to Christianitie and became Physitian to Pope Benedict 13. at the instigation of the Pope he writ a book to confute the Iews which he called Hebraeomastix The Iews Whip or Hebrews scourge in which he acutely and substantially sets upon them whipping them with their own Talmud and best Rabbins making their own Authors prove Iesus Christ to be the onely Messias and that he is already come When he publish'd the book in Spain it is said by the clearnesse of his conviction above five thousand Iewes were turned to the Faith as is mentioned in the Frontispice of the Booke This last we have from Gerhards testimonie for though the Booke is among us yet that I have seen wants the Title and the Epistle or Preface if it had any With his own Writing he hath joyned that which Lyra also writt against the Iews One Paulus Ricius in the Court of the Emperour Maximilian of a Iew converted to Christianitie writ many things against his old misbelief Antonius Margarita converted in heart and Baptized converts his Hand and Pen against the Iews Ernestus Ferdinandus of a Iew became a Beleevet in Christ writes a Flagellum Iudaeorum A Whipp for the Iewes There is Christianus Gerson Ioannes Isaac and our excellent Emanuel Tremelius born at Ferraria in Italie that sacrificed his holy knowledge so well to the Translation of the Bible and one Paulus Weidnerus hath by Writings called upon his Backsliding Brethren the Iews having found Iesus himselfe to bid them come and see besides there are Christians that never were Iews that have sufficiently discovered and refuted the vanitieâ— of this Apostate Seed of Israel who have iâ— their Writings upon and against their Books at large proved the truth of the Gospell and Christian verities as Porchetus de Salvaticis in his incomparable Writings de victoria contra Hebraeos out of whom Galatinus and others seem to have borrowed the most they have as also Rajmundus Martinus who writ Pugionem a Book so named against the Hebrews Such a path hath Munster walked in in his Annotations on the Hebrew Gospell of Matthew Buxtorfius the father and sonne to whose Iewish Synagogue is added a Treatise of Ludovious Carretus a converted Jew whose calling to Christ was begun and occasioned by a Vision which gives his Book the name of Visorum Divinorum Our Rabbi Samuel of Marocco is not altogether to be neglected who hath brought better stuffe than Yarn or Badgers Skins towards the Furniture of the Christian Tabernacle Such an one doubtlesse there was though in the naming of the Rabbins and those of that name Samuel we cannot finde him mentioned though many Samuels be found as Rabbi Samuel Alkali Arcuvolto Aben Tybbon Vzeda Iom Toff c. however and upon what envious grounds soever the Jews conceale his name and a long â—ime kept hid his Writing yet our Christian Writers make mention of him as doth Gesâ—er Gerhard Glassius and Alsted who ranks him among Christian Divines about the year 1090. The Book was first Writ in Arabick as an Epistle of Samuel to Rabbi Isaac intreating him to answer his much troubled heart about his fear that the Jews are accursed for Crucifying Christ and that he and no other is to be expected for the Messias It was Translated out of Arabicke into Latine by one Alphonsus Boni hominis a Spanyard and Friar Predicant out of which Latine our English Translation is derived Three Copies have I seen of it one a very old one as I remember Printed at Paris in which there are but 25 Chapters the Book being lesse by two Chapters than the other Editions which have 27 Chapters In that ancient one there is an Epistle of Alphonsus to Friar Hugo Master of the Order of the Preaching Friars which we shall give Translated after this Preface The other two Copies came out at Basil both put forth by Henric. Petri one of them is the Book called Micropresbeuticon a collection of the Witings of above 30 ancient Fathers and Christian Doctors some Greek some Latine all little or short Works among which R. Samuel is one this came forth Anno 1550. Another Book that hath of ancient little Fathers more than the other came out at Basil some five years after 1555. has this Samuel joyned with them also the old Translation calls him Samuel the Israelite born at Fer a Citie of the King of Marocco and R. Isaac to whom he writes it is said to be Master of the Synagogue that is in Subinlincia in the same Kingdome the Copie in Micropresbeuticon calls it Subiulmenta now in the Kingdome of Marocco we can finde no such City as Fer there may be mistake it may bee it should be Fez which is the principall City of all Barbarie the Metropolis of Mauritania and has the Kingdome of Fez belonging to it and named from it There may be some mistake also for Fez and Marocco are two distinct Kingdoms and are both in Numidia All the places almost that the Turk hath conquered have either lost their names or changed their names as Damascus is now called Sham Constantinople Stambolda Sychar Napolis Ierusalem is called Cuts or Kuds Beersheba is now named Beer Engannim Jenine Argier by the Turks is called Jezaier and Hyppo in Africa where Austin lived is at this day called Cape Bonne that which was heretofore Hierapolis is now Aleppo nay very rivers have changed their names for Tygris is now called Tygil and Euphrates Frat and the Countrey Babylonia goes under the name of Caldar wherefore it is no marvell if in these dayes we cannot finde the old names of places seeing either the places are quite destroyed or their names are changed For Subinlincia or Subjulmenta wee finde no such names in the most exact describer of those Kingdomes Iohn Leo the African yet we finde there is a river called Subu that runs but six miles from Fez there is a Castle called Subeica with a Town and another called Subeita whether it be Printers mistake or some Cities and Towns may be destroyed and their names lost in ashes that then were known by these names or how it is we cannot divine we therefore leave this Geographicall scruple seeing the most exact Africanus doth not help us in it nor Ptolomie in his Tables of Africa It is well known there are and since Jewish dispersions there have ben great store of them among the Moors in Africa there is an exceeding great number in the Citie of Fez the most of their Goldsmiths are Jewes there and in the whole Countrey the number is very great When Ferdinand drove the Jews out of Spaine a world of them came into Africa being born Moors though by religion Jews We trouble not our selves to finde out who this R. Isaac was seeing he is not set out with any word of distinction from other Isaacs of
beleeve all those Miracles to be done by him which the Gospell records of him This the Alcoran in the forenamed Chapter expressely testifies That the Messias knew doth know all things yea the very sectets of hearts The words of Mahomet are just to this purpose who saith Eise that is Jesus knew every Book and all wisedome and the whole Law of Moses he knew what men did eate and drink in their houses and what they laid up in their Treasuries Besides they say of Christ or the Messias that whiles he was in the world he despised riches and abandoned all carnall delights neither had he any Concubines which are the occasions of sinne and a cause of disobedience Withall their Alcoran has adopted and taken into it that speech of the Gospell The Foxes have holes and the birds of the aire have nests These things thought I confesse they carry no authoritie for their sakes who say them being Saracens yet are they consonant as may appear by our former discourse to those things the Prophets foretold of the first Comming of the Messias They say in their Alcoran That Eise that is Jesus is the Word of God and this to be called the Word of God is accounted the proper name of Jesus Christ among the Saracens in so much as no other man is thus named but Jesus onely whom in the Arabick tongue they call Eise This we further finde in their Alcoran God said to Eise I am thy sufficiency I will lift thee up unto my self and I will purifie thee from the unbeleevers Consider now O Master how the Jewish Nation are redacted and brought to such a paucitie and smalnesse of number by their thousand years Captivitie that they are become the fewest of any Nation on the earth The Saracens are exceedingly multiplyed and daily increase The Faith of Christ hath filled the whole world onely we are bandied and dispersed all over the earth by our angry God we remaine the fewest of any people Reubens curse being fallen on us which his father pronounced against him Thou shalt not excell or increase We increase not at all but the Christians whom we hate above all Nations they increase above all others and all our hatred of them is in vaine A conjoyned testimony of many witnesses stand up against us The Christians witnesse against us so do the Saracens also the Alcoran and the Gospell of Christ which we will not beleeve Which Alcoran in my judgement has no validitie or strength