The Jewish Synagogue, Chapter 11
CHAP. XI.
How the Jewes celebrate their Sabbath, and alſo make an end thereof.
UPon the morning of the Sabbath,Orach. chajim num. 281. nov. addit. num. 28. they doe not ſo early leave their beds, as at other times, but ſleep untill the day be farre ſpent, and this they doe more for their own pleaſure, then for any due honor tendered unto the Sabbath; yet the more pleaſure they enjoy, the more devoutly they celebrate the Sabbath in their opinion. Their Rabbines doe moſt magiſterially prove the lawfulneſſe of this cuſtome out of the Law, out of the twenty eight Chapter of the fourth booke of Moſes. When Moſes, ſay they, makes mention in that place of the daily sacrifice, it is written, early in the morning: But when he ſpeakes of the oblation for the ſeventh day, it is written, in the day of the Sabbath: The meaning of which words is this. The daily ſacrifices were wont to be offered early in the morning before it was light (inſtead of which they repaire at this day earely unto their Synagogue to ſay their morning prayers) as was formerly declared. But upon the Sabbath a longer ſtay was made, and the ſacrifice was not wont to be offered before perfect day. Wherefore the Jewes ought to ſleep larger upon this day then another, and to goe later to morning prayer then at other times, to recreate themſelves for a longer ſpace upon their couches, for the joy and delight accrewing by the Sabbaths reproach.
When they are once come into the Synagogue, they pray as at other times, yet ſaying and ſinging more prayers and anthemes then ordinary, in honour of the Sabbath. Upon this day they doe not put on their phylacteries (of which we ſpoke in the fourth Chapter) and that becauſe the Sabbath it ſelfe is a ſign of the Jewiſh faith, and that this was given to the Jewes onelyonly, and commanded by them to bee ſanctified, and therefore they have no need of other ſignes, as the phylacteries and circumciſion, whereby a Jew may bee knowne from other men.
They bring the booke of the Law out of the Arke in that pompe, which we ſpecified in the ninth Chapter. They read out of it ſeven ſections of the Law, for the performing whereof, ſeven particular perſons are called out. Whoſoever is called, comes up by the doore next unto him, and goes downe by the other; becauſe it is recorded of the people of Iſrael to have done the like. For ſaith the Scripture, the gate of the inner Temple which lookes unto the north, ſhall be ſhut for the ſpace of ſix daies, wherein you may worke, but upon the Sabbath day, and upon the day of the Calends it ſhall be opened. And the Prince ſhall enter by the way of that gate, and ſhall ſtand at the poſts thereof; and the Prieſts ſhall offer his burnt offering, &c. Hence it appeares, that when they come into the holy Temple upon the Sabbath day, they came in at one doore and went out at another.
They are alſo accuſtomed to read ſome certaine ſections out of the Prophets; in which the ſame ſubject is handled, that is treated of in the bookes of Moſes. This cuſtome then had its originall, when they were interdicted to reade the bookes of Moſes in their Synagogues. For at that time they began to read in the pla…e thereof, a Lecture out of the Prophets, which they named Hapharah, which was as a certain expoſition upon the Law of Moſes. This cuſtome was in force in the daies of the Apoſtles; for thus it is recorded. For they that dwell at Jeruſalem, and their rulers, becauſe they knew him not, nor yet the voices of the Prophets which are read every Sabbath day, they have fulfilled them in condemning him. Again, Moſes of old time had them that preached him, being read in the Synagogues every Sabbath day. And although at this day they are not prohibited to read and teach Moſes in their Synagogues; yet they keepe the cuſtome of reading the Prophets; for they cannot be too converſant in well doing.
They pray alſo for the ſoules of them,Minhag. p. 12. Orach chajim. num. 288. who in their life time did not rightly ſanctify the Sabbath. For the Rabbines perſwade themſelves, that theſe are toſſed in hell from ſide to ſide both after and before the Sabbath, and therefore they pray for them thereupon.
Their prayers in the Synagogue muſt not continue any longer then ſix a clock in the morning. For it is forbidden either to faſt or pray any longer, according as their Doctors have collected out of that ſaying, Thou ſhalt call the Sabbath Oneg. For the word Oneg ſignifying delight or pleaſure, is written without the letter Vau, which in numeration, maketh ſix. By which the Prophet would ſecretly inſinuate, that we ought not to faſt after the ſixt hour, or the middle of the day; becauſe otherwiſe it would come to paſſe, that the Sabbath ſhould not be a pleaſure, but rather a vexation unto us. Therefore morning prayer being ended, they eate their ſecond Sabbaticall meale, making themſelves merry in honour of the Sabbath.
If any have dreamed ſome ominous dream; as the book of the Law to be burnt, the beams of his own houſe to fall down, his teeth to fall out of his head, or ſuch like, he muſt faſt untill it be late at night, and that not without cauſe, ſeeing ſuch phantaſticall meteors portend no faire weather. If the jaw bones of any one in the time of ſleep, ſeem unto him in the time of ſleep to fall out of their place, ſuch a dream is a good dreame, becauſe it betokens the teeth of all his enemies that intended evill againſt him. If to eate be burdenſome unto any, and to faſt a pleaſure, he may faſt by ſtatute. If any cannot abſtaine from teares, he may weep by authority, becauſe ſuch a ones lamentation, is his owne delight, his adverſaries recreation, both which are conducible to a ſanctifyed celebration of the Sabbath. Yetnot withſtanding, whoſoever faſts upon the ſeventh day, he muſt faſt alſo upon the day following, becauſe he feared not to ſubſtract the pleaſure due unto the Sabbath day.
