. 24. sa. cust. 25. conject . 5. conject . 6. observ. 1 observ. 2 observ. 3 observ. 4 observ. 5 observ. 6 ▪ observ. 7 observ. 8 observ. 9 observ. 10 observ. 11 observ. 12 iudg 9. 14 , 15. 1. from the name . 2. si●e and latitude . 3. bigness . 4. commodities . 5. names . a vindication of the holy scriptures. or the manifestation of jesus christ the true messiah already come. being the christians antidote against the poysons of judaisme and atheisme of this present age. proved out of sacred scripture, ancient historians, and jewish rabbins. / by that learned, and late eminent divine, john harrison. harrison, john, of the inner temple. this text is an enriched version of the tcp digital transcription a87160 of text r209168 in the english short title catalog (thomason e1685_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 205 kb of xml-encoded text transcribed from 88 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a87160 wing h896 thomason e1685_1 estc r209168 99868058 99868058 170262 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all 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(eebo-tcp ; phase 1, no. a87160) transcribed from: (early english books online ; image set 170262) images scanned from microfilm: (thomason tracts ; 210:e1685[1]) a vindication of the holy scriptures. or the manifestation of jesus christ the true messiah already come. being the christians antidote against the poysons of judaisme and atheisme of this present age. proved out of sacred scripture, ancient historians, and jewish rabbins. / by that learned, and late eminent divine, john harrison. harrison, john, of the inner temple. [22], 150, [2] p. printed by j.m. and sold by j. benson, and j. playford, at their shops in dunstans church-yard, and in the inner temple., london, : 1656. annotation on thomason copy: "june. 10.". reproduction of the original in the british library. eng jesus christ -divininty -early works to 1800. jesus christ -messiahship -early works to 1800. judaism -relations with christianity -early works to 1800. atheism -early works to 1800. a87160 r209168 (thomason e1685_1). civilwar no a vindication of the holy scriptures. or the manifestation of jesus christ the true messiah already come.: being the christians antidote ag harrison, john, of the inner temple. 1656 36144 53 0 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2008-06 tcp assigned for keying and markup 2008-08 spi global keyed and coded from proquest page images 2008-09 taryn hakala sampled and proofread 2008-09 taryn hakala text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion a vindication of the holy scriptures . or the manifestation of jesus christ the trve messiah already come . being the christians antidote against the poysons of judaisme and atheisme of this present age . proved out of sacred scripture , ancient historians , and jewish rabbins . by that learned , and late eminent divine , john harrison . london , printed by j. m. and sold by j. benson , and j. playford , at their shops in dunstans church-yard , and in the inner temple . 1656. the authors epistle to the forlorn and distressed jews in barbary ; and in them , to all others now groaning under the heavie yoke of captivity , in what nation soever ; scattered and dispersed throughout the world . grace , mercy , and peace be multiplyed , in christ jesus the true messiah . being employed not long since into barbary , the land of your captivity , where at this present you live in great bondage and slavery , and so have done this long time ( as do also the rest of your brethren and nation elsewhere , dispersed throughout the world , groaning under the yoke of their cruel task-masters , as did your forefathers in the land of egypt four hundred and thirty yeers ; this captivity of yours having continued now almost four times four hundred yeers ; the last and greatest of all , then the which was never heard nor read of greater of any people , from the creation of the world to this day , nor shall be ) the king at that time of my arrival , upon his expedition towards fez , i appointed to stay at saphia till his return back from those wars ; where i remained in the lower castle almost six moneths , solitary , and in suspense , expecting the doubtful event thereof . whether resorted to me often to accompany me , and for my better instruction in the hebrew ( whereof i had a little taste before ) one of the chief rabbins of that your synagogue , rabbi shimeon , a man of grave and sober carriage , and pleasant otherwise , of whose company i was very glad . now and then ( among other matters ) arguing and reasoning of the messiah ( as ye say , yet to come , but as we say , and are able to prove , by invincible arguments and demonstrations , both out of your own law and rabbins , already come ) which gave me occasion ( having little else to do , and not knowing how to pass that tedious time better ) to gather together all those arguments and reasons i had read , or for the present could conceive of my self , drawn out of the sacred scripture , and other books , as touching that controversie . whereby i might be the more able , over and besides the matter of employment and business i came about , to maintain that religion professed in my country , and the vndoubted faith , whereof his majesty , the king of great britain ( as others his predecessors have done ) pro●●ss●th himself a chief defender ; according to that his most just title , defender of the faith . and afterwards , when the king sent for me to morocus , being lodged amongst you by his appointment in the judaria , in one of your principal houses ; where i staid , before i could get a dispatch from the king , three moneths and an half ; where also i grew familiarly acquainted with divers of your nation and was presented at sundry times ( especially at your marriages and solemn feasts ) with divers of your dainties , which i took very kindly , and ever since have studied what christian dainties i might send you back again in recompense ; or rather duties insteed of those dainties . seeing also in the mean time ( which i could not chuse but see with much pity and compassion ) the great and grievous oppression under which you groan ; taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather then fail ; drubbings ( so many hundred blows at once , as my self have both seen and heard ) with that base servile and most contemptible state and condition ( otherwise above any other nation or people ) under which you live : not only in barbary , but in all other parts of the world besides , as a fatal effect of that heavie curse laid on you by your own forefathers long ago upon the death of christ ( when pilate the judge washed his hands , saying , i am innocent of the blood of this just man , look ye to it ) they cryed with one consent , his blood be upon us , and on our children . as also of that prophesie of our saviour in his life time , when he wept over jerusalem , saying , oh if thou hadst even known , at the least in this thy day , those things which belong to thy peace , but now are they hid from thine eyes , &c. and more particularly to his disciples , he reneweth it over and again ; when ye shall see jerusalem besieged with souldiers , then know ye that her desolation is at hand . for these be the days of vengeance , to fulfil all things that are written . for there shall be great distress in this land , and wrath over this people . and they shall fall on the edge of the sword , and shall be lead captive into all nations , &c. which heavie curse of your own forefathers , and prophesie of his , how truly they have been fulfilled both the one and the other , all the world seeth , and ye your selves feel the effect , as before . the lord in mercy take away the vail from your hearts , that at length ye may know those things which belong to your peace , which now are hid from your eyes : for why will ye die , o ye house of israel ? these considerations ( i say ) and reasons , with some others , have moved me ; and partly in recompense of those your defina's and dainties , whereof i tasted so often while i was amongst you , to send you here a small banquet , of such dainties as christendome can afford ; wishing you would but tast some part of mine ( as i did of yours ) being indeed sabbath days dainties : tast ( i say ) and see how sweet the lord is . and the rather do i invite you to this banquet , yea rather provoke you thereunto , even to your own salvation , which through your fall is come to us gentiles to provoke you ; as it as in that place , for that now the time of your redemption draweth near ( with ours , much neerer now then when we believed ) foretold also both by christ and his apostles , as was your desolation ; and shall one day as surely and certainly come to pass , the one as the other . for god that hath promised , is of power to perform it , he will do it ; he is able to graff you in again into your own olive tree . verily i tell you ( saith our saviour to the pharisees ) ye shall not see me , until the time come , that ye shall say , blessed is he that cometh in the name of the lord therefore such a time shall come , without all doubt , wherein ye shall so say , that is to say , most willingly obey the heavenly calling , without any more resisting the holy ghost , as did your forefathers , also in another place , and jerusalem shall be trodden under foot of the gentiles , until the time of the gentiles be fulfilled : so long , and no longer , there is the period . and paul the apostle in a most fervent manner , both prayeth and prophesieth to this effect : brethren , my hearts desire and prayer to god for israel is , that they might be saved . then prophesieth at large in the chapter following , and that most divinely , as of their fall , so of their general call in due time , with many arguments and reasons to that purpose . which prayer and prophesie of h●● , proceeding from a divine instinct and revelation , no doubt shall one day take effect . for it cannot be but that the word of god should take effect . for it is the power of god unto salvation to every one that believeth to the jew first , and also to the grecian : to the jew first , there is the promise , there is the priviledge . lift up your heads now therefore o ye jews , sons of abraham , children of the promise , to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the law , and the service of god , and the promises : of whom are the fathers and of whom concerning the flesh , christ came . i say , lift up your heads , and listen to the heavenly calls of christ and his apostle paul , for your redemption draweth neer . this is the generation of them that seek him , of them that seek thy face : jacob , selah . lift up your heads ye gates , and be ye lift up ye everlasting doors and the king of glory shall come in . and let us christians also ( upon whom the ends of the world are come ) lift up our heads and know ( remembring that parable of the fig-tree ) when we see these things begin to come to pass , that the kingdom of god is near , even at the doors . verily , i say unto you , this generation shal not pass , till all these things be done : heaven and earth shall pass away , but my words shall not pass away . they are the words of our saviour . and now brethren ( to return to paul ) i commend you to god and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . be favourable unto zion , for thy good pleasure build the walls of jerusalem . then shalt thou accept the sacrifice of righteousness , even the burnt offering and oblation , then shall they offer calves upon thine altar . o give salvation unto israel out of zion ; when god turneth the captivity of his people , then shall jacob rejoyce , and israel shal be glad . when the lord brought again the captivity of zion , we were like them that dream ; then was our mouth filled with laughter , and our tongue with joy : then said they among the heathen , the lord hath done great things for them . the lord hath done great things for us , whereof we rejoyce . o lord bring again our captivity , as the rivers in the south . save us ( o lord our god ) and gather us from among the heathen , that we may praise thine holy name , and glory in thy praise . comfort us according to the days that thou hast afflicted us , and according to the yeers that we have seen evil . thou wilt arise and have mercy upon zion , for the time to have mercy thereon , for the appointed time is come . for thy servants delight in the stones thereof , and have pity on the dust thereof . then the heathen shall fear the name of the lord , and all the kings of the earth thy glory : when the lord shall build up zion , and shall appear in his glory : and shall turn unto the prayer of the desolate , and not despise their prayer . this shall be written for the generation to come , and the people which shall be created shall praise the lord , for he hath looked down from the height of his sanctuary , out of the heaven did the lord behold the earth : that he might hear the mourning of the prisoner , and deliver the children appointed unto death ; that they may declare the name of the lord in zion , and his praise in jerusalem . for god will save zion , and build the cities of judah , that men may dwel there , and have it in possession : the seed also of his servants shall inherit it , and they that love his name shall dwell therein . surely the lord will not fail his people , neither will he forsake his inheritance . he hath alway remembred his covenant and promise , that he made to a thousand generations . thou wilt think upon thy congregation which thou hast possessed of old , and on the rod of thine inheritance , which thou hast redeemed , and on mount zion wherein thou hast dwelt . yea when the lord turneth again the captivity of his people , which will be when they turn unto him by hearty repentance , not before ; when they cryed unto the lord in their trouble , he delivered them out of their distress ; then will he make even their very enemies to become their friends , and give them grace and favour in the sight of all those kings and princes under whom they now live , and groan in most miserable slavery and bondage ( as in their former captivities may be observed ) he saw when they were in affliction , and heard their cry . he remembred his covenant towards them , and repented , according to the multitude of his mercies , and gave them favour in the sight of all them that led them captive ; for the hearts of kings are in the hands of the lord , as the rivers of waters , he turneth them which way soever it pleaseth him . so the lord stirred up the spirit of cyrus king of persia ( after that their seventy yeers captivity in babylon , as also darius and others , to write in their behalf , sundry most favourable edicts for their return into their own country again , with large liberality for the re-edifying of the temple of god in jerusalem : for the lord had made them glad , and turned the heart of the king of asshur unto them , to encourage them in the work of the house of god even the god of israel . therefore ezra blesseth the lord for all these extraordinary favours , saying , blessed be the lord god of our fathers , which so hath put in the kings heart to beautifie the house of the lord that is in jerusalem , &c. yea rather then fail of his promised deliverance to his people , when they cry unto him in their distress , he will rebuke even kings for their sakes : as he did pharaoh king of aegypt , in the days of old ; with this peremptory command by the hand of moses over and over ; let my people go , that they may serve me , or if thou wilt not , &c. inflicting upon them one plague after another , till at length they were forced to drive them away ( as it is in that place ) rise up , get you out from among my people , and go serve the lord , as ye have said . and the egyptians did force the people , because they would send them out of the land in hast ( for they said , we die all ) giving them favour in the mean time in the sight of the egyptians : also moses was very great in the land of egypt , in the sight of pharaohs servants , and in the sight of the people . behold , i have made thee pharaohs god ( saith the lord ) so he brought out israel from among them , for his mercy endureth for ever ; with a mighty hand , and out-stretched arm , &c. after four hundred and thirty yeers captivity in aegypt . and when the four hundred and thirty yeers were expired , even the self same day departed all the hosts of the lord out of the land of egypt . and the lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to give them light . he divided the sea in two parts , and made israel to pass through the midst of it , and overthrew pharaoh and his host in the red sea , for his mercy endureth for ever . so leading them through the wilderness , and feeding them forty yeers with manna from heaven ; till at length he brought them safe and sound ( as it were upon eagles wings ) maugre all difficulties and oppositions of enemies whatsoever , even to the promised land of canaan , the lot of their inheritance . where thy continued in peace and prosperity so long as they served him , and kept his commandments ; but when once they sinned against him ( or rather as often as they sinned , for it was not once , but often ) and forgate the lord their god , which brought them out of the land of egypt , out of the house of bondage : then he suffered their enemies to prevail against them , and tyrannize over them , somtimes one , and somtimes another , till at length they were carried captives to babylon . yet ever ( as the burden of that psalm is ) when they cryed to the lord in their trouble , he delivered them out of their distress , raising up from time to time judges as he did moses and joshua at the first , which delivered them out of the hands of their oppressors . othoniel , who delivered them out of the hands of the king of aram , as it is in that place , where it is said , that the children of israel did wickedly in the sight of the lord , and forgot the lord their god , and served baalim ; therefore the wrath of the lord was kindled against israel , and he sold them into the hand of chushan-rishathaim , king of aram , whom they served eight yeers . but when they cryed unto the lord the lord stirred them up a saviour , even othoniel , &c. so the land had rest forty yeers . ehud , who delivered them out of the hand of eglon , king of moab . then the children of israel again committed wickedness in the sight of the lord , and the lord strengthned eglon king of moab , &c. so they served eglon king of moab eighteen yeers . but when they cryed unto the lord , the lord stirred them up a saviour , ehud the son of gera , &c. so the land had rest eighty yeers . and after him was shamgar the son of anath , which slew of the philistims six hundred men with an ox-goad , and he also delivered israel . deborah and barack who delivered them out of the hand of jabin , king of canaan . and the children of israel began again to do wickedly in the sight of the lord , and the lord sold them into the hand of jabin king of canaan , whose chief captain was sisera . then the children of israel cryed to the lord , &c. and at that time deborah a prophetess judged israel ; then she sent and called barack &c. and the lord destroyed sisera , and all his chariots , &c. and the land had rest forty yeers . gedeon , who delivered them out of the hands of the midianites . afterward the children of israel committed wickedness in the sight of the lord , and the lord gave them into the hands of midian seven yeers , &c. so was israel exceedingly , impoverished by the midianites : therefore the children of israel cryed unto the lord , &c. and he raised them another saviour , even gedeon , that valiant man , who with three hundred men ( and no more ) such as lapped water with their tongues ( the rest sent away by the lords command ) overthrew the whole host of midian , with this cry , the sword of the lord and of gedeon . thus was midian brought low before the children of israel , so that they lift up their heads no more : and the country was in quietness forty yeers in the days of gideon . but when gideon was dead , the children of israel turned away , &c. and remembred not the lord their god which had delivered them out of the hands of all their enemies on every side , &c. after him succeeded abimelech his son , after abimelech tola : after tola , jair the gileadite . after these arose jepthe , who delivered them out of the hand of the ammonites . and the children of israel wrought wickedness again in the sight of the lord , and served baalim , &c. and forsook the lord , and served not him . therefore the wrath of the lord was kindled against israel , and the lord sold them into the hands of the philistims , and into the hands of the children of ammon , &c. then the children of israel cryed unto the lord , &c. so the lord raised them up another valiant man , even jepthe . then the spirit of the lord came upon jepthe , &c. so jepthe went unto the children o● ammon to fight against them , and the lord delivered them into his hands . thus the children of ammon were humbled before the children o● israel . and jepthe judged israel six yeers . after him ibzan of bethlehem judged israel . after him elon . after elon , abdon but the children of israel continued to commit wickedness in the sight of the lord , and the lord delivered them into the hands of the philistims forty yeers . then god raised up sampson , who with the jaw bone of an ass slew a thousand of the philistims at once . and be judged israel in the days of the philistims twenty yeers . thus may we see by at these examples ( and make use thereof , if we be wise ) what the state and condition of gods people hath been ever of ●old , the effect in brief , or burden of the song , nothing else but this : when they sinned against the lord , he delivered them into the hands of their enemies : but when they cryed to the lord in their trouble ( that is to say , repented ) he straightway delivered them out of their distress , raising up from time to time one saviour or deliverer after another , and so immediately governing them by judges till the day of samuel . when this people growing worse and worse , and not contented with this sacred kind of government , immediately from god himself , but desiring a king like all other nations : make us a king to judge us , like all other nations : he gave them a king in his anger , saying to samuel : hear the voice of the people in all that they shall say unto thee ; for they have not cast thee away , but they have cast me away , that i should not reign over them , &c. and as before under the judges , so now under the kings still as they sinned and multiplyed their transgressions , so did the lord inflict and multiply upon them his judgements one plague after another , til at length they were carried captives into babylon . after which long captivity , yet restored again upon their repentance , the time was not long , but they fell again to their old byas , and forgate the lord their god , which had done so great things for them ▪ yea , rather now worse then ever , persecuting the prophets from time to time , whom god raised up amongst them , and killing them one after another , even till the coming of the messiah , and him also they crucified . whereupon ensued this last and final desolation as the full measure of their sine deserved , and as themselves desired , saying , his blood be upon us , and upon our children ; which hath continued now almost these sixteen hundred yeers ; the longest captivity , and greatest misery that ever hapned to any people ; and , so shall continue , till they ( as did their forefathers ) turn to the lord by true and hearty repentance , & cry unto the lord in their trouble , and then will the lord deliver them out of their distress , according to the former examples , and not before . and this is the state and condition of the jews at this day the miserable state i say , with the cause and the remedy which god grant they may make use of , amen . an allarum to the jews , or the messiah already come . first for the promises and prophesies of old , as touching the coming of a messiah , whom we cal christ , both they and we agree ; both of us reading dayly in our churches and synagogues , teaching and holding for canonical the very selfe same scriptures , even the law and the prophets . in so much that the gentile is often times enforced to marvail , when he seeth a people so extreamly bent one against another , as the jewes are against christians , and yet do stand so peremptorily in defence of those very principles , which are the proper causes of their disagreement , but in the interpretation and application thereof ariseth all the controversie , they understanding and applying all things literally and carnally to their long looked for messiah yet for to come : we after a spiritual manner , understanding all those promises and prophesies to be most truely and real● fulfilled in the person of our blesse● messiah already come , they expecting a temporal king to rule and conquer in this world , we acknowledging a spiritual king , whose kingdom is not of this world , as himselfe did many times protest while he was in the world : my kingdom is not of this world . to begin with adam , and so forward . gods promise to adam . the first promise , as touching the messiah is this made to adam after his ●all , for the restoring of mankind to wit that the seed of the woman should break the serpents head , that is to say , one of her seed to be born in time , should conquer the devil , death and sin , as the ancient jews understand this place , which being a spiritual conquest , and against a spiritual enemy the devil , he ( i mean the messiah ) must needs be a spiritual , and consequently not a temporal king , as the jewes imagine . gods promise to abraham . the second to abraham , isaac , and jacob , often repeated . to abraham , gen. 12.3 . in thee shall all the families of the earth be blessed . to isaac , gen. 26.4 . in thy seed shall all the nations of the earth be blessed . to jacob gen. 28 : 14. in thee and in thy seed shall all the families of the earth be blessed . therefore the gentiles as well as the jewes , the blessing is general without exception , all the families of the earth , all nations , no prerogative of the jew , no exception of the gentile , as touching the messiah , i mean the benefit of this so general and great a blessing , though otherwise much every way , as the apostle reasoneth to the romans . whereupon i infer as before , that the messsiah must be a spiritual , and not a temporal king : otherwise it had been but a very small benediction to abraham , or others after him ( who never saw their messiah actually ) if he must have been only a temporal king , and much less blessing had been to us gentiles , if this messiah of the jews must have been a worldly and temporal monarch , to destroy and subdue all those nations formerly blessed ( and blessed shall they be ) to the servitude of jury , as the latter teachers do imagine . the prophesie of jacob . the third , ( which confirmeth the former ) is the prophesie of jacob at his death , gen. 49.10 . the rod or scepter shall not depart from judah . nor a lawgiver from between his feet , till shiloh come , and the people or nations shall be gathered unto him . which the chalde paraphrase , as also onkelos , both of singular authority among the jews , do interpret thus . until christ or the messiah come ( which is the hope and expectation of all nations , as well gentiles as jews ) the government shall not cease in the house or tribe of juda. whence i infer the same conclusion as before , that if the messiah must be the hope and expectation , as well of the gentiles as of the jews , then can he not be a temporal king to destroy the gentiles , as the latter jews would have it , but a spiritual king , as before hath been declared . secondly , if the temporal kingdom of the house of juda , whereof the messiah must com , shal cease and be destroyed at his comming , and not before , that being a certain sign of the time of his manifestation , how then can the jews expect yet a temporal king for their messiah , the scepter already departed and gone , their kingdom and priesthood defaced , their city and temple destroyed , themselves scattered amongst all nations , and so have continued almost this sixteen hundred years , yea such a fatal and final desolation by gods just judgement brought upon that woful nation , and that not many years after the death and passion of our saviour jesus christ , according to his prophesie in his life time , as may fully settle our faith in this point . the prophesie of moses . the fourth is that of moses to the people of israel , the lord thy god will raise up unto thee a prophet like unto me , from among you , even of thy brethren , unto him ye shall hearken , &c. and in the verses following , i will raise them up a prophet from among their brethren like unto thee ( saith god to moses ) and will put my words into his mouth , and he shall speak unto them all that i shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , i will require it of him . which words cannot be understood of any other prophet that ever lived after moses amongst the jews ; but only of the messiah , as appeareth most plainly in another place in deutrenomy , where it is said , there arose not a prophet in israel like unto moses , whom the lord knew face to face , in all the miracles and wonders which the lord sent him to do , &c. no such prophet except the messiah ever after to be expected : but the messiah he it is that must match and overmatch moses every way , he must be a man as moses was in respect of our infirmities , even according as the people of israel themselves desired the lord in horeb , saying , " let me hear the voice of the lord god no more , nor see this great fire any more , that i dye not . and the lord said unto moses , they have well spoken , i will raise them up a prophet from among their brethren , like unto thee . &c. he must be a law-giver , as moses was , but of a far more perfect law , as hereafter shal appear , he must be such a one whom the lord hath known face to face , as he did moses , but of a far more divine nature . for as it is in isaiah , who shall declare his age ? lastly , he must be approved to the world by miracles , signs and wonders , as moses was , which the lord shall send him to do , as he did moses . but no such prophet hath ever yet appeared in the world , nor ever shall , who hath so fitly answered this type , so perfectly observed the law of moses ( which moses himself could not do ) giving us instead therof a far more excellent law , as was prophesied long before , that he should . and finally , so miraculously approved himselfe to the world , to be sent from god , by signs and wonders done both by himself and his apostles , as hereafter shall appear ) except this christ which we profess , therefore he alone is the true messiah , and no other to be expected . the prophesie of david . the fift , is the prophesie of david , a type also of the messiah , who for that he was a holy man , a man after gods own heart , out of whose linage the messiah was to come , had this mystery most manifestly revealed unto him , for the assurance whereof as of a great mystery , even that of christ and his church , god bindeth himselfe by an oath , saying , i have made a covenant with my chosen , i have sworn unto david my servant , thy seed will i establish for ever , and set up thy throne from generation to generation , selah . which words although the lattter jews will apply to king solomon ( and so in some sort they may , for that he also was a type of the messiah ) yet properly these words , i will establish the throne of his kingdom for ever , so often repeated , cannot be verified of solomon , whose earthly kingdom was rent and torn in pieces , streight after his death , by jer●boam , and not long after , as it were extinguished , but they must needs be understood of an eternal king and kingdom , as must also those other words of god in the psalms : thou art my son , this day have i begotten thee , ask of me , and i will give thee the heathen for thine inheritance , and the ends of the earth for thy possession , thou shalt crush them with a rod of iron , and break them in pieces like a potters vessel : which prophesie was never fulfilled in solomon , nor in any other temporal king in jury after him . and much lesse this that followeth , they shal fear thee as long as the sun and moon endureth , from generation to generation . in his days shall the righteous flourish , and aboundance of peace so long as the moon endureth . his dominion also shall be from sea , to sea , and from the river unto the ends of the earth . they that dwell in the wilderness shall kneel before him , and his enemies shall slick the dust . the kings of tharshish , and of the isles shall bring presents : the kings of sheba and seba shall bring gifts , yea all kings shall worship him , all nations shall serve him . his name shall be for ever , his name shall endure as long as the sun , all nations shall be blessed in him , and shall bless him . and blessed be the lord god , even the god of israel , which only doth wondrous things . and blessed be his glorious name for ever , and let all the earth be filled with his glory , amen , amen . and so he endeth ; as it were , in a trance , ravished beyond measure , with the sweet and heavenly contemplation of this spiritual and everlasting kingdom of the messiah , for to him , and to no other can all these circumstances , and hyperbolical speeches of david ( rapt with the spirit of prophesie ) properly and primarily appertain , though literally the jews understand them of solomon , as they do many other places in like case , applying them only to the type , never looking to the substance , whereof those types and fitures were but shadows and semblances ; god of his mercy in his good time take away the vaile from their hearts , that at length they may see the true solomon in all his royalty , not any longer to grope at noon days , winking with their eyes against the clear sun like their fore-fathers , as it is in isaiah : a most fearful judgement of god laid upon that nation of old , objected to them many times and oft , both by christ and his apostles , but in vain , go and say unto this people , ye shall hear indeed but shall not understand , ye shall plainly see and not perceive , make the heart of this people fat , make their ears heavy , and shut their eyes , least they see with their eyes , and hear with their ears , and understand with their hearts , and convert and be healed . whereupon ensueth ( even upon this winking and wilful obstinasie ) a most severe denunciation of final desolation . lord how long ( saith the prophet ) and he answered , untill the cities be wasted without inhabitant , the houses without a man , and the land be utterly desolate , &c. but yet a tenth reserved to return , a holy seed remainig in due time to be converted . this judgment and desolation hath been a long time upon them , they feel it and groan under the burthen of it , as their forefathers did in egypt under pharaoh , and yet winking , shut their eys , and will not see it , i mean , acknowledge the true cause of these so great judgements revealed from heaven upon them , even the contempt of gods holy prophets sent unto them from time to time , but especially of the messiah , whose blood lyeth heavily upon them , even to this day , as their forefathers desired , his blood be upon vs and on our children , which all the world seeth is come to pass yea they themselves feel it , yet winking with their eye they will not see it . but there is a tenth to return , &c. the rest which will not this messiah to reign over them , let them look into that parable in the gospel , there shall they find a far more fearful destruction denounced then the former . the first being but for a time , but a type of the other , but a beginning of woes , the other eternal , for ever and ever . the first he pronounceth with tears over jerusalem , the second he denounceth as an angry judge , provoked at length to execute his fierce wrath upon them , without any compassion at all . his words are these , moreover , those mine enemies , which would not that i should reign over them bring them hither , and slay them before me . which words of our saviour although they will in no wise believe , no more then they did the former , yet shal they find his words one day , as truly fulfilled to them in the one as they have done already in the other . and howsoever hitherto they have esteemed of him as a false prophet , a deceiver , yet hath he been to them but too true a prophet in all their calamities both first and last . and so after this long digression i come to the next . the prophesie of jeremy . the sixt , which confirmeth the former , is that of jer. 23.5 . behold the dayes come , saith the lord that i will raise up unto david a righteous branch , and a king shall reign , &c. and this is the name whereby they shall call him , the lord our righteousness . this was spoken of davids seed about 400. years after david was dead and buried , which proveth manifest , that the former promises were not made unto him for solomon his son , or any other temporal king of his line , but only for the messiah , who was called so peculiarly the son and seed of david . the prophesie of ezekiel . the seventh which also confirmeth the other , is that of ezek. 34.23 . i will set up a shepherd over them , he shall feed them , even my servant david , &c. in which words the jews themselves do confesse in their talmud , that their messiah is called by the name of david , for that he shall descend of the seed of david , and so it must needs be , for that king david being dead so long before , could not now come again in his own person to feed them himselfe . the prophesie of isaiah . the eighth is the prophesie of isaiah , 2.2 . it shall be in the last days , that the mountain of the house of the lord shall be prepared in the top of the mountains , and shall be exalted above the hills , and all nations shall flow unto it , &c. for the law shall go forth of sion , and the word of the lord from jerusalem . he shall judge among the nations . which very words michah repeateth , chap. 4.1 . and are applied there as also here unto the messiah , they can have no other meaning , by the judgment of the jews themselves . in that day shall the bud of the lord be beautiful and glorious , and the fruit of the earth shall be excellent . unto us a child is born , and unto us a son is given , and the government is upon his shoulders , he shall call his name wonderful , councellour , the mighty god , the everlasting father , the prince of peace , the increase of his government shall have none end . and in the 11. chapter , there shall come a rod forth of the stock of ishai , and a graff shall grow out of his root , and the spirit of the lord shall rest upon him . behold your god commeth , &c. then shall the eyes of the blind be lightened , and the ears of the deaf shall be opened ; then shall the same man leap like a hart , and the dumb mans tongue shall sing , &c. chap. 35.4 . ' and he said , it is a small thing that thou shouldst be my servant , to raise up the tribes of jacob , and to restore the desolations of israel . i will also give thee for a light of the gentiles , that thou maist be my salvation unto the ends of the earth , chap. 49.6 . out of all which places before aledged , i conclude , first the comming of a messiah , which the jews will not deny : secondly , that he must be king , as well of the gentiles as of the jews , which they cannot deny : thirdly , that he must be a spiritual & a temporal king , as they imagin . it followeth next to be proved , that he must be both god and man , even the son of god : the second person in trinity to be blessed for evermore , which also they shall not deny . that the messiah must be both god and man . the jews at the first agreed with us in all , or most points , as touching the messiah for to come , denying only the fulfilling or application thereof in our saviour , but since the latter jews finding themselves not able to stand in that issue against us , they have devised a new plea , saying , that we attribute many things unto jesus , that were not foretold of the messiah to come , namely , that he should be god , and the son of god , the second person in trinity , which we will prove both by scriptures , as also by the writings of their own forefathers . for scriptures , it is evident by all ( or the most ) alledged before , that the messiah must be god , even the son of god , indued with mans nature , that is , both god and man . genesis , where he is called the seed of the woman , it is apparent he must be man , and in the same place , where it is said , he shall break the serpents head , who can do this but only god ? so in isaiah , where he is called the bud of the lord , his godhead is signified , and when he is called the fruit of the earth , his manhood . and so in another place . behold a virgin shal conceive and bare a son and thou shalt call his name immanuel , that is to say , god with us ; which name can agree to none , but to him that is both god and man . and who can interpret these speeches , that his kingdom shall be everlasting , isa. 9. that his name shall be for ever , it shall endure as long as the sun and the moon . that all kings shall worship him , all nations serve him , psa. 72 worship him all ye gods , ps. 97. that no man can tell his age , isa. 53 , that he must sit at the right hand of god , ps. 110. who , i say , can understand or interpret them but of god , seeing in man they cannot be verified , with which place of scripture the evangelists do report , that jesus did put to silence divers of the learned pharisees : for , saith he , if the messiah be davids son , how did david call him lord ? signifying thereby , that albeit he was to be davids son , as he was man yet was he to be davids lord , as he was god , and so do both rab. jonathan , and their own publick commentaries interpret this place . michah is plain , his going forth is from the beginning , and from everlasting . and isaiah is bold to proclaim him by his own name , even god , and to give him his right stile , with all additions , ( as herolds to great kings and princes use to do ) he shall call his name wonderful , councellor , the mighty god , the everlasting father , the prince of peace , &c. in vaine therefore is that objection of the jewes , that el , or elohim , signifying god , is sometimes a plyed to a creature , here it cannot be so , nor in the next place following , ps. 45.6 . thy throne o god is for ever and ever . &c. wherefore god even thy god hath annoynted thee with the oyl of gladness above thy fellows : which cannot , be applyed to solomon , but as a type of the messiah . howsoever the name jehovah , which is of such reverence among the jewes , that they dare not pronounce it , but in place thereof read adonai , that i am sure they will never grant to belong to any creature . then what say they to that of jer. 23.6 . where the messiah is called in plain terms jehovah , and this is the name whereby they shal cal him , jehovah our righteousnesse . so likewise chap. 33.16 . over again is he called by the same name jehovah our rightousness . and so do the ancient jews themselves expound this place , namely , rabbi abba , who asketh the question what the messiah shal be called , and answereth out of this place , he shall be called the eternal jehovah . the like doth misdrasch , upon the first verse of the 20. psalm . and rabbi moyses hadersan upon gen. 41 expounding that of zephany 3 9. concludeth thus : in this place jehovah signifieth nothing else but the messiah . and so did one of the jews at unawares acknowledge to me , alledging that place out of the psalmes , the lord doth build up jerusalem , &c. that their messiah at his comming should build a new city and sanctuary , much more glorious then the former . so did he also interpret that place of hag. 2.10 . of a third temple . whereupon i inferred , seeing in those words he alledged , the lord doth build up jerusalem , the hebrew word is jehovah , therefore by his own intepretation the messiah must be jehovah which he could not well shift off , but said that adonai ( for jehovah they dare not name ) must there be understood , which point of the godhead of the messiah the most ancient jews did ever acknowledge , proving by sundry places of scripture , not onely that he should be the son of god , but also the word of god incarnate . first that he should be the son of god , they prove out of gen. 49.10 . the scepter shal not depart &c. til shiloh come . which rabbi kimhi proveth to signifie his son , that is the son of god oat of isaiah , where he is called , ' the bud of the lord out of the psalms , where it is said , thou art my son , this day have i begotten thee . and a little after ' kiss the son least he be angry , and ye perish , blessed are all they that trust in him . which last words cannot be understood of the son of any man , for it is written , cursed be the man that trusteth in man , jer. 17.5 . secondly , that he shall be the word of god , they prove out of isaiah , as also out of hosea , where it is said , i will save them by the lord their god . ionathan translateth it thus , i will save them by the word of their god . so where it is sayd , the lord sayd to my lord , sit at my right hand , &c. the lord said to his word , sit at my right hand . also where it is sayd , he sent his word and healed them . rabbi isaack arama upon gen. 47. expoundeth it to be meant of the messiah , that shall be gods word : so likewise that of iob , i shall see god in my flesh , &c. rabbi simeon upon gen. 10. gathereth thereupon , that the word of god , shall take flesh womans womb . another out of these words ; jehovah our god is one jehovah , proveth the blessed trinity , saying , by the first iehovah , is signified god the father , by the next , which is elohim , god the son , and by the other johovah , god the holy ghost proceeeding of them both : to all which is added the word one ; to signifie , that these three are indivisible , but this secret ( saith he ) shall not be revealed until the coming of the messiah . these are the words of rabbi ibda , reported by rabbi simeon in a treatise called zoar , of great authority among the jews , where also they said rabbi simeon , interpreteth those words of isaiah , holy , holy holy , lord god of hosts , in this manner . isaiah by repeating three times holy ( saith he ) doth signifie as much as if he had said , holy father , holy son , and holy spirit : which three holies do make but one lord god of hosts , which mystery of the blessed trinity . rabbi hacadosch gathereth out of the very letters of jehovah , upon those words of jeremy before recited , the two natures of the messiah , both divine and humane , his two filiations , the one whereby he must be the son of god , the other whereby he must be the son of man : concluding thereupon , that in him there shall be two distinct natures , and yet shall they make but one christ , which is the same that we christians hold . philo that learned jew shall end this first consideration , touching the nature and person of the messiah , as himself writeth in his book de exulibus , by tradition we have it , saith he , that we must expect the death of an high priest , which priest shall be the very word of god , void of all sin , whose father shall be god , and this word shal be the fathers wisdom , by which all things in this world were created , &c. therefore the messiah must be both god and man , both by the scriptures , as also by their own writers they cannot deny it . that the messiah must change the law of moses . as the messiah must be both god and man , even the natural and onely begotten son of god , and the very word of god incarnate , void of all sin , able to satisfie the wrath of his father , and to fulfil the law of moses for us : which moses himself could not do , nor any other after him . it was a burthensome law to the children of israel , a yoak which neither they nor their forefathers were able to bear : so having once in his own person most exactly accomplished the same here on earth , together with all rites , ceremonies , prophesies , types , figures and circumstances , of his comming clearly fulfilled in him , and by him . it was necessary ( i say ) the substance being once come , those shadows and ceremonies should cease and be abolished , i mean the ceremonial law totally , for as touching the moral law , or the commendments he saith , i came not to destroy the law or the prophets , but to fulfil them , only thus far hath he abolished that too , he hath taken away the curse of it , hanging it on his crosse ; even the hand writing that was against us , together with himselfe crucified . this ceremonial law of moses ( i say ) consisting of such a multitude of ceremonies , figures , types , sacrifices , &c. all of them for the most part pointing at the messiah to come ; for by those outward signs and services appointed by god to his people , they were still put in mind of his covenant , and assured of his promise , that the messiah should come . moreover it being proper and peculiar to one only nation in all the world , namely jury , the exercise thereof permitted , but in one onely place of that country , namely jerusalem , whither every man was bound to repair three times every year , to wit , at the pasqua , pentecost , and the feast of taberbernacles , there and no where else to offer sacrifice . i say this law of moses , being altogether ceremonial , and peculiar to that nation , it was necessary at the coming of the messiah , the same should be abolished , and a more general and perfect law given and established , a law that should be common to all men , serve for all countries , times , places , and persons , otherwise how could the gentiles be made partakers of the covenant , as well as the jews , how could all these nations so far distant from jerusalem , repair thrice every year thither , how should every woman dwelling in the east or west india's repair thither for her purification , after every childbirth , as by the law of moses she was commanded , levit. 12. therefore it is manifest , that this law of moses was given to continue but for a time even till the comming of the messiah , and then another to come in place to continue , till the worlds end . this signified moses to the people , after he had delivered the former law to them , saying , the lord thy god will raise up unto thee a prophet like unto me , from among you , even of thy brethren , unto him shalt thou hearken . as if he had said , ye shall hear me till he come , who must be a lawgiver as my selfe but of a far more absolute and perfect law , and therefore more to be reverenced and obeyed . and then he addeth in the person of god himself , this thundering sentence against all mis-believers : whosoever will not hearken unto my word , which he shall speak in my name , i will require it of him . which words cannot be verefied in any other prophet after moses until christ , for that of those prophets ' there arose none in israel like unto moses , deut. 34.10 . they had no authority to be lawgivers , as moses had , but were all bound to the observation of his law till christ should come , whom moses here calleth a prophet like unto himself , that is , a lawmaker , exhorting all men to hear and obey him . hereunto the prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . a prophet like unto moses , they must let that alone to the messiah , whose office it is to change the law of moses , given upon mount sinai , and in stead thereof to promulgate a new law , to begin at sion , as saith the prophet isaiah , the law shall go forth of sion , and the word of the lord from jerusalem . which cannot be understood of moses law , published eight hundred years before this prophesie , and that from sinai , not from sion , but of the preaching of the gospel , which began at jerusalem , and from thence was spread over al the world . which the same isaiah foresaw , when talking of the messiah , he saith , in that day shall five cities in the land of egypt speak the language of canaan , &c. in that day shall the altar of the lord be in the midst of the land of egypt , and a pillar by the border thereof , unto the lord . and the egyptians shall know the lord in that day , and do sacrifice and oblation , and shall vow vows , &c. which could not be verified of the law of moses , for by that law , the egyptians could have neither altar nor sacrifice , but it was fulfilled upon the coming of christ , when the egyptians were made christians . also in another place , and the isles shall wait for his law . the same was likewise foretold by god in malachy , where he saith to the jews , and of the jewish sacrifices , i have no pleasure in you , neither will i receive an offering at your hands , for from the rising of the sun , until the going down of the same my name is great among the gentiles , and in every place incense shall be offered unto my name , and a pure offering , for my name is great among the gentiles , saith the lord of hosts . wherein we see , first a reprobation of the jewish sacrifices , and consequently of the law of moses , which dependeth principally thereupon . secondly , that among the gentiles there should be a pure manner of sacrifice , more grateful unto god then the other , not limitted either in respect of time or place , as the mosaical law and sacrifice was . for so saith god in ezekiel , i gave them statutes which were not good , and judgements , wherein they shal not live , that is not good to continue perpetually , nor shal they live in them any longer , but til the time by me appointed . of which time he determineth more particularly by jeremiah in these word , behold the days come , saith the lord , that i will make a new covenant with the house of israel and judah , not according to that covenant which i made with their fathers , &c. where you see a new covenant or testament promised different from the old , whereupon i conclude , the old law of moses by the messiah must be changed into a new . the time of his manifestation with all other circumstances . now for the time of his manifestation , with all other circumstances , of his birth , life , death , resurrection , ascension and those things also that fel out afterwards , if we shal consider how particularly , and precisely they were all foretold by the prophets , and how long before ( some hundreds , some thousands of years ) before they fel out ; as also how exactly they were all fulfilled in the person of our blessed saviour : all directed like so many lines to one center : we shal ( as it were in a mirrour ) see and behold both the truth of christan religion setled upon a most firm and unmoveable center ; as also the vanity of all other religions whatsoever , especially this most vain expectation of the jews to this day , of their messiah yet for to come , as vain and fond altogether , as was that opinion of one of the philosophers which the word center hath put me in mind of , that the earth , forsooth , did move , and the heavens stand still : and how far they are degenerate , not only from all true light and understanding in heavenly matters , but also even from common sense and reason it self in things of that nature tending thereunto . and first for the time . daniel who lived in the first monarchy , foretold that there should be three monarchies more , the last the greatest of all , to wit , the roman empire , and then the eternal king or messiah should come , his words are these . in the days of these kings , shall the god of heaven ser up a kingdom which shall i never be destroyed , dan. 2.44 . and just according to this time was the messiah born , namely in the days of augustus cesar , luk. 2. ( as both we christians account and the jews acknowledge ) even in those halcyon days of peace , when the temple gates of janus were commanded to be shut , and upon that very day when augustus commanded that no man should cal him lord , was this prince of peace born . therefore to him agreeth this circumstance of time very fitly , most vainly therefore do the jews after this time expect another . secondly , jacob who lived many yeares before , prophesied of this time very precisely , as already hath been alledged , that the messiah whom he there called shiloh , should come at that time , when the scepter or government regal was departed from the house of judah , which was in the days of herod , and never till then , who first usurped that government , his father-in-law king hircanus with all his off-spring of the blood royal of judah , together with the sanhedrim put to death . the genealogies of the kings and princes burned . a new pedegree for himselfe devised . in a word , all authority regal whatsoever belonging to that tribe , at that time , quite extinguished . and just according to this time was our saviour born , namely in the days of herod , mat. 2.1 . therefore to him agreeth this circumstance of time very fitly : most vainly therefore do the jews after this time expect any longer . thirdly , god himselfe saith by his prophet haggai , that the messiah whom he there calleth the desired of all nations : shall come in the time of the second temple , which was then but new built , far inferiour in stateliness and glory to the former built by solomon , which the old men in the book of ezra testifie by their weeping when they saw this second temple , and remembred the glory of the first . the words of the lord by his prophet haggai , are these . speak unto zerubbabel , who is left among you that saw this house in her first glory , and how do you see it now ? it is not in your eyes in comparison of it as nothing ? yet now be of good cheer o zerubbabel , for thus saith the lord of hosts , yet a little while and i will shake the heavens and the earth , and the sea , and the dry land . and i will move all nations , and the desire of all nations shal come , and i wil fil this house with glory , saith the lord of hosts . the glory of this last house shal be greater then the first , &c. which must needs be understood of the comming of the messiah , to wit , his personal presence in this second temple , in whom is the fulness of glory , and therefore could he and none other , fil it with glory , being himself indeed the king of glory . lift up your heads o ye gates , and be ye lift up ye everlasting doors , and the king of glory shal come in . so doth malachy prophesie in these words . the lord whom ye seek shal speedily come to his temple , even the messenger of the covenant whom ye desire , behold he shal come , saith the lord of hosts , &c. and so indeed he did , for christ jesus came into the world during this second temple , and did himself likewise foretel the destruction thereof , which came to pass even in that age . therefore to him agreeth this circumstance of time very fitly , most vainly therefore do the jews after this time , to wit , the destruction of the second temple expect any further . fourthly , the messiah by the true computation of daniels prophesie , accounting his hebdomades or weeks for so many years to be multiplyed by seven : that is to say , weeks of years ( as they must needs be understood ) was to come just according to the time before mentioned , his words are these : seventy weeks are determined upon thy people , and upon thine holy city : know therefore , and understand , that from the going forth of the commandement to bring again the people , and to build jerusalem unto messiah the prince , shal be seven weeks , and threescore and two weeks . and after threescore and two weeks shal the messiah be slain and not for himself . and the people of the prince that shal come , shal destroy the city and sanctuary , and he shal confirm the covenant with many for one week , and in the midst of the week he shal cause the sacrifice and oblations to cease . which hebdomades , or weeks of years , whether we account from the first year of cyrus who first determined the jews reduction , or from the second of darius , who confirmed , and put the same in execution , or from the twentieth year of darius , for that he then made a new edict in the favour of nehemias , and sent him into jury : every way they will end in the reign of herod and augustus , under whom christ was born , or in the reign of tiberius , under whom he suffered . and by no interpretation can it be avoided , but that this time is now our , above one thousand five hundred years . besides this being a clear prophesie of the messiah ( howsoever somewhat more intricate and obscure , in respect of the years , wherein the prophet alludeth to the captivity of babylon , as some think ) must needs be interpreted according to the former prophesies also of the messiah . and so doth the prophet expound himself in the former words , namely , that the messiah should be slain , before the destruction of the city and sanctuary . yet is there one week more to make up the number of seventy , in the midst of which week the messiah should be slain , which came to pass accordingly , for in the midst of that week , that is , about three years and an half after his baptisme ▪ christ jesus the true messiah was slain , and not for himself , for pilate could find no fault in him : i finde no fault in the man , i find no cause of death in him , i am innocent of the blood of this just man , look ye to it . not for himself , but for us was he wounded ( as saith the prophet isaiah ) he was wounded for our transgressions . therefore to him doth this circumstance of time bear witness , and consequently the jews after these times by god himself appointed for the messiah , expecting yet for another , besides the vanity of this their expectation , they make god himself a lyar , yea and all their forefathers , abraham , isaac , and jacob , and all the holy prophets ( whose children they hold themselves to be ) who all of them saw these days , and prophesied of them , abraham rejoyced to see my day ( saith our saviour ) and he saw it , and was glad . all these make they lyars with themselves whereby they shew themselves , rather to be the children of the devil , who is the father of lyes , then of abraham , who is the father of the faithful only . for so did that vile serpent at the first , even dare to give god himself the lye ( as it is in genesis ) god saith there to adam : in the day that thou eatest of such a tree thou shalt dye the death : no ( saith the devil ) it is not so , ye shall not dye at all . so do these imps of satan , generation of vipers , as john the baptist in his time called them , even just after the same manner . for saith god by his prophets , at such a time will i send the messiah into the world , and by such and such marks ye shall know him : no saith this froward generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . we look for a magnificent prince , we will none of such a base fellow , as this jesus to reign over us , a false prophet , a deceiver , and so forth , with whatsoever else their malicious hearts can imagine , their blasphemous tongues being set on fire of hell , are ready to utter to his disgrace . but let them look into that parable of our saviour , and there they shall find him another manner of person then they imagin , i will repeat it unto them . moreover those mine enemies who would not that i should reign over them , bring them hither and slay them before me . god of his mercy give them repentance in time of their heinous and high blasphemies , that they may mourn for him whom they have pierced , every family and tribe apart . repent for the kingdom of heaven is at hand , and think not to say with your selves . we have abraham to our father , for i say unto you , that god is able of these stones to raise up children unto abraham . now is the ax put to the root of the tree . the last trumpet will blow , and then it will be too late , when ye shall hear that shril voice ringing in your ears , arise ye dead and come to judgment , that voice wil awake you out of all your dreams , and mate you arise whether you will or no , when ye shal see the son of man come in his glory , even your long looked for messiah , like a magnificent prince indeed , but little to the comfort of those that remain obstinate . awake therefore to your salvation , that ye be not awakened hereafter to your condemnation ; awake thou that sleepest , stand up from the dead , and christ shal give thee light ; shake off all your idle dreams and foolish fantasies of our imaginary messiah , fitter for children then men of discretion ; consider with your selves at length , how long you have overslept your selves , how many ages are now past and gone , since both by computation of scriptures ( as aforesaid ) as also by the observation of your own doctors and teachers , your messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidences and probabilities to the contrary that may be ; look into your talmud , and there you shal see plainly , if you be not blind there also , as you are in the scriptures , the vanity of vanities of this your expectation , for so it is indeed . it is often repeated in your talmud , that one elias left this tradition , that the world should endure six thousand years , that is , two thousand before the law , two thousand under the law , and two thousand after that , under the messiah . which last two thousand years , by all computation , could not begin much from the birth of jesus . and your rabbins long since complained in that their talmud , that there seem-to them in those days seven hundred and odd years past since the messiah by the scripture should have appeared ; therefore they do marvaile why god so long deferreth me same , much more then may ye marvail upon whom the ends of the world are come . another observation cabalistical they have upon those words of isa. 9 7. the encrease of his government and peace shall have no end , where the hebrew word is lemarbeh , signifying to encrease or multiply ad multiplicandum : in which word , because they find mem to be shut , which is not usual in the middle of a word they gather many secrets , and and among other , that seeing mem signifieth 600 years , so long it should be from that time of isaiah , until the time of the messiah , which accompt of theirs falleth our so just , that if you reckon the years from acha● king of judah , in whose time isaiah spake these words , until the time of herod under whom christ was born , you shal finde the number to fail in little or nothing . a much like observation hath rabby moses ben maimon in his epistle to his country men the jews in africa , concerning the time of the messiah , which he thinketh to be past , according to the scriptures above a thousand years ( he lived about the year or christ one thousand , one hundred and forty ) but that god deferreth his manifestation for their sins , since which time , hath passed almost 500. years more and yet ye hear nothing of his comming . consider this ye jews of barbary , for to you partly seemeth this epistle to be written . wil you then stay stil , and say stil after so many hundred years past and gone , that for your sins god referreth yet his comming , putting it off from one five hundred years to another , and so in infinitum ? it is all one as if you say , that for your sins god hath broken his promise now , 1 thousand and six hundred years ; and consequently it may be for your sins the messiah will never come , this must be your last refuge , you may as wel say the one as the other . but howsoever you make your selves sinful , yea out of measure sinful , yet let god be just and righteous in his promise ( as it is written ) make not him a lyar as you have done hitherto . to this purpose also appertaineth the narration of one elias ( as rabby josua reporteth it in the talmud ) that the messiah was to be born indeed according to the scriptures before the destruction of the second temple , for that isaiah saith of the synagogue : before she travailed , she brought forth , and before her paine came , she was delivered of a man child , that is , saith he , before the synagogue was afflicted and made desolate , by the romans she brought forth the messiah . but yet , saith he , this messiah for our sins doth hide himself in the seas and other desarts , till we be worthy of his comming . which is as much in effect as if he had said ( the one as probable as the other ) that perhaps for our sins and unworthiness the messiah may not come at all , but return to heaven back again from whence he came . and why i pray have you not stayed as wel in heaven all this while , rather then in the seas and desarts for so many years , to no purpose , i am perswaded if balaams ass were alive again , and did hear these , and such like your idle fantasies and dreams touching your messiah , the very ass would reprove you to your faces , and make you ashamed of them , whereof though i have read somewhat in divers authors , yet could i hardly beleeve any such absurdities to be delivered , much less defended by any reasonable creatures , till i had heard something my self . i urged that place of genesis to one of them , to wit , that the scepter should not depart from judah till shiloh came , that is , the messiah , which being so long since departed and gone , i asked what reason they had , as yet to expect for a messiah , he answered , the scepter was not departed , they had their sheckes , that is to say , chief men of their tribes , in all parts where they inhabit . moreover that some of the moores , forsooth had brought them word of a people or nation of the jewes , inhabiting in a far country , he could not tell me the place where , but first there is a river to be passed , two trees growing on either side directly one against another , which two trees every saturday , and no day else , do of their own accord bow one towards another , making , as it were , a bridg for men to go over . now the jews by reason that day is their sabbath , may not attempt to pass over it . but the messiah at his comming shal bring them altogether , into the land of promise they know not how , rebuild the city and sanctuary in a trice , much more glorious then ever it was before . to which purpose he alledged that place out of the psalms , the lord doth build up jerusalem , and gather together the dispersed of israel . so likewise interpreting that of haggai ( the glory of this last house shal be greater then the first ) of this third imaginary temple . so literally applying that of isaiah , that in those days the wolfe should dwell with the lamb the leopard lie with the kid , the calf and the lyon , and the fat beasts together , and a little child to lead them , &c. that these things should thus come to pass litterally , according to the very hebrew characters . this is all the knowledge they have in the scriptures , the bare hebrew letters , and no more . yet can they not speak one word of the true spiritual language of canaan , but in stead of shiboleth ( like those ephraimites , they pronounce siboleth , no interpretation spiritual of the celestial canaan , the heavenly jerusalem , of the spiritual temple , of the mystical body of the messiah , that is to say , his church no relish at all of the spirit of god , or any spiritual worship amongst them . and yet , forsooth , they will be the people of god alone , and who but they , the children of abraham , and of the promise , and none but they , yea they are so vainly puft up with the foolish pride of this their high pedigree , that they think verily , and will speak it confidently ( i have heard it from them ) that none of them , unless for very heinous offences , as perjury or such like shall be judged after this life , or be in danger of hell fire , they only to have their punishment in this world , and not else . as though hell fire were only prepared for us gentiles , and heaven only for the jews , which unless they repent , they shall finde quite contrary , if the words of our saviour be found true , which hitherto they have found but too true , to their wo , as i noted before . i say unto you that many shall come from the east , and from the west , and shal sit down with abraham , and isaac , and jacob in the kingdom of heaven , and the children of the kingdom shall be cast out into utter darkness , there shall be weeping and gnashing of teeth . where are now the jews with their lofty pedigree , even as esau sold to jacob his birth-right for a mess of pottage , so have the jews to us gentiles their birthright to the kingdom of heaven , for a mess of idle dreams and fantasies they imagin to themselves , towers and castles in the air , crowns and kingdoms in expectance , even in this world , another paradice here on earth . but in the end they shall find themselves to have been all this while in a fools paradice , and as it were in a dream , which when one awaketh vanisheth , and so i leave them to their dreams and profound sleep , till it shal please god of his mercy to awake them . thus then it is manifest both by scripture , tradition , and observation of the jews themselves , that about the time before mentioned , to wit , in the days of augustus cesar , the new roman emperor , and of herod the usurper king of jury , who was the first that took away the scepter from judah , even in the time of the second temple , the true messiah was to be born . and hence it was that the whole nation of the jews remained so accent at this time , more then ever before or since in expecting the messiah . whereupon so soon as ever they heard of john baptist in the desart . the jews sent priests and levites from jerusalem , to ask if he were the messiah . and in another place it is said , ' as the people waited and all men mused in their hearts of john if he were the messiah , john answered and said unto them , &c. so that you see in those days the whole people of the jews waited for his comming , all men mused upon their messiah , so did also john himselfe being in prison , sent two of his disciples to jesus , demanding , art thou he that shall come , or shall we look for another : and again at the feast of the dedication , they came flocking to him from all parts , they came round about him , as it is in that place , saying , how long dost thou hold us in suspense , if thou be that christ tell us plainly . all which importeth the great expectation wherein the people remained in those days , of which fame , expectation , and greedy desire of the people divers deceivers took occasion to call themselves the messiah , judas galilaeus , judas the son of hezechias , atonges a shepherd , theudas and egyptus , all notable deceivers . but above all one barcozham , who as the talmud affirmeth , for thirty years together was received for the messiah by the rabbins themselves , till at last they slew him , because he was not able to deliver them from the romans . which facility in the people , when herod saw , he caused one nicholaus damascenus to devise a pedigree for him from the ancient kings of juda , and so he as well as the rest took upon him the title of the messiah , whom divers carnal jews that expected the messiah to be a magnificent king , as herod was , would seem to beleeve and publish abroad , whereupon they are thought to be called herodians in the gospel , who came to tempt christ . but all these deceivers are vanished and gone , their memorial is perished with them : whereunto our saviour , seemeth to allude , where he saith , all that ever came before me are theeves and robbers , but the sheep did not hear them . i say all these false messiahs with their followers , they are vanished and gone ; onely jesus christ and his religion , contrary to all other religions in the world , without either sword , spear or shield , against all world strength and policy hath increased and multiplied , and shall do to the end of the world , as gamaliel long ago prophesied to the jews , wilfully bent , put all in vain , even in the very first infancy thereof to have destroyed it . his words are these . ' and now i say unto you , refrain your selves from these men , and let them alone : for if this councel , or this work be of men it will come to naught , but if it be of god , ye cannot destroy it , lest ye be found even fighters against god . wherefore to conclude , at length this main point of the time of christs appearing , which cutteth the very throat of the jews vain expectation , seeing at or about that time there concurred so many signs and arguments together , as 1 the establishment of the roman empire newly erected ( for then by daniels prophesie was the god of heaven to set up his kingdom . ) 2. the departure of the rod or scepter from the house of juda. 3. the destruction of the second temple , foretold by our saviour , and comming to pass accordingly even in that age . 4. the just calculation of daniels hebdomades , or weeks of years . 5. the observation of rabbins . 6. the publique fame and expectation of all the jews together with the palpable experience of more then sixteen hundred years past since jesus appeared ; wherein we see the jewish people in vain do expect another messiah , they being dispersed over all the world without temple , sacrifice , prophet , or any other pledge at all of gods favour , which never happened to them , till after the death of our saviour , for that in all other their banishments , captivities and afflictions , they had some prophesie , consolation or promise left to them for their comfort , but now they wander up and down ( god having set a mark upon them as he did upon cain ) as a people forlorn , and abandoned both of god and men . his linage or pedegre . secondly , the messiah by the scripture was to be born of the tribe of judah , and to descend lineally from the house of david . there shall come a rod out of the stock of ishai , &c. so did our saviour , as appeareth by his genealogy set down by his evangelists , mat. 1. luk. 3. as also by the thalmud it self , which saith , that jesus of nazareth crucified , was of the blood royal from zerabbabel of the house of david , confirmed by the going up of joseph and mary his mother to bethlehem to be taxed , ' which was the city of david , who was born there , as also it is manifest , for that the scribes and the pharisees , who objected many matters of much less importance against him : as that he was a carpenters son , &c. yet never objected they against him , that he was not of the house of david , which could they have proved , would quickly have ended the whole controversie . his birth with the circumstances thereof . thirdly the messiah by the scripture was to be born of a virgin , so saith isaiah , behold a virgin shal conceive and bring forth a son : the hebrew is he emphaticum , the virgin . and isaiah appointeth this to achaz , for a wonderful and strange sign from god ▪ therefore , saith he , the lord himself will give you a sign behold , which he could not have done in reason , if the hebrew word in that place had signified a young woman only , as some latter rabbins will affirm , for that is no such sign nor strange thing , but very common and ordinary for young women to conceive and bring forth children , and so did the elder jews understand it , as rabbi simeon noteth . and rabbi moses haddersan , upon those words , truth shall bud forth of the earth , saith thus . here rabbis joden noteth , that it is not said , truth shall be engendered , but truth shall bud forth , to signifie that the messiah , who is meant by the word truth , shall not be begotten as other men are , in carnal copulation . to the same effect , and after the same manner to be interpreted is that of jeremy , the lord hath created a new thing in the earth , a woman shall compass a man . and rabbi haccadosch proveth by cabala out of many places of scripture , not only that the mother of the messiah must be a virgin , but also that her name shall be mary . now the birth of jesus christ was thus , &c , that is to say , after this strange and extraordinary manner , therefore must he needs be the true and undoubted messiah . the messiah by the scripture was to born at bethlehem in judea , for so it is written by the prophet . and thou bethlehem ephrathah art little to be among the thousands of judah , yet out of thee shall he come forth unto me , that shall be the ruler of israel , &c. which place the chief priests themselves quoted to that purpose to herod , demanding of them where christ should be born , and they answered him , at bethlehem in judea , for so it is written by the prophet , as before . so also david after much restless study and industrious search to find out this mystery , &c. i will not enter into the tabernacle of my house , nor come upon my pallet or bed , nor suffer mine eyes to sleep , nor mine eyelids to slumber , until i find out a place for the lord , &c. at length , the mystery being revealed unto him , he doth as it were , point to the very place in the words following , lo we heard of it at ephratah , which is bethlehem , gen. 35.19 . and found it in the fields of the forrest . then addeth , ' we will enter into his tabernacle , and worship before his footstoole : foreshewing that divine worship there afterwards done to jesus by those magi or wise men , who came from the east to worship him in that place , even in the cratch , and before his footstoole , presenting unto him gifts of gold , frankincense and mirrh : as was also prophesied in another place , that presents and gifts should be brought unto him from far countries and by great personages . the kings of tarshish and of the isles shal bring presents , the kings of sheba and seba shall bring gifts . cyprian saith , it is an old tradition of the church , that those magi or wise men were kings , or rather little lords of particular places , which is to be understood , such little kings as josuah slew thirty in one battel : howsoever it is manifest they were men of place and reputation in their countries ( neither are prophesies always so strictly and literally to be understood ) they brought with them a great treasure , gold , frankincense and mirrh , yea both herod and all jerusalem took notice of their comming . they had private conference with the king , as touching the star that appeared unto them , leading them to that most bright morning star whereof balaam long before prophesied , saying , i shall see him , but not now , i shall behold him , but not neer , there shal come a star of jacob , &c. jesus then being born at bethlehem in judea ( as was prophesied long before the messiah should be ) and indeed it standeth with great reason , that he that was to be the son of david , should also be born in the city of david : the circumstances also of his birth duely considered both before and after , first the angels salutation to his mother mary , foretelling that his name should be jesus , before ever he was conceived . so esdras prophesied in the person of god himselfe , saying , behold , the time shall come , that these tokens which i have told thee shal come to pass , &c. for my son jesus shal appear , &c. and after these same years shal my son christ dye : here is both his birth and passion , both his names , jesus , christ , plainly expressed . which book , though it be not canonical , yet was it extant in the world before ever christ was born . also rabbi haccadosch proveth by art cabalist out of many places of scripture , that the name of the messiah at his comming shall be jesus , and among other he addeth this reason , that as the name of him who first brought the jews out of bondage into the land of promise , was jesus or josua ( which is all one ) so must his name be jesus , that shal the second time deliver them . secondly , the angels appearing to the shepherds in the night of the nativity , with this joyful message from heaven , behold i bring you tidings of great joy , that shal be to all people , that unto you is born this day in the city of david , a saviour , which is christ the lord : and this is shall be a sign unto you , ye shal find the child swad'led and laid in a cratch . thirdly , the star that appeared , notifying his comming into the world , whereof not onely the wise men before mentioned , but also generally , all the astronomers and soothsayers of that age took special notice , adjudging it to portend universal good to the earth , some gathering thereupon , that some god descended from heaven to the benefit of mankind , and for that cause had that star an image erected to it in rome , and as plinies words are , is cometa unus toto orbe colitur . that onely comet in all the world is adored . fourthly , his presentation in the temple , according to the law of moses , where openly came old simeon by the motion of the spirit ( for he had a revelation from god , that he should not see death , till he had seen the lords christ ) took the child in his arms , acknowledged him for the messiah , prophesied that he should be a light to be revealed unto the gentiles , appointed for the fall and rising again o many in israel , with other events , which afterwards came to pass . so did likewise anne the prophetess , as it is in the same chapter . fiftly , that most pitiful murder of all the infants in and about bethlehem , upon this occasion , as was prophesied by jeremy , saying , a voice was heard on high , mourning and bitter weeping . rachel weeping for her children , and refused to be comforted , because they were not , rachel was buried in the way to ephrath which is bethlehem : and for that cause those infants were called her children , albeit she were dead above two thousand years before they were slain , and above one thousand and five hundred before jeremy wrote this prophecy . among which infants herod also for more assurance , slew an infant of his own , for that he was descended by the mothers side , of the line of judah . which cruelty comming to augustus his ears , he said he had rather be herods swine , then his son , for that he being a jew , was prohibited by his religion to kill his swine , though not ashamed to kill his son . sixtly his flying into egypt hereupon , as also to fulfil that prophesie , ' out of egypt have i called my son ; which isaiah enlargeth further , saying , behold the lord rideth upon a light cloud ( which is his flesh or humanity ) and shal come into egypt , and all the idols of egypt shal tremble at his presence : which latter point eusebius sheweth , was fulfilled most evidently in the sight of all the world , for that no nation came to christian religion with so great celerity and fervour , as did the egyptians , who threw down their idols before any other nation . and as they had been the first in idolatry to other countries , so were they the first by christ his comming unto them that afterwards gave example of true return unto their creator . it followeth in isaiah , i wil deliver the egyptians into the hands of cruel lords ( these were the roman lords and princes , pompey , caesar , antony &c. ) ' and a migh-king shal reign over them , &c. this must needs be augustus the emperor , who after the death of cleopatra the last of the blood of the ptolomies , took possession of all egypt and subjected it as a province to the roman empire . but after these temporal afflictions threatned against egypt , behold a most evangelical promise of deliverance : in that day shal five cities of the land of egypt speak the language of canaan , &c. in that day shal the altar of the lord , be in the midst of the land of egypt , &c. they shal cry unto the lord , because of their oppressors , and he shall send them a saviour , and a great man , and shal deliver them , &c. the lord of hosts shall bless them saying , blessed be my people of egypt , &c. this blessing ( i say ) the egyptians obtained by our saviours being in egypt , whom here the prophet calleth by his own name jesus , a saviour , a great man . finally the comming of john baptist , his forerunner or messenger , as was prophesied , behold , i will send my messenger and he shal prepare the way before me , and the lord whom ye seek shal speedily come to his temple . and again , i will send you eliah the prophet , that is to say , john the baptist , in the spirit and power of eliah , as an angel from heaven expoundeth it , appearing to zacharias his father in the temple , sent to foretel him both of his birth , as also by what name he should call him , even john , saying , thou shalt call his name john , he shal be great in the sight of the lord , he shall go before him in the power and spirit of eliah . and therefore out saviour in plain terms he calleth him eliah , mat. 11.14 . and if you will receive it , this is that eliah which was to come , he that hath ears to hear , let him hear . and as our saviour gave him his due , before a multitude then assembled , calling him eliah : so did this eliah also give our saviour his due , in acknowledging him for the messiah , not assuming unto himself that honour offered unto him by the jews , but refusing it absolutely , and laying it upon jesus our saviour the true owner . then this is the record of john , when the jews sent priests and levites from jerusalem to ask him , who art thou ? and he confessed and denyed not , and said plainly , i am not the christ . i am not the messiah ; i baptize you with water , but there is one among you , whom you know not , he it is that cometh after me , which is preferred before me , whose shoe latchet i am not worthy to unloose , these things were done in bethabara , beyond jordan , where john did baptize . the next day john seeth jesus comming to him , and saith behold the lamb of god , which taketh away the sin of the world . this is he whom i said , after me commeth a man that is preferred before me , for he was before me , and i knew him not , but because he should be declared to israel , therefore am i come baptizing with water . so john bare record saying , i saw the spirit come down from heaven , like a dove , and abiding upon him . and i knew him not , but he that sent me to baptize with water , he said unto me , upon whom thou shalt see the spirit come down , and stay stil upon him , that is he which baptizeth with the holy ghost . and i saw and bare record that this is the son of god . according as it is , in the other three evangelists more at large expressed , how that jesus when he was baptized came strait out of the water , and lo the heavens were opened unto him . and john saw the spirit of god descending like a dove ; and lighting upon him . and loe a voice came from heaven , saying , this is my beloved son , in whom i am wel pleased . the next day john stood again , and two of his disciples , and he beheld jesus walking by and said : behold the lamb of god , and the two disciples heard him speak , and followed jesus . all this was done at bethabara , beyond jordan , in the sight and hearing of a number of people there present , as three of our evangelists do report , which they would never have presumed to have done , had not the matter been most evident , and without all compass of denial or contradiction . and truely no one thing in all this story of jesus life , doth more establish certainty of his being the true messiah , then that john the baptist , whose wisdom , learning , vertue and rare sanctity is confessed , and recorded by the writings of all our adversaries , should refuse the honour of the messiah offered unto himself , and lay it upon jesus , and also should direct those disciples that depended upon him , to the onely following and imbracing of jesus doctrine which is most evidently proved , that he did , for that so many followers and disciples as himself had , not one appeared ever after , that was not a christian . these circumstances i say of the birth and comming of the messiah into this world , so long before foretold by the prophets , and fulfilled so exactly in the person of our blessed lord and saviour wel considered ; i may at length conclude . heaven and earth concurring . men and angels with all other creatures applauding thereunto , yea and god himself from heaven pronouncing it this is my beloved son , in whom i am wel pleased . that therefore as sure as god is god , and cannot lye nor give testimony to any untruth , so sure is jesus christ the son of god , the true messiah and saviour of the world , no other to be expected . his preaching or doctrine . thus having evicted by the birth of our lord and saviour jesus christ , together with the circumstances , both before and after , that he was by birthright the only legitimate ( as i may say ) and true born messiah , all others that were before him , or since , have sprung up , or shal do hereafter to the worlds end , but bastards and usurpers , yea theeves and robbers , and that in the highest degree of thee very that may be , even robbing god of his honour ▪ which he wil not impart to any other : it remaineth yet further to demonstrate the same by his life , death , resurrection , and ascension , with all other accidents and circumstances accordingly to be observed , which may make this mystery more and more manifest , or rather palpable as the apostle witnesseth , saying that which was from the beginning , which we have heard , which we have seen with these our eyes , which we have looked upon , and these hands of ours have handled , &c. that i say which we have seen and heard , declare we unto you : what can be more palpable ? after his baptisme he began to preach ( having before gotten his living ( as most conjecture ) with his own hands , and eaten his bread with the sweat of his brows , to shew himself true man , and that he was made a curse for us ( as it is written , in the sweat of thy brows shalt thou eat thy bread ) and what was his doctrine ? of this world , or worldly delights , of pleasure , or profit , no , no , quite contrary to the humors of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the four evangelists , matthew , mark , luke and john , who recorded both his sayings and doings may appear ) wholly tending to the sincere service of god in spirit and truth , to the exaltation of gods glory , the beating down of mans pride , by discovering his misery , to the contempt of this wicked world , and vain pomp thereof , to the mortification of all sins in us , patience , peace of conscience , &c. in a word , all directed to the manifestation of his fathers will , and amendment of mans life ; tending wholly to this one ground or principle , thou shalt love the lord thy god with all thy soul , which is the first and great commandment ; and thy neighbour as thy self , on which two hangeth the whole law and the prophets . the manner of his doctrine was simple , plain , and easie , altogether according to the evidence of the spirit , not in the enticing words of mans , wisdom , like the heathen orators and phylosophers , nor like the scribes and pharisees , but with power and authority , without either fear or flattery of any mans person , rebuking all mens sins even to their faces , which ( i say ) procured him such a general hatred . it took away no one spiritual point of moses law ( but the ceremonial only and provincial , which by the coming of the messiah was to be taken away ) yea rather revived , interpreted , and made perfect the same , corrupted much by the jews false interpretations and glosses . that ( as they taught ) commanding external observance only , this adding internal obedience also . for whereas that enjoyned ( according to the letter , and as they interpreted ) to love our neighbours and friends , and no further ; this adjoyneth love also your enemies , bless them that curse , you , matth. 