in it seeing it contains manifest contradictions as thou well knowest and as it clearly is evident the Composers of it were very ignoramusses in the matter both of the old and new Testament But letting that passe what shall wee say to the Gospell of the Christians how shall we escape that laying this down as a presupposed truth that Christ or the Messias is already come The beliefe of this principle contains nothing in it that it is contrary to Prophets or to our Law yea of it we may affirme that it is the Lamp that gives light to all the Prophets manifesting them and fulfilling the promises contained in the Law if we understand those promises aright to be meant of spirituall blessings as the doctrine of the Christians conceives of them spiritually Nevertherlesse O Master in all these my doubts my anxious soul hath recourse to thee especially that thou wouldest assist me with thy skill about those knots which before have been excerpt and alledged by me out of the Prophets forasmuch as I know thou who art skilled in the Arabick wilt account the testimony out of the Alcoran no stronger than a lye and esteem it as a Rush Thou perfectly knowest the vanitie of Mahomet who called himself a Prophet but he did not Prophesie or foretell any things to come he called himselfe a Messenger sent from God a good one surely he was who being a corrupt and ignorant fellow much unlike a Messenger of God taught things contrary both to God and his Scriptures The end of the Epistle of Rabbi Samuel which be writ to Rabbi Isaac Master of the Synagogue CHAP. I. Annotations upon the Epistolarie discourse of Rabbi Samuel the Israelite born in a Citie of the Kingdome of Marocco IN the first Chapter and in many other he mentions the continuance of their Captivitie from the vastation of Ierusalem to be in length a thousand years and upwards so that it seems the Booke being Translated about the year 1239 had been hid and kept secret by the Jews from comming into publique light some 230 years and above It may appear more then by conjecture that it was first writ about the thousand years after the entrance into their Captivitie and the Jews seeing it like a lightsome house and full of Candles clearly shewing Christ to be the Messias and that he was already come and by them had been Crucified they fearing if it came into open view it might pluck away the Jewish vail of opposition to Christ from many hearts as plainly demonstrating their sinne and the hidden veritie of Christ the Saviour they put this Candle or Torch under a Bushell and kept it close many years till this Translator lighting upon it did publish and set it on a Candlestick that it might give light to the whole house both of Jews and Gentiles in the Roman language which is become almost oecumenicall understood of all sorts For they thought of this Book as their wicked forefathers thought of Lazarus It were good to put him to death because by reason of him being raised from the dead by Christ many of the Iewes would go away from them and beleeve on Iesus The Hebrew Doctors inquire earnestly what this sinne should be few of them have so much flesh and softnesse in their heart as to yeeld with our Samuel that it was the sinne of slaying Christ for they invent vaine effugia's and wayes of avoidance of the thought of this sinne R. Salomon runnes back to the Wildernesse and sayes The molten Calfe is still punisht God is yet scourging them for that Idolatry Hereupon one teaches the Jews in every misery of theirs to think of it No punishment lights on thee O Israel in which there is not put an Ounce of the molten Calf But this sin God had pardoned long before Christs time Others of them do name some great sinnes of some Particular men but looke not at the great sinne of the whole Nation Some conclude it to be a secret and hidden sin which is not known that brings all these knowne punishments upon them at this day The great Rambam the Oracle of Jewish Learning the excellent second Moses speaks his minde as he is quoted by Ficinus out of of his Book of the Ordinary Judges Iesus of Nazareth seemed to be the Messias and being put to death by the sentence of the Judges was the cause why Israel was destroyed by the sword But Ficinus is mistaken for
the Prophets And the same account and reckoning they make of Davids Psalms Salomons Books Esther Iob and the Books of Chronicles They say these were writt as they were moved by the holy Spirit but it was not vera pura Prophetia But who will may see against this Daniel proved to be a Prophet of God out of Moses Ben Maimons own Characters of a Prophet by Constantine L' Emperour Against this opinion which makes Daniel a Prophet but metaphorically or by way of Translation Guil. Vorstius may be lookt after also in his Annotations on Maimonides de fundam Legis ad cap. 7. Cunaeus de Repub. Hebr lib. 3. cap. 7. CHAP. IV. HE rightly speaks of the blindnesse of the Jews so their estate in the new Testament is called For judgment am I come into this world saith our Saviour that they which see not might see and that they which see might be made blinde God hath given them the spirit of slumber eyes that they should not see c. Blindnesse in part is hapned unto Israel untill c. That which is here said that it is perpetuall Paul saith better for them then R. Samuel It shall not be alwayes but till the fulnesse of the Gentiles be come in and then all Israel shall be saved CHAP. VI. IN this Chapter he is very earnest to apply that prophecie of Amos the selling of the Righteous for Silver to be Israels sinne in selling Jesus the Righteous Sonne of God for thirty pieces of Silver Our Christian interpretors and Expositors do not go that way to apply it onely to Christ but make it to be the sin of injustice cruell oppression against the poor and needy selling away their person and Cause for Bribes Some have a glance at this Jewish exposition yet cannot fully like it though this Jew found the Christians in his dayes much bent to expound it as he does and let him be wittie this way to apply all to the Jews sinne if so be it may heal their sore CHAP. VII THe seventh Chapter arises out of his former discourse and he layes it downe that the Prophet Amos his Just man sold for silver is Jesus the Just the Saviour of the Christians he beleeves it is meant of no other This indeed is true 1. That Jesus the Just was sold for silver 2. That this was the Jews sinne 3. That this sinne of selling and murdering Jesus is the Gate that lets in all their miserie Onely here the Jew in a fourth thing has us not so fully agreeing that the Prophet Amos doth directly and especially point at this sin in this place Here the Jew is more against his own Jews than the Christians are and it shews his pious intention to finde out the grievousnesse of their sinne that takes up any Scripture that may seem to indigitate it to bring his people to repentance In this Chapter he admirably and with a Beam of Christian light applies the 53 of Esay to Jesus Christ as a Christian Expositor opens divers things in it As likewise that excellent and Torchlike place of Zacharie which gives clear light in this truth undenyably looking at Christ For other Scriptures look at his good meaning and pardon his Application That 53. of Esay exceedingly straitens the learned Jews and puzzles them in their Expositions to make it fit for some other rather than Christ Jesus but divers of them are enforced to apply it to Christ Of the Application of the 53 of Esay to Christ the Messias Hieronymus de sancta fide a converted Iew gives us his sure word that divers of their Rabbins go that way as R. Osua in Sanhedrin and R. Jose Galiaeus in a Book called Zifrat Lord Morney brings in others of their Doctors fitting this Chapter to him as R. Vla veniat sed absit ut videam Let him come but farre be it from me that I should see him meaning his wounds and sufferings will be so grievous as men will hide their faces from him And upon Ruth on these words Dip thy morsell in the Vinegar their Midrasch or Commentary hath it The morsell is the bread of the King Messias who shall be broken for our sinnes and shall indure great torments as was foreteld by Esay To stop the mouthes of all Iewes R. Simeon the sonne of Johni a chiefe one of them writes as if he were cloathed with the Sunne Wo saith he to the men of Israel for they shall slay the Christ And God shall send unto them his sonne cloathed with mans flesh that he may wash and cleanse them and they shall slay him R. Iohanan pitches truly upon the very time of Iesus Christs exercising his Ministery upon earth agreeable to the Historie Evangelicall of his life Three years and a half saith he the presence of God did crie upon Mount Olivet Seek the Lord while he may be found and call upon him while he is near Which is â—ust the common computation of the time of Iesus Christs preaching from his Baptisme to his Passion Here let it be noted once for all that this Doctour doth