Moreover it ſeemeth good unto the wiſe men among the Jewes, that dinner being ended, that ſomewhat ſhould bee learned by ſtudy, and ſome Chapters read o…t of the holy Bible.Min. page. 13. Caphtor Uperach p 43. For upon a certaine time, the Sabbath complained unto God, that every thing in this univerſe had a like unto it ſelfe, of which it was onelyonly deſtitute. Then God inſtantly replyed, and ſaid, The people of Iſrael ſhall from henceforth be thy mate; for they upon the Sabbath day bend their ſtudy to the learning of the Law, which if they did not, they would at that time be altogether idle. Then the Law poſting unto Gods tribunall, poured out its complaints and ſaid; When Iſrael ſhall returne into his owne land, and one ſhall goe unto his farme, another to his vineyard, who ſhall then learn or ſtudy me. God anſwered, the Iſraelites ſhall doe it, who reſting upon the Sabbath, ſhall practiſe nothing elſe. By reaſon of theſe complaints, it was concluded and thought meet, that upon the Sabbath day after dinner, every one ſhould buſie himſelfe either in reading of the word of God, or, in collecting ſomething out of their bookes of morality, whereby they might be incited unto the feare of the Lord, and ſo the Law and Sabbath might not have any more juſt occaſion of complaint. But alas how rare readers they are in theſe good books, experience gives an evident demonſtration for the whole weeks ſpace; time enough a man would think. They ſpeake not ſo much of their bargaines, uſury, buying and ſelling, as they do upon the Sabbath day.
At even-tide they returne againe into the Synagogue, and prayer ended, they fall to their ſupper, the third and laſt meal upon this day, while the day is not yet gone, nor the Sabbath altogether come to its period. They doe not at this time eate much, becauſe their time is ſhort and becauſe they are bound to ſhut up the Sabbath with thankſgivings. Moreover, it often fals out, that when this meale is provided for them, they are not an hungry, becauſe they filled their paunhes more largely at dinner, which often holds unto the evening. Theſe meales or banquets they repute as a thing ſtrictly commanded, and for a worke of ſingular excellen…ie and goodneſſe, con…erning which they writing very many things in the Talmud,T…act. de Sab. c. 16 p. 118. …O ach chajim. num. 291…. are of opinion, That whoſoever celebrates them frequently and diligently, he ſhall not taſte of hell torments▪ he ſhall be defended againſt that moſt fe… refull warre of Gog and Magog; he ſhall bee preſerved from the trouble and vexation, which ſhall be upon the earth about the comming of the Meſſias, which they call, Chebble hammaſchi…he.
Between evening and night the uſe of cle…ne water is prohibited,A dolores Meſſiae. neither is it lawfull to drinke of the brooke, becauſe the ſoules of the wicked deceaſed doe as yet bath and coole themſelves therein, knowing that they muſt preſently return into hell.
When the end of the Sabbath approacheth, and the third and laſt repaſt finiſhed, many uſe ſuddenly with great expedition to match away the table cloth; dreaming that by ſo doing, due reverence ſhall be exhibited unto them.
The night inveloping the earth in darkneſſe, they againe aſſemble themſelves to prayer, ſing ſweet Sabbaticall hymns, eſpecially that prayer, veharacham, with a raviſhing Nigan, their deſcant reſounding in an amiable melody, much like the ordinary catter-wauling in the monethmonth of March; and in ſo doing, they chant their farewell to the holy Sabbath. They continue theſe their ſongs untill much of the night be ſpent, out of pity and compaſſion towards the ſoules of the wicked Jewes: And that to this end; that the longer theſe their devotions are a finiſhing, the later their returne ſhall bee into the infernall pit. For as upon Friday at eve there is a loud proclamation made in hell, that all the wicked ſhould depart the place, and goe into the earth to celebrate the Sabbath, that all Iſrael may upon this day reſt from their labours: So upon Saterday at night ſo ſoone as the Jewes have ended their evening prayers, a ſecond proclamation goes forth to will and command all damned ſoules to returne into the place of torment.Minhag. p. 3. Orach. chajim num. 295. In theſe their benighted chanting oriſons, they oftentimes call upon Elias the Prophet, ſaying that he is promiſed unto them, that hee will not come, but either upon the Sabbath, or ſome great Feſtivall. Therefore the Sabbath now being paſt, and hee not comming, they intreat him that hee will not faile to come upon the next, and declare the comming of the Meſſias. (Perhaps good Elias is not quick of hearing, that he being for ſo long a time invited, yea intreated to come, doth not come as yet) The Chachamim and skil…ull Rabbines alſo record, that Elias the Prophet ſtanding under the tree of life in Paradiſe, regiſtres the merits and good workes of the Jewes, wherewith they diligently celebrate the Sabbath.Bleſſed are they. Laſtly, when they ſing the certaine ſong, whoſe beginning is B…rechu, Then the women make ſpeed unto their owne wels, to draw water out of them.
It is alſo written, that the fountaine Meribah, of which they dranke in the deſert,Num. 20. flowes into the ſea of Tyberias, and iſſuing out of it, intermingles it ſelfe with all other fountains.
Now it comes to paſſe,Minhag. p. 4. Orach. chajim. num. 299 in fine. that any of the Jewiſh women drawing any of the foreſaid water in that inſtant, may uſe it as a choiſe ingredient for ſome excellent medicine. Moreover whoſoever drinkes of a fountaine ſo qualified, ſhall have preſent remedy for any diſeaſe,Colbo c. 41. yea though his whole body be infected with the french pox. Upon a certain time a woman preſently upon the ending of the prayer Barechu, went to draw waterat that inſtant the fountaine Meribah preſented it ſelfe unto her; for which reaſon ſhe protracting the time of her returne homeward, her husband began to chafe and ſwell with anger; which the woman taking notice of, through feare ſtreaming from the fountaine of his choler into the channels of her body, made her let the paile of water to ſlip out of her hand unto the ground; whereupon ſome few cooling drops being by the fall beſprinkled upon the diſeaſed body of her raging husband, were as ſo many skilfull Chirurgions to the place they onelyonly touched. This the good man got for his anger, who if hee had drunke up all the water, perhaps he might have gained a finall recovery. Hereupon the Rabbines ſay, that an angry man reapes no other profit by his cholerick behaviour but his owne anger.