5.43 . where that prohibited actually to commit adultry and no more ( as they imagined ) this forbiddeth the adultry of the eye , and of the very heart . and so of all the rest of the decalogue , our saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the law-giver , god the father . therefore i conclude this doctrine so quite contrary to the gross humors of this wicked world , and so repugnant to flesh and blood , so wholly devoted to gods glory , and the sincere observation of his law , is the doctrine proper to the messiah , which the prophets of god foretold should be delivered by him ( at his coming ) into the world . his life and conversation . for his life and conversation ( the express image of his doctrine ) it was stainless , and without reproof , even by the testimony of his very enemies ; acknowledged also by the divels themselves . a man of such gravity , as never in his life he was noted to laugh , but often to weep : of such humility , as being the son of god , yet scarce took upon him the dignity of a servant ; of so mild and sweet a nature , as all the injuries of his enemies never wrested from him an angry word , but on the contrary prayers and tears in their behalfs . in prayer often ; the day he spent in the temple , and elsewhere , preaching to the broken hearted , doing good to all men , healing all manner of diseases , as the prophets foretold the messiah should do ; the night on mount olivet , and other places in prayer . in fastings often , forty days and forty nights together , that the jews might know he was more then a man . finally he was such a one as was described by god in isaiah so many ages before he was born . behold my servant &c. he shall not cry . a bruised reed he shall not break . as also in zachary , behold thy king cometh unto thee , he is just , and having salvation , lowly , &c. such an one i say was our saviour as touching his integrity sanctity , piety , humility , and all other vertues , even by the testimony of his greatest enemies , porphyry , and others , yea of the divels themselves , ergo . his miracles . for his miracles which he wrought for the confirmation of his doctrine , and approbation of his person , as sent from god , the jews themselves do grant , and record the same in divers places of their thalmud ; yea they make mention of many wonderful things that jesus did , which are not written by our evangelists . so doth mahomet in his alcoran , affirming him to have been a great prophet , and to have wrought his miracles by the only power and spirit of god ; and they were such as first were foretold by the prophets that the messiah should work , as namely , to give sight to the blind , to open the ears of the deaf , to make the lame to leap , the dumb to speak , &c. secondly , such as were altogether unpossible for any mortal man to effect , but by the meer power and finger of god , as the raising of the dead to life again , as he did lazarus after he had lain four days stinking in the grave . jairus his daughter , a chief ruler of the synagogue . the widdows son before the gates of the city nain in the presence of a multitude of people there assembled to the funeral , with many other strange miracles recorded by such faithful witnesses ( the evangelists i mean ) four in number , though two or three had been sufficient in law , who afterwards sealed the truth thereof even with their dearest blood , as did infinite others after them . neither could the jews of those times , compassed about with such a cloud of witnesses , ever deny the truth thereof ; the parties themselves then living , and conversing amongst them , upon whom they were wrought . they had no other evasion but this , to say ( and that most blasphemously , contrary to their own knowledge and conscience and therefore our saviour layeth it to their charge as that fearful sin against the holy ghost not to be prayed for ) that he wrought these his miracles by the help of beelzebub the prince of divels . whereas it is most apparent the divel himself had never that power given him to raise one from the dead ; and though he had , yet would he sooner by his good will take away both life and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruel tyrant in rome , rather then give life to any one ; for he is a murtherer from the beginning . and yet the jews themselves in their thalmud do acknowledge , that the messiah at his coming shall be most wonderful in working miracles . and in their publike commentary upon ecclesiastes they have these words . all the former miracles of the prophets or saints shall be nothing to the miracles of the messiah when he cometh . but such were the miracles of our saviour , the whole multitude applauding hereunto : the like was never seen in israel , he hath done all things well ; never man spake leke this man . seeing also it is impossible , yea blasphemy to think that god should give testimony to any untruth , it must needs follow that all was true which jesus affirmed , and therefore seeing he affirmed himself to be the son of god , and the messiah , it must needs follow ( i say ) by these his miracles , that he was so indeed , according to that speech of his to the jews ; the works that i do in my fathers name , they bear witness of me : and again , if i do not the works of my father , believe me not , but if i do them , though ye believe not me , yet believe my works . as also that answer of his to johns disciples sent to enquire of him as touching that mysterie of the messiah , art thou he that shall come ? &c. jesus answered , go and tell john what things ye have seen and heard , the blinde see , the halt go , the lepers are cleansed , the deaf hear , and the dead rise again , &c. the calling of his apostles . hereunto ( as an appendix to his miracles ) i may well annex the calling of his apostles , disciples , and followers , whereof josephus maketh mention as of a great miracle , who being of divers callings , states , and conditions in the world , yet all on the sudden upon his call left both father , mother , wife , children , and other temporal respects , and followed him , who had nothing to give or promise them in this world , but crosses and afflictions : he that will be my disciple , let him take up his cross and follow me . a man that never spake them fair , but ever crossed them in their humors favouring of flesh and blood ; get thee behind me satan , thou art an offence unto me : his doctrine ever harsh , hard , and repugnant to flesh and blood ; this is an hard saying , who can hear it ? a man in disgrace with the higher powers , the rulers , high priests , scribes and pharisees , do any of the rulers , or of the pharisees believe in him ? a man that had neither friends in the world to bear him out , nor a house to put his head in : the foxes have kotes , and the fowls of the heaven have nests , but the son of man hath not whereon to rest his head . and yet notwithstanding all this , that worldly men and women , and some also notorious sinners , and loose livers before , should leave all their worldly hopes , ease , profit , pleasure ( and their sweet sins too ) to follow such a man , with so great inconveniences , losses , dangers , and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to die , and lose their lives , rather then forsake him , or abandon his service ; this i say is such a miracle , as never in the world fell out the like , and must needs be granted by the enemy to be supernatural . we read of an emperour that taking in hand to conquer the world , made this proclamation for winning men unto his party : whosoever will come and be my servant , if he be a footman , i will make him a horseman ; if he be an horseman , i will make him ride with coaches ; if he be a farmer , i will make him a gentleman ; if he possess a cottage , i will give him a village ; if he have a village , i will give him a city ; if he be lord of a city , i will make him prince of a region or country ; and as for gold , i will pour it forth unto them by heaps and weight , and not by number . this was the proclamation of cyrus the great king of persia to his followers , very glorious ( as we see ) in pomp of words , and to the eye of flesh and blood . let us now compare herewith the proclamation of our cyrus , jesus christ , to his disciples and followers ; the entrance and preface whereof was this , repent , &c. and then it followeth ( instead of whosoever will come and be my servant , if he be a footman , i wil make him a horseman ) if any man wil follow me , saith christ , let him forsake himself , and take up his cross and follow me ; not on horseback , as the pope doth , with all his proud cardinals & bishops , in his pontificalibus ; i have seen servants on horses , and princes walking as servants on the ground : so did an emperour bare-footed to his holiness : but what would solomon have said if he had seen a prince hold his stirrop ? and yet forsooth will this proud prelate be servus servorum , a follower of christ , and peter's successor . insteed of possessing lands and lordships , gold and treasures , he saith , possess not gold nor silver , nor money in your purses , nor a scrip for the journey , neither two coats , neither shoes , nor so much as a staff in your hands . insteed of these preferments and pleasures of the world , saith christ , contrary to cyrus , in this world ye shall have affliction : yea which is more , ' ye shall be delivered up to the councels , and to the synagogues , ye shall be beaten , and brought before rulers and kings for my sake , ye shall be hated of all men for my names sake , ye shall be betrayed also of your parents , brethren , kinsmen and friends . and which is most of all , ye shall be put to death ; for whosoever will save his life , shall lose it : finally , if any man come to me , and hate not his father and mother , and wife and children and brethren and sisters , yea and his own life also , he cannot be my disciple . and whosoever beareth not his cross , and cometh after me , he cannot be my disciple : for which of you minding to build a tower , sitteth not down before and counteth the cost ? &c. so likewise whosoever he be of you that forsaketh nor all that he hath , he cannot be my disciple . this was the proclamation and edict of christ to his followers . this was the entertainment proposed by jesus to such as would come and serve under his colours , with express protestation that himself was sent into the world not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sword , fire , and tribulation . think not that i am come to send peace into the earth , i came not to send peace , but the sword : and yet with these cold offers presented to the world , first by himself to his apostles and disciples won thereby to follow him , even upon the first call , they left all and followed him ; and by them to all others afterwards : i say , by this doctrine so cross and opposite to mans nature , inclination , and sensual appetite , he gained more hearts unto him within the space of forty yeers , then ever did monarch in the world possess loving subjects , by whatsoever temporal allurements they did or might propose ; which argueth the omnipotent puissance of him , that contrary to mans reason in so short a time could bring to pass so miraculous a conquest , were there no other argument in the world of the truth of christian religion , this were sufficient . his death and passion . for his death and passion , with all the disgrace , despite , and indignities were done unto him by the jews , it was also foretold by the prophets , and so expounded by their own rabbins , as also by our saviour himself : behold we go up to jerusalem , and all things shall be fulfilled to the son of man that are written by the prophet , &c. he made his entrance into the citie upon an ass , in all humility as was prophesied the messiah should do , rejoyce greatly , o daughter zion , shout for joy , &c. fulfilled even at the same time , when the people spread their garments in the way , cut down branches from the trees , and strewed them in the way , crying , hosanna to the son of david , &c. he was betrayed by his own disciple , as david in divers places had foretold , under a type of those his secret enemies , in the days of saul , as also himself prophesied beforehand , saying , he that dippeth his hand with me in the dish , he shall betray me . being apprehended , he was most barbarously entreated by the jews . according to that of isai , i gave my back to the smiters , and my cheeks to the nippers , i hid not my face from shame and spitting . after all this inhumane dealing , he was nailed to the cross hand and foot , according to that of david : they pierced my hands and my feet , i may tell all my bones ; they beheld and looked upon me , they parted my garments among them , and cast lots upon my vesture . and in another place , they gave me gall in my meat , and in my thirst they gave me vineger to drink . he was crucified between two malefactors or evil doers , one on the right hand , the other on the left ; according to that of isaiah , he was counted with the transgressors ; yea barrabas , a murderer in the esteem of the jews , preferred before jesus , and quit by a common consent , and cry away with him , and deliver unto us barrabas , crucifie him , crucifie him . he prayed for his enemies and persecutors ; father forgive them , for they know not what they do , according to that of isaiah , he bare the sin of many , and prayed for the trespassers . not a bone of him was broken , according to that law of the passover , a lively type thereof . to conclude , that christ should die for the sins of the world , it was a received opinion of the jews in all ages , both prefigured and foretold throughout all the scripture prefigured by the sacrifice of isaac , the lifting up of the brazen serpent , and by all other sacrifices in the law . foretold not only by the scriptures before mentioned , but also by daniel in most plain terms , after threescore and two weeks shall the messiah be slain , &c. acknowledged also by caiphas himself , high priest even the self same year that christ suffered ; his words are these to the pharisees , taxing their great blindness in this point and in them the whole nation of the jews to this day : ye perceive nothing at all , nor yet do you consider that it is expedient for us that one man die for the people , and that the whole nation perish not , &c. but he that will read the whole story of christ crucified , with the particulars described many hundred yeers before the same fell out , let him turn to isaiah , and acknowledge him for an evangelist , who to signifie the strangeness of the case , beginneth first with a preface , who will believe our report ? &c. all which narration rabbi jonathan , the author of the chaldy paraphrase applyeth to the murder of the messiah by the jews , whereunto agree rabbi simeon , rabbi hadersan , and others : proving further out of dan. 9.27 . that after the messiah shall have preached half seven yeers he shall be slain : which disagreeth little or nothing from the account of us christians . also in their thalmud it is set down for a principle , and the sentence pronounced beforehand peremptorily , and in plain terms , that the messiah at his coming shall be put to death . so then i may conclude upon all these particulars of christ his death & passion , foretold by the prophets , prefigured in the law , and so expounded and acknowledged by the jews themselves , the ancient rabbins before mentioned , and finally , so exactly fulfilled in our lord and saviour ( as by the quotations in the margent may appear ) together with the mild manner of his death , praying for his enemies , father forgive them : and meekly recommending his soul into the hands of god , father , into thy hands i commend my spirit , with other strange accidents and circumstances , that miraculous eclipse of the sun at that very instant , from the sixt to the ninth hour there was darkness over all the land , the vail of the temple rent in twain , from the top to the bottome , and the earth did quake , and the stones were cloven , and the graves did open themselves , and many bodies of the saints which slept , arose , &c. i say , upon all these particularities and circumstances , i hope , i may conclude ( as it is in that place ) with the centurion , and those that were with him watching jesus , who when they saw the earthquake , and the things that were done , they feared greatly , saying , truly this was the son of god . and all the people that came together to that sight , beholding the things which were done , smote their breasts , and returned . so may i conclude , truly this was the son of god , truly this is the messiah , and let all the people of the jews come together again to this sight , and behold him whom they have pierced , and smite their breasts , pricked in their hearts , like those jews in the acts , and cry out . men and brethren , what shall we do ? and return to the lord , and be baptised every one in the name of jesus christ for the remission of sins , which god grant . and the lord pour upon them the spirit of grace and of compassion , that in soul and spirit they may look upon him whom they have pierced , and lament for him ( as it is in the prophet ) every tribe and family apart . his resurrection . for his resurrection it was also foretold by the prophets , and prefigured in jonas . david saith in the person of the messiah , of whom he prophesied in divers places , and was a type , i have set the lord always before me , &c. wherefore mine heart is glad , and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leave my soul in the grave , nor suffer thine holy one to see corruption . also hosea saith , after two days will he revive us , and in the third day he will raise us up . us in the plural number , pointing ( as it should seem ) both at the resurrection of our saviour the third day , as also the raising of a number of the saints together with him at the same time , prefigured in jonas , together with the time of his abode in the sepulcher , and foreshewed many times by our saviour himself to his disciples , such and such things shall be done to the son of man : he shall be apprehended , evil entreated , mocked , scourged , put to death , but the third day he shall rise again . also to the jews demanding a sign , he answered , destroy this temple , and in three days i will raise it up again . and at another time , an evil and adulterous generation seeketh a sign , but no signe shall be given them , save the signe of the prophet jonas : for as jonas was three days and three nights in the whales belly , so shall the son of man be three days and three nights in the heart of the earth . which prophesie of his they full wel remembring , and fearing the event , immediately upon his burial they went to pilate , saying , sir , we remember that deceiver said while he was living , within three days i will rise again : command therefore the sepulcher to be made sure till the third day , lest hit disciples steal him away by night , and say unto the people , he is risen from the dead : and so the last error be worse then the first . all which was done according to their desire : a strong watch appointed , the sepulcher sealed up , all things made so sure by the jews as might be : for they had gotten from pilate a special commission for that purpose to whom he was as forward to grant it , as they to ask it , and that in as large and ample manner as themselves knew or could devise . all which , notwithstanding after a most miraculous manner , the angel of the lord descending from heaven with an earthquake , and rolling back the stone from the door of the sepulcher , the keepers astonied , and become as dead men : jesus our saviour according to the former prophesies is risen again , and hath appeared to his apostles and disciples his faithful witnesses , a number of them , at divers several times , to whom he presented himself alive ( as s. luke writeth ) by many infallible tokens , being seen of them by the space of forty days , and speaking of those things which appertain to the kingdom of god : howsoever the jews suborned the soldiers , giving them largely , to say , his disciples came by night and stole him away , while they slept ; which saying is noised among the jews to this day . how probably ( the former circumstances considered ) let the world judge . therefore i will conclude this point also ( with that of paul ) touching the resurrection of our lord and saviour , he hath declared himself mightily to be the son of god by the resurrection from the dead , and consequently , that messiah promised before by the prophets in the holy scriptures , as the same apostle urgeth . his ascention . for his ascension , it was also foretold by the prophets , and necessarily followeth upon his resurrection to be believed ▪ to wit , that having finished the work of our redemption here one earth , he ascended up into heaven , and there sitteth at the right hand of god . david saith , thou art gone up on high , thou hast led captivity captive , and received gifts for men , &c. and in another place , the lord said to my lord , sit thou at my right hand , &c. which is the place alledged by our saviour , wherewith he put the jews to silence , both as touching the deity and the humanity of the messiah ; for saith he , if david call him lord , how is he then his son ? where we may see david acknowledgeth him his lord , and consequently his god , even the son of god , sitting at the right hand of god ( for the present , as touching his divinity ) afterwards to be accomplished also in his humanity , which david believed as verily should come to pass , and foresaw by the eye of faith , as did thomas , when it was come to pass , putting his hand into his side , and crying , my lord and my god ; so saith david here , my lord : the lord said unto my lord , &c. i say , this article of our faith , as touching his ascension , it followeth necessarily to be concluded upon his resurrection it needeth no other proof . for that whosoever seeth and acknowledgeth that jesus being dead could raise himself to life again , will easily believe also that he was able to ascend up to heaven at his pleasure . and hereof we have also all his apostles and disciples for witnesses , eye witnesses ; in whose presence and sight he ascended : as it is in that place , they looked stedfastly towards heaven as he went : and in witness thereof gave up their lives , and sealed the same with their blood . therefore i conclude upon all these premisses so necessarily following and depending one upon another , to wit , his birth , life , doctrine , actions , death , resurrection , & ascension ; seeing nothing hath hapned in the same which was not foretold by the prophets of god , nor any thing foretold by the same prophets concerning the messiah , which was not fulfilled most exactly in the person of our saviour ; we may most certainly assure our selves , that as god is truth , and therefore can neither foretel an untruth , nor yeild testimony to the same ; so it cannot be but that these things which have been shewed to be so manifestly fore prophesied , and so evidently accomplished in the person of this our blessed lord and saviour ; must needs ( i say ) assure us christians , that he was indeed the true messiah : and quite confound the jews in their vain imagination and expectation of another . the sending of the holy ghost , with the first plantation , and wonderful increase of the church . now for those things that followed after his ascension , as arguments and effects of his divine power , they were also foretold by the prophets : to wit , the sending of the holy ghost ( that comforter ) from on high , with the sudden , strange , and miraculous increase of his church throughout the world , even against all worldly power and policy , by the only power and ministry of his word , confirmed with signs and wonders that followed , wrought by his apostles , disciples , and other his faithful servants and witnesses in the primitive church : then the which there can be no greater argument in the world of the truth of christian religion ; if we consider how all other religions in the world have grown and been maintained by force of arms , fire , and sword ; this only by the preaching of christ crucified , in all nations hath encreased and multiplyed , and shal do more and more to the end of the world ; this must increase , all others decrease ; howsoever the turks have possessed the greatest part of the world at this day , yet our saviours prophesie in the end shall be found true : this gospel of the kingdom shall be preached throughout the whole world , for a witness unto all nations now for the first increase of it , how small a number were there gathered together after the ascension at jerusalem , from whence they were to march ( even the twelve apostles , no great army god wot ) to conquer the world ? as it is in that place , the law shall go forth from zion , and the word of god from jerusalem . there was the rendevous , there they stayed , there they rested , there they continued in prayer and fasting , till such time as christ after his ascension , according to his promise , sent them the comforter , even the holy ghost , enduing them with power from on high , and arming them at all points for so great a work . when and where being gathered together , all with one accord in one place , suddenly there came a sound from heaven , as of a mighty wind , and filled all the house where they sate . and there appeared unto them cloven tongues like fire , and it sate upon each of them , and they were all filled with the holy ghost , and began to speak with other tongues , as there is mentioned . and with these fiery cloven tongues these twelve silly souls without any means , men , money , or munition , in a very short time conquered a great part of the world ; insomuch that at one sermon of s. peter , at the same time there were added to the church three thousand souls : and so multiplyed successively from time to time , and from place to place , spreading it self from one country to another , and from one nation to another and so at length into all nations : there is neither speech nor language where their voice is not heard , their line is gone forth through all the earth , and their words into the ends of the world : as we see it is come to pass this day . of which coming of the holy ghost in the time of the messiah , joel prophesied saying ; and it shall be in the last days , that i will pour out my spirit , &c. and on my servants and on my handmaids i will pour out my spirit , &c. it filled all the house where they sate , and it sate upon each of them , and they were all filled with the holy ghost here is a deluge of gods grace poured upon the world immediately upon the ascension of our lord and saviour . first upon his apostles and disciples of those times in greater measure , as the first fruits of his spirit by the which they wrought miracles , spake all manner of languages , healed all manner of diseases , cast out divels , raised the dead , and lastly sealed the same with their blood . poor fishermen and such like of no reputation in the world , without learning , without credit , without means ( as before ) yet by this means conquered the world to the subjection of their master christ ; that stone cast aside of the builders , but now become the head-stone of the corner ; this the lords doing , and it is marvellous in our eyes . the sincerity of the evangelists . now for the evangelists , or writers of the gospel , that is to say , the registers of his birth , life , doctrine , and death : it is to be noted , that our saviour being god , took a different way from the custome of man , in delivering unto us his laws and precepts . for that men who have been law-makers unto the world , knew no surer way of publishing their laws , and procuring authority to the same , then to write them with their own hands , and in their life time to establish their promulgation so lycurgus , solon , and others among the grecians , numa to the romans , mahomet to the sarasins . but jesus ( to shew his divine power in directing the pen and stile of the evangelists , would not leave any thing written by himself , but passed from this world in simplicity and silence , without any other shew or osten●ation of his own doings . meaning notwithstanding afterwards , to his glory , and the edification of his church here on earth , by four irrefragable witnesses or remembrancers ( the four evangelists ) every word should be established and recorded : as may appear by that place where he saith . these things have i spoken unto you being present with you , but the comforter , which is the holy ghost , whom the father will send in my name , he shall bring all things to your remembrance which i have told you . whereupon i infer , that the evangelists and apostolical writers were all of them guided and directed by one and the same spirit , even the spirit of god , for the registring of all things either said or done by our saviour , so far forth as seemed best to his divine will and pleasure , to be registred and recorded for the benefit and edification of his church ; for there were many other things which jesus did ( as john the evangelist testifieth ) which are not written : that is to say , which the holy spirit of god thought needless to faith and salvation , but saith he , these things are written that ye might believe , that jesus is the christ the son of god , and that in believing ye might have life through his name . now for these evangelists four in number , ( which some have resembled to the four beasts in ezekiel ) the first and last are apostles , that wrote as they had seen ; the two middle are disciples , who registred things as they had understood by conference with the apostles . the first gospel was written by an apostle , to give light to the rest ; and the last also by an apostle , to give authority and confirmation to the former . the first was written in the hebrew tongue , for that all those miracles which jesus wrought were done in that country ; he was not sent but to the lost sheep of the house of israel , to the end that either the whole nation might believe them , or the obstinate impugne them , which yet never any of their rabbins took in hand to do . the other three were written in the most famous and populous language of all nations at that time , to wit , the greek tongue . they wrote their stories in divers countries , far distant one from another and yet agreed they all most exactly in one and the same narration ( as is to be seen ) though diversly related , yet in truth and substance all one : one sometimes supplying what another hath not , according to the discretion of one and the same spirit , wherewith they were all guided and directed , like those four beasts in ezek. 1.12 . every one went streight forward , whither their spirit led them they returned not . they wrote in divers times , one after another ; and yet the latter did neither correct nor reprehend any thing in the former , as heathen writers use to do . they published their writings when infinite were alive that knew the facts , and of them no small number , who desired by all means to impugne them . they set down in most of their narrations , the time the day , the hour , the place , the village , the house , the persons , with all other circumstances , which the mo they are in number , the more easie to be refuted , if they were not true . neither did they write of things done in far countries or places remote , but in the same country where they were born , in towns and cities that were publikely known , in jerusalem it self , in bethania and bethsaida , vilages hard by jerusalem , in the suburbs and hills about the city , in such a street , at such a gate , at such a porch of the temple , at such a fish-pool , publike places , familiarly known to every one , for these things were not done in a corner , as saith the apostle . all which circumstances duly considered ( never yet impugned ) methinks ( should perswade any man of reason to become a christian : as agrippa in that very place acknowledgeth to paul , saying , almost thou perswadest me to be a christian . they published their writings in their life time . they altered not their writings afterwards as other authors are wont in their latter editions , nor ever corrected they one jot of that which they had first set down . and ( that which never hapned in any other writings in the world besides , nor ever monarch was able to bring to pass for credit of his edicts ) they gave their lives for defence and justifying of that which they had written . their manner of writing is sincere and simple , as becommeth so divine a history ; without all art or rethorical amplifications , as historians use . they flatter none , no not jesus himself , whom they most adore , nor in confessing him to be their god , do they conceal his infirmities of flesh , in that he was man : as his hunger and thirst , his being weary , how he wept , his passions of fear , and the like . nay , these evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselves , and of such others , as they principally respected . matthew nameth himself matthew the publican . mark ( peters disciple ) recordeth how s. peter thrise denyed his lord and master , and so of the rest . these mens writings were published for canonical , and received for undoubted truth by all that lived in the very same age , and were privie to every particular circumstance therein contained . they were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine scripture . they were read in churches throughout all countries and nations , expounded , preached , and taught by all pastors , and commentaries made upon them by holy fathers from time to time . so that no doubt can be made at all either of the authority of them , as originally and immediately proceeding from the holy ghost , or of the certainty : but that we have the very same incorrupt , as the authors left them , for that it was impossible for any enemy to corrupt so many copies over the world , without discovery and resistance . and thus much for the credit and authority of our evangelists . the confession of martyrs . now for the martyrs ( or witnesses ) appointed by god for the sealing and delivery of this doctrine of the gospel of our lord and saviour jesus christ to all the world , they were first and principally his own apostles and disciples ; now ye are witnesses of these things : who both heard his doctrine , and saw his miracles : as s. john testifieth , that which we have heard , which we have seen with our eyes , &c. that i say which we have seen and heard , declare we unto you . and s. peter , for we followed no deceivable fables when we opened unto you the power and coming of our lord jesus christ , but with our eyes we saw his majesty . this doctrine ( i say ) of the glorious gospel of our lord and saviour , whereof they were so fully perswaded , they did not only profess it with their mouths , yea even before kings , and were not ashamed , as god saith to paul , as thou hast testified of me in jerusalem , so must thou bear witness also at rome : thou must be brought before caesar : but in witness thereof they gave up their lives , and by their deaths sealed and delivered to the world the truth of that which in their lives they professed , they have sealed that god is true : these are witnesses worthy to be believed , these are martyrs . next to these are all those holy disciples of theirs , all those holy confessors of the primitive church put to death with most exquisite torments , under those cruel roman tyrants , during those ten famous persecutions upon record , called the ten persecutions , catexochen , in respect of the rage , fury and cruelty thereof : and all against poor harmless and innocent christians , daylie torn in pieces , and butchered by those wolves , as sheep appointed for the slaughter : whereof our saviour long before had forewarned his disciples : behold i send you as lambs among wolves &c. persecuted even to the death , for the word of god , and for the testimony which they maintained . in which extream and most incredible sufferings of christians , three points are worthy of great consideration . the first , what infinite multitudes of all estates , conditions , sexes , qualities and age , did suffer daylie for testimony of this truth . the second , what intolerable and unaccustomed torments , not heard of in the world before , were devised by tyrants for afflicting this kind of people . thirdly and lastly , what invincible courage , and unspeakable alacrity these christians shewed in bearing out these afflictions and torments , which the enemies themselves could not attribute but to some divine power , and supernatural assistance . the subjection of spirits . another consideration followeth of his divine power and omnipotency , declared and exercised upon the spirits infernal , which in those days spake in the oracles , and till that time had possessed and deluded all nations . hear the complaint of one of them ▪ hei mihi , cogemiscite , hei mihi , hei mihi , oraculorum defecit me clari●as . wo unto mes lament ye with me , wo , wo to me , for that the honour of oracles hath now forsaken me . which woful complaint is nothing else but a plain confession that jesus was he of whom a prophet said divers ages before , he shall consume all the gods of the earth , and every man shall worship him from his place , even all the isles of the heathen . this confessed also the wicked spirits themselves , when at christs appearing in jewry they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to return to hell , but rather to permit them some little time of entertainment in the sea , or mountains , or among herds of swine or the like ; which confession they made openly before all men , and declared the same afterwards by their deeds . for presently upon christ his death , and upon the preaching of his name and gospel throughout the world , the oracles in all places ceased , whereof the poets themselves bear witness : cessant oracula d●lphis . whereupon plutarch that lived within an hundred yeers after christ , made a special treatise to sift out the causes why the oracles of the gods ( as they deemed them ) were ceased in his time . and after much turning and winding many ways , at length resolved upon two principal points , or causes thereof . the first , for that in his time there was more store of wise men then before whose answers might stand insteed of oracles : and the other , for that perhaps the spirits accustomed to yeild oracles were by length of time grown old and dead . both which reasons , in the common sense of all men must needs be false , and by plutarch himself cannot stand with probability . for first in his books which he wrote of the lives of famous men , he confesseth , that in such kind of wisdom as he most esteemed , they had not their equals among their posterity . secondly in his treatise of phylosophy he passeth it for a ground , that spirits cannot die , or wax old . and therefore of necessity there must be some other cause yeilded of the ceasing of these oracles : which cannot be but the presence and commandment of some higher power : according to that saying of s. john , for to this end and purpose appeared the son of god , to wit , that he might destroy the works of the divel . neither did jesus this alone in his own person , but gave also power and authority to his disciples and followers to do the like ; according to that their commission in the gospel . then called he the twelve disciples together , and gave them power over all divels , &c. and not only to these twelve did he give this absolute power and authority over unclean spirits , but to the rest likewise ; as may appear in the next chapter following upon the return of their commission : and the seventy returned with joy , saying , lord , even the divels are subdued to us through thy name . and he said unto them , i saw sathan like lightning fall down from heaven : and so reneweth their commission , saying , behold i give you power to tread on serpents and scorpions , and over all the power of the enemy ( that is to say the divel ) nevertheless ( saith he ) in this rejoyce not , that the spirits are subdued unto you , but rather rejoyce because your names are written in heaven . and this authority over the spirits infernal given by jesus to his disciples in the primitive church , extended it self so far , that not only their words and commandments , but even their very presence did shut the mouths , and drive into fear the miserable spirits , as both lactantius and others do witness ; whence it proceeded , that in all sacrifices , conjurations , and other mysteries of the gentiles , there was brought in that phrase recorded by scoffing lucian , exeant christiani , let christians depart , for that while they were present , nothing could be well accomplished . and that professed enemy of christianity , porphyry , who of all other most earnestly endeavoured to impugne us christians , and to hold up the honour of his enfeebled idols , yet discoursing of the great plague that reigned most furiously in the city of messi●a in sicily , where he dwelt , yeildeth this reason , why aesculapius the god of physick ( much adored in that place ) was not able to help them in that extremity . it is no marvel ( saith he ) if this city so many yeers be vexed with the plague , seeing that both aesculapius , and all other gods be now departed from it by the coming of christians : for since that men have begun to worship this jesus , we could never obtain any profit by our gods . thus much confessed this patron of paganism concerning the maim that his gods had received by the power and coming of our lord jesus christ : which albeit he spake with a malicious mind , to bring christians in hatred yet is the confession notable , and confirmeth that story , which plutarch in his forenamed book doth report , that in the latter yeers of the reigne of the emperour tiberius , a strange voice , and exceeding horrible clamour , with hideous cries , screetches , and howlings were heard by many in the grecian sea complaining , that the great god pan was now departed . and this affirmeth plutarch ( that was a gentile ) to have been alledged and approved before the emperour tiberius , who marvelled greatly thereat , and could not by all his diviners and soothsayers , whom he called to that consultation , gather out any reasonable meaning of this wonderful accident . but we christians comparing the time wherein it hapned , unto the time of christ his death and passion and finding the same fully to agree , we may more then probably perswade our selves , that by the death of their great god pan ( which signifieth all ) was imported the utter overthrow of all wicked spirits , and idols upon earth ; according to that vision of our lord and saviour before mentioned , i saw sathan like lightning fall down from heaven , &c. and again in another place , now is the judgement of this world , now shall the prince of this world be cast out , even this great god pan , who in another place is called the god of this world , the prince that ruleth in the ayr , and therefore may well be said by our saviour to fall down from heaven , being before time worshipped in those idols oracles , and heathenish prophanations , as a god in all the world and exalted ( as it were ) into the highest heavens . but behold as dagon , that idol of the philistims , fell flat on his face ( and that twice ) his head and hands dismembred before the ark of god in ashdod ; so did sathan this great god pan , the god of this world , the prince of the ayr , &c. ( let me give the divel his due , yea rather more then his due , as doth the holy scripture ) so did sathan ( i say ) immediately upon the coming of our lord and saviour jesus christ into this world , and preaching of his gospel ( the ark of his everlasting covenant ) fall flat on his face to the ground , his head and hands dismembred : according to that first promise and covenant to our first parents , which was this : that he ( to wit the messiah ) should break the serpents head , &c. which he had done not only in his own person , by subduing sathan with all his whole legions of divels and powers infernal , trampling them under his feet , but also in his members , to whom he gave like authority ; as before , he gave them power and authority over all divels ; yea over all the power of the enemy : which argueth again the power and omnipotency of our lord and saviour jesus christ , who not only in his own person here on earth but also in his servants , disciples , and followers , was able to conquer and subdue even the divels themselves , as they themselves acknowledge ; jesus i acknowledge , and paul i know , &c. and thus much of the subjection of spirits . the punishment of enemies . now resteth this his divine power and omnipotency yet further to be manifested , by another consideration of his justice and severity shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world : as we may read in josephus of herod the first , who persecuted christ even in his cradle , and slew all those infants in and about bethlehem : and that other herod , tetrarch of galilee , who put john baptist to death , and scorned jesus before his passion : himself scorned afterwards by the emperour , and disgracefully sent into exile : first to lions in france , and after that to the most desert and inhabitable places in spain , where he with heredias wandred up and down in extream calamity all their life time , and finally ended their days , as forlorn and abandoned of all men . in which misery also it is recorded , that the dancing daughter of herodias , who demanded john baptists head , being on a time to pass over a frozen river , suddenly the ice brake , and she in her fall had her head cut off by the same ice , without hurting the rest of her body . so likewise it is recorded in the acts of herod agrippa , who stretched forth his hand to vex certain of the church , killed james the brother of john with the sword , and imprisoned peter , how immediately thereupon ( as it is in that chapter ) going down to cesarea , he was there in a solemn assembly striken from heaven with a most horrible disease , whereby his body putrified , and was eaten of worms : as also josephus maketh mention . pilate that gave sentence of death against our lord and saviour , we read that after great disgrace received in jurie , he was sent home into italy , and there slew himself with his own hands . and of the very emperors themselves who lived from tiberius ( under whom jesus suffered ) unto constantine the great , under whom christian religion took dominion over the world ( which contained the space of some three hundred years or thereabouts ) very few or none escaped the manifest scourges of gods dreadful justice , shewed upon them at the knitting up of their days . whereas since the time of constantine ( whiles emperors have been christians , as one hath observed ) few or no such examples can be shewed , except upon julian the apostata , valens the arrian heretick , or some other of like detestable and notorious wickedness . and thus much of particular men chastised by jesus . but if we desire to have a full example of his justice upon a whole nation together , let us consider what befel jerusalem , and the people of that place , for their barbarous cruelty practised upon him in his death and passion . and if we believe josephus and phylo , the jewish historiograpers , who lived in those times , it can hardly be expressed by the tongue or pen of man , what insufferable calamities and miseries were inflicted upon that people presently after his ascension , first of all by pilate their governour under tibarius ▪ and then again by petronius under caligula , after that by cumanus under claudius , and lastly by festus and albious under nero ; through whose cruelties that nation was enforced at last to rebel , and take arms against the roman empire : which was the cause of their utter ruine and extirpation by titus and vespasian . at what time , besides the overthrow of their city burning of their temple , and other infinite distresses ( which josephus an eye witness , protesteth , that no speech or discourse humane can declare ) the same author likewise recordeth eleven hundred thousand persons to have been slain , and fourscore and seventeen thousand taken alive : who were either put to death afterward in publike tryumphs , or sold openly for bond-slaves , into all the parts of the world : and in this universal calamity of the jewish nation , being the most notorious and grievous that ever hapned to any people or nation either before or after them ( for the romans never practised the like upon others ) it is singularly to be observed , that in the same time and place in which they put jesus to death before ; that is , in the time of p●scha when their whole nation was assembles at jerusalem , from all parts , provinces and countries , they received th●● their most pitiful subversion and overthrow , and that by the bands of the roman casar , to whom by publike cry they had appealed from jesus not long before : we have no king but caesar , &c. yea further it is observed , that as they apprehended jesus , and made the entrance to his passion upon mount olivet , where he used much to pray and meditate : so titus ( as josephus writeth ) upon the same mount planted his first siege for their final destruction . and as they led jesus from caiphas to pilate , afflicting him in their presence ; so now were they themselves led up and down from john to simon ( two seditious captains within the city ) and were scourged and tormented before the tribunal seats . again , as they had caused jesus to be scoffed , beaten , and vilanously entreated by the souldiers in pilates palace : so were now their own principal rulers ( as josephus writeth ) most scornfully abused , beaten , and crucified , and that by the souldiers : which latter point of crucifying or vilanous putting to death upon the cross , was begun to be practised by the romans upon the jewish gentry , immediately after christ his death , and not before . and now at this time of the war , josephus affirmeth , that in some one day , five hundred of his nation were taken , and put to this opprobrious kind of punishment : insomuch that for the great multitude , he saith , nec locus sufficeret crucibus , nec cruces corporibus . this dreadful and unspeakable misery fell upon the jews about forty yeers after christs ascension , when they had shewed themselves most obstinate , and obdurate against his doctrine delivered unto them , not only by himself , but also by his disciples ; of which they had now slain s. steven and s. james , and driven into banishment both peter and paul , and others that had preached unto them . this then was the providence of god for the punishment of the jews at that time . and ever after their estate declined from worse to worse , and their miseries daylie multiplied throughout the world . whereof he that will see a very lamentable narration , let him but read the last book of josephus , de bello , judaico , wherein it is reported , besides other things , that after the war was ended , and all the publike slaughter ceased , titus sent threescore thousand jews as a present to his father to rome there to be put to death in divers and sundry manners . others he applyed to be spectacles for pastime to the romans that were present with him . whereof josephus saith , that he saw with his own eyes two thousand and five hundred murdered and consumed in one day , by fight and combate among themselves and with wild beasts , at the emperours appointment . others were assigned in antioch , and other great cities , to serve for faggots , in their famous bonfires at times of tryumph . others were sold to be bondslaves . others condemned to dig and hew stones for ever . and this was the end of that war and desolation . quis talia fando , myrmidonum , dolopumve , aut duri miles vlyssi , temperet a lachrymis ? after this again under trajan the emperour there was so infinite numbers of jews slain and made away by marcus turbo in affrica , and lucius quintus in the east , as was wonderful and in the eighteenth year of adrian the emperour one julius severus being sent to extinguish all the remnant of the jewish generation , destroyed in a very short time ninety and eight towns and vilages within that country , and slew five hundred and fourscore thousand of them in one day . at which time also he beat down the city of jerusalem in such sort , as he left not one stone standing upon another of their ancient buildings , but caused some part thereof to be re-edified , and inhabited only by gentiles . he changed the name of the city , and called it aelia , after the emperors name . he drove out all the progeny and off-spring of the jews forth of all those countries , with a perpetual law confirmed by the emperour , that they should never return , no nor so much as look back from any high or eminent place to that country again . and this was done to the jewish nation by the roman emperors , for accomplishing that demand which their principal elders had made not long before to pilate the roman magistrate ( after he had washed his hands before the multitude to clear himself , at least wise in outward shew , from the blood of jesus , saying , i am innocent of the blood of this just man , look you to it : ) then answered all the people and said , his blood be upon us , and upon our children : and so it came to pass accordingly , even in that very age . then the which what greater argument of the deity and omnipotency of our lord and saviour , who from heaven was able in so short a time , and that in so full measure , to revenge himself upon his enemies here on earth . yea , a whole nation together brought to final desolation . and so much for the punishment of enemies . the fulfilling of prophesies . the last consideration followeth , and so an end ; which is , the fulfilling of prophesies , all those prophesies uttered by our lord and saviour , while he was here upon earth : especially this one of the destruction and desolation of the jewish nation already declared , might suffice for all , which over and over while he was conversant among them , he denounced against them : and foretold should shortly be accomplished upon them , in most fearful manner , as namely at one time , after a long and vehement commination made to the scribes and pharisees ( in which he repeateth eight several times that dreadful threat , wo ) he concludeth , that all the righteous blood injuriously shed from the first martyr abel , and so successively , should very shortly be revenged upon that generation : verily i say unto you , all these things shall come upon this generation : and in the next words threatneth that populous city jerusalem , that it should be made utterly desolate . jerusalem , jerusalem , which killest the prophets , and stonest them that are sent unto thee , how often would i have gathered thy children together , as the hen gathereth her chickens under her wings , and ye would not . behold , your habitation shall be left unto you desolate . and at another time , even that solemn time of his entry and riding into jerusalem before his passion , it is said in the gospel , that when he was come neer , he beheld the city , and wept over it , saying , o if thou hadst even known at the least in this thy day , those things which belong unto thy place , but now are they hid from thine eyes ; then denounceth that fearful desolation following , that not one stone should be left upon another , but all thrown down even to the ground : executed upon them , and made good by titus the son of vespatian , and finally , accomplished by julius severus , who in the days of adrian ( as before is rehearsed ) utterly defaced the very ruines of that city in such sort , as he left not one stone standing upon another of all their ancient buildings , but laid them even with the ground . again at another time , as some spake of the temple , how it was garnished with goodly stones , and consecrate things , he said , are these the things you look upon ? the days will come wherein a stone shall not be left upon a stone , that shall not be thrown down and yet more particularly in the same chapter he foretelleth the signs whereby his disciples should perceive when the time was come : when ye shall see jerusalem besieged with souldiers , then know ye that her desolation is at hand . this foretold jesus of the misery that was to fall upon jerusalem , and upon that people ( by the romans ) when the jews seemed to be in most security , and greatest amity with the romans , when they could away with no other government but that : we have no king but caesar ; he that maketh himself a king speaketh against caesar : and consequently at that time they might seem in all humane reason to have less cause then ever to misdoubt such calamities . and yet how certain and assured fore-knowledge , and as it were most sensible feeling jesus had of these miseries , he declared by those pitiful tears he shed upon sight and consideration of jerusalem ( as before is mentioned ) when he wept over it ; as also by that tender speech he used to the women of that city who wept for him as he was led to be crucified , perswading them to weep rather for themselves , and for their children ( in respect of the miseries to follow ) then for him . all which prophesies and predictions of jesus , with sundry other his speeches , foreshewing so particularly the imminent calamities of that nation , and that at such time when in human reason there could be no probability thereof ; when a certain heathen chronicler named phlegon ( about a hundred yeers after christs departure ) had diligently considered , having seen the same also in his days most exactly fulfilled ( for he was servant to adrian the emperor , by whose command the final subversion of that jewish nation was brought to pass ) this phlegon ( i say ) though a pagan , yet upon consideration of these events , and others that he saw ( as the extream persecution of christians foretold by christ , and the like , he pronounced , that never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophesies of jesus . and now albeit these predictions and prophesies concerning the punishment and reprobation of the jews , fulfilled so evidently in the sight of all the world , might be a sufficient demonstration of his divine prescience and foreknowledge in things to come ; yet were there also many other things besides fore-shewed by him , which fel out as exactly as these did , which by no humane reason or learning could possibly be foreseen ; as for example , the foretelling of his own death , resurrection , and ascension , with all their several circumstances ; the manner time , place , and all other particularities , as precisely as if they had been already accomplished : and that not only to his own disciples , but even to the scribes and pharisees , who came of purpose to tempt him ; as he that shall but examine the quotations following , which for brevity sake i have but only cyphered , and ( as it were ) pointed at in figures ) may easily perceive . first to his disciples , matth. 16.21 . chap. 17.9.22 . chap. 20 17. chap. 26.1.11.31.45 . joh. 13.33 . chap. 16.16 . and 13.3 . and 18.4 . and 14.2.28 . then to the scribes and pharisees , matth. 12.38 . chap. 21.38 . luke 13.31 . john 2.18 . chap 3.12 . chap. 7.33 . chap. 8.21.28 . chap. 12.31 . also how his disciples should be scattered and forsake him : john 16.32 . of peters denyal . matth. 26 34. and by what manner of death he should glorifie god , john 21.18 . how judas one or his own disciples should betray him , john 6.64.70 . chap 13.10.26 . chap. 17.12 . matth. 26 21.49 . of the sending of the holy ghost ▪ john 7.38 . chap. 14.16.26 . chap. 15.26 . chap. 16.7 . luke 24 49. of his his disciples miracles which they should work in his name , mark 16.17 . luke 10.18 . john 14 12. the cruel persecution that should arise to the professors of his name in all places , matth 10.16 . chap. 24.9 . john 16.1 . the building of his church notwithstanding ( in despite of the divel , and all oppositions ) upon a rock , with this sure word of promise never to fail , that the gates of hell shall not overcome it , matth. 16.18 . and again , i am with you alwaies , even to the end of the world , matth. 28.20 . the signs and tokens that should go before the end of the world ; as first , the false christs , and false prophets that should arise here and there with the church , yea and in the church : that abomination of desolation spoken of by daniel the prophet , to be set in the holy place ; matth. 24.5 . 11.15.23 . meaning ( and so i think would the holy ghost have all men to understand it , when he addeth this parenthesis ; let him that readeth consider it ) even that arch antichrist , now sitting in that holy place , or church ( for so it was in times past whose faith was one so famous in all the world , rom. 1.8 . wars , and rumors of wars , pestilence , famine , and earthquakes , matth. 24.6 . persecution , as before ; then shall they deliver you up to be afflicted , and shall kill you , and ye shall be hated of all nations for my names sake . matth. 24.9 . so were christians in the primitive church under the roman emperors those cruel caesars ; and so have been of latter times also , under the tyrannie of this arch antichristian caesar , that abomination of desolation , now sitting in the self same place , drunken with the blood of the saints , and with the blood of the martyrs of jesus , whose destruction sleepeth not , come i will shew thee the damnation of the great whore ▪ &c. finally , the preaching of the gospel to all nations , matth. 24.14 . and the uniting and gathering together both of jew and gentile into one fold , under one shepherd even that great shepherd of our souls , that there may be one sheepfold , and one shepherd john 10.16 . this is one of the last signes foretold by our saviour , and but in part remaineth to be accomplished : and what hindreth ? even that abomination of desolation before spoken of , which hath been a stumbling block to all nations hitherto , both turks and jews , for coming to christianity ; which the lord in due time will remove ▪ for babylon shall fall ( as it is in the revelation ) it is fallen , it is fallen , babylon that great city : in part it is fallen already , and what hindreth but that daylie and hourly we may expect the final desolation thereof ? daylie and hourly i say , for with such celerity and violence ( when it shall please god to put in their hearts whom it may concern , to fulfil his will , rev. 17.17 . ) shall this sentence be executed , in one day shal her plagues come upon her , death , and sorrow , and famine ; and she shall be burnt with fire , &c. in one hour she shall be made desolate . rejoyce over her thou heaven , and ye holy apostles and prophets ; for god hath given your judgement on her . and a mighty angel took up a stone , like a great milstone , and cast it into the sea , saying : with such violence shall that great city babylon be thrown down . and here i might cast up together in like manner ( making but one total sum of all ) the prophesies of all those holy apostles , and disciples of our lord and saviour ; both as touching divers particulars whereof they prophesied in those times , fulfilled most exactly ▪ as also touching the general state of the church successively in all ages , even to the end of the world and of the end of the world it self . first for the particulars , i will but point at them , as before . one of those holy prophets prophesied of a general dearth to fall out in those times : which hapned accordingly under claudius caesar , act. 11.27 . also of pauls imprisonment , acts 21.10 . paul in his sayling towards rome , foretelleth the centurion and the rest , of the tempestuous weather to ensue , acts 27.10 . of their shipwrack ; but yet with safety of their lives , vers. 22. and precisely the place where they should be cast ashore ; to wit , upon a certain island , vers. 26. in one of his epistles he prophesieth of his own death , 2 tim. 4.6 . so doth also peter . 2 pet. 1.14 . secondly , for the future state of the church in these last days , with the coming of antichrist into the world , and all his damned crew , those hellish furies : see how precisely these holy apostles and prophets foretel of these times , these perillous times , and how lively they set him out in his colours , with all his additions ( as well becometh such an infernal king ) the angel of the bottomless pit , whose name in hebrew is abaddon , in greek apollyon : that antichrist , that man of sin the son perdition , that wicked one , &c. with all other adjuncts , and circumstances so lively described , as if he had been then already come ; for even in these days ( as the apostle speaketh did this mysterie of iniquity begin to work . see then i say , 2 thes. 2. 1 tim. 3. 2 tim. 4. 2 pet. 2. 1 joh. 2.18 . chap. 4.1 . 2 joh. v. 7. yea the whole revelation is nothing else but a continued prophesie of all such things as should happen to the church militant , even from the apostles times to the end of the world . all which prophesies we see accomplished ▪ except before excepted , the final destruction of babylon , and the calling of the jews , whereof both our saviour himself , as also paul hath prophesied , rom. 11. both which we daylie expect : and then ( as it is in the revelation ) come lord jesus . of which second coming , or general doom , with the manner of it , and all other circumstances , we have also sundry prophesies both of christ and his apostles , which here i will joyn in one as proceeding all from one and the same spirit ; for here all prophesies must come to a full period , nil ultra . i will only quote them as formerly , matth. 16.27 . chap. 19.28 . chap. 20.1 . chap. 24. chap. 25. chap. 26.64 . john 5.25 . &c. 1 cor. 85. 1 thes. 4.14 . chap. 5.1 . jam. 5.8 . 1 pet. 4.7 . 2 pet. 3. jude v. 6. & 14 : rev. 21. where you shall see a new heaven , and a new earth &c. new jerusalem descending from god out of heaven , prepared as a bride trimmed for her husband . thus have i brought you at length ( as after a long and tedious passage by sea ) to see land , and as it were the sea-mark whereunto after so many variable winds , and so often tacking to and again , we have directed our course , even from the first prophesie made to adam in paradise , gen. 3.15 . to the very last period of all prophesies in the revelation , shut up in the second adam , jesus christ ; who is the first and the last , alpha and omega , the beginning and the ending ; in whom all prophesies kiss each other , and have their consummation . these are the words ( saith he ) which i spake unto you while i was yet with you : that all must be fulfilled which are written of me in the law of moses , and in the prophets , and in the psalms , &c. thus it is written , and thus it behoved christ to suffer ▪ and to rise again from the dead the third day ; and that repentance and remission of sins should be preached in his name among all nations , beginning at jerusalem . i say from this jerusalem , which now lyeth desolate , i have brought you to the new jerusalem , coming down from heaven , as a bride adorned for her husband : from an earthly , to a heavenly paradise , and there i leave you . a collection demonstrative , or sum of the former proofs . the messiah must be a spiritual king to conquer the divel , ●eath , and sin : b●th by scripture , as also by the interpretation of the ancient jews themselves , upon that place of genesis , he shall break thine head : therefore not a temporal king , as the latter jews imagine . the messiah must be king over the gentiles as well as the jews , both by scripture , as also by their own writers : therefore not a temporal king , to reign ●ver the● only ; much less to subdue the gentiles to the servitude of jewry , as some of them imagine the messiah must be both god and man , the son of god , the word of god incarnate , the second person in trin●ty , both by the scriptures , as also by their own writers : therefore no such earthly monarch as they expect . the messiah at his coming ( being to be both king of jew and gentile ) must change the law of moses , to wit , the ceremonial and provincial proper to the jews only , and instead thereof , give a general law to both , absolute and p●rfect , to serve for all persons , times , and places , to endure even to the end of the world : th●refore no such temporal monarch● to be expe●●ed , as they look after for one and the same conclusion followeth upon all the premises , beating upon ●heir main gro●nd ( to wit a temporal or earthly kingdom ▪ which bei●g once shaken , the rest falleth to the ground . all prophesies whatsoever , with every particular circumstance foretold by the prophets of the messiah , were both substantially and circumstantially fulfilled in the person of our blessed saviour ; both as touching his birth , life , doctrine miracles , death , resurrection , ascension ; and other effects afterwards of his divine power , in sending of the holy ghost , and the miraculous encrease of his church , &c. therefore was he indeed the messiah , no other to be expected . the messiah , by daniels prophesie , was to appear immediately upon the establishment of the roman empire : for ( saith he ) in the days of these kings , shall the god of heaven set up a kingdom , which shall not be destroyed , dan. 2.44 . which must needs be understood of the kingdom of christ , or the messiah . and in these days was our saviour born , even in the days of augustus caesar ; therefore in him is the circumstance of time verified . the messiah by jacobs prophesie was to appear immediately when the rod or ●cepter was departed from the house of judah . then appeared that star of jacob , our lord and saviour ; ergo . the messiah by the prophesie of haggai ( as also by their own thalmud ) was to come during the second temple : then came our lord and saviour , ergo . and consequently the jews after this time ( to wit the destruction of the second temple ) in vain expect another . the messiah by the true account , and calculation of daniel's hebdomades , or weeks of years , was to come just according to the times before mentioned : so did our saviour ( as is aforesaid ) therefore to him doth this circumstance of time bear witness : and consequently the jews , after these times by god himself appointed for the messiah ( or rather one and the same time , for there is no other difference , but only in adjuncts and circumstances ) expecting yet for another ; besides their vain expectation make god himself a lyar . the messiah by the scriptures was to be born of the tribe of judah , of the house of david , so was our saviour : therefore he alone the legitimate and true born messiah by birth-right ( as i may say ) as also by prescription , after so long time of peaceable possession no other to be expected . the messiah by the scripture , as also by their own rabbins , was to be born of a virgin , so was our saviour : ergo , all other particulars foretold of the messiah , see them fulfilled as followeth , to wit , prophesies .   fulfilled . mich. ● . 2 . that the place of his birth should be bethlehem . luke 2.4 . jer. 31.15 . that at his birth all the infants thereabouts should be slain . mat. 2.16 . psal. 72.10 . that kings or great personages should come and adore him , and offer gold , and other gifts unto him . mat. 2.1 . mal. 3.1 . that he should be presented in the temple of jerusalem , for the greater glory of that second temple . luk. 2.22 . hos. 11.1 . that he should flee into egypt , and be called thence again . mat. 2.13 . num. 24.17 . that a star should appear at his birth to notifie his coming into the world . mat. 2.9 . mal. 3.1 . & 4.5 . isa. 40.3 . that john baptist ( who came in the power and spirit of eliah , and therefore was called eliah . luke 1.17 . matth. 11.10.14 . ) should be the messenger to go before him , and to prepare the way , and to cry in the desert . mat. 3.1 isa. 42.2 . that he should begin his own preaching with all humility , quietness , and clemency of spirit mat. 5.1 . isa. 53. that he should be poor , abject , and of no reputation in this world luk. 2.7 . isa. 35.5 . that he should do strange miracles , and heal all diseases . mat. 4.23 . isa. 53.12 , dan. 9.26 . that he should die and be slain for the sins of his people . mat. 27. psal. 55.13 . that he should be betrayed by one of his own familiars mat 26.47 . zac. 11.12 . that he should be sold for thirty pieces of silver . mat. 26.15 . zac. 11.13 . that with those thirty pieces there should be bought afterwards a field of potsheards mat. 27. ● . zac. 9.9 . that he should ride into jerusalem upon an ass . mat. 27. isa. 50.6 . that the jews should beat and buffet his face , and defile the same with spitting . mat. 26.67 . isa. 53.5 . that they should whip , rend and tear his body before they put him to death . mat. 26.27 isa. 53.12 . that he should be put to death among thieves and malefactors . luk. 23.33 . isa. 53.7 . that he should be silent before his enemies , as a sheep before his shearer . mat. 27.14 . isa. 53.12 . that he should pray for his enemies and persecutors . luk. 23.34 . psal. 22.18 . & 69.21 . that they should give him vinegar to drink , divide his apparel , and cast lots for his upper garment . mat. 27.34 . psal. 22.16 . zac. 12.10 . that the manner of his death should be crucifying , that is , nayling of his hands and his feet to the cross . joh. 19.18 . zac. 12.10 . that his side should be pierced , and that they should look upon him whom they had so pierced . joh. 19.34.37 . exo. 12.46 . that not a bone of him should be broken , figured in the passover by that spotless lamb without blemish , a type thereof ; and therefore is he called in the new testament , the lamb of god that taketh away the sins of the world : the lamb slain from the beginning of the world . joh. 19.36 . psal. 16.9 . hos. 6.2 . that he should rise again from death the third day . mat. 28.1 . psal 68.18 . & 110.1 . that he should ascend into heaven , and there sit at the right hand of his father tryumphantly for ever . luke 24.51 . act. 7.55 , 56. all these particulars foretold of the messiah , see ( i say ) and examine how exactly they were all fulfilled in our saviour : and therewithal consider those things which fell out afterwards as effects of his divine power ; to wit , the sending of the holy ghost immediately after his ascension ; with the miraculous encrease of his church even in the midst of persecution . the severe punishment of all his enemies , especially that of the jewish nation . the subjection of the divel , with all his infernal power under his apostles and disciples feet , together with the ceasing of oracles . and finally , the fulfilling of all his prophesies ( with those likewise of his apostles and disciples ) most exactly . i say , all these , with the former , put together , and well considered , may settle the heart of any christian man , against all judaism , paganism , yea and atheism too , in the most undoubted truth of his profession , to wit , the christian religion ; with this full and final perswasion ( wherewith i will knit up all ) that there is no other name under heaven given to the sons of men , whereby to be saved , but the name of jesus christ . and therefore to him be the honour of our salvation ascribed , and to no other . to him ( i say ) with the father , and the spirit , even that blessed trinity , elohim , be all honour and glory , now and evermore , amen , amen . finis . table of the contents of the several matters of this book . of the promises and prophesies of old 1 gods promise to adam 3 gods promise to abraham 3 the prophesie of jacob 5 the prophesie of moses 6 the prophesie of david 9 the prophesie of jeremy 15 the prophesie of ezekiel 15 the prophesie of isaiah 16 that the messiah must be both god and man 18 that the messiah must change the law of moses 26 the time of his manifestation , with all other circumstances 33 of his linage or pedegree 56 of his birth with the circumstances thereof 57 of his preaching and doctrine 71 of his life and conversation 75 of his miracles 77 of the calling of his apostles 80 of his death and passion 86 of his resurrection 92 of his ascention 95 of the sending of the holy ghost , with the first plantation and wonderful increase of the church . 98 of the sincerity of the evangelists 102 of the confession of martyrs 109 of the subjection of spirits 111 of the punishment of enemies 118 of the fulfilling of prophesies 128 a collection demonstrative , or the sum of former proofs . 142 notes, typically marginal, from the original text notes for div a87160e-210 accounting from their first entrance to the day of their departure thence . exo. 12.40 . psal. 34.8 . rom. 11.11 . luk. 13.35 . acts 7.51 . luk. 21.24 . rom. 10.1 . rom. 9.4 . psal. 24.6 . luk. 21.28 . mat. 24.32 . acts 20.32 psal. 51.18 . psal. 53.6 . psal. 126.1 psa. 106.47 . psal. 90.15 . psa. 102.13 . psal. 69.35 . psal. 105.8 . psal. 94.24 . psal. 74.2 : & 107.6 . & 106.44 . prov. 21 : 1 ezra 1.1 . chap. 6.1 . chap. 6.22 . chap. 7.28 . psa. 105.14 . exod. 7.16 ▪ & 8.1.20 . & 9.1.13 . & 10.3 . exo. 12.31 . & 11.3 . & 7.1 . psa. 136.11 . accounting the time as before . exo. 12.41 , & 13.21 . psa. 236.13 . judg. 2.16 judg. 3.7 . chap. 3 : 12. judg. 3.30 . & 4.1 . & 4.4 . & 5.31 . & 6.1 . & 6.6 . judg. 6.12 . & 7.5 . & 7.20 . & 8.28 . & 8.33 . & 10.6 . judg. 10.10 & 11.1 . & 11.29 . & 12.7 . & 13.1 . & 25.15 . v●i . 20. 1 sam. 8.5 . notes for div a87160e-2100 gen. 3.15 rom. 3.2 . rom. 9.4 . luk. 19.42 dut. 18.13 ver. 18. deut. 34.30 deut. 18.14 deu. 18.16 . isa. 53.8 . psal. 89.3 . 2 sam. 7.13 1 king. 12 , psal. 2.7 . psal. 72.5 . vers . 7. isa. 6.5 . luk. 19.27 isa. 4.2 . isa. 9.6 . isa. 4.2 . isa. 7.14 . michah 5.2 isa. 9.6 . isa. 4.2 . psal. 2.7 . hos. 1.7 . psal. 110.1 . psal. 107.20 iob 19.16 . deut. 6.4 . ier. 13.6 . acts. 15.10 deu. 18.15 . isa. 2.3 . isa. 29.28 . isa. 42.4 . mal. 1.10 . ezek. 20.25 ier. 31.31 gen. 49.10 . ezr. 3.12 . psal. 24.7 mal. 3.1 . luk. 23.14.22 . mat. 27. isa. 53.5 . ioh. 8.56 . act. 3.21 . chap. 8.44 . gen. 2.17 . gen. 3.4 . mat. 3.7 . luk. 19.27 eph. 5.14 . psal. 71.4 . rom. 3.4 . isa. 66.7 . psal. 147.2 . hag. 2.10 . isa. 11.6 . judg. 12.6 mat. 8.11 . ioh. 19. lu 7.3.15 . mat. 11.3 . ioh. 10.24 . mat. 22.16 . joh. 10.8 . dan. 2.44 . isa. 11.1 . luk. 2.4 . isa. 7.14 . mat. 1.18 . mich. 5.2 . mat. 2.5 . psal. 132.3 . mat. 2.1 . psa. 72.10 . 〈◊〉 12. numb. 24.17 . luk. 1.28 . chap. 2.21 . 2 esd. 7.26 . luk. 2. mat. 3.16 . jer. 31.15 . gen. 35.19 . mat. 2.13 . hos. 11.1 . isa. 19. ● . euseb. lib. mal. 3.1 . chap. 4.5 . luk. 1.13 . ioh. 1.19 . mat. 3.16 . mar. ● . 10 . luk. 3.21 . joh. 1.31 . deut. 6.5 . mat. 22.37 . isa. 42.1 . zach. 9.9 . porph . lib. de laud . philo. isa. 35.5 . ioh. 11.17 . mark 5.22 . luke 7.11 . deu. 19.15 . mat. 9.33 . ioh. 10.25.37 . luk. 7.20 . luk. 7.20 . mat. 16.24 ▪ cha. 16.23 . joh. 6.60 . ch. 7.48 . mat. 8.20 . plut. apo. prisc. regum . mark 1.15 . mat. 16.24 . eccl. 107. mat. 10.9 . ioh. 16.33 . mark 13.9 . ch. 13.13 . luk. 21.16 . mat. 36.25 . luk. 14.26 . mat. 10.34 . luk. 18.31 . mat. 21.2 . zach. 9.9 . mat. 21.8 . psal. 55.13 . & 109.4 . mat. 26. ●● . mat. 26.67 . isa. 50.6 . luk. 23.33 . psal. 22.16 . zach. 12.10 psal. 69.21 . luk. 23.32 . isa. 53.12 luk. 23.18 . isa. 53.12 . ioh. 19.36 . exo. 12.46 . gen. 22.1 . num. 21.8 . dau. 9.26 . ioh. 11.49 . isa. 53. mat. 27. luk. 23. acts 2.37 . zach. 12.10 psal. 16. ● . hos. 6.2 . jonah 1.17 luk. 18.31 . john 2.18 . mat. 12.38 . ch. 27.62 . mat. 28.2 . act. 1.3 . rom. 4.4 . rom. 1.2 . psa. 68.18 . psal. 110.1 . acts 1.10 mat. 24.14 . luk. 24.47 isa. 2.3 . ioh. 14.26 . ch. 15.26 . and 16.7 . acts 2.4 . joel 2.28 . psal. 118 22 act. 4 11. john 14.25 joh. 20.30.21.25 . ezek. 1. luk. 1.2 . mat. 15.24 acts 26.26 mat. 21.18 . luk. 19.41 . mat. 14.33 . mat. 10.3 . mar. 14.67 . luk. 24.48 1 joh. 1.2 . 2 pet. 1.16 . luke 1.2 . acts 23.12 . ch. 27.24 . mat. 10.16 . rev. 6.9 . zeph. 2.11 . juv. sat. 6. plut. de defectu oraculor . 1 iohn 3.8 luke 9.7 . luk. 10.17 . lact. l. 2. div. inst. c. 16. porph . l. 7. cont. christ apud euseb. l. 5. c. 1. de prep. evan. joh. 12.31 . 2 cor. 4.4 . eph. 2.2 . 1 sam. 5.2 . gen. 3.15 . acts 19.15 jos. ant. l. 17. c. 10. luk. 23.12 . lib. 18. c. 9. niceph. l. 1. cap. 10. acts 12.1 . jos. ant. l. 19. c. 7. eutr . hist lib. 7. evag. schol. l. 3. hist. c. 41 joh. 19.15 . lib. 5. c. 28 jos. de bell. l. 7. c. 20 , 21. aelius adrianus . mat. 27.24 mat. 23.35 luk. 19.41 . luk. 21.6 . luk. 21.20 . joh. 19.15 vers. 12. luk. 23.28 . rev. 17.6 . rev. 18.2 . chap. 18.8 . rev. 18 . 1● . rev. 9.11 . rev. 22.20 . luk. 14.44 notes for div a87160e-13900 gen. 3.15 . the history of the rites, customes, and manner of life, of the present jews, throughout the world. vvritten in italian, by leo modena, a rabbine of venice. translated into english, by edmund chilmead, mr. of arts, and chaplain of christ-church oxon historia de' riti hebraici, vita ed osservanze de gl'hebrei di questi tempi. english modena, leone, 1571-1648. 1650 approx. 291 kb of xml-encoded text transcribed from 144 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a47706 wing l1099a estc r216660 99828385 99828385 32812 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47706) transcribed from: (early english books online ; image set 32812) images scanned from microfilm: (early english books, 1641-1700 ; 1953:11) the history of the rites, customes, and manner of life, of the present jews, throughout the world. vvritten in italian, by leo modena, a rabbine of venice. translated into english, by edmund chilmead, mr. of arts, and chaplain of christ-church oxon historia de' riti hebraici, vita ed osservanze de gl'hebrei di questi tempi. english modena, leone, 1571-1648. chilmead, edmund, 1610-1654. [46], 80, 91-249, [1] p. printed for jo: martin, and jo: ridley, at the castle in fleet-street, by ram-alley, london : 1650. an english translation, by edmund chilmead, of: modena, leone. historia de' riti hebraici, vita ed osservanze de gl'hebrei di questi tempi. running title reads: the history of the present jews throughout the world. text is continuous despite pagination. reproduction of the original in the cashel, cathedral library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jews -social life and customs -early works to 1800. judaism -customs and practices -early works to 1800. 2005-12 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-02 andrew kuster sampled and proofread 2006-02 andrew kuster text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion the history of the rites , customes , and manner of life , of the present jews , throughout the world . vvritten in italian , by leo modena , a rabbine of venice . translated into english , by edmund chilmead , mr. of arts , and chaplain of christ-church oxon. london ▪ printed for jo : martin , and jo : ridley , at the castle in fleet-street , by ram-alley , 1650. to the most illustrious , and his most honoured lord , and patron , clavde mallier , counsellour to the most christian king , and his majesties ambassadour to the most flourishing state of venice . the fame of your lordships gallantry having already spread it self throughout all italy , by reason of the report of your lordships being chosen his majesties ambassadour , as the most prudent person , to the most prudent state of venice : whilest all others , that are any whit addicted to the crown of france , applaud this election ; and all persons of worth , and learning , earnestly expect your lordships entrance upon this charge ; give me leave also , as one of the least of your lordships servants , to congratulate this your honour . and , since none might appear before the lord , empty-handed ; i have also made bold to present your lorship with this small gift ; which is , the history of the manner of life , rites , and customes of my own nation , at this present : which being dispersed throughout the whole world , the subject is therefore so much the more proportionate to the vastnesse of your lordships knowledge , and imployment , which pretends to a general insight in humane affaires . neither do i despair of being favourably received by your lordship , since i perceive , that all the muses of italy are of the same judgment with me ; and all , with one consent , strive to proclaim your lordships praises to the world , in making dedications of the choicest fruits that the most learned academies have ever yet brought forth : beseeching your lordship courteously to entertain , not the gift onely , but the perpetual service also of the doner ; whose continual prayer shall be , that your lordship may be crowned , with all , both earthly , and heavenly blessings . venice , jan. 12. 1637. your lordships most devoted servant , leo modena . to the most illustrious , and his most honoured lord , and patron , the lord president of hovssay , counsellour to the most christian king , and his majesties ambassadour to the most honourable state of venice . my lord , that oblation , which was once presented at one altar , could not by any , but a sacrilegious hand , be brought to any other : and therefore this piece , which came formerly forth at paris , under the patronage of your lordships name , ought not to seek any other , for this second edition , at venice . fame , the trumpeter of truth , was , at that time , the guide , that led me to direct my pen , and my affections , toward your lordship , so soon as i had received the report of your lordships being design'd for the charge of the royall interest : so that , having now the happinesse of paying my personal devotions , and services to your lordship , i ought not , by any means , to change my purpose . and seeing your lordship was pleased favourably to receive your servant , when he had no opportunity of making his desires to serve your lordship known , but by writing onely : i cannot but hope , that your lordship , having now read in my countenance also , my hearty affections , and devotion to your service , will confirm me in your lordships favour , and give me the liberty of ever professing myself your lordships most humble , and devoted servant , leo modena . to his most learned , and knowing friend , leo modena , a rabbine of venice . james gaffarel wisheth all health . sir , i have at length sent you , though not so soon as i should have done , your history , of the rites , and customes of the jewish nation , which i have caused to be printed . and this i should have done much sooner , had not my own continued travells throughout almost all parts of france , together with the troubled condition of our kingdome , ( wherein mars had so frighted the muses , that they have scarcely yet put off their trembling , and returned to their peaceful cells again , ) hindered me . for i ought not at all to have delayed , but should have speedily returned you very great thanks , upon the receit of your letter ; in that , among so many , and so great persons of worth , and learning , that france affordeth , you were pleased to do me so much honour , as to make choice of me , to be the onely man , to whose censure you thought fittest to submit this your learned history . not that i shall ever suffer my self to be drawn into your perswasion , and to believe , that , to undergo my censure , is all one , as to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heighth , and crown of approbation . but seeing that you are pleased to have so great an esteem of me , as that you have not ceased by frequent letters , to solicite me to give my judgment , such as it is , upon this your learned piece ; i conceived it did not become me to deny you any longer . for , that i may here give you your just praises , what glory soever all those authors that have written of the rites , and customes , of the jews , ( who were sometime called , the holy nation ) can have deserved , it is all ( i speak it seriously , and without flattery , ) due to your excellent history . for , the greatest part of those other writers , were , either not sufficiently acquainted with the secrets of the jewish religion ; or else , were carried away with their own choler , and a burning hatred against them : or perhaps they were not very skilfull in the hebrew tongue , or were too much addicted to dreams , and trifles ▪ or lastly , were perhaps not so faithfull in their writings , as they should have been : since rashnesse it self is ingenious enough in lying ; and a haughty spirit cares not to inform himself sufficiently , in what he undertakes . but , i must needs confesse , you are free from all these crimes : so that all things , here , are perfect , and every way absolute : neither can i find where to complain of any thing , unlesse it be , ( pardon the liberty i take , to speak freely , ) of the too much brevity therein observed ; so that , by this means , you have omitted to say any thing , concerning the origination , and ground of the divine precepts , to which you so strictly keep your selves : though this , perhaps , you have done willingly , and of set purpose ; lest otherwise you should be forced , in relating the most prodigious allegories of those of your nation , either to defend , or else condemn them . for they do so shamefully stuff up their writings with these ; that a man would take them rather for horrid monsters , then for serious stories ; and , such as scarce hercules himself would ever be able to overcome . and yet i do protest seriously , that i could wish , you had not past by with so quiet a silence , that so infinite a number of other things , which do not a little puzzle , and perplex the most learned of us christians : as namely , that of your lilith ; concerning which , it is a wonder to observe , how many , various mysteries are delivered by the rabbines : as likewise , touching their vestments , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zizith , or tephilim : of their divination of dreams : of the modesty to be observed in their easements : of the cock , offered for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caparah , or , the redemption of sins : of the mystical kindling of the sabbath lights : of the closing up of all the passages of a dead man's body : of the manner of making the knot , wherewith they bind up the jawes of their dead : of their looking upon , and cutting off their nailes : what their powder at present is , in punishing malefactors : of the purging of souls by fire ; and the like . for , as concerning lilith , whom they , in their writings , affirm to have been adam's first , though dis-obedient wife ; if we look but on the bare letter onely of these things ; there is hardly any one so stupid , or senselesse , as not to perceive how justly all those things , which are frequenly brought in , by the greatest masters in the secrets of your religion ▪ deserve to be scorned , and hissed at . but if we but look higher , into the most hidden , and mysterious points , delivered by your writers ; we shall not be able any where to discover more deep , and profound theology ; as may appear to any one , that will but take the pains , diligently to consider that book of yours , which you call pardes tract . 