altogether call Christ the Iust or Righteous One an excellent name agreeing with the Scripture that calls him so proving in him there was no sinne no unrighteousnesse â—o guile and therefore he was fit to be Jehovah Tsidkenu The Lord our Righteousnesse Peter preaching to the Iews concerning Christ saith They denyed the holy One and the Iust and Stephen in his Sermon calls him the Iust One. So Ananias called Christ that Iust One. Among the Iewish Doctours it is ordinary to call Christ by this name by way of excellency The earth saith one of them standeth but upon one Pillar and the Iust One is his Name as it is in the Book of Proverbs Chap. 10. In the end of the Chapter the Iew alledges the agreement of the Gospels relation to the Prophets prediction concerning Christs death wherein like a Christian he flies from the Iews and cloaths himself with the Christians Armour of light beleeving the Gospell which professed Iews hate with an indeleble hatred CHAP. IX X XI IN these Chapters he proves that Christ shall have a double comming First in basenes and humility then secondly in Majesty and glory Sometimes onely he teaches Scripture to speak more then is intended as in that place of Esay because it is said Awake Awake twice he will have it to mean Christs double Comming And that of David For he commeth for he commeth is twice repeated because Christ shall twice appear saith R. Samuel But the truth is clearer then that he need these witty though sometimes weak allegations That Christs second comming shall be to judgement and with Fire and glorious Majestie he rightly and Orthodoxly holds and proves It is a rare Testimony to the credit of our Christian Baptism that he
calls it the Well of salvation spoken of by Esay the Prophet Nay further behold this Jew turned perfect Christian for he confesses the summary of the Gospell the chief sentence of it to be very true which is this This without all doubt saith he is to be held that none are saved but those that beleeve Christs first comming and those that beleeve not there is no ground for them to hope for salvation at his second comming This is the maine matter of faith in the New Testament so that this Jew confesses like Peter Thou art Christ the Son of the living God And I see no reason but it may bee said to him as to Peter Blessed art thou Samuel the Israelite for flesh and blood hath not revealed this unto thee but my Father which is in Heaven He affirms the very same that is affirmed in the Gospell He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him In the tenth Chapter we have some places brought in to prove the second comming of Christ which will not bear it and yet divers of our Christian Expositours have taken leave to be mistaken as well as this Jew or rather worse and so much the worse because they crie out of all which will not sing to their Violl when they themselves are out of tune Cramer undertaking the clearing of Prophecies concerning Christ finding fault with those that do not make Zach. 14. 3 4 5 c. to be meant of Christs Ascension and the cleaving of the Mount of Olives c. to be meant of the Apostles sending out to the Gentiles he names among the rest our Marochian in this place applying Zachary to the second comming of Christ Surely it is not meant of Christs second comming but as Calvin hath it of an illustrious presence and manifestation of God in his power and might evident to all that Jerusalem shall not be in a shady Valley but shall be conspicuous and open to a glorious view for all Nations to see it and admire it It is true Samuel is mistaken and so is Cramer too for because there is mention of the Mount of Olives it doth not follow that therefore Christs Ascension must be pointed at But the Lutherans Cramer Hunnius and others plow deep furrows upon Calvins backe because he will not swear to their Interpretations Our Christian Moore makes use of the third of Malachie too to prove Christs second comming But who may abide the day of his comming Divers of ours are also to be blamed for this that wheresoever in Scripture they meet with a terrible day of the Lord they presently apply it to the day of Judgement yet he sees little that sees not this to be meant of Christs first comming whose preaching and pure doctrine of Gospell was terrible to prophane ones and Hypocrites Scribes and Pharisees Besides it signifies the misery sorrow and captivitie which should befall the Jews in and after the comming of Christ not by Christs fault but by their impietie and infidelitie rejecting Christ so as his comming proves terrible to them In the end of the 11 chapter he hath two excellent things concerning Christ wherein he speaks Christianisme most Christianly and brushes himself clean of the least Jewish moat 1. He concludes it from Scripture that Christ and Christ alone is the True and Righteous One All men best of men were sinners but Christ was sinnlesse And in this he preferrs him before Moses and all other holy Ones which no Jew will do just as Christ is preferred in Hebr. 3. 2. He makes disobedience and infidelitie in Christ the damning sin This he proves as the Authour to the Hebrews proves it compare his words and those of Hebr. 10. 28 29. and you shall see such an agreement as if he had proposed those words and that Text to be followed He that despised Moses Law dyed without mercy under two or three witnesses He has it like to that If they were worthy of death who beleeved not Moses who was two degrees behinde Christ he was but a temporary Saviour and hee was a sinner Of how much sorer punishment suppose ye shall he be thought worthy c. how much more saith our Samuel are they worthy of this Iudicatorie of fire who beleeve not nay who blaspheme this Christ who is a Righteous One and who saves eternally O that this lightsom beam of truth had pierced the hearts and breasts of all the dark-spirited Jews O that all of them saw with Samuels eyes The Lord perswade these Israelites to dwell in the Tents of Samuel and to come and see CHAP. XII THe Ascension of Christ he proves and beleeves which no stone-hearted Jew will by any means admit into thoughts of probability for they are so farre from beleeving his glorious Ascent into Heaven that they make his Descent into Hell their chief and unquestioned Article with the most horrible blasphemy affirming that our Christ is tormented in Hell in boyling and scalding Zoah Dung because he rejected and despised the Traditions and Doctrines of their holy Elders and Chachamims Yea they make him a false Prophet and to be a prophane wretch as Esau And in the most secret Books and Papers kept among the Jews which they will not let every eye see but such as are rightly Jewish that is stiffe enemies of Jesus this they teach and write That the soul of Esau entred into the body of Christ and so he was just such a wretch as Esau or Edom. And this may perhaps be one main reason why they call all Christians Edomites as thinking wee follow and put our trust in Christ who is as Edom with them He applyes the 24 Psalm to the Ascension of Christ which divers Christian Expositours by Prophesie will have pointed at and by allegory allude to This Author makes some ask the question Who is this King of glory And he sets the Angels to answer the question The Lord of Hosts he is the King of glory This way Ierome goes making a Dialogue betwixt Angels and Devils Who is the King of glory say the Devils The good Angels answer The Lord of Hosts mighty in Battell he is the King of glory This Jew it seems had studyed not onely the Christians Gospell but Christian Interpretours and Expositours of the Bible And though this be no strong proof of Christs Ascension but rather Davids Song about the building and setting up the Temple and the glorious gates thereof for the Lord of Hosts to come enter and dwell in it yet the Jew shews us how willing he is to admit the doctrine of Christs Ascension and to follow Christian Doctors This Jew though he sometimes uses the Scriptures with meanings and applications scarce genuine yet in his application of the 63 chapter of Esay vers 1. to the exaltation and