In the laſt place, the Jewes make a diviſion and interpoſe a difference between the Sabbath, and the week …ollowing giving God thanks that he hath given them ſo much grace, as to celebrate the Sabbath in that good manner. This is done by their Reader in the Synagogue after evening prayer, and this he doth for the poor peoples ſake, who cannot by reaſon of their neceſſity, doe it in their owne houſes. Otherwi…e the Maſter of every private family doth it in his owne dwelling, in manner and forme following. A great candle is lighted much like unto a Torch, which they call Ner habdalah, or the candle of diviſion or deſtruction. Then they bring in a little box commonly made of ſilver, full of the beſt perfumes. In the next place the Maſter of the family takes a cup full of wine (but if there be no wine in that country, then he takes ale or beer inſtead thereof) and ſings with a loud and ſhrill voice, The Lord is my Salvation and my truſt, I will not feare, becauſe he is my ſtrength and my praiſe God the Lord is my health. He hath delivered me out of all my trouble, and mine eye hath ſeen her deſire upon mine enemies. The Lord of hoſts is with us, the God of Jacob is our refuge, Selah. I will take the cup of ſalvation, and call upon the name of the Lord. Hee hath been a light unto the Jewes, that is to ſay, joy, gladneſſe, and honour.
Theſe words ended, he bleſſeth the cup, and pouring a little of the wine therein upon the ground, he ſaith, Bleſſed bee thou O Lord our God, King of the world, who haſt created the fruit of the vine. This done, taking the cup in his left hand, and the little box full of perfumes in the right, and ſaying, Bleſſed be thou O God, who doſt create divers kinds of perfumes; He puts the box unto his noſe to recreate his ſmell, and reacheth it to every one in the family for the ſame end. Then taking the cup againe in his right hand, he goes unto the great candle, uſing no ſmall delight in an exquiſite contemplation of the nailes upon his fingers, ſo that bending his fingers towards his wriſt, they caſt a certaine ſhadow upon the palme; after this he ſtretcheth forth his hand the ſecond time, ſo that he may know by the candle light, that his nailes are whiter then his fingers, which he perceiving, ſaith, Bleſſed be thou O God our God, King of the world, who haſt created ſuch a reſplendent candle. Then he takes the cup againe into his left hand, looking in the like manner upon the nailes thereof. Then by and by he transfers the cup into the right hand, and ſaith, Bleſſed be thou O Lord our God, King of the world, who haſt put a difference between the holy and unholy, between light and darkneſſe, between Iſrael and the Gentiles, between the ſeventh day, and the other ſix dayes of the weeke deſtinated for labour. While hee is a repeating this prayer, he poures a little of the wine out of the cup upon the earth; Then he drinks a little of it himſelfe, reaching it unto others, that they may ſup of the ſame.
Amongſt theſe nocturnall petitions, there is one which begins, Vaiehi Noam, in which the letter zaijn is not found, which ſignifies weapons; whoſoever therefore ſhall ſay this prayer with a devo…t minde, hee ſhall bee ſafe and ſecure that whole night following, from any kinde of weapon, ſo that he ſhall neither be killed, nor have the leaſt ſcratch given him. In the the like manner he ſhall beſafe from the devill, when he devoutly faith that prayer, beginning, Schema Iſrael, Heare O Iſrael, &c. For the firſt verſe begins with the letter Schin, and ends with the letter Daleth, which two joined together, make Scheds, which word ſignifies a Devill.
This diſtinction of the Sabbath they prove from thoſe words,Lev. 10. 10. Gen. 1. 4. that you may diſcern between the holy and profane; and thoſe, Godſeparated the light from the darkneſſe. Some take of the conſecrated wine, and anoint their eies therewithall; others waſh their face in it, thinking it a wholſome medicine againſt the fluxes of the eye; others bath their arteries therewith, becauſe it is a meanes to length … their dayes; others ſprinkle it in every corner of the ho…ri about the beds, and cradles of infants, dreaming that it is ſoveraign againſt enchantments and witchcraft. The truth is, this wine is of ſo high eſteeme amongſt them, as that other alſo wherewith they initiate the Sabbath.
They ſmell the perfumes, leſt they ſhould fall into a ſwoon, while one of their ſoules departs out of the body. For upon the Sabbathday they have another ſoule beſides that which they live by at other times. Concerning this matter, Antonius Margarita, in his booke of the faith of the Jewes, writes in this manner. It is written in the Jewiſh Talmud (ſaith he) that every man hath three ſoules, and it is proved out of theſe following words of the Prophet Iſaiah, Thus ſaith the Lord, who created the heaven, and ſtretched it out, who made the earth, and whatſoever groweth thereon; who giveth life and breath unto the inhabitants of it. According to the letter of this text, they find two ſoules in man, to which if we add the naturall ſoule, there ariſeth three. Whereupon they alſo write, that two ſoules depart out of a man ſleeping, the one of which goes upward unto God, to learne things to come, the other goes downward into the earth, and running to and fro, contemplates nothing elſe but injuſtice, ſinne, fooliſhneſſe or vanity. The third they call Ruach Behemoth, the irreaſonable ſoule, which being the firſt of all received by man, is ſeated neare unto his heart, and ſees all things whatſoever the other two ſoules in their abſence from the body have heard ſeen or done; and hence proceed and iſſue all our dreames, which therefore are not alwaies to be contemned. They ſay moreover, that upon the Sabbath a man hath another ſoule beſides theſe, which enlarges his heart, that he may keep the Sabbath more honourably, and exhilarate himſelfe in a higher ſtraine of mirth, then it were poſſible for him to doe, if hee were deſtitute of the ſame. But the Sabbath once being ended, this ſoule departs, and the man becomes weake thereupon, againſt which his faintneſſe, hee may proſperouſly uſe theſe ſweet ſmelling odours, that the body may have wherewith to recover its former ſtrength. Hitherto Margarita, but whence he had theſe words, I cannot as yet finde.