21. cap. 5. and as concerning the divination of dreams , you might perhaps forbear to say any thing here , because you had been before informed by our learned countryman naudaeus , that i had already , in a just volume , written upon the same subject , discovered whatsoever , in a manner , is to be found , concerning the observation of dreams , both among the hebrews , egyptians , and chaldeans : and had also in another work of mine , spoken largely of the placing of your beds from north to south ; which is one of your most famous , and sacred rites : namely , in my notes upon the learned nachman's epistola sacra , or , de sacro conbitu : which having translated into latine , and illustrated with annotations , i promised to send to you , in a late letter of mine , wherein i desired to be informed by you , concerning the mysterious manner of making your tephilim , and the true use of them ; though you returned me not anything in answer . for , i earnestly desired to know the reason , why your borders must consist , each of them , of five knots , and eight threads : for i professe , i am no whit satisfied with the applying this , to the five books of moses ; and to the commandments of the most glorious and eternal deity : as i neither am in those other subtle , quaint niceties , concerning the easing of the belly ; where you say , that those that make water , naked ; in a porch , or entry of any house , shall be poor men : and that whosoever useth the name of god , in any stinking place , shall die shortly after . neither am i satisfied any whit at all in the reason , which is given , for your stoping up all the passages of a dead body , after the breath is gone out of it : and therefore the wise ben maimon did very discreetly forbear to say any thing of it , where he gives us the plain manner of ordering the dead , in the beginning of his halaca ebhet , cap. 4. in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say ; the manner of the hebrewes ordering their dead , is thus : they close their eyes , and bind up their jawes , if their mouth chance to gape ; and stop up all the passages of the body , and anoint it with divers kinds of sweet spices . where he maketh not the least mention at all of that superstitious manner of stopping these passages ; lest he should seem to heap trifles upon trifles . he likewise slightly passeth over their binding up of the jawes ; and hath not one syllable , of the figure of that maxillary knot : which yet i should have taken very unkindly at his hands , but that the author of the additions to eleazar metensis his book , entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jereim , hath relieved us herein , and preserved this piece of antiquity from being lost : for in the 17. maamar , he saith thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is to say : they cover their dead with winding-sheets , sewed together with white thread : and if the mouth gape never so little , they bind it up with a knot , the ends whereof represent the figure of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this knot is made of black strings ; which sorcerers also afterwards make use of , in their inchantments . i could wish , that you had likewise furnished us , with some other such passages as this , either out of the gamarah , or other writings of the rabbines ; which might assisted us in the understanding of those things , which you have delivered : or , at leastwise , that you had given us some information , concerning your power of punishing malefactors , and your wayes of punishments . for seeing you have , at present , no true power of sentencing offenders , you do not put any criminal person to death ; but inflict some other kind of punishment upon him , which the roman law is unacquainted with : as for example , your making them stand in cold water : your banishing them , and causing the banished person to wear upon his back , an inscription , declaring the cause of his banishment : yonr causing them to sit , naked , upon an ant-hill : your making them to stand , naked , among swarmes of bees , and to endure their stings : your enjoyning them tedious , and restlesse watchings , and perpetuall wanderings from place to place : your forcing them to submit themselves to be trod upon , and kicked by others ; and to wear iron chaines about their neck , either for ever , or for a certain time onely ; and likewise your binding their hands behind their back , with bonds of iron : and lastly , your so long , and irksome fasts ; by which your penetentiaries have become so stinking , and ill-savoured , as that they have been rendred a scorn , and become loathsome to all other nations ; and have been a fit subject , for the most witty , and tart epigrammatist to play upon . and these fasts of yours are so rigid , as that they are called , in the language of your most secret theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , malcuth , that is to say , the kingdome ; intimating hereby , regnum severitatis , the kingdome of severity . they are also called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haiabascha , signifying , dry , and withered ; as we are informed at large , by the zohar , the treasury of the mecubalists ; and by r. meir gaun ben gabbai , upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , derek emunah . or , the way of faith ; as also , by abraham ben david , upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jetzirah , cap. 1. com. 40. of this kind are your sabbatarian fasts also , which they were anciently wont to begin , by looking upon their nailes , and paring them : for no other reason , as i conceive , but to intimate thereby , the prodigious multiplying of the children of israel ; who , though they were cut off , as it were , like the nailes of a man's hand , in that most heavy bondage of theirs in egypt ; yet did their nation still spring up plentifully , and multiply , in spight of their egyptian oppressors . the learned rabbi bechai conceiveth the reason of this custome to be ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say ; that a man should think of the excellency of the first man , adam , whose garment before his fall , was like a man's nail , that is to say , of a white and ruddy colour . whence the bride , being sick of love , calls her bridegroom , white and ruddy . but i shall omit to speak any more of this particular , here ; as having elsewhere discoursed of it more largely . their sabbatarian fasts were begun then , by their looking upon , and paring their nailss ; and were ended with a dolefull hymne ; which they , even to this day , are wont to prolong , ( as you very well note ) after sun-set , every sabbath day at even , that the soules of the wicked , ( which they conceive , are free from their torments all that day ) may return again unto them so much the later , by how much the longer this dolefull song is drawn forth in length . in the mean time the pious women take especial care of the lights , which they set up , on the eve before the sabbath , that they may burn clearly : of which ancient superstition of theirs , you have , very discreetly , forborn to make any mention : namely , how they were of old , and at this day are wont to promise to themselves good , or evill fortune , according as they find these lights , to burn , either cleerly , or dimly : which , certainly , is , a a kind of pyromancy . these women are very careful also , to see that these lights be every way pellucid , and shine with an equal flame : which is the true reason also , as i conceive , why they do so much abhor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , levanah , the noon , when it is horned ; and also forbear to do any manner of business , or worke , in the new-moones , when as but a part of it is enlightened , towards us : and this was the reason , that there was anciently a propitiatory sacrifice used to be offered , in the temple , at this time , which was supposed might be a means of diverting the bad influences of the new moons from them . so that it may hence appear , how much some of your rabbines , ( who are herein , though upon no very good grounds , followed also by one of our christian divines ; a man otherwise very knowing in the jewish affairs ) are wide of the truth ; where they affirm , that the jewish women keep this day holy , because that it was upon the same time , that they refused to give up their golden ear-rings , chains , and other pretious ornaments , toward the making of the golden calf . and thus you may see , that there are no sick mens dreams so grosse , but that some of the wise ones , may chance , sometimes , to take them up , and maintain them for truth . the new moons then were accounted unfortunate , by the jewish women , unlesse they chanced to happen upon the monday : upon which day , rabbi chomer , a learned jew , and a very great astronomer , accounts them to be most fortunate ; especially if they happened after sun-rising : although neither he gives any reason , why it should be so ; nor any other author , that i ever remember to have seen . not but that i know very well , that the talmudists have delivered in bava kama , cap. 7. that the divine law-giver went up into the mount sinah , to receive the law , upon a thursday ; and , having received it , he came down again upon a monday ; which was the reason perhaps ( say they ) why the women have ever since kept this day holie . but why should it not then be so kept , by the men also ? but these are trifles . if a man might have libertie to give a guesse at the reason , why they accounted the new-moon , falling upon a monday , to be fortunate , i should conceive this to be the most probable ; namely , because that the generation of mankind being much governed by moisture , this day having a moderate proportion of it , is therefore thought the more fortunate : and also , because it is the second day of the week ; which number the pythagoreans conceive to be , &c. primus generans , the first in generation : and therefore , it being so fortunate , and of so good omen , to the businesse of generation , which women , by reason of the blessing promised by god upon it , do so much desire ; they observe every new moon , falling upon a monday , as a holy day ; and celebrate it , as being a fortunate day , as to the businesse of procreation of children ; that so , by this means , they may be fruitfull and happy in child-bearing . however the truth of this be , it hath been an ancient custome , both for men , as well as women , to fast upon thursdaies , and mondaies : yet not every week throughout the year , as ben caspi informs us , but only vpon those weekes , wich they called , sabbaticall . but , what those weeks were , i do not very well understand : and therefore i conceive it would be more consonant to truth , and to historie too , to say ; that , anciently , each several week , throughout the year , was called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sabbath ; whence that boasting speech of the proud pharisee may receive no small light , when he saies , in the holie gospel of our saviour christ , jejuno bis in sabbatho ; i fast twice every sabbath : that is to say , two daies in every week ; namely mondaies , and thursdaies : upon which daies they yet use , with the most vehement affection of mind that can be , to say a certain prayer , which begins with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vehurachum ; by the secret virtue whereof they believe , that those three ships which were filled with the chiefest of their nation , and sent into banishment by the emperour vespasian , without either oar , or sail , about them , were delivered from most evident perill of shipwrack : the first of which , they say , landed safe at a place , called lovanda ; the second , at arlada ; and the third , at a place called burdela . which names , though buxdorfe say , are no where to be found ; yet i conceive , the two last of them may , without any absurditie , be understood of burdeaux , and arles , or orleans , two cities of good note , in france . but i shall here forbear to prosecute these things any further , as you have done ; least while i endeavour to take away all scruples out of the reader 's way , and to bring forth such novel points of learning , as he must needs be pleased withall ; i should much exceed the bounds of an epistle , and offend him ▪ with a courtesie . i shall therefore , ( learned sir , ) take my leave of you at present ; wishing you all the true health , which is to be found , onely , in the faith of christ ; and beseeching god , that he would at length bring you home to the sacred banner of our mediator , and saviour christ ; without which , the holy scriptures proclaim , that there is no way , or passage to heaven , and the joyes thereof . from paris , mart. 31. an. dom. 1637. the avthors answer , to the former epistle . sir , i should think my self to have offended , beyond all excuse , if being now about to to reprint my history of the rights of the jewes , i should not say something , in answer to your learned epistle , wherewith you were pleased the last year , to grace the first edition of it . and indeed , what return is not due , from me , to those many favours you have been pleased to shew me ? seeing that , when i sent this my historie unto you , to be examined , and corrected ; you so courteously took this trouble upon you , as that i cannot say , whither of the two took the greater pleasure in it ; you , in conferring ; or , my self , in receiving this favour . and i must needs here confesse , that it was a point of my cunning , to make choice of your self , in the perusing of my book ; the fame of whose worth , and learning , had long since , like the sun-beams , broken forth , and appeared even in our horizon . for , you are as a second sun , in learning ; and your worth shines forth more eminently , then any others . for as all waies , and secret paths , lie open , and are exposed to the sun's view ; in like manner are the entrances into all the opinions , and most hidden rites of all nations , open to you ; who , having the keyes of all the chiefest languages in your power , do , at your pleasure , bring to light all the choicest treasures , not onely of the greekes , and latines , but which is more strange , even of the hebrewes too : that i may not say any thing of your abundant goodnesse , which moved you to heap so many praises upon me , undeservedly : although , i confesse , i dare own that , of being a faithfull relator , as it was fit i should be ; and my style , i confesse , is also very concise . the former of these owo qualities i have been endewed with , even from my childhood ; and the later i have learnt , from my observation of other historians : neither could i ever endure , i confesse , to expresse my conceptions , in a copious , flourishing stile . yet i must needs professe , that i see not any cause , why you should accuse me , in your epistle , of having omitted any thing . for , as i intimated in my preface to my historie , though i set my self so narrow bounds , and affected so great brevity : yet i am confident , i have not omitted any rite , or custome , now observed by the present jewes , ( which was the subject i proposed to my self ) but onely such things , as i thought i was not bound to mention , as having been now a long time out of use , and neglected by them . such as , for example , are , that dolefull hymne , &c. their story of lilith : the so superstitious ordering of their dead ; the paring of their nailes ; their sabbatarian fasts , and the like : all which customes are now quite out of use among them . but , as concerning their zizit , and their tephilim , i have discoursed of them , par. 1. cap. 11. of their dreams , par. 1. cap. 4. of their modesty in their evacuations , par. 1. cap. 6. of the cock , given for caparah , par. 3. cap. 6. of the kindling of their sabbath lights , par. 3. cap. 1. and par. 5. cap. 5. of their placing their beds , north and south , par. 1. cap. 4. of malcuth , par. 3. cap. 5. of their observing of monday , and thursday , par. 1. cap. 1● . of the purging of souls by fire , par. 5. cap. 10. all which things , since they have undergone your learned censure , and have also , by your care , and goodnesse , been committed to the presse , i cannot possibly doubt , but that you have very diligently read over , and considered . but perhaps , learned sir , you expected from me an account of the reasons , and grounds , of these rites , and customes , of theirs : but this was wholly besides my purpose ; who never intended any thing at all , save onely to give my reader a bare historical narration of them : and to shew only their , quòd sunt , and not the propter quod sunt : as the philosophers use to speak : that these customes are , but not , why they are : least , while i pretend to be a meer relater onely , i should appear to be a perswader . if there be any thing you find wanting here , you need not go abroad for it , hoving so rich a magazine of learning at home , within your own breast ; whence , i am confident , you are able to bring forth , whatsoever the vast body of the hidden learning of the hebrews can afford . it remaineth , sir , that i commit you to the protection of god , the great creator , and former of all things ; beseeching him , that he would preserve you in health , and blesse you with long life , for the common benefit of the learned , and the more full increase of learning ; for your own expectation of the deserved rewards , due to your worth ; and , lastly , for my own particular interest , in your noble patronage . the avthor's preface . courteous reader , if the curiosity of the wisest men hath sometime raised a desire in them , of having knowledge of the laws , and customs , even of the very gentiles themselves , who were worshippers of false gods ; that so they might draw thence that benefit , which a wise man knows how to gather from a fool : what marvel is it , if some very learned christians have also long since had a desire , to have some account given them , of the rites , and customes , of the present jews : the ground whereof cannot be denied to have been , once , derived from the true fountain of all wisdom ? and that they were disposed , by means , proportionable to that end . i having therefore had my continual conversation with , and been brought up in the service of christian prelats , and persons of honour ; it hath been often moved unto me , that i would write a short , and true account , of the manner of life , customes , and rites , observed by the jews , at this day , throughout the world. which i having performed , some years since , and shewed to some of my friends ; i have bin since sollicited , by some others , to enlarge it , and publish it to the world , for a more publick satisfaction to all , that desire information herein . but i , refusing so to do , gave in these reasons for my denial : first , that it was needlesse ; and secondly , that the thing must needs be suspected , from me. it might be thought needlesse ; because the business hath bin already done by many christians ; and it would be suspected , because it came from a jew ; of whom it might be very well doubted , that he would either cōceal , or change such things , as he should conceive not so fit to be published , when he should cōsider better of them . but , to the first of these my objections , it was answered ; that they were not so very well satisfied , in what ever they had yet seen written of this subject ; their discourses being either lame , and imperfect , or else , too copious in things of least concernment ; and written , rather in derision of this nation , and to make the reader merry , then to inform him : wherin they have often lashed out so much , as that they have wander'd very far out of the way , and left their reader very much unsatisfied , in what they ought to have informed him . to the second objection it was answer'd , that very many persons of great learning , and quality , were , after long experience , confirmed in so good an opinion of me , and of my integrity ; as that it would not be questioned by any , but that i would deal ingeniously , and sincerely , in my narration : so that , they could not see any just reason that should hinder me , from complying with their desires . now i , that have bin alwaies , naturally , easie to be intreated by my friends , and obedient to the commands of my superiours , could not deny them any longer ; but have endeavoured to satisfie their desires . take here , therefore , courteous reader , a short abridgment of the rites , and customes of the jews : wherein notwithstanding there is not any the least circumstance omitted ; unlesse it be such , as are not at all observed now , or regarded by them . i have divided this history into five parts ; according to the number of the books of the law , written by moses . and , in my writing , i have kept my self exactly to the truth , remembring my self to be a jew , and have therefore taken upon mee the person of a plain , neutral relater onely . i do not deny , but that i have endeavoured to avoid the giving occasion to the reader of deriding the jews , for their so many ceremonies : neither yet have i at all taken upon me to defend , or maintain them : for as much as my whole purpose is to give a bare relation of them onely , and no way to perswade any to the observing of them . however , very observable is the saying of that great person , though not by many rightly understood , ( which yet is agreeable to that of the prophet hosea , cap. 11. ) lex judaeorum , lex puerorum : that is , the law of the jews , is a law of children . a table of the chapters , contained in this book . part . i. chap. i. of the division , and originall , of all the jewish rites ; and , wherein they differ among themselves . page 1. ii. of their houses , and places of dwelling , page 4. iii. of their utensils , and vessels in their houses , p. 7. iv. of their manner of preparing to bed ; and their esteem of dreams , p. 9. v. of their habits , and vestments ; and of their fringes , and frontlets , p. 12. vi. of their modesty in evacuation , p. 18. vii . of the manner of their washing in the morning , p. 21. viii . of uncleannesse , p. 22. ix . of their benedictions , of laudatory prayers , p. 23. x. of the form of their synagogues , or schools , p. 26. xi . of their prayers , square vestment , called taleth ; their frontlets , and book of the pentateuch , p. 32. xii . of their priests , and levites , and of their wives , and tithes , p. 43. xiii . of their flocks , and tillage of the ground . p. 46. xiv . of their charity to the poor , and their tendernesse shewed to their very beasts . p. 50. part . ii. chap. i. vvhat language they use , in their ordinary speech , writings , and preaching , p. 56. iii. of their academies , and studies : and of the original , and continuation of the gemara , p. 62. iii. of the manner how their rabbines are created ; and of their authority , and power of excommunication , p. 68. iv. of their oathes and vowes . p. 71 v. of their dealing in worldly affairs , and of their usury , p. 73. vi. of their contracts , evidences , witnesses , judges , and judgments , p. 77. vii . of meats that are forbidden them : and how they eat their flesh . p. 80. viii . of their drink , p. 98. ix . of their making their bread , p. 100. x. of their manner of sitting at meat . p. 101. part . iii. chap. i. of the feast of the sabbath , p. 104. ii. of the beginning of their moneths , and of their order , and names : and of the thirteenth moneth . p 119. iii. of the feast of the passeover , p. 124. iv. of the feast of weekes , or pentecost , p. 134. v. of their caput anni , or beginning of the year : and of the first moneth , called , elul , p. 137. vi. of the day of pardon of sins , or expiation , called chipur , p. 143. vii . of the feast of booths , or tabernacles , p. 148. viii . of their fasts , commanded , and voluntary , p. 154. ix . of the feast of lights , called also , chanucha , p. 161. x. of the feast of purim , or lots , p. 164. part . iv. chap. i. of the several kinds , and degrees of adultery , and fornication , pag. 167. ii. of their marriages , p. 171. iii. of their contracts , and manner of marrying . p. 174. iv. of the liberty a woman , that was married young , hath , to refuse her husband : and of the penalty of forcing , or deflowring a virgin , p. 181. v. how their women behave themselves , during the time of their courses , and after child-birth , p. 183. vi. of the manner of putting away their wives : and of jealousie , p. 186. vii . of their ibum , and calitzah ; that is to say , of the next kinsman 's taking , or refusing the relict of his deceased kinsman , p. 193. viii . of their circumcision , p. 201. ix . of the redemption of their first-born , p. 209. x. of the manner of their education of their children , and bringing them up in learning , p. 212. xi . of the honour they account due to their parents , tutors , rabbines , and ancient persons , pag. 215. part . v. chap. i. of the jewish hereticks : and particularly , of the karraim , pag. 218. ii. of the manner of being made a jew , p. 222. iii. of their opinion concerning all magick , divination , and augury , p. 223. iv. of their slaves , p. 225. v. what precepts the jewish women are bound to observe , p. 236. vi. of their manner of confessing their sins , and doing penance , p. 228. vii . of their sick , and dead , p. 230. viii . of their manner of ordering their dead , and burying them , p. 233. ix . of their mourning praying for , and commemorating of the dead , p. 239. x. of their paradise , hell , and purgatory , p. 243. xi , of their belief of the transmigration of soules , the resurrection , and day of judgment , p. 245. xii . of the thirteen articles of their faith , pag. 246. faults escaped . the last page of the first sheet , l. 16. read power . b. p. 2. line 1. r. concubitu , b. 4. l. 22. r. have assisted . b. p. 8. l. 24. r. the moon . b. p. 11. l. 7. r. to be , primus . page 43. l. 11. r. tithes . p. 48. l. 12. r. untilled . p. 53. l. 7. r. called . p. 92. l. 10. r. within it . p. 97. l. 16. r. it is unwholesome . p. 111. l. 16. r. useth . p. 112. l. 22. r. not say . p. 117. l. 9. r. sabbath's being . p. 118. l. 14. r. hands , p. 122. l. 19. r. commemorate . p. 130. l. 21. r. take out . p. 146. l. 7. r. or not . ib. l. 16. r. consist . p. 149. l. 4. r. wattelling . p. 153. l. 9. r. sponsus legis . p. 161. l. 7. r. wise-men . p. 162. l. 24. r. of businesse . p. 178. l. 3. r. is done . lb. l. 22. r. before , ) they . p. 180. l. 13. r. brought her . p. 188. l. 18. read this means . p. 198. l. 15. r. planke . p. 202. l. 4. r. no precept . p. 214. l. 2. r. to . p. 220. l. 7. r. acknowledge this . p. 226. l. 18. r. three precepts . p. 239. l. 11. r. and then . p. 247. l. 16. r. incorporeal . lb. l. 17. r. corporeal . part . i. chap. i. of the division , and original of all the jewish rites ; and , wherein they differ among themselves . the rites which are at this day observed , and in use , among the jewes , are not all of them of equall authority , nor equally practised by all , after one and the same manner . for we are to understand , that they are divided into three sorts : the first , are precepts of the written law , ( as they use to speak , ) namely , such as are contained in the pentateuch , or five books of moses ; which are in all 613. in number ; that is to say , 248. affirmative ; and 365. negative : and these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mizuoth de oraita , that is to say , praecepta legis , precepts of the law. the second sort are , of the law given by word of mouth ; by which they understand all the declarations and expositions , which have been given by the rabbines , and doctors , in all ages , upon that which was written by moses ; besides many other of their ordinances , and institutions , which are not to be numbered : and these they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mizuoth de rabbanan , praecepta sapientum , precepts of the wise men : all which are collected together in a large volume ; a more particular account whereof , we shall give you , in the second part , cap. 2. the third sort are , certain things , which at divers times , and in divers places , have been brought into use ; or else have been any where lately introduced ; and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , minhaghim consuetudines ; usances , or customes . now as these usances have sprung from the dispersion of the jews into divers and severall countries , and have consequently borrowed the name , and manner of use , from the several inhabitants : so on the other side we are to take notice , that as well in the particulars of the law written by moses ; as in that other , received from the mouth of the wise men , there is very little , or no difference at all , betwixt any nation of the jews , how remote , or far distant soever their habitations be : onely in those things , that are of the third sort , concerning usances , and customes , there is no small variety to be observed amongst them . and that chiefly , amongst these three ; the levantines , or eastern jews , the dutch , and the italian : comprehending under the levantine , not only all those that inhabit eastwardly from us ; but those of barbary also , moores , greeks , and those of spain : as , under the title of dutch , we understand those of bohemia , moravia , poland , russia , and others . i am here therefore to advertise the reader , that as i shall endeavour , in this discourse , to give a touch at whatsoever is observed by the jews , both from the written law , and that of the rabbines , and that other of usance only ; wheresoever any diversity of usage is mentioned , it is not to be understood either of the first , or second sort of precepts , which they account essential , and wherein they all agree ; but onely in those of the third sort , to which the name of precept agreeth not at all . chap. ii. of their houses , and places of dwelling . when any one buildeth a house , the rabbines say , that he is to leave one part of it unfinished , and lying rude : and this , in remembrance that jerusalem , and the temple , are at present desolate : and he must also use some expression of sorrow ; as it is in the psalm 137. si oblitus fuero jerusalem , &c. if i forget thee , o jerusalem , let my right hand forget her cunning . or at least , they use to leave about a yard square of the wall of the house unplaistered ; on which they write , either the forementioned verse of the psalmist , in great letters ; or else these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zecher lachorban , that is to say , the memory of the desolation . 2. at the doores of their houses , and of each particular room in them , and in every part thereof , where they either dwell , or work , they write with very great diligence , in parchment prepared for the same purpose , these words out of deuteronomy , cap. 6. ver . 4. audi israel , dominus deus noster unus est , &c. hear , o israel , the lord our god is one lord : unto the 9. ver . scribesque ea in limine , &c. and thou shalt write them upon the posts of thy house , and on thy gates : and to this they add that other passage of deuteronomy , cap. 11. ver . 13. si ergo obedieritis , &c. if therefore you shall hearken diligently unto my commandements which i command you this day , &c. unto ver . 20. and thou shalt write them upon the door-posts of thine house , and upon thy gates : then rowling this parchment up together , and writing upon it the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shaddai , they put it either into a cane , or else into the like hollow piece of wood ; and so fasten it to the wall , on the posts of the door , at the right hand of entrance : and thus , as often as they go in and out , they make it a part of their devotion to touch this parchment , and kisse it : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mezuzah , that is , the post . 3. they have neither figures , images , nor statues , in their houses ; much lesse in their synagogues , and holy places ; observing that which is written , exod. 20. non facies tibi sculptile , &c. thou shalt not make to thy self any graven image , nor the likenesse of any thing that is in heaven above , or in the earth beneath , or in the waters under the earth : and also in many other places . notwithstanding , in italy , many take the liberty of having pictures and images in their houses ; especially if they be not with releif , or imbossed work , nor the bodies at large . chap. iii. of their utensils , and vessels , in their houses . the utensils of their houses , that is to say , the vessels wherewith they dresse their meat , and serve it in , must all be bought new . for if they should have been used by any , besides jews ; or if they be of earth , or wood , that hath been made use of in heating any thing ; a jew can by no means use them : and this they observe , from the prohibition of eating divers kinds of meats : as we shall shew in the 2. part , cap. 6. for they presume , that some or other of these forbidden meats may have been dressed , or put into them , and so the fume of them have pierced into the very substance of the vessel . but if it be of metall , or of stone , which do not suck so much , and receive in vapours , they may then make use of it ; provided they first put it into the fire , or into seething water . 2. when they buy any new , if they be of glasse , earth , or metal , they wash it first throughly , plunging it under water , either in some river , well , bath , or sea : and this out of the abundant cleannesse , which is enjoyned them , numb . 31. 23. every thing that may abide the fire , ye shall make it go through the fire , and it shall be clean : neverthelesse it shall be purified with the water of separation . 3. they have different vessels , for the use of the kitchin , and of the table ; and , one dish for cheese , and white-meats , and another for flesh : it being unlawful for them to eat either cheese , or milk , with flesh ; as we shall shew in the second part , cap. 6. 4. in like manner have they different vessels also for the passeover ; such as have not touched any leavened bread : as shall be said in the third part , cap. 3. chap. iv. of their manner of preparing to bed , and their esteem of dreams . the counsel of the rabbines is , that there should care be taken , that the bed's head be placed toward the north , and the feet toward the south , or else the contrary way ; but it must not stand from east to west ; out of reverence to jerusalem , and to the temple , which was indued with a greater measure of holinesse in both those parts : but there are few that take any heed to this . 2. when they are lying down to rest , they use to say some certain prayers to god ; beseeching him , that he would preserve them from all perils of the night , and that he would give them comfortable rest , that they may rise alive , and in health the next morning ; saying moreover the aforenamed verses out of deuteronomy , cap. 6. and the 91. psalm . whoso dwelleth under the defence of the most high , shall abide under the shadow of the almighty , &c. and the 121. psal . i will lift up mine eyes unto the hills , from whence cometh my help , &c. and the 5. vers . psal . 31. into thy hands i commend my spirit . some add moreover some other the like prayers ; every one , according to his own custome , and fancy . 3. they take very great heed to dreams ; induced thereto by the examples , which are found written in the scripture , of jacob , joseph , pharaoh , nabuchadonosor , daniel , and others ; and by that passage in job , chap. 3. 14 , 15 , 16. for god speaketh once , yea twice ; yet man perceiveth it not : in a dream , in a vision of the night , when deep sleep falleth upon men , in slumberings upon the bed : then he openeth the eares of men , and sealeth their instruction . 4. and so great is the regard they have to dreams , that if any one dream of any ill , so that it causeth him to be sad , and melancholy ; particularly , if it be any of the four kinds of dreams , which are specified by the rabbins ; they blesse themselves ; and so fast all that day , as the manner is in all other fasts ; as shall be declared hereafter . insomuch , that , even upon the sabbath day also , whereon it is forbidden to fast , for any other cause whatsoever , in this case of a dream it is lawful to fast , as well on it , as on any other feast day . 5. and in the evening , when he hath ended his fast , before he eareth any thing , he calleth unto him three friends : to whom he saith , seven times thus : may the dream which i have seen be fortunate ; and they answer him every time ; may it be fortunate ; and god make it fortunate . and then , repeating some certain verses out of the prophets ; wherein are promises of life , redemption , and peace , they say unto him that of ecclesiastes , chap. 9. 7. vade ergò , et comede in laetitia panem tuum , &c. go thy way , eat thy bread with joy , &c. and so he goes to meat . chap. v. of their habits , and vestments ; and of their fringes , and frontlets . it is unlawfull for a jew to wear any garment , that is mixed of linnen and woollen together ; according to that of levit. chap. 19. ver . 19. veste quae ex duobus texta est , non induer is : neither shall a garment ming led with linnen and woollen come upon thee : and also in deut. 22. 11. and hence also they observe , not to sewe a woollen garment with linnen thread ; nor contrariwise . 2. likewise the man may not wear the woman garment ; nor the woman the mans : as it is said , deut. 22. 5. non induetur mulier veste virili , nec vir utetur veste foeminea , &c. the woman shall not wear that which pertaineth unto a man ; neither shall a man put on a woman's garment : for all that do so , are abomination unto the lord thy god. and hence also all effeminate acts , as , to paint the face , to cause the hair to fall from the privy parts , are forbidden to the man ; and so likewise are those of the man , to the woman . 3. and perhaps it was from hence , that the jewes were forbidden to shave the corners of their beard ; which they understand of the hair beneath the temples , as well as the beard it self : from that place in leviticus , cap. 19. ver . 27. nec radetis barbam , &c. ye shall not round the corners of your heads ; neither shalt thou marr the corners of thy beard . 4. they do not willingly imitate any other nation in the fashion of their apparell ; unlesse their own make them there seem very deformed . neither may they shave their crown , nor wear locks of hair upon their head ; nor any the like things . and , in what country soever they are , they generally affect the long garment , or gown . 5. the women also apparell themselves , in the habit of the countries where they inhabite . but when they are married , upon their wedding-day they cover their own hair , wearing either a perruke , or dressing of some other hair , or something else that may counterfeit natural hair , according to the custome of the women of that place : but they are never to appear in their own hair more . 6. the men also have no very good opinion of going bare-headed ; neither do they use it , one to another , as an act of reverence ; as , not esteeming it to be so : neither yet are they uncovered in their schooles , or synagogues . notwithstanding , living as they do , among christians , where this custome is used in shewing reverence to ones superiors , they also use the same . 7. every garment they wear , if it have four corners , that is to say , four distinct sides , they are bound to fasten to each of these corners a pendant , or tassel , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zizitt ; so that there must be four of these also : and they use to make them eight threads broad , each of them being knit , to the middle , with five knots ; and of wooll , spun of purpose for this use : this they do according to that command in the book of numbers , cap. 15. ver . 38. speak unto the children of israel , that they make them fringes in the borders of their garments throughout their generations ; and that they put upon the fringe of the borders a ribband of blue ; and also in deut. cap. 22. 12. 8. this injunction reacheth onely to the men , and not the women ; neither is there any of them , which use it . 9. now forasmuch as at present this four-cornerd garment is not any where in common use among them , because it would make them a scorn , and laughingstock to the nations among whom they live ; they , instead thereof , wear only under their other garments a kind of square frock , with the aforesaid pendants , or tassels fastened to it ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arbancanfod : and this they do , in remembrance of the commandements of the lord , as it is enjoyned them in the above-cited place of numb . ver . 40. quas cum viderint , recordentur omnium mandatorum domini , &c. that ye may remember , and do all my commandements , and be holy unto your god. notwithstanding in their schools , at the time of their prayers , they put on a certain square woollen vestment , with the said pendants fastened at each corner of it ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taleth ; as we shall shew hereafter , cap. 11. 10. the men also ought to wear continually their frontlets , which the scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , totafot , and are named by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tephilin : commanded them , deuteron . cap. 6. ver . 8. & cap. 11. ver . 18. et ligabis ea quasi signum in manu tua , &c. therefore shall ye lay up these my words in your heart , and in your soul , and bind them for a sign upon your hand , that they may be as frontlets between your eyes : the manner , and form of these , you shall have described , cap. 11. notwithstanding at present , partly to avoid the scoffes of the nations where they live , and also because they account of these , as of a holy thing , and such as ought to be used with great discretion , and not upon every triviall occasion , they neither put on these , but only in the time of prayer . 11. some of them observe in dressing themselves in the morning , to put on the right stocking , and right shoe first , without tying it ; then afterward to put on the left , and so to return to the right ; that so they may begin , and end with the right side ; which they account to be the most fortunate . 12. they hold it also an unbeseeming thing , for a man to make himself ready , without putting on a girdle ; or something , that may divide the lower part of the body , from the upper . chap. vi. of their modesty in evacuation . the rabbins have delivered very many circumstances to be observed , in evacuation , or easing the body , concerning the place , and manner how they are to order themselves in the act ; all which are tending to health , civility , and modestie . and they have been the more easily induced to treat of this particular , because they found it specified also in the law , deuteron . cap. 23. ver . 12. &c. habebis locum extra castra , ad quem egrediaris ad requisita naturae , gerens paxillum , &c. thou shalt have a place also without the camp , whither thou shalt go forth abroad . and thou shalt have a paddle upon thy weapon : and it shall be , when thou wilt ease thy self abroad , thou shalt dig therewith , and shalt turn back and cover that which cometh from thee . for the lord thy god walketh in the midst of thy camp , &c. therefore shall thy camp be holy , that he see no unclean thing in thee , &c. 2. and first they say , that they must accustome themselves to do this business in the morning , as soon as they are up ; and afterwards to wash their hands , that so they may go clean to their prayers . 3. whensoever a man feeles himself moved toward this businesse , he must not hold it : for in so doing , he should render himself willingly abominable ; against the command given levit. cap. 11. ver . 44. nolite contaminare animas vestras , &c. 4. if the place be such , as that they may be seen by any , they must then use all possible honesty , and modestie . in ancient times , when they had not the conveniencie of doing this businesse within doores , but were fain to go abroad , they observed very many points , tending toward the modestie of the act : and because the place might sometimes not be so safe , and free from dangers , they used a certain form of prayer , or invocation , to their tutelar angels , that they would defend them from all dangers : but at this time there is no such thing used . 5. after they have done , they must wash their hands , and give praise to god ; acknowledging his great goodnesse , and wisedome , in that he hath made man in so wonderful a manner , and so preserves him : whereas if the passages for the evacuating the superfluities of the body should be stopt up never so little a while , he would die . and this benediction they use to repeat , as often in the day , as their necessitie calls them to this act. chap. vii . of the manner of their washing in the morning . they wash their hands , and face , every morning , as soon as they are up : and before they have so done , they take speciall care that they touch not either bread , or any thing that is to be eaten ; neither any book , or holy thing . 2. as concerning the quality of the water , and the manner of washing , the rabbines have written , and enjoyned many subtilties , and nice circumstances : and they also say , that the water must not be cast upon the ground ; nor may they tread upon it ; because they account it an unclean thing . 3. while they are wiping their hands , and face , they say a benediction : as we shall see in the 9. chapter following . chap. viii . of uncleannesse . it was ordained in the law , as appeareth out of leviticus , that whosoever touched a dead body , or the carcasse of any creeping thing , or a leaper , or menstruous person , and the like , should be unclean : but for as much as the reason of this was , because such persons were forbidden to enter into the temple : now that the temple is destroyed , they say , that all these precepts of uncleannesse are ceased also . only this one remained some time in force , by the appointment of esdra ; namely , that he , whose seed of copulation hath gone from him , should be unclean : as it is commanded levit. 15. 16. vir de quo egredietur semen coitus , &c. and if any mans seed of copulation go out from him , then he shall wash all his flesh in water , and be unclean untill the even . but this being afterwards found to be too full of trouble , and difficultie , to be observed , by reason of the frequent commerce betwixt man and wife , it was at length wholly dispensed withall . chap. ix . of their benedictions , or laudatory prayers . we are here to understand , that it is ordained by the rabbines , that they should say a benediction , and render particular praise and thanks to god , not onely for every benefit that they receive , and in all their prayers ; but even upon every extraordinary accident also that befalls them , and in every action that they do ; and likewise for every meat they eat , and every liquor they drink , and every good smell ; for all the precepts of the law , and of the rabbines that they observe ; for everie new thing , and every strange thing that happens : and for each of these particulars , they have a proper benediction , and which is fitted , and appropriated to such , or such a thing . but seeing these several benedictions are so many , as that it would be too tedious a businesse here to rehearse them , i shall onely touch at some of them , referring you to the writings of the rabbines , for fuller satisfaction herein . 2. in the morning then , as soon as they are up , they say this ; blessed be thou o lord our god , who raisest the dead to life ; who givest sight to the blind ; who stretchest forth the earth upon the waters : and many other the like . if they wash , according to the precept , they use this benediction : blessed be thou o lord our god , king of the world ; who hast sanctified it in thy precepts , and commanded us to wash our hands : if it be for the study of the law , they say ; blessed , &c. who hast given us the law : if in rejoycing , when they eat bread ; blessed , &c. who bringest bread out of the earth : if in drinking ; blessed , &c. that hast created the fruit of the vine : for the fruit of other trees ; blessed , &c. that hast created the fruit of the trees : for the fruits of the earth ; blessed , &c. that hast created the fruits of the earth : for any pleasant smell ; blessed , &c. who hast created such an odoriferous thing : when they behold the high mountains , or the vast sea ; blessed , &c. who hast created all things from the begining : when they see , eat , or put on , any new thing ; and likewise , at the begining of every solemn feast ; blessed , &c. who hast given me life , preserved me , and brought me up to see this day : if any one die ; blessed , &c. thou judge of truth . in a word , both in all things , and actions whatsoever , either before , or after ; and in some , both before , and after , they say some benediction to god : accounting it a high point of ingratitude , if they should enjoy , and make use of any thing in the world , without having first made a thankful acknowledgment of it to god , the creator of all things . 3. and they are bound to say , at least , a hundred benedictions , every day : and because they use to say the most of them in the morning , when they go to their devotions in the school ; these first morning benedictions are therefore called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meah beracoth ; that is to say , the hundred benedictions . chap. x. of the form of their synagogues , or schooles . they make their synagogues , which are called by them , schooles , either little , or great , on the ground , or above staires , standing by themselves , or in part of another house , according as their best opportunities will give them leave : it being impossible for them now to erect any starelie , or sumptuous fabricks . 2. the walls within are onely whited , or else wainscoted , or lined with boards : and round about them are written certain verses , or sentences , exhorting to attention in prayer . and round about the school are benches made , to sit on ; and , in some , there are also certain chests , to lay books , cloaks , and other things in . over head are many lamps , candles , and lights , both of waxe , and of oyl , to enlighten the place . at the doors are boxes , or little chests , into which , who so pleaseth , putteth in money ; which is afterward distributed to the poor . 3. in the east part is placed an ark , or chest , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aron ; in imitation of the ark of the covenant , that was in the temple : and herein is laid up the pentateuch , that is to say , the five first books of moses , written most exactly , in parchment , and with ink prepared for the same purpose , in a large square letter , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merubaath , majuscula , in imitation of one of those books , which was written by the hand of esdra , ( whereof such a one is said to be at cairo , ) who copied out that which was written by moses his own hand ; as we read in the cap. 8. of esdra . and there must be so much exactnesse used in the writing of this book ; as that if there should chance to be but one of the least letters , as a vau , or a jod , more or lesse , then the just number , it must be thrown aside , as uselesse , and not fit to be read at all : and many other particulars there be , wherein the transcriber may thus dangerouslie erre ; which are all set down at large by the rabbines . now this book is not made up in the form of other books now in use , but in manner of a rowl , as all books were anciently used to be made ; that is to say , large pieces of parchment are sewed together at length , with thongs made of the skin of some clean beast , and not with thread ; which they rowl up , and unrowl at pleasure , upon two staves of wood. for the better preserving of this book , it is alwaies covered with a case of linnen , or of silk , which the women use to beautifie with needle-work , and imbroyderie , with all the art they can , and so present it ; and also with another silken cover about it , by way of ornament . and he that is of abilitie , will cover the ends of the two staves , whereon his book is rowled up , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , etz chaijim , ligna vitae , with something of silver , either in the form of pomegranats , which they yet for this reason call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rimonim ; pomegranats ; or of bells , or some other the like : or else they encompasse them about at the top with a coronet of silver , either that goes round about them , or else hanges as it were in the midst before them : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatarath , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ cheder torah , corona legis , the crown of the law : according to the use and manner of the place , and the fancie of the owner of the book . and there are in this ark , or chest , sometimes two , sometimes four , ten , twentie , or more , of these books : and they are called all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sepher torah , the book of the law : and out of these , they read , on every festival day , and other set times ; as we shall shew hereafter in its proper place . 4. in the midst , or else at the upper end , there is a kind of woodden table raised up something high , on which they lay the said book , when they read in it ; and on which they lean , when they either preach , or otherwise speak to the congregation upon any occasion . 5. there is also a place either above the rest of the congregation , or on one side of it , separated from the rest by lattises of wood , for the women ; who there stand at their devotions , and see whatever is done in the school , though they are themselves unseen of any man , neither do they at all mix with them ; that by this means , their minds may not be led aside by any sinful thought , during the time of prayer . 6. notwithstanding , the situation , and ordering of all these particulars is diverse , according to the different customes of the severall countries , nations , and places where they inhabite . 7. there is one , that sings out the prayers lowder then the rest , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cazan ; and another , that hath the charge of looking to the school , and keeping it clean , and orderly , to set up lights , and to attend all other needfull offices that may occurre , during the time of prayers ; and he also keepeth the keys of the school . this officer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , schamash , that is to say , a minister , or serving officer . and both of these , as well the cazan , as the shamas , have stipends allowed them , out of the common stock of the school they are of . 8. of these synagogues , or schooles , there are perhaps one , two , sixe , ten , or more , in a city ; according to the proportion of the jews there inhabiting : allotting to each school such a number of persons , as it will receive ; and according to the different customes of the levantines , dutch , and italians : because there is more diversity found amongst them , in this particular , and in what else relates to their prayers , then in any other thing whatsoever ; every nation following herein its own particular fancy . chap. xi . of their prayers , square vestment called taleth , their frontlets , and book of the pentateuch . they repair to their devotions in their synagogues , or schools , three times a day ; that is to say , in the morning , from sun-rising , till about the fourth hour of the day ; and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , schacrith : in the afternoon , about the ninth hour ; which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , minchah : and in the evening , at the beginning of the night ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arbith . but in many places , except it be upon festivall daies , they say their afternoon prayers , and their evening , all together , about the time of sun-set , as being the more convenient time . 2. they alwaies wash their hands , before they enter into the school : and in the morning , they must neither eat nor drink any thing before they go , nor do any manner of businesse , nor so much as go to salute any friend , nor do any reverence to any . 3. in the morning , as soon as they are entred , they put on each man his taleth , or square vestment , mentioned before , chap. 5. 7. 8. & 9. saying the benediction , blessed be thou , &c. which is used , when they put on their zizith , or pendants . and some put it onely on their head ; others turn it back about their neck , that so they may be the more attentive at their prayers , without looking aside any way . 4. after this they put on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tephilin , mentioned before , chap. 5. paragr . 10. which are made after this manner : they write upon two pieces of parchment , with ink prepared for the same purpose , and with verie great exactnesse , in a fair square letter , in each of them these four passages out of the law. the first is out of the chap. 6. deuteron . ver . 4. hear o israel , the lord our god is one lord , &c. the second out of the 11. chapt. ver . 13. and it shall come to pass , if you shall hearken diligently unto my commandments which i command you this day , &c. the third out of exodus , chap. 13. ver . 1. and the lord spake unto moses , saying ; sanctifie unto me all the first born , &c. and the fourth , out of the same chapter , ver . 11. and it shall be , when the lord shall bring thee into the land of the canaanites , &c. and these they rowl up in a black piece of calves skin ; that is to say , in one of them they put all the aforesaid passages of scripture together in one rowl , made up pointed at the end , which they fasten to a square piece of the said calves skin , in the hardest part of it ; out of which skin there comes a certain string , or thong of the same leather , being an inch broad , and about a yard and a half long : so that it may be tied upon the brawnie part of the left arm ; and the said string , after a small knot made up , in the fashion of a jod , may be turned round about the arm , and so reach down to the middle finger of the hand : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tephilah she l jad , that is to say , the pendant of the hand . in the other , the aforesaid four places of scripture are divided into four several parts , each from other ; and being afterwards fastened together again , they make a kind of square , with the figure of the letter schin upon it : and then fastening it to the like square piece of hard leather , as the other was , there are cut out of it two such strings , or thongs , as the other had : and so the said square is to be placed upon the midst of the forehead , the two strings encompassing the head , and being tied in a knot behind , in the figure of a daleth , and the rest of them hanging down before , upon the breast : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tephilah shel roseh , the pendant of the head. these are the frontlers , which together with the taleth they generally put on every morning , and onely then : although there are some of the more devout among them , that put them on at the afternoon prayers also : but there are not many that do so ; unlesse it be the cazan , or chaunter , who alwaies puts on the taleth , or square vestment . 5. when they see , that there are ten men , of the age of thirteen years and a day , assembled together , ( for if they be under the number of ten persons , they may not begin to sing prayers solemnly : ) the cazan , or chaunter goes then to the table , or woodden altar before spoken of ; and there begins the prayers in a loud voyce , all the rest of the congregation saying after him , in a softer tone . 6. the manner of saying their prayers is very different among the three several nations above specified : and indeed there is not any thing wherein they differ more , then in this ; as was intimated before . in their singing , the dutch far exceed all the rest : the levantines , and spaniards , use a certain singing tone , much after the turkish manner ; and the italians affect a more plain , and quiet way , in their devotions . the formes and words are more , or lesse , according to the day , whether it be a festival , or otherwise ; and yet there is some difference among them , on their festivals also . 7. neverthelesse the main bodie , and substance of their prayers , wherein all in a manner agree , is this . in the morning they say certain psalms , especially the 145. exaltabo te deus meus rex , &c. i will magnifie thee o god my king , &c. to the end : and all those following hallelujahs : then a certain collection of praises to god , which is often repeated in all the prayers , and at all times : a short prayer called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cadisch , that is to say , holinesse : a prayer of thanksgiving to the creatour of the light , and of the day ; which they call , jozer : that of deuteron . audi israel , &c. si ergo obedieritis , &c. diverse times mentioned before : together with those words out of num. cap. 15. loquere filiis israel , ut faciant sibi fimbrias , &c , these three lessons are called chiriat scheman : then followeth the veiaziu , &c. the nineteen benedictions to god : the schemonah asre , wherein giving praise to god , they crave at his hands all things that are most necessary for them , as food , health , understanding , liberty , forgivenesse of sins , &c. which they first say in a low voice , and is afterwards repeated aloud by the cazan ; adding thereto the 145. psalm , and some certain verses out of the prophets ; and that of isaiah , cap. 6. sanctus , sanctus , sanctus , dominus deus exercituum : holy , holy , holy , lord god of hosts , &c. with the interpretation of the said words in chaldee : and after all this is said , there followes one lesson more ; and in the last place they give thanks to god , who hath enlightened them to do him service ; beseeching him , that he would be pleased to bring all men unanimously to the knowledge , and worship of him : and so saying , the haleno lesabeah , they make an end of their morning prayers . 8. on mundayes , and thursdays , they adde in their prayers , after the schemonah asre , certain confessions , and penitential prayers . and these two dayes they account the fittest of the whole week , for a man to indict himself either a fast , or any manner of abstinence ; calling these two days , days of justice : because that anciently , the magistrates , and ministers of justice were wont in their several cities ; to sit on these dayes , and administer justice ; and the villages , and places adjacent , came all in , as to a market , to the chief city , or town , as it were in a kind of relation to the divine justice . 9. in their afternoon prayers , they begin with the 145. psalm ; then the cadisch ; the nineteen benedictions ; the schemona asre , first in a low voice , and afterwards aloud : and so repeating the cadisch again , they make an end . 10. in the evening they say certain praises to god , who bringeth on the night ; and , who loving israel , gave them his precepts : then the three lessons , called chiriath scheman : an acknowledgment of his mercie , in bringing them up out of egypt ; after that , a prayer , that he would vouchsafe to preserve them that night from dangers : then 18. verses out of the prophets , the nineteen benedictions , the schemona asre , in a plain tone onely , the haleno leschabeah ; and lastly , the cadisch , with which they end their evening service . 11. these are the principal parts , of which their three daily services do consist always : and although that on their solemn and feastival days , there are certain other pieces added , suitable to the day , and the present occasion , as shall be declared in its proper place ; yet is this the base and ground-work of the businesse , both for the order , and substance of the whole . and thus farre there is no great difference , betwixt the three principal nations above specified ; but they do , in a manner , all conform to this method in their devotions . 12. the whole pentateuch they divide into 48. or 52. lessons , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , paraschoth , that is to say , divisions : and one of these is read every week in the school ; so that by this meanes , throughout the whole year , though it should have thirteenth moneths in it , it will notwithstanding all be read . on mondaies , and thursdaies , after the penitential prayers , they take the sepher torah , or book of the law before spoken of , chap. 10. out of the chest or ark ; and saying the third verse of the 34. psalm ; o magnifie the lord with me , and let us exalt his name together ; and some others the like , they lay it upon the table , or wooden alter : and then taking it out of the covers , and opening it , there are three persons invited up , to read the beginning of the parascha , or lesson for the day ; one , one piece ; and another , another : and these say a benediction , at the beginning , and another at the end . then the cazan , or chanter , giveth a blessing upon them ; and so each of them promiseth to give something , either to the poor , or to the use of the school ; or else to the chanter himself , or to the schamas , or ministring officer . after this , the said sepher torah is lifted up on high , open , and the holy scripture , contained in it , is shewed to all the congregation ; saying these words out of deuter. cap. 4. ver . 44. ista est lex , quam proposuit moses coram filiis israel , &c. this is the law , which moses set before the children of israel , &c. but the levantines use to hold up the book , in the sight of the people , before they begin to read in it . after this is done , they shut it up , and put it into its covers , and so lay it up in the chest again . 13. this ceremonie , of reading in this book , and of inviting , in this manner , more , or fewer , up to the reading in it , is said to have been ordained by esdra ; and it is done every feastival , and every fast day ; as shall be hereafter declared in order . 14. and because every one desires , out of devotion , to have a hand in some or other of these religious acts , either of taking forth , or laying up the book again , or other the like occurrences , during the time of prayers ; these favours are therefore bought of the chaunter ; and he that biddeth most , shall have a share in them : and the money , which cometh in this way , goes either to the use of the school , or else to the poor mans box. chap. xii . of their priests , and levites ; and of their wives , and titles . in ancient times , while the temple stood , their priests were onely such as were descended from the stock of aaron ; as we read in exodus , chap. 29. and in other places . and these served at the altar , in offering all their sacrifices and oblations , burning incense , and whatever other religious duties were to be performed : and to them was given , not onely those portions of the sacrifices there set down ; but , of every beast also that was killed , they were to have the shoulder , the head , and the inwards and likewise the firstlings of all their flocks , and herds ; the price of redeeming the first-born of their sons ; the first shearing of their sheep ; two in the hundred , at the gathering in of all their fruits ; a piece of dough , when they made their bread ; and all other things , set down at large in the scriptures . 2. the levites were to sing , at the times appointed , in the temple : and their portion was , the tithe of their fruits ; which they gathered up , going from place to place , throughout the several villages . 3. but now that they are no longer bound to the payment of these gifts , except those jews only , that inhabite within the territorie of jerusalem , and other parts of judaea ; and also because there are very few of them that have either lands , or flocks ; it is hence come to passe , that notwithstanding there are many among them , that pretend to have it delivered over unto them by infallible tradition , that they are descended of the stock of the ancient priests , and levites ; yet since the transmigration hath been so long , and so universal , these men have no priviledge at all above the rest : save onely , that the price of redeeming the first-born of their sons , belongs to them ; and besides , they have the priviledge of being the first in reading in the pentateuch , when they are invited up to it among others : as was declared in the precedent chapter , part 12. they also blesse the people , upon solemn feastival daies , saying those words out of numb . chap. 6. vers . 24. benedicat tibi dominus , & custodiatte , &c. the lord blesse thee , and keep thee , &c. 4. they may not touch , not stand under any roof , or covered place , where any dead person is . the first-born of their males are also redeemed from them : as we shall shew , part. 4. chap. 9. 5. a priest may not take to wife any woman that hath been put away by a former husband ; nor any kinswoman , that hath had the caliza , or been refused by her husbands brother : as shall be declared , part. 4. cap. 7. 6. lastly , in some few cases , the levites follow in their order , next after th●● priests . chap. xiii . of their flocks , and tillage of the ground . they may by no means sow two sorts of seed together , as wheat and barley ; and the like : much lesse may they sow them together with the stones of grapes : as it is written , levit . chap. 19. ver . 19. agrum tuum non sere● diverso semine , &c. thou shalt not sow thy field with mingled seed , &c. neither may they graffe any tree , or plant ; as a nut-tree upon a peach-tree ; or an apple-tree upon an orenge-tree ; and the like : neither may they plant young graffes among their ploughed lands : notwithstanding it is lawful for them to eat of the fruit that growes upon the said graffes , or trees . 2. if a man plant any tree that beareth fruit , he may not eat of the fruit of it , till after the third year that it had been planted : notwithstanding that anciently it was the fourth year also to be brought unto the temple : and now it is redeemed , with some little ceremonie . and this they observe , out of the said levit. 19. 23. 3. they may not put together any beast with another , that is not of the same kind ; as an asse and a cow , or the like , that they may engender one upon the other : as it is said , levit. chap. 19. ver . 19. jumentum tuum non facies coire cum alterius generis animantibus , &c. thou shalt not let thy cattel gender with a diverse kind . neither may they yoak them together , either in plowing their land , or drawing a cart : as it is enjoyned , deuter. cap. 22. ver . 10. non arabis in bove simul , & asino , &c. thou shalt not plow with an oxe , and an asse together . 4. in reaping their corn , they were to leave a part of their field uncut : and so likewise in gathering in their vintage , they were commanded to leave some grapes behind them . 5. every seventh year their land was left untilied ; and whatsoever sprung up of it self that year , went to the poor : as we find , levit. cap. 25. 6. the firstlings of the males of every clean beast , as of cow , sheep , and the like , if they be without blemish , they may neither eat nor keep for their own use ; because anciently they were to be given to the priest , or else they were to be redeemed of him . and so , at this time , they may not make any use of them , neither for food , nor any other service , except they should chance to be some way defective . an asse must be redeemed with a lamb , given to the priest ; as it is written , exod. 13. 13. 7. if any one find a nest , in the field , of clean birds , that is to say , such as it is lawful for them to eat , and the damme sitting either upon the egges , or the young ones , he may not take the damme with the young ; but if he will take away the egs , or the young ones , he must let the dam flie . and this is commanded in the chap. 22. ver . 6. deuteron . si nidum avis inveneris , &c. if a birds nest chance to be before thee in the way , in any tree , or on the ground , whether they be young ones , or egs , and the dam sitting upon the young , or upon the egs , thou shalt not take the dam with the young. chap. xiv . of their charity to the poor , and their tendernesse shewed to their very beasts . it cannot be denied , but that this nation is very full of pitie , and compassion , toward all people in want whatsoever : seeing that , notwithstanding there must necessarily a very great number of them be such ; the greatest part of them being poor , and the whole nation exposed to more misfortunes , then any other people in the world ; and besides , those few rich men , that are found amongst them , having neither any revenues , or possessions , which are onely properly to be called riches : yet notwithstanding do they relieve all their own poor , principally ; and besides these , what other person soever they find to be in want ; and that upon all occasions . 2. in great cities , the poor go every friday , and on the eves of every solemn feastival , to the houses of the richer sort , and of others also that are but of indifferent fortunes , collecting their benevolence ; and to all of them is given something , according to each man's abilitie : besides , that there are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parnassin , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , memunim , men that are deputed to be overseers of the poor , and which send their allowances home to their houses ; especially to such as have been men of esteem , as also to those that are ashamed to ask , to the sick , and to poor widows , who do not so much as stirre abroad all the week long . 3. in each school , or synagogue , all the offerings are put together , and part of that also , which is given for the favour of being an assistant in any of the religious ceremonies before mentioned , cap. 11. paragr . 14. and that which is cast into the poor man's box : and all this is distributed among the poor . 4. but in case of any extraordinary occasion ; as when any poor man , either of that citie , or a stranger , is to marry a daughter , or to ransome slaves , or the like ; the aforesaid overseers procure a promise to be made him , from each particular man in the congregation ; that is to say , the chaunter upon the sabbath day goes about the school , and saies to each particular person ; the blessing of god be upon the man ; that shall give so much , to such a charitable work. and because it is unlawful so much as to touch any money upon the sabbath day , therefore every man in particular makes a promise to give what he pleaseth ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nedabah , oblatio voluntaria , a voluntary offering , or free gift : which each man very willingly payeth , the week following , according to the sum which he had formerly made promise of . and so , all the particular sums , being put together , are delivered to the poor man , for whom they were collected . 5. there are moreover , in every great citie , several fraternities , or companies of select officers , who have the charge of many works of charitie : as for example , some that take care of the sick ; and for the burial of the dead ; and this is commonly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ghemiluth hassadim : others , for simple alms , cailed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zedacah : others , for the redeeming of slaves , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pidion shebim ; and some , that have the charge of marrying poor virgins , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hassi betuloth : and many others ; either more , or lesse , according to the number of the jews , that inhabite in the said citie . 6. if any poor man have any extraordinary necessitie , greater then the inhabitants of the citie where he lives are able to supply ; he then goes to the principal rabbines of the citie , and they give him a testimonial under their hands , that he is an honest man , and one that deserves their charitie ; and withal intreat , that every one would lend him his assistance . then goeth he , with this testimonial , to all places where any jewes dwell ; and whether it be a castle , village , or other small place , he is there entertained , a day , or two , with meat , drink , and lodging ; and money , at his departing . and if he come to any great citie , he there procures a confirmation of his testimoniall , by the subscriptions of the rabbines of that place ; and so is sent to the school , from the parnassim , or the publick officers , that have the charge for the relief of the poor in that place ; and thus , in some one of the forementioned manners of collection , he is relieved , and receives their assistance . 7. the jews send their almes yearly , from all parts wheresoever they inhabite , to jerusalem , for the maintenance of the poor that live there , and spend their time praying for the well-fare of the whole nation : as they also do to other parts of judea ; as namely to saffet , tiberias , and to hebron , where the sepulchres are of the patriarks , abraham , isaac , and jacob , and of their wives . 8. each man in particular may , besides all this , give alms , when , and how much he pleaseth , according as he shall think fit . 9. they account it also a work of pietie , to relieve any one whatsoever that is in misery , although he be no jew ; and especially those of the city , or place , where they inhabite : esteeming it an act of charitie due to all mankind , indifferently ; the rabbines having also expresly enjoyned them so to do . 10. and the greatnesse of their charitie , and pity , appears in this ; that they are very careful not to torment , or abuse , or put to any cruel death , any brute beast ; for as much as , they are all of them created of god : according to the psalmist , psal . 145. ver . 9. et miserationes ejus super omnia opera ejus : and his mercy is over all his works . part ii. chap. i. what language they use in their ordinary speech , writings , and preaching . there are at this time very few among them , that are able to discourse perfectly in the hebrew , or holy tongue , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laschion hacodesch , wherein the twentie four books of the old testament are written : nor yet in chaldee , which is the language of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 targum , or chaldee paraphrase of the bible , and which they commonly spake before their dispersion : because they all generally learn , and are brought up in the language of the countries , where they are born : so that , in italy , they speak italian : in germany , dutch : in the eastern parts , and in barbary , they speak the language of the turks , and moors ; and so of the rest . and they have made these strange languages so much their own , as that many of them that have gone out of germany , into poland , hungary , and russia , to inhabit , have notwithstanding preserved the dutch tongue in their families , and made it their mother tongue to all their posterities : as likewise those that have gone out of spain into the eastern parts , for the most part speak the spanish language : but in italy they use both the one , and the other ; according to the place , from whence the fathers are descended . so that the common people every where conform themselves to the language of the nations , where they inhabit ; onely mixing now and then a broken hebrew word , or two , in their discourse one with another : although the learneder sort among them are somewhat more perfect in the language of the scripture , and have it , as it were , by heart . notwithstanding it is a very rare thing to meet with any among them , except they be their rabbines , who are able to maintain a continued discourse in hebrew , elegantly , and according to the proprietie of the language . 2. and besides , in the pronunciation of the hebrew , they are so different among themselves , that a dutch jew can hardly be understood by an italian , or an eastern jew : neither is there any among them that speak more clearly , and exactly according to the rules of grammer , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dikduk , then the italian doth . 3. and indeed the pure hebrew tongue being of little extent , and very barren of words , there being no other bookes , anciently written , to be found now , save onely the aforenamed twentie four books of the old testament , whence the whole language was to be fetched ; the rabbines have since thought good to enlarge it , by borrowing many words from the chaldee , and some few from the greek , and other languages , and inventing also severall words for the names of things ; in like manner as writers in all ages have done , fitting terms of art , for the better understanding of their philosophy , and other sciences . 4. this language is still in use among them , in writing of books ; in all kinds of contracts ; in bills , either private , or publick , and the like . but their ordinarie letters of complement , or businesse , are written , for the most part , in the vulgar language of the place where they are ; although sometimes they use the hebrew character : onely those of morea still retain the hebrew tongue also , and use it in their familiar letters . 5. in their preaching they likewise use the language of the countrie , that they may be understood by all ; that is to say , they cite the texts of scripture , and sayings of the rabbins in hebrew ; and afterwards interpret the same in the vulgar tongue . 6. their manner of preaching , or making sermons is thus : the whole congregation sitting quietly in the school , he that hath a mind to preach , ( which is easily granted to any that desire it , ) either putting on the aforenamed taleth , or else going , without it , up to the wooden alter , or table , spoken of par. 1. cap. 8. begins his speech there , repeating some verse or other , out of the lesson for the day , and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nosè : that is to say , the text , or subject , whereof he intends to treat : adding after it some sentence out of the wisemen , or rabbins ; and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maamar : and so making a kind of preface , and proposing some certain subject , suitable to the sense of the aforesaid passage out of the lesson for the day , he proceeds on to his sermon ; alledging texts of scripture , and the authoritie of the rabbines in his discourse , every man as he is able , both for the style , and method : which is very different , among the several nations . 7. and this is done every sabbath day , and at all the chief feastivals , for the most part , and onely then : unlesse there be some funeral sermon to be made , at the death of any person of note , which useth to be done upon any of the week daies , or working daies , according as the occasion requireth . chap. ii. of their academies , and studies , and of the originall , and continuation of the gemara . they account it the most pious work that may be , to studie either the holy scripture it self , or any expositions of it : having regard to that command , deuteron . cap. 6. ver . 7. et meditaberis sedens in domo tua , & ambulans in itinere , &c. thou shalt teach ( these words ) diligently unto thy children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou liest down , and when thou risest up . 2. some few among them studie the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cabalah , that is to say , revealed speculation , and the secret theology of the scripture : others studie philosophie , and other sciences , both natural , and moral ; notwithstanding applying all of them to the understanding of the scripture : for otherwise they would account the studie of these points of learning a most dangerous , and pernicious thing : unlesse it were in reference to the studie of physick , which some of them professe . but the most usuall , and common studie among them , is , that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gemara , which was properly , and originally called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , talmud , where the use of it is permitted them ; or , where it is forbidden them , they studie the writings of the wisemen , or paraphrases , and abridgments of the talmud . 3. and for this cause have they their academies also , called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jesiboth , where they meet together to dispute , the rabbines with their schollers ; but talking all together confusedly , and without any order at all : and this is usually done in the mornings , after prayers are ended , every day of the week , except fridaies , the sabbath day , and their feastival daies , and their eves . 4. and because that all the rites , precepts , and customes of the jewes , and their authoritie , are all grounded upon this book of the talmud , i shall here give the reader a short account of the originall , order , and continuation of it . 5. in the first chapter then of this book is declared , how that the written law , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tora shebichthab , lex quae in scripto , was given by moses : and the exposition of this written law , and other of their ordinances , they have received from the mouth of their rabbines . now no part of this later was to be put into writing , so long as the temple stood : and it was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , torah schebeal peh , lex quae per os , the law delivered by word of mouth , because it was traditional , and delivered over from one to another , by word of mouth only . 6. but afterwards about one hundred and twentie years after our saviour christ , when the temple was now destroyed , there was a certain rabbine , named rabbi juda , who , for his sanctitie , and holinesse of life , was honoured by the jewes with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rabbenu haccadosch , magister noster sanctus , our holy master , who was very intimate with , and greatly respected by antoninus pius the emperour , and was also a very richman . this rabbi jehuda , perceiving , that since the transmigration , and dispersion of the jewes , the traditionall law began by degrees to be lost , and to be in danger of being quite forgotten ; he makes a collection , in writing , of all the decrees , opinions , and traditions of all the rabbines , that had ever been , down to his own time ; and this collection , being made in as good a method , and as short as he could , he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mishnah , that is to say , lex secundaria , or a repeating of the law : and he divided it into six tracts , or parts . the first of which treated of seeds , and of tillage : the second , of the feastivall daies : the third , of marriages , and things appertaining to women : the fourth , of dammages , and suites of law , and all civil matters : ths fift , of sacrifices : the sixt , of cleannesse , and uncleannesse . and because this collection of his was so very brief , and therefore the harder to be understood , in so much that it gave occasion of many disputes , and controversies , which were raised upon it ; therefore about some three hundred and fifty years after him , there were two other rabbines , dwelling in babylon , the one of them named ravenà , the other ravascè , which collected together all the expositions , disputes , and additions , that had been made upon the mischnah , down to their own time ; adding besides many reports , sentences , and sayings of their own , which they found to make any thing to the businesse in hand , and thus making , as it were , the mischnah to be the text , and all the rest to serve as a comment , or exposition upon it , they made all up into a book , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , talmud baveli , the talmud of babylon , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gomarah , which they divided into sixtie sections , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , massactoth ; but following the order , and method of the fore-mentioned first six tracts . and although that one rabbi jochanan had , not many yeares before , made the like collection , at jerusalem , which book is therefore in like manner called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , talmud jerusalmi , the jerusalem talmud ; yet by reason of its being too compendious , and also because of the roughnesse , and uneavennesse of the style , that of babylon hath onely obtained , and is now in use ; as being both the larger , and the easier to be understood . upon this later there is a comment made , by one rabbi solomon jarchi , called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , raschi , by way of abbreviation : and there are also extant upon it the disputations of a certain academie of rabbines , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tossaphoth : and many are the extracts that have been made out of this book ; especially three of the aforesaid six tracts ; those other three , concerning seeds , sacrifices , and of cleannesses , being at this day not to be found any where . 7. this talmud , we have here described , was afterwards prohibited to the jewes , by some certain popes ; and then again the use of it was permitted them , by some others : but now it at length continues utterly prohibited ; and , in italy especially , it is not read , nor so much as any where to be found . chap. iii. of the manner how their rabbines are created ; and of their authority ; and power of excommunication . the rabbines use not to make any means , for the procurement of the title of doctor ; yea they rather account it an argument of pride , and a shameful thing , to endeavour any such thing ; and therefore neither do they put themselves upon the examination of any . but , when any one is known to be of sufficient knowledge , and an apt person for the dignity of a rabbine , that is to say , such a one as is sufficiently well skilled in the traditional law , or that which was delivered by word of mouth , how little knowledge soever he hath of the other humane sciences ; he is by a common consent of all , in the eastern parts , accounted a rabbine , and called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cacham , that is to say , a wiseman . but in germany , and italy , they are to be honored by the ancientest rabbines , ( and that either in writing , or by calling them so , ) with the title either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caber di rab , that is to say , a master's fellow ; which is a kind of a middle title of dignity , and is usually given to young men , or to such persons as are not thoroughly versed in the law ; or ese of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , morenu , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rab , that is to say , master , or doctor ; and so are they from thenceforth called . 2. these men , that is to say , the cacham , rab , or morenu , decide all controversies concerning the things that are either lawful , or prohibited , and all other differences ; they execute the office of publick notaries , and give sentence also in civil controversies ; they marry , and give bills of divorce ; they preach also , if they can ; and are the chief men in the academies before mentioned ; they have the uppermost seats in their synagogues , and in all assemblies ; and they punish those , that are disobedient , with excommunication : and there is generally great respect shewed unto them in all things . 3. when they excommunicate any one , they curse him , and declare him openly to be excommunicate ; and in this case it is not lawful for any other jew , either to speak to him , or come within four yards of him : neither may he come within the synagogue , or school ; but he is to sit upon the ground with his shoes off , as if he mourned for some of his dead kindred ; and this must he do , till such time as he shall have been absolved by the rabbine , or rabbines , and shall have received their benediction . 4. and if it be the solemn , and grand excommunication , then do the people all repair to the school , and lighting black torches , and sounding hornes , they curse him that shall do , or that hath done such , or such a thing . and all the children and the people answer , and say , amen . chap. iv. of their oathes , and vowes . they are utterly forbidden to swear in vain ; or , so much as to name , without special occasion , any one of the many several names of god : according to that commandment in the decalogue , exod. cap. 20. ver . 8. and deuteron . cap. 5. ver . 11. how much more unlawful then is it , to swear falsly by it , and to defraud any thereby : as it is written levit. 19. ver . 12. non perjurabis in nomine meo , &c. thou shalt not swear by my name falsly ; neither shalt thou profane the name of thy god. 2. neither are vowes very commendable , in their esteem ; yet when they are made , they ought to be kept . neverthelesse the husband may dispence with , or break any vow of abstinence , that his wife shall have made , and that without her consent too ; provided he do it within the space of 24. houres , after he heard of it . and the father may in like manner break , or dispence with a vow made by his daughter that is a virgin : according to that of num. 30. where these things are spoken of at large . 3. they have a tradition also , that , if a man , or a woman , make a vow , or take any oath whatsoever ; if it be not to the prejudice of of any third person , that it should be broken ; and if it may , upon any tolerable pretence , or reason , be wisht unmade again ; in this case any one of the principal rabbines , or any other three men , though they have not any title of dignity , may absolve , and discharge them from it . so that , he that would be absolved from any vow , by him made , goeth either to a rabbine , or to any three other men ; and they , hearing his reasons why he repents himself of having made such , or such a vow , if the thing seem but reasonable , they say unto him thrice , be thou absolved from this vow , &c. and so he is discharged . chap. v. of their dealing in worldly affaires , and of their usury . they are commanded , both by the law of moses , as also by that of the rabbines , or the traditionall law , to carry themselves most uprightly in their dealings , and to defraud , or cozen no man , neither jew , nor other : observing alwaies , and with all sorts of men , those just waies of dealing , which are commanded them in many places of the scripture ; and particularly in levit. cap. 19. ver . 11 , 13 , 15 , & 33. to the end of the chapter . 2. and those men , that have given out , of them , some in speeches , and others in writing , that they swear every day , ( and account it a godly work , ) to endeavour to defraud , and cheat the christians , is a most grosse untruth , and scattered abroad by these men , onely to render them more odious among the nations , then they are . whereas , in truth , many of the rabbines have commanded them the clean contrary , in their writings : out of which , rabbi bechai hath made a full collection of the passages , that concern this particular , in his book intituled , cad hachemah , under the letter , ghimel ghezelah : where he saith , that it is a far greater sin , to defraud one that is not a jew , then to defraud a jew ; in respect of the scandal , which by this means is given ; besides the wickednesse of the act it self : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chillul haschem , to profane the name ( of god. ) which is one of the greatest sins that can be . so that if there chance to be found any among them , who is a fraudulent , cheating person ; it must be imputed to the dishonestie , and basenesse of that particular mans disposition ; and not , that he is any way prompted thereto , by any encouragements , either found in the law , or any way given him by the rabbines . 