Galileans that is Christians for giving Alms and relief not onely to poore Christians but unto Gentiles and Pagans also in their necessity and writes earnestly to the Pontiffe of Galatia to build Hospitals for the poor in imitation of the Christians O that we could provoke the Jews to crie out There is no Saviour but Christ there is no way of salvation but by Christianitie Let us come to you for we see the Lord is amongst you and you walk holily in his wayes It is a strange way of converting Jews by the wicked and loose lives of Christians I fear me few will be induced to think our Religion the best because our Christian professors are the worst and walk in un-Christian practises We have indeed a story or two of some Jews that made that an argument for their conversion but we had need to have better arguments else we shall convince and convert but few Jews One of them is of Abraham a Jew that one Iannottus a rich Merchant in Paris did much labour with being his kinde friend to perswade him to leave their way and become a Christian by being baptized After many reasonings and exhortings to it at length he told him he would first go to Rome as the famousest Seat of Christians that is Popish and having seen them he would tell him what he would do The other with all power of wit and friendship argued against that course beleeving their proud pompous loose Atheisticall manners would utterly shipwrack all the hopes of his turning Christian Yet no perswasions having Iron enough to debarre him he went and returned and when the other thought all hopes were vanisht he told him he had seene such wickednesse loosnesse and irreligious corruptions of manners at Rome as now he did verily beleeve the Christian Church was the onely beloved of God and that therefore in his infinite favour to the Christians he did preserve and keep them else it could not be but they should quickly perish and be destroyed and upon this ground he would be baptized and turn Christian as judging some admirable excellency in Christianitie which drew the heart of God towards them when their wayes were quite against him The other Narration is to the same purpose of a Jew under the Duke of Saxonie that being urged as the former went first to Rome and returning concluded he would now be a Christian for at Rome he saw such filthinesse and abominable flagitious practices that unlesse Christians were cared for and beloved of God more than others our Faith and Religion could no way stand I call not for necessitie of belief in that I think they are more intended for the shame of Christians then to commend this backward way of Christians to bring Jews forward to Conversion O that our light might shine better before them that our holy Word of the Gospell and our Gospelling works might make them fall down on their faces and worship Christ and report that God is in us of a truth Vale Synagoga salve Ecclesia farewell the Synagogue of the Jews welcome O Church of Christ farewell Husks for Swine the Talmud welcome the Bread of our Fathers house the Gospel of Jesus Christ the onely way the onely truth the onely life How blessed tydings would this be that ten Jews should take hold of the skirts of Christians and say We will go with you for wee have heard that God is with you Thus I have made up this exercitation with excerpted Histories and Testimonies out of approved Authours for that is the way to delineate the Jews miserie and vanity It is true I had other imployment yet I met with these not found in the streets not standing iâ—le in the Market-place and I affirm that the asserting of Gods free grace against the Roman Antichrist and Christs Divinity and Mediatorship against the Jewish Pseudo-christs is as proper a part of our Ministeriall Office as any else we performe I conclude with that of John Wee know that the Sonne of God is come and hath given us an understanding that we may know him that is true and wee are in him that is true even in his Sonne Jesus Christ This is the true God and eternall life The Epistle of Friar Alphonsus of the Order of the Preachers who first translated the Booke out of Arabicke into Latin to Brother Hugh Master of the same Order concerning the Book To the most reverend Brother in Christ Hugo Master of the Order of the Fryar Preachers the most worthy Professor of Divinitie your humble Alphonsus Boni hominis or Goodman Spanyard promises you confidence of devout and prompt obedience SInce according to my meannesse end insufficiency I am not such an one as for knowledge either for you or to you can effect any great thing or assist such a worthy Father in your labours and cares which for the quiet of us all and peace of our Order you sustain in the Court For some comfort and ease of pains I send you as a small gift this ancient little Treatise by a new Translation of Arabick rendred Latin and by me interpreted which of late came unto my hands that before of long time has been concealed and hid Now it is to be observed that among the Iewes they make it a grand boast and honour if a man be skill'd in Arabick learning both because those letters are of much use with the Ancient Philosophers and because in that Character they more confidently convey their secrets which they would vail from others that Tongue being in acquaintance with few Iews and fewer Christians For which cause I judge this Iew the Author of this Book being but a Catachumenus and novice Christian writ it in the Arabick and not in the Hebrew tongue However sooner or later all things that are hid shall be revealed according to the saying of our Saviour In translating this Book the Bible authorities brought by the Iew I have writ in their proper places in Latine like as they were in the Arabick not following our Translation according to S. Hierome but as this Jew gave them when he composed the Work This I did that none might charge mee for presuming addition to or diminution from or alteration in the Text. In this all that are expert in Arabick will witnesse for me And this I say that the Jew treads not in the footsteps of our Translation as will be evident in the processe I thought I was bound to expresse him in Latine according as he speaks in Arabick as near as possibly I could and observe his order otherwise I might come to merit the name of a Corrupter rather than an Interpreter of this Book Nor would the Jews seeing this Book in both Tongues lye under so much conviction by it if they should see a disagreement and disaccord betwixt the Arabick and Latine testimonies To my comfort O Father Lord and Master this is the end I aime at Our Lord Jesus
Christ keepe you many yeers in our Order in his grace and love Written at Paris by the hand of your humble servant Fryar Alphonsus The Preface of Rabbi Samuel to his Book of the comming of the MESSIAS as already past Samuel the Christian to Isaac the Israelite health THe Lord preserve thee O Brother and keep thee alive till this our captivitie come to an end our dispersion be gathered together and our hopes draw near and God set the Seale of his good pleasure upon our life Amen I know and that upon experience that the fulnesse of the knowledge of our time is in thee and thou art the hope of our satisfaction in the clearing of the doubts about the Law and Prophets by thy glorious expositions Wherefore I much desiring to be made partaker of thy Doctrine do now open unto thee the very secrets of my heart in those things I finde in the Law and the Prophets about which my soul lies under great anxietie and fear Hence it is I make my recourse to they abundant knowledge and wisdome and send to thee this little Book hoping through the will of God to be confirmed in the truth by thee and to have my judgement cleared in the things are doubtfull The Argument of every Chapter in the Book Chapter I. 1. WHy the Jews are under the wrath of God Chap. II. 2. He proves they are dispersed for some grievous sinn in which they are and argues against observation of their Law Chap. III. 3. All the Jews observance of the Law is unacceptable to God for the sin in which they are Chap. IV. 4. He shewes they are in blindnesse Chap. V. 5. The Jews deceive themselves and others Chap. VI. 6. What the sin is for which the Jews are in Captivity Chap. VII 7. That the Just JESVS the God of the Christians was unjustly sold Chap. VIII 8. How the dispersion of the Jews according to Daniel came to passe after the death of JESVS Chap. IX 9. That there are two advents or commings of CHRIST Chap. X. 10. Of the first comming of CHRIST Chap. XI 11. Of the second comming of CHRIST that he will then judge with power Chap. XII 12. Of the Ascension of CHRIST Chap. XIII 13. He more strongly proves the corporall Ascension of CHRIST Chap. XIV 14. Of the Jews blindnesse who neither understand nor beleeve that CHRIST is come Chap. XV. 15. The Jews blindnesse and incredulitie about CHRIST was foretold by the Prophets Chap. XVI 16. He shews the Jews reprobation for perfidiousnesse and the Gentiles election by faith Chap. XVII 17. Of the quickning and giving life to the Gentiles and slaying of the Jews Chap. XVIII 18. How the Gentiles quickned by faith have pure observances in their New law Chap. XIX 19. Of the choosing of the Apostles in place of the Prophets Chap. XX. 20. Of the casting off the Sacrifice of the Jews and choosing the Sacrament of the Christians Chap. XXI 21. God hath refused the Fasts Sabbaths and Sacrifices of the Jews and chosen them of the Christians Chap. XXII 22. He proves the abjection of the Synagogue and the election of the Church by the Lords word to Rebecca Chap. XXIII 23. He proveth the same thing by the Word of the Lord to the Prophet Malachie Chap. XXIV 24. He sheweth the Christians manner of singing is acceptable to God Chap. XXV 25. The Jews unjustly finde fault with the Christians practise of singing Chap. XXVI 26. He proves the Apostasie of the Jews from God Chap. XXVII 27. Testimonies of the Saraceus concerning JESVS and Mary his Mother A Table of the Digressions in the Annotations to every Chapter wherein divers things of consequence are insisted upon Historicall and Theologicall Chap. 1 1. A Digression about the inquiry of that great and particular sin of the Jews for which they have been and are in this long captivitie 2. A second Digression handles the Titles and Elogies of Christian and Iewish Doctors 3. The studying of Rabbins and Jewish learning is asserted and vindicated as needfull and profitable for Divines Chap. 2 4. Of Iews Sacrifices and Services Legall not intended to be perpetuall but to be abrogated Chap. 3 5. That Daniel was not onely an Hagiographer but a compleat and true Prophet Chap. 7 6. Of the 53. Chapter of Esay fitting none but CHRIST confessed by Iews themselves 7. The Epithite Iust and righteous One ordinarily given to JESUS CHRIST Chap. 10 8. Mis-interpretation of Zach. 14. Malac. 