Concerning this ſuperfluous ſoule … remember I have read this in the Talmud.Tract. Betzah cap. 2. p. 16. Rabbi Joſe ſaid … the name of Rabbi Simeon, who was the ſonne of Jochai, that all the commandements that God gave unto the Iſraelites, he gave them in publike, except the Sabbath which he gave in private; as it is recorded, The Sabbath ſhall be an everlaſting ſigne between me and the children of Iſrael. Where the Jewes by an everlaſting ſigne, would underſtand a ſecret token, willing that the Sabbath ſhould be hid from all other nations, and onelyonly manifeſted to the Jewes. (Therefore marke diligently, Chriſtian Reader, how the Hebrew word leolam, foreignſignifying everlaſting, any reaſonable ſoule being judge, muſt according to the Jewiſh interpretation, ſignifie hidden and concealed.) Hence the Rabbines in their Gemarah ask the queſtion, that if the Chriſtians and other people do not know that we have a Sabbath, how comes it to paſſe, that they in time to come ſhall be puniſhed for the contempt of the Sabbath, and for the not keeping thereof? They make anſwer to themſelves, ſaying, they know well enough that wee keep the Sabbath, this is not hidden from their eyes, and therefore they are to be puniſhed becauſe they will not keepe it. But the reward due unto the obſervance thereof, is hidden from them, and this they know not; yet if they would rightlly celebrate the Sabbath, they ſhould alſo know thereward. But this is a thing impoſſible for them to put in execution, ſeeing they are deſtitute of the ſuperfluous ſoule, becauſe it being given to men▪ rather upon that day then others, and that more abundantly doth enlarge their hearts, that in the time of the Sabbath, they may take their reſt with eaſe, eat and drinke well and merrily, and ſet all care and ſorrow a packing from their breaſts. Hereupon Rabbi Simeon the ſonne of Lakis, Tract. Taanis de je junio. cap. 4. p. 7. Schabbat raiin aphesch.affirmed, that God gave this ſoule to man upon the Sabbath about eventide, and tooke it from him again at the end of the Sabbath, as it is written, When he had taken reſt ev…n to ſatiety, the Sab…ath remaining, then was he deprived of his ſoule; to wit, the ſuperfluous one. Where againe note, how neatly the Jewes interpret the holy Scriptures; for the verbe jinn…phſch in that place, is rendred by the Rabbines, to want or bee deprived of a ſoule, whereas it hath a clean contrary ſignification; to cheriſh, recollect, recreate, ſtirre up the ſpirits, and moſt properly to breath; which after the manner of men, we aſcribe unto God, concerning whom it cannot be ſaid nor underſtood, that he hath loſt a ſoule. In this their blindneſſe, the Jewes bluſh not to place their chiefe wiſdome and knowledge.
Concerning this ſuperfluous ſoule, Rabbi Abraham alſo hath a moſt accurate diſpute in his Madraſch or Expoſition upon the Pentateuch, which book is called Zeror hammor, in Engliſh a bundle of Myrrhe. Other interpreters in this place, ſay, thinking their opinion to be more plauſible, that the Jewes uſe to ſmell to the perfumes, becauſe the fire of hell, the Sabbath yet laſting doth not ſtinke; but ſo ſoon as the Sabbath is ended, and the doores of hell ſet open, that the ſoules of the wicked departed this life, may enter againe into the place of torment, then it begins to ſend out an ill ſavour, againſt which, the noſing of thoſe odors are a preſent remedy; as it is recorded in their Germane Minhagin.
They looke upon their nailes alſo, becauſe of their fruitfull growth, which a…though they be alwaies cut upon the Friday, yet notwithſtanding, they alwaies grow againe. Others ſay, that this is done in remembrance of that garment, which God at the firſt made for Adam in paradiſe; for it was of the colour of the nailes of a mans hand. Others that all this is done to diſtinguiſh the nailes from the fleſh; which wonderfull conſideration had its firſt originall from Adam; Who,Tract Talm. pſachin. c. 4. p. 54. when he ſaw the whole world wrapt up in darkneſſe, weeping, ſaid, Woe unto me for whoſe ſinne alone the whole earth is darkned! Then God ſuggeſted this into his mind, that he ſhould take two ſtones, and ſtrike the one againſt the otherpunc; which he doing, the fire ſparkled: out, whereat he lighted a candle. Then Adam marking that he was every whit naked, the utmoſt parts of his fingers onelyonly excepted, he praiſed God with a greater admiration, as we may read in the book called Colb….
They poure ſome part of the conſe…rated wine upon the ground for lucks ſake, becauſe ſuch an effuſion prognoſticates that houſe to become plentifully ſtored with all things neceſſary for the ſuſtenan…e of life; and that in ſuch a manner, that they ſhame not to write, that in what houſe ſoever this wine is not poured out as water, there is no bleſſing at all reſident.
Some are of opinion, that this pouring out of the wine, to be done for the refreſhing of Corah and his rebellious companions; for the Jewes doe fooliſhly perſwade themſelves, that theſe being ſwallowed up of the earth, doe as yet remaine alive therein, and are comforted by this conſecrated wine.
A little before ſomewhat was delivered concerning the ſtinke of hell fire;Tract. San…edrin. cap. 7. for the confirmation of which, we have this ſtory in the Talmud. That wicked man Turnus Rophus upon a certaine time, demanded of Rabbi Akibha, in what reſpect the Sabbath did excell other daies of the weeke, that they ſhould proſecute it with ſo great honour. The Rabbine replyed, why doe mortals more honour thee, then other men of the ſame mould? becauſe ſaid the King, my liege will have it ſo. To whom Rabbi Akibha anſwered againe, The King of Kings, even our God himſelfe, wils us to give more honour and reverence unto the Sabbath, then to any day in the weeke beſides. Turnus replies, who can certainly aſſure thee, that your Sabbath day is the ſeventh day, and ſo the true Sabbath indeed; perhaps you may celebrate it upon ſome other. The Rabbine anſwers, this may be proved, 1. By a water-courſe of the River Sambation, who eſtreame is ſo headſtrong for the ſpace of ſix daies, that it roles huge great ſtones along with it; by reaſon whereof, it denies any one paſſage for the whole weeke, but upon the Sabbath day it ſtands unmoveable not running at all, in honour to the Sabbath. 2. I can draw an evident argument for the demonſtration hereof, from thy fathers Sepulchre: For all the weeke long, the ſmoake and ſtench of hell fire iſs;ues out of it, becauſe for that ſpace he is tormented therein; but upon the Sabbath day, the Sepulchre ſends out no ill ſavour; the reaſon is, thy father at that time is come out of hell, and takes his reſt, ſo that the fire thereof hath no power over him, and for this very cauſe ſmoaks not upon that day. When Turnus heard theſe words of the Rabbine, he ſaid unto him, peradventure the time of his adjudgement to hell torments is now expired? The Rabbine bids him goe unto thy fathers tombe, the Sabbath now ended, and ſee if it doe not ſmoake as yet. Which Turnus hearing, went and found it to be as the Rabbine had ſpoken.