3. true it is , that by reason of the distresse , into which their so long captivitie hath brought them , and their not being suffered to enjoy any lands , or possessions at all , or to exercise many other kinds of merchandisings , and waies of traffick , that are of reputation , and profit ; they are at length become much abased in spirit , and have degenerated from the ancient israelitish uprightnesse , and sinceritie . 4. in like manner as , for the same reason , they have made it lawfull to take use-money : notwithstanding that which is said , deuter. 23. ver . 19 , & 20. extraneo foenerabis , & fratri tuo non foenerabis , &c. thou shalt not lend upon usury to thy brother , &c. unto a stranger thou mayst lend upon usury , &c. where , by the word stranger , it is clear , that no other could be meant , but onely those seven nations , of the hittites , amorites , jebusites , &c. from whom god commanded them to take even their lives also . but for as much as , now , they have no other way of livelihood left them , but onely this of usury ; they allege it to be lawful for them to do this , as well as for the rest of their brethren by nature . 5. and these seven nations are onely meant , in all those places , where ever the rabbines permit any usurie , or any extortion to be used ; seeing that the same is so often permitted unto them in the holy scripture , and , without all doubt , none of those nations , among whom they are at this present dispersed , and suffered to inhabite ; and do likewise receive all courteous usage , from the princes of the several nations ; especially among the christians : seeing that , this would be a crime , not onely against the written law , but against that of nature also . chap. vi. of their contracts , evidences , witnesses , judges , and judgments . every contract , or agreement , is concluded by each of the parties touching the skirt of a garment , or other cloath of witness : and this is done , as it were , in form of an oath , and is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kinian sudar , possessio per sudarium , ( sive pannum : ) a bargain by a cloath , or handkercheif . 2. the writings drawn by a publick notary , are of no authoritie at all among them , unlesse they are subscribed by one witnesse : and any writings whatsoever , either of bargaines , wills , marriage , divorce , and whatever other businesse imaginable , if they be signed by two witnesses , they are of force and validitie . 3. if any man would have his writings to be of force , for ever after , and in all places whatsoever ; he then adds , a confirmation to them , by adding three others , to the former ; and these are called judges of that case . 4. when any witnesses are , in any business , to be examined , their examinations must be taken , in the presence of the person accused , or of the adverse partie . 5. when any differences , or controversies of what nature so ever , do arise , the principal rabbines are the judges of them , in most parts of the world : or else , they refer the business to arbitration , putting it into the hands of two or three of their friends , that are indifferently ingaged to both parties . 6. their manner of giving judgments is agreeable to the rules set down by the rabbines at large , in many of their books : and particularly in a book called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chosen hammischpat , pectorale judicij , the breast-plate of judgment : and in many of their resolutions of cases proposed , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scheeloth , teschivoth ; questions and answers : which are taken , for the most part , out of exod. cap. 21. haec sunt judicia , &c. now these are the judgments , which thou shalt set before them : and the following , cap. 22. & 23. and deuter. cap. 22. 23. 24. 25. and lastly , according as the judge , in reason , shall think meet , who is to have regard both to the person , the case in controversie , and the circumstance of time. 7. in criminall matters they , in all places , submit themselves wholy to the punishment of the prince , under whose subjection they live . onely in case of offending against any rites of their own law , they are liable to excommunication by their rabbines , as hath been formerly said , chap 3. chap. vii . of meats that are forbidden them ; and how they eat their flesh . they may not eat of any beast , that is not cloven-hoofed , and which cheweth not the cud ; as oxen , and sheep do : but not either conies , hares , or hogs . neither may they eat any fish , that hath not skales , and fins : nor , that is covered with a shell : nor any birds of prey , nor any creeping thing : as is specified at large , levitic . cap. 11. 2. and for this reason , they eat not any thing that is dressed by any other , then of their own nation : nor use any of their vessels , or kitchen implements : least haply they might have been formerly used , in the cooking of some or other of the meats forbidden them : as hath been formerly touched , part. i. cap. 3. neither do they use any other bodies knife . 3. they eat not the fat , either of an oxe , lamb , or goat : according to the command given them , levit. cap. 3. ver . 17. nec sanguinem , nec adipem omninò comedetis , &c. it shall be a perpetuall statute for your generations , throughout your dwellings , that ye eat neither fat , nor blood. neither do they eat of the sinew of the thigh : observing that which is written , genes . 32. ver . 32. quamobrem non comedunt nervum filii israel , &c. therefore the children of israel eat not of the sinew which shrank , which is upon the hollow of the thigh unto this day , &c. and therefore of what beast soever they eat , they are very carefull to take away all the fat , and the aforesaid sinew . and hence it is , that in many places of italy , and especially in germany , they eat not at all of the hinder quarters of the aforenamed beasts : because there is , in these parts of the beast , both very much fat , and also the forbidden sinew ; and it asketh so much care to cleanse the parts of these , that there are few that are able to do it , or dare undertake it . 4. they may not eat the blood of any beast of the earth : as it is written , levit. cap. 17. repleatur omnis anima ex vobis , non comedet sanguinem , &c. and in many other places : neither yet will they eat an egge , least happily there should be some string , or small thread of blood within eat . and perhaps it was for this reason , that they were forbidden to eat any beast of the earth , or any bird of the ayr , except they first cut the throat of it , that so the blood might go out . 5. this act of cutting the throat , or sticking of any beast , must be performed by the hands of one that is very well versed in it , and skilled in all the necessarie circumstances that belong hereto : for example , he must slit the gullet , with a sharp knife , that hath no notches , or cracks in the edge of it , thrusting it nimbly in , as far as needs , that so the blood may issue out in a free uninterrupted stream : which blood is poured upon some dry part of the ground , or into ashes ; and afterwards covered with the said ashes , or part of the earth : as it is commanded , levit. cap. 17. ver . 13. fundat sanguinem ejus , & operiat illum torr'd ▪ he shall pour out the blood thereof , and cover it with dust . 6. they may not cut off a joynt of any living beast , and eat it , either boyled , or raw. 7. they may not kill , in the same day , a cow , and her calf ; nor an ewe , & her lamb ; nor a shee-goat , and her kid ; nor the sire of any beast , with the young , if they know it : as it is commanded , levit. cap. 22. ver . 28. sive illa bos , sive ovis , non immolabuntur una die cum foetibus suis : and whether it be cow , or ewe , ye shall not kill it , and her young , both in one day . 8. if any beast , or bird , of the number of those which it is lawful to eat , die of it self , or were killed in any other manner , then hath been said , they may by no means eat of it . 9. and if by chance it should have had any bone broken in its life-time , in certain parts of the bodie , which are specified by the rabbines ; or if it were any way hurt , so that it might have died of that hurt , they must not eat of it . 10. so likewise , if in the bowels of any bird , there should chance to be found any thorn , or sharp prick , that had got into the bodie of it ; or , in the bodie of any four-footed beast , any impostumation , or swelling , or that the lungs grew to the sides , ( all which particulars they very diligently search into , after they have killed it : ) they must not eat of it : observing all these circumstances , from that which is written , exod. cap. 23. toward the end of the chapter ; and likewise in other places . 11. from this prohibition of eating of blood it is , that they put all their flesh into salt , letting it lie in it for the space of an hour , before they put it into the pot , or pipkin , to be boiled ; that so it may be the more throughly cleansed from the blood : for , otherwise they may not eat of it , unlesse it be rosted . and for this reason also they never boil the liver , because it is wholly made of blood : but they either broil it upon a gridiron , or upon the coles ; or else they rost it throughly . 12. but in the several kinds of fishes which it is lawfull for them to eat , they observe none of all these things aforesaid : because they are not forbidden to eat these in their blood ; or to eat them , though they die of themselves , or otherwise . 13. they may not eat flesh , and cheese , or milk-meats , together : observing this , from what is delivered exod. 23. ver . 19. non coques haedum in lacte matris suae , &c. thou shalt not seeth a kid in his mothers milk : that is to say , thou shalt not seeth any beast , in any milk. whence it is , that they not onely observe , not to eat them together , either boyled , or otherwise ; but they also forbear to eat them , at the same meal ; nor yet will they eat cheefe within an hour , after they have eaten flesh : because they conceive , that haply some of the flesh may stick betwixt their teeth , and so may chance to mixe together with the cheese : but if they eat cheese first , by it self , they may afterwards eat flesh , if they please . 14. and for this reason every one hath several vessels , for the dressing , and serving in of their meat ; and likewise several knives ; one for cheese , and another for flesh ; which have their different marks too , that they may be known by : as hath been formerly said , par. 1. cap. 3. and if by mistake any one chance to dresse either of these in the vessels appointed for the other ; or in case it should be put into it while it is hot , they may not eat thereof ; and the vessel , or dish , if it be of earth , must not be used any more . 15. they eat not any cheese , which is not of their own making , or which they have not seen made , and with their own rennet too : lest by chance there should be mingled together in it , the milk of some forbidden beast , or that some of the skin had been mixed together with the rennet ; and so there would be both flesh , and cheese , in one : or else lest it might have been boiled in a kettle wherein some forbidden thing had formerly been dressed . and that cheese , which they have seen the making of , they set a mark upon ; that so they may know it again . 16. the rabbines have delivered also in their traditions , that it is not lawfull to eat fish , and flesh , together ; because it is not unwholesome so to do : but , now , there are very few that observe this . chap. viii . of their drink . there are some , who observing an ancient tradition of the rabbines , hold it unlawful for a jew , to drink any wine that is made , or ordered by any , but a jew : and this is still observed , amongst the dutch , and eastern jews . but in italy , they observe no such thing ; alleging for themselves , that haply this might have been an ordinance made by some of those rabbines , who lived among idolatrous nations ; that by this means they might avoid all commerce with them : but it cannot have respect unto the people , amongst whom they live ; whom themselves confesse , to be no such men. 2. there are many ceremonies used , in their drinking ; as namely , at the beginning , and end of their feasts , at their marriages , circumcisions , and at other times : at which times they use a certain thanksgiving , over a vessel of wine , and so drink of it : and every time that they drink , both before , and after they have drunk , they say a benediction : as having this liquor in grert veneration , of which it is said , psal . 104. ver . 15. et vinum quod laetificat cor hominis , &c. and wine that maketh glad the heart of man , &c. and in the book of judges , cap. 9. ver . 13. vinum meum , quod laetificat deum , & homines . and the vine said unto them ; should i leave my wine , which cheareth god and man ? &c. chap. ix . of their making their bread. when they have made any bread , that is to say , any lump of dough , of the bignesse of fourtie egs ; they first take a cake out of it ; as it is commanded , num. cap. 15. ver . 20 , & . 21. de primitiis pastarum vestrarum dabitis domino , &c. ye shall offer up a cake of the first of your dough , for an heave-offering , &c. 2. this cake was anciently given to the priest : but now , they take and cast it into the fire , and burn it . 3. and this is one of the three precepts , which the women are enjoyned to observe ; because they commonly make the bread , chap. x. of their manner of sitting at meat . before they sit-down to meat ▪ they are bound to wash their hands very carefully ; wherein the rabbines have delivered very many subtilties , and nice circumstances to be observed : as they have likewise done , about the washing of hands every morning ; as hath been before touched , part. 1. cap. 7. 2. after they are sate down , they use to say , for the most part , the 23. psalm , dominus regit me , &c. the lord is my shepherd , therefore can i lack nothing , &c. and afterwards the master of the house takes a loaf of bread ▪ and faies a benediction over it ; which having done , he breaks it , and gives to each person at the table , a piece of it , about the bignesse of a great olive : and afterwards , every one eats , as much as he pleaseth . and so , the first time that any one drinketh , he sayeth the benediction before set down , part. 1. cap. 9. 3. the rabbines have delivered many particular circumstances , relating to civilitie , and modestie , which are to be observed , during the time of sitting at meat : and in particular , that they must not cast upon the ground , nor trample under feet , any bread , or other meat , that they seem not to despise gods gifts . 4. when they have done eating , they wash their hands , and take up their knives from off the table : because , say they , the table represents the altar , upon which no iron tool was to come : and many use to say the psalm , that was used to be said by the devites in the temple , on that day of the week : and likewise the 67. psalm , deus misereatur nostri , &c. god be mercifull unto us , and blesse us , and cause his face to shine upon us , &c. and if they be three , or more , that eat together ; then doth one of them command a glasse to be washed , and filling it with wine , he taketh it up from off the table , saying with a loud voice ; sirs , let us blesse his name , of whose good things we have been filled : and they answer him , and say , blessed be his name ; who hath filled us with his good things , and by whose goodnesse we live . and thus they proceed , in giving thanks to god , who giveth food to everything : who gave the land of promise to the ancient fathers : beseeching him , that he would again build up jerusalem . after this , the master of the house blesseth them , and prayeth for peace : and having so done , he giveth to each of them a little of that wine , which he hath in his glass ; and he himself also drinks of it : and so they rise from table . part iii. chap. i. of the feast of the sabbath . the jewes have the sabbath in very great . veneration , and far above all the other feastivals ; as being in so many several places of the scripture made mention of , and commanded to be kept , even from the very creation of the world : as namely in gen. cap. 2. and twice , in the decalogue ; besides very many other places ; where the doing of any manner of work is forbidden , and a rest upon that day enjoyned to all. 2. the several works , forbidden upon that day , are reduced by the rabbines to thirtie nine heads ; under which are comprehended all kinds of work whatsoever . and the heads are these ; to plough , to sow , to mow , to bind up in sheaves , to thresh the corn , to winnow it , to try it , to grind it , to sift the meal , to knead dough , to boile , to lop or shread , to whiten any thing , to card , to spain , to wind in scaines , to warp , to weave , to die , to tie , to untie , to sewe , to tear asunder , to build , to break down , to use a hammer , to chase any beast , to kill it , to flea it , to dresse it , to fetch off the hair of the skin of it , to cut it out into joynts , to write , to cancel , to rule paper , or the like , to kindle a fire , to quench it , and to carry any thing from a private place to a publick . these are the general heads , under which are comprised all the particular kinds , that are reducible to these generals : as for example ; to use a file upon any thing , is comprehended under the title of grinding of corn : because that , in both these , one body is reduced into many . so likewise to make any thing to coagulate , or to gather into a curd , is comprised under the. title of building : because that in both these , one body is made up of many : and so in all the rest . and all these things , that are herein to be observed , are with very great subtiltie , and punctualitie delivered by the rabbines ; who have declared at large , how , and in what manner these particulars are to be observed . 3. they may not either kindle , or put out a fire : according to that which is commanded , exod. cap. 35. ver . 3. non succendetis ignem in omnibus habitaculis vestris , die sabbati : ye shall kindle no fire throughout your habitations , upon the sabbath day : and therefore neither do they meddle with any fire , nor touch any wood that is on fire , nor kindle any , nor put it out ; nor do they so much as light a candle upon the sabbath day . and if the place be cold , where they dwell , except they have any stowes , or hot-houses ; or else , have some one that is no jew , to kindle a fire for them ; or , had so ordered the matter aforehand , that the fire should kindle of it self at such a time ; they must even be content to sit in the cold all that day . 4. and therefore they dresse not any meat upon the sabbath day themselves , neither do they cause any others to do it for them : neither may they eat any thing that is either dressed , brought forth into the world , or any fruit gathered in , upon that day . 5. they may not carry any burthen upon that day ; and therefore no man is to have upon his back anything , that is not of his necessarie apparel , and tied on : for otherwise , they say , it is to be accounted as a burthen , or load . and the same is observed by the women , in their dressings , and in that of their children , and servants ; and even of their beasts also : seeing it is so commanded , exod. cap. 20. and likewise deuter. cap. 5. ver . 14. non facies in eiquicquam operis , &c. in it thou shalt not do any work , thou , nor thy son , nor thy daughter , nor thy man-servant , nor nor thy maid servant , thine oxe , nor thine asse , nor any of thy cattel , &c. 6. it is not lawfull to treat upon any publick affairs , or to make any bargain , or to make any order , touching buying , selling , giving , or taking into possession : as it is written , isaiah , cap. 58. ver . 13. si averteris a sabbato , &c. if thou turn away thy foot from the sabbath , from doing thy pleasure on my holy day , and call the sabbath a delight , the holy of the lord , honourable ; and shall honour him , not doing thine own ways , nor finding thine own pleasure , nor speaking thine own words , &c. 7. they may not touch , or handle , any thing of weight , or burthen , nor any tool , or instrument , of any act , or work , that may not be done upon the sabbath . 8. they may not walk above a mile from the citie , or place where they dwel , that is to say , two thousand yards . 9. there are besides these things , many other particulars , forbidden by the rabbines , for the more certain avoiding of all manner of businesse , or work of handicrafts to be done that day : as for example , the handling of any money , which is the cause , and occasion of all manner of trading : as likewise riding on horseback , going by water , playing upon any musical instrument , or bathing . 10. in case of any persons being ill or diseased ; if the grief require onely the chirurgeons hand , there are many , and severe restraints laid upon them by the rabbines . but if the physicians help be necessarie , if he esteem it a sicknesse of any danger , although it be not great , and so likewise in case of any woman being newly brought to bed , the physician hath libertie to do any thing . 11. on friday then , every one provides himself of whatsoever he shall need the day following : as the children of israel did of old , in gathering their manna : as it is written , exod. cap. 16. ver . 5. die autem sexto , parent , quod inferant , &c. and it shall come to passe , that on the sixt day they shall prepare that which they bring in ; and it shall be twice as much as they gather daily . and they account it a good work , to spend liberallie that day , in honour of the feast : as it is written in isaiah , cap. 58. ver . 13. et glorificaveris eum &c. and shalt honour him , &c. and they willinglie employ themselves , even in the meanest offices , that are any whit tending to the honour of the sabbath . 12. they do not begin any kind of businesse , or work , upon the friday , unlesse they are very well able to finish it fully , some while before the evening comes on : and when it is now within an hour of sun-set , they set their meat on the fire in the best manner they can , that so it may be readie to eat , against the next day : and having done this , they make an end of working any more , till the sabbath be over . in many cities there is one that is appointed to go about , and proclaim the approaching of the sabbath , about some half an hour before the time that it is to begin : that so they may dispatch , and quit their hands of all manner of businesse whatsoever , before the beginning of the feast . 13. when the 23. hour then of friday is now come , about half an hour before sun-set , the feast is understood to be begun ; and then also the forbearing from all works that are forbidden , begins to take place . and now the women are bound to set up a lamp in the house lighted , which used to carry four , or six lights at least : and this lamp burneth the greatest part of the night . they also spread the table with a clean table-cloath , and set bread upon it ; and over the bread , they spread a long narrow towel , which covers it all over : and this is done , say they , in memorie of the manna in the wildernesse , which in like manner descended upon the earth , being covered beneath , and having a dew on the top of it ; and on the sabbath , it fell not at all . 14. there are many that shift themselves at that time , putting on clean shirts , and washing their hands and face ; and so go to the school , where they say the 92. psalm : bonum est confiteri domino , &c. it is a good thing to give thanks unto the lord , and to sing praises unto thy name , o thou most high , &c. together with the accustomed prayers ; withall , naming the sabbath in their prayers : and rehearsing those verses of genesis , cap. 2. igitur perfecti sunt coeli , & terra , &c. thus the heavens , and the earth were finished , and all the host of them . and on the seventh day god ended his work , which he had made , &c. and god blessed the seventh day , and sanctified it , &c. 15. then do they return , each man to his home ; and if they salute any one that night , they do dot say unto him , good even ; nor the next day , good morrow ; but alwaies their salutation is , a good sabbath to you : and so the fathers blesse their children , and the masters their scholars ; and some use to say certain verses , in praise of the sabbath , either before , or after meat , according as the custome of the place is . 16. when they are set down to meat , the master of the familie takes a bowl of wine in his hand , and saying the afore-cited verses of gen. cap. 2. igitur perfecti sunt coeli , & terra , &c. he giveth thanks to god , who hath given them the commandment of keeping the sabbath : and so he blesseth the wine , and drinketh of it ; and afterwards gives a little of it to each person at the table with him . then doth he rehearse the 23. psalm : dominus regit me , &c. the lord is my shepherd , therefore can i lack nothing , &c. and so blesseth the bread , and giveth of it to all : and after this they eat , every one as much as sufficeth him : as they likewise do , each meal the day following . when they have done , then do they wash their hands ; and so perform all those other ceremonies , that we have before set down , par. 2. cap. 9. speaking of their manner of sitting at meat . some use to say , after meat , the 104. psal . benedic anima mea domino , &c. blesse the lord , o my soul , &c. 17. the next morning they rise later , then they usuallie do on the week daies , and go to the school ; where , after the singing of many psalms , and the accustomed prayers , together with certain laudatory prayers , in honour of the sabbath , they take out the book of the law , before spoken of , and read the lessons , or portion of it , appointed for that day ; and this is done by seven persons : after this , they read some place or other , out of the prophets , which they find to be most suitable to the ordinarie lesson for the day : and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haphtarah , lectio dimissoria , a dimissory lesson : and this is read by some child , for the most part , to exercise him in reading the scripture . 18. after this , they take the said book , and holding it up on high , that it may be seen by all , they blesse all the assistants . 19. then is there a solemn benediction said , for the prince of that state , under which they live ; wherein they pray to god , that he would preserve him in peace , and quietnesse , and that he would prosper him , and make him great , and powerful , and that he would also make him favourable and kind to their nation : observing to do thus , from that passage in jerem. cap. 29. ver . 7. et quaerite pacem civitatis , &c. and seek the peace of the city , whither i have caused you to be carryed away captives ; and pray unto the lord for it : for , in the peace thereof , shall ye have peace . after this , they say another prayer , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , musaph , additamentum , an additional prayer ; wherein is read the sacrifice that was wont to be offered in the temple : and thus is their morning prayer ended . 20. they have their sermons also , or preaching ; which is performed , either in the the morning , or in the afternoon , in the school , or some other place designed for that purpose : wherein they treat of good manners , and reprove vices , fitting their discourse to the ordinarie lesson for the day , that was taken out of the pentateuch , and citing many sentences out of the rabbines : as hath been formerly declared , par. 2. cap. 1. 21. in the evening they repair to the school again ; where , after the ordinarie prayers are said , there is added a commemoration of the sabbath ; and the beginning of the lesson for the week following is read , out of the pentateuch , by three persons . 22. they use to make three meals , that is to say , they sit down to meat three times , during the time that the sabbath lasteth : namely once , on friday night , and twice the day following : doing this , in honour of the feast . and the table-cloth continues laid all the day long . 23. in the evening , when the time is come that they can now see three stars of the middle magnitude , they account the sabbath to be at an end ; and it is now lawfull to do any manner of work , so soon as ever the evening prayer is begun ; to which they make the lesse haste , that they may not seem to anticipate , or end the sabbath before the due time . 24. they adde , to the ordinarie evening prayers , a certain commemoration , or acknowledgment of the sabbaths , being a day distinguished , and set apart , from the week-daies : saying also the 91. psalm . qui habitat in adjutorio altissimi , &c. he that dwelleth in the secret place of the most high , shall abide under the shadow of the almighty , &c. and many other verses out of the scripture , treating of blessings , and prosperitie , and the like . 25. then returning , each man to his own home , they light a torch , or lamp , with two wicks in it at least ; and taking a bowl of wine in one hand , and sweet spices in the other , they say certain verses out of the prophets , touching prosperitie and blessings ; and also out of the 116. psalm . calicem salutis accipiam , &c. i will take the cup of salvation , and call upon the name of the lord : and likewise out of esther , cap. 8. ver , 16. judaeis autem nova lux , &c. the jewes had light , and gladness , and joy and honour : and the like ; praying withall , that the week following may be prosperous unto them . after this they blesse the wine , and the sweet spices , withall smelling to them , that so they may seem to begin the week with delight , and pleasure : then do they also blesse the light of the fire , which as yet hath not been made any use of ; withall looking upon their own heads , because now they may fall to their work again . and all these things are , with them , of very mysterious signification . now the meaning of all this is , to signifie , that the sabbath is now ended , and that that instant of time divides it from the working-daies : and having so said , it is quite finished . now all this ceremonie is , for the same reason , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , habdalah ; which is as much as to say , distinction : which being now ended , they cast a little of the wine upon the ground , in token of joy , and gladnesse ; and some use to sing certain songs , and verses , ominating prosperitie , and good fortune the week following . and from henceforth it is lawfull for them to do any work . 26. when they salute one another that night , they do not say , god give you a good night ; but , god send you a good week . chap. ii. of the beginning of their moneths ; and of their order , and names : and of the thirteenth moneth . the jewes reckon their moneths , according to the revolution of the moon : so that every moneth contains 29 daies , and the third part of a day : and every new-moon is the beginning of a moneth . 2. heretofore in ancient times , they were used to send forth two , out of the sanhedrim , that is to say , the judges of jerusalem , to be witnesses of the new moon 's appearance : which as soon as they had discovered , they presently returned , and gave notice thereof to the rest of the judges ; who immediatly appointed , and published that day to be , caput mensis , the head , or beginning of the moneth : and in this manner did they order the businesse , for the finding out the times , that all their feastivals were to be kept at . but now since the destruction of the temple , it is done by computation ; and there is yearly a kalendar , or monethly almanack made , and printed , by which they may find out the age of the moon , together with the time of its change , and the four quarters , with all the feastival daies throughout the yeer , and all other the like things . and they now set down in their kalendars , the feastival daies of the christians also , for the better ordering of their businesse , and affairs , wherein they have to deal with them. 3. their caput mensis , which sometimes is two daies together , that is to say , the end of one moneth , and the begining of the next , is a feastival time with them . as it is commanded , num. 10. ver . 10. also in the day of your gladnesse , and in your solemn daies , and in the beginnings of your moneths , ye shall blow with the trumpets over your burnt-offerings , &c. and also because there was then a new sacrifice to be offered : as is enjoyned in the 28. chap. ver . 11. and in the beginnings of your moneths , ye shall offer a burnt-offering unto the lord ; two young bullocks , and one ram , &c. but yet it is lawful , on these daies , to do any manner of work , or businesse : onely the women use to abstain from working , on these daies . the solemnitie of these feasts is shewed , chiefly in feeding more plentifully , and being more frolick at their meat . 4. at the time of prayers , there is notice given to all , that that day is the beginning of the moneth : and so they say certain psalmes , from the 113. unto the 118. then do they take out the book of the law ; and the lesson is read by four persons . after this they adde the musaph ; wherein they make mention of the sacrifice , that was wont to be offered upon that day . 5. the next sabbath eve , after the change of the moon ; or else , the next evening after the new moon hath first appeared , they all meet together , and say a laudatorie prayer to god , who hath created the planers , and that reneweth the light of the moon : and leaping uptowards heaven , they pray that they may be defended from their enemies , repeating that verse out of exod. cap. 15. fear and dread shall fall upon them , &c. and they commemorated the prophet david : and so saluting each other , they depart , each man to his several home . 6. the names of the moneths are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tisri , hassuan , kisleu , tebeth , schebath , adar , nisan , jiar , sivan ; tamuz , ab , elul : answering to our moneths , september , october , november , december , january , february , march , aprill , may , june , july , august : beginning to reckon them , from tisri , that is , september : as we shall shew hereafter more fully , chap. 5. when we come to speak of their caput anni , or beginning of the year . 7. now that they may make the solar , and lunar year equal ; every revolution of nineteen years , they make seven to consist of thirteen moneths ; that is to say , every second , or third year , one : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meubar , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 schanah meubereth , annus intercalaris , or a leap-year : and they make the moneth adar , which falls betwixt our february , and march , to be double , the first adar , and the second adar ; and this later they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veadar . chap. iii. of the feast of the passeover . upon the 15. of the moneth nisan , which is , for the most part , of our aprill , the feast of the passeover , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pesach , begins ; which was instituted , in memory of their comeing forth our of egypt ; and was commanded to be kept seven daies together : but they keep it eight daies , all those jews that inhabite not in jerusalem , and the country thereabout ; following the ancient custome of keeping it , which was in use , before they had any kalender , or way of computation , to be directed by ; but were informed by the sanhedrim , when the beginning of each moneth was to be kept ; as we have shewed , in the precedent chapter . this feast is commanded to be kept , exod. cap. 12. ver . 14. which command is also repeated in many other places , where they are continually put in mind of it , and urged to the keeping thereof . 2. the two first daies , and the two last , are solemn feastivals ; insomuch , that , upon these daies , it is unlawfull to do any manner of work , or businesse ; in like manner , as it is on the sabbath : onely they are permitted to kindle fires , and to dresse meat ; and likewise to carry any thing from one place to another : and as for the four middlemost daies , they are onely in them forbidden to labour ; but they may handle money : and there are onely some few other things , wherein they are different from the rest . 3. in all the time of these eight daies , they may not either eat , or have in their house , or in their power , any leavened bread , or leaven ; but they are to eat unleavened bread onely : as they are commanded , exod cap. 12. ver . 15 , 16 , 17 , 18 , 19. septem diebus fermentatum non invenietur in domibus vestris , &c. seven daies ye shall eat unleavened bread ; even the first day you shall put away leaven out of your houses , &c. for whosoever eateth that which is leavened , even that soul shall be cut off from the congregation of israel , &c. 4. and therefore they begin , before the passeover , with all the diligence , and care they can , to put away all leaven , or any thing that hath had leaven in it , out of their houses , and out of their power ; searching all their cupboards , and bins , and cleansing the whole house , and whiteing it all over : and they provide themselves also of new utensils for their kitchin , and table ; or else they new-make the old again , and scowr them well ▪ or else they have a select number of vessels , set apart for the use of the passeover onely : that so they may be certainly assured , that they use not any thing , during those eight daies , that hath had leaven in it . and for this cause also , the evening before the vigil , or eve of the passeover , do they use to lay , up and down , in certain places of the house , little pieces of bread ; which the master of the familie , having a wax light in his hand , is to go about searching after ; to see , if by this means , he may chance to light upon any other morsels , or scraps of bread , lost in some hole or other : which pieces of bread they take , about the fift hour of the day following , and cast into the fire , and burn it : in token that the prohibition of eating leavened bread now begins to be in force ; saying withal some certain words , intimating the putting away of all leaven out of their houses , and out of their power ; if not effectually , yet at least intentionally , and to the utmost of their power . 5. and now do they begin to make such a quantitie of unleavened bread , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matzoth , as may serve for their whole houshold to eat , during those eight daies ; having an especial care of their meal , so soon as ever it comes from the mill , that it neither take vvet , nor be over-heated ; least by this means it should chance to rise , or prove leavened : but when they make their unleavened bread , they mixe water and meal together , and so kneading it into dough , they make it up into flat cakes , of divers forms , and shapes , and immediately put them into the oven to be baked : and these cakes they keep , as neat and clean as they can ; eating them instead of bread , so long as the feast of the passeover lasteth . they also make , for those that are daintie , and of tender stomacks , and such as are sick , a richer sort of cakes , with egs , and sugar mixed amongst it ; but these cakes are to be unleavened also : and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matzah aschirah , rich unleavened bread. 6. upon the vigil , or eve of the passever , which is on the 14. day of the moneth nisan , all their first-born use to fast ; in memorie , that , the night following , god smote all the first-born of egypt . 7. in the evening they all repair to the school , to prayers ; which being ended , they return home to their houses , and sit down to meat , the table having been laid before , in the day time , and furnished with the greatest varietie , and pomp , that possibly they can . and instead of those ceremonies that were anciently to be used , at the eating of the pascall lamb , expresly set down , exod. cap. 12. where they are commanded to eat it with bitter herbs ; et edent , &c. et azymos panes , cum lactucis agrestibus , &c. and they shall eat the flesh in that night , rost with fire , and unleavened bread , and with bitter herbs shall they eat it , &c. they have now onely some part of a lamb , or a kid , brought in , in a dish , with certain bitter herbs about it , as smallage , endive , lettice , and the like ; together with another little vessel , with a certain sauce in it : in memorie of the brick , which they were forced to make for the egyptians . and so the master of the house , taking a bowl of wine in his hand , makes a certain narration , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , agadah , wherein are reckoned up all the miseries they underwent ; and all the miracles , with which god brought them up out of egypt ; giving thanks to god for the many great benefits , which they had received at his hands : and then do they begin the 113. and all the five following psalmes , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hallel ; and so they fall to their meat . after supper they say the rest of the forementioned psalmes , together with some certain praises , and songs , tending to the same purpose ; and so they go to bed : doing all the same things , the day following . 8. the prayers in the morning , are here , as in all the other feastivals , onely the ordinarie , daily prayers ; adding withall some certain passages , that are pertinent to the present occasion ; and repeating the aforesaid psalmes , from the 113. to the 119. then do they out take the book of the pentateuch , and five persons read in exodus , cap. 12. and in other places where mention is made of the sacrifices which were to be performed at the passeover , as in num. cap. 28. and these they afterwards repeat over again , in their musaph , or additional prayer : and then do they read , out of the prophets , some passage , which is suitable to the ordinarie lesson for the day , which was taken out of the pentateuch , called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haphtarah , as they use to do on the sabbath : and they likewise do the same in the afternoon , making withall a commemoration of the feast ; and they also blesse the prince , under whom they live ; as upon the sabbath . 9. the very same things are done , the two last daies of the feast : save onely ; that they do not , on the last evening , do the same , which they did on the first . 10. at the end of the feast , they use the same ceremonies , which they do on the sabbath , which they call habdalah ; of which we have formerly spoken . onely they use the words barely , without the ceremonie of smelling to any sweet spices ; and so they return to their eating of leavened bread again . 11. from the second evening of the said passeover , they begin to reckon 49. daies , unto the feast of weeks , which then followes ; accounting from the day , whereon they offered the sheaf of wheat , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omer , manipulus , a sheaf : and therefore this they called , numerare omer ; to reckon omer ; or , the daies before harvest : as it is commanded , levit. cap. 23. ver . 10 , & 15. numerabis ergo ab altero die sabbathi , in quo obtulisti manipulum primitiarum , septem hebdomadas plenas , &c. and ye shall account unto you from the morrow after the sabbath , from the day that ye brought the sheaf of the wave-offering ; seven sabbaths shall be compleat , &c. and every evening following , after they have said a benediction to god , for giving them this precept , they say , to day are so many dayes past of the omer . 12. and during the space of the first 33. daies of the omer , they make shew of a kind of sadnesse in their countenances ; neither doth any of them either marry a wife , or make himself any new clothes , or cut his hair , or publickly make shew of any mirth at all : because they have a tradition , that at this time , that is to say , betwixt the second day of the passeover , and the 33. day after , there was a very great mortalitie happened , among the disciples of a great person , named rabbi hachiba , wherein some thousands of them died : and that on the 33. day , it ceased : and therefore they call this day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chag , dies festus , a feastivall day ; wherefore they make good chear upon it , and are merry ; neither do they any longer shew any tokens of sorrow , as they did before . chap. iv. of the feast of weeks , or pentecost . when the fiftieth day of the aforesaid account is come , which falls out to be upon the sixth of the moneth of sivan , they then celebrate the feast of weeks , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , schebuoth : which is so called , because it is kept , at the end of seven full weeks , accounted from the passeover , as hath been formerly said . it is also called in the scripture festum primitiarum , the feast of the first fruits : because at this time they were commanded to bring an offering , to the temple , of the first of their fruits : as you may see , deut. cap. 26. it is also called festum messis , or , the feast of harvest ; because they now first began to put the sickle into their corn. this feast is commanded to be observed , exod. cap. 23. & levit. 23. and in num. cap. 28. and in divers other places , where it is mentioned , under several names . at this time , they keep it two daies together . 2. these two daies they keep holy , in like manner , as at the passeover ; abstaining from all manner of work , or businesse , as they do upon the sabbath : onely they may make fires , and dresse meat ; and also carry any thing from one place to another . 3. they have a tradition , that , at this very time , the law was given , upon mount sinai : according as it is delivered exod. cap. 19. and therefore they use to adorn , and trim up their schooles , and places where they read the law , and their houses also , with roses , flowres , garlands , and all manner of florishing boughes , and the like . 4. their prayers they use , are the same that at other feasts : and they also take out the book of the law , reading the sacrifice , that was to be done at this feast ; then the haphtarah , out of the prophets ; adding a benediction , for the prince under whom they live : and in the afternoon there is a sermon made , in praise of the law. 5. when the evening of the second day is come , they use the ceremonie of the habdalah ▪ as hath been said , touching the end of the passeover ; in token , that the feast is now ended . chap. v. of their caput anni , or beginning of the year ; and of the first moneth , called elul . it was once a great controversie among the talmudists , at what time of the year the world was created : some of them said , it was in the moneth nisan , or march ; that is to say , in the spring : others again maintained , that it was rather in the moneth tisri , or saptember ; because autumn then begins . and this opinion prevailed , so that it was thenceforth concluded , that the world began in the autumn , on the moneth tisri : which moneth they also ordained to be accounted the beginning of the year . so that notwithstanding that we find in the holy scripture , that they were commanded by god , to account nisan , the first moneth of the year : as appears plainly out of exod. cap. 12. ver . 2. mensis iste vobis principium mensium , &c. this moneth shall be unto you the beginning of moneths ; it shall be the first moneth of the year to you , &c. and so , following this order of reckoning nisan the first , they would end with adar , which would be the twelfth , and last moneth of the year : yet notwithstanding it was afterwards decreed , that tisri , or september , should be the first moneth , and the beginning of the year . 2. the first , and second daies then of the moneth tisri , are a feastival to them , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rosch haschanah , caput anni , the head , or beginning of the year : as it is enjoyned livit . cap. 23. ver . 24. mense septimo , prima die mensis , erit vobis sabbatum , &c. speak unto the children of israel , saying ; in the seventh moneth , in the first day of the moneth , shall ye have a sabbath , &c. and all manner of work , or businesse , is prohibited , in like manner , as at the passeover , and the feast of weeks : as hath been declared in the precedent chapters . 3. and for as much as they have a kind of ancient tradition , that god , at this time especially , judgeth all the works of men , that they have done the year passed ; and also disposeth of , and ordereth all that is to happen the year following ; as if , this day being , as it were , the natalitium , or birth-day of the world , he at this time examined , and considered more strictly , of all the accidents that had come to passe : therefore do they begin , on the first day of elul , which is the moneth immediately going before , to think of acts of penance ; and , in some places , they rise before day , and say prayers , make confession of their sins , and rehearse the penitentiall psalms . and there are many among them , that indict themselves fasts , do penance , and give alms to the poor ; continuing on this course , till the day of pardon comes , which we shall speak of in the following chapter ; that is to say , for the space of forty daies . and on the first day of the moneth elul , they sound a horn ; for the reasons , which shall be hereafter specified . 4. but these things are generally done by all of them , at least a week before the feast , and especially upon the vigil , or day before the said feast begins : at which time many among them wash themselves , and cause themselves to be beaten , and whipt ; observing , not to exceed the number of scripes , set down , deuter , cap. 25. ver . 3. et plagarum modus ita dunta●at , ut qua●r agenarium numerum non excedat , &c. fourty stripes he may give him , and not exceed , &c. and therefore in whipping one another , they give but 39. stripes ▪ and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , malcuth , regnum , the kingdomè of severity . 5. the eve before the first day of this feast , they go to the school , where saluting each other , they say , one to another , be thou written into a good year ▪ and the other answereth ; and thou also . and they use , at this feast , to have alwaies upon the table , honey , leaven , and diverse other things to signifie increasing , and growth , and to ominate a sweet , and a happie yeer to follow ; and many the like ceremonies do they use , all to the same end . 6. the morning of the first of these two daies , they go to the school , and many of them apparel themselves all in white , in token of cleannesse , and as a sign of penitence : and many also , especially of the dutch jewes , apparel themselves in the same habit now , that they have provided for their funerals , and intend to be buried in : and they do this , in sign of the greater contrition . when they are met together in the school , they say a greater number of prayers , then ordinarily they use to do ; praying that the succeeding yeer may be prosperous unto them , and begging pardon of all their sins . then is the book of the pentateuch taken out , and the lesson for the day is read by five persons : then the sacrifice that was wont to be performed on that day , described , num. cap. 28. after this , the haphtarah out of the prophets is read , and so they say a benediction for the prince . 7. after this , they blow a horn , which is to be a goats horn , giving with it thirty blasts in all ; of which , some are to be held out in length , and others to be short broken ones . this they observe , from that passage in levit. cap. 23. ver . 23. repeated also , num. cap. 29. ver . 1. and in the seventh moneth on the first day of the moneth , ye shall have an holy convocation , ye shall do no servil work ; it is a day of blowing the trumpets unto you . and this is done , they say , to strike a terrour into themselves , and to put themselves in mind of the judgment of god , and to induce them to repent them of their sins . after this , they say the musaph , or additionall prayer : and many other things they add , which are proper to the day , and the businesse in hand : and then , lastly , they sound the horn again , in the same manner as before . then returning home each man to his house , they sit down to meat ; and so spend the rest of the day in hearing sermons , and other religious exercises : and all these things are in the same manner done over again , the day following . and upon the second day , in the evening , when the feast is now ended , they say the habdalah ; as in all the other feasts , before-mentioned . chap. vi. of the day of pardon of sins , or expiation , called chipur . immediately after the two daies of the feast of the beginning of the year , they fall to doing of penance , rising to prayers before day-light : and this they continue doing , untill the tenth day of the said moneth tisri : which tenth day is a fast , for the obtaining pardon of their sins , and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jom hachipur , dies expiationis , the day of expiation , or pardon of sins : as we find written , levit. cap. 23. ver . 27. decimo die mensis hujus septimi dies expiationum erit , &c. also on the tenth day of this seventh moneth there shall be a day of atonement , it shall be an holy convocation unto you : and ye shall afflict your souls , and offer an offering made by fire unto the lord , &c. and they are prohibited from doing any manner of work , or businesse , as upon the sabbath : and they fast all day without eating or drinking any thing . 2. the vigil , or evening before this fast , they were wont heretofore to use a certain ceremonie with a cock , swinging it about their head , and giving it up in exchange of themselves , and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caparah , or reconciliation . but this custome is now left off , both in the east , and in italy , as being a thing both superstitious , and groundlesse . 3. on this day they feed very plentifully , considering that they are to fast all the next : and many go into bathes , and wash themselves ; and they cause themselves to be whipt also , undergoing the aforementioned discipline , of the 39. stripes , called malchuth . and there are some among them so conscionable , as that if they have wronged any one in any thing , they make restitution ; and ask pardon of all that they have offended ; and also pardon all persons whatsoever , that have injured them at all . they also give alms to the poor : in a word , they do all things whatsoever , that can be required to true and hearty repentance . 4. two or three hours before night , they go to their afternoon prayers ; and after this , to supper : and they make an end of eating before sun-set . afterwards , many of them put on white garments , or else the habit they intend to be buried in , as hath been said before : and so they go , bare-footed , to the school , which on this day is all hung about with several lights , as lamps of oyl , and wax tapers : and now do they say many penitentia prayers , and make confession of their sins ; every nation according to their own custome , and usage ; but these devotions last for the space of three hours , at the least : and thus having finished here , they go home to bed . yet some there are , that stir not out of the school all night long , but continue saying their prayers , and now and then psalms , sleeping very little , nor not at all . 5. in the morning following , as soon as it is day-light , they all repair to the school again , in the aforesaid habits ; and there they stay till night , continually praving and saying of psalms , and making their confessions , and craving pardon of god , of the sins they have committed . the devotions of this day consists of four parts : the first , is , that of the morning , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shackrith : the second , the additional prayers , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , musaph : the third , the afternoon service , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mincha : and the fourth and last , the evening prayers , which they call . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nehilah . at the schakrith , and mincha , they take out the book of the law ; and in the morning , six persons are invited to read in it ; but in the afternoon , they call but three to it : and after this , they read the haphtarah , or lesson out of the prophets . 6. at the musaph , or additional prayers , they read the sacrifice of that day ; & then do they make a commemoration of the great solemnitie that was wont to be celebrated by the high priest on that day ; at which time onely , throughout the whole yeer , it was lawfull for him to enter into the sanctum sanctorum , or holy place , to burn incense , and to cast lots upon the two goats ; one lot for the lord , and the other lot for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , azazel , the scape-goat : as it is commanded , levit. cap. 16. 7. when it is now night , and that they can see the stars appear , they then blow the horn , as they did at the feast of the beginning of the yeer ; to signifie , that the fast is ended : and so going out of the school , they salute one another , wishing each other that they may live many yeers : and then do they blesse the new moon ; as hath been touched before , par. 3. cap. 3. and so going home to their houses , they say the habdalah , and so go to their meat . chap. vii . of the feast of boothes , or tabernacles . vpon the fifteenth day of the said moneth tisri , is the feast of boothes , tabernacles , or tents , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , succoth , tuguria : in memorie , that the children of israel , at their coming up out of egypt , made use of such , in the wildernesse : as you may find , levit. cap. 23. ver . 42 , & 43. habitabit is in umbraculis septem diebus , &c. ye shall dwell in boothes seven daies : all that are israelites born , shal dwell in boothes : that your generations may know , that i made the children of israel to dwell in booths , when i brought them out of the land of egypt . and therefore every man maketh him one of those boothes , in some place about his house , in the open air , covering it at the top with green boughes , and walling it about , and trimming it up as handsomely as he can . there are many nice circumstances set down by the rabbines , to be observed , concerning the height , bignesse , and form , or manner how they are to bee made : which we shall here omit . in these boothes they eat and drink , and some there are that sleep in them , and keep altogether in them , ( during the eight daies of the feast ) as at other times they do in their houses . 2. this feast continueth nine daies , that is to say , seven daies , which are commanded in the law ; and one more , which they adde , out of an ancient custome : as hath been formerly said , in the feast of the passeover . par. 3. cap. 1. and one more , commanded num. 29. to be a more solemn assemblie , then any of the seven . dies quoque octavus erit celeberrimus , &c. on the eighth day ye shall have a solemn assemble : ye shall do no servil work . the two first , and the two last daies , are solemn feastivals ; but the five intermediate are not so : like as hath been formerlie said , in the feast of the passeover . 3. the form of prayers is the same , that upon other daies ; onely there is some commemoration made , of the reason of the feast , and its original : they also say the six psalmes , from the 113. to the 119. called hallel : then do they take forth the book of the pentateuch , and read in it ; afterwards they say the haphtarah , and say a benediction for the prince , under whom they live : then the additionall prayer , called musaph , wherein they commemorate the sacrifice , that was wont to be offered that day , described , numb . cap. 29. namely , on the first day 13. bullocks ; on the second , 12. on the third , 11. &c. till it came to 70. in number , throughout the whole seven daies : and on the eighth , they sacrificed one bullock onely . 4. they also take a branch of palme-tree , and three boughes of mirtle , and two of willow , and a citron which must be a fair one , and every way perfect : and binding all these boughes together , when in their prayers at the school they come to the aforesaid psalms , called hallel , holding the boughes in their right hand , and the citron in their left , clapping them together , they shake them about , holding them forth toward the four quarters of the world , and moving them upwards , and downwards : this they do , observing the command given , levit. cap. 23. s●metisque vobis die primo fructus arboris pulcherrimae , &c. and ye shall take you on the first day the * boughes of goodly trees , branches of palm-trees , & boughes of thick trees , and willowes of the brook , and ye shall rejoyce before the lord your god seven daies . then do they all go round about the table , or woodden altar , whereon they use to lay the book of the law , when they read in it , every day once ; singing withal certain hymnes , and swinging their boughet about in one hand , and the citron in the other : because , thus they were of old used to do in the temple , round about the altar . 5. on the seventh day , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hos●anah rabbah , the great hosanna , they adde to their former bundle of boughes , other branches of willow , and go round about the school seven times , and say the 29. psalm , afferte domino fidei israel , &c. give unto the lord , ( oye sons of the mighty . ) give unto the lord glory and strength . and they keep that day somewhat more solemnly , then they do the five intermediate daies . 6. the ninth , and last day of the feast , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shimchah torah , laetitia propter legem ; that is to say , their joy for having finished the law : because that at this time they make an end of reading over all the pentateuch , according to the division of it into so many lessons , or sections , as there be weeks in the year : as hath been formerly said , part. 1. cap. 11. it being so ordered , that the reading over of the whole pentateuch , should be finished , at the same time that the year also ends . 7. there are at this time , chosen , in every school , two , which are called sponsi legis , bridegrooms of the law : one of which , is to read the end of it , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kathan torah , sponsus the bridegroom of the law ( ended : ) and the other is presently to begin it again ; and he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kath●● beres●hith , sponsus principi ; the bridegroom of the beginning ( of the law. ) which two persons are to expresse some tokens of joy ; and thus they do , in all the several schools : and so this whole day , is a day of rejoycing . chap. viii . of their fasts ; commanded , and voluntary . upon the 17. day of the moneth tamuz , or june , they observe a fast ; in memorie of certain disasters , that have befallen the citie jerusalem upon that day : and particularly , because they have a tradition , that it was upon this day , that the first tables were broken in pieces by moses , upon the children of israel's making to themselves the golden calf . 2. all their ordinarie , commanded , fasts begin upon one evening , and end upon the evening following ; during which space of time , they neither eat , nor drink any thing , little or much ; till such time as the stars begin to appear . 3. in the morning , at their prayers in the school , they adde to the usual prayers of the day , certain confessions of sins , and withal make a sad rehearsal of the disasters that had befallen them upon this day : then do they take out the book of the law , and read in exod. cap. 32. ver . 12. &c. et oravit moses , &c. and moses besought the lord his god , and said : lord why doth thy wrath wax hot against thy people , &c. in the afternoon , at the mincha , or afternoon service , they read the same things again : and for the haphtarah , or lesson , out of the prophets , they read that place in isaiah , cap. 55. ver . 6. quaerite dominum , dum inveniri potest , &c. seek ye the lord , while he may be found : call ye upon him while he is near . 4. there are some , that will neither eat flesh , nor drink wine , from the said 17. day of tamuz , or june , till the 9. of the moneth ab , or july ; that is to say , for three full weeks together : but this is more then they are bound to do : and they do it , because that all these daies have been unfortunate to the house of israel . 5. upon the 9. of the said moneth ab , or july , they observe a more severe fast then ordinarie ; and they call it , by the name of the day of the moneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tischah beab , nona mensis julii , the ninth of july ; because that , upon this day , the temple was twice burnt down , at the taking of jerusalem ; the first time by nabuchadonozar , and the second time by titus , son to the emperour vespasian . they begin this fast , an hour before sun-set , or thereabout ; and neither eat , nor drink any thing , but go barefooted , and forbear also to wash themselves , till the evening following , when the stars now begin to appear . 6. at night they repair to the school , at the ordinarie time of evening prayers : and there , they all sitting upon the ground , the lamentations of jeremy are read : and the morning following they do the like , adding withal many other passages , tending all to sorrow , and lamentation . and thus they continue all that day ; neither may they any way refresh , or recreate themselves , nor so much as studie , or read the law , nor any other book ; except it be the book of job , or jeremy , or the like melancholy , sorrowful discourses . 7. the next sabbath after this fast , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nachamu , that is to say , a day of consolation ; and therefore reading the 40. chapter of isaiah , for the haphtarah ; consolamini , consolamini popule meus , &c. comfort ye , comfort ye my people , saith your god : speak ye comfortably to jerusalem , &c. they go on , comforting one another with the hopes , that they shall yet see jerusalem , and the temple , built up again . 7. on the third day of the moneth tisri , or september , which is the next day after the feast of the beginning of the year , they have another fast , keeping it after the usual manner , from evening to evening : and the reason of their observing this fast , is , because that this is the day , on which gedaliah , the son of ahikam , who was onely left remaining for the defence of the residue of the house of israel , and was a just man , was slain . and because it is one of the daies of penance ; which happen at this time of the year , therefore do they take occasion , in their prayers , to make a solemn commemoration of this just person ; and keep a fast : calling the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tzom gadaliah , jejunium gadaliae , the fast of gedaliah . 9. after this , followeth the fast of chipur , or day of expiation : spoken of , formerly , chap. 6. where it is described at large . 10. upon the 10. of tebeth , or december , there is another yearly fast ; because that , upon that day , nebuchadnezzar began to lay siege to jerusalem , and afterwards took it . 11. on the 13. of adar , or march , which is the day before the feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purim , which is kept in memorie of the things which queen esther did for the jewish nation , they observe also a yearly fast ; because that esther her self fasted also , at that time ; as you find it written in the book of esther . 12. and these are all the fasts that are commanded them in the law : but they have besides , other , which the severall nations use to observe : as the dutch , for example , after the feast of the passeover , and that of tabernacles , make three fasting-daies ; one monday , one thursday , and another monday again : and the reason they give , for so doing , is , because the precedent feast being eight daies long , they might haply have committed some sin or other , during that space of time . and so they likewise fast , the eve before the feast of the beginning of the year : and some there are among them , that keep a fast the day before the beginning of every moneth . 13. and if any man have a mind , out of particular devotion , or penance , to indict himself a fast , besides all these ; he then , on the evening before the day he intends to fast , before the going down of the sun , ( except it be , in case of fasting upon any dream ; as hath been formerly declared , part. 1. cap. 4. ) saith thus : i take upon my self to fast to morrow . and having so said , he continues , without eating , or drinking , till the evening following ; as the usual manner of fasting is : and in his devotions , he adds a prayer to god , that he would be pleased to accept this fast of his , instead of sacrifice . chap. ix . of the feast of lights , called also chanucha . vpon the 25. day of the moneth kislein , which is our november , by an ancient ordinance of the wise-man , is kept the feast of the dedication of the altar , which is celebrated for the space of eight daies together ; and at evening , upon each of these eight daies , they set up lights ; one , upon the first day : two , upon the second : three upon the third , and so forward , till the eighth . and this feast is observed in commemoration of a great victorie obtained by the maccabees , against the greeks , who had possessed themselves of the citie of jerusalem , and had entred into the temple , and profaned it : but were afterwards overcome by judas , and his brethren , and driven out again . now , there being no pure oyl , which had not been defiled by the heathen , to be found , for the lighting of the lamps that were to be set up of course in the temple , they at last found by chance a smal vessel sealed up , wherein was oyl hid , but onely as much as was sufficient for lights one night onely ; which oyl notwithstanding miraculously lasted for eight whole nights : and therefore , for this reason , it was decreed , that the said feast of lights , should ever afterward be observed . they have a tradition also , that in ordaining this feast to be kept , they had an eye also upon that famous exploit , performed by judith , upon holofernes : although many are of opinion , that this happened not at this time of the year ; and that they make a commemoration of that piece of gallantrie of hers , now , because she was of the stock of the maccabees . 2. during the time of these eight daies , it is lawfull for them to do any manner businesse , or work : neither is there any kind of solemnitie observed at this time , save onely of the said lights ; and that , at their prayers , there is added a panegyrick , or laudatorie oration , in memorie of that great victorie obtained by them against the heathen ; and besides , every morning they say the six psalms , called hallel , beginning at the 113. psalm : and likewise the 30. psal . exaltabo te domine , &c. i will extol thee o lord , for thou hast lifted me up , and hast not made my foes to rejoyce over me , &c. and they also use some certain ceremonies , more then ordinarie , at their meat . 3. this feast is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chanucah , which is as much as to say , the feast of dedication , or initiation , and their being restored to the exercise of their religion again ; having now purified the temple again anew , which had been defiled by the heathen . chap. x. of the feast of purim , or lots . vpon the 14. day of the moneth adar , or march , they celebrate yearly the feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purim : in memorie of what we read in the book of esther , concerning the children of israels escaping the danger of a totall extirpation , by the machination , and subtle devices of haman , who was afterwards hanged together with his ten sons . this feast is called the feast of purim , or lots , for the reason set down , cap. 9. of the said book of esther : dies isti appellati sunt purim , &c. because haman the son of hammadetha the agagite , &c. had devised against the jewes to destroy them , and had cast pur , ( that is the lot ) to consume them , &c. therefore they called these daies purim , after the name of pur. 2. this feast continueth two daies , although they keep the first onely , solemnly ; fasting the day before it , as hath been formerly said . and notwithstanding that they are not forbidden to do any manner of businesse , or work , upon the aforesaid two daies of the feast : yet do they voluntarily forbear , upon the first of the two daies , and make it a solemn feastival . 3. upon the first evening they all repair to the school , where saying the ordinarie prayers , they adde also a commemoration of the great deliverance at that time , when they were now at the jawes of death : and then do they read the whole storie of their escape , that is to say , the whole book of esther ; which they have in their schools , fairly written in parchmet , in a long roll , as the pentateuch is : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meghillah , that is to say , volumen , a volume , or roll. and while this is reading , there are some , that , as often as they hear haman named , they beat the ground , and make a great murmuring noise , in token of cursing him , and execrating his memorie : and they do the like at their morning prayers also : and withall read out of the pentateuch , exod. cap. 17. ver . 8. venit autem amalech , &c. then came amalek , and fought with israel in rephidim , &c. 4. on this day they give much alms to the poor , publickly : and they likewise send dishes of meat one to another , every friend , and kinsman , to each other , and scholars send presents to their masters , or tutors , and masters give to their servants ; and generally , all superiours to their inferiours . and they use all expressions of mirth , and joy , that may be ; inviting , and feasting one another : as it is commanded , esth . cap. 9. esséntque dies isti epularum , &c. that they should make them daies of feasting , and joy , and of sending portions one to another , and gifts to the poor . 5. and this they observe chiefly upon the second evening ; at which time every one makes as great a feast , as he is able ; eating , and drinking more freely , then at other times . and after supper , they go on visiting one another , entertaining their friends with banquets , pastimes , and all manner of jollities , and entertainments of mirth . 6. they do not make so great chear , or expressions of joy , upon the second day : nor is any thing read in the school : yet do they on this day also make shew of some kind of joy . 7. when there are thirteen moneths in the yeer , that is to say , when the moneth adar is doubled , or there are two moneths of march , as hath been touched formerly , par. 3. cap. 2. they call the 14. of the first adar , the lesser purim . notwithstanding they , at this time , observe nothing at all , that is essentiall to the said feast : neither have these daies any thing in common betwixt them , save onely the bare name . part iv. chap. i. of the several kinds , and degrees of adulterie , and fornication . the severall degrees of adultery , and fornication , are these that follow : the first , is , to lie with another man's wife ; or , with any woman , that is but onely betroathed to another man. and this is , among the jews , accounted for one of the greatest , and most hainous crimes , that can be committed . the next to this is , to lie with any of ones kindred , that is to say , with any of those specified , levit. cap. 20. and the children , that are begotten by any such unlawful copulation , are to be esteemed bastards , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mamzer , spurious : neither may they acknowledge , or make alliances with them : according to that which is written , deuter. 23. ver . 2. non ingredietur mamzer , hoc est , spurium , in ecclesiam domini , &c. a bastard shall not enter into the congregation of the lord : even unto his tenth generation shall he not enter into the congregation of the lord. next to the aforesaid degrees of adulterie , followes the having carnall knowledge of a woman , that is not a jew ; because , they say , this was forbidden by esdra : or to lie with any strumpet , that is a jew ; the publick toleration of which kind of people is not in reason to be thought of , amongst the jewes ; seeing it is against the expresse text of the scripture , in the aforesaid deut. 23. ver . 17. non erit meretrix de filiabus israel , &c. there shall be no whore of the daughters of israel , &c. 2. it is also a sin , to have to do with any woman whatsoever , although she be free from all the aforesaid particulars ; unlesse she be a man 's own wife ; or to deflowr any virgin , unlesse he afterwards marry her : because all these things are accounted fornication . 3. they may not lie with any menstruous woman : as you may find written , levit. cap. 18. ver . 19. ad mulierem quae patitur menstrua non accedes , &c. also thou shalt not approach unto a woman to uncover her nakednesse , as long she is put apart for her uncleannesse : neither may they have knowledge so much as of their own wives , so long as they are in this condition ; as we shall shew hereafter . chap. ii. of their marriages . every jew is bound by the law to marry : and the most convenient time to do this , is determined by the rabbines to be , at eighteen years of age : but they must by no means live unmarried , after twentie : and what man soever is not married , after he is of this age , he is accounted as one that lives in sin. the reasons of this are : first , because all men are bound to endeavour the procreation of children ; according as god commanded adam , gen. cap. 1. ver . 28. crescite & multiplicamini , et replete terram , &c. and god said unto them , be fruitful , and multiply , & replenish the earth , &c. and they conceive themselves not to have fulfilled this precept here given , till they have begotten one son , and one daughter , at least . and besides , they say , they are bound to marrie , that by having wives of their own , they may by this means the easier avoid all occasions of falling into the sins of adulterie , or fornication ; which , if they should live unmarried , they would be apt to fall into . 2. they may marrie as many wives , as they please , as we find practised by the ancient hebrewes : examples whereof , we frequently meet withall in the scriptures : and this custome is in use still , among the levantines , or eastern jewes : but the having of many wives is not at all , either permitted , or practised , among the dutch : and among the italians also it is very rare ; and seldome , or never used ; save onely , in case that a man hath lived many years with his wife , and hath not been able to have any children by her. 3. a man may marrie his niece ; that is to say , the daughter of his brother , or sister : and yet a man may not marry his aunt , to whom he is nephew . in like manner may cousen-germans marrie ; that is to say , brothers and sister's children , both by father and mother . all the other degrees of alliances , specified levit . cap. 20. are prohibited , from marrying with each other . 4. there are many among them , that will not marrie a woman , that hath had two , or more husbands before ; calling her , a husband-killer : but however , this is not any where forbidden . and the like is to be understood of a man , that hath had more then two wives . 5. a widow , or a woman , that hath been put away by a former husband , cannot marrie , within the space of ninety daies , after the death of her husband , or of her divorce : to the end , that it may be known , whether or no she be with child by her former husband ; and , that there may not be any controversie , whose the child is . 6. if a man die , and leave behind him a young child , sucking at the mothers breast ; his widow may not marrie again , till the child be full two years old . and this is so ordered by the rabbines , that the infant might be sure not to be neglected , till it should come to be of some strength . chap. iii. of their contracts , and manner of marrying . the manner of their making of contracts , or espousalls , is thus : there is a writing drawn betwixt the man , and the kindred of the woman ; and then doth the man take the woman by the hand , and acknowledgeth her for his spouse : and the business is done , as to the matter of contract . in some places they use , at this time , to put a ring upon her finger , and so betroath her : but in italy , and in germany , they do not use this ceremony , for the most part , when they are contracted onely . afterwards they continue thus , promised ; some , a year ; others , two , four , sixe moneths ; more , or lesse , as they please themselves , and according as they conceive it to be most convenient for them : during which time , the man hath libertie to visit , and to sport and toy with his betroathed mistresse ; but he must not know her carnally . 2. when the time of their marriage approacheth , and the day is now set , ( which useth to be in the increase of the moon ; and for virgins , on wednesday , or friday ; and for widowes , on thursday : ) if the bride hath passed the time of her monethly courses , she then goeth to a bath , and washeth her self : as we shall shew more fully hereafter , chap. 5. otherwise , she may not lie with her bridegroom , although the marriage may however be solemnized betwixt them ; till such time as she shall be in case to go , and wash her self . 3. it is a custome with many , that the bridegroom and his bride should both fast , upon their wedding day , till such time as the ceremonie of the benediction is finished . 4. upon the marriage day , the parties to be married are brought into some large hall , or chamber ; and there placing themselves under a kind of canopie , they have musick brought before them : & in some places they have little boyes , with lighted torches in their hands , that sing before them . when the people are now gathered together in the place where the wedding is to be celebrated , there is one of the afore-mentioned square vestments , called taleth , with the pendants about it , put over the head of the bridegroom , and the bride together . then doth the rabbine of the place , or the cazan , or chaunter of the school , or else some one that is the nearest of their kin , take a bowl of wine in his hand , and saying a benediction to god , who hath created the man , and the woman , and hath ordained marriage , &c. he giveth the bridegroom , and the bride , of this wine to drink . after this , the bridegroom putteth a ring upon her finger , in the presence of two witnesses , which commonly use to be the rabbines , saying withall unto her : behold , thou art my espoused wife , according to the custome of moses , and of israel . then is the writing of her dowrie produced , and read ; wherein the bridegroom is bound , in lieu of her dowrie by him received , both to feed , cloath , and cherish her , &c. and he binds himself to the performance of all these things . after this , they take another bowl of wine , and sing six other benedictions , making up the number of seven in all : and then do they give of this wine also to the new married couple to drink : and having so done , they pour out the rest of the wine upon the ground , in token of joy , and gladnesse : and the emptie vessel being delivered into the bridegrooms hand , he takes and dasheth it with all his might against the ground , and so breaks it all to pieces : signifying hereby , that in the midst of all their mirth , and jollitie , they are to remember death , that destroies , and breakes us in pieces , like glasse : that so we grow not proud . and when this done , then doth all the people with a loud voice crie out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mazal tob , which is as much as to say , good fortune to them . and so they all depart . 5. in the evening they make a feast , and invite their kindred , and friends : and the custome in some places is , that after supper is ended , the guests present the bride with several gifts , some with gold , others with silver , &c. and some do this before supper . afterward they again sing over the seven benedictions , before spoken of , at the solemnitie of the marriage ; having first said the ordinarie benediction , used after meat : and so they rise from table . 6. after this , if the bride hath found her monethly courses to be over , and hath washed her self , ( as we have touched before ) if they go to bed together : and if she were a virgin before , so soon as ever he hath made her a woman , he riseth from her , and may not touch her any more , till such time as she hath fulfilled the time required in married women for their continuing clean , and hath washed her self again in a bath : as shall be shewed , chap. 5. 7. the sabbath following , at morning prayers , the bridegroom goeth to the school , as his bride also doth , accompanied with other women . and when the book of the pentateuch is now taken forth , the new-married man is invited up to read in it : who presently maketh a promise of giving great alms to the poor ; as likewise do all the invited persons after him in order . and when prayers are ended , the men accompanie the bridegroom , and the women the bride , home to their house : where after complements passed betwixt them , they take their leave , and depart . in some places they have a custome , that the bridegroom is to keep within doors , seven daies after the espousals , or contract , made betwixt both parties : during which time he is visited by his friends and acquaintance ; among whom he entertaineth the time with pastimes , and pleasing recreations . 8. and this is the most usuall manner of their making contracts of marriage , and celebrating of nuptials among them : although the customes of the severall countries are herein , though not very much , yet something different . 9. if the bride should chance to die , after the marriage , without having brought forth any children , the dowrie which she brought , her husband must in this case be disposed of , according to the agreements before made betwixt both parties : which are very different , according as the customes , and usages , of the several countries are . chap. iv. of the liberty a woman that was married young hath , to refuse her husband : and of the penalty of forcing , or deflowring a virgin. if a young girl , under the age of ten years old , ( being an orphan , or fatherlesse : or though she had a father then , who is now dead ) be espoused by the consent of her mother , or of her brothers , to a man that she liketh not ; after that she hath the tokens of womanhood upon her , and hath now arrived to the age of twelve years , and a day , she may refuse this man for a husband : and so making open protestation , that she will not have him , before two witnesses , they are bound to testifie this her renunciation , in writing . and having so done , it is lawfull for her to leave him , and to marry whom she pleaseth . 2. whosoever , either by force , or by any enticements , or fair promises , so far prevaileth upon a virgin , as that he know her carnally ; if her father , and she be so pleased , the judges must force him either to marry her , ( neither may he ever after be divorced from her : as it is expresly commanded , deut. cap. 22. ) or else they must make him give her reparations , for her honour , and the injurie he hath done her , in robbing her of her virginitie . chap. v. how their women behave themselves , during the time of their courses , and after child-birth . when a woman perceiveth , that her monethly courses are now upon her , she is bound to give notice of it to her husband : who immediately separateth himself from her , and toucheth her not any more : neither may he deliver any thing into her hand , nor receive any thing from her , nor sit near her , nor eat with her in the same dish , nor drink with her in the same cup. 2. and thus she continueth , during the time that her courses are upon her ; which lasteth , in most women , for the space of five daies : but in case this flux should continue upon her longer , she must expect , till it stops . at which time , she changeth her smock , and the sheets of the bed ; and thus continuing clean , for seven other daies , she cutteth her nails , and cleanseth them throughly , and washeth her self in a bathing tub , and also combeth her head. after this she goeth to a bath , made for the same purpose ; which is to be , either of springing water , or of rain-water , ( but it must not , by any means , have been brought thither by man's hand : ) and the water must be at least three yards deep , and one yard over ; for otherwise , the washing in it , would be insufficient , and of no force . but in those places , where they have not any such bathes , made for the purpose , they in this case go , either to some river , well , sea , or pond : and there must they duck themselves in , all over head and ears , stark naked ; so that , there may not the least part of their bodie scape being washed by the water . in so much that , if they should chance to have a ring upon any of their fingers , that sate close to their flesh , so that the water could not perhaps get under it , their washing is utterly to no purpose ; and they must even return , and bath again . and while she is at her work , she must have another woman to stand by her ; who is to see , that she be wholly covered over with water : and having thus done , she putteth on her cloaths again ; and so returning home , she may lie with her husband again , till such time as her courses return again upon her : at which time , she must cleanse her self as formerly ; and so as often as occasion requireth . 3. when a woman hath been delivered of a child , she is to continue , separated from her husband , in the like manner , as hath been declared : and if she hath brought forth a male-child , her husband may not touch her for the space of seven weeks ; but if it be a female , for three moneths space : although in some places they continue separated a lesse while , according as the custome of the place is . and thus , seven daies before the said time of separation is expired , the woman useth to shift her self ; and on the eight day she washeth her self , in the manner before delivered : and having so done , she may accompany with her husband again . chap. vi. of the manner of putting away their wives , and of jealousie . in ancient times , when a husband was jealous of his wife , he brought her to the priest ; who , giving her a certain water to drink , if she were innocent , it did her no harm ; but if she was guiltie of the offence she was suspected for , she then presently had a swelling in her bellie , and her flesh rotted ; as we find it written , num. cap. 5. but now , if a man have forbidden his wife , and charged her , saying ; let me not see thee any more in such a man's company : if he afterwards find , that she still keepes the said person companie ; or if there be a publick fame abroad , that she is dishonest ; or if there be any sufficient arguments , to prove that she is naught ; and especially if she be taken in the act ; the rabbines have power to force him , whether he will or no , to put her away , and never more to have to do with her : the manner of which divorse , or putting away a man's wife , is hereafter set down . and a woman that is thus repudiated , or put away , hath libertie afterwards to marry with any other man whatsoever , save onely with him , for suspicion , or certain knowledge of too much familiarity with whom she had before been put away by her husband . 2. a man hath power , according to the strict letter of the law , to put away his wife , not in case of adulterie onely , but for any other dislike that he hath toward her : as it is said , deuter cap. 24. ver . 1. si acceperit uxorem , &c. when a man hath taken a wife , and married her , and it come to passe that she find no favour in his eyes , because he hath found some uncleannesse in her ; then let him write her a bill of divorcement , and give it in her hand , and send her out of his house . howbeit a man should not take hold of the bare letter of the law , so as to put away his wife , upon any slight dislike , but onely in the aforementioned case of jealousie ; or else , for some other notorious wickednesse , that he hath found in her . and to the end that this businesse of divorce , and putting away of a man's wife , may not so easily be put in practice , upon every light occasion : therefore have the rabbines so intangled it with difficulties , and brought in so many nice circumstances , to be observed both in the writing , and the delivering of this bill of divorce to the woman ; that by his means the time being protracted , the husband may have opportunity to repent himself of what he is going about , and so may haply return , and be reconciled to his wife . 