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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	word_n	worthy_a	wrought_v	20	3	7.0202	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32350	The blessed Jew of Marocco: or, A Blackmoor made white. being a demonstration of the true Messias out of the law and prophets / by Rabbi Samuel, a Iew turned Christian ; written first in the Arabick, after translated into Latin, and now Englished ; to which are annexed a diatriba of the Jews sins and their miserie all over the world, annotations to the book ... with other things for profit in knowledge and undertanding, by Tho. Calvert ...	Samuel, Marochitanus.; Calvert, Thomas, 1606-1679.	1648 (1648)	Wing S545; ESTC R8621	114,898	246

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

noon the poor people counting it a peece of zeale to be revenged on them for crucifying Christ though the best revenge they could take were to pray as Christ did Father forgive them for they know not what they do It was a miserable and sore exaction which in Germany some Princes forced the Jews to to take a solemn oath and to swear standing upon a Swines skin In contempt and bitter purposes to add unto all their miserie was this done knowing they loved Swine no better than Egyptians loved shepherds Come we home to our own Kingdome and we shall finde the Jews though very many dwelt in the Land as at London York Lincolne Stamford Norwich c. yet miserably used and afterwards miserably slain and banisht That we may not be strangers to our own Countrey let us but inquire and it will be evident the Jew findes little rest for the Sole of his foot in England The Old-Jewrie at London gives us notice they have been there and the busie stirre that Iohn Peccham Bishop of Canterbury kept in pulling down the Jews Synagogues thorowout his Province till the King ordered they should have one Synagogue to repair unto in the Citie but no more Certaine it is that while they were in the Land there were many occasions taken to take the staffe and beate them sometimes vicious and villanous things were charged truly upon them for which after many miseries at length they were wholly banished the Land Sometimes there were forged accusations and raised suspicions onely because they were full of wealth among them and some had a desire to squeeze all the sweet water out of this Sponge and withall they were greatly hated They were oft-times playing the very Jews besides crucifying of Children which Copin the Jew of Lincoln confest they did every year when he was apprehended for crucifying a Boy called Hugh of eight years old They counterfeited Seales and Deeds they Clipt grievously the Kings Coyn for which 280 were executed in K. Edward the first his reign K. Iohn exacted great summs of money on them and when he charged upon a Jew of Bristow to pay ten thousand Marks and he refused the King commanded that every day one of his teeth should be pulled out till he had paid that sum and after he had undergone that sore Penance for seven dayes of pulling out seven teeth in the eighth day he submitted and made his purse shew mercy to his mouth Henry the son of Iohn did as wofully grinde them to powder with taxations and payments In a tumultuous rising of the people at London five hundred Jews were murdered and many of their houses pulled downe under Henry the third occasioned by a complaint against the Jews cruell usury that they exacted more then two pence a week of a Citizen for the loane of twenty shillings At Linne many of the Jews were slain and their houses burnt because they set with weapons upon a Iew turned Christian and had plotted his death when they next light upon him At the Coronation of Richard the first the Iews were by Edict charged not to come in the great concourse of the people neither about Westminster nor the Court neverthelesse many of them were present because it was given out they wrought by Magique or other unlawfull Arts to do mischief Among others two chief ones of them Ioceus and Benedictus were about the Court two famous Jews of York the latter of them was called The blessed Iew of York one of them being smitten by the Porter the Citizens and the Courtiers helping them fell upon them and grievously beat and slew them and in the City was such a tumult as they fired their Houses and withall burnt many Citizens Houses and as if the Kings Edict had given them power to destroy them all who ever fled from the fire they were entertained with weapons and swords by the people so as a great number perished that though it were their Jubile and year of remission yet it turned to be a year of destruction and confusion to them Ioceus fled to Yorke Benedictus the blessed Jew of York yet nothing so good as our blessed Jew of Marocco being sore wounded to avoid death offered to be baptized and was so But the day after before the King he professed he was a Jew and said he was resolved to die a Jew and not a Christian The King said to him Who art thou I am Benedictus your Jew of York answered this newly named William Hereupon the King turning him to the Bishop of Canterbury and the rest that had told him he was turned Christian saying Did not you tell me he was become a Christian they answered Yea we did so inform your Majestie The King then demanded of them What now shall we do with him The B. of Canterbury minus circumspecte very inconsiderately yea and very unbishoply in his spirit of fury answered If he will not be a Christian let him be the Devils and he will A Bishop should have spoke more holily and more charitably or pitifully The same Iew not long after died at Northampton and was even persecuted after his death for the Iews would not suffer him to have buriall among them because he was baptized and the Christians denyed him buriall among them because he had renounced his Baptisme The like miseries and slaughter were the lot of the Iews at Norwich Edmunds-Bury Lincolne and Stamford where many were slain at the Fair. They begun with them also at York where was the bloodiest slaughter of them of all other they being rifled of goods houses spoyled their throats cut without any sparing or pity for age or Sex They that escaped many fled with their goods and Children into a Castle or house of the Kings among whom was Ioceus that escaped at London They were besieged in the Castle day and night they offered a great summ of money for their lives but the people refused it Then one very expert in their Law rose up and said Ye men of Israel It is better for us to die for our Law then fall into the Hands of our enemies as our Law hath commanded us All assented unto him every father of a Family with a sharpe Rasor first cut the throats of their wives and daughters after that of the whole Family and cast some 500 of them that were slain over the Castle wals unto the Christians The rest within the walls putting fire to the building the Kings house they burnt and consumed The Citizens of York and Souldiers went and burnt all the Iewes houses and all their Bonds and Bills containing great debts owing by Christians to them and seased upon all their wealth goods So continually were they persecuting them till at length in a Parl. at Westminster it was enacted under K. Edward that all the Iews by a certain day should quit the whole Kingdome unlesse they would professe