3. corrected Chap. 12 9. The Application of Psalm 24. corrected 10. The 63 of Esay vindicated at large 〈◊〉 the mis-application of it and the vulgar mistakes of our common Divines 11. Of the Iews care to preserve the Writings of the Old Testament from losing or corrupting Chap. 13 12. A discovery of what is meant by the Prophet Aser that it is not 〈…〉 but 〈◊〉 13 Reasons for that Scripture A woman shall compasse a man Jerem. 31. to be understood of something else than CHRISTS Incarnation Chap. 16 14. Of the Iews proud and horrible contempt of Gentiles and Christians Chap. 20 15. Of the Sacramentall Crama or mixture of Wine and Water Chap. 23 16. Iewish blasphemies and foul speeches against CHRIST Gospell Christians Chap. 26 17. A large Historicall digression reckoning up the chief fals Christs the Iews have since CHRISTS time been deluded with 18. A large discovery of Iewish follies about the time of CHRISTS comming when it should be and whether he be yet come or no and what kinde of one their Messias should be Chap. 27 19. The strange stubbornnesse and cursed obstinacy of the Iews is discoursed on and laid out 20. A censure on the Alcaron the Mahometans Gospell 21. The Creed of this converted Iew made out of the Chapters of this 〈◊〉 or demonstration of the Messias A DEMONSTRATION OF The true Messias CHAP. I. Why the Iews are under the wrath of God I Desire O Master my conscience may receive some satisfaction by thee out of the Testimonies of the Law the Prophets and other Scriptures about this point namely How it comes to passe that we Jews our whole Nation have a generall great stroke of God upon us in this Captivity which now holds us and which we may well call Gods perpetuall wrath because it findes no end The Wheel of time hath now spun a thousand years and more compleatly since that Titus first led us Captives We are not ignorant that our Fathers worshipt Idols and slew the Prophets and cast away the Law of God yet for all these transgressions the smart of Gods smiting hand did vexe them but with a seventy years Captivity in Babylon and when that set term of time was runne out he was appeased with them and brought them back into their own Land again And at that time according to the suffrage of the Scripture the anger of God had then the bitterest and strongest Ingredients of his wrath mixt with it above any precedent times reckoned
thy sevants should eat because it is holy Howsoever Gentiles have a mixture of water with their Wine in their Sacrifice yet with that are we not burdened with any inconveniencie seeing the Scriptures affoord an exemplary action for it that a Sacrifice of water was not onely offered to but accepted of the Lord. Three mightie men drew water from the Well before the Gate of Bethlehem which the Prophet David offered to the Lord for a Sacrifice It is not therefore contra-Scripturall that the Gentiles practise in mixing water in their Sacrifice to God We read of Aaron sacrificing to God with Bread and Wine and David with Water whence we collect that a clean pure offering not such as our flesh of fat Bullocks must have a concurrence of these three in it which doubtlesse contains some mysticall Kernels in it though the dimm vertue of our intellectuall Opticks is not able to penetrate and spie it out Our Prophet Elias as is storied in the Book of Kings powred water upon the Sacrifice on which God sent down fire from Heaven a signe of his acceptation of that Sacrifice which had the Waters effusion on it yea and the Angel brought to Elias his food Bread and Water when he in the strength of that food which impotent nature cannot reach unto travelled fortie dayes together to Horeb the Mount of God Fairly and fitly has Salomon the Prophet in his Proverbs described this commixed Sacrifice of Wine and Water saying The most High wisdom hath made ready her sacrifice she hath mingled her Wine she hath furnished her Table shee hath sent forth her maidens saying Who so is simple let him come in hither and they that want understanding and they shall eat of my Bread and drink of my mingled Wine What is this Table O Master the wisdom of the most High hath furnished but the Altar What is this bread mingled wine but the sacrifice of bread Wine and water which is offered on the altar who are these without understanding that the Maidens of Wisdom are sent to call in but the Gentiles which know not God whom the Apostles have by Preaching called Wherein this is further remarkable that it is called My Bread and my VVine which strongly intimates the acceptablenesse of that Sacrifice unto God It also imports thus much that wisdom called not our Fathers to this so high and so spirituall a Banquet who were learned and wise in the Law and wholly taken up with the Legall Sacrifice But now we have lost all and are excluded not onely from this spirituall but we have lost the carnall sacrifice of the Fathers also Time has now wound upon her clew a thousand years complete since all this miserie has falne on us for our sinne against that Righteous One. Yet for all this we are a people that belong unto God CHAP. XXI God hath refused the Fasts Sabbaths and Sacrifices of the Jews and chosen those of the Christians MY soul wrastles with horrible fears O Master out of that word the great and glorious God spoke by Malachie my fears issue where thus he treats of the Gentiles sacrifice From the rising of the sunne to the going down of the same the Gentiles shall offer a pure offering to my name Where I note that our sacrifice was not accepted save in one place onely in Gods holy house and no where else and it is plain God hath rejected our sacrifice because he hath deprived us of the very place where we should sacrifice the Land of Promise and now for a thousand years the whirlwinde of his breath hath scattered us over all Lands Thus that is come to passe and fulfilled in us which God by way of similitude spoke in the mouth of Esay concerning us The Vintage shall faile the gathering shall not come And that of Malachie I have no pleasure in you neither will I accept an Offering at your hands And that of Esay again Your sabbaths and your feasts and your sacrifice I will not accept because you are all under my wrath Again that in Esay is fulfilled in us To what purpose is the multitude of your sacrifices to me I am full of the burnt-offerings of Rams and flesh of Goats c. Bring no more vain oblations c. All your sacrifices are like a stinking Carcase and as the going out of the Court of the outer Gate Hee that killeth an Oxe for me it is as if he slew a man he that sacrificeth a Kid as if he cut off a Doggs neck and he that offereth wine as if he offered swines blood All this abomination in our sacrifice as God accounts it signifies nothing else but the Lords purpose of changing our â—arnall and grosse sacrifice into the spirituall and pure sacrifice of the just Lord whose new â—nstitution offers bread in stead of flesh clean water in stead of the fat of Beasts and pure Wine for Blood Yea man himself is offered up but in a spirituall manner yet very acceptably to God not after that way of cutting off Beasts necks in our sacrifices which the Prophet likens to a stinking Carrion O Master why do we not give credit to those words of God in the Prophets which do so evidently describe and set forth our sacrifices God spake by Ieremie in the seventh Chapter Invite your neighbours to your sacrifices put your burnt-offerings to your sacrifice and eat flesh I spake not to your Fathers neither commanded them in the day that I brought them out of the land of Aegypt concerning burnt-offerings and Sacrifices But this thing I commanded them saying Obey my voice and I will be your God and you shall be my people and walk you in all the wayes I have commanded you that it may be well with you But they hearkned not nor inclined their ear to my command Full well O Master do you know these things to be thus Notwithstanding in all these strange events we still belong unto God and are his portion CHAP. XXII He proves the abjection of the Synagogue and the election of the Church by the word of the Lord to Rebecca NOw new fear falls upon me O Master wherein I tremble at that word which is written in the 25 Chapter of the first book of our Law lest that be meant of the Synagogue and the Church which the Lord God speaks to Rebecca the wife of Isaac Two Nations are in thy wombe and two manner of people shall be separated from thy Bowels and one people shall be stronger then the other people and the elder shall serve the younger O Master Rebecca onely was the mother of Jews and Gentiles The Elder people and first-born was our Synagogue which was great and glorious with a rich dowrie of honour and the knowledge of God bestowed upon it The younger and last-born people and lesse in Gods account were the Gentiles drowned in infidelitie and ignorance Yet all