3. now the manner of putting away a mans wife , is this . there is a notary called in the presence of one , or more of the chiefest rabbines : then doth the husband require , that a bill of divorce , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ghet , be written , for such a woman , his wife . this bill of divorce must be written in parchment , exactly ruled , and in a large square letter : and it must not consist of either more , or fewer , then just twelve lines : and many other puntilios , and nice circumstances are there to be observed , both in the character , and the manner of writing it ; and in the name and surname of the husband , and of the wife . and it is necessary also , that neither the notary , nor the rabbines , nor the witnesses be any whit of kin , either to the man , or to the woman ; nor yet among themselves : neither may any one of all the aforesaid witnesses , that were present at the delivery of this bill of divorce , afterwards marry , and take to wife the woman thus repudiated before them. 4. the form of this ghet , or bill of divorce , is briefly this : on such a day , of such a moneth , year , and place , &c. i such a one , do voluntarily repudiate , put away , and set free , thee , such a one , who wast formerly my wife ; so that thou mayest henceforth marry whomsoever thou pleasest , &c. 5. when this is written , in the manner as hath been formerly delivered ; then doth the rabbine ask the husband very formally , whether or no he doth this voluntarily , and freely ; and whether he hath made any vow , or oath to do this : if so , he is ready to dispence with him , and absolve him from it : or whether he hath made any protestation to her , against her keeping company with such a man : and many other the like trifling questions are put to him. 6. there must be ten persons at least present , at the making of this bill : and the names of the witnesses must be subscribed to it ; and there must also be two other witnesses of the delivery of it : to whom the rabbine proposeth this question : whether or no , there be any of them that knoweth any impediment , why this divorce should not go forward : if so , they must now speak . 7. after this , the rabbine commandeth the woman to take her rings off her fingers , and to open both her hands , and to joyn them together , that she may receive this writing , and that it fall not to the ground : and then asking some other questions of them , the husband gives the woman the writing in her hand , and saies ; take here thy bill of divorce ; behold thou art now put away from me , and hast liberty to marry any other man. then the woman taking the writing in her hand , delivers it to the rabbine , who readeth it over again : which being done , she is from thenceforth , a free woman . there are many other ceremonies , and nice circumstances to be observed , which are purposely made so numerous by the rabbines , to render the businesse of divorce the more difficult , and hard to be exactly performed ; as hath been formerly touched : a more particular enumeration of all which circumstances , i have not here set down , that i might not be too prolixe , and tedious to the reader . 8. after this , the rabbine gives the woman notice , that she is not to marrie , for the space of ninety daies ; for the reason before given , concerning a woman that buries her husband , who may haply have left her with child by him . and from this time forward , it is not lawfull for that man and that vvoman to be together alone in any place ; and either of them hath thenceforth liberty to marrie again . chap. vii . of their ibum , and calitzah ; that is to say , of the next kinsman 's taking , or refusing the relict of his deceased kinsman . if a man die , without leaving any children by his vvife which he last had , or by any former , and hath any brother surviving ; the vvidow of the person deceased must then come to the next of kin ; who is either to take her to wife , or else to release her , and set her free ; as it is written , deut. cap. 25. quando habitaverint fratres simul , &c. if brethren dwell together , and one of them die , and have no child , the wife of the dead shall not marry without unto a stranger : her husbands brother shall go in unto her , and take her to him to wife , &c. and if the person deceased , chanced to leave behind him more wives then one ; if his brother take , or release one of them , he is free from all the rest . and if the deceased had many brothers , they must begin with the eldest , and so down in order : and if any one of them either take , or release the woman , it serveth the turn . 2. to take to vvife a brothers relict , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ibem ; that is to say , to take to wife a kinsman's vvidow : and if any one resolve so to do , it is sufficient that he take her home to him , without any formalitie of nuptials , or the like : although the rabbines have ordained , that a man in this case is to make a new marriage of it . and if he take her to him , all the goods of his deceased brother , and his wives dowrie are his ; and she becometh to him , as any other vvife . 3. it was anciently accounted the more laudable thing to take her , then to release her : but now the corruption of the times , and the hardnesse of men's hearts is such , as that they onely look after worldly ends , either of riches , or of the beauty of the woman : so that there are very few , that in this case will marry a brother's vvidow ; especially among the dutch , and italian jews ; but they alwaies release her . 4. to release her , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chalitzah , that is to say , the taking off the shoe : as it is described , in the aforementioned chapter of deuteron . where it is said , that if a man refuse to take his brothers vvife , she is to take off his shoe , and to spit in his face , in the presence of the elders . accedet mulier ad eum coram senioribus , & tollet calceamentum de pede ejus , spuétque in faciem illius , &c. the manner of this ceremonie , is thus : three rabbines , and two other , who are to stand as witnesses , are to go the evening before , and appoint the place , where this businesse is to be done : which being agreed upon , they say : in this place do we intend to morrow , god willing , to perform the chalitza : then do they give notice to the vvoman , that she must fast on the morrow , and not eat any thing , till this be done . they also inform themselves by other women , if the signes of vvomanhood do not manifestly appear upon her , whether she be of that age , which is required , or not . 5. the next morning , when they come from the school , all the people gather together to the place appointed : and there the rabbines , and the two witnesses , placing themselves upon their seats , the kinsman comes before them , with his right foot unshod , and washed , and with some cloath wrapped about it : and the kinswoman also cometh , being covered with a mantle ; and they both sit before the rabbines . then doth the senior rabbine gravely demand of them ; what businesse have you in this place ? then the man answereth : i am come to perform the chalitza ; and to release this my kinswoman . then saith he to the vvoman : and will you , mistris , be released ? she answereth , yes , sir. then saith the rabbine unto them , stand up then ; and so turning himself to the vvitnesses , he asketh them , whether this be the woman , and this man her next kinsman ; and whether it be ninety daies , since her husband died ; and whether he had not any children by her ; and many other the like questions . after this , he tells the man , that if he will take his kinswoman to wife , he shall do very well in it ; and withal , exhorts him so to do : which the man utterly refusing : he then saith unto him : wilt thou release her then ? he answereth , yes sir. after this he asketh them both , whether they have either of them made any oath , or protestation to this purpose ; telling them , if they have so done , that they ought not to keep it , but should be absolved from it : but they deny , that they have done any such thing . then do they set up a plank or board , against the wall , and they take a certain shoe , which the rabbines use to have , made for the same purpose , in such a manner , that it may be made wider , or straighter , by certain buttons , and strings , fastened to it , as occasion shall require . this shoe they give to the kinsman ; and then doth the rabbine ask them again , saying ; are you still of the same mind you were ? and they answer him , yes . let us proceed then to the chalitza , saith the rabbine . and so takeing heed that the man put it not on , upon the left foot , instead of the right : nor , that the vvoman use the left hand , instead of the right , the man putteth the said shoe upon his foot : which when it is well fitted on to his foot , and tied with the aforesaid strings , then doth he walk four paces forward , and so returneth to his place again : where leaning against the aforesaid planks , or board , and the woman being commanded to stand before him face to face , the rabbine repeats those words out of the above named chapter of deut. ver . 7. my husbands brother refuseth to raise up unto his brother a name in israel : he will not perform the duty of my husbands brother : the vvoman saying it after him , vvord for word . then doth he speak to the man ; who answereth him , as it followeth , ver . 8. i like not to take her . then doth the vvoman stoop down , and with her right hand untyeth , and taketh off the shoe from off the man's foot ; and lifting it up on high , she throweth it against the ground , before the place where the rabbines sit ; who presently command her to spit in his face : then doth she spit upon him : as it followeth , ver . 9. then shall his brothers wife come unto him in the presence of the elders , and loose his shoe from off his foot , and spit in his face : and the rabbine saying the words before her , she goes on , and saith ; so shall it be done unto that man , that will not build up his brothers house . and his name shall be called in israel ; the house of him that hath his shoe loosed : repeating these last words three times ; and at every several time , all the people with a loud voyce answer , and call him , one that hath had his shoe loosed . then doth the rabbine tell the man that he is at liberty now to marry when he please : and if he desire a certificate from them , of this setting free his kinswoman , they presently give him one : and if there be found any writing , or contract about her dowry , it is presently torn in pieces . and as the people depart , many of them use to pray , and say : may it please the lord , that the daughters of israel come not any more to such acts as these . all these circumstances , and many other the like petty ceremonies , which they use to observe in this case , are grounded upon the aforecited passage , deut. cap. 25. as may appear to any , that mark well the place . 6. and for as much as , when the case of this ibum happeneth , a woman cannot have her dowry , nor marry again , without this release , or being set at liberty ; therefore do many of these kinsmen , hold them off , and bear them in hand a long while , that so they may vex them , and get money of them for their release . many therefore , when they marry their daughter to a man that hath brothers , do get the brothers to enter into bond , that if need require , they will give her a release . others there are , that cause the husband to bind himself , that in case at any time he should be sick , if the physitians conceive his sicknesse to be of any danger , he shall be bound to give his wife a bill of divorce , that so she may be dis-engaged from the next kinsman . chap. viii . of their circumcision . when a male child is born to any one , his friends come to him , and make merry with him , wishing him much joy in it . some of them use to set up certain scrols , or billets , in the four quarters of the chamber , where the woman lies in , with these four words written in hebrew : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adam , chavah : chutz lilith : that is to say : adam , eve : out lilith . and they also write the names of three angels : conceiving this to be a means of defending the child from the strix , or night-witch . but they that please , may chuse whether they will do this , or not ; it being grounded upon no precept at all , but looks rather like an act of vanity and superstition . 2. upon the eight day they are bound to circumcise the child , according to the command given to abraham , gen. cap. 17. infans octo dierum circumcidetur in vobis , &c. he that is eight daies old shall be circumcised among you : which is also reiterated , levit. cap. 12. et die octavo circumcidetur infantulum , &c. and in the eight day , the flesh of his foreskin shall be circumcised . this may not be done before the eight day : and in case the child should be sick , or very weak , it may be deferred longer , till such time as he shall be in health , and able to endure it . 3. the night before the day of circumcision they call the watching-night : because that all the people of the house watch all that night , to guard the young infant : and in the evening the friends of the father of the child go to visit him ; as the women likewise do to the mother , and there they spend that evening in feasting and mirth . 4. they are to be provided before-hand of a god-father , who is to hold the infant in his armes , while it is circumcised ; and also of a god-mother , who is to carry it from the house to the school , and to bring it home again ; which for the most part use to be some man and his wife , of the parents kindred . they also use to make choice of a circumciser , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mohel ; which may be whomsoever they please , so he be but an expert , skilfull man at the businesse : and they account it to be the most meritorious thing that can be , to be a circumciser . and if by chance the father of the infant be one of these , he then circumciseth his own child himself . 5. on the morrow morning there are two seats made ready in the school , or if they please , at home , where they sometimes use to circumcise them : these seats are covered with cushions of silk ; and are provided , the one for the god-father to sit upon , while he holdeth the child to be circumcised : the other , as some say , for the prophet elijah , whom they believe to be alwaies invisibly present at all circumcisions ; as having been very jealous for the observation of the covenant of israel : as it is written , reg. 3. cap. 19. ver . 14. and he said : i have been very jealous for the lord god of hosts , because the children of israel have forsaken thy covenant , &c. at this time there useth to be a great congregation of people together ; and then comes the circumciser , with a charger in his hand , wherein are the instruments , and other necessaries for the present businesse ; as namely , a razor , restringent powders , with little clouts dipt in oyl of roses ; and some also use to provide ready a dish full of sand , to put the foreskin into , when it is cut off : then do they begin a certain hymne , till such time as the god-mother , accompanied with a train of women , bringeth the child in her arms : where the godfather meeteth her at the school door , and receiveth it of her : then do all the people present cry aloud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baruch haba , benedictus qui venit : blessed be he that coneth . 6. the god-father sitteth upon the seat , provided for him ; and so taking the child in his arms , and fitly placing him upon his knees , the circumciser unswathes him ; and some use to have silver pincers , with which they take up , as much as they mean to cut of the foreskin . then doth he take his razor , and saith : blessed be thou o lord , &c. who hast commanded circumcision : then doth he cut off that thicker skin of the prepuce ; and afterwards with his thumb nail he rends in pieces that other thinner skin that remaineth . in the mean while the father of the infant giveth thanks unto almighty god , for giving them this precept of circumcision and the people that are present forthwith presage unto him , that this will be much advantagious to his marriage : in the mean time , the circumciser going on in his businesse , with his mouth sucketh the blood , which abundantly floweth from the wound , doing thus two or three times , and so spitteth it forth into a bowl of wine . then doth he clap upon the wound some sanguis draconis , powder of corall , and other restringent things , wrapping it about with plaisters of oyl of roses ; and so binding it up close , the child is swathed again . 7. then doth he take a bowl of wine in his hand , and blessing it , he saith another benediction also upon the child , and so giveth him his name , that the father will have him called by ; adding withall those words out of ezekiel , cap. 16. ver . 6. et dixi tibi , cum esses in sanguine tuo , vive , &c. i said unto thee , when thou wast in thy blood , live : and having so said , he taketh of the wine , into which he had spit the blood of the infant , and besprinkleth the face of the child . after this , they say over the whole 128. psalm . beati omnes qui timent dominum , &c. blessed are all they that fear the lord , and walk in his ways , &c. which being ended , the god-father delivers the child again to the god-mother , to carry it home to the mother : and then do all the people depart ; and taking leave of the father of the child , they wish that he may live to see his marriage , as he hath now seen his circumcision . 8. after this , the circumciser sendeth a present of smeet-meats , or the like , to the woman that lyeth in ; and so doth the god-father also , and the god-mother , and all their kindred , and acquaintance : and if the parents of the child chance to be poor people , they then send them money , or what else they think best . 9. at noon the father maketh a collation , or feast , for the circumciser , and the god-father , and god-mother , and the rest of his kindred , and friends , according as the ability of the person is : and when they have dined , there is added to the benediction a certain prayer for the child , that he may become great and prosperous , and one that feareth god. 10. the child useth to have his wound healed in a short space , and it is never above 24. hours in healing : and therefore some use , the third day after the circumcision , to send to their friends , and kindred , some present of sweet-meats , or the like , in token of joy . 11. when a girle is born , there is no ceremony used at all about her ; saving that at the beginning of the moneth , when the mother of it is now up , and goeth to the school , the cazan , or chaunter , saith a benediction over the child , and putteth a name upon it , such as the father pleaseth . it is the custome in germany , that the cazan goeth home to the parents house , and lifting up the childs cradle on high , he blesseth it , and so giveth it the name . if an infant chance to die before the eight day , and uncircumcised , some use to circumcise it at the grave , with a reed . chap. ix . of the redemption of their first-born . if a mother bring forth at first a male child , that is to say , if she never had any child before , although the father might have had , or hath other sons besides this ; this first-born male-child falleth to the priest : as hath been touched formerly , par. 1. cap. 12. and as it is specified , exod. cap. 13. sanctifica mihi omne primogenitum , &c. sanctifie unto me all the first-born , &c. and again , omne autem primogenitum hominis , &c. all the first-born of man amongst thy children shalt thou redeem . 2. this redemption is performed after this manner : thirty daies being expired , after the birth of the child , they call a priest unto them , that is to say , one that is descended of the stock of aaron , whom the father of the child pleaseth : and so , many people being gathered together at the time appointed , the father of the child bringeth before the priest in a bowl , or bason , a good quantity of gold and silver ; and then they give him the child into his arms . the priest then calling the mother of it before him , saith unto her : mistris , is this your son ? she answereth , yes : then replieth he , have you never had any child before , either male , or female , or have aborted , or miscarryed any way ? she saith unto him , no. then doth the priest say , this child is mine , as being the first-born : then turning himself toward the father , he asketh him , whether he will redeem it , or not ? who answereth him , saying : see , here is gold , and silver ; take your own price : then saith the priest unto him , you will redeem it then ? the father answereth , i will redeem it . it shall be so then ; saith the priest ; and so turning about to the people assembled , he saith with a loud voice : this child is mine , as being the first-born : as it is written , num. cap. 18. ver . 16. and those that are to be redeemed , from a moneth old shalt thou redeem , according to thine estimation , for the money of five shekels , &c. i therefore take this in exchange , &c. and so he taketh the sum of two french crowns , or thereabout , as he thinks good , and then delivers the child to his father and mother again : and this day they make a feasting day . 3. if either the father , or the mother of the child , be descended from the stock either of the priests , or of the levites , they shall not need then to redeem it . chap. x. of the manner of their education of their children , and bringing them up in learning . when a child hath now learnt to speak well , his father putteth him forth to school to learn to read ; and afterwards he is taught to render the bible , in the language of the country , where he lives : and thus he is initiated , and entered into points of learning , without any grammatical way , which they call dichduch . and if he have any mind to it , when he is come to be about ten years of age , he then sets him to learn his grammar . but now , in these daies , there are very few , throughout the whole nation of the jews , that take so much care , about the education of their children , as to make them so learned : and , for the most part , they use to read , speak , write , and compose , whatsoever businesses they have to do , meerly out of practise , and use ; and especially the dutch. 2. after this , they begin to read some expositions upon the bible , as , for example , rabbe salomon , and the like : and also certain compendious authors , who treat of morality , and the rules of vertuous life ; as namely , rabbenu moseh , and others of the same kind : all which books being printed , and written without pricks , which are instead of vowels ; and the phrase of these books also being very different from that of the scripture of the bible , and therefore not to be learnt , without much pains , and practise ; it rendreth the reading of these books , the much more difficult . 3. notwithstanding , some among them , that are more quick-witted , and of better parts then ordinary , go on , from these books , to the misnah , and to study the talmud : which they account for the ground-work of all knowledge , and the best study they can betake themselves too : for , very few of them apply themselves to the study of any other sciences : as hath been said before , part. 2. cap. 2. 4. when a son is now come to be thirteen years , and a day old , he is then accounted a man , and becomes bound to the observation of all the precepts of the law : and therefore he is now called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bar mitzvah , that is to say , filius mandati , a son of the commandement : although some call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bar de minian ; that is to say , one that is of age to do any businesse , and may make one , in the number of the ten , that are required to be present at any of their publick acts of devotion . and whatever contracts he makes , they are of force ; and if he were formerly under tutors , he is now freed from their jurisdiction over him : and , in a word , both in spirituall , and temporal affaires , he is absolute lord and master of himself . 5. a girle , when she is come to the age of 12. yeares and a half , is called a woman . chap. xi . of the honour they account due to their parents , tutors , rabbines , and ancient persons . the obligation is great , that they hold a son hath , to honour his father and mother : observing the command , given exod. cap. 20. honora patrem tuum , & matrem tuam : honour thy father , and thy mother , &c. and the particulars of this duty are at large set down by the rabbines ; who affirme , that we must honour them , not onely while they are living , but when they are dead also . 2. they also instruct fathers , how they ought to carry themselves towards their sons ; and especially when they now begin to be of years : that so they give them not occasion to despise them . 3. they conclude also , from the aforesaid passage in exodus , that every man is bound to honour his elder brother , and his step-mother also : and for his master , or tutor , who hath instructed him in the principles of religion , they account him worthy of more respect , and observance , then his father that begot him : for , they say , that he hath given him onely his being ; but the other , his well-being . after these , they have respect to all religious , and learned persons , doing them all honour , both in their words , and actions . they also reverence all ancient persons ; as they are commanded to do , levit. cap. 19. and the rabbines say , that honour is likewise due to any ancient person whatsoever , or of what nation , or religion so ever ; as being one , that hath a long while been a citizen of the world , and hath seen many occurrences , and consequently must have much knowledge , and experience , in things of this world : as it is written , job , cap. 12. in antiquis est sapientia , & in multo tempore prudentia : with the ancient is wisedome , and in length of daies understanding . part v. chap. i. of the jewish hereticks ; and particularly of the karraim . there were , toward the later end of the second temple standing , divers sects of hereticks among the jewes : of which we shall not here discourse ; it being besides our purpose in hand , to give an account , in this place , of any thing , save the present condition of things amongst them . and therefore the reader is to take notice , that of all the ancient kinds of hereticks , there is at this time onely , one sect remaining ; who , though they are jewes , and observe the law of moses , are yet accounted amongst the rest of that nation as hereticks , and are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , karraim : which name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , karah , legere , to read ; whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mikrah , lectura , scil. sacra : that is to say , the holy scripture , or writings : because these men keep themselves so strictly to the bare text of the bible , as that they hold , that we ought onely to observe the pentateuch , as it lies in the bare letter : neither do they admit , or will they hear of any interpretation , glosse , or exposition of the rabbines whatsoever . 2. these are questionlesse some of the old stock of the sadduces , though somewhat reformed ; because they follow their doctrine , in rejecting all things , save onely the literall sense of the scripture : onely , whereas the sadduces denied the immortality of the soul , and so consequently both hell , and paradice , and purgatory , and the resurrection of the dead , and the like these men therefore considering , that in holding these opinions , they should stand at a distance with all the religions in the world besides ; seeing that , not onely the jewes , but also all other religions generally acknowledge . this truth , they have taken it into their belief : as they have also admitted of some of the most ancient traditions ; that so , by this their compliance , they might render themselves not so odious even to their own nation of the jewes ; under which name they also passe ; although it is most certain , that they are , in truth , descended from , and really are sadduces . 3. there are many of them in constantinople , in cairo , and in other parts of the east ; as likewise in russia , where they live , according to their own rules , having synagogues , and certain rites of their own ; but under the name of hebrews , or jews : and , which is more , they pretend themselves to be the onely , true observers of the mosaicall law. 4. in all places wheresoever they live , they are beyond measure hated by the rest of the jews ; whom these men , by way of reproach , call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rabbanim , that is to say , observers of the rabbins . and the hatred they bear to those men is so great , as that they will not contract any alliance with them , nor willingly have any manner of conversation with them at all ; as conceiving them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ma●●zerim , that is to say , bastards : because that in the businesse of their marriages , and divorces , and in the purification of their menstruous women , they do not observe the ordinances of the rabbins : and , which is more then all this , if any one of these men should be converted , and desire to be admitted into the number of the rabbanim , that is to say , of the other jews , they would not by any means accept of him . chap. ii. of the manner of being made a jew . if any have a mind to be made a jew , he must first be examined strictly , by three rabbins , or other persons in authority , what it is , that hath moved him to take up this resolution ; and , particularly , he is to give an account , whether it be any worldly end , or no : and this they must be satisfied in , before he can be received . after this , they in very serious manner give him to understand , that the mosaicall law is a most strict , and severe law ; and that the jewish nation is , at present , in a very low , and abject condition , and the generall scorn of mankind : and therefore they give him the most earnest exhortations that they can , that he would continue in the state he now is in . 2. if , after this their strict examination , and their earnest dehorting him from his purpose , he still continue stedfast in it ; they then take , and circumcise him : and , as soon as he is well of his sore , he is to wash himself all over in water : and this is to be done , in the presence of the three rabbins , or other persons in authoritie before specified : and so , from thenceforth , he becomes as a naturall jew . chap. iii. of their opinion , concerning all manner of magick , divination , and augury . they account it a very great sin , to give any credit to , or have any faith in any kind of divination whatsoever , or to judiciary astrology , geomancy , chiromancy , or to any fortune-tellers ; or the like . 2. much more do they abhor the practice of any necromancy , or receiving answers from the dead , magick , witchcraft , consuration of devils , or of angels , and the like : all which particulars are expressed , deut. cap. 18. nec inveniatur in te , &c. there shall not be found among you any one that maketh his son , or his daughter , to passe through the fire , or that useth divination , or an observer of times , or an inchanter , or a witch , or a charmer , or a consulter with familiar spirits , or a wizard , or a necromancer , &c. 3. it is unlawfull for them to cut their flesh , or to make any figures in it with ink , or any other colour : as it is commanded them , levit. cap. 19. ver . 28. neque figuras aliquas , aut stigmata facietis vobis , &c. ye shall not make any cuttings in your flesh , for the dead , nor print any marks upon you , &c. 4. many other things are forbidden them by the rabbins , which were superstiously used to be put in practice by the idolatrous ammorites , which they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , darche aemori : that is to say , the wayes of the ammorites . chap. iv. of their slaves . there were many particular circumstances to be observed , concerning the slaves , which a jew should chance to have ; whether it were an hebrew slave , or a canaanitish : but now if any among the eastern , or barbary jewes chance to buy any slaves , they keep them such ; and either make use of them themselves , or else sell them away to others ; according as the custome of that particular place is , where they inhabite . and , in case a slave should desire to be made a jew , they circumcise him , and wash him all over in water , and so make him free. chap. v. what precepts the jewish women are bound to observe . the jewish women are prohibited all things , whatsoever the men are , by virtue of the negative precepts : but as concerning the affirmative , the rabbins have determined , that the women are not bound to the observance of any of all those , that have any prefixt time upon them : and the reason they give of this , is , the weaknesse , and imbecility of their sexe ; and also the obedience they owe to their husbands , and the necessity of their being employed in this duty , of doing them service . 2. and therefore there are onely there precepts , which they are particularly enjoyned to observe . the first is , to keep themselves with all diligence from their husbands company , during the time of their monethly flux , till they are in a condition to wash themselves : as hath formerly been said , par. 4. cap. 5. the second is , to take forth a cake out of their dough , when they make any bread : which cake was heretofore to be given to the priest , as an offering ; as hath been said , par. 2. cap. 7. the third , and last , is , to set up●n light in the house every friday night , on the eve of the sabbath : as hath been declared formerly , par. 3. cap. 1. 3. notwithstanding there are many women among them , that are much more devout , and pious , then the men ; and who not onely endeavour to bring up their children in all manner of vertuous education ; but are a means also of restraining their husbands from their vitious courses , they would otherwise take , and of inclining them to a more godly way of life . chap. vi. of their manner of confessing their sins , and doing penance . they observe no other manner of making confession of their sins , save only in their prayers to god : and they have a certain form of confession composed alphabetically , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viddui : which proceeding in order of the letters , comprehendeth , under every particular letter , some one of the most principal sins , which men usually commit . but , those that can do so , are wont to specifie the particular sin of such , or such a kind , which they remember they have committed . 2. this confession they use to say every monday , and thursday , and every fast-day , repeating it over many times , particularly at the fast of expiation , as hath been shewed , par. 3. cap. 6. and in all cases of sicknesses , or of eminent danger : and there are some , that use to say it , every morning , when they rise ; and every night when they go to bed . 3. the ordinary daies , appointed for the doing of penance , are from the first of elul , to the aforenamed day of expiation : but most people begin it , at the beginning of the year , and so continue it till the time aforesaid : and indeed , any time is convenient enough for this businesse , if a man find any thing to lie heavie upon his conscience . if he be an illiterate man , he hath recourse to some rabbine , whose counsel he desires in the businesse : but if he be a man of any learning , he may then examine the writings of the rabbines , where he shall find some kind of directions delivered , for the proportioning his penance , to the quality , and greatnesse of his sins ; whether he mean to exercise himself either in fasting , whipping , abstinence , almes-giving , prayer , works of charity , or the like ; as he shall conceive to be most suitable , and proper to the sin he hath committed . chap. vii . of their sick , and dead . they hold it for a very great work of pietie , to visit the sick , and to lend them all manner of assistance that possibly they can , and as the necessity of the person shall require . 2. when any one thinketh he shall die , he then desireth , that ten , or more persons may be called unto him ; among which , there is to be one rabbine : yet sometimes they do not desire to have so great a company called . when they are all met together , that are sent for , the sick man begins then to say that generall confession before spoken of , in the hearing of these persons ; and after this , he maketh a prayer to god , beseeching him to restore him to his former health : or if it be his pleasure to deal otherwise with him , and to take him out of this world , he then beseecheth him , that he would be merciful unto his soul , and take it into his protection ; intreating withall , that this bodily death may serve as an expiation of all his sins . if he have any desire to confer privately with the rabbine , or to ask his counsel about any thing , or commit any secret to his trust , he hath liberty so to do : then doth he ask pardon of god , and of all men , whomsoever he hath at any time offended ; and he himself also pardons all his enemies , and all those , that have ever offended , or injured him. and if he be the father of a family , and have children , he calleth them to his bed-side , and so giveth them his blessing : or if he himself have either a father , or mother living ; he then desireth their blessing . after all this is done , if he be a person of estate , and hath any thing to dispose of by will , and testament , he causeth one to be made ; and so distributeth his goods among his friends , and kindred , as he thinks best . 3. some of them , when they are sick , desire that there may be publick prayers said for them in the school by the whole congregation : and they also at the same time change their names , and cause themselves to be called by new ; in token of changing their manner of life , if it should please god to restore them : and they promise also to give almes to the school , and to the poor . 4. when the sick man is now at the point of death , and that he perceiveth he cannot live long ; he is not then to be left alone , without some company by him ; and there is some one to be by his beds side , night and day : and they account it a very great blessing to be present at the departure of a dying person ; especially if it were a man of learning , and an honest man : observing that passage , psal . 49. non videbit interitum , cum viderit sapientes morientes , &c. and he that is present , at the departure of any dying person , is to rent his cloathes in some part , or other ; according to an ancient custome they have . 5. they have a custome also , that when any one dies out of a house , the people of that house , and all the neighbours also of the same place , or village , throw away all the water , that they have in their houses : it being conceived , that this they were anciently wont to do , to give notice , that there was a dead person in that place , or village . chap. viii . of their manner of ordering their dead , and burying them . when the breath is now gone out of the body , they take and lay the corpse upon the ground , wrapping it about with a sheet , and covering the face ; and so having placed the feet of it toward the chamber dore , they set up , at the head , a waxe light , placed in an earthen pitcher , or vessel , full of ashes . 2. then do they presently prepare to shift the corpse , & put it in clean linnen ; and therefore they call in some friend to assist them in the businesse ; and most women esteem it a very charitable work , to help in such a case . then do they wash the dead body with warm water , with camomil , and dryed roses in it : and having so done , they put a clean shirt upon his back , and other shifting garments ; & many use also to put upon him a long linnen garment ; and over all , his taleth , or square vestment , with the four pendants annexed to it ; and lastly , a white night-cap upon his head . having thus apparelled him , they then take measure of his body , and make a coffin for him accordingly : and putting into it a sheet , or other white linnen , they lay him in it , and cover him all over with the same . if the person deceased were a man of note , they then usually make his coffin sharp-pointed : and if he were a rabbine , they use to lay many books upon his coffin ; which having covered all over with black , they forthwith carry it out of the house : and as soon as ever they are gone with him , one of the people of the house , that staies behind at home , takes a broom , and sweeps all the house after them , even to the very dore . 3. when any one is to be buried , all the jews of that place meet together , and accompany the corpse to the grave . and forasmuch as they account it a very meritorious work , to attend any of their dead brethren , and bear him to his grave ; you shall therefore have them endeavouring , every one of them , to put his shoulder under the coffin : and thus , taking their turnes all of them , one after another , they bring him to his grave . in some places they use to carry lighted torches , after the hearse , and to sing certain hymnes of lamentation : but in other places they use it not . and as the corps is carryed to the grave , the kindred of the deceased person follow after it , making expressions of lamentation , and mourning . 4. and in this manner is he brought to the place of burial , which useth to be in some field , appointed onely for the same purpose : which burial-place they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beth hachaijm , that is to say , the house of the living : calling the dead here , by the name of the living , in respect of the soul , which never dies : when they have now set down the corps , if he were a person of note , or quality , they use to have one that makes a certain funerall oration , in praise of the party deceased : and after this , they say a certain prayer , that begins with those words out of deut. cap. 32. ver . 4. dei perfecta sunt opera , &c. he is the rock ; his work is perfect : for , all his waies are judgment , &c. which prayer they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tzidduck , haddin , that is to say , just judgment . and so , laying a little bag of earth under his head , and nailing up the coffin , he is carried to the grave , which useth to be , a pit dug up , according to the length of the corps : and they take what care they can , to lay him as near the rest of his dead kindred , as may be . in some places they have a custome , that , as soon as the coffin is set down near the grave , if it be a man that is dead , ten persons are to go round about the coffin seven times , saying a certain prayer for the soul of their deceased brother : but this is not used in all places . this being done , the nearest kinsman is to rent his cloathes a little ; and so letting the coffin down into the grave , they cover it with earth , every one of them casting a shovel-full , or a handful of earth upon it , till it is wholy cover'd over . 5. it is a sin for any of them , either men , or women , to scratch themselves , or tear their flesh , or to pull their hair off , in their mourning , or lamenting for the dead , as well while the corps is present , as after it is buried : observing the text of scripture , deut. cap. 14. ver . 2. ye shall not cut your selves , nor make any baldnesse between your eyes , for the dead . 6. as they return from the grave , every one of them plucks up grasse from off the ground , twice , or thrice , and casts it over his head behind him , saying withall those words of the psalmist , psal . 92. ver . 16. et florebunt de civitate sicut foenum terrae , &c. and they of the city shall flourish like grasse of the earth : and this they do , to signifie their hopes of the resurrection of the dead . after this , they wash their hands , and sit down , and rise up from their places again , nine times , saying withall the 91. psal . qui habitat in adjutorio altissimi , &c. he that dwelleth in the secret place of the most high , shall abide under the shadow of the almighty : and having done all this , they return home to their houses . and this is the most usuall manner of burying the dead in most places ; although there may be , here and there , some little diversity found , as the customes of the several countries , and places are . chap. ix . of their mourning , praying for , and commemorating of the dead . the nearest kindred of the party deceased , that is to say , the father , mother , sons , husband , wife , brothers , and sisters , when they are returned to their house , sit down all together upon the ground , without shoes upon their feet ; any then is there sent them in , from their friends , wine , and bread , and hard eggs ; and so they eat , and drink : according to that which is written , prov. cap. 31. date sichera morientibus , &c. give strong drink unto him that is ready to perish , and wine unto those that be of heavy hearts . let him drink and forget his poverty , and remember his misery no more : one of them first saying the ordinary benediction , which is used to be said at meat ; adding withall , certain consolatory speeches , and comfortable sentences . in the eastern parts , and many other places , their kindred , and friends , use to send in , to the mourners , every evenin , and morning , during the whole seven daies of mourning , dishes of meat , and good chear , and go in and feast with them , and comfort them up . 2. the bed , whereon the sick person died , as soon as ever he is carried out of the house , they take and rowl up together doubling up the coverlet also , and laying it all in a heap together , upon the same bedstead : and , close by the beds head , they set up a lamp of oyl , which is to burn continually , during the whole seven daies following . they also set a bason of water , and a clean towel , near the bed's head . 3. those that are nearest of kin to the deceased , as hath formerly been said , are to continue in the house seven daies together , sitting upon the ground all the day long , and eating their meat in the same posture . onely , upon the sabbath , they go to the school , being accompanied by other of their friends ; upon which day also they are more visited , and comforted by them , then upon any other . during the time of these seven daies of mourning , they may not do any manner of work , or businesse ; neither may the husband lie with his wife . and every evening and morning during the said seven daies , there are to meet ten persons together at the house of mourning , to say the usual prayers by the mourners , who are not , during this time , to go out of the house , ( save only on the sabbath ) and some use to adde , after the ordinary prayers , the 49. psalm , audite haec omnes gentes , &c. hear this all ye people , give ear all ye inhabitanns of the world , &c. and they also pray for the soul of the party deceased . 4. all mourners apparel themselves in black ; but they do this , following the use of the countries where they inhabit , and not from any precept . 5. when the seven daies of mourning are now ended , they go abroad ; and many use to set up lights in the school , and have speeches made , and promise to give alms for the soul of their dead friend : and this they also do , at the moneth's , and at the years end ; and if he were a rabbine that is dead , or a person of quality , they then have sermons , and funeral orations , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hesped , made for him . 6. they have a custome , that the son useth alwaies to say in the school , for his father and mother , that prayer which they call the cadisch , every evening and morning , for the space of eleven moneths together ; and this he does , for the soul of his deceased father , or mother . and some use to fast every year , upon that day that their father , or mother died . 7. in many places they lay a marble stone , upon their graves , writing epitaphs upon them of divers kinds , some in prose , and some in verse : expressing the name of the person that lies buried there ; and recounting withall his praises , together with the day , moneth , and year , of his decease . chap. x. of their paradice , hell , and purgatory . there are some that have written , that for the space of three daies together , after a dead body is buried , it is tormented by a certain angel , or spirit ; the soul returning again to the body , that so it may become sensible of these torments : and this they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chibut hakeber , percussio sepulchri : and this is believed too , by the simpler sort of people . 2. they hold , that there is a place , which they call , paradise , for the souls of good men : and this they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gan heden : where the soules of the blessed enjoy the beatifical vision : and also , a hell , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gehinam , for the wicked ; where their soules are tormented with fire , and other sorts of punishments : but they are of opinion , that some are condemned to perpetual torments in this place , and shall never be released from hence : but , that some are to continue here , only till a certain time prefixed . and this is that they call purgatory ; being not distinguished , in respect of place , but of continuance of time. 3. they believe also , that no jew that is not guilty of heresie , or of some certain other of the like crimes , specified by the rabbines , doth stay in purgatory , above a twelve-moneth : and they conceive that the greatest part of those that die , are of this rank , and number ; and that there are very few of them , that , for those aforementioned sins , are condemned to everlasting torments in hell. chap. xi . of their belief of the transmigration of soules , the resurrection , and day of judgment . there are many among the jews , that are of that pythagorical opinion , of the transmigration of souls , and its passing from one body , into another , believing , that after a man is departed , his soul returns again into the world , and informs other bodies : and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ghilgul , that is to say , revolutio ; a revolution , or coming about in a circle . and to confirm this their opinion , they bring many passages of scripture ; and particularly out of ecclesiastes , and job : but there are very many also of them , that do not believe this ; it being no article of their creed , that so , he that believes it not , should be accounted an heretick . 2. the resurrection of the dead is indeed one of the thirteen articles of their belief , ( as we shall presently shew ) which all are bound to believe : and therefore they expect , that at the end of the world , all the dead shall be raised up to life again , and that god shall judge , both the soules , and bodies ; as it is written , dan. cap. 12. ver . 2. et multi de his qui dormiunt in terra , &c. and many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to shame , and everlasting contempt . chap. xii . of the thirteen articles of their faith. seing that we have now gone through all the particular rites , and customes of the jewes , and have shewed their whole manner of life , we shall here in the last place give the reader a view of the thirteen articles of their belief , as it is delivered by rabbi moses egyptius , in his exposition upon the mischna , in sanedrin , cap. helech : which articles are generally believed by all of them , without any contradiction . and they are these . i. i believe that there is one god , the creator of all things ; the first cause of of all beings , who can subsist of himself , without the whole world ; but that nothing can , without him. ii. i believe that this god , the creator , is one , indivisible , and of a unity , different from all other unities . iii. i believe that he is incorporall , and that no corporall quality can possibly be imagined to be in him. iv. i believe that he was , from all eternity ; and that all other things , besides him , had a beginning at some time . v. i believe that he onely is to be worshipped , and served ; and that we ought not to worship , or serve any other , either as mediators , or intercessours . vi. i believe that there have formerly been , and may yet be men , so disposed , as to be fit to receive divine influence ; such as the prophets were . vii . i believe that moses was the greatest prophet , that ever hath been ; and that he was indued with a different , and higher degree of prophecy , then any other . viii . i believe that the law , which was given by moses , was wholly dictated by god ; and that moses put not one syllable in , of himself ; and so likewise , that that which we have by tradition , by way of explication of the precepts of that other , hath all of it proceeded from the mouth of god , delivering it to moses . ix . i believe that this law is immutable , and that nothing is to be added to , or taken from it . x. i believe that god hath knowledge of , and observeth all humane actions . xi . i believe that this god rewardeth those that keep his law ; and punisheth those , that are transgressors of it ; and also , that the greatest reward is to be expected , in the world to come ; and , that the greatest punishment , is the damnation of a man's soul. xii . i believe that the messias is yet to come ; who is to be greater then any king , that hath ever been throughout the whole world : who , though he be long in coming , yet we ought not to doubt , but that he will come at last ; neither may we prefixe a time for his coming , or endeavour to collect , when it shall be , out of the scriptures : believing withall , that there never more ought to be any king in israel , that is not of the stock of david , and of solomon . xiii . i believe that god will raise the dead to life again . these are the fundamentall points of their belief : with which i shall conclude this my history of the whole manner of life , and points of faith , of the jewes . finis . notes, typically marginal, from the original text notes for div a47706-e180 the authors first epistle dedicatory , in the parls edition , published by j. gaffarel . notes for div a47706-e340 the author's second epistle dedicatory , in the second edition , published by himself , at venice . notes for div a47706-e13760 * heb. fruit. the present state of the jews (more particularly relating to those in barbary) wherein is contained an exact account of their customs, secular and religious : to which is annexed a summary discourse of the misna, talmud, and gemara / by l. addison ... addison, lancelot, 1632-1703. 1675 approx. 367 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a26373) transcribed from: (early english books online ; image set 59218) images scanned from microfilm: (early english books, 1641-1700 ; 198:1) the present state of the jews (more particularly relating to those in barbary) wherein is contained an exact account of their customs, secular and religious : to which is annexed a summary discourse of the misna, talmud, and gemara / by l. addison ... addison, lancelot, 1632-1703. [8], 249, [7] p. printed by j.c. for william crooke ... and to be sold by john courtney ..., london : 1675. reproduction of original in british library. imperfect: frontispiece is lacking. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jews -africa, north. judaism -customs and practices. 2006-02 tcp assigned for keying and markup 2006-08 spi global keyed and coded from proquest page images 2006-09 judith siefring sampled and proofread 2006-09 judith siefring text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the present state of the jews : ( more particularly relating to those in barbary . ) wherein is contained an exact account of their customs , secular and religious . to which is annexed a summary discourse of the misna , talmud , and gemara . by l. addison , one of his majesties chaplains in ordinary ; and the author of the late revolutions and present customs of the kingdoms of fez and morocco . alius alio plura invenire potest , nemo omnia . london : printed by j.c. for william crooke , at the green dragon without temple-bar ; and to be sold by john courtney bookseller in sarum . 1675. to the right honourable sir joseph williamson , principal secretary of state , and one of his majesties most honourable privy council . right honourable , that generousness which pardoned my first address ( of this nature ) to your honour , has onely served to embolden a second . it faring with scriblers , as with those votaries who never forsake the saint they once finde propitious . if the ensuing discourse treated of maxims of rule , there would need no apology for its dedication to a person whose prudence and vertue have given him the blessing of his prince's favour , and the reputation as well in forrain countries as his own , of an excellent and profound states-man . but what is here devoted to your honour , is of a different , and ( perhaps ) of a much inferiour character . the following papers containing only a plain account of the present customs and religion of the hebrew people , collected in some of those hours the employment would spare me , which for several years i underwent , abroad in the publick service of our religion , and in a latitude that yielded no few opportunities of making these observations . that i have hereunto prefixed your name , it was not for shelter against the common enemy , rudeness and censure ; nor onely to take this occasion of telling the world how much i am obliged by your favours ▪ for though i am thereof truly sensible ; yet this way of acknowledgement was never greatly welcome to those generous persons , who are no less obliged by the benefits they bestow ; than by those they receive . but besides all this , pardon me , sir , that i take this opportunity to make publick recognizance of your honours eminent bounty to ( our common mother ) queens colledge in oxon. to which antient nursery of loyalty and good letters , though your pious liberality be already magnificent ; yet they who know your temper , believe that what you there have done , is but an earnest of what you intend to do . for which a thankful posterity will for ever celebrate and bless your name . but i dare not give my self the liberty of expressing so much as a short elogie , upon a subject that is able to justify the largest panegyrick . for when i consider that you are one of those publique spirits , who under our gratious soveraign assert the individual interest of church and state , i cannot hope the grand affairs of your eminent place should spare minutes enough to peruse a longer dedication . that your honour may long live exalted in your prince's favour , and prosperous in your negotiations , to the encouragement and promotion of true learning , piety and vertue , shall be his incessant requests to heaven , and at all those devotions cannot forget to be your honours most humble , and most obliged servant , lancelot addison . from milston , neer ambrosbury in wilts , jan. 28. 1674 / 5. to the reader . i shall not offer at any thing of apologetick in behalf of the ensuing discourse , but freely leave it to the tribunal of the reader , whom i acknowledge to have an unquestionable authority to acquit or condemn it . as to the account it gives of the jews , i conceive there is not any so modern , nor in many things so particular and true ; this being the result of conversation , and not of report . and as to its composure , it is neither so exact as to deserve commendation ; nor yet so faulty as to need much excuse . if it may do good to some , and no hurt to any , the author has got his ends of its publication . books newly printed by w. crooke . the primitive institution ; or , a seasonable discourse of catechizing ; wherein is shewn the antiquity ; benefits and necessity thereof ; together with its suitableness to heal the present distempers of the church of england . by l. addison , one of his majesties chaplains in ordinary , and the author of this book . homer's odysses translated into english by tho. hobbes of malmsbury , with a large preface concerning the vertues of an heroique poem . by the translator . a discourse of the dukedom of modena , shewing the manner and qualities of that people . brevis demonstratio : the truth of christian religion demonstrated by reasons the best that have yet been out in english . the court leet and court baron . by kitchin . the 5th impression . the flower-garden : being an exact way to plant , set , and sow all sorts of flowers . by w. hughes . the introduction . though the jews inveterate obstinacy against the truth , hath justly render'd them the object of the divine displeasure ; yet their primitive ancestry , religion and privileges , ought still to secure them a great measure of regard . for this people , if any under heaven , may boldly glory of the antiquity and nobless of their descent . there being no nation can prove its pedegree by such clear and authentique heraldry as the jews . for though a ridiculous vanity hath tempted some to date their original before that of the world , and others with great assurance have made themselves sprung from their own soil ; yet the jews , by an unquestionable display through all periods since the creation , can prove their descent from the first man. so that all other nations must have recourse to the jewish records , to clear their genealogies , and attest their linage . and indeed their progeny would be sufficiently renowned if it were derived no higher than whither their present appellation doth entitle them . for the jews have their name from judah ( jacob's fourth son by his wife leah ) who notwithstanding the degeneracy of his descendents , was a prince of a brave nature and great eloquence . an essay of the former we finde in his endeavour to have saved his brother joseph ; and it was a fair intimation of the later , that he was chosen orator to his brethren . over whom he obtain'd a soveraignty , and from whose loins many princes , generals , states-men and prophets have descended . and what is yet more remarkable , to judah was made the famous promise , that the scepter should not depart from his tribe , nor a law-giver from between his feet , until shiloh came . though i am not ignorant how it is the opinion of some learned men , that the continuance of the scepter , or soveraign power , was not so fixed in judah's family , as to exclude all the rest . for at least after the captivity , there were several of the other tribes who attain'd to kingly honour among the jews . and therefore they understand jacob's prediction of the whole hebrew nation , which he foresaw in process of time would derive their name from judah ; and that they should never totally loose the visible being of a kingdom or common-wealth , or all form of government among themselves , until the coming of shiloh , or the manifestation of messiah in the flesh . and we find the truth hereof abundantly attested by the event . for notwithstanding that the form and state of the jewish government was often changed , its lustre obscured , and its puissance and grandeur lessen'd and impaired ; yet they were never totally without a scepter till they were intirely brought under the roman yoke ; which hapned about the time of our saviour's nativity , and a little after his crucifixion . when the unbelieving jews were so altogether inslaved by the romans , that they retain'd not the least footstep of a free state , but the kingdom was utterly taken from them . and though this ought to be reckon'd for a misery in their fortune , yet it was no debasement in their genealogy . for affliction ( according to the jews own saying ) may be a very great inconvenience , but no disrepute . but if from the jews ancestry we look into their primitive religion , they will be found to be no less happy in this , than honourable in the other . for it immediately ( as all true religion ) had god for its author , and was attested by such numerous and apparent miracles , as made its truth unquestionable , and the people ( to whom it was first revealed ) formidable , among all to whom the knowledge thereof did arrive . and though for many years the jews have been most vile adulterers of that religion which was delivered them in greatest purity , yet it must needs be reckon'd for no ordinary priviledge of the hebrew nation , to have received the first religion of the world , and that too immediately from the almighty , and comprised in a breviary of ten words , containing an exact model of holiness and vertue , and more true wisdom than all the volumes that ever since have been compiled by meer humane industry and invention . and together with this excellent religion ( which they have so foully depraved ) they received other priviledges of no inferiour concernment : for not only the adoption , covenants and promises did first belong unto the jews , but also from their fathers , as concerning the flesh , messiah came . and when we have cloth'd their present infidelity with the most aggravating circumstances , yet we must confess our selves beholden to them for the preservation of that inestimable jewel , the knowledge of the one true god , when the rest of mankind was involved in the belief and adoration of many false deities . to the jews likewise we stand obliged for the original history of the creation , and that with indubitable integrity they have delivered to us the infallible memoires of all those passages which hapned before and after the deluge . of which the faint glimpses , retain'd by other nations , were wrapt up in stories so notoriously fabulous , that they were fitter to evidence the vanity of the pagan rhapsodies , than to confirm a truth of so great an importance . now seeing that they have been the chanel of so many benefits to the rest of mankind , they ought to be the matter of our thankful reflection , and not of our obloquy and reproach . nor have we been less benefited by their deplorable miseries , than matchless priviledges : seeing that their fall was our rise , and their diminution our riches . but if the cutting off of the jews ( the natural branches in st. paul ) was the occasion that the gentiles , like ciens were grafted in their place ; and because of their pride , contumacy and unbelief god hath dealt thus severely with them , we ought not therefore to insult over their infidelity , but hasten their conversion ; not to triumph in their down-fall , but to labour their restauration . being ascertain'd , that if they abandon their obstinacy and unbelief , god will revoke their rejection , and receive them again into favour . and if we may relie upon st. paul's eleventh to the romans , the fall of the jews ought to make us careful of our own standing , and also to endeavor their recovery ; which later christians pretend both to hope and desire . and to this end i ever labour'd to manage that conversation , which for several years i held with the jews in barbary , who are the subject of the ensuing remarks . in which i have taken care for nothing , but to prove my self a faithful reporter of matter of fact , without using any other art to please either the severe or curious , but plainness and truth . chap. i. the present condition of the jews in barbary ; their places of residence , profession , apparel , stature and complexion , &c. when i looked into the great number of jews in barbary , and saw how they were lorded over by the imperious and haughty moor , i could not but resent their condition , and wish their deliverance from that direful imprecation , his blood be upon us and our children . one effect whereof may be seen in their present condition under the moresco government ; which is no other then a better sort of slavery . for even in those places where they have permission to inhabit , they are not only tributary , but upon every small disgust , in danger of ejectment . insomuch that they cannot promise to themselves either any durable settlement or security . indeed their calmest state is sufficiently stormy ; and when they seem to enjoy the greatest peace , they are vilely hector'd by the moors , against whom they dare not move a finger , or wag a tongue in their own defence and vindication ; but with a stoical patience support all the injuries and contumelies to which they are dayly exposed . for in the midst of the greatest abuses , you shall never see a jew with an angry countenance , or appearing concern'd ; which cannot be imputed to any heroick temper in this people , but rather to their customary suffering , being born and educated in this kind of slavery . by reason whereof , they were never acquainted with the sentiments of an ingenuous and manly usage . it is very common with the moresco-boys to rally together , and by way of pastime and divertisement , to beat the jewish children : which later , though they should far exceed the former in numbers and age , yet dare not give them the least resistance or opposition . the moors permit not the jews the possession of any warlike weapons , unless in point of trade . and herein they do not so much restrain , as gratifie their disposition ; for they seem generally inclined to a great averseness to every thing that is military : being as destitute of true courage , as good nature . nor doth this their cowardly humour at all render them unfit for the musters of their expected messiah : for though they believe that his appearance shall be warlike , and that he shall lead all their enemies captive , and triumph in the spoils of esau ; yet they imagine there shall be such a general surrender of the edomites , that there will need no valour by dint of sword to subdue them : and that this submitting themselves to his rod , shall be an infallible testimony of the truth of his coming . the jews in barbary generally decline living in the country , not out of any dislike of a rural conversation , but because it doth not yield sufficient opportunities and safety for traffique . for this being their general profession , they can with more convenience and advantage manage it ( as we say ) in good towns : and in these they live in a heap , seldom ( or not at all , if it be in their power to avoid it ) mingling with the moors . and the apartment of the town where they have permission to inhabit , is from them called the juderia , or jury ; which in some places in barbary is so contrived , that the moors can lock it up at night . merchandize is their common profession , wherein they are notoriously dextrous and thriving . and as their dexterity may be imputed to their continual practice in trade , so their thriving therein to their frugality in living . for both in diet and clothes , they seem to design nothing but sustenance and covering . and in this plain and frugal way of living , they greatly symbolize with the moors , who ( as i have observed in another discourse ) take no care for sumptuousness or delicacy . when 't is said that merchandize is the jews general profession in barbary , it is not to exclude their darling brokage and vsury , in which they are very serviceable both to christians and moors . and indeed the latter do seldome use them for any other purposes , unless in sending them upon hazardous messages , or to collect their maritime imposts , in which they know them to be more exacting than any else they can imploy . 't is true , the moors entertain but a very mean esteem of this people , being taught by tradition , which age hath made authentique , that they are an anomalous issue , and not like other men descended from adam ; and that the end of their being was to serve the musulmin : which opinion the jews sufficiently deride , and give it no other confutation , but the citing of obadiah , which prophesie they wholly apply to their condition , upon the coming of their messiah : when all edom , that is , all mankind who are not of their religion , shall become their hewers of wood , and drawers of water . the next thing which i promised to remark concerning the jews , is their apparel , in which those who have been born and bred up in barbary , differ little from the moors . for first , they wear little black brimless caps , as the moors red ; which they seldom move in greeting one another . they likewise , as the moors , go slipshod , and wear linnen drawers and vest , over which they put a loose garment , called a ganephe , which differs only in colour from the mandilion , or albornoz , which the moors bestow upon the christians when they are redeemed from slavery . this ganephe is a black square piece of course hair-stuff , closed at the cross corners , and all round it is a large thrum , which at first sight looks like their religious fringes , whereof we shall have occasion in due time and place to discourse . the jews in this continent much resemble the spaniard and portuguez in their stature and complexion , but are much different in their nature and disposition , as being more flexible and sequacious , especially in things whereby they may reap advantage . in point of civil government , they indifferently submit to any that is able to secure their interest ; and boggle at no servile obeysance that may be conducive to their worldly ends . they are not peremptory in intitling themselves to any peculiar tribes , yet they generally believe that they are the remains of judah and benjamin , together with a few among them of the family of levi : whom they conceive to be wonderfully preserved , that they might not be destitute of competent persons to officiate in the synagogues . there are not any to be found among them who publickly own the samaritan schism , in rejecting all books of scripture , but the pentateuch of moses . of which sect there were some not long since ( saith a great traveller ) who worshipt a calf at sichem , or neapolis . nor are there any to be met with who adhere to the old bible , without talmud-traditions . there are likewise none among them who are known by the peculiar denomination of any sect , such as were the assideans , pharisees , sadduces , essenes , or gaulonitae of old . for however their private judgments may dispose them , yet they are careful to preserve an outward unanimity in their religion ; and are signally vigilant to avoid divisions , as looking upon those among christian professors , to be an argument against the truth of the things they profess . and that the differences in matters of religion , which are so offensively visible among christians , may be reckon'd for one impediment of the jews conversion , we may in another place have occasion to demonstrate . chap. ii. the moral conversation of the barbary-jews : the ingredients of their religion ; their backwardness to disputes : their creed , occasion , author ; with a short paraphrase thereof , &c. researching in the conversation of the jews here treated of , it seem'd to be very regular , and agreeable to the laws of a well-civilized conduct : for setting aside the artifices of commerce , and collusions of trade , they cannot be charged with any of those debauches which are grown into reputation with whole nations of christians , to the scandal and contradiction of their name and profession . fornication , adultry , drunkenness , gluttony , pride of apparel , &c. are so far from being in request with them , that they are scandalized at their frequent practice in christians : and out of a malitious insinuation , are sorry to hear that any of their nation should give a name to , and die for a people of such vices . but how commendable soever they may be for their sobriety and temperance , and other domestique observances , yet that wherein they ought to be chiefly orthodox , they are the most erroneous , namely their religion . for however they may pretend the present judaism , or that sort of religion and worship which they now profess , to be contain'd in the law and prophets ; yet to those who duely consider the ingredients thereof , it will appear to be patcht up of the traditions of the masters , and the opinions of old philosophers ; which are indeed so artificially interwoven with scripture , that this last to an unwary surveyor may still seem to be predominant . the truth of which assertion will be manifested when we report the particulars of their religion . but whatever it be composed of , there is but small hope , as things now stand , to have it reformed : for the bible , the rule of all reformation , though it be not denyed the peoples reading , yet the giving the sense thereof belongs only to the masters , in whose interpretation of the text , the vulgar upon pain of excommunication are bound to acquiesce . and this was told me as an arcanum judaismi by rabbi aaron ben-netas , a person not unlearned in their law , and one who wanted nothing but christianity to render him acceptable to equal esteemers ; to whose free communication i owe many of these remarks . though these jews are sufficiently taught to evade all those scriptures which relate to the truth and establishment of christianity , yet they are not forward to enter into disputes concerning them . and if it so happen that they are forced thereunto , they will not be confined to the laws of disputation , but usually confront text with text , and never directly answer the objection , but set up another against it . but as to their declining of disputes about religion , it seems very wary and prudent ; for when any thing concerning christianity is the matter controverted , they are generally so fiery and cholerick , that they cannot refrain from an ill-bred railing ; and those blasphemous contumelies , which are even detestable to common ingenuity and candour , are usually vented by the jews in their arguings about the gospel . against which they are train'd up in an unmanly hostilitie : it being a part of their first institution , to imbibe a malitious prejudice against christianity . and the better to manage this ill seasoning , there is not a passage of the old bible any way relating to the proof of the messiah's being already come , but it is so perverted by the glosses of the rabbins , that the common people are not able to arrive its genuine intent and meaning . and what is more observable , and not less to be deplored , even the meaner sort are so versed in these spurious glosses , that scarce any can be met with who is not provided of one evasion or other , to elude the plainest text that proves the advent of christ to be already past . nor need it be matter of wonder to hear that the very common jews are so well skilled in what we now speak of ; seeing that it is the first and last of all their instruction , to understand and defend their religion , in a direct opposition to christianity . and the better to facilitate the peoples understanding of their religion , and to prevent the dangers that may accrew by leaving them to the hazardous toil of collecting their principles out of moses and the masters , they are provided with two systems or abridgments thereof ; the one containing the rule of their actions , to wit , their book of affirmative and negative precepts ; the other the substance of their faith , or the things to be believed , namely their creed : which consists of thirteen articles , and commonly called , sepher ikkarim , or the book of fundamentals . they greatly glory in the immemorial tradition of this creed , and of the joynt agreement in the meaning thereof , ever since they were a people . 't is true , the committing of it to writing they grant to be but of a late date ; and that moses ben-maimon ( a corduba-jew , who died about the 1104 of grace ) foreseeing the dangers that would hardly be prevented in the present dispersion of the jews , which might come upon a meer oral tradition of ( so great a depositum ) their creed , caused it to be ensured in writing ; and in this condition it now remains . but rabbi joseph albo , another spanish jew , and a most virulent blasphemer and indefatigable impugner of christianity , not being content with ben-maimon's division of the jewish creed into thirteen articles , reduced them to three , and called his antichristian exposition thereof , by maimon's title , sepher ikkarim ; which he writ 321 years after the others death . now because this creed is the sum of the present judaism , we will here insert it , with the common and received sense and meaning of every article . article i. i believe with a true and perfect faith , that god is the creator ( whose name be blessed , ) governor and maker of all creatures , and that he hath wrought all things , worketh and shall work for ever . by this article they assert and believe the divine essence . that god is the cause of causes . that by him the whole creation is preserved and sustained . that when he pleaseth he can reduce the world to nothing , as he raised it thence . that he hath an absolute power and empire over all things . that his being is so perfect , that he needs no aid nor assistance , nor is liable to diminution or change . article ii. i believe with a perfect faith that the creator ( whose name be blessed ) is one , and that such an vnity as is in him , can be found in none other : and that he alone hath been our god , is , and for ever shall be . by this they affirm the unity of god. that he is not like a common nature running through divers kinds and individuals . not compounded like bodies of integrant parts . that he is so one , as that he can neither be divided nor multiplyed . but how true soever this article may be in it self , or plausible in this exposition : yet the jews manage it to pull down the christians faith of the trinity ; which they maintain to be an assertion of a triple godhead . article iii. i believe with a perfect faith , that the creator ( whose name be blessed ) is not corporeal , nor to be comprehended with any bodily properties : and that there is no bodily essence can be likened unto him . here they declare their faith of gods incorporeity ; and that he is so pure a spirit , and simple a being , that none of those things can be said of him which are of bodies . and by this article they confirm their infidelity of the incarnation of the second person of the trinity : because thereby they imagine , that according to the principles of christianity , god must become a body , to whom all corporal proprieties are utterly incompatible . article iv. i believe with a perfect faith the creator ( whose name be blessed ) to be the first and the last , and that nothing was before him , and that he shall abide the last for ever . though this is their faith of gods eternity , yet from hence they despise and deride that fulness of time wherein ( according to the christians ) god was manifest in the flesh , and the word was made man. article v. i believe with a perfect faith that the creator ( whose name be blessed ) is to be worshipt , and none else . here they protest against idolatry : and exclude all sorts of creatures from being the object of divine adoration . but their chief design is by this article to deny and contemn the christians invocation of christ , as a mediator and advocate . article vi. i believe with a perfect faith that all the words of prophets are true . by this they declare how god out of his meer good pleasure , chose some out of mankinde , whose understanding he purified and enlighten'd above others , and gave them the spirit of prophesie : causing their understandings closely to adhere unto his . and then god spoke by them , and revealed unto them that way wherein he would have men to walk . article vii . i believe with a perfect faith that the prophesies of moses ( our master , may he rest in peace ) were true . that he was the father and chief of all wise men that lived before him , or ever shall live after him . in this article they intend not so much to magnifie moses , as to lessen christ . and the blindness of their malice is herein so great , that they have here made that an article of their faith , which they ought to make the contrary : for while they place so much confidence in deut. 18.15 . it is wonder to see them believing so contrary to their hope . article viii . i believe with a perfect faith that all the law which at this day is found in our hands , was delivered by god himself to our master moses ( gods peace be with him . ) on this article they build the divine authority of the law. but much dispute about the manner of its delivery : whether god gave it moses in writing , or he writ it from gods mouth . article ix . i believe with a perfect faith that the same law is never to be changed , nor any other to be given us of god ( whose name be blessed . ) and it is upon the supposed immutability of the law that they hope for the rebuilding of the temple and hierusalem ; their return to canaan , and the restauration of all the mosaical ritual , which is the chief pillar of judaism . the latter part of this article is wholly to decry the gospel , or the law of christ . article x. i believe with a perfect heart that god ( whose name be blessed ) understandeth all the works and thoughts of men : as it is written in the prophets , he fashioneth their hearts alike : he understandeth all their works . article xi . i believe with a perfect faith that god will recempence good to those who keep his commandments , and will punish those who transgress them . in this they believe a final retribution of good and evil works : that every one shall have as he deserves . article xii . i believe with a perfect faith that messiah is yet to come : and although he retard his coming , yet i will wait for him till he come . in this article the jews declare their assurance of the coming of the messiah . that there is no set time for his coming . and upon this account they forbid all curious inquiring concerning the hour of his appearance . and they still use that old rabbinical execration — let their spirit burst who count the times . article xiii . i believe with a perfect faith , that the dead shall be restored to life , when it shall seem fit unto god the creator ; whose name be blessed , and memory celebrated world without end . amen . i do not find that they strive much to crook this article to any evil purpose against christianity : but that it is a bare affirmation of the resurrection . of which the jews retain very extravagant opinions , as will shortly be discoursed . in these thirteen articles are comprised the jews credenda , wherein they exhort and oblige all of their communion to live and die , as they hope for any comfort in the future state. and notwithstanding that many of these articles may be capable of a good construction , yet according to the present received interpretation thereof among the jews , they are not so much a system of judaism , as a cuning and malitious contradiction of christianity . and the suttle rambam ( who is said to have first committed them to writing ) seems rather to have designed the jews confirmation in an ill opinion of the christian , than any instruction in their own religion . and that they might imbibe a more implacable hatred against the christian faith , the crafty rabbi so composed ( for he is thought to have been the author thereof ) the jews creed , that it might one way or other wholly confront the christians . not doubting but that they would hardly be induced to embrace a religion , which they saw was so greatly opposite to that of their first catechism , and wherein from their infancy they had been taught to expect an happy immortality . now this which we may suppose was but the design of maimonides , is become the general practice of the jews in barbary . for i have heard from one ( whose understanding in their religion had got him the title of a master , ) that there was not an article of their faith which they did not understand in a sense wholly opposite to christianity . and taking a freedom to rail at our religion ( in which they are all well gifted ) he instanced in the eleventh article , as seeming to bear the least ill-will to christianity , and from thence warmly beat down all thoughts of redemption ; with great assurance protesting , that he would have none to pay his debts , nor any but himself to satisfy divine justice for his sins : that he did not expect the felicity of the next world upon the account of any merits but his own : that he was certain whosoever lived piously and kept the law , could not miss of being happy : or arriving the bliss to come upon his own leggs . with a deal more of the like stuff , even too hainous to be inserted . but wishing this poor obstinate people an happy rescue from such impious thoughts , i shall close up this chapter with observing , that the jews give their creed a double note of respect above any other part of their religion . for though i do not find this creed set down in their common service-book , yet in honour thereof they begin their mattins with it , and utter it in a hollow tone differing from that wherein the rest of the office is chanted . chap. iii. the barbary-jews opinion of the trinity , angels , several states of the soul , the law , merit , purgatory , resurrection , last judgment , end of the world , &c. notwithstanding that the jews are very unanimous in the literal profession of the same fundamentals , yet they are not so well agreed in any exposition thereof , as that which most opposeth christianity . that the jews in barbary are in many things differing from the sentiments of the jews in other parts of the world , and that too in points of no inferiour concernment , may be seen in the following particulars . and in the first place , both the jews and moors accord in exploding the trinity , which they look upon as an hypochondriacal imagination of the christians , whom they accuse of polytheism , out of an ignorant conceit that we make every person of the blessed trinity a distinct deity . nor are they more malitious and blind in the utter denyal of the blessed trinity , than extravagant in their opinions concerning the angels . 't is true , they all accord in dividing them according to their natures and imployments , into good and bad . the good angels ( they say ) are imployed in messages of comfort , as were those who brought abraham the glad tydings of his wives conception and time of childbirth . other angels ( they hold ) are sent upon errands of destruction ; and they commonly place the instance in those who came to sodom . they likewise opine that there is another rank of angels , to whom is committed the protection and safeguard of particular persons ; and they give an example in the angel which appeared with the three children in the babylonian furnace . but beside these more general objects of the angels imployment , the jews allot two of them to every individual person of their own nation . whereof one is a good angel , and stands at the right hand of every jew , to register his good actions , and to set down the particulars wherein he doth well . and at the left hand of the same jew stands a bad angel , and keeps an account of whatsoever he doth amiss . and when the jew dies , these angels bring in accounts of all that he hath done when alive . and the good angel pleads in behalf of the deceased the good deeds , as the bad angel doth the contrary . and according to the accounts these two angels give in of his behaviour , the departed jew is punisht or rewarded by another sort of angels appointed for that purpose . but not only two angels are thus allowed to every one of the jewish religion , but also ( according to the doctrine of the barbary jews ) there is a distinct order of angels which is intrusted with the care and patronage of the whole hebrew nation , and who are always ready to prevent those who would hurt them ; like that angel who would not let balaam curse their fore-fathers , when balak had sent for him to that end . they hold likewise that every governor has an angel to assist him in governing the people , and another to suggest to him what will be happy or otherwise . for they think it to exceed the power of one and the same angel to assist the publick magistrate both in the counsel and execution of what is fit . and the reason of this opinion is chiefly drawn from the difficulty of right governing the various humours of the many . indeed they are so liberal of the angels service , that they prostitute it to meaner offices than can well be mention'd . for there is scarce any thing done among them in which they do not interess the ministry of those excellent spirits . next to angels they place rational souls , to which they assign a fourfold state. the first is that in which they were created . for they are strongly of opinion that all rational souls were created at once , and placed in a certain region , whence , as out of a common store-house , the several bodies in their proper times are furnished , as they are ready to receive them . and if the souls offend in this state , their punishment is to be sent into infirm and unhealthy bodies . and this pre-existence of souls they chiefly found in eccles . 