my shepherd The same Prophet hath They shall in that day look upon me whom they have pierced and they shall mourn for him as one mourneth for his onely begotten sonne I fear O Master this is that Just One of whom Habakkuk speaks He had hornes coming out of his hand and there was the hiding of his power And the Gospell of the Christians where the death of JESUS is related agrees with this where it is said When they came to JESUS they found him dead and they pierced him with a spear O Master I fear this is that Righteous One of whom Habakkuk speaks Thou wentest forth for the salvation of thy people with thine Anointed or with thy CHRIST CHAP. VIII How the dispersion of the Jews according to Daniel came to passe after the death of Iesus FEar hath seazed on my spirit O Master about those words of the Prophet Esay who that righteous One should be that is without sin and who that righteous One is that in the Prophet Amos is said to be sold for silver as is above testified that for their fourth sin hee will not bring them back into the Land of Promise any more It seems O Master the Prophecie of Daniel in his ninth Chapter is fulfilled where he saith After threescore and two weeks shall Messiah be cut off but not for himself and the people of the Prince that shall come shall destroy the Citie and the Sanctuary and they shall condemn it and the Sacrifice shall cease and the perpetuall destruction shall have its consummation All doubting set apart O Master this destruction and perpetuall desolation is nothing else but our long lasting Captivitie which is now a thousand years standing And very full of mark is it that the Prophets words have a Candle of plain indigitation and pointing it out saying This perpetuall Desola●●on shall be after that Messiah is cut off Just so comes in our Desolation assoon as Jesus was put to death neither did God threaten us this everlasting destruction till after Christs death But suppose we would fain prove that before Christs death the Deluge of our desolation had drowned us this the Christians with their answer will easily take away saying That which is but for seventy years is not perpetuall but before Christs death the desolation had but a seventy years perpetuity and after those years were worne out wee were carryed backe into our own land of Promise and were highly both favoured and honoured of God Verily Master my eyes fail me nor can I spie any evasion whereby we can either slip out or slip off that Prophesie seeing it is proved that 72 weeks and a year above which are 433 years are compleat from the re-edifying of the Temple at that term of time was Jesus cut off by our Fathers after came Prince Titus and the Romanes and they dealt with us according to the tenure of that Prophesie Now at this day we lie under the waves of a thousand years misery and more neverthelesse though we be under the wrath of God yet still we fixe our hopes on him What if we argue thus for our selves That our Messiah will come though he be not yet come and when he comes he will re-estate and re-possesse us of our Land of Promise then shall our Citie rise out of her ruines and be re-edified God will bestow both favour and honour upon us in our Land and this desolation shall not be perpetuall To this allegation the Christians will answer that this Assertion must bring from us this confession that then the Messiah is yet to be cut off that Titus and the Romanes are still to come and these things performed that there is a worse desolation will ensue it that has more degrees of misery in it than this in which we have continued a thousand years Wo is me O master for us our excuses and evasions are addle and want all consonancy to truth CHAP. IX That there are two Advents or commings of Christ MUch am I possest with fear O Master that Christ the Messiah is already come and hath fulfilled his first Advent because in Scripture we finde a double comming of his This first comming of Christ is described by the Prophets to be in great poverty and humility the second in glory and Majestie Of both these commings of Christ I will propound what occurs in Sacred Writ Of the first comming by Zacharies mouth God speaks thus Rejoyce greatly O daughter of Zion behold thy King commeth unto thee poore and riding on an Asse In this first comming Esay sets him out as a man despised Daniel as one cut off or slain Zachary and Amos as one that was sold And these things were even after this manner fulfilled in Christ as I have in this little Booke declared and will further declare We did not esteem him that is we knew him not as saith the Prophet Esay yea we despised him and prevailed against him But his glory and Majestie shall be manifest enough in his second comming when flaming fire shall go before him and shall burn and lick up his enemies that are round about him as God by the mouth of the Prophets David and Esay hath spoken I fear O Master that Christ will judge us with fire unto death because we have slain all the Prophets who spoke of him to us God himselfe so testifies against us by the mouth of his Prophet Elias Thus did we slay that Just One for whose death we lie thus bound under the Lords endlesse wrath Notwithstanding all this still we are Gods people CHAP. X. Of the first comming of Christ I Fear O Master God describes two commings of Christ by the mouth of the Prophet Esay saying Arise arise put on strength O Arme of the Lord. In that he saith twice Arise arise he saith surely of purpose to denote Christs double comming In the fiftieth and through the whole Bodie of the 53. chapter he particularly and perspicuously makes a Declaration of the first comming of Christ so farr as concerns his Passion and extreame dejection to the lowest ebbe of misery especially when he saith He hath no form or comelinesse and when we see him there is no beautie that we should desire him His first comming is set our in that of Esay To us a Childe is born presently upon that his second comming is subjoyned in which he calls him A mighty God who shall sit upon the Throne of David to order and stablish it for ever Zachary with his Propheticall Pencill effigiates him in form of a poor one riding upon an Asse and what else by any deduction can we draw hence but that the Prophet by it understands the first appearance of Christ in marvellous debasement and humilitie and his second that is in Power and Majestie according to Daniels description I considered and beheld in a Vision of the night and one like