from corruption and losse even in corrupting and losing times and are as woodden Candlesticks to the Gentiles holding out the light of the Law He quotes the 49 Chapter of Genesis which he calls the Booke of the Generation of the Creatures of Iudah that is Of the Children and Off-spring of Iudah Well may I here take occasion to give a reason why men onely sometimes are called the Creation and the Creatures and whence it arises To which purpose our understandings may well and soundly take hold on this that the word which signifies creatures properly in common use among the Hebrews signifies onely men sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the excellentest of subsolar Creatures The same Phrase and manner of speaking is much taken up in the Orientall Languages I shall call in my Witnesse and he may stand for two or three he is of such standing and perfection in the Academie of most exquisite learning it is Hortibonus or Casaubon In the Arabick Geographie saith he in abundance of places we finde the frequencie and fulnesse of Cities thus described the Author saith that in them there are many Creatures that is to say Men. This may well agree with our Samuel who writ in Arabick and this may be a good note affixed to the latter end of the 16 Chapter of Marks Gospell to the illustration of it Go into the whole World and preach the Gospell to every Creature CHAP. XIII THe corporall Ascension of Christ he goes about to prove by those Scriptures that speaks of the exaltation and elevation of God which he saith must properly be meant of Christ according to his humane nature because the meer Deitie is subject to none of these Sites or Postures That of Psalm 68 is applyed to the Ascension of Christ by S. Paul so that R. Samuel the Jew is not ashamed to follow S. Paul the Apostle of the Gentiles in beleeving and asserting the same truth He quotes something out of the Prophet Aser in his second Chapter but he forbears the prosecution of it upon this reason because that Prophesie is lost and is not to be found The Translatour he brings his judgement about the Prophet Aser and reproves the ignorance of R. Samuel that he should think the Prophet Aser to be lost when he is not And his reason is that the Prophet Aser and Haggai are all one onely Haggai is the Hebrew Name and Aser the Arabicke name of the same Prophet which R. Samuel did not know or at least did not call to minde when he writ so Now it were good to unpire the matter betwixt Alphonsus the Spanyard and Samuel the Jew and upon looking into it the Translator will be found in some fault Suppose there be some agreement betwixt Haggai and Aser in their signification Haggai signifying one that solemnizes and keeps a holy and joyfull day of solemnities that rejoyces festivally and Aser comming of a Verbe that signifies to make blessed and happy which may accord in this that the dayes of re-edifying the Temple and Jerusalem in which times Haggai prophecied were holy festivall and blessed dayes Though there be some similitude must there be Identitie How doth Alphonsus know that Aser and Haggai in the Arabick Tongue are the same Prophet This may be disproved two wayes 1. Because R. Samuel writ in Arabick lived among the Arabians and being both a Jewish and an Arabick Doctor he was likely to know as well as Alphonsus the names of Prophets in the Old Testament both in Hebrew and Arabick 2. If Aser and Haggai be all one then let the Spanyard shew us this that he quotes in the Prophecie of Haggai of a man ascending from the midst of the Sea and comming up to Heaven He must coyn a new Prophecie of Haggai if he will finde this in it for our Old Prophet neither in first or second 〈…〉 Chapter has any such thing However we speake of this obscure Prophet Aser which cannot be found what he was yet we may well conclude for the Authour against the Translatour that these words are not to be found in the Prophet Haggai Since these Notes I have found something that is like this which is quoted but neither in R. Samuels obscure Aser nor Alphonsus the Translators Haggai chap. 2. but in the Apocryphals of Esdras Lo there arose a winde out of the sea and lo that man waxed strong with the thousands of heaven Iunius reads it Quidam ut ventus A certain man as the winde came from the sea It should be translated a Man not a winde that did rise out of the Sea so the third Verse intimates that man waxed strong not that winde For rising of the winde is not the thing but the comparison accompanying and illustrating the appearance of the man I think pardoning the errour of the Authors and Translators Quotation both of the Name and the Book and Chapter I am the Oedipus of this Riddle And it may well be his meaning was of this place for in this book he doth besides this make use of the Apocrypha as Chap. 19. he quotes a place out of Jesus the sonne of Syrach and in chap. 20. he has out of the same Book Besides he is subject to some mistakes for in that 20 chapter he cals it Salomons writing when it is the Sonn of Syrachs and in this 13 chapter he quotes a place in Esay when it is in Ieremie Aliquando bonus dormitat Hebraeus calling Esdras Aser Among those were assumed into heaven he names Methusalem and takes it for a thing granted and known among the Jews But we must beleeve Moses who saith that Methusalem when he had lived nine hundred sixty nine years dyed he doth not say he was translated which he had newly said of Enoch his Father The Greeks errour is that he lived 14 years after the floud and was with Noah in the Ark which errour comes out of the Septuagints false computation And some of the Jews it seems are in this errour that because his Father was taken into heaven in his body and soul so was Methusalem too But they that compute and reckon according to the Hebrew numbring of the years do agree that Methusalem dyed that very year the flood came Others think he dyed six years before the floud He concludes the Chapter with asserting the wonderfull birth of Christ born of a Virgin without a man to be a very truth and plainly foretold by the Prophets of God Wherin he grants for a truth one of those six things which are the main Controversies betwixt the Jews and Christians He takes indeed one place to prove the birth of Christ by a Virgin which I dare not say flatly that the Prophet did speak it with any relation to the birth of Christ It is that of Ieremies The Lord shall create a new thing upon the earth a woman shall compasse a man I know the stream of Expositours
IN this Chapter that God hath let the Jews fall from him by a flatt Apostasie is the thing he would leave as a true conclusion in the conclusion of his Book drawn from all the pre-cited Authorities for them deeply to weigh and consider Two things I specially minde in his Confession which are meer Jewish vanities 1. The first that they very earnestly though very idlely do look for another Messias then Jesus Christ but all their expectations miscarry proving abortive and uncomfortable 2. The second is that the Jews in their empty imaginations among themselves in their Synagogues do whisper this as a truth which is a clear lie That their Messias was born in the Babylonian Captivity though he do not yet manifest himself to Israel For the first of these how vainly they look after other Saviours I shall prove by an Historicall exemplification annexed to that speech of our Saviours to the Jews to verifie it I am come in my Fathers Name and ye receive me not if another shall come in his own name him ye will receive Our Samuel could give us in a large Catalogue how oft the Jews have been gulled with Pseudo-Messiahs and false-Christs that came in their own name and the poor Jews have madly doted on them as the only promised Messiah I shall endeavor to give some account of the notablest delusions that that people has groaned under in this kind There were of these false-Christs seducing many some before the destuction of Ierusalem and some after which for