4.3 . the second state of the soul is that of its conjunction with the body , which they esteem no better than an imprisonment , wherein it lives as a bird in a cage , and where it contracts that pollution which is afterward to be cleansed in purgatory . the third state of the soul is that of its separation from the body , wherein it continues until the final sentence , and is happy or otherwise according to what it has done in the body . and when at the resurrection the souls are again united to their bodies , then they enter into their fourth and last state , which is as durable as eternity . their next singularity of opinion respects the law of nature , which alone they affirm to be obligatory of all mankind . and to those who observe this law , they promise the world to come , which ( in the phrase of the present jews ) is all one with eternal life . but when the jews grant this hope to all mankind , yet they reserve a peculiar priviledge to themselves , to whom alone god gave the law of moses ; to whose due observers there belongs a greater glory & happiness than to any other . there are some who have imagined that this opinion of the jews concerning the universal possibility of being saved by the law , doth favour their fancy , who maintain an indifferency in the external profession of religion , and that a man without scandal may joyn himself to the worship of the place he resides in . and this opinion was by some beaux esprits of france zealously promoted , till it received a learned confutation by sieur moses amyraldus , a late professor in saumur . but the practice of the jews in barbary sets them far distant to any such conceit , there being no people under heaven more averse to communicate in the rites of other nations than they . and if they could have been reconciled to the opinion of indifferency , and accommodated themselves to the religion of the places and countries where they came to reside , the jews might have obviated many exiles and penalties to which a contrary extream hath so long and often exposed them . and yet it cannot be denyed but that there are several jews who make use of a scandalous complyance in this particular . of which sort are many of those who coming within the cognizance and power of the papal inquisition can joyn themselves to a crucifix and rosary , as well as to the zizith and tephillim . and i am assured that some jews have have gone herein so far as to enter into holy orders , and the profession of a religious life , who yet coming to places where the jews have publick toleration have joyned themselves to the synagogue . and of this we have a very late instance of two jews who in spain having for several years professed the religion of saint dominique , coming to legorn in their fryar habits they instantly changed their cowle for a ganephe , and of idle fryers became progging jews . another jew ( of my acquaintance , who for about five years had studied physick at saragoza in spain ) being asked how he could comply with the religion , he merrily made this reply , that his complyance was only the work of his nerves and muscles , and that his anatomy told him nothing of the heart was therein concerned . another jew who in malaga counterfeited christianity so well as to be intrusted with the sale of indulgences , having made a good market thereof in spain , came with what he had left to a christian city in barbary , where his indulgences being all bought up by the irish and others of the papal perswasion , he declared his religion . the papists who had bought his indulgences impeach him to the governor for a cheat , and clamour to have him punisht according to demerit . the jew pleaded the laws of the free port , that he had neither imported nor sold any thing but his professed merchandise , and therefore desired ( and obtained ) the liberty and priviledges of such as traffick'd to that port. i report nothing but matter of personal knowledge . that there are many such temporizing jews , especially in spain and portugal , i have been assured from their own mouths : and what is more observable , some have ventured to affirm that there want not jews among the very judges of the inquisition ; which may be one reason why of late so few are convict of judaism by that dreadful tribunal . but what kindness soever these temporizers may bear to the doctrine of indifferency , i am sure the barbary-jews bear it an irreconcileable enmity : for they are so far from complying with other religions , that they will not so much as eat of the meat which is dress'd by one of a differing perswasion ; nor drink in the same cup after a christian or moor , till it be washt . the jews ( now spoken of ) considering the many irregularities to which through temptations and humane frailties they are hourly liable , conclude that the most vigilant and wary among them cannot live without contracting some stain and pollution , which must be cleansed ere they can enter that place of rest , whereof they esteem the holy of holies to have been a figure . but lest the doing away of this pollution should by any means be thought a work of the holy ghost , whom by way of derision they call the christians sanctifier , they have resolved upon a purgatory for this purpose . wherein all the relicks of uncleanness , which repentance had left uncleansed , are to be done away . how the jews purgatory differs from that of virgil , cicero , and plato , it will not be worth our travail to set down . yet i cannot but observe that they speak herein much after the manner of those platonists , who assigned a punishment to every sin , yet held that all such punishments , whether now or hereafter , did only tend to purge the soul from her enormities . s. aug. civitat . dei , lib. 21. cap. 13. neither would it more avail our present purpose to compare the jewish with the papal purgatory ; which how much soever they may differ in other circumstances , do sufficiently harmonize in vain and groundless extravagancies . the papists , 't is true , have much disputed the place of their purgatory , and were not resolved therein till saint patrick obtain'd the key and open'd the receptacle . but the jews without controverting the scituation thereof , unanimously agree , except a few that place it in transmigration of souls , that it is in hell. from whence they can never be deliver'd but by the power of the kaddisch : which is a prayer that being for the space of a year repeated once a day , by some surviving relation of the party in purgatory , is able thence to deliver him . and therefore if the dying person leave any behind who will be so courteous as to repeat the kaddisch , he need not fear that the pains of purgatory shall endure above a year . and indeed the jews generally hold that there shall none of them stay above twelve months under this purgation , though they have dyed never so impenitent or devoid of remorse : and that they shall not tarry there above seven dayes , if at their decease they were penitent and sorrowful for what they had done . now if any ones sins are so great and many , that a years purgatory will not atone them , then the soul is to return into a body to finish the penance . and to support this opinion , these jews hold a transmigration of the soul from one body to another , but without changing of the species or the jewish nation . and by this transmigration ( they hold ) that the soul shall satisfie in the second body what it had done amiss in the first , and so successively till it come to the seventh : where it is sure of a sabbath , and rests from its penance and satisfaction . and if the soul in all the seven bodies has sin'd more than it has satisfied for ; yet having suffer'd what was appointed , god ( they say ) in mercy gives it a release . but the portion of bliss allotted to this incompleat penance , is far less than that of the soul which has made entire satisfaction . and they so greatly magnify the penitent , that they think him of greater value than one who never sin'd : and that one day spent therein is more worth than eternity . but a man would think the jews needed not load repentance with such great encomiums , seeing that the future bliss may be attain'd for thirteen moons durance in purgatory . to the expiation of those faults whereby the neighbour is injured , the repentance of the offender and compassion of the offended is strictly required by the jewish casuists . the jews in barbary entertain no thoughts of merit in a papal sense , but smile to hear any should be so vain as to imagine they can do more than the law requires . they hold that all reward proceeds from divine bounty , and that obedience is the only thing looked upon in mans service ; and that every one shall receive according to their obsequiousness to the law. but that we may not imagine the jews to design the christian any kindness by this doctrine , we must observe that all hope and promise of future reward is confined to themselves , and that to those who are not of their religion they allow nothing but a total perdition of their being . both the jews and moors are of opinion that the infernal torments shall have an end : and that the faln angels after many years of punishment shall be received to mercy . which ( saith st. aug. civit. dei , lib. 21. cap. 17. ) was the judgment of some tender hearts among the old christians : and gives the example in origen , whom for his circumvolution and rotation of bliss and misery the church did excommunicate . and to carry this remark a little further , some of the masters are of opinion , that when god , after the resurrection , shall take accounts of mens actions , he will not to magnifie his power and justice condemn any one to endless tortures , but that it is more agreable to gods nature and the dayly expresses of his providence to save all . and notwithstanding they place the punishment of the christians in a sort of annihilation , yet to any of their own nation they hold no other misery shall remain after the last judgment , but a lesser measure of happiness . as to what relates to the consummation of the world , the jews do not place it in a confused destruction of its present order and beauty , but in its restauration to that purity and perfection , which ( say they ) it possessed at the creation . and that every part of this lower world shall attain that perfection , whereunto it was at first designed : and that seeing he is the inexhaustible fountain of all goodness , that god will at last invest the creatures with happiness according to their capacities . and though in lesser matters , opinions of no ordinary extravagancie may be better indured , yet it is hainous to see them so loose in their judgment concerning that universal article , the resurrection of the body ; which they will not permit to go beyond their own tribes ; for they plainly affirm that none shall be capable of the resurrection , who do not die in the communion of the synagogue . and that this may not be thought the sentiment only of the less cultivated jews in barbary , we find it to be the general position of their masters : who affirm that there are four priviledges so peculiar to the hebrews , that no other nation can thereof communicate . and these are the land of canaan , the law of moses , the gift of prophesie , and the resurrection . and that this last might not be looked upon as a meer talmud-fancy , they deny the resurrection to all but themselves , upon the account of esay 26.14 . they are dead , they shall not live : they are deceased , they shall not rise . but while they utterly expunge out of their creed the resurrection of other nations , it were well if they agreed concerning their own rising . for some of their masters have expresly held that both the bodies and souls of wicked jews shall be totally annihilate , and that the resurrection shall only be of such jews as have lived godly . some again hold that all the jews shall rise again , but to different conditions ; for the perfectly just upon their resurrection shall be instated in an undefeisible happiness : next , those that have died in utter impenitence shall according to some of their rabbins , rise to be cruciated in gehenna : and a middle sort between both these shall at the resurrection for twelve months space be punished in hell. but to speak truly , these are the private opinions only of their masters ; for the common people plainly acquiesce in the literal sense of the thirteenth article of their creed . before we dismiss this chapter , it may not be incongruous to observe that the jews in barbary much dote upon the judgment of rabbi solomon jarchi , who held that israel's command to joseph to carry his bones into canaan was not only because he foresaw that the dust of egypt should be turned to lice ; or for fear that the egyptians should idolize his carkas : but because that those who are buried out of canaan should have a very troublesom resurrection . for the jews believe that the resurrection shall be in the holy land , whither all of them that are buried in other countries , must incessantly rowle through the dark caverns of the earth , that they may rise there and be possessed of their final rest . and however this may seem an opinion too vain and absurd for men even of ordinary parts to maintain , yet it is at this day a prevailing doctrine among these jews : who greatly desire to be buried in canaan , to the end they may escape that toilsom rowling through the earth , which those must undergo , whose hard lot it is to be buried out of the holy land. but to avoid this inconvenience , as many of them as are able , endeavour to return to palestine when they grow old , that they may have an easie and compendious resurrection . and upon this account the jews in barbary imagine their condition to be much happier than those in northern countries , because they are nearer to canaan , and therefore have a less way to tumble under ground for the resurrection . we have already taken notice that some jews place their purgatory in a transmigration of the soul to seven bodies ; and discoursing one of them who was of this opinion , and shewing him that by this doctrine at the resurrection either seven bodies must have but one soul , or six bodies must have none : he made light of the objection , saying , that at the resurrection all the seven bodies should be set together , and the six that had it first shall come to the seventh body , wherein the soul is then placed as a candle in a candlestick , and that all the bodies like so many tapers shall be lighted thereat : for the soul shall communicate it self just as a lamp its flames , &c. but i have been too tedious in these miscelaneous extravagancies already , which i hope to make some amends for in the succeeding accounts ; wherein i shall endeavour to be as succinct and orderly as the subject will give leave . chap. iv. their opinion of matrimony and coelibate , their espousals , dowry-bill , &c. notwithstanding that all civilized nations in the world agree and consent that marriage is a state of honour and sanctity , and one of the ancientest institutions which any tradition doth report : yet none are so warm assertors thereof as the jews in this clime . who do not only contract marriage early , but infinitely extol it above single-life , and hold it a condition more sutable to nature , more advantageous to mankind , and more acceptable to god. insomuch that they admit not any unmarried sect among them , but on the contrary look very jealously upon such of their nation as either marry not at all , or long defer it . and on this account their espousals are very early , their daughters being usually betroth'd at ten years of age ; and if rich , are married when very young . and when they have once enter'd this solemn state , they are religiously careful to express all faithfulness to their husbands . and indeed the whole nation of the jews are such great enemies to a treacherous bed , that if they had liberty they would certainly punish adultery according to the letter of levit. 20.20 . and in further testimony of the great esteem the jews have of wedlock , they reckon it among the affirmative precepts , which they make obligatory of their whole nation . besides they are generally taught by the masters , that every male coming to years of maturity is bound to take a wife of his own family or tribe , for to preserve and encrease it . there are some among them who allow of no other end of matrimony but propagation , and account them , naughty persons who therein do project any other satisfaction . and the rabbies tell them , that augmenting and preserving of their families include all other purposes of marriage whatsoever . their manner of taking of a wife , which is next to be consider'd , is sufficiently orderly and decent . for when any male is disposed to marry , he enquires among his kindred for a virgin to whom he may be joined in this sacred bond , for the maintenance of his name and family in israel . and being informed that there is such an one , he acquaints himself with her age , complexion , state of body , &c. and after this begins to drive the bargain with the virgins relations , who if they like his condition and proposals , admit him to visit her . but the virgins relations are very cautious that the visit be short ; for should the match not succeed , the familiarity of such an interview will much tend to the damsels disparagement . but if the parties like one another , and the friends agree about the dowry , then the man has liberty to make her presents , in imitation of gen. 24.53 . ( which was also a custom among the grecians , as suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) and these he sends by the hand of some discreet female , who ascertains the virgin of the reality of his intention and good will. after the parties have given all proper assurance of one anothers good liking , and thereof certified their relations ; these presently call for a master , who at the damsels house draws up the articles of marriage and covenant of dowry . in which is set down all that belongs to the intended bride , the particulars of her night-dress not being omitted . and a bill of particulars being deliver'd to the bridegroom , by vertue thereof he has power at the day of marriage to call for and recover whatsoever is therein specified . i enquired , but could meet with no form hereof , nor could i perceive that it was any thing but a bare envois of the goods belonging to the bride , signed and witnessed . but besides this on the womans part , there is also a dowry made by the man ; which varies in quantity according to the plenty or nearness of his fortunes . david we find being but poor , gave for his wife so many skins of the philistins : but sechem being a man of wealth , was willing to give as much for dinah as ever they would demand . of old ( they say ) that the dowry of a virgin was fifty shekels , which sum is constantly set down in the present form of their matrimonial letters , or dowry-bill . and this they collect from exod. 22.17 . compared with deut. 22.29 . in the dowry-bills made to widows , but half the sum is given in barbary , which they give to virgins . the dowries being settled , they pass to the affiancing ; wherein the woman is given to the man , by some of her near kindred in this form of words ; — behold , take her after the law of moses : and the man replies , be thou unto me a wife according to the law of moses and israel . there is but one form of dowry-bill , or matrimonial letters in present use among all the jews , whereof we have a copy translated by cornelius bertram out of the babylon-talmud , and another in buxtorfs gram. chald. p. 389. betwixt which there is some small variance ; but the sum of both amounts to the ensuing copy . a copy of the dowry-bill now in use among the jews in barbary . upon the sixth of the week , the fourth of the month _____ in the year _____ of the creation of the world , according to the computation which ▪ we use here at arzila , a town situate on the sea-shore of barbary , the bridegroom rabbi _____ the son of rabbi _____ said unto the bridewife _____ the daughter of rabbi _____ merchant in alcazar ; be unto me a wife according to the law of moses and israel ; and i according to the word of god , will worship , honour , maintain and govern thee , according to the manner of husbands among the jews , who do faithfully worship , honour , maintain and govern their wives . i also bestow upon thee the dowry of thy virginity amounting to fifty shekels , which belong unto thee by the law. and moreover thy food , thy rayment , and sufficient necessaries , as likewise the knowledge of thee , according to the custom of all the earth . and these words being thus pronounced , the virgin from that time forward becomes the mans wife . to this form of [ honouring and worshiping the wife ] some think the scripture alludeth , 1 st. pet. 3.7 . and that due benevolence spoken of 1. cor. 7.3 . is that is here called — knowing of the wife according to the custom of all the earth . though 't is true , the jews by the same phrase express both death and marriage . but to return , this dowry-bill at the day of wedding is delivered into the custody of the bride , who thereby is impower'd to challenge from her husband food , apparel , and the right of the bed. and according to the law , exod. 21.10 . if the husband take him another wife , he cannot withhold or diminish from the former the food , rayment and duty of marriage . chap. v. of other ceremonies relating to their marriages . among the ancient jews there was ever a competent time intervening betwixt their betrothing and marriage ; which custom they deduced from the answer given by rabecca's friends to abraham's servant , when they desired that the maid might not depart presently , but remain after the espousals ten daies , gen. 24.55 . which yet seems rather to imply the mothers unwillingness so soon to part with her daughter , than any legal intervention of time between the affiancing and confirmation of marriage . but however the old jews were perswaded in this particular , the modern of whom we now treat of , think it very disagreeable to the nature of amours to use any protraction of their accomplishment . and therefore they stay no longer for marriage after the betrothing , than is sufficient to make preparation for so great a solemnity . for after the dowry-bill is finished , the day of marriage is appointed : and in the interim the bride prepares her self for the celebration : and for eight daies useth bathing . upon the marriage-eve at the going down of the sun , she has her tabila or cistern filled full of pure water , whereinto she is put by two discreet matrons , who are very diligent that not an hair of her head appear above water : for if any part about her remain uncover'd with water , she the second time must be put into her tabila . for this bath ( they say ) ought to be very exact , because it is to supply whatever was defective in the other circumstances of the brides preparations . when she comes out of this cold wash , her hair with great curiosity is tied up , and her person secluded from the eyes of all men , it being not allowed for her father or brothers to look upon her , till she be delivered to her husband . in some places , as i have been told , the bride goes to this bath through the streets , accompanied with several women who dance and sing as they pass , and name the party that is shortly to be married . but this is a freedom would be very scandalous to the jews neighbourhood in barbary ; besides , the modesty to which from their infancy the women here are inured , will not in the least admit of this liberty . the dressing of the brides hair when she comes out of the bath , ( which was but now intimated ) though the common people may look upon it as a meer act of handsomness and adorning ; yet their masters teach it for an instance of religion , and as a thing very acceptable to god. and those words — and brought her unto the man , gen. 2.22 . they thus expound : and god brought eve to adam , after the same manner that a bride is brought to her husband , that is , elegantly dressed , with her hair curiously curl'd and plated ; and with joy and dancing . upon the day of marriage the bride puts on her wedding-garment , and adorns her self as sumptuously as her fortunes will allow , and in an apartment by her self , spends the time until the usual hour of marriage , in fasting and devotion . and though they have no canonical hours for this solemnity , yet it is most usually kept toward night ; which some gather ( from st. matt. 25.1 . ) was the custom of the jews in our saviours time . though the parable ( think others ) relates rather to the marriage-feast than the marriage it self . the bridegroom likewise spends several hours in private devotion before the marriage . and recommends his condition unto god , begging happiness upon his wedlock . after these private devotions are ended , he goes to the service of the synagogue , whence he usually returns accompanied with some choice friends , who straightway conduct him to the chamber , where the bride sits in a chair on purpose to receive him , having a virgin on each hand , as her attendants . and she changes not this posture , till some rabbi ( or other aged jew , skilful in the law ) reads the dowry-bill with an audible and distinct voice ; and the bridegroom hath put the kedusim or wedding-ring ( of pure gold , and without a stone ) on the brides thumb , or third or any finger of her right hand , and called all that are present to attest it ; upon which the rabbi saith unto the bride , thou art married or sanctified to this man with this ring , according to the law of israel . and these ceremonies being finished , the rabbi saith a prayer , which is called the nuptial-blessing ( the form follows presently ) and then takes a glass crowned with wine , which having blessed and tasted of , he gives to the bridegroom , who with a suddain violence breaks it , in memory of the destruction of the temple . and this being done , he takes off the brides vail , and giving her the right hand sits down by her ; and having entertained her with a short discourse , serious or otherwise as he best affects , they have a collation , and retire to their lodging room . and these are the antecedent and concomitant rites of marriage in present practice with the jews i now discourse of , to which i will annex two forms of blessing used by the rabbi at this solemnity . the forms of blessing used by the rabbi at the consummation of marriage . blessed art thou o lord our god , who hast created mirth and gladness , the bridegroom and the bride ; charity and brotherly love , rejoycing and pleasure , peace and society . i beseech thee , o lord , let there suddenly be heard in the cities of judah and streets of hierusalem the voice of joy and gladness ; the voice of the bride and the bridegroom . the voice of rejoycing in the bride-chamber is sweeter than any feast , and children sweeter than the sweetness of a song . another . blessed be the lord our god , king of the world , who hath created man after his own image , according to the image of his own likeness , and thereby prepared unto himself an everlasting building ; blessed be thou o lord who hast created him . in the apartment whither 't was said that the new married retire after collation , there are two beds made upon the floor ( according to the eastern custom ) to one of which the bridegroom betakes himself , after he has received those tokens mention'd deut. 22. but first of all he useth this mystick oraison . blessed art thou adonai , our god , king of the world , who planted the walnut-tree in the garden of eden , the book of the valleys : suffer not a stranger to enter into the sealed fountain , that the servant of our loves may keep the seed of holiness and purity , and may not be barren . blessed be thou adonai , who hast chosen us in abraham , and in his seed after him . the marriage-feast begins next morning after the marriage , and lasts precisely eight daies . during which time the bridegroom stirs not abroad , but the neighbours come and pray with him at his own house : nor doth he for the same space any further accompany with his bride than at meal-time . eight daies by a new leviticus being allowed her for purification after marriage . and the sabbath which happens in this time they keep with more than ordinary festivity and mirth , because somewhere in scripture ( they say ) that the sabbath is called a bride . in some places , we are told , that the young men who wait upon the bridegroom at the hearing of the husband giving the missal tob , or wishing happiness to his wife , break certain small earthen pots which for that purpose they hold in their hands . and thereby signifie their good wishes of prosperity and health to the new-married couple . as for the custom of the young mens keeping the bridegroom company for the eight daies that he keeps within-doors , they found it upon the story of sampson's wedding , judges 14.2 . they also have an odd custom , whereby the new-married during their eight daies separation , are obliged to send girdles ( a very mysterious utensil among all the jews ) one to the other . that which the wife sends has a silver-buckle , but that which he returns has a buckle of gold. the jews in barbary usually keep their summer-marriages in bowers and arbors , which resemble , and perhaps are in stead of the chuppa canopy or covering said to be in use among the jews of other countries . and the guests at the first entrance of these bowers say , baruch habba , blessed is he that cometh ; which they apply to the bridegroom coming thither to his bride . and to his coming out of the same chuppa they allude the 4 and 5 verses of the nineteenth psalme . at the wives first meeting of her husband she walks thrice about him , because the scripture saith , a woman shall compass a man , jer. 31.22 . and the man walks once round the woman ; but no text is offer'd at to ratifie this custom . in some countries the guests bring with them handfuls of corn , which they cast at the new-married , saying , increase and multiply . by which they also wish them peace and abundance . if the bride be a virgin , they give her wine in a narrow cup ; if a widow , in a wide one : for excellent reasons , no doubt . while the banquet which immediately follows the marriage is preparing , the company have store of hens set before them , ready dressed , which when the couple have tasted , they tear in pieces , and devour with strange scuffling and disorder : but without any other mystery than to make the new-married pastime . this counter-scuffle being over , the bridegroom takes a raw egg , which he casts at the bride ; intimating thereby his desire that she may have both an easie and joyful child-birth . the marriage-day is taken up with these ceremonies , which they conclude with a supper and a dance . in barbary the jews admit no christians to be present at their marriages , unless such as are their slaves . and for this they quote prov. 14.20 . for they are of opinion , that to invite a christian , or any who are not of their faith , to these solemnities , is so displeasing to the good angels , that they force them to leave the company . and thereupon those bad angels enter , which cause quarrelling and disorders , to the troublesom and dangerous interruption of their mirth and disports . now these are the chief of the matrimonial rites in present use with the jews in barbary ; besides which , there are several others of a miscellaneous nature , which for their seldom practice with these jews are here omitted . chap. vi. their opinion of sterility : their lilis : their rites of child-birth . having taken this short view of their marriages , the method will not be unnatural , if in the next place we look into the fruits thereof . for we may conclude that children are esteemed by the jews no small blessing of wedlock , seeing that in all ages they have thought the barren womb not only to be a reproach but a curse ; and that to want children is to be civilly dead , according to the old jewsh proverb , — a man childless is liveless . and indeed the jews now , as of old , have such an high value for procreation of children , that they place it among those keys which god keeps in his own hand : and who therefore is said to remember rachel and open her womb , gen. 30. and if having children be a token of gods remembrance , the jewish women are seldom forgotten . for they are so generally fruitful , that she who proves otherwise is said to have no mazal in the firmament , or to have been married under no good planet . and as the jewish women in this country are fruitful in children , so they are laudably decent in their travails : observing therein such orderly deportment as is agreeable to all well civilized humanity . 't is true , the rabbins ( who too much play the poets with all their rites ) have not forborn even those of child-birth : but have devised several fabulous stories and impertinent rites concerning it . a taste whereof we shall here insert , for the satisfaction of the inquisitive . and in the first place the rabbins have appointed that the father of the family , or any other religious jew in his stead , upon the approach of child-birth , shall draw several circles in the chamber of the impregnate , as also upon the doors both within and without , on the walls , and about the bed , inscribing every circle with these words , adam , chava , chutz lilis : that is , adam , eve , be gon lilis . the meaning of which conjuration depends upon the right understanding of what is meant by lilis . now the jews are not unanimous in their account hereof ; yet the best we could collect take as foloweth . when god had made adam , and saw that it was not good for him to be alone , he created a woman , and gave him her for a wife ; and she was called lilis . but being no sooner brought unto adam , than she began to brawle and contend , and would not acknowledge that power over her wherewith adam was invested . and when he advised her of her subjection , and that she ought to obey his commands ; she insultingly replyed , that subjection arose from inequality , and therefore could have no place between them who were equal by creation . and in this pelting and quarrelsom humour they lived so long , that lilis foreseeing little likelyhood either of its ending or amendment , she named the most holy name , and thereupon was immediately rapt out of adam's sight into the air. adam seeing this suddain departure of his wife , is said thus to have addressed himself unto god. o king of the world , the wife which thou gavest me has forsaken me . hereupon three angels ( senoi , sanfenoi , and saumangeloph ) were commanded to pursue and bring her back , and to threaten her with severe punishments in case she refused . the angels pursuing overtook her at the sea ( wherein afterwards the egyptians were drowned ) which then was stormy and tempestuous . but lilis refused to return , and pleaded that she was not made to be subject to any man , but that the design of her creation was to molest and destroy the male-children for eight daies , and the female for twenty after their birth . but the angels not approving her reasoning , they endeavoured to force her to return ; but perceiving in her a shreud resistance , they agreed to dismiss her , upon this condition , that she should never hurt any infants wherever she saw their names written . and to this end , the jews use to write the angels names in a table or parchment , and to hang them for amulets about their childrens necks . as to the inscribing of the foremention'd circles with adam , eve , chutz lilis , they imply that if the mother bring forth a boy , god would not give him such a brawling wife as lilis , but one like eve , who would be mild and peaceable , loving and obsequious , and such an one as may build his house in peace . but enough of this story . but the chief intent of these circles is to fortifie the chamber appointed for the teeming woman against all haggs and goblins . when the great belly finds her pangs to be near , she calls some discreet matron to assist her delivery ; but she must be one of their own religion . for nothing but insuperable necessity can induce them to admit either christian or moorish women to be at their travails , out of a jealousie that some mischief may befal the child . nor is this the fancy only of the suspicious mother , but a strict prescription of their masters , who in no case but that wherein necessity gives a dispensation , will give leave that a strange woman should be midwife to a daughter of israel . when the woman is brought to bed , the joy and festivity is according to the sex that is born . at the birth of a daughter they use but little exultation , because she cannot support the family , which is extinct without males . whence they have a saying , the family of the mother is not called a family . and the hebrew word for woman is fetcht from a root signifying forgetfulness : because the fathers family is forgotten in marriage of a daughter . but if the woman be delivered of a boy , there is great joy in the family , and the father in testimony thereof presently begins the feast for his sons circumcision , which is never deferr'd beyond the eighth day , unless want of health in the child prevent it . the first seven daies after the childs nativity are wholly spent in festival entertainments , at which none can be a guest who has not past his thirteenth year . neither must there be fewer than ten at this feast . upon the eve of the circumcision , the women visit their gossip , with whom they usually pass the whole night in mirth and freedom ; on purpose to console and recreate the mother , that she may not be over-troubled for the pains of her sons circumcision , as also to prevent those mischiefs to which they imagine childbed-women are very liable the seventh night after their delivery . chap. vii . of the rites of circumcision and purification . circumcision has so peculiar a veneration among the present jews , that if all other parts of their religion were to be changed , this like mount sion , would stand immoveable . and though many other nations ( of old ) and at this day the whole profession of mahumedism , use circumcision ; yet none but the hebrews embrace it as a sacrament . concerning the figurative circumcision of the heart , lips and ears ( whereof the scripture makes mention ) there is no considerable disagreement among christians or jews ; nor is their harmony less about the literal circumcision : for both grant it to be of divine institution , and appointed both for a signe and seal of the covenant god made with the jews , as st. paul ( rom. 4.11 . ) interprets moses ( gen. 17.11 . ) but the discoursing of this point belongs not to this place , whereby the method we have proposed in this treatise , the modern rites of circumcision are plainly to be recounted . and in the first place , the jews of whom i now write , are very conformable in their observation of the time appointed for the celebration of circumcision . for where they enjoy the free exercise of their religion , they never defer it longer than the eighth day . but they circumcise indifferently at home or the synagogue . though for the greater parade , the wealthier jews seldom neglect to carry their children to the synagogue . the chief officer at circumcision is the mohel , or he that circumciseth , who is not bound to be of the priesthood ; for any has liberty to circumcise who has skill therein . the rich admit none to perform this office upon their children , who have not been bred thereunto , and long make it their profession . and it is usual to serve a sort of apprenticeship to gain the art and credit of a skilful mohel . to this end , those who herein intend to be artists , deal with the indigent jews to circumcise their sons , giving their fathers money for so doing : and having gain'd a competent skill and experience , they set up for circumcisers . who are easily discerned to be of that profession by their thumb-nails , which they keep sharp and long , as a badge of their calling . and from one of these mohels i received this following account of circumcision , according to the use of the synagogue in fez , the place of his practice and abode . the time intervening between the childs birth and circumcision is spent in frequent bathing it ; which with more than ordinary circumspection is washt at the time it is presented to this sacrament . of which it is altogether incapable , if the least filth be left about it . so that if any natural evacuation happen as it is brought to the mohel , or before the prepuce be taken away , he cannot proceed in his office till the child be new washed . the morning is the usual time of circumcising ; out of this supposal , that the flux of blood is then least , and the child will be most patient : but this they do not by the advice of the rabbi , but physician ; it being no rite of their religion , but a rule in their dispensatory . upon the day when circumcision is celebrated , there are two seats set close by the ark in the synagogue ; the one for elias , whose presence they still expect at this solemnity ; and another for the baal-berith , or godfather . by these two seats stand the mohel , and the jews that are invited . then the child is brought in parade , with several boys , whereof one carries a torch of twelve lights , denoting the twelve tribes of israel : another brings a dish of sand ; another the circumcising instrument ( which is of wood , stone , iron , &c. ) oyl , soft linnen rags . in some places they have a cordial ready , in case the child should faint . and when the men in the synagogue have sung the song of moses as it is extant exod. 15. and have notice that the women have brought the child to the door of the synagogue , the whole company stands up , and the baal-berith goes to receive and bring in the child to the congregation , who receive him with this acclamation , blessed is he that cometh : which they understand either of the child , who is so happy as to come to circumcision ; or , of elias , whom they believe to come along with the child , and to take his place by the godfather , to observe and testifie that all things concerning circumcision were duly administer'd . when the congregation are setled in good order , the godfather holds the child to the mohel , who gives god thanks that in abraham he gave them this sacrament , and thereby signed and sealed them for his peculiar people . then he takes away the foreskin , and in the interim the father praiseth the lord that he gave abraham a heart to fulfil the law of circumcision , and preserved him to see this his son circumcised . the foreskin being cut off , the mohel casts it into the dish of sand , with no less mystical intimation , than that the seed of the child should be numerous as the grains of that sand ; and that the nation of the jews to whom god gave this sacrament , might still verifie what was observed of them numb . 23.10 . but i rather think it to reflect upon abraham's blessing , gen. 22.17 . when the mohel has thus disposed of the prepuce , he prays that the child may live and see his sons thus initiated into the covenant ; may keep the law , and do good works . then he takes a cup of wine , and blesseth god that he hath created the vine , and given it a power to exhilarate and nourish : then he dips the little finger of his left hand thrice in the wine , and lets it drop into the childs mouth ; and having tasted of it himself , reaches it to the congregation . this done , the mohel again gives thanks , that god sanctified the child in the womb , and has brought it to the foederal sacrament . he prayes likewise that the children of this child may obey the law. then he takes the infant from the baal-berith , and delivering it to the father , giveth it a name ; praying for him , that by that name there given him , he may quickly be healed , live prosperously , be a joy to his parents , and beget children who may be zealous assertors of the law. and thus far i have transcribed my old mohel , who assured me that the whole ritual of circumcision was summarily contain'd in what is now set down . they have such a great esteem for this sacrament , that they still enjoyn it under its old penalty , that soul shall be cut off from his people , gen. 17. which some interpret of excommunication , or the bodily death of the parents who out of contempt or neglect of the institution , omit the circumcision of their males : and others understand it of those who at years of maturity took not care to perform that themselves , which through their parents negligence was omitted in their infancy . and though the party delinquent herein incur this penalty , yet these jews do not so expound the precept of circumcising the eighth day , as if it admitted of no relaxation . for in case of the childs sickness , they generally hold that its circumcision may be put off till seven daies after its recovery . and those likewise who are born where there is no toleration of their rites , do not incur this censure , if they take care to be circumcisied when they come where their religion is tolerated . and they prove from the first institution of circumcision , that age can priviledge none from undergoing it : abraham being ninety years old and nine , when he was circumcised in the flesh of his foreskin , gen. 17.24 . and i knew one jacob israel belgara , who being born in spain , and a long time student 〈◊〉 physick at saragosa , coming to barbary , anno dom. 1667. was circumcised in the fortieth year of his age. and they are careful not to delay the first occasion of being circumcised , because every moment of such delay is a distinct breach of the commandment . 't is true , instances of the parents negligence in this particular is very unusual ; they being so far from omitting this sacrament , that they are but too rigorous in exacting it . but if any omission happen herein through the parents default , then the masters of the synagogue have power to convene and excommunicate ▪ ( or to cut off from the communion of the synagogue ) the offending party , and to take and circumcise the child . if a child die ere the eighth day , it is circumcised at the place of burial , but without any furder ceremonies than giving a name , and praying that god would be mindful of it in the day of the resurrection , and to give it life among those who are circumcised . now they circumcise the child , to make it capable of jewish sepulchre , and to prevent all mischief that might otherwise befal the uncircumcised in the future state. for they are not yet argeed whether or no circumcision be of absolute necessity to the life to come . those who adhere to the very letter of its institution , make circumcision so requisite to the obtaining of future happiness , that they deny those who want it , any portion in the resurrection ; misunderstanding ezek. 28.10 . but others think there is nothing dangerous in the want thereof , but its contempt . and in the christian church the council of braccara ordain'd that those who despised their baptism , and died in that opinion , should , as guilty of their own eternal death , be buried with self-murtherers . but all we have hitherto mentioned concerning circumcision , is to be restrained to those who are born in the jews religion . for as to the admission of proselytes unto judaism , circumcision , baptism and sacrafice were in ordinary course required . but these old articles of proselytism are not exacted by the mordern jews . for sacrifice has been utterly out of use ever since the destruction of the temple . and lest the shame or pain of circumcision might deter any from proselytizing , they are taught not rigorously to exact it . and there moses egyptius tells them , that many proselytes were admitted into the jewish communion without circumcision . moses's father in law they hold to have been the first proselyte of justice , who upon his turning jew had his name jether changed to jethro . but after him there were many made proselytes of the gate , without circumcision , of which mr. selden gives several instances . but however they dispense with sacrifice , and speak warily of circumcision , yet baptism is a constant initiatory of the proselyte , which has nothing common but the water with those dayly baptisms of the jews , reflected upon by tertullian , lib. 6. de baptismo , cap. 15. i confess barbary affords but few of these proselytes : for though there are frequent examples both of jews and christians turning moors , yet very seldom are any met with who turn jews ; which made me less inquisitive after the present manner of receiving proselytes . and as to what relates to the antient form of proselytism , enough is to be seen in mr. selden , lib. 2. cap. 2 , 3 , 4 , &c. de jure naturali & gentium juxta disciplinam hebraeorum . if any proselytes happen among them , we may presume they conform to the rites herein used by the jews of other nations . of which we have this summary account in leo. modena , a venetian rabbi : historia de gli riti hebraici , part 5. lib. 2. si alcune volesse farsi hebraeo , primo sono tenuti tre rabbini , o persone di autoritá interrogarto settilmente , che cosa lo move a far questa rissotione , &c. that is : if there be any that hath a mind to turn jew , there are three masters , or persons of authority appointed warily to examine him what cause moved him to this resolution , and whether any worldly interest had a hand therein ; to the end they may admit him as they ought . next , they denounce and make known unto him the great strictness of the law of moses , and that the jews are at present an abject , vile , and despicable people , and that upon this account it is better for him to continue as he is . and if after all this he continues his purpose , then he is to circumcise himself ; and as soon as he is whole , he bathes himself all over in water in the presence of the three foresaid masters : and after this , he is accounted as good an hebrew as the rest . at the circumcision of the proselyte they use this form of prayer . blessed be thou o god and king of the world , who hast sanctified us with thy precepts , and commanded us to circumcise proselytes , and to take from them the blood of the covenant . because according to thy prophet ( jer. 33.25 . ) unless by the blood of the covenant neither heaven nor earth should remain . then the by-standers say , as thou hast brought him into thy covenant , so guide us in thy law and good works , and bless us with protection and safety . now because some other nations have gotten a traditionary custom of circumcising , without turning jews , or undertaking any degree of proselytism ( as all the mahumedans : ) it is therefore resolved among the jews , that if any such become a proselyte , though he cannot be circumcised again , yet on the eighth of his proselytism , some blood must be fetcht of that part , which they call the breaking of the skin . but they are so ingenuous as to confess that this is none of the laws of moses , but an institution of their own . and having thus briefly viewed the ritual of circumcision , that which remains of this chapter shall be filled up with this short account of their purification after child-birth . and the law of this ceremony is , levit. 12. from which they in no wise decline , unless in the number of dayes ; for notwithstanding that but sixty six dayes are appointed by the law for the purification after the birth of a daughter , yet in barbary the jews observe seventy six : but for a son they keep close to what the law has herein appointed . during the time appointed for purification , the child-bed woman abstains from all intimate communion with her husband : who is not permitted so much as to touch her finger , or clothes , or to eat and drink with her out of the same dish or cup. and at the end of these dayes allotted to her purification , she returns not to the free conversation of her husband , till she has been wholly washt , and put on all such accoutrements as are used in token of purity . and that there might be no collusion herein , she must prove by the testimony of two credible matrons that all things concerning her purification were duly observed . in the bibliotheca rabbinica there is mentioned the sepher naschim , where the whole ceremony of purification is set down . the reasons why a different number of dayes are observed herein for a boy and a girl , are to be seen in estius's notes upon levit. 12. whither i refer the reader . chap. viii . of the jews polygamy : divorce : a copy of their bill of dismission , &c. polygamy respects both sexes , and is of two sorts ; whereof the one is a having of many wives or husbands at once , the other an having many successively . concerning which the jews at no time have raised any considerable controversie , saving that they have always refused the woman to have a plurality of husbands at once . though they denyed her not a liberty of a second marriage , when by death or divorce they were freed from the first . among christian authors this point has been deeply controverted ; and tertullian was equally against both these sorts of polygamy ; putting but little difference between having many wives at once , or by succession ▪ lib. de monogam . but others granting the lawfulness of successive marriages , have yet wholly exploded the licence of many wives at one time , unless where divine revelation gave toleration . mr. grotius saith there was no restraint herein until the coming of christ . l. 2. c. 5. § . 8 , 9. de jure belli & pacis . but as to what herein relates to the jews polygamy , has ever been so far from an ill name among them , that it has been reckon'd for one of the chief priviledges confer'd upon them by divine prescription . so that if we be herefrom abstemious , it is not out of conscience , but worldly interest . the gemara babylonia ( as mr. selden writes ) makes it lawful for any jew to take as many wives as he can maintain : that is , according to the barbary-jews , any one may take as many wives as he can find with meat and cloth , and the right of the bed. for to all these he obligeth himself in his marriage-letters . and what the jews herein pretend unto by divine law , other nations practice through evil custom . for tacitus ( de moribus german . ) saith , that they used polygamy as a mark of nobless and gallantry . but the jews of whom i now write , though they greatly magnifie and extol the concession of polygamy , yet they are not very fond of its practice . for they are generally abstinent herein , not out of religion but policy , as finding one wife at a time enough for their maintenance and government . besides , if they find any grievance in being always confined to one female , they have a present remedie in divorce or concubinage . of which we must now speak a little . now as touching divorce , there are several things thereunto required , which being all contain'd in the sepher kerithuth , need not any particular enumeration . and in this sepher kerithuth , or book of cutting off , ( so called , because the wife thereby was cut off from her husbands family ) i have met with three several copies hereof , one taken out of moses kotsensis , where , saith the citation ▪ there is another . a second copy hereof is collected out of maimonides , and extant in the end of burtorf's caldee and syrian grammar : and a third used in barbary ; among which there is little difference but in circumstances . a copy of the bill of divorce . upon the _____ day of the week and _____ of the month _____ and year of the creation of the world , according to the account which we hebrews use at tituan in the kingdom of fez , governed by the puissant muley i joseph — ben rabbi have desired of mine own accord , without any compulsion , to cut off , divorce , dismiss , and cast thee out ; thee i say , thee my wife fatima , the daughter of rabbi ben which has been my wife heretofore . but now i cut thee off , divorce , dismiss , and cast thee out . and be thou cut off , divorc'd , dismiss'd , and cast out from me . and be at liberty , free , and mistriss of thine own self , to go to marry whom thou hast a mind to ; and let none be refused for my name , from this day forward for ever . and this shall be to thee from me a bill of divorce , and the epistle of putting away according to the law of the twelve tribes . this is done before two or more witnesses , who attest it by subscribing thereunto their names . chap. ix . of the jews concubinage : of their marrying the brothers wife . those secondary wives which were of old among the jews , our english translation renders concubines , gen. 25.6 . and tertullian ( speaking hereof in the first chapter of his book de unis nuptiis ad vxorem ) affirms that not the patriarchs alone , but also our ancestors had a right not only to marry , but also to use matrimony variously : and that there were concubines , before the law we read of the concubines of abaham , nahor , jacob , &c. and out of philo we are told by mr. selden , that the primary wives were called the just , and the secondary concubines . a learned man of our own nation ( in his annotations upon the new testament ) seems to incline to another opinion : for he saith that the matrimonial laws of the jews forbad a servant , or gentile woman to become wife to a jew , but that she was called a concubine . whether or no this might be so by some new institute of the masters , i have no just occasion here to enquire : but i am sure the egyptian agar , who was abraham's concubine , is called his wife , gen. 16.3 . and that both she and kethurah were called both his wives and concubines ; but sarah bore only the name of his wife . august . civitat . dei , lib. 17. cap. 34. but grant that the concubine by ( some late rabbinick ) matrimonial laws of the jews , was not called a wife , yet she was far from the ill character of an harlot , nor was conjugal association with her any more unlawful than polygamy , which was practised among the patriarchs , and is still allowed of by the modern jews . and yet if we grant concubines the title of wives ( and concubinate to be marriage ) yet betwixt them and the primary wives there was and is still no small difference and disparity . for the first sort of wives were taken by matrimonial patent , or dotal covenant , with solemn espousals , and had a power to receive all such presents as might testifie both the husbands affection and the contract : but concubines were taken without any of these ceremonies or assurances . next , the primary wives were the governesses of their husbands families , but the concubines live therein as servants , and equal to the former in nothing but in the right of the bed. in the third place , the children of the first wives had a right to succeed to the hereditary estates and titles of their fathers , but those of the concubines were secluded all succession therein , and instead thereof receive portions , gen. 25.6 . and some think that it was upon this account , that jephte being the son of a concubine , was denyed to co-inherit with his brethren . agreeable unto this custom is the matrimonium morgengabicum in some countries , where the second wife and her children are not taken in to a right of the husbands estate , whereby the woman can have no part thereof for a joynture , nor the children for their inheritance , but only certain portions are assigned them by compact ; which are called morgengab , or marriage-gifts . but not to pursue the laws of the old jewish concubinage ( whereof enough is to be met with in mr. selden ; ) our present task is to state the present use thereof among the jews in barbary . who are generally herein very abstemious : but when they make use of it , 't is with such rites as have been already mention'd . and we may easily imagine the unsettledness of their condition to be the main reason why they are so reserved in the use of this priviledge . people of an ambulatory state being usually very careful not to multiply their lumber . the next thing to be accounted for , is the marrying or refusing of the brothers wife who is dead without issue . a custom which is at this day in request and practice among these jews , according to its first institution , deut. 25. but if the surviving brother refuse ( as he may ) to raise up seed to the deceased , then they proceed to a very solemn separation , which is after this manner . the man who refuseth to pay this debt unto the dead , is bound to take two well-reported jews of the neighbourhood , and with them to go to his brothers widow ; to whom he declares his resolution of not receiving her in marriage , or of not performing unto her the duty of a husbands brother . this being done before the two credible persons whom we just now mention'd , the widow accompanied with the same witnesses , and three more , makes her address unto the chief of the synagogue , who upon the receiving of her petition , appoints a day of hearing ; and both the parties according to summons being present , the chief of the synagogue propounds several questions . and first he demands of the widow , how long her husband hath been dead ? whether three months be fully passed since his death ? for so much time is required to clear her from being with child by her late husband . next he demands , whether her husband left ever a brother behind him ? whether the man who is there present be his full brother , and whether he be a single man ? after this the master demands their age , and whether she thinks they are compotent for generation ? and whether the surviving brother and the defunct had both one father ? these proposals being directly answer'd unto by the woman , the master turns to the man , and asks him , whether the woman there present was his dead brothers wife ? and , whether he will marry her , or suffer his shooe to be pulled off ? if he there declare again his refusal to marry her , they presently execute the law : and having first put and tyed a shooe on his right foot being bare , the slighted widow looseth it with her right hand , and saith , calling the synagogue or congregation to witness it , this my husbands brother refuseth to raise up seed unto his brother . and then pulling off his shooe , she contemptuously spits in his face , saying , so shall it be done to the man , that will not build up his brothers house . then the rulers of the synagogue , with all that are present , pronounce these words : the shooe is taken off . and from that time forward she is at liberty to marry to whom she pleaseth . it is required that all this be transacted when the woman is fasting ; and though not in barbary , yet in some other nations , she looseth the shooe with her teeth . i have been informed that they have a ritual of the whole process , and a prescript form which they call , the pulling off of the shooe : and that a copy hereof is given to the woman , which serves her for a testimonial that her separation was legal , and that she may joyn her self in wedlock to whom she has a mind . but if possible , the parties so accommodate the matter betwixt themselves , that it seldome comes to this extremity . for this mode of separation is generally looked upon as reproachful and contumelious . an example of the libellus eductionis caleei , i could by no endeavour yet obtain ; which i impute to the great cautiousness of the jews in communicating any thing of this nature to strangers , lest it should reflect upon their religion , or be misconstrued to their reproach . chap. x. of the institution of their children : the time and manner thereof . having already treated of the jews marriage , with its several appendages , and viewed their childbirth and circumcision : the method cannot be unnatural if we next enquire into the education of those children , by whom they hope to preserve their name in israel . and indeed the care of the jews is very laudable in this particular , there being not many people in the world more watchful to have their children early tinctured with religion than the present hebrews . and there needs not many other reasons to be given of their unshaken adherence to their present faith , than that they are therein so timely and deeply grounded nor is their diligence herein more commendable than their orderly method ; for as soon as their children are able to pronounce , they are taught such sentences of holy writ , as seem to favour their religion , and to infuse into them the feeds of piety and vertue . and to this purpose they frequently make use of solomon's exhortatory : catechize a child in the way that he should walk when he is young , and his old age will not depart from it . now because the jews in barbary usually speak moresco , the language of their nativity , and a sort of spanish which inables them for traffick ; lest they should fall into an utter oblivion of the hebrew tongue , they are careful that the rudiments be in that speech . and to facilitate their childrens learning thereof , they usually teach them hebrew for the utensils of the house , terms of traffick and negotiation , &c. and by this order they furnish the children with a nomenclature of hebrew words ; and all this before they admit them to syntax and construction . hence it is that in speaking moresco and spanish , they so intermingle their first vocabulary , that thereby it is not easie to be understood . but still the main design of their early instruction is especially spent in imprinting religion upon the tender minds of their children . and because the sabbath is appointed for the more solemn celebration and instruction in religious rites , and ordained to be one character , whereby the hebrew people is distinguished from all other ; for these reasons the jews are signally diligent to implant into their children a singular reverence thereof . and to this end they employ the morn and even of this queen of feasts ( as the masters call the sabbath ) in teaching their children several pious forms of saluting their parents and others . in which greetings they permit not their children to use the name of god , till they are seven years old , that they may retain the greater veneration for that name which is holy and reverend . and therefore the first salutations of the children are plainly , i wish you a good sabbath : may you have a good day , &c. when their children are grown up to be fit for such conversation as talk and play , they permit them not the least society with the mahumedan children , but strictly forbid them their company ; that hereby they may timely possess them with an averseness towards all mahumedism . and this they practice out of a consideration that there is so great likeness between many of their own and the moresco customs , that a child may be easily induced to a promiscuous imbibing of either . and as for the divine mysteries of christianity , the jews represent them to their children in such monstrous shapes , that they are fitter for their affrightment than embraceing . besides , they teach their children that christian religion is so utterly destructive of their ceremonies , that they ought to avoid all fellowship with those who profess them . when the jews have taught their children some decent modes of salutation , and imprinted them with an awful reverence of gods name , and the essays of hating all religions but their own ; their next endeavour is to instruct them in the elements of book-learning . where the first lessons are about the name and figure of the hebrew letters : in which they use this method : first , upon a smooth stone or board they cast two or more letters of the alphabet , and acquaint the child with the name and figure thereof . and when the child is able to pronounce these letters , they proceed to more , according to the capacity and towardliness of the scholar . and so forward , till the whole alphabet be run over . when this task is finished , the children are taught to joyn the letters into short and easie sillables ; and having attained to read a little , they are put into the first book of moses , and so pass through the whole pentateuch . in teaching their children to write they use as the spaniards , a plana , which is a draught of very large letters upon a fair paper , which they imitate upon a thin paper laid thereon . when the parents have at home pretty-well grounded their children in these prelusory rudiments , they send them to school ; and every morning before they go thither , it is the mothers office to provide them something to eat , which is sweetned with sugar or honey ; which serves them both for beakfast and an instruction . for at giving the child the sweet morsel she useth these words ; as this is sweet to thy palate , so let learning be sweet to thy mind . and she gives directions how to behave himself at school , as that he is to use no filthy words , but such as he reads in the law : because god loves clean lips , pure , wholsom discourse , and that all communication ought to be agreeable to the divine word . next , that the child must not spend his time in idle talk to his own hindrance , or his fellows . with other such directions as a mothers care and affection shall suggest . they have a saying very common among them , that there is no fruit at autumn , where there is no budding in the spring ; which they apply to the education of their children , whose riper years they hope to have pious and well-governed , when their tender minds are duly instructed in religion and vertue . and much to this purpose may be met with in their homilies . at five year old the children go to school , where they spend five years in learning the pentateuch ; and at ten year old they are put ( if they prove towardly ) to read the mischua and some choice parcels of the talmud ; which contain the body of their institutes . during the time that boy is learning the five books of moses , he is called ben mickra , the son of the law ; and when he is thirteen year old he is ben mitzva , the son of the precept : for now the youth receives the passover and is purified . for until he comes to be a son of the commandment , the father stands charged with his miscarriages . but at thirteen year old the lad being supposed to be able to discern vertue from vice , and good from evil , he is bound to answer for his faults . therefore the father having before a synagogue of ten antient jews declared that his son whom he there produces has been well catechized in the law , and understands the general decisions of the mischua and talmud , and that he can repeat the dayly prayers , he lets them know that he no longer chargeth himself with his crimes , but that he leaves him to answer therein for himself , and to be punished if he shall be delinquent against the commandments . where note by the way , that by commandments here must not be understood either the decalogue or the ritual of moses , but those 313 precepts into which they have resolved their religion and the bible . drusius ( in exod. 26. ) observes , that the jews old manner of instructing was by interrogations and questions , or catechism . by which present method there is no youth under heaven can at thirteen years old give so exact account of the rites of their religion as the jewish . i meddle not here with the special places which were of old appointed for the education of youth , because those ancient gebaoth or colledges , houses of doctrine , and hills of the teachers , which the divine writings often mention , are now faln under a fatal devastation . neither doth it concern the present subject to reflect upon the mishne , or colledge in hierusalem , where the repeating of the law was studied : this being also extinct . only i observe at this day the jews in barbary , like their neighbour moors , are wholly destitute of places for liberal education ; and therefore when any of them intend to studie physick or the like , they repair incognito to the european universities , and more especially to those of portugal and spain . but to return : the jewish fathers are not more careful in the catechism of their children , than the mothers in their nurserie . in which they do not follow their own delicacie , but the prescriptions of their masters : who appoint that the nurse ( who is always the mother , unless some unavoidable necessity interpose ) eat such viands as yield good nutriment , to the end that the child may the sooner grow up , and come to the publick worship , and take the impressions of their religion . and the mother who is diligent herein , is said to walk in the wayes of the lord : ( for so they are taught to understand deut. 28.9 . ) who feeds his creatures with a ●●asonable and liberal hand . they have very odd conceits about the situation of the mothers breasts , which they use as natural motives of affection and tenderness toward their infants . and to imprint in the woman a greater averseness to nurse their children at anothers bosome , their masters tell them strange stories of several men who have been miraculously enabled to give their children suck upon the death of their wives . during the time of nursing , the women are not permitted to go with open brests , nor to keep fasts , nor to expose their tender sucklings to the sun or moon . neither when the child is able , do they permit it to go bare-headed out of doors , because on a time one of their masters seeing a child in this posture , pronounced it unlawfully begotten , and that his mother was either menstruous or unchaste in her embraces . the jews usually girdle their children as soon as their bodies will endure it ; and when they are grown up none of them go ungirt to the synagogues : for if they should do so , they think that not only thereby the benefit of the prayers is forfeited , but also the divine displeasure is provoked . hence is that saying , vngirt , unbless'd . albeit i know the jews use to girdle their children , lest from the intuition of their own nakedness , they should imbibe an immodest confidence . chap. xi . of their synagogues : the officers thereof : time of their election : hours of prayer . the synagogue in the n. t. is often taken for any place of publick concourse : but its usual acception is either civil or ecclesiastick . in the former acception it denotes the place of their consistories and judicatures ; in the later the house or room where the law and prophets are read and expounded , and the whole system of publick worship performed . the rulers or chief of the synagogue , or such as negotiated their mysteries , were different from the rulers of the consistory or judicature . but we are here to speak of the synagogue as a place wherein they tolerated the publick exercise of religious solemnities . which toleration the jews in barbary purchase with their coin. for it is usual with the moresco governours , when faln into any exigence of moneys , to shut up the jews synagogue , out of certain experience that its redemption is the readiest subsidie . in this part of the world , the sense of their ambulatory condition will not permit the jews to be at the pains and charges of erecting new synagogues . but they hire houses or single apartments proportionable to their number , to assemble in . in whose furniture they seem to neglect all other ornament and sumptuousness but cleanliness and decency . but as if they vyed the store of moresco moschs , they strive much to have their synagogues numerous . and in this they do not recede from the practice of their ancestors , who had four hundred and eighty synagogues at once in hierusalem . so sigonius , de rep. hebr. lib. 2. c. 8. and in other provinces and cities ( as we read in the acts ) there was the like plenty . and the numerousness of these holy houses may easily be granted , seeing that a very few make up a jewish congregation . for they have a tradition , that wheresoever ten men of israel are , there ought to be a synagogue . of old , the jews wrote the entrances of their synagogues with devout and cautionary sentences , as buxtorf hath observed in several pages of his abbreviatures ; which custom is wholly out of fashion with the jews here discoursed of : which seems chiefly to be imputed to the uncertain tenure of the houses which they hire for synagogues , and not to any dislike of the practice . for doubtless the inscriptions now spoken of were very laudable , as directing those who enter'd in their deportment in the divine worship . of old , the walls within as well as entrances of the synagogues were written with sentences tending to the same purpose : as , enter the house of the lord thy god with humility : be attentive in time of prayer ; think upon thy creator , &c. to every synagogue there belongs six officers ; first the summas , or sacristan , answerable to our sexton : whose office is to sweep & keep clean the synagogue , and to trim the lamps . the second is the pernas , to whom belongs the care of providing the holy wine , which is given to the youth at the entrance and end of their sabbaths and festivals . the third officer is the mari-acatab , who folds up and unfolds the law , and shows it to the people . the fourth ( whose title i remember not ) is he to whom belongs the elevation of the law , and the bearing it in procession through the synagogue ; which is an honourable imployment , and his who gives most . the fifth office belongs to the elhaim , or those who touch the two staves ( which they call the trees of life ) whereon the law is rolled up , when it is carryed in procession . the sixth is the chesau ( or praecentor . ) all these offices are bought and sold upon the day when the last section of the law is read , and without a new election are not held above a year by the same persons . to express their zeal to the service of god , they canvas for these offices , and give monies to obtain them , which goes to the poor-stock . the folding up and unfolding of the law , being an office of the greatest esteem , none carry it but he who is able to give liberally to the corban ; by which they raise a comfortable subsistance for those are grown indigent : as in another chapter we shall have occasion to discourse . their times of repairing to the synagogue , or hours of prayer , are next to be considered . to the holy exercise of prayer , the jews thrice every day assemble at their oratories ; first at sun-rising , which they call tephilla sabarit , or morning-prayer . their second time of going to the synagogue is about three in the afternoon , which is their tephilla mincha , or evening-prayer . the last is after sun-set , and this they call the tephilla arvit , or night-prayer . to every one of which times there are proper offices appointed , as is to be seen in the sepher tephilot . but the office for the morning far exceeds the other two in length . for they are above two hours in the synagogue at morning-prayer , and not above half so much at both the other . they have no perfect difference between proseuchae , synagogues , schools and houses of prayer , as was of old . for if there be or ever was herein ●ny distinction , it is swallowed up into the one title of synagogue , by which is barely to be understood the place where the jews gather together for religious purposes ; and may well be called an oratory , or house of prayer , because that is the main duty for which they repair thither . chap. xii . of the jews preparation to the synagogue . the apprehension of the divine greatness and majesty of god , which by all civilized religions is acknowledged for the sole and proper object of their worship , hath moved men of all faiths to ordain some rites of preparation to so solemn an address . this i have already observed in mahumedism , the most considerable religion for secular grandeur in the world. and the present judaism is no way thereunto inferiour in this particular . for before the jews go to the synagogue to celebrate the publick service of god , they carefully observe all such preparations as they have learned from custom , superstition , or their masters . in whose observation they are rather too punctual and precise , than any way negligent or remiss . and first of all , the jews are vigilant to pray betimes in the morning , out of an opinion that the more early the oraison , the more acceptable it is to god. and this they found on the third verse of the fifth psalm : my voice shalt thou hear betimes , o lord ; early in the morning will i direct my prayer unto thee , and will look up . when at any time they find themselves backward to these morning-devotions , they upbraid it with their forwardness to pursue their secular interest , and shew how far the concerns of religion doth exceed all worldly business : and that their care to seek god ought at least to equal that in seeking mammon . there is a saying common to all jews ; that in winter they raise the day , and in summer the day them . the meaning whereof depends upon their rising before day to prayers from the fifteenth of june till pentecost , and after from pentecost till the fifteenth of june . let the reader understand it . there are some jews who to be esteemed devout , rise very early every morning to lament the ruines of hierusalem and the temple : and they hope by the merit of so doing to move god to hasten their reparation , and the restoring of the kingdom to israel . and there are those who believe that the planets and stars weep with those who in the night shed tears for the city : and that when they run down their cheeks , god puts the tears in a bottle , and keeps them to blot out all the edicts which at any time shall be made by their enemies for their destruction . but to return to their mattens . there is a general tradition among the jews , that at night the gates of heaven are shut up , and that the good angels sit silent by them , and that the evil spirits are then at liberty to wander up and down to effect their projects : and that a little after midnight the gates of heaven are opened with so great a noise , that the cocks here below are therewith awaken'd , and crow to awaken them to their prayers : and that this might not be thought to be the melancholy of some few imagining jews , they have put it into their general lyturgie , wherein for this good office of the cock they thus give thanks : bendito tu adonai , nuestro dio rey del mundo d●n al gallo distinto para entender entre dia y noche : blessed be thou adonai , our god , king of the world , who hast given understanding to the cock to distinguish the night from the day . but the oraisons we have now been speaking of relate to their private devotions , which are preparative to the publick . to which later they are not suffer'd to repair till they have dressed their bodies according to prescription . and to a stranger they seem herein very antick and humoursom . for beginning with their shirt , that must not be put on but after such a secret manner , that the very beams of the house must not be privy to their nakedness ; and therefore they creep under the counterpane or coverlet while they put on their mutands . and for this they cite and praise the example of one master jose , who upon his death-bed gave god thanks that through the whole course of his life the timber of his bed never discovered his natural retirements . much of this stuff might be set down relating to their present manner of dressing themselves , as how that the left-foot-shooe must be put on before the right , &c. but the love of brevity has prevailed with me to omit them . when they have accoutred themselves for the synagogue , at the leaving of their apartments they are commanded moderately to bow down their heads , to express thereby their great sadness for the desolation of the temple . before they go to publick prayers they use all manner of needful evacuations of the body ; and when for this purpose they enter their retraits , the devouter beseech the angels to stay at door till they come out : whom they thus accost . most holy and most glorious ministers of the most high , i beseech you keep , preserve and help me : wait till i go in and come out : for this is the custom and way of all men . they account it a hainous sin to retard the natural purgations of the body , because thereby they may incur distempers . and to this unsavoury purpose they alledge levit. 20.25 . but for what reason , is not so easily to be comprehended . but their chiefest bodily preparation consists in washing , which is a ceremony bestowed on all those parts of the body that are more notoriously liable to be unclean . and the hands , which ( according to their masters ) after sleep are venemous and impure ( by reason of the noxious spirits lodged as they opine in the palms thereof when they are asleep ) are first of all to be punctually washt . for they hold , that if a jew should touch his eyes , nose , ears or mouth with unwasht hands , he should be troubled with dimness of sight , catarrhs , deafness , and a stinking breath . in washing their hands they hold them up , that the water may run down to their elbows . which elevation of their hands , ceremony of washings , help to explain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , st. mark 7.3 . which has made so much stir among criticks . at the time of this preparative washing the jews say this hymn ; bendito tu adonai , nuestro dio , rey del mundo , que nos santificò en sus en comendancas , y en comendò sobre limpieza de manos . blessed be thou o lord our god king of the world , who hast sanctified us with thy commandments , and enjoyned us cleanness of hands . where by commandments must not be understood any strict law of moses in this particular , but of the tradition of their elders , or injunctions of their antient sanhedrim , by which they are bound to wash not only when they go to the synagogue , but also whensoever they eat . to which custom that passage of saint john 11.6 . has an unquestionable reference . for the water-pots which were set ready at the feast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were for the jews to wash in before they did eat . but we speak not here of their every-dayes washing , but of that which they now use in order of preparation to their publick devotion , which is the last thing they do before they go to the synagogue . and if any occasional defilement happen as they go , as the touching of a dead carkass , the killing of a flea , ( for a small thing will defile a jew ) they presently wash their hands before they appear in the solemn worship . there were other sorts of washing of old among the jews , as that of the priests when they went to the temple to officiate : in imitation whereof arose the washings and lustrations among the gentiles . there was also another sort of washing belonged to their proselytes at their reception into the church of the jews : of which we have already spoken something in their proselytism . chap. xiii . of the jews zizith and tephillim , or phylactery or prayer-ornaments . when the jews prepare for morning-service they with singular circumspection put on their zizith and tephillim , which are properly their prayer-ornaments , and so necessary an accoutrement for the synagogue , that they are the chief cognizances and badges of religion , without which they cannot hope that their church-services should be accepted . the wearing of the zizith or fringe , they collect from exodus 15.37 . and they very confidently assert , that a careful observation of the commandment concerning the zizith , is a fulfilling of the whole law. and they ground this peremptory position upon a mystery which their gemalria has found in the word and manner of its making . for ( say they ) the zizith hath five knots representing the five books of moses , and the eight threds added thereunto make thirteen , which together with the numeral letters in the word it self amount to six hundred and thirteen , which is the number of all the commandments contained in the law. and therefore they conclude that the right wearing of the zizith is an observation of the whole law. credat judaeus ! now as to the form and matter of the zizith , it is a quadrangular piece of linnen-cloth ( or silk , &c. ) with fringes , worn next the shirt , hanging down upon the breast and shoulders . at the putting of it on , they use these words : — bendito tu a. n. b. rey del mundo , &c. blessed be thou , o lord our god , king of the world , who hast sanctified us with thy precepts , and commanded us to wear the zizith . to this religious utensil no fewer miracles are ascribed then to the cowle of st. francis : for the jews say it can deliver from sin , and make proselytes to their faith : and that it is an amulet against sorceries , and preserves those from receiving any hurt from evil angels who constantly put it on . but all are not admitted to the honour of wearing this holy ornament : for it being a part of the habit to be worn at the synagogue , the women are totally forbid it , as being excluded the publick service . their next prayer-ornament is the tephillim , which are scrowles of parchment written with several sentences of the law ; and tyed upon their fore-heads and left-arms . and this they observe upon the account of the sixth of deut. the sixth and eighth verses . the sentences wherewith the phylacteries were antiently inscribed , are conjectured to have been exod. 13. from verse the 11 th to the 17 th , exod. 13.2 . to the 11 th , deut. 6. from verse 4. to the 10 th , and deut. 11. from the 13 th to the 22. others are of opinion that the phylacteries were written with the decalogue . but for mine own part , i believe the inscription to be concealed : for the jews with whom i have practised in this particular , would not be moved either to show or explain their phylacteries . at the putting them on , they say this eucharist : bendito tu , &c. blessed be thou o god our lord , governour of the universe , who hast hallowed us with thy law , and commanded us to wear the tephillim . i. e. phylacteries . the phylactery worn upon the fore-head is folded up , and hangs between the brows , so as they may see it , and thereby be minded of walking according to gods statutes . there has been no small dispute among the criticks and interpreters concerning the name and office of the tephillim : but if they will acquiesce in the meaning which the modern jews give thereof , they signifie no more than ornaments to be worn at publick prayer , in which such sentences of scripture are written as they deem most proper to remember them of their duties , according to the first appointment hereof , exod. 13.16 . deut. 6.8 . 't is true , the first , plain , and wholesome intent thereof has in course of time been much corrupted chiefly by the schismatical pharisees , who in stead of binding them for a sign upon their hands , and as frontlets between their eyes , hung them as charms about their necks , supposing in them a secret power to defend them from dangers . out of which corruption 't is probable did arise that superstitious custom of some women in st. hierom's time , of wearing their parvula evangelia , or short sentences of the gospel , to keep them from inchantments and other mischiefs . and at this day the papists permit the wearing about their necks the beginning of st. john's gospel , as a defensative from evil. that the wearing hereof was not unlawful , some produce christs wearing them for a convincing argument , st. luke 8.44 . but the fringe or border of the garment there mention'd may belong to the zizith , but no way to the tephillim . however , the jews were not condemn'd by our saviour for the use , but superstition of this ornament : and because they made their phylacteries larger and broader than commanded , and this too to the end that they might appear more holy than others . and we may conceive the whole matter to be briefly thus : tephillim or phylacteries are with the later jews become a great part of their religion , which they ground upon the last mention'd texts , taking them in a literal , which were intended in a figurative sense , according to their explication , deut. 6.7 . but this carnal people , which have ever been apt to turn all inward piety into outward form , and to make that matter of ambition and ostentation , which was designed for humility and holiness , understand the precept concerning the phylacteries meerly according to the letter . and therefore make them scrowles of parchment , in which they write the four sections of the pentateuch , which were named before ; and wear them on their arms and foreheads . as we have said already . in preparing these scrowles , these ceremonies are still in use : first , the skins whereof they are made must be of beasts which the law has pronounced clean . secondly , none but a jew must kill the beast and dress the skin for this purpose : for if a christian , or in their language , any other edomite have a hand therein , it is wolly polluted and unserviceable . thirdly , the ink wherewith the sections of the law are writ , must not be black , nor of the ordinary confection . fourthly , they must be writ with the right hand , without interlining . these , with other niceties concerning columning and cutting the parchments , are used about the phylacteries . and being thus canonically made , they sit and apply them to their foreheads and hand-wrists , and call them tephillim , because they are especially used in praying . the greek phylacteria relates to the end hereof , namely to keep the law in memory . though there is a present superstition which layes claim to the phylacteries , because they keep those that wear them from sorceries and diseases , and the malus genius . now what is principally blameable herein , is their affixing on god their own carnal observation and frivolous ceremonies of these tephillim , as if they were his own institution and appointment . and it was the peculiar fault of the pharisees , to wear the tephillim of a greater breadth than any other jews , that they might be looked upon as persons of a greater sanctity than the rest . chap. xiv . of the jews hastening to morning-prayer . their manner of entrance into , and deportment in the synagogue , &c. thrice every day ( as we have said ) the jews repair to the synagogue ▪ and herein they express a great chearfulness and delight . for they leave their houses in a hasty posture , and with great willingness ; and seem to strive who shall be first at the synagogue . but they return thence in a far different manner . for when they leave the synagogue they go backward , and use a very slow pace therein . by which they testifie their delight in gods publick worship , and their unwillingness to go from it . and they interpret hosea 6.3 . of that dispatch , readyness and alacrity wherewith they ought to come unto gods house . and to those who are backward and come late to the synagogue , they apply that of esay 50.2 . wherefore when i came , was there no man ? when i called , was there no man to answer ? and of him who comes not to prayers at all , they understand esay 50.10 , 11. at the entrance of the synagogue they either make clean or put off their shooes , in obedience to eccles . 4.17 . and exod. 3.5 . put off thy shooes , &c. and this saves them the uncovering of their heads : for their little black brimless caps are never moved all the time they stay in the synagogue . at their stepping into the synagogue , they first spend a few minutes in the meditation of his attributes whom they come to invoke ; which is to beget in them a deportment humble and reverend . and when they have duly possessed their minds with an awful reverence of gods majesty , they repeat to themselves numb . 