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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

out Apostasie is it that God stretches out our miserie to such a length of dayes and hath brought upon us this Captivitie whiles wee in vaine expect another Saviour besides that Just One which nothing avails nor is any thing to the purpose Herein we have a signe with plenary evidence that this generall captivity is laid upon us for some generall sinne which all of us have had our hands in which sinne while it abides and sticks with us unrepented of fierce wrath must needs abide upon our Nation and we remain hopelesse Yet we look for some other Saviour But oh the idlenesse and inanitie of our expectations how little do they profit us Suppose we go about to affirm that ours is not a generall Captivitie and that in some part of the world we have a King and Prince over us we shall quickly be proved worthy to be reproved for lyars convict by our owne Law for if we Jewes should have a King and Prince over us in any part of the world go to then let us see what he is he must be descended of some one Tribe if of any it should be of the Tribe of Judah Of Judahs Tribe it cannot be God having definitively determined against it that there should be no King of Judah out of that Tribe for ever Whence Jeremie the Prophet saith The sinne of Judah is writ with a Penne of Iron and the Point of a Diamond it is graven upon the Table of their heart That which is written with such a Pen as Iron in such a Book as an Adamantine stone how can we look that it should ever be expunged It shall never bee blotted out seeing the strong and glorious God hath thus spoken by the mouth of the Prophet Esay The Lord the Lord of Hosts taketh away from Jerusalem and Judah the Judge and the Prophet and the Prince Likewise the Prophet Hosea saith of us The Children of Israel shall abide without a King without a Prince without a sacrifice without an Image without an Ephod without Teraphim We know well O Master that from the beginning of the world God had alwayes some Saints of great account and holy before him Towards the beginning of the world the lives of men are reckoned up with many figures and extended to many yeers as M●thusalem Enoch and the rest yet none of these ever came to be Millenaries either reaching to or above a thousand years Yet we have large reckoning amongst our selves finding our Messias or Christ promised to us to out-strip that unattained number We please our selves with saying that our Messias was born in Babylon in the seventie yeers Captivitie which by computation will arise to an higher number of years for by this at this day he must be a thousand and fiftie yeares old This Fable and Fallacie for it is no Prophecie though we know not how with any weapons of reason to defend yet with bold assertions we averre it for a truth in our Synagogues when we are none but Jews together and not a stranger among us But you may hear the publique doctrine of the Christians saying otherwise Of Zion it shall be said this and that Man was born in her and the most High shall establish her In these words he names Mary the Ladie under the name of the Citie and saith a man was born in her He saith that man emphatically was born in her he doth not say this or that Israelite Whereby he gives light to us to understand that the Son of Marie never was in the Loyns of any man In the second Book of Samuel and the seventh Chapter God manifestly declares this when he saith to David When thy dayes be fulfilled and thou shalt sleep with thy Fathers I will set up thy Seed after thee which shall proceed out of thy Bowels and I will be his Father and he shall be my Sonne It was never among possibilities O Master that ●ny should come out of the Bowels of his Father therefore to this end is it here set down ●o expresly to shew that Christ was not to ●e conceived in woman after the ordinary ●ay of other men by any Seed which should ●roceed from the Loyns of man as the rest ●f men do descending from David or others ●o the same effect God speaks by David ●rom the Womb before the morning have I be●otten thee As if the great and glorious God ●●ould say From the wombe that is of his ●wn will he begot his Christ the operation ●f the Holy Ghost effecting it without the ●eed of man not after the common regular ●urse of humane generations This is that doctrine of veritie of the Christians faith ●hich is hid as a mysterie from us and our ●ow apprehensions will not give it entrance ●●d beliefe For our infidelitie in this point 〈◊〉 all this falne on us that we groan under ●his is the gate that lets in our miserie Af●●r the same manner doth David set forth Christ to be borne The Lord hath sworne in ●uth unto David Of the fruit of thy Body will ●set upon thy Throne Notwithstanding all ●is we belong to God CHAP. XXVII He concludes with alledging some sayings of the Saracens touching Iesus and Marie his Mother VErily O Master though the Christian do not fight against us with swords taken out of the Saracens Scaberds and wha● the Alcoran and the expositions thereof hav● for their defence which they neglect to doe knowing our faith feeds not upon Saracen Chaffe neither do they themselves give any credit to it yet they might finde something which might much weary and weaken us an● fortifie themselves by the allegation of the Sarazens Doctrine concerning Jesus and Mar●● his blessed Mother It is the generall voice 〈◊〉 all the Saracens that Jesus was the Messia● whom the foregoing Prophet foretold should come and as touching his Genealogie and 〈◊〉 degree they preferre him before their own God Mahomet They stick not to confesse● that the Parents of Mahomet were Idolaters an● wicked ones and at the best blazon the● Arms but among the Children of Hagar th●● Bond-maid from whom they sprung Yet willingly they grant that the Messias by a dire●● Line draws his Pedegree from Isaac who●● Sonne he was to the Prophets and just men and so he descends to the blessed Marie his Virgin mother In the Alcoran this testimonie of the Family of Adamar is found touching Marie The Angel Gabriel said to Marie O Marie God hath chosen thee and taught thee grace and hath in his choice preferred thee before all other women of all ages and hath placed thee as a new medium or meane dividing betwixt earthly men and the Angels of God in the Paradise of delights Moreover all the Saracens speak-it for a truth That Christ or the Messias had power from God to work Miracles to heale every disease and infirmitie to cast out Devils raise the dead to know the secrets of all hearts yea they

which there were many as Abarbanel bar Abba ben Abraham c. It was expedient to have writ something about these things of persons and place lest it should be judged under the crime of negligence to let all slip without mentioning either head or feet of the body of the Translation and Book of which we were to give an account For the matter of the Book it deplores the Jews miserie their being banished and hated where ever they come and fathers all upon their crueltie in Crucifying Christ and their unbelief still denying to receive him and the Gospell Now if any ask what is their miserie and what is the cause I shall unfold it First there is the judgement of God upon them they prayed Christs blood might bee upon them and upon their Children it is so it follows and haunts them where ever they go few States and Kingdoms entertain them and where they are entertained they are kept under and made to endure very hard things the State serving their own ends by them In most places they use if Christians to distinguish them from others by place of dwelling by themselves and some distinctive habit as their own Chronologer tels us that at Vepice such a yeer the Jews were commanded to wear a yellow Hat that they might be known from Christians Our Samuel tels enough of this wrath of God that doggs them at the heels all over Now besides this great sinne of murdering Christ once they have other notorious vices that will make any Christian Commonwealth first or last vomit them out unlesse they leave their Jewish pranks Under Constantine they used to set upon those Jews with stones that had left them and turned Christians till the Emperour by Edict caused divers of them to be burnt and withall ●ppointed that if any Christians turned Jews ●hey should be burnt likewise Many of them ●ebelling he caused their ears to be cut off They used by craft and by coyne to buy and get of the consecrated bread which was left at 〈◊〉 Christmas Sacrament of the Lords-Supper ●nd prick it burne it and very basely and scornfully abuse it because they heard Christians call it the body of Christ There are ●wo notable stories of this the one in the reign of the Emperour Iustinian the other in Germany where the Jews for that villanie were ●ome of them burnt and tortured with hott Pincers others banished the Diocesse of the Bishop of Passaw You have the story short in these old Latin verses which as a Chronicle are set up in the Church Anno Milleno quadringen septuageno Octavo sub Vdalrico protoflamine claro Affecit flammâ Majestas Patavjensis Vrbis Judaeos tam tetro crimine mota Per quos heu summj transfixa est hostja Christi Extunc flagranti consumpta atrocius igni Sometimes they were accused for poysoning of Wells and Springs to make an end of Christians sometimes for