methods and orders sake we will in that manner reckon up 1. There was one Theudas mentioned in the Acts of the Apostles who rose up boasting himself to be some body to whom a number of men about 400 joyned themselves who was slain and all as many as obeyed him were scattered and brought to nought There is some difference about the time when this was whether Gamaliel mentioning one Theudas Josephus writes of another not this same This Theudas that Iosephus speaks of was when Cuspius Fadus was President of Syria about the 46. year of Christ and this in the Acts it is thought was of another of another time Iosephus Eusebius out of him relates it thus One Theudas a Magitian perswaded a great multitude of people that taking all their wealth with them they should follow him to the River Iordan and he being a Prophet at least inspired so with his owne boastings they should see him divide the Streams with a word of his mouth whereby they should easily passe over with which promise he deceived very many But Fadus sent some Troups of Horse out against them that they gained little by this dotage for they suddenly setting upon them slew many took many alive and among the rest Theudas himself whose head being cut off they brought to Ierusalem Iudas of Galilee was a captain to some Rebels also promising to free the people from paying servile taxes to the Roman Emperour whom they followed but I know not whether he may be accounted among the false Christs I omit another that as a cunning Impostor led abundance of people after him to Mount Garazin and deceived many Samaritans whom Pilate set upon and slew them and brought their businesse to nought The famous false Messias was Barcochah or Benchochab that is The sonn of the Star for he made himself the Messias and said that Scripture was spoke of him There shall come a Starre out of Iacob c. Rabbi Akiba a famous Doctor among them as any in those times when he saw him he said This is the King the Messias Of this Akiba they say Moses spoke that O my Lord send I pray thee by the hand of him whom thou wilt send Now this Barcochab was in Ierusalem before the destruction of it as is said and Akiba applyed unto him that of the Prophet Haggai The desire of all Nations shall come This mans arising and reigning they judge was not long after the Passion of Christ To him not onely the common people but the chief Doctors and Rabbies did give consent and counsell and did aid him against the Romans untill he perisht and caused many to perish so as afterwards they said his name was not Bencochab but it was Bencozbi The son of a lie Simon Magus would needs act the part of a false-Saviour and carryed many after him exceedingly bewitching and seducing the Samaritans and many others saying of himself that he was the great power of God the Word of God the faire one the Comforter the Almighty the All things of God He said of himself That he was God the Father that gave the Law on Mount Sinai that Christ did not suffer really in the flesh but he himself was Christ and he called a Whore that went about with him one Helena the Holy Ghost After the destruction of Ierusalem some 48 years and an half was that other notable Cheat called Bencozbi a second famous Impostor of the same name with the former so blinde and madd were the Jews that they never remembred how sore they paid for the entertaining of the other that had the same name and folly I know the Jews write somewhat confusedly concerning these Barcochabs and for most part mention little of the first but attribute all to this last yet others finde out there were two of them and that out of their Writings Very much is said of this last whose doings swallow up the memory of the first The Jews that remained after Jerusalem was destroyed made a Citie called Bitter the Metropolis and chief seat of the Kingdom and took this false Christ for their King Nay R. Akiba they write was blinded the second time and proclaimed this Barcochab the Messias also The Emperour Adrian besieged them in the Citie Bitter three years and an half at length he took it and the head of Barcozbi was smitten off in which War 45000 Jews were slaughtered but make room for the Jew his mouth runns over and he cannot speak a lie but it must be of the first magnitude and exceed all lies for they write that the Emperour Adrian slew in Bitter four hundred times ten thousand till the blood of the slain like a river rolled great stones in the stream of it and carryed them into the Sea which was four miles distant from the Citie Nay that all lyars may take a pattern the Emperour Adrian they say had a Vineyard 18 miles in length and 18 in breadth and yet he hedged it about with the bodies of them that were slain in Bitter Many other Hyperboles none of the least they have about this Barcozbi which I omit In the Talmud they write that Barcozbi said to the Rabbins I am the Messias The wise Masters of the Jews said to him again It is written of the Messias quod odorans erit judicans Hee shall smell and judge
epist 178 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iulian. Imper. in Misopogon Some Christians have said so as well as HeatheÌ„s Fateor absque literis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm in epist ad Mesios Fratres 1 Tim 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Eccles 12. 12. Olymp in Eccl. Non pudor est nil seire pudor nil discere velle Proverb apud Pausan Melâ—hior Canus saith Habent pro christo Aristotelem pro Petro Averroem pro Paulo Aphâ—odinensem Miâ—teâ—ant ex Babylonia botri uva rum ad implorandam gratiam pro foliliis quod si enim non essent folia non possent subâ—â—â—ere botâ—i Buxtorf in epist dedicit ad Abbreviat Numb 24. 23. Qui talia sentiunt christianos Iudaizantes appellat Hiero. in Esa cap. 54. lib. 15. Rivet in psa 68. Medes Iewish testimo at the end of his clav Apocalyp Iudaei auream atque gemmatam Hierusalem restituendam pataÌ„t Hieron in Hier. 19 Comment Longe à Sole recedite dum câ—reas habâ—tis opiniones Arian in diss l. 3. c. 21. Damascen de Haeresib Postellns de orbis Teâ—rae concord Zonar Annal Tom. 3 Illud vituperandum est plane intoleranduÌ„ maximè si qui genere christianus ad Iudaeos desciverit Imman Tremel specularâ— Apud Ciceron de natur Deor. l. â— Moses Ben. Maim de fund leg cap. 1 〈◊〉 Abravancl de cap Fid. cap. 20. Joan. Crellius de uno Deo Pat. in lib. 2. Gerhaâ—d in loc com loc de offic Chist Abrah Calov in Deca Dissert de Pseudo-Theolog Socin sect 214. Grotius de Merit satis Christ Vide Abra Calov in li. supra citat Dantisc edito 1639. Euseb Hist Eccles lib. 4. cap. 21 Alsted Thesau Chronolog in chronol Kabalist Hieron de sanct fid Gesner in Bibliothec Joan. Gerhar in Theolog loc Comm. Tit. de extremo Jud. sect 115. Gesner Bibl. Porchet victor contra Hebr. Pâ—risâ—is 1520. The noble Moâ—â—us in his Book de verit 〈◊〉 relig Grotius of the same argument Posiellus abundantly hath writ this way in his Orbis terrae Concordia Buxtorf in Rabbin Biblioth Thesaur Chrono * This Booke is also to be found put out by Margarinus B. in 5. Tome of Bibliot patrum The two Basil copies are with me JoaÌ„ Leo African in descr Afric Philip. Cluver introduct Geogr. lib. 6. Cluver Biddul In an age or two places are destroyed or the Names changed Clenard in his African travels writes there are some 4000 Jews at Fez and some 9 Synagogues in epist Latomo Leo African descript Afric lib. 1 As many they write came theÌ„ out of Spaine as once under Moses came out of Egypt Cael. Sec. Curio de Amp. R. D. in lib. 1. omnibus umbra locis odero dabis improbe poenas David Ganz in Tsemac David Baron Annal. Eccl. ad An. 315. Euagr. hist eccl lib. 4. ca. 35. Caspar Brusc in Laureaco vet de Patav. epist l. 2. Rob. Gaguin Hist Fra. lib. 7. Judaeus baptizatus sine peccato à juâ—â—ao occidi potest R. Bacchai Heins in Arist Sa. cap. 26. Bzovius ad Ann. 1198. Socrat. hist eccl lib 7. cap. 16. Foxii Oliva Evangel â—narrat cap. 11. ad Roma An. 1189. in England and An. 1â—41 at Norwiâ—h in Engl. When he said Christiano sanguine he meant Christi sanguine H. Komman in Mirac vivor tit de Judaeis laborantibus menstruo vide etiam Buxtorf Synagog Jud. Serarius in cap. 8. Tobit quaest 5. Vorstii animadvers in Pirke Eliezer Coch. in Sanhedr Pet. Cuâ—aeus de Heb. Repub lib. 1. cap. 12. Vide T. Aquin. ad Duciss Brabant do reg Jud. opusc 21 Gerhar in Cent. quaest polit Decad. 9. Quaest 1. Licet permittere mala minora ad evitanda majora ut apparet in meretricio Emman Sa-Jes in Aphoris Confes Vivo hic inter Iudaeos qui Ioagè magis mirantur esse christianos quaÌ„ nos miraâ—ur esse aliquos adhuc Iudaeos Quid miâ—um nihil sâ—â—unt de nobis nisi quod strenue Iudaeos comburimus Clenard in epist 4. Fez. Vivi quidaÌ„ sunt apices nobis representaâ—â—es Dominicam passionem Bern. ep 322. Sohnius super Psa 59. Rom. 11. 1 4 5. Zonar in 1. Tom. Annal. Lip in 2. lib. de Const cap. 21. Euseb l. 4. c. 6. Et qui triginta denariis Jesum comparaverant ad perdendum juste postea 30 capita suorum viderunt vendi uno denarâ—o ad illudendum Hegesip de excid Hier in Anaceph Zonaras Xiphilin Ruffin hist lib. 1. cap 38. 