This moved Turnus to a hainous enterprize, for by enchantments, he cals his father from hell, and thus beſpeaks him. How comes it to paſſe (ſaid hee) who diddeſt not ſanctifie the Sabbath all thy life long, ſhouldeſt now being dead, obſerve and keep it? How farre is the time ſpent, ſince thou becameſt ſo godly a Jew? He anſwered, My ſonne, whoſoever living among you will not keep the Sabbath willingly in this place after death, muſt be forced thereunto. The ſonne replies, how are you occupied I pray you upon the worke dayes? Upon them, ſaith he, ſome burns us with fire; but upon the Sabbath day we enjoy our reſt: For upon Friday at evening, a Proclamation goes forth, declaring that the time of ceſlation is now preſent, and that the wicked ſhould depart to celebrate the Sabbath; which we hearing, betake our ſelves to reſt, and in reſting, ſanctifie the Sabbath. Then in the end of the Sabbath, when the Jewes have ended all their prayers, then comes an evill Angell called Dumah, who is our Maſter, and commands us to returne into hell, becauſe the people of Iſrael have now put an end to their Sabbath. Then wee recoiling into hell, are ſcorched by the flames thereof, untill the next Sabbath. Theſe are our infernall imployments.
If any have an itching deſire to read any more concerning theſe horrible trifling fopperies, let him reade Rabbi Bechai, in parſcha vaiiſchma Jethro, that is, in his expoſition upon the eighteenth Chapter of Exodus, where hee writes many things about the Sabbath. Now ſeeing God in the Law of Moſes and the Prophets, oftentimes commanded the Jewes, that upon the ſeventh day they ſhould doe no manner of work, and ſo abſtaine from the prophanation thereof. Hence ariſeth a grand controverſie among the Rabbines, what may be done, what left und one thereupon, Concerning which matter there is a large tract in the Talmud, upon which the chiefe and moſt learned Rabbines, have written a Commentary; ſo that whoſoever could broach the moſt ſubtle and acute meditations, concerning the genuine manner of ſanctifying the Sabbath, he was, or certainly would have been accounted a teacher unto others. I will onelyonly repeat ſome few things conducible to the matter in hand.
Firſt then, whereas God in his Law commands, that not only man, but alſo the beaſt ſhall reſt upon the Sabbath day; The Rabbines with a curious kind of augmentation, e…quire how far any beaſt, as horſe, aſſe, or others of the ſame kinde, may lawfully goe upon the Sabbath day? Whether alſo any of theſe creatures may be allowed to carry any burden thereupon.Tract. de Sab. cap. 5. p 52. This queſtion is fully ſtated, and that doctor‐like determined of in the Talmud.
1. No beaſt muſt be ſuffered to go out of doores upon the Sabbath,Orach. chajim num. 305. carrying more upon them, then that wherewith hee may be led, curbed, and kept under. So a horſe or an aſſe going out of his Maſters ſtable, muſt have nothing upon him but a bridle or halter.
2. An ape, monkey, beagle, hunting‐dog, muſt not go out of doores without a coller, to which a leaſh muſt be tyed, that they may not ſlie away and eſcape: Yet alſo they uſe theſe creatures thus upon other dayes then the Sabbath.
It is alſo prohibited to ſaddle an horſe, much more that any man ſhould ride, or lay any burden upon him, leſt hee ſhould bee over‐loaden to his hurt. If any upon the Sabbath day returne home, or goe to ſome Inne upon the backe of an horſe or aſſe, it is lawfull for him to looſe his ſaddle, but not to take it off; but if the horſe or aſſe chance to ſhake it off, then is the horſe‐man faultleſſe, and to bee excuſed.
If any lead his horſe by the bridle, he muſt have a ſerious care that he ſuffer not the bridle to hang an hands breadth from his off his hand; and thus he muſt doe, leſt ſome ſhould thinke that he carries it in that faſhion for his owne pleaſure. Hee muſt furthermore, take heed that the bridle hang not too looſely betwixt him and the horſe, for in ſo doing, hee ſhal ſeeme not to lead the horſe, but to carry the rainges for the nonce; and it is not lawfull to carry the leaſt thing upon the Sabbath.
It is contrary to their religion, to ſuffer a hen to have a clout or rag about her foot or wing, as a marke whereby ſhee may be known of the owner upon the Sabbath day. Wherefore the clout ought to bee taken away upon the Friday, that ſhee may rest upon the ſeventh day, without moleſtation.
If any beaſt chance to fall into a ditch, and cannot recover it ſelfe, then they give it meate untill the Sabbath bee fully ended, at what time they draw it out. If the ditch be full of water, ſo that the beaſt cannot conveniently eat its fodder, then they caſt in lopps of ſtraw to underprop it, that it may not bee drowned in the water, if it can by this meanes eſcape it. If by its own help it can lift it ſelfe out of the ditch, then the Jew is blameleſſe, and not guilty of the profanation of the Sabbath.
Note that that ſeemes contrary to this which Chriſt objected to the Jewes for accusing him for healing upon the Sabbath, ſaying, who is there amongſt you, Ma…. 12. 11.who having a ſheep fallen into a pit upon the Sabbath day, will not ſtraight goe and draw him out? As though he had ſaid; If you think it lawfull for you upon the Sabbath day, to draw a beast out of a pit, that the life thereof may be preserved; how much more is a man to be helped upon that day, who is of farre more worth then a beast? Out of theſe words I say it ſeemes to follow, that in Christs time it was permitted unto the Jewes, to draw a beast out of a pit upon the Sabbath day: Whereas the canon Law of the Jewes, which is their ſpirituall and Talmudicall Law, is diametrically oppoſite hereunto. And hen…e truly it was that that wicked Jew, Rabbi Lipman in his booke called The triumph over the foure Evangeliſts, written in the yeare of Christ, 1459, accuſeth our Saviour to have taught falsely, and againſt their ſtatutes and ordinances, that the Jewes were then w…nt immediately to draw out an oxe, or any other beaſt fallen into a pit upon the Sabbath day; as Sebaſti…n Mu…ſter hath regiſtred the inditement in his Commentary upon St Matthews Goſpell in Hebrew. To which I anſwer, that Chriſt the truth it ſelfe, never could ſpeak any thing but truth, for there was never any falſhood or guile found in his mouth; yea ſooner then the Jewes, together with their father the father of lies the devill, can evidence the contrary, theſe ſuperſtitious brats ſhall ſuffer eternall ſhame. It is true indeed, that the law contained at this preſent in the Talmud, is of that ſtampe, that out of it Chriſt may be proved a lyar; as amongst others, an inſtance urged by Munſter out of a Saxon Hiſtory, concerning a certaine Jew, who upon the Sabbath day (ſir reverence) fell into a Jakes, makes manifest; For he being left there, was ſuſtained with food, and not preſently drawne out. The Biſhop of the place alſo ſtrictly charging and commanding the Jewes, that they ſhould not draw him out upon the Lords day, holy in the ſacred ſolemnization thereof to the Chriſtians. Whereupon it came to passe, that for two daies ſpace, he was forced to remaine in this, houſe of office, that he might the better learn his duty. I confeſſe therefore, that their Talmudicall decrees which are in force with them at this day, are contrary to Chriſts ſayings; but that it was ſo from the beginning, it is a manifest untruth. For 1. The traditions and conſtitutions of the Jewes themſelves, according to which they lived in Chriſts time, brand it with no leſſe. And againe, how came it to paſſe, that if Chriſt had lied or ſpoken falſe, the Phariſees did not preſently hit him in the teeth there with? Certainly the Phariſees would have contradicted the words of our Savior, if he had ſpoken any thing oppugning their common traditions and ordinances. Now if any ask how it came to paſs, that this was inſerted into the Law, which they at this day embrace. I anſwer, that it is a new conſtitution foiſted by the Rabbines and Writers of the Talmud, into their Gemara, or their Appendix of ancient traditions in hatred to the New Teſtament and Chriſtian Religion, ſome hundred of yeares after Chriſts nativity,Tract. de Sab. c. 18. p. 128. as appeares moſt manifeſtly out of the Talmud. For into this they thruſt in ſuch a tradition, that they might perſwade the ignorant, that Chriſt ſpoke falſe. But to returne to the matter in hand.
It is permitted unto a Jew, to ſpeake unto a Chriſtian to milke his cow or goate, leſt the milke through its abundance, ſtraining the beaſt, ſhould put it to miſerable torture; not that the Jew hath any deſire to bee fed with the milke, for ſo it were all one, as if he ſhould have milked her himſelfe. This being granted, that whatſoever aman doth by another, it is all one as if he did it himſelfe. Whereupon it hath ſeemed good to ſome of their Doctors, that a Jew may buy milke for his money of the Chriſtians, that hee may lawfully upon the Sabbath day, feed thereupon; ſeeing the Christian milkes the cow for his owne gaine, and not in any love to the Jew. But ſeeing these things are to full of quirkes, and cannot bee ſufficiently deſcribed, wee will let them paſſe, and deſcend to others. Something therefore is now to bee ſpoken of the reſt and ſanctifying of the Sabbath concerning every one.
In the firſt place it is prohibited both to men and women, to run upon the Sabbath day, above two paces of the length of an ell, unleſſe they doe it to fulfill some one of Gods commandements; for if they practiſe the contrary, then their ſight, as was formerly mentioned, ſhall be diminiſhed. Yet not withſtanding, it is permitted to young men to recreate themſelves in jumping, running, and dan…ing, alwaies provided they doe it in honour to the Sabbath. It is also lawfull to jumpe over a ditch, but not to goe into the water, which if any doe they compell him to dry his ſtockings againe.
A man cannot have any licence to carry weapons about him, ſuch as are, the ſword, ſpeare, or helmet.
The Taylor ought not to goe out of doores in any garment wherein he hath ſtuck a needle.
A lame man that cannot goe without a ſtaffe, may lawfully uſe one, which is denied to the blind man.
They are not to goe upon cru…hes or ſtilts, pretending the deepneſſe of the water, or thickneſſe of the clay; for although those ſtilts do ſeeme to beare men, yet in very deed they are borne by them.
It is prohibited to carry any thing any whither.
It is a hainous offence to turne whiflers, and weare vizards for the terrifying of others.
It is lawful for to carry an empla…ter applied for the curing of any wound; yet if it chance to fall off, it is not permitted to be taken up againe, and laid to the ſame ſore.
It is an offence to bind up a green wound given upon the Sabbath day.
It is a capitall piece of buſineſſe, to carry gold or mony, or any other coine, packed up in a ſacke or ſatchell, or ſewed in their garments when they goe a pilgrimage.
It is lawfull for them to wipe off the clay cleaving to their feet,Orach. chajim num. 301. by rubbing them against ſome wall; but it is not meet to rub it off upon the earth, leſt he that doth it ſhould ſeem to fill up a certaine ditch.
Any man may by ſtatute rub off the dirt from his ſtockings or cloake, ſo that it be not already hardened, for then a duſt ſhould ariſe, which ſome taking notice of, might thinke ſuch a man impudent and brazen faced in the performance of ſuch an action.
If any chance to defile his hands with dust, it is lawfull for him to purifie them at a mares taile or cowes taile, or the maine of an horſe;Orach. chajim num. 308. & 312. but it is prohibited to be done with a towell, or any ſuch pure matter, leſt they ſhould be forced to waſh the ſame upon the Sabbath day.
It is not permitted unto any to carry a …lap to kill fleas withall or any ſuch diminutive animals.
If any have ſuch need, that he muſt of conſtraint be ſubject to the neceſſitation of nature, it is lawfull for him to gather a few ſtones together for the performance thereof. If he have at home some place a purpoſe for the ſame buſineſſe, then is hee permitted to gather ſo many ſtones as hee can carry in his hands for the more commodious effecting thereof.