24.5 . how goodly are thy tents , o jacob , and thy tabernacles , o israel ! and psalm 26.8 . o lord , i have loved the habitation of thy house , and the place where thine honour dwelleth . and the 6 th verse of psalm 95. o come let us worship , and bow down : let us kneel before the lord our maker . this meditation being ended , they lay the right hand upon the heart , and bowing their bodies toward the chest where the law is laid up , they begin the publick service with the 7 th of the fifth psalm : i will come into thy house in the multitude of thy mercies , and humble my self with fear in the temple of thy holiness : so it is verbatim in an old spanish translation of the jewish lyturgie . they pray standing , girt , with their faces toward canaan , their heads moderately bowed down , and hands upon their heart . they utter their prayers in a sort of plain-song , sometimes straining their voices to a very harsh and unpleasant note , and then on a sudden letting it fall into a kind of whisper . their bodies are always in a wagging unsteddy posture : which they say expresses joy and satisfaction in devotion . but to him that knows not the intent hereof , this wavering and ( sometime ) exulting of the body , will seem very careless and negligent , and that they pray with none , or very little intention and devotion of mind . those which cannot read the service in hebrew ( who are but few ) are bound to learn when to say amen . a thing the more easily attain'd unto , because they have a prescript form. and how heedless soever they may appear in other parts of prayer , yet they use a signal diligence in the right timing and pronouncing of the [ amen . ] because whosoever saith it with all his might , the gate of the garden of eden is open'd to him . in time of prayers none are permitted openly to spit , belch , yawn , or blow the nose . all which they do with great secrecy in the synagogue , when they have occasion . neither may they spit , or any such thing , to the right hand or before them ; because of the angels , which have made those places their situation in the synagogue . and from this short account of the jews entering , and behaviour in the synagogue ; we come to take a general view of the prayers made therein . and here we shall follow the breviary in present use with the jews in barbary , which was printed at venice in the 1622 year of grace . and first of all , they begin the morning-service with the eighteen benedictions , of which , saith moses maimon , ezra was the author . for when the israelites returned from the captivity , their native language was so corrupted with that of their bondage , that they were not able to praise or serve god in a continued speech : and upon this occasion ezra is thought to have composed eighteen short benedictions , wherein they might praise god , and beg at his hands the supply of his dayly blessings . but others are of opinion that these eighteen benedictions were composed as a directory whereby they might guide themselves both in the private and publick service of god : to which purpose they are imployed at this day . after the benedictions , follows a large office for sacrifice and oblations : which begins with the history of abraham's going to offer up his son. to this succeeds a long course of psalms : then a tedious thanksgiving . then a confession of sins ; at the saying whereof they throw themselves prostrate , and express a great sense of their own vileness and misery , and that they have no strength but in the almighty . then all on the sudden they start up , and comfort themselves with the oath god made unto ahraham , when he went to sacrifice his only son. and now with great chearfulness they bless their lot , that god has chosen them for his heritage and the people of his covenant . but besides all this , they have in this office a peculiar thanksgiving for the delivery of the law ; and a prayer ( which they say with a low voice ) for the restauration of the temple ; that in their dayes god would rebuild the house of his sanctuary , which they hourly hope for . and they shut all with praying that god would lead them in his righteousness , and make plain his way before them . and this is the sum of their dayly morning-service ; for whose more regular celebration , there are rubricks intermingled with it , directing them to the responses , praises , and how every part must come in course . this morning-office ( as was said ) is very long ; for which they make sufficient amends in the brevity of the other two . in some places they have a custom for those to shut the prayer-book who are at variance with their neighbours : thereby signifying that they will not pray at all , because they cannot pray aright , till the difference be reconciled . at the saying of [ give ear o israel , the lord our god is one god , ] they turn themselves east and north : at the pronouncing of [ holy , holy , holy lord god of sabbath , ] they jump up three times . they dare not turn their backs on the chest where the law is deposit ; and lest they should do otherwise , they go backward out of the synagogue , having their eyes always fixed thereon . they are very careful that nothing may interrupt them in their devotions , at which if they sneeze , they account it a lucky token of being therein accepted , but to break wind preposterously is a very unhappy abodement . i have omitted in the former paragraph to observe that after the appointed course of psalms they have two lessons ; the first out of the law , which is always read by the chasán , or some eminent jew . the second lesson is taken out of the prophets , and is read by any ordinary jew who is able to read distinctly . and in the difference of the persons imployed in these lessons , they show the great value and esteem which they have for the law above the prophets . there is an universal agreement among the jews of all countries , that they ought every day to repeat a hundred benedictions ; which they thus compute : at w●shing in the morning twenty three : at their entrance into the synagogue six : at putting on of the zizith or fringes one : at putting on the tephillim one : at every one of the three offices in the synagogue , eighteen : three after dinner , and two before night : at going to sleep two : and as many at dinner and supper . which if they reckon right make up the sum . at the saying of the benediction for gods giving them the law , they stand up with their heels joyn'd together , and their toes opened , bowing their heads toward hierusalem . they have also a prayer which is said by the priest alone , wherein he desires god that he would be pleased to pardon all those who have been negligent and unattentive at the time of prayer . but i could not finde this prayer in their breviary , though with some curiosity i perused it to that purpose . besides the sabbath , they keep monday and thursday as weekly holy days . on each of which they read three sections of the law : the first by a koên , whom they suppose to be descended of aaron ; the second by a reputed levite ; and the third section by a common jew . as concerning the keeping of monday and thursday holy , and reading the law thereon as well as on the sabbath , after a more solemn manner : the vulgar jews give no other account thereof but custom and the pleasure of the masters . but those who pretend to give a rationale of their rites , refer it to an institution of ezdras , grounded upon the peoples wandring three dayes without water in the desart of sur , in memory whereof he appointed the law to be thrice solemnly read every week . now to be without water , say they , is to be without the law : for which interpretation they bring esay 55.1 . others think that thursday and monday are set apart for the solemn lesson of the law , in memory of moses's going the second time into the mountain to renew the tables of the law , which hapned ( say the favourers of this opinion ) upon a thursday , and to have returned thence upon a monday . upon which dayes some of the preciser sort keep a strict fast , like those in st. luke 18. and in all probability for the same end . on these two dayes they have besides the usual office , a proper prayer , which from the first words thereof bears the title of vehu-rachum , which is said with singular attention . of old this prayer used to work miracles ; but by reason of some great delinquency in the present jews , it has lost this efficacy . chap. xv. their ceremonies about the book of the law : their manner of celebrating the sabbath : the offices which thereon are solemniz'd , &c. it is a canon strictly observed by the jews , that a book of the law is necessary to the constitution of a synagogue : and therefore the first thing they provide in order to set up a synagogue , is a copy of the law , and a chest or ark wherein to lay it up . now that which is called the book of the law is , the pentateuch written in a large character on parchment , which is dressed according to the manner of the phylacteries . the parchment is rolled up upon two staves , to make it the more convenient to be carried in procession . it is also usually wrapt up in a covering of linnen , silk , tissue , &c. as for the piece of tapistry pictured with divers birds , which was the old-fashion'd covering of the ark , the jews in barbary use no such thing , for they abhor all manner of imagery in their service , as minding them of the idolatry of their fathers , for which they conceive themselves to be still punished ; and also out of an averseness to be thought to imitate those christians , who have offensively introduced pictures into their oratories , not only for ornament but veneration . but to return to the law : the jews pay the five books of moses so great a reverence , that they never suffer them to be taken out of the chest , or looked upon , but on three dayes ( namely monday , thursday and sunday ) when they are read : and this too in the morning , because it is esteemed the purest part of the day . 't is true , they use also to show the law to the people on the sabbath-night , but it is because the whole day is hallowed . the taking out of the law belongs to a noted rabbi , or in his absence to one of the more ancient and devouter jews . but to carry it in procession within the synagogue , is sold to him who is able to give most for the place . as we have observed in the officers of the synagogue . at the taking out of the law , the officer turns himself to the people , and repeats this versicle : come and extol god with me , and let us praise his name together . and at the elevation of the law , the people bow their faces toward it , and make a long respond , wherein they declare their own vileness , and magnifie the majesty of god. and when the rabbi holds up the law and opens it , he speaks these words : this is the law which moses laid before the children of israel , and which proceeded from god , whose ways are all just : the word of the lord is pure , and a defence to all those who believe it . when the law is carried from the ark to the place where it is appointed to be read , all the people there present sing the hymn of moses , numb . 10.35 . rise up lord , and let thine enemies be scatter'd , and let them that hate thee flee before thee . by which they wish and pray for the destruction of all those who are not of their religion . when they carry the law either to the reading-place or in procession , there is always one who steps up to him that carries it , and kisseth the covering thereof ; for it were to defile the law , to kiss either the letters thereof , or the parchment whereon they are written . and he who doth this , with a voice moderately elevated blesseth god for having made the jews his peculiar people , and that he hath given them his law. when the book returns from procession , and has put on its coverings , all the males in the synagogue kiss it in order , as the papists do their pax : and when they have done , the officer gives the book an elevation , and so lays it up in the chest . and as it returns thither they say the words of moses at the resting of the ark , numb . 10.36 . return , o lord , unto the ten thousand thousands of israel . the pentateuch is divided into fifty two sections , to the end that it may be read over upon the fifty two sundaies in the year . and in reading it they are bound to be very plain , audible , and articulate . because every tittle thereof is of singular weight and moment . the last lesson constantly falls upon september the twenty fifth , which immediately follows the feast of tabernacles . and when this section is read over , the chasans , or those who read the law , declare a great joy and satisfaction , that they lived to make an end of the annual lesson . they also praise god that notwithstanding the many miserie 's befaln them , they are still in possession of the law , in which all other blessings are abridg'd . on the day when this last section is read , all the copies of the law are brought forth of the ark , about which the people dance in imitation and remembrance of david , 2 sam. 6.16 . during the time that the law is out of the ark , they place burning torches therein , in token that the law performs all the duties of a light to those that obey it . on this day also the elder jews make themselves merry in seeing the youth scramble for the fruits they cast among them . on this day also are sold the offices of the synagogue to them that will give most . and all being orderly consummate , every one leaves the synagogue with this prayer : the lord preserve my going out , and my coming in , from henceforth and for ever . the next thing that we are to account for in this chapter , is the manner of their keeping the sabbath , and the offices thereon celebrated . a theme large enough for a whole volume , if we were to give an exact description of all rites and cases thereunto belonging . but i shall confine the discourse at present , to the customs of the jews in barbary , among whom and the rest of the jewish nation there is but small disagreement in the sabbatarian ritual . though it must be confessed that the barbary-jews are neither so strict nor ceremonious in this matter , as the jews of other countries , if we may believe the account which good authours have given of the later . the whole nation of the jews sufficiently accord in the notice of the word sabbath , and grant that it barely signifies no more than rest ; and that sometimes too it is used both for working-dayes and festivals , and that it puts on a more peculiar and restrained sense , when it is concisely taken for that seventh day which god set apart for his worship . and in the observation of this sabbath or rest , the jews practice numerous ceremonies : some antecedent , and relating to their preparation ; and others concomitant , or waiting upon the day . their antecedent ceremonies are seen in dressing and preparing on the eve of the sabbath the victuals that are thereon to be eaten : according to the commandment exod. 16.23 . to morrow is the rest of the holy sabbath unto the lord ; bake that which ye will bake to day , and seeth that ye will seeth , &c. from which they conclude , that all things necessary to the sabbath , and for the honor thereof , ought to be provided over night , that there may be nothing to interrupt this rest . if it falls out that the servants are not able to make all things ready , the masters assist them , to the end that the sabbath by no bodily labour may be transgressed . and they are able to cite many great rabbins who have help'd their servants in preparing for this rest . but this strict custom of dressing no victuals upon the sabbath , is not universal with the jews we now speak off . with whom i have been entertain'd with good cheer on the sabbath that was thereon prepared . and asking them how they durst or would act so contrary to their own pretences ; the reply was , that they thought the crime of a low nature , if it was done without giving scandal to others , that is , secretly . which was then the case . every sabbath is observed with three feasts , and four offices . the first feast is upon the friday-night , or rather at the very entrance and begining of the sabbath : the second is their sabbath-dinner ; and the third feast concludes the sabbath . now the custom of this triple feast they deduce from the triple repetition which moses used of the word [ to day ] when he gave out orders concerning gathering of the manna , exod. 16.25 . some of the more hospitable and wealthier jews keep their tables spread during the whole time of the sabbath . and in this as other things they generally tread in their fore-fathers steps , who were excellent at turning the power and intention of the law into carnal form and superstition . but besides their greater apparatus in diet for the sabbath , they use other preparative rites in order to the solemnity of this great day : all which are bodily and external , and not worth our recital , if it were not to let us see into what follies a people may fall in religion , when they have once renounced the truth . all the friday-afternoon is usually taken up in sabbatical preparations , as washing of the head and hands , the trimming of their beards ( whose corners the graver sort suffer not to be cut , according to law ) and in a peculiar superstition of paring their nails ; on which parings they are forbid to tread ; in prevention whereof they usually burn or bury them . in like manner , they spend no small time in whetting the knives , and preparing other utensils of the table . the women on the friday comb and dress their heads , and make ready all accoutrements of the body . for they esteem a neglect in any of these particulars , a down-right violation of the rest . and because their masters use a word for sabbath signifying queen , they think it reasonable that they as duly prepare themselves thereunto , as they would for the reception of so great a personage . and he ( saith the jewish canon ) is greatly to be praised , who honoureth the sabbath with his body , clothes and dyet : with his body , by duely dressing it : with his clothes , by having a sabbath-days suit : and with his dyet , which on the sabbath should be both more and better than on other dayes . in barbary they have their sabbath-lamps , which are lighted by the women , to which being lighted they hold up their hands and say this benediction : — blessed be thou , o lord our god , king of the world , who hast sanctified us with thy precepts , and commanded us to light the sabbatine-lamps . if any mans curiosity lead him to enquire into the reason why the office of lighting these lamps belongs to the women : i shall only tell him , that among many other reasons pretended to be given hereof , the chief is the keeping the women in minde of the transgression of eve , who seducing adam to disobedience , thereby put out , say they , and extinguished his light and glory . but the women do it upon the account of a received opinion among them , that thereby they facilitate their child-birth . there being these three precepts recommended to them for that end , viz. to keep the sabbath-bread , light the lamps , and carefully to attend their months . the sabbath-lights we now speak of are so contrived , that they may last the whole sabbath , on which they are not allowed so much as to snuff them , for fear of transgressing the fourth precept . but notwithstanding that the jews in this part of the world are sufficiently rigorous in the observation of the sabbath , yet i neither could finde nor hear of any of them , who would if surprised with the sabbath , expose themselves to the danger of abiding in woods and desarts , rather than on the sabbath to travel a few furlongs to gain a safer residence . for they are willing to let things necessary to save mans life thereon to be provided for . and some will not doubt to say , that if ever they be masters again of hierusalem , they will not loose it for fear of transgressing the sabbath . and they have an usual saying , paligro del alma quaebra el sabbato : that the hazard of loosing a mans life dispenseth with the sabbath . they have a custom in some places on the friday to put water into little pits , and to draw no place dry , to the end that the souls in purgatory may therein cool and refresh them . for on the time that is over and above added to the sabbath , they suppose the souls in purgatory have liberty to recreate . there are many other rites belonging hereunto , the most whereof will fall in with the offices : which are now to be accounted for . upon the arvit or eve of the sabbath , they have a peculiar office , which begins with the twenty ninth psalm : give unto the lord , ye sons of the mighty , give unto the lord honour and strength . give unto the lord the honour of his name , and bow your selves to the lord with the beauty of holiness . the voice of the lord is upon the waters . the god of honour hath made it thunder . the lord is upon much waters . the voice of the lord is with strength , the voice of the lord is with beauty . the voice of the lord breaketh the cedars , and hath broken the cedars of libanus . and he hath made them leap as a calf ; libanus and sirion like the sons of elephants . the voice of the lord cutteth the flames of fire ; the voice of the lord vexeth the wilderness , he vexeth the wilderness of cades . the voice of the lord maketh the hinds to be in pain , and discovereth the forests , and in his palace every thing speaketh honour . the lord hath been upon the water , and the lord hath sate king for ever . the lord will give strength unto his people , the lord will bless his people with peace . the translation i have here given of this psalm , which begins the office of the sabbaths arvit , is verbatim out of the old spanish wherein the jewish liturgy is extant . and it is here inserted for no other purpose , but to show how it differs from our present translation . where the reader may observe , that the word adonai is here and through all their liturgy used for lord ; it being altogether unlawful for them to mention even in their devotions the word jehovah . after this psalm immediately follows in their liturgy a very large expostulation concerning the oyl and weke , and whole confection of the sabbath-lamps . where the opinions of several antient masters are recited concerning this matter : as the opinions of rabbi ismael , rabbi tarphon , rabbi elihezer , rabbi aquiba , rabbi jehudah . which 〈◊〉 master gives them leave to put out their lamps on the sabbath-night , for fear the nations ( those that are not jews ) and evil spirits should do hurt therewith . on the arvit they make confession of the three sins , for which , as hath been said , women die in child-bed . and among these three deadly sins ▪ the want of due lighting the sabbath-lamps is none of the least . on the arvit likewise when it grows dark they are bound to propound and answer these three questions : hast thou paid tythes ? hast thou made the hirub ? hast thou lighted a candle ? after this they repeat such hymns and psalms out of holy writ , as commemorate gods gracious promises to israel , of which they make a comfortable application to themselves . there are likewise repeated some short periods of scripture relating to the season of the year : as in the spring — he shall make his dew to fall : and in autumn — thou makest the winde to blow and the rain to descend , &c. having done this , they use a thanksgiving unto god , for that he refresheth the dead with his mercies , and confirms his truth to those that sleep in the dust : that he punisheth apostates , looseth the imprison'd , redeemeth the captive , provideth medicines for , and healeth the sick . and at the end of this long thanksgiving follows this benediction for the institution of the sabbath . blessed be the lord our god the holy , thou hast sanctified the seventh day for thy glory ( having first finished the heavens and the earth ) and hast blessed it above all dayes , and sanctified it above all times , as it is written in the law. and here the institution of the sabbath out of genesis is distinctly repeated . these things with the rest of the office of the sabbath arvit , which is very long , is concluded with a thankful recapitulation of gods favours toward them , especially in that he has made them his peculiar people , given them his law , and promised that it shall never be changed , nor they deprived of it . then they most humbly implore the almighty , that at last he would fulfil his promise , retarded so long by reason of their sins , and send them their desired messias . the next office is that of the sabbath-morning , where the rubrick directs them to rise before the sun , and to read the ordinary course of psalms till they come to the nineteenth : and then to begin their mattins . which for the most part are collected out of the scriptures ; some portions wherof are said by the cazan alone , and others by the kahal and kohen , as the rubrick all along directs them . this day the law has always a solemn procession , and is openly shown to the people . when it is brought to be laid up in the hehal or chest , he that bears it saith these words : turn again to thy resting place , and to the house of thy desire , that every mouth and tongue may give praise and glory to thy kingdom . and turn unto the million of the thousands of israel : and , o lord , turn us unto thee , and we shall be turned ; renew our dayes as in former time . and with this prayer they conclude the morning-office for the sabbath . the third office is the musaf or afternoon-service , which begins thus — o lord , thou shalt open our lips , and our mouth shall shew forth thy praise . after they have said this , they bless and laud god for the continuance of his favours both to quick and dead . next , they recount how god gave their great master moses the commandment for the sabbath . after this they make a gratulatory oration unto god for that he has been pleased to assist and accept their services . and the whole office is shut up with a distinct enumeration of the divine attributes : and recommending themselves unto the divine protection , beseeching god to take the safeguard of them both when they sleep and watch . their fourth office is that of the minha , or sabbath-night : which being of the same tenor with the last we but now mention'd , there needs no more but to name it . at the determination of the sabbath , they have an additional service , at which though none are bound to be , yet all are present , to show their devotion to the sabbath , and how loath they are to part therewith . but others hold that they ought to protract this rest as long as they can possible , for the sake of the souls in purgatory , especially for such as were condemn'd thither for the violation of the sabbath . through all their offices there is still something peculiarly relating to the hastening of elias , to the end that he may not only loose their knots , or resolve their scruples , but give them timely notice of the advent of the messias . but notwithstanding that their offices for the sabbath contain excellent things , according to their way of worship , yet they have therein many things apparently trivial and ridiculous . of which we may give example in their praying over the lamps , wine and spices which are brought unto the synagogue . where the wine being consecrated , it is carried home , that therewith they may sprinkle their houses , to preserve them from witchcraft and sorcerous incantations . some likewise wash therewith the parts of the body that are infirm , and conceive that the consecrate wine yields present cure . the spices also being hallowed , are made use of to refresh the soul that is left alone in the body when the sabbath is ended ; for on that day only they hold that every male jew has two souls . but the consecrate wine and spices have yet an higher purpose and vertue . for with the spices they refresh the souls below on the week-dayes , because the fire of purgatory thereon is believed to send forth a very grievous stench . and by pouring some of the consecrate wine upon the ground , they imagine corah and his fellow-mutineers to be assisted . for they are of opinion that that factious crew are still living in flames under ground . it cannot be denyed , that albeit the sabbath offices of the jews are taken for the greater part out of scripture , but that they entertain a very carnal sense thereof , and that the whole rest tends more to gratifie the body than to serve god. and to engross this ease unto themselves , and to show that the sabbath was purposely appointed for their sakes , and that none other have thereunto any right or title , as also to declare their just dominion over all other people in the world , the jews in barbary imploy their slaves in all manner of servile offices upon this day . and on it too give solemn thanks unto god , that he has put no less difference between israel and the gentiles , than between light and darkness , the six days and the seventh . mr. selden observes out of their rabbins that there were three things peculiarly commanded the israelites ; namely circumcision , the tephillim , and the sabbath . the first was expresly commanded gen. 17. the second in exod. 13. and the third , exod. 31. now this last was so particularly commanded to the israelites , that the jews think no gentile has any share therein ; that they are not bound to its observation , and therefore cannot be punished for the breach thereof . and upon this account , as we but now intimated , they imploy their servants and slaves who are not of their religion , in every sort of drudgery upon the sabbath : that their doctrine may be illustrated by their practice . and for a further argument of the appropriation of the sabbath to the jews , they wear thereon no phylacteries , because without those , the celebration of the sabbath is thought sufficient to distinguish them from all other religions in the world. the jewish masters have raised no few disputes concerning the cause and reason of the institution of the sabbath : with the persons to whom it belongs : the time when its observation began : together with its obligation both upon the originarie and proselyte jews . all which are industriously collected and learnedly discoursed by mr. selden , lib. 3. cap. 10 , 11 , 12 , 13 , &c. de jure nat. & gentium juxta disciplinam hebraeorum . what we have already set down concerning these sabbatine rites , hath respect unto the jews in barbary , whom i find to harmonize herein with the jews of other countries . now because the sabbath and its rites make up a great part of their present religion , i thought it not improper to insert the rules of the sabbath which are practised by the european hebrews , as they are set down by mr. buxtorf in the tenth and eleventh chapters of his synagogue . i have been enforced to make use of a young pen in the translation thereof , and to deliver them to the press without either perusal or transcribing , and therefore desire the reader to correct and pardon what faults may therein occur . chap. xvi . how the jews prepare themselves for the sabbath , and how they begin it . we read how the jews prepared themselves on the sixth day , according to that of exodus 16.5 , 23. to morrow is the rest of the holy sabbath unto the lord ; bake that which ye will bake to day , and seeth that which ye will seeth . which they interpret of providing all necessary things against the sabbath , that they may the better honour it ; but especially all dyet is to be prepared and dress'd , that they may have the better leasure to hallow the day . and to this end , whatsoever they intend to eat on the sabbath , they make ready on friday before night : the women chiefly are employed in making sweet-meats of divers sorts ; and when they make ready their dough , they make it in a great lump undivided ; but if the lump be so great , as it is in large families , that it must be divided , the remaining part is kept covered , lest a neighbour seeing it may be ashamed that others have provided for the next sabbath , and he not for the present . every one according to his ability hallows the day with three splendid banquets . they begin the first on friday-night before the sabbath : the second on saturday at noon : the last in the evening of the sabbath . and they justifie the performance of this ceremony from moses his writings , where concerning manna it is thus expressed : exod. 16.25 . eat that to day , for to day is a sabbath unto the lord , to day ye shall not find it in the fields . here the rabbies say that moses meant ( by repeating the word day three times ) that they should in their banquets on the sabbath thrice eat of the manna . but the repetition of those banquets hath some other meaning , as is evident by their book of ceremonies written in the german dialect . for unless they had been commanded to eat at three set-times , they would have so indulged themselves , that the whole sabbath would have been a time only to eat and drink : but because all knew when they were present at one banquet , that they must attend on two more , every one observed that moderation agreeable to their particular appetites , and befitting such a solemnity , thinking on the dainties which they should again shortly taste . what is moreover meant by this banquet , and how much they reckon of it , shall a little after be declared moreover , none , whether noble , rich or wise , ought to think it beneath him to do something in the honour of the day . for though a man have an hundred maids , yea though he have the command of a thousand servants , yet he himself ought with his own hands to do something in the honour of the sabbath : and so we read in the talmud that rabbi chasdam cut the pot-herbs , rabbi joseph clave the wood , rabbi sira kindled the fire , rabbi nachman swept the house and covered the table . their meat whether roast or boyled is kept hot in a cauldron , as being then most delightful . the table is night and day , whilest the sabbath lasts , kept covered : for which they have a particular reason ( as shall be afterwards shewed . ) they wash their heads : the men , if it be the custom , are shaved ; the women comb their hair , plaiting it decently , and binding it with fillets ; they either wash their hands and feet , or else bathe themselves in hot baths . they every fryday ( superstitiously ) pare their nails , beginning with the left hand ; they first pare the nail of the fourth finger , then of the second , then of the fifth , then of the third , and end with the thumb : so doing , they never cut the nails of two fingers together , but still leave one betwixt . when they pare the nails of the right hand , they begin with the second finger , and so pass to the fourth , and so on to the rest . 't is impious to cast the excrescencies under foot , for so the devil gets power over them ; but he who burieth them is reputed just , and he who burns them is righteous , and obtains a full pardon . and all this is grounded upon the place before mentioned , exod. 16. and the sixth day they made ready , &c. furthermore , every one pollisheth and whets his knife ; and that is justified from job , and thou shalt visit thy habitation , and know that thy tabernacle shall be in peace , &c. hence the jewish doctors observe , that if the knife be dull that it will not cut , there is no peace to the house or table . they have garments designed only for the honour of the day , and every one is according to his ability decently clad , because esaiah sayes , esay 58.13 . thou shalt honour him . and how canst thou do it in thy every●ays vile habit ? as the talmud has it ; and ●herefore the jews have costly garments pecu●iar for those days . the rabbies call the sabbath malkah , i. e. queen ; and therefore the royal apparel must be put on , or otherwise the queen is disgraced . they cover the table with clean white ●innen ; provide cups , napkins , seats , and other things convenient , that the queen , viz. the sabbath coming , may find all things decently placed ; and he that honours the day with his body , his rayment , meat and drink , is very commendable . 't was antiently a custom to winde a horn , or sound a trumpet six times , that every one might prepare for the sabbath ; but now in well-order'd assemblies , 't is proclaimed by a cryer . that they may cease from work , and provide honourably to entertain the bride , viz. the sabbath . and therefore when the evening draws nigh , they do no business abroad , but early begin the sabbath , solemnizing some part of the remaining week : they repair to the synagogue , and hallow the time with hymns and prayer . now when the sun begins to leave their hemisphere , the candles appointed only for the sabbath are set up : as soon as they are kindled , a jewish woman lifts up both hands towards them , and sayes ; blessed art thou , o lord god , king of the world , that thou hast devoted us to thy service , and hast commanded us to light candles on the sabbath . and the like custom is observed by them on holy-day-eves . if it be troublesome weather , so that the skie be cloudy , the hens teach them their duty ; for when they see them going to roost , then the time of providing candles is approaching : but if any live without the city , where they want such information , they are instructed by ravens and daws ; for those birds provide themselves a lodging in the evening . but the reasons that women light up the candles , and not men , are by tradition chiefly two : the first is , when eve after eating the forbidden fruit perceived by certain tokens that she should dye , she perswaded her husband to taste it too , and told him , if i must die thou shalt die with me ; but when her perswasions prevailed not over his constancie , she brake off a branch from the tree , and beat him till he did eat ; as it is expressed in genesis 3.2 . the woman which thou gavest to be with me , she gave me of the tree , ( that is , she pluck't off a bough from the tree , and with it beat me ) and i did eat ; so it is expounded in the book chajim ( that is , the way of life . ) and by this means poor adam was subject to his wife , brake the command of god , and brought death upon himself , and bequeathed it to all his posterity . but before eve had sinned , the sun shined bright , as it will in the world to come on the just ; then they wanted not the instruction of hens and daws to teach them their duty : but as soon as she had transgressed , the sun was clouded , and the light of heaven was soon darkned . the second reason why the women light the candles is , because they are alwayes at home , but the men often abroad : moreover , we read exod. 27.20 . thou shalt command the children of israel , that they bring thee pure oil-olive beaten for the light , to cause the lamp to burn alwayes in the tabernacle before the testimony . the rabbies moreover count that if a godly woman attend on the lighting of the candles , she doth as holy a deed as if she had kindled candles for the golden candlesticks in the holy temple at hierusalem . moreover , we have it in the talmud , that a woman guilty of these sins shall die in childbed : first , if she have not provided a cake : secondly , if she have not lighted up the candles : thirdly , if she have not taken great care of her menstruous cloaths . but if the women diligently observe these precepts , they sooner conceive , and are easier delivered . of these candles they have commonly two , some times more , according to the capacity of the house or dining-bed . and in those candles all the members of man and womans bodies are secretly contained : according to jewish anatomizing , men have 248 members , women 252 , which being added together make 500 , which number the hebrew word ner ( signifying a candle ) doth signifie . they use candles of two sorts , because the light of life lost in eden , may be restored again both to man and woman . the reason that they lift up both hands towards the light is , to guard their faces from the rayes of the candle , whilest they repeat a short prayer , which is not to be said till the candles are lighted up . the matter whereof the wekes of these candles is made , and what oyl they make the candles with , may be seen at large in the talmud , to which i refer the reader . that they set apart some time of the week-dayes , in which they early begin the sabbath , is in love to the dead , whose souls , they say , come from hell or purgatory to keep the sabbath : for as soon as they enter the synagogue they sing a short hymn , at the hearing of which , the souls of the deceased hasten from purgatory , and rush into the water they first meet with , to wash off the stink of the smoak , and cool their flames ; and therefore the rabbies have strictly charged that no water should be drawn at that time , lest those sad souls should be disturbed , as we read in ritualibus eorum . whilst they are intent on their devotion , two angels approach , one good , another evil , and place themselves one against another in the synagogue : if they hear any one praying , or repeating his lecture with a godly intention , him the two angels lead forth with their hands on his head , saying , thy iniquity is taken away , and thy sin is purged . and if at their entrance into the synagogue they find the candles well kindled , the table well furnished , the bed covered with clean linnen ; then the good angel saith , i wish i may see all things in this posture the next sabbath , and the bad angel is forced to say amen . but if things are not well order'd , then the bad angel sayes ( as the good before ) i wish i may find all things thus the next sabbath ; to which the good spirit , though unwilling , sayes amen . when they come home , they sit down at the chief place of the table , where the salt is placed with a cup of wine and two loaves covered with a napkin : then the master of the family taking the cup of wine , consecrates the sabbath , saying ; the sixth day the heavens and the earth were finished , and all the host of them , and on the seventh day god ended his work which he had made , and rested the seventh day from all his work which he had made : and god blessed the seventh day , and sanctified it , because that in it he had rested from all his work which god had created and made . gen. 2.1 . &c. then adds ; blessed art thou o lord our god , creator of the vniverse , who hast created the fruit of the vine . blessed art thou o lord god , creator of the vniverse , who hast devoted us to thy praecepts , and hast given us a holy sabbath , and in thy good pleasure hast left us an heritage as a remembrance of the creation : it is a token of the communion of saints , and a remembrance of the departure out of egypt ; for thou hast chosen and sanctified us among all nations ; thou out of thine abundant goodness hast left to us thy holy sabbath : blessed art thou o lord who hast hallowed the sabbath . when he hath said this , he tasts the wine , and delivers it to all present to taste : then he removes the napkin , and takes the two loaves , but cuts them not before prayers , as they do on week-dayes , but forthwith sayes , blessed art thou , o lord our god , lord of the world , who hast caused the earth to bring forth bread . after this , he cuts and eats a piece of bread , and gives to all that are present , in larger shares than on week-dayes ; and all to honour the sabbath , wherein all niggardliness is contemned . whil'st the wine is consecrating , every one looks diligently on the candle , because the wise rabbies write , that if they travel hard on week-dayes they loose much of the strength of their eyes ; and looking on the candles at the consecration of the wine is an effectual remedy . the bread is covered on the table , that its vileness in respect of the wine may not be seen ; for in the law it is mentioned before the wine , though consecrated after it , as it is written deut. 8.8 . a land of wheat and barley , and vines . where the wheat and barley of which the bread is made are first named , yet consecrated last on the sabbath ; and if it were not covered , it would be much despised . the rabbies say , that it is covered in remembrance of the manna . for in the wilderness the dew fell , then the manna , after that the dew ; so that the manna lay betwixt the dew , after the same manner as the bread is laid on a table-cloth , and covered with a napkin : and for this reason , the holy women bake a sort of wafers which they eat instead of manna . their flesh-pyes are made like ours ; the meat is laid on a thin cake , and covered with another of the same sort , so that it lyes as the manna did betwixt the dew . and they take two loaves , because on fridays in the wilderness they gathered a double quantity of manna , as it is written , exod. 16.22 . but on the sixth day they gathered twice as much bread. what we shall chiefly note , is , that on the sabbath they much indulge their genius , as is observable in the law , esay 58.13 . where the sabbath is called a delight ; that is , that we may enjoy all delights that day ; and so ought all our feasts to be according to that : thou shalt rejoyce in thy feasts , that all may be done to the honour of god ; wherefore thou may'st eat and drink , and cloath thee decently , that so thou may'st truly honour the sabbath ; but don 't be excessive in thy charge . all this is contained in libello timoris , where the reader may see with what charms they excite their devotion , by repeating such short sentences as these following . prepare to keep the sabbath , and rest from all thy work . if all things necessary are provided , thou art praise-worthy . yea if thou have a great retinue of servants and maids . the day requireth strict observance . be content , and thou hast plenty enough . wear good habit , for the sabbath is called a bride . provide the choicest diet for the day . and observe all ceremonies carefully . come with a good appetite . prepare good wine , flesh and fish . cover the bed decently . let the table be furnished splendidly . anoint thy head , but be not proud . sharpen thy knife , and cut thy meat modestly . cast the parings of thy nails into the fire . do not grudge wine at the consecration . wash thy hands and feet , for this is no trivial injunction . have a good courage . wash all thy cups . be not mindful of any injuries . rejoyce with thy wife and children . banquet thrice in the day . speak nothing but what may cause mirth . besides these , they have a book of all the blessings for the feasts of the whole year ; amongst other these are observable . wear such habit as may donote mirth . consecrate the candle , that it may burn well . finish all thy work on friday , and rest . eat all dainties , fish , capons and quails . walk softly , for the law commands meekness , and morning-rest . silk garments are of much account , and they who wear them also . the sabbath is holy , and he who rightly observes it . let no care trouble you , though spiders be in your houses . be merry and jolly , though at other mens charge . get the best wine , fish and flesh , and banquet thrice that day . if thou observe all this , thy reward is great . and , ye women see that the candles be lighted , and be attentive . your convenience will be much when you are with child . and if you provide plenty of wafers , you shall easier conceive , and bring forth with joy . but lest the curious reader may think these to be meer fictions , i shall instance some pleasant passages out of the talmud relating to the same purpose . where we read that one rabbi chaja fortuned to lodge one sabbath with a butcher , and there was set before him a golden table , burthen enough for sixteen men , on which there hung sixteen silver chains , and on it many vessels of the like metal were set , as spoons , plates , and cups furnished with plenty of dainties . when all things were set in order , he praised god , thus : the earth is the lords , and the fulness thereof : and when the banquet was ended , he gave thanks after this manner : the heavens are the lords , but the earth hath he given to the sons of men . and then the rabbi began to enquire of the butcher how he had gotten such riches , and what good works he had done ? the butcher replyed , hitherto have i been a butcher , and when ever i lighted on a beast fatter than usual , i reserved it for the sabbath , that i might do as i am commanded , and therefore god has given me much riches , for the honour i do to his day . and when the rabbi heard this , he gave god thanks that he had bestowed on him such abundance . and here we leave the butcher . moreover , we read in the same page of a man truly charitable , named joseph ; if any thing extraordinary came to the market , especially fish , he spared no charge to buy it ; and he had a rich neighbour , who would often mock him , asking him what good this strict observing sabbath-duties did him ? thou gettest nought by it , saith he ; i am much richer than thou , yet do not observe it so punctually : but joseph took of his words but little notice , and answered , that god was able to recompence him . and at the same time , there came astrologers to the rich man , saying : what good hast thou of thy riches ? thou darest not buy a good fish with it : we finde that the fates have given all thy store to joseph the sabbath-observer : he spares no charge to honour the day . the rich man took some notice of what they said , and went and sold all his possessions , and with it bought jewels , and hung them in his hat , and resolved to travel , to secure his riches from joseph ; and taking ship , he was so toss'd with a tempest , that he lost his hat and jewels in the sea ; there came a great fish and swallowed them up : and a little after , the same fish was brought into the market to be sold ; many cheapened it , but thought it too dear : at length came this joseph , and soon bought it ; and dressing it , found the hat and jewels which the rich traveller had lost : so the astrologers predictions were verified , and joseph grew rich on a sudden . then there came a wise old man to joseph , and said , he who bestows much on the sabbath , him the day recompenseth ; but he that of a little bestows a little , to him god gives fourfold . we read of another passage in the talmud concerning feasts ; how a certain rabbi every friday sent his servants into the market to buy off all the herbs which the sellers could not vent , and then he cast them into the river : and the rabbies inquiring the cause why he had not distributed them to the poor israelites , the answer was this : that if he had given them to the poor , then they in expectation of having them given still , would not have provided for the sabbath ; and therefore if it should happen that the sellers had sold all , and the poor not provided for themselves , then the sabbath would not have had its due honour . but why then did he not cause them to be given to the cattel ? it had been better to do so , than to cast them carelesly away . the answer was , that he would not give those things to cattel which men might eat , and from which they might have profit ; for they might perchance take them out of the water . but why did he command them to be bought ? the reason is , that those who sold such commodities might willinglier come to the market : for suppose them to come often and sell nought , they would soon be weary , and not frequent the market ; and then the poor would have had nothing to eat on the sabbath , and thereby would have deprived it of its due honour . moreover , we read in a treatise of the sabbath , that if any one on the sabbath let loose the reins to pleasure , and so pass the day , that god giveth him an heritage for ever , as it is written : when thou shalt call the sabbath a delight , then shalt thou delight thy self in the lord : and i will cause thee to ride upon the high places of the earth , and feed thee with the heritage of thy father jacob : of which heritage it is largely spoken ; for thou shalt be spread abroad to the east , and to the west , and to the north , and to the south ▪ rabbi mackman saith , he that feeds high on the sabbath , and is joyful , shall be free from the servitude of kings , as it is , i will lift thee above the high places of the earth , and thy enemies shall be found lyars . another rabbi saith , that he who merrily passeth the sabbath , hath whatsoever he will ask of god , as 't is written ; delight thou in the lord , and he will give thee thy hearts desire . seeing therefore that the jews have not conquered their enemies , nor obtained their desire , that they have not yet subdued the christians , nor are lords of the whole earth according to their prayers on the sabbath and feast-days , may be imputed to their want of a right hallowing the sabbath , or at least , that they have not thereon been sufficiently merry . when they have thus joyfully finished the first banquet , they again go to prayers ; but the table is kept covered , and the candles burn till the evening of the sabbath . and they dispute much what is to be done with those candles , whether it be lawful to catch fleas or lice with them ; but reading by them is forbidden , lest when the light is dim he that reads should snuff the candle and so violate the sabbath . and because the sabbath is called a delight , they often marrie on it , and enjoy the society of their wives ; they say those who are conceived on the sabbath live to a good age , if their parents don't respect the pleasure as the honour of the day . finally , when a jew travelleth on friday , and hath a greater journey than the sabbath alloweth of , he ought to take up his lodgings in the fields or woods at the approaching of the sabbath , and there to continue till it be ended , exposing himself to the danger of thieves , and want of sustenance . there is a memorable story in their histories to this purpose . three jews on a time took a journey on friday when the evening drew nigh , and the sabbath approached ; two of them spake thus to each other : what shall we do ? we are in certain danger , the way is beset with thieves ▪ and the wood barbours wild beasts ; we had therefore better keep on our journy and save our lives , than with certain danger both of body and life hallow the sabbath . but the third repli'd ; truly we ought not to stir hence but here to keep the sabbath ; god who hath commanded us so to do , is able to preserve 〈◊〉 safe . the other two persisted , and broke the sabbath , but the third pitched his tent and there abode ; he covered the ground ( instead of a table ) with a cloth , and on it laid the provision he had with him , and so betook himself to prayers ; that being ended , he sat● down to eat of the first banquet of the sabbath : the attendance he had was a terrible bear almost pin'd with hunger : the good jew was almost afraid , and gave the guest a piec● of bread , and had faith that god would preserve him ; the bear took the bread , and attended on him . the jew after supper betook himself again to prayer , and so to sleep , and the bear lay down by him ; in the morn h● was very glad that the hungrie bear was s● kinde as to spare his flesh , and for it gave god ●hanks , and so provided for his morning-prayers : he then dined , and after sup't , and did all his duty . when the sabbath was ended he went on his journey , the bear still following him . the same night it fortuned that his companions fell among thieves , who stripped them of all they had . at length this devout jew and the bear overtook them ; and though the beast was so kinde to him , it was not for want of natural fietceness , for he soon tore the other two in pieces . then the godly jew began to be afraid ; but whilst he mused with himself , the thieves beset him , and asked who he was , whence he came , and whither he was going ? he told them he was a jew , and that he came from the kings palace ; they asked whence he had that bear ; he answered , the king gave it as a companion . one of the thieves told the other , that surely this person was beloved of the king , that he had given him such a guard . the other said , let us give him all our money , and follow him through this wood , that the bear hurt us not . so they gave him all their money to conceal them ; and going far with him , at length departed , the bear also returned to the wood. and from this storie the jews conclude that they ought to observe the sabbath in whatsoever place they are , and commit themselves wholly to the protection of god almighty . chap. xvii . how the jews hallow the sabbath , and how they end it . in the morning they rise not up so early as on other days ; but for the greater pleasure in honouring the day , they sleep a good part of the morning . and for this custom the rabbies have consulted the writings of moses , and finde in numb . 28. where it is spoken of daily offerings , that it is expressed by the word babboker mane , that is , the morning : but when it is spoken of the offering of the seventh day , it is expressed by the words die sabbathi ( that is ) the sabbath day ; intending this meaning , that the daily offerings were to be performed antelucano tempore , that is , at break of day ; and instead of this on the sabbath they had morning-prayers , and referred their offering till later in the morn : therefore the jews sleep longer than on other daies , to prepare them for prayers . when they repair to the synagogue , they pray as on other , but longer , and sing more hymns to honour the day ; they put not on their phylacteries as on other daies , because they think the sabbath it self is a sufficient signe of the jewish faith , and ordained only for them to hallow ; and have therefore no need of circumcision and phylacteries , though both are signes by which jews are distinguished and known . they bring the book of the law out of the ark after the same manner as is declared in the ninth chapter . they read a section out of the law , and divide each section into seven lessons , to be read by seven choice men . after the reading of the law , they read lessons out of the prophets , which are agreeable to the writings of moses ; of which custom this is the original : when in old time they were forbidden to read moses , they chose a section out of the prophets , which agreed with the writings of moses : of this there is mention in the acts of the apostles , act. 13.27 . they which dwell at jerusalem , and their rulers knew him not , nor the voices of the prophets which are read every sabbath day . and again , act. 15.21 . moses of old time hath in every city them that preach him , being read in the synagogue every sabbath . but though they are not forbidden the reading of moses , yet they keep the old custom , and read the prophets after moses . they pray also for the souls of the dead who have not kept the sabbath aright : for the rabbies suppose that they , both before and after the sabbath , are tortured in hell-fire ; and therefore they pray for them on the sabbath , that thereon they may have rest . they continue in prayer not after the sixth hour of the day , being forbidden to fast or pray longer , as they plead , from the place so often recited , thou shalt call the sabbath a delight . here they say that the word signifying in hebrew delight , is written without the letter ד , which signifies six ; by which the prophet meant implicitly that they should pray but till the sixth hour . when morning-prayer is ended , they provide for the second banquet ; and to honour the day , they generally indulge their appetites : but if it happen that any one have a strange dream , as if he should see the book of the law or his house burn , or his teeth strook out , or suchlike portending evil , he has liberty to abstain from meat till the evening . he who in a dream is offended with meat , and delights in fasting , may do as he himself pleaseth ; and he that is so grieved that he cannot refrain from tears , he may weep , for by it grief is eased , and such pleasant weeping honours the day ; but he that fasts on purpose on the sabbath , is bound to fast the next day after , that thereby he may do penance for detracting from the honour of the day . after dinner the rabbies have thought fit to studie or read in sacred writ : for one of the chief rabbies relates , that the sabbath made complaint that god had given to every thing a companion and equal , except to it ; and god answered , israel shall be thy companion ; for on the sabbath they shall learn the law , whereas others are idle . the law also came and complained , saying , when isarel returns into his own land , one possesseth his vine , another his field : who then shall regard me ? to which god said , israel shall respect thee , for on the sabbath they shall not labour . and considering this , they have thought it fit to spend some time after dinner in studying the word of god , that the sabbath or the law might have no more reason of complaint . at the time of evening sacrifice they repair again to the synagogue , and say their evening-prayers , and then eat the third and last time on the sabbath : when it begins to depart , they take leave of it with a blessing . they look upon the observance of these three banquets to be of much concern ; for they think that he who thus observes the sabbath shall escape hell , and be preserved from the dreadful war of gog and magog , and also be free from the perplexities that shall attend the coming of the messia : and therefore one of the rabbies pray'd that his portion might be with those who celebrate the sabbath with three banquets . at evening they are again prohibited to draw water out of the river or well , by reason of the souls of the wicked deceased , which again refresh themselves as they are returning to hell. at the very departure of the sabbath , after supper , one very nimbly draws the cloth from off the table ; for they say that he who doth it , shall in a short time be set at libertie . aere alieno . about the evening they again go to prayers , in which they make mention of the prophet elias ; for they say that his coming was promised in the evening of the sabbath or some feast-day : and when the sabbath is gone , they ask him if he will come the next sabbath and acquaint them with the coming of the messia . some of them also write , that the prophet sate under the tree of life in paradise , and registred the good works the jews did on the sabbath . they continue these prayers till late in the night , out of love to the souls of the wicked , that they may have the more respit from torments : for as it is in the evening on friday proclaimed in hell , by dumah an angel that is ruler among the spirits , that the wicked may go to their rest as the jews do and all israel on the sabbath : so when the prayers are ended , the spirit cries again , return ye wicked into hell , for the jews have done prayers . as soon as the hymn benedicite is ended , the women go with haste to the wells and draw water : for they write that the well mara whereof they drink in the desart , runs into the sea of tyberias , and thence in the end of the sabbath did mixt it self with the water of all their wells ; and if a woman should chance to draw in that instant , she would have an antidote for all diseases . a certain woman gave testimony to this most precious panacea , who immediately after prayers going to draw water , came in that instant in which the well had mixt it self with hers ; but being somewhat slow in drawing , her husband was verie angrie : the woman for fear let the pitcher fall out of her hands , and it happened that some drops fell upon her husband , and those parts which the water touched were immediately healed . see the effect of this his anger ! for he was only healed in part , whereas if he had drank , he had been totally cured , and clean as a new-born child . hence is that notable saying of the rabbies ; iracundus nihil aliud quam iram suam reportabit . lastly , they separate the sabbath from the week following , and give god thanks that he hath enabled them so to hallow the sabbath . they do it after this manner . a great taper like a torch is kindled , which they call the candle of separation ; they have also a little box full of sweet spices provided : then the master of the family takes the cup of wine in his right hand , and sings with a loud voice , behold , god is my salvation , i will trust and not be afraid : i will receive the cup of salvation , and call upon the name of the lord , &c. which done , he consecrates the wine , and ( spilling a little on the ground ) saith , blessed art thou o lord who hast created the fruit of the vine . then he smells to the sweet spice , and delivers it to all present to smell to : afterwards he takes the cup in his right hand , and going to the great taper , looks diligently on the nails of his left hand , bowing his fingers inwards towards the palm of his hand , that they may cause a shadow ; after that he opens them again , and looks on the outside so diligently , that he may discern the nails to be whiter than the flesh , and saith , blessed art thou o lord who hast ordained a clear light : then taking the cup in his left hand , he vieweth the nails of his right hand ; which done , he removeth the cup into his right hand , and saith , blessed art thou who hast made difference betwixt things holy and prophane ; betwixt israel and other nations ; betwixt the seventh day and the other six days of the week : and while he saith this , he spills a little of the wine on the ground , and then drinks , and giveth to all present to drink . and so the sabbath is ended , and the week begun . they prove the difference between the sabbath and the week-daies by these words : and that ye may put difference between things holy and unholy ; and , god divided the light from the darkness . they smell to the sweet spice to avoid dotage , because they are deprived of a soul at the end of the sabbath , which soul they again receive at the beginning of it , and enjoy more than on week-daies . antonius margarita in his book de side judaica has something to this purpose . the jews write in the talmud , that every man hath three souls ; and prove it from esay 42.5 . thus saith the lord god , he that created the heavens , and stretched them out ; he that spread forth the earth , and that which cometh out of it ; he that giveth breath to the people upon it , and spirit to them that walk therein . from this text they attribute to man two souls , which with the true natural soul always inherent make three : moreover they say , that when a man sleeps , these two adventitious souls steal from him ; one ascends to heaven , and there hears all future events ; the other roves about the earth , and there beholds nought but folly and vanity ; and this they call the irrational or brutish soul : but that soul wherewith every man is first inspired , hath its immoveable residence in the heart , and sees all that those two souls that have forsaken the body , do or see . hence all dreams arise , and therefore not always to be lightly esteemed . but on the sabbath a fourth soul cometh as a fresh supply , which elevates their minds , that so they may the better honour the sabbath ; and when the sabbath is ended , this soul leaveth them again : hence it is that they are dull , and smell to the sweet spices to refresh their spirits . ( so much of margarita ; but whence he collected this , cannot as yet be understood by the jews writings . ) some more wise than the rest smell to the sweet spices , because on the sabbath the fire of hell doth not stink ; but as soon as the sabbath is ended , and the gates of hell opened , that the souls of the wicked may again enter in , it sends forth an ill sent ; and these spices are preservatives against it ( as they say . ) they spill a little of the wine in the consecration , as a signe of plenty and abundance in their houses ; for they say where the wine is not spilt , there is no blessing : some think it is done to refresh core and his company whom the earth swallowed up ; as if they were yet alive , and could perceive refreshment from this waste . they take strict notice of their nails , because of their soon growing ; for though they pare them every friday , they grow up again by the next . some say it is by reason of the great difference betwixt the nails and the flesh , which made adam so much to wonder when he saw the world dark , and cried out , ah me miserable creature , for my fault was the world darkned : and hereupon god was so merciful to him , that he gave him discretion to knock two flints together , from which there came fire , with which he lighted a candle ; and when he saw himself all naked save only the tops of his fingers , he burst out into admiration , and praised god. to prove their opinion of the stench of hell , they produce this story out of the talmud : one turnus ruphus a wicked fellow , asked one of the rabbies what the sabbath was better than other week-daies ? whom the rabbi asked again , why art thou more honourable than other men ? he answered , because it was the good pleasure of his lord and king : so , saith the rabbi , it was the good pleasure of the lord of hosts , to command us to prefer the sabbath before other days . but saith turnus , how knowest thou that the seventh day is your true sabbath ? it may be some other day : perhaps the first , second , third , &c. the rabbi told him that this was first revealed to them by a certain river which flows so strong six days that it hurls with it great stones , and is not navigable all the week ; but on the sabbath it moveth not at all . a second proof of it , saith the rabbi , is from thy own fathers sepulchre , which all the week is infected with a loathsome vapor caused by the stench of hell-fire , in which he is tormented ; but on the seventh day it hath no ill smell , because on the sabbath thy father cometh from hell , and the evil spirits have no power over him , and therefore also hell-fire has no ill smell on the sabbath . when turnus heard this , perhaps ( saith he ) his punishment is ended . the rabbi bid him go to the sepulchre after the sabbath , and he should smell a stench . when turnus had made trial and found it so , he by the help of magick raised his father's ghost , and spake thus to him : whilst thou livedst thou did'st not regard the sabbath , but now thou art dead thou hallowest it : how long hast thou been a jew ? his father answered , dear son , he who living observeth not the sabbath willingly , in hell shall be forced to do it . his son proceeds , what is your imployment in hell on week days ? his father answered , we are tortured in the fire , but on the sabbath we enjoy our ease ; for friday in the evening , which is the preparation for the sabbath , proclamation is made in hell , 't is a time of rest , therefore rest ye wicked ; so are we eased , and do hallow the sabbath ; but at the end of the sabbath , when the jews have ended their customary prayers , an evil spirit called dumah , who is our ruler , calleth us back again to hell , because the people of israel have ended the sabbath , where we renew our torments , and endure them till the next sabbath . and this is our employment . he who desireth to know more of this , let him consult rabbi bochai in his exposition of the eighteenth chapter of exodus , where he writes much concerning the sabbath . and because god hath commanded in the law , that not only man but beast also should rest on the sabbath ; they make great inquiry how far a horse or an ass may travel on the sabbath , and whether it may carry any thing on it ? and here they say , that no beast ought to carry any thing on the sabbath , but that with which it is led , as a horse or ass may carry a bridle or halter ; and these too must be put on on friday before the sabbath begins . they ought not to let a horse go abroad with a saddle on , much less must one ride upon it . if any one come home on the sabbath with a saddle on , they may loose the girts , but not take off the saddle ; if the horse shake it off , then the jew is free . the cock is not to be let loose with a piece of cloth tied to his leg or wing , but is to be loosed on friday , that it may rest on the sabbath . if a beast fall into a pit on the sabbath , and cannot get forth of it self , it is to be fed in the place till the sabbath is ended , and then to be holpen out . if the place be so deep that the beast is in danger of being drowned , then they are to put straw ( and such-like stuff ) under it , to preserve it ; and if it get out of it self , then the jew is free . but this seems to contradict that answer christ made to the jews , when they blamed him for healing on the sabbath-day , mat. 12.11 . which of you ( saith he ) having an ox or an ass fallen into a pit , will not straightway help him out on the sabbath-day ? but this is the injunction of the talmud . on the sabbath , a christian may milk the jews cows or goats ; but the jews must not eat the milk , unless they buy it of the christians , as they usually do . the men or women must not run on the sabbath , unless they be commanded of god ; neither must they step more than the length of a cubit at once , lest they hurt the eye-sight . no man ought to carry any sort of weapon , neither must a taylor carry needles on his sleeve . if any one be lame or sick , so that he cannot walk without a staff , he may use it ; but he who is blinde may not . they must not use stilts to help them over the water ; for though they seem to carry a man , yet are they born of him ; and any burthen is forbidden on the sabbath . they must carry no moneys with them on the sabbath . they may shake off the dirt from their shoos against a wall , but not on the ground , lest they may seem to fill the ditch . if any one have dirt on his hands , he may wipe them on his horse-mane ; but washing is forbidden . they are forbidden to catch flies or gnats which stick on their garments , or creep on the ground ; but if they offend them , they may catch them , not hurting them , and throw them away . a louse may be killed ; but one of the rabbies saith , he who kills a louse on the sabbath , breaks it as much as he who kills a camel : and this raiseth a dispute , what was to be done with such offensive creatures ; and it was agreed , that those creatures which were generated by natural coition , should not be hurt ; ( and therefore flies were free ) but those which were bred of corrupt , putrified matter , were to be killed ( and therefore lice . ) they are forbidden to climb trees , lest they should break the boughs . he who feeds his hen and chickens in any open place where the rain may fall , with any corn , must not give them more than they can eat , lest when it rains it should grow , and so he might be said to sow on the sabbath ; which is a sin unpardonable . they must not knock at the dore with the iron hammer , lest they may seem to drive a nail ; and therefore chassan , the sexton , doth knock with his fist . they may not knock with the fingers on the table , nor write on sand or ashes , but they may in the air. no picture , either in paper or wax , is to be defaced . the sum of all that they are forbidden , is contained in 39 articles , to which all lesser matters are reducible . the first article concerns plowing ; under which , is comprehended dressing of gardens , removing herbs , setting trees , planting vines , digging , pruning , &c. whereby the growth of any thing may be improved : and because it is not lawful to fill ditches , the rabbies have thought fit that the chambers should be sprinkled with water , that the dust might not arise ; but sweeping is forbidden , lest thereby any little chink in the chamber should be filled : and for this reason , they would not throw nutshels towards the ditch , lest peradventure they might fall into it . the second article concerns reaping ; under which , is contained gathering any kinde of fruit , which they are forbidden ; as also to take honey from the bees , and such-like . they may on the sabbath eat any fruit as it hangs on the stalk , but not break the stalk : they may not go over a corn-field newly sown , lest the corn should stick to their shoos , which is , as if they had purposed to take it . and it seems that the jews were offended with our saviour , for the breach of this article , when his disciples pluckt off the ears of corn on the sabbath , mat. 12. the third article respects thrashing ; to which pertaineth beating of hemp or flax , to press any moist fruits , as grapes , and such-like . milking is also contained under this article ; but the rabbies don't as yet agree about it . you may judge of the other articles accordingly : the difference betwixt the general ones , and those contained under them , is not great . he who beareth false witness against another , is to be stoned ; and he who willingly sins , him god shall judge , and root out of the land of the living . these are explained in the talmud , in tractatu de sabbatho , chapter 7. with many more , but they are too tedious to be named . and though the jews think that they rightly observe the sabbath , yet they may be convinced of the contrary from their own conscience : for we read in the talmud , that he who observeth all the ceremonies of the sabbath to do them , shall have free pardon of all sins ; yea though he be an idolater , as enoch , in whose time they say this sin had its original . according to gen. 4.26 . then began men to call upon the name of the lord : and esay the 56.2 . blessed is the man that keepeth the sabbath from polluting it . rabbi juda said , if the israelites had kept the first sabbath aright , immediately after the law was given , no nation would ever have overcome them . and another rabbi said , if they had kept the two first sabbaths aright , they had soon been set at liberty ; according to esay 56.4 . they that keep my sabbaths aright , them will i bring back into my holy mountain , ( that is , jerusalem . ) but seeing they are not , neither are like to be set at liberty , it must needs be because they have not kept the sabbath aright , as they confessed , while the temple stood at jerusalem . as the talmud expresly speaketh ; for no other reason was the temple at jerusalem destroyed , but because the jews observed not the sabbath aright . as it is written , ezek. 22.27 . they have hid their eyes from my sabbath , and i am polluted among them . the jews celebrate the sabbath with wine , fish , and flesh , and all kinde of delights : they abstain from work , and are not at any time desirous to do any thing , but only command the poor christians ; and therefore boast , that they are lords over them . i shall conclude this chapt. with the complaint which god made to israel by the prophet esay , esay 1.13 . incense is an abomination unto me : the new moons and sabbaths , the calling of assemblies , i cannot away with : it is iniquity , even the solemn meetings . your new moons , and your appointed seasons my soul hateth , they are a trouble unto me , i am weary to bear them . chap. xviii . of the jews feasts : the manner of their celebration . in the order of prayers according to the hebrew use , the offices for the festivals immediately follow those of the sabbath , though the service-book doth not yield offices for every feast which are in present observation with them . for besides a peculiar order for the purim , there is but one general office for all the rest . now besides what occurs in holy writ concerning the institution and reason of the jewish festivals , there are some modern customs chiefly therein to be considered , which we shall refer to the several feasts , and only give them a naked enumeration . the chief both of the antient and modern jewish festivals , are the passover , the feast of weeks or pentecost , and the feast of tabernacles . the passover is the first both in time and dignity , and the divine scriptures exhibit enough in testimony both of its institution and designe : so that we shall only succinctly set down the usual rites of its present observation . and in the first place , the jews esteem the passover of so great moment , that their preparation for its solemnity is much more great , than to all the other festivals . for the wealthier and devouter sort spend above a lunar month in preparing for its coming . but their preparations consist not in any spiritual exercise , but in a carnal providing for the body . where they use no small curiosity and diligence in getting the finest wheat for the unleavened bread , which by divine appointment is thereon to be eaten . and what is very commendable , the richer are careful to provide the poorer with fine wheat for the same purpose gratis , out of their own store . for they account it a great scandal to their religion , that any jew should be unprovided of things requisite to so sacred a celebration . the two or three daies before the passover , are spent in cleansing their houses , and washing their furniture of brass , pewter , and iron . on the eve of the feast , the first-born of the family always fasts : and the rest of the houshold are imployed in searching every corner , that not a crum of leaven'd bread may remain till the passover . and because they pray that not the least mite may escape their discovery , it is ordinary with them to cast some pieces of hard crusts into the secret corners , that finding them , they may not be said to have pray'd in vain . whatsoever crums they meet with , they are carefully laid up till the next morning , when they are burn'd ; and all this to testifie their especial diligence to observe the law concerning the passover . the sabbath immediately antecedent to this festival , is for its singular and peculiar sanctity , stiled the great sabbath : which name was occasioned by a miracle that thereon happned : of which the rabbies give this short legend . our ancestors , when they lived in egypt , taking their paschal lambs , according to gods appointment , upon the tenth day of the month , and tying them to their bed-posts , that 〈◊〉 might have them ready to kill upon the fourteenth day of the month ; ( which interim of time ( from the tenth to the fourteenth day ) they were to spend in meditation of their deliverance , and in searching if the lamb was without blemish . ) the egyptians demanding a reason of their so doing , the hebrews told them , that their lambs were kept to be killed at their passover . the egyptians murmured greatly thereat , and grew very much incensed against the hebrews for killing the lamb , because it so much resembled one of their gods. for they had placed aries , the ram , one of the celestial signes , in the number of their deities . whereupon the egyptians began to complot the hebrews ruine , but were suddenly struck with so much horrour , that they durst not open their lips , nor move a finger , against them : and because this happened the next sabbath before the passover , it was therefore called the great sabbath : on which they make long discourses , relating to the ordinance and use of the passover . while they are searching and cleansing their houses , they are either to be silent , or to speak of nothing but finding out and burning the leavened bread . and at the lighting of the candle wherewith the crums are sought for , the father of the family saith this benediction : blessed art thou , o lord our god , the lord of the whole earth , who hast sanctified with thy precepts , and commanded us to cast out the leaven . and all his domesticks distinctly answer , amen . some jews will not suffer the women to cleanse the house , because they say , talkativeness is so natural to that sex , that they cannot perform that office with so great silence as is required . the father of the family has alwaies the inspection of purging the house , who lest any leaven'd bread might be left undiscern'd , useth this execration : let all the leaven which i have not found and taken away , vanish into the dust of the earth . while some of the family are making clean the house , others grinde the wheat for the azima , or unleavened cakes . where their first care is to see the mill throughly cleansed from all grain that was designed for leavened bread . and in barbary this task is not long or difficult , because the jews use small hand-mills , like the moors . next , the master of the house , betwixt sun-set and star-light , draws water and puts it in such consecrate vessels as are purposely set apart for their festivals . and when all things are in readiness , they fall to making of the pascal cakes : which are of a round figure , and without any other ingredient , than pure water and fine flour ; which must have been two or three daies ground before they use it . and this they do , lest the heat it takes in grinding , should make it smell , and grow leavenish . if in kneading or moulding the cakes , any part of the dough happen to fall to the earth , they must not take it up , but leave it to be eaten by any creature that has a minde thereunto . for they are of opinion , that the least crum falling to the ground , being taken and put to the rest , will sower the whole lump . the woman that makes the cakes , bakes first one alone , over which she saith , blessed art thou our god , who hast commanded us to separate the leavened cake . and having said these words , she instantly burns it to ashes , and then begins to bake the rest . upon the eve of the passover , at the time of the mincha , they go to the synagogue , where they celebrate the office of the sabbath-arvit . the prayers for the passover , are for the most part the same with those of the sabbath ; save that they intermingle therewith some of the roshodes . during the time that the men stay at the synagogue , the women spread the tables , and adorn their cubbords , not for ostentation , but honour of the festival . against they return from publick oraisons , there is a cushion , the best they can provide , laid for the head of the house , at the upper end of the room where they are to dine : for their posture of eating , is exactly eastern , or lying upon the ground . but this is no part of their religion , but a conformity to the mode of their residence . upon the day of the passover , they compose themselves to a stately gesture of body , and an imperious carriage , only to signifie thereby their deliverance from egyptian bondage . and the women which at other times sit hanging their heads , at this feast look loftily , expressing thereby alacrity and triumph . in eating the paschal lamb , the jews of all countries use the same ritual . four dishes make up their bill of fare ; which are these : the first dish contains three paschal cakes ; the uppermost whereof represents the high-priest ; the middle , the levite ; & the lowermost , the common hebrews . the second dish , is a leg of lamb or kid rosted , together with an hen-egg : the mystery of which last morsel , i could never meet with any jew was able to reveal . the third dish , is a deal of thick stuff much like the moors cuscussow ; but of much better ingredients : for the moors make theirs of meer water and flour , or crum'd bread ; but the jews put several spices in theirs : and the better to make it represent the colour of the bricks they made in egypt , they tincture it with saffron . the fourth dish , is a green salad attended with vinegre , in which they dipping the salad , call to minde the sower herbs wherewith their fathers were commanded to eat the passover . at this feast every jew is to drink wine , but none to exceed four glasses , and none to refuse so many . before they lie down to eat , the chief of the family consecrates the viands . and when the cakes are broken , and every one hath eaten a piece , and drank a cup of wine , the whole family sing an hymn : in which they remember the bread of sorrow eaten by their fathers in egypt ; concluding with their hopes of a speedie restauration unto canaan . at the breaking of the second cake , the master of the house puts a piece thereof in his napkin , in memory of their ancestors wrapping up their dough in haste before it was leaven'd , when they posted out of egypt . and then they drink a second glass of wine , and sing an hymn ; wherein they commemorate their deliverance . and having past the afternoon and part of the night in liberal refreshment ; they eat the third cake , and drink a glass of wine : then the father of the family saith grace , and with the fourth cup of wine in his hand , repeats the 6 verse of the 79 psalm , and the last verse of lamentations the 3. and utters most direful execrations against all that are not of their religion . and immediately upon this , they go to sleep . on the night of the passover they think themselves so safe from danger , that they let the doors stand open , which at other times are bolted and locked with all imaginable security . but some tell us , that they leave their doors open upon the night of the passover , that there may be nothing to hinder the entrance of elias , whose coming on that night is expected . as for the rationale of the four cups of wine , the number of the cakes , time of execration , and other mysterious rites of this festival , it is to be learned out of their masters , whither the curious are remitted . all that i have here to take notice of , is their custom of showing the paschal cakes to their children , and instructing them in the institution and ceremonies of the passover : wherein they pretend to be very faithful observers of exod. 12.26 , 27. as for the other daies of this feast , there is little to be observed concerning them , except that thereon the jews eat better , and go finer than at other times . chap. xix . of their pentecost , or feast of weeks . the meaning and institution of this festival may partly be learned from its name . for pentecost denotes the time of its observation , which was the fiftieth day , reckoning from the second of the passover . it was also called the feast of harvest , and of first-fruits ; because the jews then began their harvest , and offered the first fruits of the earth , exod. 23.16 . and seeing they cannot keep this feast according to its first institution , they spend the time allotted thereunto in praying for their restauration , that god would hasten their return to canaan , and the rebuilding of the temple : for which they use this form . let it be thy good pleasure , o lord our god , and the god of our fathers , that the house of thy sanctuary may speedily be rebuilt in our daies : and give us our portion in thy law. and indeed , this feast may well bear the title of the feast of harvest , because it contain'd the weeks usual for that season : which were bounded with two remarkable daies , whereof the one began , and the other ended the harvest . the former was called the second of the passover , and the later the pentecost . and from this second day of the passover , they number their sabbaths , which custom explains the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. sabbatum , used in the gospel . at this festival , the present ceremonies are but few : only they carry the law twice in procession , and read out of it such portions as concern the oblations which were of old accustomed to be offered . and these parcels of the law are after a most solemn manner read by five select jews . their entertainments likewise are at this time very plain and frugal ; using little flesh-diet , though they are bound to use some , that they may not contradict their own rule : a feast without flesh , is without joy . but still white meats , and confection of milks , are their prime delicacies . and this sort of viand is at this time made use , of , out of no less mystery , than that by its colour and dulcour , they might be remember'd of the purity and delightfulness of the law. to which they allude the 10 verse of the 19 psalm . they have a custom at this feast to strow the synagogues , their dwelling houses , and the streets ( if they have leave ) with greens , and to wear some upon their heads ; out of no deeper mystery , than to commemorate that pleasant verdure which was upon mount sinai when the law was there given unto their great master moses . a custom they have likewise , to bake a cake of seven folds , to signifie ( say they ) the seven heavens , into which god ascended when he went up from the mount. at the beginning of this feast , the jews with great devotion make this prayer . blessed art thou , o lord our god , the king of the world , who hast sanctified us with thy precepts , and hast inabled us rightly to number the days , as thou hast commanded us , this being the first day . thus they proceed to number until the whole fifty daies be expired , every day using the same benediction . chap. xx. of the feast of tabernacles . this is the third capital feast of divine appointment among the jews , which those of barbary keep at present as their fathers did antiently , in booths , which being made of green canes , it is now generally known among them by the spanish name of fiesta de las ( writing as it is pronounced ) caunias , or the feast of reeds . and the end of this feast is to preserve the memory of their ancestors long pilgrimage in the wilderness ; and it lasts eight daies . the institution hereof is to be met with , deut. 16. and exod. 23 , and 34. now , as of old , the chief solemnity and observation of this festival is confined to the first and second day thereof . in that liturgie of the jews ( which i have so often named ) there is no proper office for this feast ; so that thereon they do no more but go to the synagogue , and there solemnize the vsual service , and thence hasten home to their booths , bowers , tents , or tabernacles ; which they finde furnished as richly as their estate and fortunes will make them . during the whole eight daies of this festival , they live in their booths , and adorn them with the furniture of their houses ; and constantly lodge therein , unless it fall out that the rains ( which in barbary often begin in september , the time of this feast ) force them into more comfortable lodgings . paulus fagius ( on levit. 