great strength to take him yet they returned and said they could do nothing for they fable that in one day he could passe over as much ground as would serve one ten dayes ordinarily to travell by the Art of Schemamphoras Hereupon the King himself and his Nobles did assay to overtake and take him and comming to a rivers side they called on him though they saw him not he answered Are ye not fools Behold I go my journey if you have any power follow me He spread his Handkerchief upon the flood Gozan and so he presently passed over the King and his servants seeing it and beholding it Then the King broke out No man can do this but he whom the King of the world hath ordained King and he would needs make him King but that his Nobles endeavoured to perswade him that many such things might be done by meer Magique eye-delusion At length the Jews to prevent the great misery that was comming upon them by reason of him used means to get him to a Feast and banket after which being asleep in his drunkennesse his head was cut off and there was the end of the cheat-Saviour I name but another crack in the Jews brain and then I leave this doting upon false Christs A King in Africa made warre against the King of Marocco who oft having the day to get a better part in the hearts of his people by a fained humility he would needs ride alwayes upon an Asse which got him a name that he was called The King of Asses The fame of which meeting with the Jews ears most shut to the true Christ most open to false Christs they presently erect their hearts with hope and are ready to say as Andrew VVe have found the Messias Many of them affirmed the King of whom Zacharie prophesied he should come riding upon an Asse was now come Thus the Oxe knows his owner and the Asse his Masters Cribb but the Jews will not know nor consider but are ready to follow every Asse sooner then to embrace Christ I suppose one may probably guesse this may be he that was called Bejezid the Preacher who was famous for this Title Asininus Eques the Knight of the Asse and had an Army of 40000. By this time we have made R. Samuels words good that they have in vain looked for a Saviour and yet all their profit hath been put in a bagge with holes I fall upon a second note their conclusion maintained among them That their Messias is come and was born in the Babylonish Captivitie Our Christian Jew well confutes this because none ever lived a thousand years upon earth by the confession of all men Methusalem the greatest Heir of gray hairs long life upon earth had his thred spun forth to 969 years none had more But if Christ were born in the desolation of the second house at the time of Samuels writing his Book he should be a thousand and fifty years old and who but a Jew can have a faith bigge enough to receive and beleeve such a fable Divers do beleeve their Messiah was born then and that he is kept secret by God and must hereafter be manifested to Israel Well where is this Messiah all this while Some say God keeps him in the Garden of Paradise till the time appointed come and in Paradise if one could get in they might finde him fast tyed to the hair of a woman nay and they have Scripture for it too in Canticles 7. 5. Thine head upon thee is like Carmel and the hair of thine head like Purple the King is held in the Galleries You must here favour their Interpretation and take the Galleries for Paradise and take the King for the Messias and then you must suppose when it s said He is held in the Galleries that he is held by a womans hair which is here said to be like Purple Rabbi Salomon though he have a wise name is not ashamed to have too much respect to this wise Exposition Others say he is all this while about the City of Rome and he sits among the Beggars and Lepers and such as are full of sores and botches or he lies in Vaults and places under the earth rent and gnawed by Dogs and he shews his wounds the effects of those gnawings and that he suffers all this for the iniquities and sinnes of the Jews according as they say it is written He was wounded for our iniquities for our sinnes was he bruised Esay 53. Mark how they see and yet are blinde they see that Prophesie points at Christ and will not see it fulfilled in our Christ Many blinde guesses bold predictions they have had setting down a year when the Messias should appear but all of them have left them lyars and added to their misery perpetuall frustrations Rabbi Salomon gave them hopes that their new Law should begin at the devastation of the Temple about 1390. but herein he had Daniel his strong adversary and they failed in their waiting One Zaadias gave them hopes at the year 1200 but there their Egg was addle also and brought them forth nothing but winde They had a generall appointment of a publick repentance among all the Jews men women and Children old and young all over in the Captivitie