It is not lawfull to catch a …lea skipping, either upon the earth, or their garments. If ſhee chance to bite, then they are permitted to catch her if they can, not to kill her, but to throw her away alive, and ſend her a grazing.
It is lawfull to kill a louſe. Yet Rabbi Eliezer ſaith, that whosoever kils a louſe upon the Sabbath day, his treſpaſſe is as hainous as if he had kill'd a Camel.
Concerning the two laſt Canons, and the true meaning of them, there have been many and hot diſputations. Some have concluded, that it is not lawfull to kill any creatures upon the Sabbath day, which do multiply according to the ordinary courſe of nature; of which ſort are fleas, who by a naturall commixture hatch egs; and on the contrary, to deſtroy all thoſe, whoſe originall is from ſweet and corrupt humours; to which kind lice may be referred. Although in this cauſe a certaine doubt ariſeth, becauſe it is the poſition of a certaine Rabbine, that an egg is the mother of a louſe. Hence a Rabbine; God ſitting in heaven, feeds all his creatures, from the Rhunoceros horne, to the egg of a louſe, that is to ſay, all living creatures from the greatest to the leaſt. The full ſtate of this queſtion may be had in the Talmud▪ and therefore there is no neceſſity that it ſhould bee here inſerted, and that chiefly for this reaſon, becauſe every one is not apt to dive into the depth of such ſubtilties.
It is not permitted to any, to clime a tree upon this day, leaſt ſome bow ſhould break.
If any one have hens, or any other creatures in a garden, or other place expoſed to raine, he muſt have an exact care, that he give them not any more corne for their ſuſtenance, then they may at once eat up, for otherwiſe the reliques would ſprout out, the raine making paſſage for it, and the Jew ſhould be guilty of ſowing ſeed upon the Sabbath, and so become the father of an hainous offence.
It is not jawfull to play upon any kind of inſtrument,Orach. chajim, num▪ 338. having ſtrings upon it, and yielding any ſound at all; neither is it permitted to ſing or dance unto the pipe.
It is forbidden to ſing a pſalme, or any other ſong, with the hiſſing behaviour of the mouth.
It is not permitted to any, sor to hiſt unto his fellow, to ſumm on him to come unto him.
It is not lawfull for any one to knock at a doore with an hammer, or such kind of inſtrument, though not withſtanding the ſinging of any ſpirituall ſong or dance, bee not notified thereby; becauſe a man may be thought …ther to ſtrike his key into the doore, or elſe to be a building ſome other ſtructure: And this is the cauſe that the Maſter of the Synagogue beates their doores with his hand, at what time they are to accompliſh their devotions. Yet the Rabbines have permitted, that the Jewes may entreat a Chriſtian to play on the Sabbath day upon a lute, or to finger any other inſtrument in honour of the newly initiated nuptials of the married couple; never surmiſing that it is done for the Jewes ſake, as alſo ſeeing hereby, the vulgar jollity is more profuse upon that day, for a more exquiſite celebration. No Jew at all is permitted to play upon any inſtrument by Act of Parliament, because it ſavours not of godlineſſe, to play a Curranto upon the table, either to this end, that ſome may dance, or to ſtill a pettiſh child.
None muſt preſume to write with his finger upon a wet table, or in the ſand or duſt of the earth; yet they may imprint as many characters in the air, as they ſhalthink meet. Moreover, no writing written either upon paper, or ſealed with wax, is to be ſcratched out.
Briefly, the Jewes have thirty nine chiefe and principall Articles, concerning workes and labours, to which all others may be reduced, which can be poſſible conceived. For even as a fountaine is parted in its gliding pace into ſeverall ſtreams and rivulets, which alwaies keep ſome reſemblance and analogy with their head, though oftentimes they loſe their naturall taſte and qualities, by reaſon of the places and channels in which they keep their courſe: Even ſo out of thoſe chiefe Articles concerning the labours of the Jewes, many moe labours ariſe and iſſue, as the River from the fountaine, which labours ſeem to differ much from the other, yet they alwaies doe correſpond in ſome ſimilitude; for example. The firſt and chiefe Article is, to till, plow, or ſowe the ground; to this Article theſe are reducible; To dig, fill up d…tches, dreſſe the garden with ſhovels, tranſplant herbes, plant vines, inoculate, loppe, to water herbes and young plants, or cyens; and if there bee any other kind of worke to be done, by which any thing may be furthered in his growth. Hereupon the Rabbines for fe…re of filling up of ditches, have permitted it is lawfull to ſpri…kie a chamber with water upon the Sabbath day, to avoid the rising of the dust, but by no meanes to ſweep it with a besome, lest ſome chinke or other ſhould be filled thereby. And for the ſame reaſon they have interdicted the caſting of nuts little ſtones, o… ſuch like, into a ditch, as at a certaine marke. It is alſo prohibited that any one ſhould walke upon new plowed …land, leſt by hard treading, hee might either make a ditch, or fill one.
The ſecond Article, is concerning the cutting down and reaping of corn. To which are re…erred the plucking of dates, grapes, olives, olive berries; the gathering of figs and apples; the taking of honey out of the Bee hive, and many moe of the ſame nature. Hence it is permitted to taſte or eate an apple hanging upon the bough or branch upon the Sabbath day, but by no meanes to pluck it off. It is unlawfull to goe through a field of corne, especially if the weather be rainy, for the seed may be rooted up by the heele, which is all one as if it were cut with the ſickle. Hence it was▪ that the Jewes reprehended the Diſciples of our Saviour,Mar. 13. for pulling the eares of corne upon the Sabbath.