39 Socrar hist Eccl. lib. 3. c 17. Theodor. hist lib. 3. cap. 20. Vt qui quondam emerant sanguinâ—m Christi emant lachrymas suas ne fletus quidem eis gratuitus sit Hier. in comment ad Sophon cap. 1. Philo. Iud. in Legat. ad Caium Dav. Ganz A matre doctus nec rogare Iudaeus Martial Epigr. 57. lib. 12. Nil praeter nubes et coeli numen adorant Iuvenal sat 14. Iudaeus licet porcinum numen adoret Et Cilli summas advocet aur iculas Petron. Arbit Some read Coeli but the judicious and acute Pithaeus puts it in his Edition Cilli Cillus apud Hesychiâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asinus Vossius de Orig. Idololat lib. 3. cap. 75. Drusius Cunaeus Pezel Mellific histor pag. 2. Ammian Marcel histor lib. 22. Surius Tacit. lib. 5 hist Flor. lib. 3. cap 5. Horace See Ossileg ling. Hell cont Hâ—ins In other things it is in vestis and imberbis not investaâ— or imberba August de Civit. Dei Lib. â— c. 11 Voss de Orig Idol lib. 2. c. 14. Mr. Biddulph a Protest Prâ—acht in his travels Spectaculum Suâ—v pet Colâ—astum Nic. Harps field in hist Eccl. Angl â—â—odw â—ish Liv. N. Harps Hist Eccl. Angl. N Harps in Eccles Hist Angl. Math. Par. in Rich. 1. Mr. Foxes Acts Monum in Rich. 1. He was baptized by William the Priot of St. Maries in York and after his name called WilliaÌ„ Roger de Hoveden in Annal. Rich. 1. Harpsfield Mat. Paris in Rich. 1. ad an 1189. â—aâ—isienf Harpsfiel Mat. Paris Mr. Foxes Acts Monum Munster in Annot. ad â—vangel Math. Heâ—r ad cap. 12. Deut. 28. â—orchet in Vict. contr Hebr. lib. 2 cap. 6. Compertius est quaÌ„ ut negari possiâ— non esse insolentiorem ferociorem arrogantiorem populum sub omni coelo quaÌ„ Iudei fuerint Luther in â—narrat ad Evang. in die oblat Christi in Tem. Lam. 5. 19 20 21. The cursed divisions and Sects of Christians are a great hindrance of the Iews comming into union with Christ and Christians Librum legis quantuÌ„ libet rem creatam adorare non verâ—cundantur Lud. Carret Iudaeus Convers Campanel in epist dedicat ad Atheis Tâ—ium Iulian. Imperat ad Arsacium Pontif. Gal. Epist 49 Edit Petavian Ex Anton. Pagan utio edit per Coel. secun Curionem The learned womaÌ„ Olympia Fulvia Morata hath translated also the story
why they used not Altars and Incense because they were strangers and under the Government of Kingdomes and States that would not suffer them to have that libertie But this he answers to that it is no good reason for Kings and States that suffer them to have Synagogues and meetings and communion in a Jewish manner would permit them this also as well as the former they who grant a greater thing in all likelihood will not deny them a lesser matter So that the conclusion he would make is this God in his anger hath bereft us of King Priest Temple Altars Sacrifice the great things of our Law therefore he would have us leave all other our Iewish Rites also because it is manifest for our sinnes he would have us deprived of all and besides turn us to Christ who hath put an end to all Iudaicall observances Many of the Jews acknowledge that Sacrifices and Ceremonies were not to be perpetuall but to continue for a time onely and by the Messias to be abrogated In their Talmud they have this to that purpose In the world to come all sacrifices shall be annihilated except the sacrifice of Confession i. e. of praise So the Aegyptian Moses writes that in the time of the Messias all things shall be licensed which were prohibited According to that saying The Lord looseth them that are bound up and there cannot be a greater proof than this that even mulier menstruata shall be licensed by God at that time In the Talmud speaking of unclean things as the Sow it is questioned Why is a Sow called Hazer It is answered Because God will return it once to Israel that is give them libertie to eat of it Hazire signifying reversion or returning Wherefore by the judgement of divers of their Doctors they doe at this day unlawfully in counting any meats unclean by the old Rule of their Law seeing the Messias was beleeved should set these very Creatures at libertie that they should not be bound up from free use by any Bond of Ceremoniall uncleannesse as they were heretofore When the Vail of the Temple was rent all Legall Ceremonies were to be rent also The Jews acknowledge they have nothing to do now with Sacrifices as their Ancestors had because they are scattered from their own land and their Temple is destroyed which was the place destined for Sacrifices to be offered up to God yet instead of Sacrifices they will do something they redeem their Sacrifices with words and comfort themselves with this as if God did accept it as well as any Sacrifice that they read over Gods precepts in the Law about the kindes and manner of Sacrificing and so they make use of or rather abuse those words of the Prophet We will offer up to God the calves of our lips Which were a good Sacrifice if they were good lips confessing Christ and guided by holy hearts onely relying and trusting in the all-meriting Sacrifice of Christs blood Their R. Simeon saith they despised three things and cast them off in that speech We have no part in David nor have we inheritance in the sonne of Iesse 1. The Kingdome of Heaven 2. The house of David 3. The Temple of the Lord. But the later Jews have cast off these three things farre more despitefully in casting off Christ And having thrown off God and his Temple why may he not throw away them and their sacrifices The conclusion is against the Jews that they do against ground and reason retain some part of their Jewish service and let other parts be lost as that of Altars oyntment and sacrifice If one be good all is good because all is of the same root If God have abolished some he would have them abolish all and he grants the Jews are non-plust and have nothing to say in this argument when it is urged by the Christians CHAP. III. IN this Chapter the Translator tells us he findes much diversity in the Phrases of the Scripture as they are in the Originall Hebrew and as he findes them quoted by his Rabbi Samuel who being among the Turks follows the Arabicke Bible and therefore he would have the Reader note that he quotes the Scriptures according to R. Samuels Book that he may prove himself a faithfull interpretour It is a pretie note of R. Samuel that the first Captivitie is called but a Transmigration or a passing over into another Land which seems to be a word of hope that promised them they should come back again But this last is named by a hopelesse name a desolation to let them see it is a perpetuall Captivity That of transmigration or removing may bee seene 2 King 17. 23. 2 King 24. 3. But this is a desolation Dan. 9. 27. and the abomination of desolation A twofold misery he findes to pursue this Captivitie more than the other 1. In the other they had Prophets in Babylon to comfort them Ezekiel Haggai Zacharie but in this Captivity no true Prophets preach deliverance Prophecie and Vision ceaseth 2. Again in that other Captivity they were all together in one Kingdome and company of known friends Countrey-men breaks the strong waves of an evill but here they are dispersed into all Countries and can converse with few of their own but meer strangers both by Countrey and Religion And this is a sad thing that they sit solitary like a Sparrow upon the house top This the Lord threatned to make their Chaine heavy The Lord shall scatter thee among all the people from one end of the earth even to the other c. This Samuel acknowledges and calls Daniel a Prophet of God which divers of the great and learned Jews will not admit yet he all over honours him and quotes his Prophecie in this matter of the Messia It seems this man had rather cleave to Christ who calls him a prophet Matth. 24. 15. then to his great Talmudists and Rabbies who will needs be great by lessening some of Gods greatest Prophets Porchetus a great and deep inquirer into Hebrew Learning proves by Jewish Tradition that Daniel was held by them a Prophet and be further faith that among the Jews none could be found so strangely foolish to deny the Spirit of Prophesie to Daniel but onely one wicked Sadduce called Porphyrius who being convict with the clearnesse of his Prophecie concerning Christ he falls like a bitter Dogge a barking against the truth and sanctitie of Daniels Propheticall testimony Of this Porphyrie Hierome speaks in his Epistle proaemiall to the Comment on Daniel to Pammachius and Marcella where he saith this Porphyrie writt his twelfth Book against Daniel whom Eusehius confuted in three Volumes But besides Porphyrie Porchetus might have seen some more denying Daniel properly to be called a Prophet of God as the great Moses Ben Maimon who saith our Nation with an unanimous consent hath placed the book of Daniel in Kethubhim among the holy Writers but not among