kept almost a whole year in humiliation never such humbling so solemnly since their humbling in the year of Christ 1502 for the comming of their Christ and yet all this was answered with a nullity of any Signe Miracle Whisper concerning any new Saviour and they were forced to conclude All our supplications humiliations and prayers are nothing but emptinesse and rejected of God Rabbi Abraham Avenares set down a year for their Messias to come 1444 when Iupiter and Saturn should meet in Cancer but his Astrologie was a meer Cancer proved Cripple and creeping too short of performance Abravenel sets down another year in the conjunction of Pisces and they caught no fish in their Net that year 5224. At length they are come to a wise resolution Let their Bones be broken and let them breath their last that compute years and set down any periods or limits of time They have been so often gulled they will hearken to no conjectures any more It were well they would make this Resolution as Brasse and strong as Iron Themselves in this Confession grant they are in a Cloud of confusion and and that they are blinded of God and know not what to do Nor are they such as deny large Confessions of the blindnesse of their times for if the first were the sonnes of men we are they say meer Asses nay we are not so good as an Asse R. Afhu being asked when the Messias should come by a prophane and wicked man he answered Then when darknesse shall possesse you He said to him Thou curses me but he replyed again It is the word of the
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
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
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
thus though they did fully transgresse the Law worshipt Idols and slew the Prophets yet drunk they not of such a Cup of Indignation and Judgement as we their Children CHAP. XV. The Jews blindnesse and incredulity about Christ was foretold by the Prophets THis O Master dives me deep under the waters of fear that our not beleeving in that Righteous One hath caused that to be fulfilled and to fall upon us which the Lord spoke by the mouth of Esay The vision shall bee as the words of a Booke that is sealed which shall be given to one that is learned to a Reader saying read this I pray thee and hee saith I cannot for it is sealed And the Book is delivered to him that is not learned saying Read this I pray thee and he saith I am not learned What greater and closer sealing up of the Book can there be found O Master than this wherewith the Lord hath sealed and fast closed up our blinde hearts and we have now been a thousand years and more as miserable Truants in learning this one lesson of the comming of this Righteous One propounded to us in the Prophets and yet we know it not nor have taken it out This is it which blows the Prophets Trumpet with that threatning blast Ierusalem shall be desolate and their holy house shall fall down He further said Our Countrey is desolate and their holy house shall fall down He further said Our Countrey is desolate our Cities burnt with fire and Zion is left as a Cottage in a vineyard This this is the evill O Master which has now the age of a thousand years and more on the back of it According to this Esay further saith O Lord God I will exalt thee for thou hast made a Citie an heap an house to be confusion a defenced Citie to be a ruine for ever He shall break the people in pieces like the breaking of the Potters Vessell which shall be broken so as there shall not be found a sheard to take fire from the hearth or to take water withall out of the pit Daniels words are also fulfilled that after the Messias is cut off there shall follow a perpetuall desolation in which desolation we now are and have been cast deep into this flood of miseries a thousand years and more Esay goes on to spinne the thred of our wo Solitarinesse shall be left in the midst of the City or desolation and their Land shall hisse with a perpetuall hissing After him Jeremie saith Call ye them reprobate silver for the Lord hath rejected them Esay again Walk you in the light of your own fire and in the flames sparks which you have kindled In these flames we as miserable Salamanders have now lain a thousand years more Amos comes with like threats The house of Israel shall fall and none shall raise her up To me verily O Master it seems we are falne indeed and ruine is come on us since the comming of that Righteous One yea God hath brought it on us seeing since that time no Prophet has risen amongst us neither shall there be any as is foretold and prophesied of us for we remain still in our incredulitie we maintain an obstinate negative of that Righteous One and do not beleeve in him Hosea therefore saith When the woman conceived and bare a daughter God said call her name Loruhamah without mercy for I will no more have mercy on the