To the Article of threſhing, are referred the peeling, renting, ſhaking of hempe or flax; the ſpinning of wooll; the ſtraining of any fruits which are full of moiſture; as olives, orenges, apples, grapes, the wringing of any wet cloth, and ſuch like. The giving of ſucke is alſo to be referred to this Article, yet the Rabbines do not agree in opinion concerning this matter. Hereupon it is much queſtioned, whether a Nurſe being bewraied by a child upon the Sabbath day, may lawfully make her ſelfe cleane? Many hold that ſhee ought to waſh her hands, by the meanes whereof, the filth may by little and little bee done away. But Rabbi Joſe diſlikes the opinion, and prohibits the doing of it, ſeeing ſuch a waſhing cannot goe in the number of ordinary ones. Thus I have ſhowne you three of their Articles, which in the Talmud are called the fathers of labour, by which you may eaſily know how to judge of the reſt, only I will add, that the offences committed againſt both kinds are accounted equall. The Articles which ariſe from the firſt, are called by the Jewes, Tole doth aTodeloth foreign Generations. The ſingular number is not found in all the Scripture; the word is de…ived from foreign which ſignifies to proc…eate or beger. It is onelyonly twice found written fully, that i…, with all the letters in the whole Scripture. … In the ſecond Chapter of Geneſis, and the fourth verſe, Wh…n God had finiſhed the generations of heaven and earth. And in the laſt Chapter of the booke of Ruth, and the eighteenth verſe, where are reckoned up the … of which Chriſt came, who is the fulneſſe of all things. Rabbi Iſaac gives the reaſon, why it is d…ective … other places. At the creation death was not in the world, after the fall, it came and cut ſhort the generations; but when Phares came, his generation was made compleat, becauſe Chriſt came of his …eed.Generations or off-ſprings, in the relation to the former appellation of fathers. He that offends againſt either, is eſteemed to deſer…e ſtoning; but who out of deliberate malice tranſgreſſeth the leaſt of them, God will blot his name out of the booke of life. Theſe things are more at large commented upon in the Talmud, the full deſcription whereof, as it is there ſet downe, many volumes are not large enough to comprehend.
Now although the Jewes in their owne fooliſh con…eits, perſwade themſelves that they rightly observe and keepe the Sabbath, omitting nothing which apperta…es to the honouring and ſanctifying thereof; yet experience it ſelfe, to which both their conſciences and doctrine give witnesse, cries out, that they not at any time kept and ſanctified it as they ought. Rabbi Jochanan in that treatiſe of the Talmud about the Sabbath, in the ſixteenth Chapter and the hundred and eighteenth page, affirms, That whoſoever keeps the Sabbath as he ought, and as the ſtrict rule there of requires, and abſtaines from Idolatry, ſhall have remiſſion of all his ſ…ns; which he proves out of the fifty ſixt Chapter of Iſaiah, and the ſecond verſe, where it is thus written; Bleſſed is the man who doth this, and the ſonne of man who laies hold upon it, and who keeps the Sabbath and pollutes it not, foreign mechallelo, and profanes it not, for ſo the word in the originall moſt properly ſignifies. Yet the skilfull rabbines will not have written Mechallelo but Machollo, which ſignifies, he hath obtained remiſſion. Rabbi Jehuda ſaith, that if the people of Iſrael had ſanctified the firſt Sabbath after the giving of the Law in that manner which they ought, there had never any ſtrange nation borne rule over them. For as it is recorded upon the ſeventh day after the giving of the Law,Exod. 16. 27. ſome of the people went out to gather manna, and found it not, for which sinne of theirs, Amal…k came and fought against Israel, Exod. 17. 8.as it is written in the next Chapter. Rabbi Jochanan in the name of Rabbi Simeon, who was the ſonne of Jochai, saith, that if Iſrael at this day, could but rightly keep two Sabbaths, one immediately following the other, they ſhould be preſently delivered out of their bondage; as it is written:Isa. 56 4,7. Thus ſaith the Lord, they that keep my Sabbaths. &c. Even unto them will I give within my houſe and within my wals, a place and a name better then of ſonnes and daughters: I will give them an everlaſting name, which ſhall not be cut off: Even them will I bring to my holy mountaine, and make them joyfull in my houſe of prayer. Becauſe therefore the Jewes are not delivered unto this day, yea are almoſt past hopes of a future deliverance, it muſt neceſſarily follow, that as yet they have not ſanctifyed the Sabbath as they ought: Yea, they themſelves confeſs ſo much, ſaying, that they were deficient herein in the times foregoing the deſtruction of the ſecond Temple, and that this was the reaſon why Jeruſalem was laid waſte; for thus they hold on in the Talmud. Abhai ſaith, that Jeruſalem was deſtroied, by reason her inhabitants profaned the Sabbath, as it is written; Her Prieſts have violated my Law, Ezek. 22. 26.and have profaned my holy things: They have put no difference between the holy and the profane, neither have they ſhewed difference between the clean and the unclean; they have hidden their eyes from my Sabbaths, Verse 31.and I am profaned among them. Therefore have I poured out mine indignation upon them. And even ſo do the Jewes at this day; for they observe and keep the Sabbath onelyonly with a good cup of wine, ſome dainty diſhes of fleſh and fiſh, and al kind of pleaſures to the utmoſt reach of their abilitie. They abſtaine from all outward workes, yea they will not have the leaſt finger in any thing which may carry any ſhew of labour with it, or which may adminiſter any occasion, which may become a provocation to ſome worke or other. So often as they are neceſſitated, as in the winter time to the making of fires at ſundry times, to the ſnuffing of candles, putting out of their lampes, laying their meate to the fire, milking their kine, and ſuch like, they hire ſome poore ſerving man who is a Chriſtian, to do the ſame. Hence they are wont to glory, that they are the ſole Lords, Maſters and Free-men of the Chriſtians vaſſals and bond-ſlaves; and they who ſitting behind a hot furnace, ſhall doe all their workes for them. It were therefore in my opinion, very meet and convenient that the Chriſtian Magiſtrates ſhould interdict all thoſe that are their ſubjects, to do any ſuch ſervile workes for the Jewes, either upon the Sabbath, or at any other time.
I ſhould have brought ſome certaine of their prayers, for a concluſion of this Chapter, in the moſt of which they re-member to pray againſt the Chriſtians; Wherein they beſeech God, that hee would vouchſafe to give unto the Jewes, the riches of the Gentiles, that he would utterly confound the Ammonites, Moabites, and Edomites (for by this meanes they Chriſten us at this day) that he would ſmite all people with great feare and vexation, and ſtirre up great warres and tumults among the nations, even from the East unto the west. But because I have decreed to reſerve theſe, and many others for another tract, I here omit them, and conclude with the ſaying of the Prophet Iſaiah, Isa. …. 13.Bring no more vain oblations.