23. ) reports out of the rabbins , that every man was bound every morning to bring a burden of cittern , palm , mirtle or willow-boughs , toward the making of these booths . and this burden was called hosanna . and the cutting down of the boughs , and strowing them in the way , and crying hosanna to christ as he rode to hierusalem , is thought to have been in allusion to this custom . and the jews in barbary are wont at this festival , to take any sort of boughs in their hands , and to shake them toward the four cardinal points of heaven ; beginning at the east . and by this action they foretel and threaten destruction to all the ends of the earth that oppose them . with these boughs also they make a great noise , in allusion to the 12 verse of the 69 psalm , and also to terrifie the devil , and triumph over sin . at the shaking of these boughs , they use these words : blessed art thou , o lord our god , king of the world , who hast sanctified us with thy precepts , and commanded us to carry a bundle of palm . at this time also , the law is brought to the reading-place , about which they walk with great state ; and nothing but threatning and victory appear in their looks . this they do seven times , in memory of their fathers compassing the walls of hiericho . but others say , that this compassing of the reading-place seven times , is in prediction of the certain ruine of their enemies . and this notice of the ceremonie , is very agreeable to the execratory which is now used by them : wherein they profoundly curse the christians ; desiring that god would smite them as he did the first-born of egypt . and though this direful prayer is not found in that liturgie printed at venice , ( as i above-mentioned ) yet i am assured by a good author , that it is extant in the machsor of the cracovian impression . upon the last day of this festival , the last section of the law is constantly read , and the first section begun . for they begin and end the lesson of the law on the same day , to declare their joy therein . this last day of the feast of tents , is called the great day of the feast , s. john 7.37 . where tremelius observes , that on the last of tabernacles , the antient jews used to incompass the altar ( as the modern jews now the reading-place ) with palms in their hands , crying hosanna , that is , preserve us we beseech thee : whence it was called hasanna rabba , or the great hosanna , or the chief of the feast : and that on the same day they drew water from the well of shiloah at the foot of mount sion , and brought it to the temple , where the priests mingled it with the best wine , and poured it on the altar : and that the people sang these words of esay ; with joy shall they draw water out of the wells of salvation . to which our saviour is thought to have alluded , in that speech which on this day he made use of , s. john 7.38 . every one that believeth in me , out of his belly shall flow living waters . when they have built their tabernacles , they may not use them till the father of the family hath consecrated both them and all the utensils of the feast : wherein he gives god thanks that he hath chosen and sanctified the jews above all other nations , and that to them only belongs the habitation in tents . at the expiration of the feast , when they come out of their tabernacles , the chief of the family saith these words : god grant that the following year we may dwell in the tent of the leviathan . the mystery of which prayer depends upon the opinion that the jews have of eating with their messias of the great fish called a leviathan ; which they imagine to be of a poetical magnitude , and preserved on purpose for that great entertainment to which they shall all be invited by messias , at his coming . and the prayer above-named , has respect to this opinion , and designes no more than their desires that their king may have a speedy advent . and having now taken this short view of the present rites wherewith the jews celebrate their three cardinal feasts , their minor festivals come next to be considered . among which , their purim or feast of lots merits the first remembrance : for to it is allotted a proper office , which honour is not granted to any of the rest . chap. xxi . of the jews purim , or feast of lots . the word purim is persick , and signifies lots ; and the feast bears this name from the occasion of its institution , which without the trouble of transcribing , is to be seen at large in the book of esther . the mischiefs plotted against the jews , falling upon their enemies , and those being killed by them who designed their destruction ; and all this happening upon the 13 of the month adar , answering to our february , and ending upon the 14 of the same month : in memory of their own deliverance , and the destruction of their enemies , the jews keep those two daies festival , whereon they both happened . in the celebration of this feast , they at present use these ceremonies : first they light up great store of lamps , that thereby they may testifie their joy ; and read over the book of esther : at which , both the women and children are bound to be present . who at the naming of haman , make an hideous noise , beating with their hands , and stamping with their feet : and at the same time pronounce these words ; let his name be blotted out : let the name of the ungodly come to naught : cursed be haman ; blessed be mordachee : cursed be zeresch , but blessed be esther : cursed be all idolaters , and blessed be all israelites . which maledictions are now applied to the christians . and when they come to that passage concerning the death of haman's sons , they huddle it over without pause or distinction ; intimating that they were all killed in a moment , and that they hate to be long mentioning them . when they come out of the synagogue , they fall to eating and drinking ; and are therein much more liberal at this , than any other time . and they have a rule , that at the feast of purim they should drink till they cannot distinguish between , cursed be haman , and blessed be mordachee . at this feast , the rich supply the poor with wine and viands ; and for two daies none undertake any servile work : the women especially are to keep holy-day , in honour of her who was the occasion of their deliverance . at this feast also they salute one another with presents , and bestow large alms upon the needy , in compliance with what their great patriot commanded , esther 9 20 , 21 , 22. where he established the institution of the feast of lots . the mattins of this feast , begin with extolling gods mercie and power in their deliverance : after which follow the proper lessons out of esther . when those are finished , the chasan leaves the pulpit , and saith part of the dayly service . their vespers they begin with this psalm : my god , my god , why hast thou forsaken me ? &c. and then again a lesson is read out of esther ; and after that , the ordinary evening-service : then follow four benedictions , and all is concluded with select psalms . purim is the last of their anniversary festivals : for happening in adar , there is none between it and easter ; which alwaies falls in nisan , the month that began the year when the hebrews came out of egypt , and which still keeps that place in the computation of their greater feasts . besides their purim , and the three capital feasts which we have already considered , the jews have other minor festivals , as that of reconciliation , dedication , church-officers , new year , and lunar mutations ; of which take this short account in their order . and beginning with their feast of reconcilement or expiation , we finde the ground thereof in lev. 16. and an express statute for its celebration , v. 29. in the seventh month , on the tenth day of the month , ye shall afflict your souls , and do no work at all , whether he be one of your own country , or a stranger ihat sojourneth among you : v. 30. for on that day shall the priest make an atonement for you to cleanse you , that you may be clean from all your sins before the lord. in obedience unto which law , the jews upon the 10 of tizri repair to their synagogues , and in places of open toleration , carry wax-lights in their hands , which when they have lighted , they begin in a very dismal note to lament their sins , and continue fasting and praying for ten daies , which are called the daies of contrition : for which their liturgy has a proper office. every morning , during this feast of expiation , they thrice repeat this confession . o lord , thy people , the house of israel , they have sin'd , they have done wickedly , they have transgressed before thee ; i beseech thee now , o lord , pardon the sins , iniquities , and transgressions , with which the people , the house of israel have sin'd , done wickedly , and transgressed before thee , as it is written in the law of thy servant moses : that in that day he shall make an atonement for you , that he might cleanse you , and that you might be clean from all your iniquities before the lord. this confession , saith p. fagius , is of very great antiquity , and was made by the high-priest when he disburden'd the sins of the whole congregation upon the head of the scape-goat . since the destruction of their city , the jews have no place for a proper sacrifice ; and therefore , instead thereof , when they come from the synagogue , every father of a family takes a cock , ( a white one if possible ) upon the 9th day of the feast , and calling his household about him , repeats several sentences of scripture ; among which , the principal are the 17 vers . of psalm 107. fools because of their transgression , and because of their iniquities are afflicted . and 23 vers . of job 13. how many are mine iniquities and sins ! make me to know my transgression and my sin . after the repetition of these scriptures , he waves the cock three times about his head , at each of which he useth these or the like words : let this cock be a commutation for me : let it be my substitute : let it be an expiation for me : let the bird die ; but let life and happiness be to me and to all israel . amen . then he again swings the cock thrice about his head , once for himself , once for his sons , and once for the strangers that are with him . then he kills the cock , and saith , i have deserved thus to die . the woman takes a hen , and doth the like for those of her sex. in barbary where the houses are flat-roofed , they cast the garbage thereon , to be devoured by some ravenous birds , in token that their sins are removed as the entrails they cast out . now the reason why they chuse a cock for the expiatory , is drawn from the ambiguous word in the talmud , which may signifie either man or cock. so that they repute the death of a cock , as much as that of a man : and to this domestick bird the 53 of esay , with many other passages of holy writ , are prophanely and ridiculously applied . but however they may at this feast greatly extol ▪ the merits of the cock , and imagine all their sins to be atoned by his death : yet when themselves come to die , they acknowledge no commutation , but skin for skin according to this saying of one of their masters when he was a dying : let my own death be the expiation and satisfaction for all my sins . when they have done with the cock , they repair to the sepulchres , where they repeat , enlarge , and enforce their prayers , and confessions . they bestow the value of their cocks upon the poor , to whom formerly they gave their carkasses , which they now keep to furnish out their own tables . besides that form of publick confession which we mentioned before , they use private confession one to another : which they thus perform . about the middle of the service they make an interruption , and two by two step aside in the synagogue and confess their sins to each other . during the time of confession , he that confesseth turns his face northward , and with great seeming contrition bows his body , beats his brest , and readily submits his back to such stripes as his friend will inflict ; who yet never exceeds the number of 39. and the first having thus made confession , the second goes upon the same duty . this feast as it has the name of expiation ( because according to its first institution , the high-priest did then confess his own sins and the sins of the people ; and by certain rites did expiate , and make atonement to god for them ) so is it likewise called the feast of reconciliation , because at this time they endeavour a general amnesty and pardon . for they labour that no quarrel among them remain unreconciled . he that seeks to be at peace with his neighbour , though he be refused , is looked upon as innocent . they hold this reconciliation so necessary , that if the offended die without it , the offender must go to his gr●●e , and in the presence and hearing of ten witnesses , confess his trespass . upon the even of the 9th of this feast , they repair to the synagogue , where they trim and encrease the number of their lamps . the women do the like at home . if the lamps burn cleer , it is a good signe that their sins are pardoned , and that they shall live chearful and happy . but if the lamps burn dim , it is a sad abodement their trespasses are not expiated . whereupon some of them renew their penances , and use several abstinences , and remain restless till the omen alter . some are reported at this time to bribe the devil that he may not accuse them ; and some again are so confident of their expiation , that they bid the devil do his worst . that the expiation & reconcilement might be extended unto all , upon the eve of the 9th of this feast , they absolve all offenders , restore the excommunicate , and admit to the prayers and communion of the synagogue , even the stubborn and refractary . at last the chasan blesseth the people , stretching out his hands toward them : which hands the people dare not stedfastly look upon while they are elevate , because they suppose them for that time to be full of the holy ghost . after the expiation is thus ended , they continue a space fasting at the synagogue , and then return home to feast : and to testifie their mutual peace and reconcilement . their next feast is that of dedication , whose institution we meet with in 1 maccab. 4.59 . moreover judas and his brethren , &c. and this our saviour honour'd with his presence , s. john 10.22 . not to countenance the abuses , but to own its appointment , and to approve the consecration and dedication of times and places to gods service . this feast in the n. t. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or renovations , or a feast wherein something is renewed , and is in memory of second dedications . it continues 8 daies , during which time the synagogues are full of candles ; which may be the reason that the spanish jews call it fiesta de las candelas ; and some call it the feast of oyl : and both give this reason of the name . in the dedication of the temple , and restauration of the divine worship , there wanted oyl for the holy lamps ; whereupon judas maccabaeus diligently seeking every corner of the temple for oyl , at length found a jar full , which was sealed with the high-priests seal , and had never fallen into the desecrating hands of the enemy . but the oyl was of so small a quantity , that it was but enough for one night . whereupon , he and the people became very sorrowful , not being able to procure oyl for the present necessity . for the place where it was to be bought , stood three daies journey from hierusalem . but god ( saith the story ) by a bountiful miracle made the small jar of oyl to last the whole eight daies of the feast . in memory of which miraculous supply , some , as i said , have called it the feast of candles , and others , the feast of oyl . they spend the eight daies in junketing and games ; little of religion appearing through the whole solemnity . they have another feast in remembrance of giving the law , at which time they sell those ecclesiastick offices we spoke of before : and which always falls out upon the same day that the last section of the law is finished , and the first begun . and they begin the law the same day they end it , that the devil may not tell god , that israel is weary of his law. on this feast all the copies of law are taken out of the ark , and in very solemn procession is carri'd through the synagogue with all manner of exultation and rejoycing . and after this , they make the best provision they can possible , which they call the supper upon the finishing the law. and it is founded upon the act of solomon , who coming to hierusalem , and there offering burnt-offerings and peace-offerings before the ark of the covenant of the law , made a feast to all his servants , 1 kings 3.15 . the next feast , is that of the new year , which is kept in tizri ; for that is the first month according to their secular , though but the seventh according to their ecclesiastical computation . on the day of this festival , they repair to the synagogue ; and the usual service being ended , with a short prayer they consecrate the feast , and drink , if they can possible procure it , some mustum , because it is wine of a good abodement of an happy year , which they then wish one to another . the younger sort do now receive the chief priests benediction , which he gives them by laying his hands upon their heads , and praying they may have a good year . in some places rams horns are sounded at this feast , in memory ( think some ) of the ram which was sacrificed in stead of isaac ; some , in memory of the giving of the law with sound of cornets ; and some , to minde them of the day of judgement , to which they shall be summoned by the sound of trumpets . now the deliverance of isaac , and the giving of the law did , and the last judgement ( say they ) shall happen upon the first day of tizri , answering to our september . the jews have had a custome on this day to run into the rivers , and there to shake off their sins , that according to micah 7.19 . they may be carried into the depths of the sea. if at this lustration they have the good fortune to see a fish , they shake themselves lustily on purpose to load it with their sins , that it may swim away with them , and be as the scape-goat of old , which carried the peoples sins into the desart . some among them would have this repairing to the running-water , to be in memory of abraham's being led by an evil spirit into a river , ( when he went to sacrifice his son ) where being in great danger of drowning , he prai'd unto god , and the river upon the sudden became dry land. but he that shall converse with the jews , shall be furnished with plenty of stories of this nature ; and if upon every occasion i should have set down the miracles wherewith their most ridiculous and improbable rites are attested , i might have made this discourse voluminous to no purpose . their last feast i shall take notice of , is that of their new-moons , which are a sort of half holy-days ; the morning , as on other daies , being spent in the synagogues , and the afternoon in good company . at the first sight of the new-moon , they have a benediction , wherein they bless god , that with the breath of his mouth he hath created the heavens and all the host thereof , and appointed them laws which they observe : that he reneweth the moon , and makes it assist the pregnant hebrews . and then they leap as 't were to catch her , and wish their enemies may come no nearer them , than they to the moon . then they extol her good qualities ; for which they have but little reason , seeing that they are told how in the beginning god deprived the moon of light for murmuring against him ; to expiate which crime of the moon , the jews were appointed to keep this feast . at the feast of tabernacles , they divine from the rays of the moon , of the accidents of the whole year . if the shadows of their bodies appear defective , they accordingly foretel their own or friends deaths . as if a man see his shadow without a head , then he is to fall into danger of death , or die , the following year . if it wants a finger , he shall loose a good friend . if the right hand , a son : if the left , a daughter . if no shadow at all appear , then the man's death is unavoidable . chap. xxii . of the jewish fasts . the jewish fasts , except that upon the expiation , are esteem'd to be all of humane institution . their first fast , is in memory of nebuchadnezzar's siege of hierusalem , which happened upon the tenth of tebeth , answering to our december ; for which their liturgy hath a small office. their second , is in memory of moses's breaking the two tables of the law ; for the loss of their daily sacrifice ; for setting idolatry in the temple ; for the second siege of the city , and breaking down the walls thereof . and this constantly falls upon the 17th of thamuz , corresponding to our june , and lasts till the ninth of ab. all the daies of this fast are accounted ominous and unlucky ; so that thereon they avoid all business of moment , and if possible to begin journeys , or attempt ought that is considerable : and so careful are they hereon to be idle , that school-boys are not thereon to be corrected . upon the fifth of ab , or july , they sit on the ground , read jeremiah's lamentations , bewail the dead , and the loss of hierusalem ; and for ten daies live so severely , that they abstain from every thing wherein is supposed to be delight . their third fast is for the death of gedaliah , whom we read was treacherously murthered , jer. 41.2 . and it falls out in tizri , or september . besides these fasts which are of publick institution , they have several that are private , as those of munday and thursday : one for the death of miriam and eli ; and another for the turning of the bible out of holy hebrew into profane greek , by the seventy translators . but these fasts being the private exercises but of some jews , their rites fall under no certain annotation . the general rule in all their fasting , is to abstain from all manner of meat and drink till the stars appear : and if the jews were orthodox in the circumstances of this afflictive , no people would therein exceed them . but in this , as all other things , they are palpably carnal , relying upon the very doing of the work , and esteeming a meer corporal abstinence highly meritorious . besides , there are not a few miracles ascribed to the bare act of fasting . the prayer used upon fasting-daies ; translated out of the jews liturgy . hear our voice , o lord our god , and have compassion upon us ; and with mercie hear our prayers : and impart thy pity , and subdue us to thy holiness . deliver us from death and the sword , and hunger and captivity , from the prey and an evil desire ; and bad infirmities , and hard chances . pronounce a good sentence upon me and all the males of my house : and let thy compassions return with thy conditions ; and o lord our god , deal with us in mercie and favour , and enter with us before the rule of justice , and harken unto our prayer , our supplication and cry : for thou hearest the prayer of every mouth . answer me o my father , answer me in this day of fasting and affliction . because i am in a great strait by reason i have offended , and rebelled against thee since the day that i was upon the earth until this hour . i blush and am ashamed of my rebellion , i repent me of my sins and transgressions . notwithstanding i have put thy mercies before mine eyes , with which thou art wont to keep off thy fury , and to be appeased with thy creatures : thou art good to pardon ▪ and hast great pity upon all that call upon thee . for thy manifold mercies now answer me , and let a little of my fat and bloud be mingled with my fasting , and be received of thee , as the fat put upon the top of thy altar to pardon every one that hath sin'd , and that hath striven and rebelled against thee . i beseech thee for the sake of thy power , soveraignty and knowledge , bear good will unto me for thy great mercies , and look not upon my wickedness , nor stop thine ears at my prayers ; be nigh unto my calling , and to the calling of the men of my house . it is said , before we cry unto thee , thou wilt answer ; before we speak , thou wilt hear : it shall be that before they cry , i will answer ; and before they speak , i will hear . that thou , o lord , wilt deliver , and answer , and be appeased in the hour of adversity , and hear the petition of every mouth . blessed be thou adonai : lord hear our prayer . the prayer used by the jews after they have done fasting ; translated out of their liturgy . o lord of the worlds , i have afflicted my self this day with fasting before thee . i have made known and manifest before the seat of thy honour , that in the time that the house of thy sanctuary stood , the man that sin'd brought before thee an offering , and offer'd nothing but the fat and bloud , and was forgiven . and at present we have neither sanctuary ( that is , temple ) nor altar for our many sins , nor priest to pardon . let it be thy will , lord our god , and the god of our fathers , that the little of my fat and bloud which is this day spent before thee , may be reckon'd with my fast , and accepted before the seat of thy honour , even as if i had done it upon the sides of thy altar ; and receive me of thy great mercies . chap. xxiii . of the jewish excommunication . the mahumedans ( as i have observed in another discourse ) are not acquainted with church-censures ; the contriver of that religion having left all sorts of delinquents to the civil sword. and though for greater decorum and solemnity , the grand segnor keeps his musti , whom he makes his pope , and pretended oracle in religion ; yet he has no power to chastize any by spiritual censures , be their enormities never so hainous . and upon this account the jews upbraid mahumedism with great deficiency , because it has no power to terrifie evil doers , to preserve the broken from the whole , and to prevent and divert gods judgements ; to bring offenders to amendment , and to maintain the credit and power of their religion . to all which ends the jews manage and hold excommunication necessary . concerning which , this ensuing chapter shall give the reader a short account of the causes of excommunication , its kindes and form . some have thought that the jews of old used excommunications onely in case of pollutions : of which they held chiefly these three sorts , viz. by leprosie , touching of the dead , and an issue . and that to these three sorts of pollutions , were adapted as many kindes of excommunication , namely , the niddui , herem , and shammatha . but besides these three causes of excommunication among the primitive jews , the modern assigne twenty four more ; for all , or any of which , they at present excommunicate , that is , forbid those of their religion the free enjoyment of all civil and religious society . the causes of excommunication among the jews , are chiefly these . 1. he that doth scandalize a master , though he be dead . 2. he that doth revile a publique minister of justice . 3. he that calls a free-man , a slave or servant . 4. he that doth not appear at the consistory upon the day prefixt . 5. he that doth undervalue a single precept , or one head of doctrine , which is contained in the prescripts of the scribes , or the law. 6. he that doth not what he is appointed , stands excommunicated till he doth it . 7. he that keeps in his house what may do mischief to another , as a biting dog , or broken scales , is excommunicated until the fault be corrected : that is , till the dog be hanged , and the scales be mended . 8. he that sells his land to a gentile , is excommunicate , till the damage be repaired that thereby shall accrew unto an israelite . 9. he that in the courts of the gentiles shall be a witness against an hebrew , so that he shall be forced to pay money contrary to the custom of his nation ; shall be excommunicate until he refund it . 10. the priest that sacrificing doth not give the dues to the rest of the priests , is to stand excommunicate until he doth . 11. he that shall do any work in the forenoon of the day before the passover . 12. he that shall carelessly , or with an oath , or in lofty and hyperbolical terms pronounce the name of god. 13. they that shall cause the vulgar to profane the name of god. 14. he that shall cause the vulgar to eat holy things out of holy places . 15. he that doth reckon the years , and prefix the months out of the holy land. that is , shall otherwise observe the months and years than of old their fathers appointed them in the holy land. 16. he that putteth a stumbling-block before the blinde , or causeth him to slip . 17. he that hindereth the common people in keeping any commandment . 18. the priest that suffereth a torn beast to be sacrificed . 19. he that killeth a beast for the sacrifice , and doth not first try his knife before a master , rabbi , or wise man. 20. he that is morose and backward to learn . 21. he that keeps company with the wife whom he has divorced . 22. the wise man that is ill-reported , or of a bad fame . 23. he that doth undeservedly excommunicate another . 24. he that profaneth the festivals . these were the old primarie causes of excommunication , most of which are now in present use with the jews . those indeed relating to the sacrifices , ( because they now have none ) are quite out of use : as also that which respects their selling of land or house ; for in barbary they have none but what they hire . the kindes , or rather the degrees of excommunication in antient use with the jews , were the three above-named , whereof the niddui is by some christian authors reckoned the lowest sort ; and by which they understand a separation from , or a casting out of the synagogue ; which usually lasted 30 days ; but might be of a shorter or longer continuance , as the offended gave signes of repentance . during the time of this excommunication , the party was not to come within four cubits either of a man or woman , nor to dress or trim himself as at other times : yet they say he was admitted to instruction , to hear divine service , to hire others , & to let out himself to work ; on condition of observing the four cubits distance but now mentioned . but if the consistory pleased , upon the contumacie of the excommunicate , they might retrench these priviledges , and aggravate the penance , even to the denial of his son circumcision , and the burial of his dead . also if himself died , he was denied all usual rites of burial , and a great stone laid upon his grave , in token that he deserved to have been stoned to death . the denouncing of this excommunication was not always confined to the court or consistory : ( which at this day cannot consist of fewer than three masters ) for it was in the power of any private person to excommunicate those whom they found guilty of the thirteenth cause of excommunication ; and he that was herein negligent incurr'd the like penalty : but they were presently absolved , lest it should become a snare and an offence unto others . and to restrain them to sobriety herein , the court had power to punish him , that did it rashly . from these private excommunications their superiours , rabbins , and chief lawyers , were exempt : for these had a priviledge to excommunicate and absolve themselves . the form both of extrajudicial and legal excommunication , was one and the same , which is this : n. let him be excommunicate . and the excommunicate upon repentance , was absolved in this form : n. thou hast absolution , or thy offence is forgiven thee . but at the time of absolution , the court had power to correct the trespasser with stripes . the second kinde of excommunication was called shammatha , the same with the maran-atha think the most . and it sounds ( saith mr. selden , according to the opinion of some ) the lord cometh . he would not have his shammatha at all to differ from niddui ; which opinion he grounds upon some sayings in the talmudick commentaries . but j. drusius intimates otherwise , when he saith , the jews were wont to excommunicate per maledictionem , that was their cherem , or anathema ; per separationem , that was their niddui ; and by maranatha , the same with shammatha ; and by others of that kinde . by this last intimation , i conceive , may be meant the anathema maranatha . their shammatha was a total exclusion from the church , a blotting them out of the book of life , and not permitting them the least communion in things of publick religion . and by the word shammatha , they signifie the coming of the lord , to take vengeance upon those who are thus excommunicate . and it was never pronounced upon the offender , till he became desperately irreclaimable . a third kind of excommunication was the cherem , which enforced the niddui when the offender within 30 daies gave no signes of amendment , nor sought to be reconciled . a new form of excommunication was now used , containing dreadful execrations , imprecations and cursings of it . as to the maranatha , an old spanish author tells us , it got the signification of anathema upon this occasion : the jews glorying of their messias to come , commonly used the word maran ▪ our lord : in opposition whereunto , the christians used to say maran atha ; our lord or messias is come already . whereupon no small strife arose betwixt them . the jews frequently out of contempt saying maran , and contumeliously called the christians maranites . on the contrary , the christians replied maran atha , affirming that their lord was come already . and hence it grew that the spaniards call those maranos , who being discended of jewish parents , and being christians , turn apostates , and yet expect the coming of messias . but the maranatha is certainly of far greater antiquity , than in this story it can pretend to . for it was used in s. paul's time , as 1 cor. 16.22 . doth cleerly testifie . where an old english translation ( cited by mr. selden ) of an hundred twenty and five years standing , renders anathema maranatha , let him be had in execration to death : meaning ( perhaps ) that the excommunicate should die under this severe censure . for anathema being added to maranatha , by a general agreement , was the highest degree of excommunication . there were indeed two sorts of cherem in the old testament : the one a consecration of things to gods service , by separating them from common and ordinary use : of which we read , lev. 27.28 . and as in the case of hierio●● , where pilfering or stealth of such things as were devoted , was punishable by death . jos . 7. the other sort of cherem , was a devoting of persons unto death . but the cherem we now speak of , was in our saviours time a very fearful kinde of excommunication among the jews . in which , with solemnity and authority , and a heap of direful execrations and cursings , a man was turned out of the synagogue . and this sort of excommunication was so dreadful , that for fear of it , many principal jews who believed on christ , durst not confess him , s. john 9.22 . & 12.42 . and 16.2 . of the manifold use of this cherem among the antient jews , mr. selden has made so plentiful a collection , that the reader may there best be satisfied , de jure naturali & gentium , &c. lib. 4. c. 7 , &c. that which upon this subject i have here to take further notice of , is the antient form of their general cherem or anathema , as it denotes the severest censure of the jewish church . the form i shall here insert , is taken out of that ritual , which they call sepher colbo , or pandects ; and which was used against all those israelites who wilfully and knowingly transgressed any chapter of the law sacred or introduced . the form of cherem or anathema . by the decree of cities , & command of the holy , we anathematize , adjure , exterminate , excommunicate , curse and execrate , god being willing , & his church , by the book of this law , by the 600 precepts therein written , by the anathema with which josua anathematized hiericho , by the curse wherewith elisha cursed the young men , by the curse wherewith gehezi cursed his boy , and by the excommunication with which barach excommunicated meroz , and by the excommunication which rab. jehuda son of rabbi jehezkiel used in this matter , and by all the anathemata , imprecations , curses , excommunications and exterminations which have been made from the time of our master moses , and since , by the name of acetheriel , jah , the lord of hosts ▪ by the name of michael the great prince , by the name of mittatron , whose name is as the name of his master ; by the name of sandalipon , who tieth the hands of his lord ; by the name of forty two letters ; by his name who appeared to moses in the bush ; by the name with which moses divided the sea ; by the name i am what i am ; by the mystery of the name tetragrammaton ; by the scripture that was written upon the tables ; by the name of the lord of armies , the god of israel sitting upon the cherubin ; by the name of the sphears and circles , and living creatures , saints and ministring angels ; by the name of all the angels which wait upon the most high god : every israelite , and every israelitess , who willingly and knowingly violates any of those which are now denounced to be observed , let him be cursed of the god of israel who sitteth upon the cherubin . let him be cursed by the bright and glorious name , which the high-priest in the day of expiations expresseth with his mouth . let him be cursed by heaven and earth . let him be cursed from god almighty . let him be cursed of michael that great prince . let him be cursed of mittatron , whose name is as the name of his master . let him be cursed of acetheriel , jah , the lord of hosts . cursed be he of the seraphin , and the orbs , of the holy animals and angels , who wait before the most high god of israel in holiness and purity . if he was born in the month nisan , which the angel vriel , as the prince of the classes under which it is , governeth ▪ let him be cursed of him , and of all his order . and if he was born in the month ijar , which the angel tzephaniel governeth , let him be cursed of him and his whole order . and if he was born in the month sivan , &c. ( the like imprecation is made in the same words by the angel of this month , and so forward by the angel of every month . ) let him be cursed of the seven angels set over the seven weeks , and of all their order , and helping power . let him be cursed of the four angels which govern the four seasons of the year , and of their order and helping power . let him be cursed of the seven palaces . let him be cursed of the princes of the law ; by the name of the crown , and the name of the seal . let him be cursed of the great god , strong and bright . let him receive confusion from his embraces . let him fall with swift ruine . let the god , the god of spirits , destroy him to all flesh . let the god , the god of spirits , put him under all flesh . let god , the god of spirits , lay him prostrate to all flesh . let god , the god of spirits , cut him off from all flesh . let the wrath of the lord and violent ▪ whirlwinde fall upon the head of the wicked . let the destroying angels run upon him . let him be cursed in every thing he puts his hand unto . let his soul depart in terrour . let him die of the quinsie . let not his breath come or go . let him be smitten with a feaver , driness , the sword , rottenness , the jaundise . neither let him be delivered from them before destruction . let his sword enter his own heart , and let his bows be broken . let him be as the dust before the wind , and let the angel of the lord drive him away . let his ways be darknesses and slipperiness , and let the angel of the lord persecute him . let sudden desolation come upon him , and his net which he hath laid let it catch himself . they shall drive him from light to darkness , and exterminate him from the habitable world. tribulation and anguish shall make him afraid , and his eyes shall see his destruction , and he shall drink the fury of the lord. he shall cloth himself with cursing as with a garment . let him eat the strength of his skin . god shall scatter him for ever , and pull him out of his tabernacle . the lord will not rest that he may be propitious to him , but the wrath of the lord , and his zeal shall smoak against him , and upon him shall rest all the maledictions written in the book of this law , and the lord shall blot out his name from under heaven . also the lord shall separate him to mischief out of all the tribes of israel , according to all the curses of the covenant which are written in the book of this law. but you who adhere to the lord your god , are all alive this day . he that blessed abraham , isaac , jacob , and moses and aaron , david and solomon , and the prophets of israel , and those who were pious among the nations , let him bless all this holy congregation , with all holy congregations , except the man onely , who hath violated this anathema . god of his mercie keep them , make them safe , and deliver them from all evil , misery , and affliction ; and prolong their daies and years , and send his blessing and happie success to every work of their hands , and avenge them quickly , with all other israelites . and so let it be his will and decree . amen . chap. xxiv . concerning the present judicature among the jews . concerning the ecclesiastical and civil consistories among the present jews , little of moment is now observable . and though the synedrion of old related to civil matters , as the synagogue to ecclesiastical : yet the affairs of religion and the world now do both fall under the cognizance of one and the same court. but that which is the subject of the present remark , is the manner of legal proceeding in the case of meum and tuum ; which is plainly and compendiously thus : when any contest ariseth among them concerning debts , bargains , contracts , &c. a juncto of sabios , chachams or masters , are appointed to hear and determine in the cause . this court of chachams consists of 11 , 9 , 7 , 5. and can never be of fewer than three . to these the party promovent makes his address , in a short and plain allegation of the case : which the judges examine by witnesses ; who must be persons well reported of , and very sober : for so much is required by their 212 precept . in case of want of witnesses , the bare oath of the party producent is sufficient : if he be a man of known integrity and good fame . if the creditor have any thing under the debtor's hand , he has the priviledge of attesting the truth thereof by his own oath . but if he demands a debt for which he can produce no writing , the debtor has leave to swear the negative . if the witnesses whose names are at the bill be dead , and there be none to attest their hands , the bill is invalid , & cast out of court. that which much renowns their judicial procedures , is cheapness and expedition ; the whole matter being tried and determined in a few hours . yet if either party finde himself agrieved , he has the liberty of appealing to another court , and may carry the appeal as far as hierusalem : beyond which , there lies none . but though they may dislike , yet they dare not revile the sentence of any court. for to speak evil of any minister of justice , is ipso facto excommunication . and he incurs the like punishment , who ventures to appeal to a second court , before he has obtain'd leave from the first : which laies so great a restraint upon appeals , that few now happen , unless in some such important case , as marriage and divorce . it is very observable , that the jews have made very cautious provision to conserve the esteem and reverence of their masters . insomuch that none in word or carriage can offer them the least disrespect , but he is excommunicate , and his testimony render'd invalid . and if within three daies he make not his peace with the offended rabbi , the excommunication is aggravated , and pronounced before witness in open court by a rabbi , who superaddes thereunto a solemn malediction . if the excommunicate flie to another country , the curse follows him , and he is sent before to beg pardon and be absolved in the same place where the crime was committed ; or in case of contumacie , the execration is aggravated . sometimes the delinquent jew frees himself from the whole censure by turning renegate . the masters , of which the court consists , are chosen upon their reputation for their learnedness in the law , and integrity of their manners : and for a clearer testimony of the former , they sometime are tried by disputation . but besides vnderstanding and good life , there is a competent age required to make a master . who upon election , is invested with authority in this form : behold , hands are laid upon thee , and power is given thee to exercise authority in things criminal . that which most tends to the commendation of the jewish courts , are ( as i said ) brevity and cheapness : for they use no delatory artifices , nor covetous exactions ; but in a very small time , and at a very easie rate , the litigants know their doom . chap. xxv . the manner of the jews alms , and of their making provision for the poor . those who have observed that the jews have no beggers , seem not well informed of the manner of their alms , and their way of providing for the poor . whom 't is true we may not reckon among beggers , as that word usually implies a seeking relief from house to house . for though among the jews in barbary there is great store of needy persons , yet they are supplied after a manner which much conceals ( as to men of other religions ) their poverty . for the wealthier take care to provide for them , and very much magnifie their religion upon this very score , that they live under its profession in a more mutual charity of alms than either the moore or christian ; both which ( with great insulting ) i have heard them upbraiding with their common beggers . and it cannot be denied , but that the jews manner of relieving their poor is regular and commendable . for first they suffer them not to take alms of any man who is of a different religion from their own : and this inspection of them and their wants , is consigned to no meaner persons than their chief masters , who once or oftener every year ( as occasion requires ) are very solemn in this inspection . in every synagogue they have in store several copies of the law , which they sell for great sums of money : but the buyers are not permitted to carrie these copies out of the synagogue , or any further to impropriate them to their own use , than that ( if any of them fall into necessity ) they may be sold again to relieve them . and therefore the name of the buyer is upon a label annexed to the copie of the law , that they may know to whom it belongs , and for whose use it may be sold , if any of the buyer's relations be reduced to want. insomuch that the buying of one of these copies of the law , is a certain provision against poverty , if it shall happen . but that which is here chiefly to be remarked , is their raising of maintenance for the poor with the prizes of these copies . and to make more ready chapmen , the buying of them is accounted very honourable , and meritorious , & of no small interest to the buyer's familie . another way of raising provisions for the poor , are the legacies and bequeathments of dying persons : for the jews have a rule , that none die safely , who bequeath not some part of their estates to the corban of the poor . next they have their contributions ; and out of all these together they raise portions , and make provisions for orphans and indigent females , and the necessitous in general . and to prevent all sophistication and partiality herein , the poorer females are provided for by lot ; and without respect of circumstances , those on whom the lot falls , are first placed in marriage . they moreover permit the poor upon every friday and holy-day-eve to receive private alms , to honour ( that is , to keep ) the sabbath and the festival with . they have also their kibbuz , or letters of collection , by which the indigent has liberty to go from synagogue to synagogue , to receive the benevolence of their country-men . and these kibbuz much resemble our briefs . in them the poverty , religion and honesty of the bearers are certified , who are first to produce them to the chief master of the synagogue ; and he having given his approbation thereof , appoints a day for the collection , which is usually made at the door of the synagogue . by these letters also the necessitous father raiseth portions for his daughters . when any poor jew is upon a journey , it is the custom for him to repair for relief to those of his own religion , who are oblidgd to treat him civilly ; but his company quickly becomes troublesom , according to the old saying among them : the first day a guest ; the second a burden ; the third day a vagamond . chap. xxvi . their visitation of the sick ; testaments : burial of the dead , &c. when a jew falling sick apprehends his disease to be mortal , he sends for a sabio , or master , and some of his more intimate friends , with whose advice and assistance he sets his house in order . the rabbi first draws up an envois of his estate : then he takes account of his debts , and making first provision for their payment out of the estate , the rest is disposed of in legacies and alms. the object of the later , are orphans , widows , synagogues , and the holy house ; for so they call the temple , which they expect shall be rebuilt at the coming of their messiah . and therefore toward the structure thereof , every dying jew that is able , contributes something . for they have erected a treasury to this purpose ; which is managed by the masters , and carefully improved by them . the rest of the estate is divided among the wives and children : the wives first taking out their dowries doubled . if the children of the dying person be very young , the master is to be their guardian ; who with a signal care labours to improve their fortunes . the alms likewise are deposite in the rabbies hands , who out of them disposeth of some females every year in marriage . when the sick man has set his house in order , and is under evident indications of death , he makes confession of his faith , and in a short oraison is recommended to mercie . and the breath is no sooner out of his nostrils , but they prepare for his funeral , which is always within the natural day of his departure . and first the corps is washed in clean water ; or if he be rich , in water of roses , orange-flowers , or any thing that is aromatick . while the corps is thus making clean , they pray that god would cleanse the soul from all the defilements that it had contracted in the body . this ceremony of washing being finished , they put the corps in a clean shirt and drawers , and then a strip of linnen resembling the zizith ; and after all , they sow him in a very white sheet , and put him into a coffin . the relations of the deceased , for seven daies after the interment , stir not abroad ; or if by some extraordinary occasion they are forced to go out of doors , it is without shoos ; which is a token with them , that they have lost a dear friend . for the seven daies that they stay within , the neighbours come to the house to pray with them ; and their mourning habit is either a black ganiphe , or the same clothes they wore when the party died . the corps is born by four to the place of burial , in this procession : in the first rank march the chachams or priests , next to them the kindred of the deceased , after whom come those that are invited to the funeral ; and all singing in a sort of plain-song the 49th psalm . and if it last not till they come to the grave , they begin it again . at the grave , ten rabbies , or so many old jews in their room , say over some certain psalms , composed by the rabbins for that purpose . and when they are ended , the corps is laid in the grave and covered with earth ; and the rabbies compassing the grave seven times , say , from the earth thou camest , and to the earth thou art returned . after this is done , they return from the grave to the house of the deceased , where one , who as chief mourner receives them , with his jaws tied up with a linnen cloth , after the same manner that they binde up the dead . and by this the mourner is said to testifie that he was ready to die with his friend . and thus muffled the mourner goes for seven daies ; during which time the rest of his friends come twice every twenty four hours to pray with him . at the end of these seven daies , the friends of the deceased repair to his grave , which they cover with a black cloth , and say this prayer , vide syracides 22.23 . judge of the truth , who judgest truly , be judge of the truth ; for all thy judgements are justice and truth . and then the kindred of the dead wish one another good health and comfort . and the same ceremonie is repeated precisely that day twelvemonth ; till which time the obsequies are incompleat . if the friends of the deceased be devout , they often every week repair to his grave , where they make great lamentation and bitter weeping over him ; they pray at the same time , that god would pardon his sins , and receive him into the garden . meaning the garden out of which adam was cast , when he became disobedient . in the funeral-rites of the jews , the same order is observed for both sexes : only with this decorum , that the women meddle not with the men , nor the men with the women : but each wash and shrowd those of their own sex. they never bury their dead promiscuously with those of another faith ; but have purchased distinct burying-places where they reside , which they very much respect , and to which they often resort , both in contemplation of their own mortality , and to lament and pray for those who are dead already . it may not be unfit to observe , that though the modern ceremonies of burial are neither so numerous nor costly as those of old among the jews ; yet they do not much varie from them : for the washing of the body was in use at the time of tabitha's death ; and the chief mourner , spoken of before , as also the weekly lamenting of the dead , refers to the women hired to lament at burials : and which the scripture calls mourning-women , jerem. 9.17 . the same with the praeficae among the romans . they likewise agree in the places of burial , which are now as formerly without the towns or cities where they live , except that in fez they have a burying-place within the city , adjoyning to the juderia , or the part where they live ; as was said in the entrance of this discourse . enquiring after inscriptions or epitaphs , and though often in the burying-place for that end , i could see none , nor any other state about the graves than green turf and boughs . but this remark respects the jews in barbary , whom i conceive to come far short of those of other countries , in this sort of funeral pomp. but we are told that they were not without inscriptions upon their sepulchers , as hic jacet n. memoria ejus sit in benedictione . though this i confess be now used , rather as an honourable commemoration , when any author of worth being dead , is cited by the masters , than as a common epitaph . but when they use sepulchral inscriptions , they are usually a prayer for the dead , such as , let his soul be received into the garden of eden . or , let his soul be bound in the bundle of life with the rest of the just . the confession of sins made by the sick upon his death-bed . i acknowledge and confess before thee , o lord my god , and the god of my fathers , the mighty god of the spirits of all flesh , that both my health and death are in thy hands . restore me i beseech thee to my former health ; be mindful of me , and hear my prayers , as in the time of king ezechias , when he also was grievously sick : but if the time of my visitation be come that i must die , let my death be an expiation for all my sins , iniquities , and transgressions ; whether i have committed them ignorantly , or knowingly , from the day that i first drew in the light . grant i beseech thee , that i may have my portion in paradise , and the future world appointed for the just. make known unto me the ways of eternal life ; satisfie me with the joy of thy glorious countenance at thy right hand for ever . blessed art thou , o lord god , who hearest prayers . this confession is usually made by the sick person in the presence of ten more invited thither for that purpose . after this confession , follows the absolution , which is pronounced by some chief rabbi ; wherein the sick person is absolved from all the execrations and curses which are fallen or may fall upon the sick and his family . here are also read the 20 , 38 , and 91 psalms : then follows this prayer , utter'd by the rabbi . let god be merciful unto n. and restore him to life and former health , and let his name be hereafter called b. let him rejoyce in this name , and let it be confirmed in him . let it be thy good pleasure , o god , that the change of his name may help to abolish all hard and evil decrees , and to tear in pieces the sentence that is brought against him . if death be decreed upon the former name n. it is not decreed upon the later name b. if evil be designed against n. it is not so against the name b. behold , at this hour he is as it were another man , as a new creature , as a new-born babe ; bring him to a good life , and length of daies , &c. in dangerous diseases , they change the name of the sick , and impose a new one ( as the prayer shows ) on purpose thereby to move god to have compassion upon the sick , on the account that he desires to become a new man. another prayer used at the grave . blessed be god , who hath formed , created , fed , brought up , preserved , and doth kill us all in justice and judgement ; who knows the number of you all , and will restore you all to life in his good time . blessed be god , who kills and makes alive . amen . in some places , the jews are said , upon the departure of a friend , first of all to cast all the water out of the house ; and then presently to cover his face , without permitting any one to look upon him . they likewise bow down the dead man's thumb into the hollow of the hand , and by that incurvation they fancie to express the holy name of god ; which is an amulet against satan . but all the rest of the fingers of the dead are stretched out at length , to shew that they have utterly forsaken the things of the world , and hold nothing of its goods . returning from the grave , they pluck up grass and cast it behinde their backs , to signifie their hope of the resurrection of the dead , who shall flourish again as the grass , according to es . 66.14 . the mourners use to eat eggs , out of no less emblem , than that death is voluble like an egg , and to day takes one , and another to morrow , and so will come round upon all . the children yearly fast upon the day their parents died , and for the eleven mouths say the prayer for deliverance out of purgatory . where the children out of a reverend esteem of their father's piety , suppose that he stays but eleven months , though all the other jews tarry twelve there . as we have said in our chapter of purgatory . they are very wary that none of the earth taken out of the grave remain uncast upon the corps ; for they imagine this were to upbraid the dead , as if the earth should disdain to cover him . there are many other minute ceremonies relating to the jewish interment , omitted chiefly upon the account of their small importance . the conclusion : wherein is considered the present obstructions of the jews conversion . having ( through the divine assistance ) finished this succinct account of the present state of the jews , i deem'd it would not be unwelcome to the reader , by way of epilogue to recollect some of the visible impediments of their conversion . of which , some respect the jewish nation in general , and others relate to the jews of a particular residence . among the fatal impediments respecting the jews conversion in general , their own ingrafted perversness , and obstinate adherence to the doctrines of their fore-fathers , may be reckoned for the chief ; and indeed , the root of all the rest . as to the former , the jews are notorious therein above all other people ; though the latter be a thing common to the hebrew with other nations . for not onely cotta in cicero , but most men of any parts or education , have thought themselves under no small obligation to keep close to the traditions of their fathers ; although no rational evidence could be produced for the matter of the tradition . vnum mihi satis est majores nostros ita tradidisse ( which was cotta's ) is the ultimate resolution of the jews religion . and not to speak of the obstinacie of education in this particular , we finde even the renowned propagators of christianity complaining of a prioribus credere , as the most knotty and stubborn objection they met with . and when the jews ( such i mean as are considerate and ingenious ) do freely acknowledge the religion of christians to be very conformable to the law of nature , which they account the principal ; yet lest they should seem to think themselves wiser than their ancestors , and so incur the imputation of being proud , or upon the change of their faith to be branded for inconstancy ; they resolutely retain the religion in which their forefathers lived and died , and thought themselves happy and secure . and this is spoken not upon trust , but experience : for upon a fair occasion pressing a spanish jew with the evident danger he was in , if after means of conviction he should obstinately die in his judaism ; he made no other reply , but that he desired to be in no better state , nor to be accounted wiser than the sabies or wise men of his nation . and that if he was damn'd , so would rabbi ben maimon , rabbi salomon jarchi ( and so run over a large catalogue of their rabbins ) placing great consolation to have such good company in perdition . but beside all this , they esteem it so scandalous a thing for any man to forsake his native religion , that even those who turn jews are still under a very jealous aspect , according to their own old proverb : beware of proselytes to the tenth generation . which is also the genius of the moors : for albeit that with a seeming triumph they receive a renegado for a musulman ; yet they never repose in him any considerable trust , nor look upon him as a person of any worth or gallantry . as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some reckon among the internal obstacles of the jews conversion , if thereby be meant their ignorance , either in their own rites , or in evading the arguments brought against them ; those that shall practise them herein , will finde they have arrived to no contemptible knowledge in both ; there being no rite of their religion whereof they have not been taught ( according to their principles ) a probable rationale ; nor any objection brought by christians against the present judaism , for which they are not furnished with an evasion . for the jewish masters take an especial care , and use an utmost diligence , to see the youth be so profoundly instructed in the elements of their religion , that it may be no easie task to efface the characters of their first catechism , or to pull down the fortress of education . and above all , it is in this point highly considerable , that the common sort of jews are bound to acquiesce in the judgement of their rabbins , to whom they make their last appeal , when pressed with arguments too difficult for their own solution . of which i could produce a numerous citation ; but i shall content my self with the single instance of one jacob israel belgara , who from hag. 2.7 . being clearly confuted that the time of messias's advent was already past , eluded the whole argument , by referring himself to the sentiments of their masters . the next thing which may be reckon'd among the grand impediments of the jews conversion , are the christians uncharitable dissentions and divisions , which they suppose proceedeth from a want of the vnity of truth in the foundation : and which they can no way make agreeable to that mutual peace and affection foretold to flourish among the professors of the true messias , and to be the signals of his kingdom , isaiah 11.6 , 7 , &c. this i alwaies found a string continually harp'd upon by the jews ; & one scoffingly told me , that if he should turn christian , he knew not what sect to be of : reflecting upon the manifold divisions that are wofully hapned under the general denomination of christian . in the body , a wound is worse than corruption ; the former being a solution of continuity , the later but a disorder of some humour . in christians , evil manners are wholly contradictions of the purity of their religion , but schism brings its truth into question ; and is of that wretched consequence , that it keeps those out that are without , and drives those out that are within . for our speaking with different tongues , will make the atheist , as well as infidel , say that we are mad . but were the scandal of our divisions removed , yet the naughtiness of our lives would become a new hinderance of the jews conversion ; who are very greatly scandalized with the open , and even professed , transgression of the third commandment , so apparent in those blasphemies which hellish mouthes dart up against god , and those horrid oaths which are become , with some , meer interjections of speech , and with others , phrases of gallantry . and that those sins which the jews severely punish , should become the christians physick and recreations : and that we should live in so palpable a contradiction to our vow and promise of a cleer contrary carriage . and it was this licentiousness of conversation that made a leud jew ( in spain turn'd to popery ) magnifie the happiness of his change , because he had light on a religion , wherein at once he could enjoy both his beads and his whore. reflecting upon that old spanish proverb , las quentas en la máno , y el diáblo en el capillo : good words , and wicked works . and if this obstacle were also taken away , and christians would take care to be as regular as their religion doth oblige them ; yet there wants proper means for the jews conversion , as being vouchsafed neither competent conversation , nor books for that purpose . as to the first , none i think will deny it highly requisite in this affair , unless such as would make the gospel ( like weapon-salve ) to work at a distance . now we know that in our own nation there is no such competent familiarity or civil society held with the jews , as in any degree of probability may in ordinary course be sufficient for their conversion . for since their expulsion out of england by king edward the first , about the year 1290 , the greatest conversation with them has been managed by tradesmen upon the account of trafick , and secular purposes : as is evident at this day . and we have been so far from endeavouring their conversion to christianity , that that which might greatly have encouraged it , is quite taken away . i mean , the house of converts erected by our henry the third , ( which he piously indowed for the maintenance of poor jews converted to christianity , where every one during their lives was allowed two pence a day ) and appointed by edward the third for records to be kept therein , now called the rowles . nor hath it fared any better with the jews in other nations than in our own : for since from france they were banished by philippus pulcher , anno 1307 : from spain by ferdinand , anno 1492 : from portugal by emanuel , anno 1497 : out of the kingdom of naples and sicily by charles the fifth , anno 1539. they have in these kingdoms been so far from any enjoyment of that society requisite to make them converts , that they dare not set a foot within their borders without running very great adventures : as is known to all , acquainted with the regiment of those countries . 't is true , in the jurisdiction of avignon , ( the popes state ) the jews are admitted : and they are very numerous in rome , venice , legorn , &c. ( not to speak of their toleration in germany , bohemia , polonia , lituania , russia , ) yet they are so little invited to christianity , that they meet with no small motives to the contrary . for in the papal dominions no jew can be admitted to baptism till he has renounced the world ; that is , till he confess all the estate gotten in judaism was ill gotten , and that he doth and ought to renounce it , and leave it to the church . and it is but cold comfort to a jew , so notoriously devoted to the world , to take a final farewel of his beloved mammon , and to devest himself and family of all maintenance , at his initiation into christianity ; without any convenient provision for his future subsistence , unless he will betake himself to a cloyster ; a kinde of life very unpleasing to the jews , as contrary to the designe of nature , which intended man for society , and each to be helpful to other in civil duties . besides that monkery is a trade which they never finde commended or injoyn'd by god ; never practised or counselled by their renowned ancestors , who received continual instruction and inspiration from above ; which none of their patriarchs or prophets have given example of ; only in three or four thousand years , elias and some one or other have been found upon very extraordinary cause to have taken also an extraordinary course of life , though of other nature , and to other purpose , then the votaries of the roman church . 't is true , the pope has power to dispense in this particular , and to grant the jew baptism without confiscation of his estate ; yet this is so seldom and uncertain , that few jews are found so hardy as to trie the experiment . in the next place , as to books tending to further the jews conversion , it must be granted that there is no small impediment arising from this particular . for notwithstanding that many learned treatises have been compiled upon this theme ; yet they have either been pen'd in languages unknown to most of this antient people , or in a method exceeding the generality of their capacities , or , no means have been used to bring such books to their perusal . and what is herein not the least considerable , tracts against judaism , or rather for christianity , have been composed by bookish and retired persons , who undertook the confutation of such jewish tenets , as the course of their studies best inabled them to encounter . and others have spent much oyl and time in demolishing a fortress which most of the modern jews never undertook to defend . an instance whereof , i found in a learned discourse concerning christ's resurrection , in which the author excellently confuting that calumny of the disciples stealing away their master while the guard slept : the jews , with whom i discoursed this article , professed a deep silence therein , and that they medled no further with our messias , than to bring him to the cross ; not being at all concern'd for what hapned afterward . so that all the arguments brought to vindicate christs resurrection from the jews belying the disciples in conveying away secretly the body of their blessed master , was answered by denying the supposition . several volumes ( as i have seen ) are written both in spanish and portuguez upon the same subject ; but so far from any likelihood to confute the obstinacie of the jews , that there is a greater probability they may add to its confirmation . for the books ( i speak of ) are stuffed with such ridiculous and irrational miracles , that in reading of them the jews take no small contentment , as being so subservient to their purposes of speaking evil of the christian faith , which they hope cannot long stand , while they imagine it is supported by such frail and chimerical buttresses . and besides all this , the jews have ever been as diligent to detect , as the fryars to contrive their fictitious miracles . and what is herein truely deplorable , christianity has the hard fate to be weighed in these scales , and all its sacred truths to be rejected for a few monkish trumperies . for i have heard some maligning jews urging the brainless conceits of the spanish fryars ( who of all others seem herein the most hypocondricaal ) for the principles of christianity ; which they are the more ready to believe , as finding it advantageous to their designe ; and that the books wherein they occur are of no surreptitious edition , but permissu superiorum , and allowed of by that church , which calls her self the catholick . what i now speak of , respects the obstacles of the conversion of those jews who converse with the romanists , and live even in rome it self : where more monks turn jews , than jews monks ; as all ages have observed . and indeed , through all the papal countries there is but little probability to make the jews have any good will for christianity , if we consider the manifold offences apparently arising from the whole oeconomy of their publick worship and doctrine , of which i shall for brevity sake give instances onely in the vows and prayers made to saints and angels , which the jews in all ages have esteem'd a duty peculiar unto god. and they observe too , that more devotions are made to the virgin , whom all christians acknowledge to be but a creature , than to christ , who by all orthodox christians is believed to be god. but that which of all other yields greatest matter of scandal to the jews , is the worshiping of images , for which both the hebrew and mahumedan lay idolatrie to their charge ; from which nought is left to defend , them but an unintelligible distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of a final and instrumental intention in worship . at which the jew has no small occasion to be scandalized , when they consider that yet the sun never rose upon a nation that was so blockish , as to make a stock or a stone the final object of their worship ; but looked upon their simulachra as the representations of some absent divinity , or things wherein the divine power did sometimes inhabit , and by his vertue work miracles , even as the papists opine the b. lady in infinite places of christendom , doth in her images . and whatever apprehensions and distinctions these venturous votaries of the roman church may be furnished with , to save them from idolatry , when they fall down before their images ; yet seeing they use therein all the circumstances appointed and fitting to wait upon the immediate addresses which are made unto god , the jews can perceive nothing visibly fit to vindicate the service from being thought idolatrous . for , as to the mental affection , so much spoken of , it lies altogether hid to the beholder , and no less perhaps to the blunt and undistinguishing wits of the vulgar , who therein are concern'd . it would be a matter of no great difficulty to enlarge the instance to many particulars of the roman doctrine , whereat the jews ( in no mean degree ) are daily scandalized , as may be exemplified in their transubstantiation , where the jews are told messias to be comprehended under the appearances of a wafer ; which is a thing to them so egregiously offensive , that they spit at its mentioning . those that have met with the roman catechism , observe the second commandment to be wanting , and the tenth to be cloven into two , to keep up the decalogue . now all these things , and many more , are of so much the greater scandal and indignity , as being believed by the jews to be the universal tenets of christians ; and that christs ( pretended ) vicar doth herein follow the footsteps of his master . discoursing once with an italian jew concerning the conditions of rome , ( where he had long dwelt ) he began with great assurance to tell me , that at rome great wonders were to be seen , as , a man that could make his god , make and unmake sins at his pleasure : and so run inveighing against the filthy and unhallowed conversations of the principal roman clergy ; closing up his discourse with a deep protestation , that if he were a christian , the vices and doctrines of italy would strongly tempt him to disown that name . and what in the last place is not the least considerable , even at those sermons in italy , to which the jews are bound to resort , little or nothing is to be heard directly tending to the subversion of those points , wherein they place their strongest sanctuary : but obiter , and by the by , the preacher sallies out into a numerous invective against their obstinate infidelity , without laying down such plain arguments as may rationally move them to forsake it . and if herein there were no fault , yet as long as the jews ( coming to the christian sermons ) shall see the preacher begin his discourse with an ave maria , ( which is a general custom with the papists ) and frequently to direct his speech and prayer to the b. virgin , and the little ( wooden ) crucifix which stands on the pulpit by him ; to call that image his lord and saviour , to kneel down to it , to embrace and kiss it , to weep over it , and after all perhaps to cast it to the ground , ( to let the people see they meant not there to terminate their worship ) the very sight hereof doth as much induce the jews to hate christianity , as any reason can be alledged to perswade them to love and embrace it . these are the terms , in which the jews ( with whom i have conversed ) do stand , who above all that has been said , derive the greatest obstruction of their conversion from their own obstinacy ; being not more scandalized , than stifneckt ; nor less untractable within , than offended without : and as proud of their opinions , as they are despised for them . glorying in their ancestors and founders ; in gods temple , and oracles , peculiar promises , and prerogatives , long continuance in honour and prosperity ; and indefatigable in their expectation of being triumphantly recollected , and victoriously to reign over the edomites , when the promise of their messias shall be perform'd , which has ( as they say ) so long beyond the appointed time been protracted , by reason of their own vnworthiness . a summary discourse concerning the jewish talmud , misna & gemara . having in the former part of the antecedent discourse observed , that there are no jews to be met with who adhere to the old bible without talmud-traditions ; i thought it would be disagreeable neither to the reader , nor the subject , to give a succinct account of the talmud , misna , and gemara , in order to facilitate the meaning of the traditions above-mentioned . and waving all critical reserches into the word talmud ( which makes so great a noise in the world ) it may suffice to observe , that by a sort of metonymy , it signifies the book containing the main doctrines of the jews , which by way of eminence is called the talmud or doctrinal . so that the word talmud may as well be used for a system of christian , as jewish doctrines , for any thing therein to the contrary . the two talmuds ( of which hereafter ) are according to mr. selden , the pandects of the jews sacred and civil laws ; and they are generally received of the present hebrews for the great body of their learning , and standard by which the whole israelitick nation is to regulate both their conversation and doctrine . and there needs no other testimonie of their great esteem hereof , than the rr's frequent using it in the proof and confirmation of their tenets . for it is very observable , that the talmud is oftener brought in vindication of their religion , than moses , the prophets , and holy writings : insomuch that they make it , and not the old bible , the touchstone of their doctrine , and that into which they resolve the decision of all their cases . nor are they herein greatly blameable , seeing they esteem the talmud of equal authority with the canonical scriptures , and no more inferiour thereunto , than a law given by word of mouth is to one in writing . for the jews hold there is a twofold law , which they are bound to observe : the one written , which is contained in the five books of moses ; the other oral , which they call the misna , or traditional law which god gave to moses at the same time he did the other ; but did not commit it to writing , but left it to be preserved and propagated orally . some of the masters gifted with a wonderful sagacity , with great assurance maintain that moses , during his abode in the mount , could not discern the time of night from the day , but by the delivery of these two laws : that when god gave the written law , he knew it was day ; and that it was night when he gave the oral . and r. eliesar ( as a late author writes ) affirms that moses read the scripture by day , and the misna by night . but this will scarce sound congruously , if it be considered that the misna was not written , and therefore could not be read , till some thousand years after moses received it in the mount. and as to the reason why god would not suffer it to be written , it was the profound mysteriousness of its nature ( say the masters ) which to have communicated by writing to the vulgar people , would have been no better than to give holy things unto dogs , and to cast pearls before swine . others are of opinion , that god foreseeing how the nations would transcribe the books of the law , prophets , and holy writings , and pervert them to heretical and impious doctrines ; lest they should to the like to the misna or the second law ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ) he would not suffer it to be committed to letters . and here it may be pardonable to take notice of two things ; first , that by the holy writings , which the jews call cetaphim , they understand the books of daniel , psalms , proverbs , job , canticles , ruth , lamentations , ecclesiastes , ezra , nehemiah , chronicles ; and that they were compiled or collected by esdras , and the seniors of the synagogue , after the jews returned from babylon . next , that the jews were of old so cautious of preserving their law secret to themselves , that they would not suffer it to be translated into any other language out of their own . insomuch that in the daies of ptolemy when the penteteuch was put in greek by the jews of alexandria , they say that as if god had been therewith displeased , there happened three daies of darkness over the whole earth . and to testifie their own abhorrence of so execrable a fact , the jews appointed a solemn fast to be kept upon the eighth of tebeth , as the immortal joseph scaliger hath observed . but to return . that moses in the mount did receive from god not onely the written law , but also a secret explanation thereof , seems to have been the opinion of origen ( of the third ) and hillary ( of the fourth age. ) and this explanation is supposed to have been none other but the misna , or the oral and second law we now speak of , which was preserved as the cabala of the creation , and of the things happening before the flood , by tradition from minde to minde ( to use mirandula ) without letters , by word of mouth . for moses thus delivered it to aaron ; and he to his sons ; they to joshua ; joshua to the elders ; the elders to the prophets ; the prophets to the great synagogue ; and so it was drawn down by the rabbins of successive ages , of whom the famous ramban has given an account . and in this state the misna continued till many years after the nativity of our blessed saviour ; even till rabbi jehuda ( who for his piety was called the saint , and for his singular love to his nation , and knowledge in their law , the prince ) perceiving that this oral tradition grew difficult , and that thereby the misna was in no small hazard to be utterly lost or grievously corrupted , by reason of the extreme dispersion of his nation , collected all the notes ( taken by the jews to assist their memories ) which contain'd any thing of the misna , and digested them into one volume , which he called the sepher misnaioth , or the book of traditions . and this was no sooner compiled , than it gain'd such credit with the hebrews , as to be publickly taught in their colledges , and to be made the catechism of their youth ; as in another discourse i have observed . the time when this syntagm was finished by rabbi jehuda is not certain ; but most conjecture it was about an hundred and twenty years after the destruction of the temple , and near upon the 190th year of the crucifixion . about an hundred and eighty years after that rabbi jehuda had thus composed the misna , one r. jochanan ( who for many years had been the head of a colledge in palestine ) added to the misna of jehuda , his gemara ; which together with the misna made up the hierusalem-talmud , or the doctrinal of the jews who dwelt in the citie and judea . but this was looked upon as not sufficient for all the constitutions and decisions of the hebrews ( in captivity and dispersion ) especially after they were passed from under the roman to the persick empire . and therefore one rabbi ashi , or ase , composed a second gemara , about an hundred years after the first ; which being effected by him when he lived in babylon , and for the use of the jews there , it with the misna was called the babylonian talmud . and notwithstanding that the talmud of hierusalem is confessed by the jews to have fewer mysterious ( that is fabulous ) stories than the talmud of babylon ; yet this later hath obtain'd publick honour and belief among them : and at this day is universally received as the authentick body of their law. in this compilement the misna is as the text , and the gemara as the comment ; in which the different opinions of the ancient masters are reported and discuss'd , and a final and absolute decision thereunto annexed . and thus we have seen ( in brief ) the original of the talmud , which by way of eminence is often stiled the law ; and indifferently used for the misna or the secundary law , which contains the traditions of moses ; and the gemara , containing the disputations and decisions that have been made upon those traditions ; though properly speaking , these two are constituent parts of the talmud . in which many passages are inserted , which if taken literally , the jews confess , would look like the most idle and romantick tales that ever filled a legend . and therefore they assigne them a secret and reserved interpretation , which , say they , fall not under the comprehension of vulgar and ordinary capacities . but after all this , it must be granted , that some christian writers understand the talmud to be nothing else but a system of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or traditions of the jewish fathers ; which if granted , can at most respect but one part thereof , namely the misna . it is true , that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were highly valued by the pharisaical jews , and as meanly looked upon by the sadduces ; who pleaded as eagerly for their non-observance , as the other did to the contrarie . and the fierce and impetuous contention which hapned about these traditions in the school of antigonus sochaeus , gave name and birth to the pharisees and sadduces , the first factious sectaries notorious among the jews . josephus speaks much of their emulation and strife ; and how the sadduces were abetted by the wealthy , and the pharisees by the multitude : and that in the end the later so prevailed with the populacie as to have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taught for doctrine , and to be made an authentick institution of their schools . of which numerous are said to have been erected purposely to advance the pharisaical discipline . yet it must here be remarked , that the teaching of these traditions did not totally exclude , though greatly diminish the instruction of the written law. for in every colledge of the university of hierusalem , there were two schools , the one called the bibliotheca , because therein they used books , and taught the scriptural law ; the other was called the misna , or beth talmud , or house of doctrine , by reason of the traditions that therein were instilled . both these schools flourished till they were laid desolate by titus ; whose desolation occasioned ( in great part ) the writing of the sepher misnaioth by r. juda , who is said to have lived under the three antonines ; pius , marcus , and commodus . but what in this affair is not the least observable , there is no express notice taken of the talmud , by those fathers who lived in the four first ages of christianity ; notwithstanding they spoke many things of the jewish traditions . and tertullian ex professo writing against the jews , though he speaks distinctly of the primordial law given to adam , and of the law of the two tables delivered to moses , yet he makes not the least mention of the misna , or oral law. s. austin ( of the fifth age ) doth expresly name this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or second law , as containing certain traditions of the jews , which they wrote not , but got by heart , and transfused them from one to another by word of mouth . but the great darkness that befel the jews records at the beginning of christianity , might be one reason why the knowledge of the talmud came so late to the christian world . and indeed , for almost two ages after the talmud was finished , but little light or certainty is to be met with in the history of the jews . and as to our part of the world , it was not much acquainted with the doctrines and records of the hebrews , till they were expell'd babylon . at which time a great part of them came into europe , and especially settled in spain ; where applying themselves unto studie , the rabbins began to multiply , and grow learned ; and to illustrate the talmud with commentaries , expositions , and homilies : as is to be seen in the writings of zacuth , abarbinel , gautz , ben nachman , &c. ( all spanish jews ) but especially r. moses ben maimon ( born at corduba , and a student in egypt , whence he was called moses egyptius ) who in the 23d year of his age began to comment upon the misnaioth , or the text of the talmud ; which he finished at thirty . he lived seventy years , and during his whole life was so studious in writing upon , and instructing religion , that to this day it is said of him : from moses ( the prophet ) to moses ( the egyptian ) there was never such another moses . the first among christians who took more solemn cognizance of the talmud , was justinian the emperour , who about the 551 year of christ gave toleration to the jews to read the sacred bible in their synagogues in the greek tongue ; but utterly prohibited them the reading of the misna , as being neither adjoyned to the sacred books , nor delivered from above to the prophets ; but a meer invention of earthly men , who had nothing of heaven in them . as is to be seen novella 146. where the notes upon that constitution say , that the misna torah was composed out of the caballisticks and anagogicks of the jews , or some allegorical interpretations , pretended to be derived from moses . when the jews were setled in italy and france , the bishops of rome began to take severe cognizance of the talmud . for pope innocent iv. commanded all the copies thereof that could be found in france to be burned , because it contained manifest blasphemies against god , christ , and the virgin mary , inextricable abuses ▪ erronious and unheard-of fooleries . and in italy the talmud fell under the same condemnation : for pope julius the third by solemn bull sentenc'd it to the flames , as containing many things offending the divine law , and the orthodox faith. upon which the inquisition seised upon all the gemara's that could be met with in the regions of italy , and made them an holocaust to the holy chair , &c. finis . the contents . chap. i. the present condition of the jews in barbary ; their places of residence , profession , apparel , stature and complexion , &c. page 7. chap. ii. the moral conversation of the barbary-jews : the ingredients of their religion ▪ their backwardness to disputes : their creed ▪ occasion , author ; with a short paraphrase thereof , &c. 13. chap. iii the barbary-jews opinion of the trinity , angels , several states of the soul , the law , merit , purgatory , resurrection , last judgment , end of the world , &c. 26. chap. iv. their opinion of matrimony and coelibate , their espousals , dowry-bill , &c. 40. chap. v. of other ceremonies relating to their marriages . 46. chap. vi. their opinion of sterility : their lilis : their rites of child-birth . 54. chap. vii . of the rites of circumcision and purirification . 59. chap. viii . of the jews polygamy : divorce : a copy of their bill of dismission , &c. 71. chap. ix . of the jews concubinage : of their marrying the brothers wife . 74. chap. x. of the institution of their children : the time and manner thereof . 80. chap. xi . of their synagogues : the officers thereof : time of their election : hours of prayer . 88. chap. xii . of the jews preparation to the synagogue . 93. chap. xiii . of the jews zizith and tephillim , or phylactery or prayer-ornaments . 99. chap. xiv . of the jews hastening to morning prayer . their manner of entranc● into , and deportment in the syn●gogue , &c. 104. chap. xv. their ceremonies about the book of the law : their manner of celebrating the sabbath : the offices which thereon are solemniz'd , &c. 112. chap. xvi . how the jews prepare themselves for the sabbath , and how they begin it . 130. chap xvii . how the jews hallow the sabbath , and how they end it . 150. chap. xviii . of the jews feasts : the manner of their celebration . 167. chap. xix . of their pentecost , or feast of weeks . 175. chap. xx. of the feast of tabernacles . 177. chap. xxi . of the jews purim , or feast of lots . 182. chap. xxii . of the jewish fasts . 194. chap. xxiii . of the jewish excommunication . 198. chap. xxiv . concerning the present judicature among the jews . 210. chap. xxv . the manner of the jews alms , and of their making provision for poor . 213. chap. xxvi . their visitation of the sick ; testaments : burial of the dead , &c. 216. the conclusion : wherein is considered the present obstructions of the jews conversion . 225. a summary discourse concerning the jewish talmud , misna and gemara 239. finis .