house of Israel And if thus it be that the Lord hath quite cast us off and will have no mercy on us as we have felt by the miserable experience of a thousand years and upward to what end or what profit is it for us to retain our old Ordinances the Law Sabbath and Circumcision Esay saith Bring forth the blinde people as the true glorious God hath now brought us forth of our Land and made us strangers to it more than a thousand years Besides all this he saith The old errour is gone away what can we pick out of this O Master what is the old thing but our Law which is gone away from us yea we have lost King Sacrifice Incense Altars Was there any worse thing in the whole predicament of calamity that could have befaln us What prey or bootie of hope have we for our winged expectations to flie after Do we not see wo unto us that wee see it that the Lord hath scattered and disperst us thorow the four quarters of the world as Moses Jeremie and other Prophets foretold us Yet for all God we are thine and to this God we have our recourse in every event CHAP. XVI He shews the Jews reprobation for perfidiousnesse and the Gentiles election by faith MY soul is not free from this fretting fear O Master that whereas you and I betwixt our selves can boldly say and affirme that we are the sons of Jacob and Israel that for all this God may have fulfill'd that which he spoke by Esay God shall slay thee O Israel and call his servants by another name I quake to think that we should be of those servants on whom that name shall be imposed as Moses writes in Deuteronomie The Nations shall be the Head and the unbeleeving people the Tail as we now are and have been the hindmost the very Tail of all the World for 1000 years and more Of these Nations Jeremie speaks The earth shall be filled with the knowledge of God as the waters that cover the Seas Salomon hath of them this O Lord God when a stranger which is not of thy people Israel shall come to thy holy house and call upon thy blessed Name then hear thou O Lord my God that all the earth may learn to fear thy Name as doth thy people Israel What have wee O Master wee proud beggars of the Jews that we can boast in Why should we contemne and hold the Gentiles in scorn seeing Salomon the Prophet hath joyned them as partners with us in the fear of God and in his holy House And peradventure God hath shut us out of his House as unworthy ones and hath given our room to them as more worthy as Moses hath spoken of them Thus saith the Lord God the whole earth shall be filled with the glory of the Lord. After him David All the ends of the world shall remember and turn unto the Lord and all the kindreds of the Nation or a thousand generations shall worship before thee Of them spoke Esay O holy house of David thy light is come and the glory of the Lord is risen upon thee The Gentiles shall come to thy light and Kings to the brightnesse of thy rising Lift up thine eyes round about thee and see all they gather themselves together they come to thee thy sons shall come from frare The sons of strangers shall build up thy walls and their Kings shall minister unto thee And who I pray O Master are
them with Stories for this as that R. Eleeser being sick his Disciples visiting him said to him O master teach us the wayes of life that we may obtain the life of the world to come The sick Doctor answered thus Be admonished to honour your fellow-schollers and draw back your children from the studie of the Bible and place them betwixt the Knees of the wise masters Aegroti somnia We leave these dotages and pray they may recover their right senses which will lead them to these three Rules 1. To the Law and to the Testimonie c. 2. In vain do they worship me teaching for Doctrines the Traditions of men 3. Search the Scriptures for in them you think you have eternall life Yet would I not have any build upon this those bold and blinde out-cries Away with the Rabbins and all Hebrew writings it is lost labour and learning to studie them there is nothing sound all is fabulous and vain in them of no use for a Divine Give that Head some Hellebore to purge folly It is as if one should say What should a man do sowing Seed for there are much Straw Chaffe and Weeds that grow up with it But a wise Husbandman will say I get much good Corne and therefore I will bestow some labour for the Cornes sake to thresh and winnow it and rid â—it of straw chaffe and Weeds Though there be much Chaffe in the Hebrew Doctors yet there is much good grain and fruit of profitable use and why may we not as husbandmen learn to thresh and winnow them and read them with a fanne For that kinde of learning the lesse I know â—it the more I admire it and wish time and leasure to recover what former years have lost â—icking the glasse without when I cannot come to the precious liquor within I judge in the want of it one piece of a compleate Divine is awanting Now we are subject to despise it because Hebrew and Jewish learning requires more studie and judgement then looking upon some common Latine and English Authors an easie kinde of studie and almost vulgarly attainable Good account may be given of this by some reasons that will make it appear to be that which should bee above the contempt of ignorance 1. In other Authors Schoolmen Commentators Jesuites we use to read and studie in which there is Chaffe enough yet there we use to separate the precious from the vile with an hic magister non tenetur 2. Of all tongues and learning it will challenge superiority as being more near neighbour to the Divinitie of the Old Testament therefore it is called lingua sancta the sacred and holy Language as being used by God He was no Pamphlet nor triviall Doctor that said A Divine was nothing else but a Gramarian of the Word of God the Bible being the Grammer of Divinity 3. There are many sound and rare Writings of great use among the Rabbins among which especially the great Moses Maimonides carries the palme having freed himself from many Jewish dotages fables and Traditions The Heroes of learning Scaliger Casauben and others will tell us his Booke of More Nevochim or Doctor perplexorum is as good as the weight in Gold and is exceeding necessary for Christian Divines 4. There are divers places both in Old and New Testament cannot bee well understood unlesse wee borrow Candle-light from the Hebrew Doctors as Exod. 6. 3. Ruth 4. 7. Esay 1. 29. Esay 12. 13. Ier. 16. 7. Ezek. 8. 14. Ezek. 9. 4. Matth. 5. 22. Matth. 21. 9. Matth. 23. 7 8. Matth 26. 23. Mark 7. 11. Rom. 5. 7. Iohn 7. 37. Iohn 3. 29. 2 Tim. 3. 8. Revel 3. 4. and an hundred more in which a man shall stray stumble unlesse he use their help Ask Ainsworth Selden Weemse whether they borrow not much light from them 5. It is confessed in Jewish matters Rites Customes Sacrifices Syrian gods we get best helps from them and why may we not rather chuse to have them at first hand then to take them at a second or rather a tenth hand Water in the very Spring is better had then to bee glad of it after it runne thorow ten Chanels It is better to see with our owne eyes then to have our Spectacles hang at other mens Girdles We may to good purpose make use of that Jewish saying Let my soule be among the Collectors of Almes rather than among the Distributors of them Or as Valla I had rather be a Bee that flies farre to gather matter for Honey then a Pismire that gathers but from the next Corn field 6. Were it not a rare thing lastly to be so skilled in the Jews Tongue and Writings that one might be able to lay before them their owne vainest Fables and confute them out of their own Books and Doctors as many have done This would put the Jew to a stand and admiration and to crie out with a friend of theirs Proprijs calamis configimur What a glory was it to those two Christian Divines Mercer and Vatablus that when they were Professors at Paris the very Jews did admire them for their great skill in the Hebrew and being so perfectly ready and read in all their Writings Thus I have endeavoured to shew that Jewish questions and vanities being avoided their learning is of much use in Divinitie whatsoever is said by some The Crow cries one thing and the Owl another Every Chapter also ends with this Attamen Dei sumus Yet we belong to God in all estates we Jews are Gods peculiar people There is a truth in it they were Gods people by Covenant at first and they shall bee called home to the Covenant of Grace at last when they shall looke upon Christ whom they have pierced but for the present state of them standing out against God and hating Jesus Christ God calls them Loammi Not my people As concerning the Gospell they are enemies but as concerning Election they are beloved for the Fathers sake CHAP. II. IN the second Chapter the Jew reasons the case inquiring why they observe some Legalities as Circumcision Sabbath and others but omit Sacrificing Altars Unction and Incense He happily guesses that they retain these Legall Rites now as received not from God but from their Fathers that were under Gods wrath 2. That God has given them no precept now to use them for indeed the destruction of Jerusalem and the Temple the place of their worship the taking away of their Kingdome and Priesthood is argument enough to tell them God hath abolished their Legall observances and delights no more in them nor in that kinde of Government By this he rightly acknowledges all their Jewish service is against the heart of God and his command and is will worship not Gods will-worship but mans will-worship 3. He takes away a reason that might be given by some
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
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
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