beggering Christians by excessive Usurie and extortion sometimes for Clipping of Coyne for Magique for cozenage c. But their cursing of Christ and Christians their cursing of Jews that turn Christians their imprisoning of their dearest friends and laying some foul false accusation against them if they smell that they intend to turn Christians makes them oftentimes intolerable some of their Rabbies reading such Lectures as these A Jew may murder or slay a Baptized Jew without sin So much are they bent to shed the blood of Christians that they say a Jew needs no repentance for murdering a Christian and they add to that sinne to make it sweet and delectable that hee who doth it it is as if he had offered a Corban to the Lord. Hereby making the abominable sin an acceptable Sacrifice But beyond all these they have a bloody thirst after the blood of Christians In France and many Kingdomes they have used yearly to steale a Christians Boy and to Crucifie him fastning him to a Crosse giving him Gall and Vinegar and running him in the end thorow with a Spear to rub their memories afresh into sweet thoughts of their Crucifying Christ the more to harden themselves against Christ and to shew their curst hatred to all Christians Thus they incensed Philip of France for such a fact so as their Goods were confiscate being Jews whether guiltie or innocent and some imprisoned others cast out of the Kingdome At Weissenburg in Germany they Crucified a Boy at Verona they did it and at Venice also at Inmestar a place near Antiochia Our diligent Foxe hath given us notice that when England gave Jews harbour they got our English Children and sometimes crucified them in divers places as you may finde in Acts and Monuments and he publishes it withall in his Latin Sermon at the Baptism of a Jew There is an excellent relation if it can be proved to bear its weight with truth to shew the originall of Child-Crucifying among the Jews Cantjpratanus saith he once heard a very learned Jew that in his time was converted to the Faith say that a certain Prophet of theirs when he was at point of death did prophecie of the Jews thus Know ye saith he this for a most certain truth that you can never bee healed of this shamefull punishment wherewith you are so vexed but onely by Christian blood This punishment so shamefull they say is that Jews men as well as females are punished cursu menstruo sanguinis with a very frequent Bloud-fluxe These words saith the converted Jew the Iews did take with a mistake for hereupon to heale themselves they every yeare get the blood of some Christian Childe whom they murder whereas if they had understood aright this sanguine Christiano was Christs blood that they should get which in the Sacrament we receive to the healing and saving of sinners so many of us as are turned to Christ we are presently healed of our Fathers curse But alas they are mistaken indeed to chuse Barabbas a murderer on earth nay to chuse Abaddon the murderer of Hell before Jesus the Heavenly Redeemer and Saviour of the Souls of Sinners both Jews and Gentiles that do beleeve in him A miserable mistake to shed Christian blood by murder rather than to seek Christs blood by faith It was good counsell he gave them and they must be Co-Heires with Sathan of perdition unlesse they get this blood Of Magicall and unlawfull practises they have also beene accused and their names made blacke with that report That the Jews were much addicted to the use of Magique is confessed by R. Elias in his Thisbi It is a custome saith he much taken up by us Jewes in Germany that we make a circle round about in walls of the Chamber where a woman lies in Childbed with Chalk or a coale and write on every wall Adam Heva Chuts Lilith and he relates how on the inner chamber door they write the names of

these sonnes of strangers which came to the house of God but the Gentiles who serving Idols were meer strangers to God they their Princes and their Kings of whom God said They shall walk in the light of his holy house and we thrust out shall remain in darknesse and we indeed are in darknesse and have beene fearfully benighted a thousand years and upward Still that Prophet of that people Behold thou shalt call a Nation that thou knowest not and Nations that knew not thee shall runne unto thee Now our eyes de facto do testifie it a thousand years and more have worne out themselves since the Christ came that was sent according to the Law given to us And the Gentiles which knew not the Law they came to him and he has given them a new a pure an holy law Besides this in the five and fortieth Chapter They agreed together and their Kings were gathered together in the beliefe of God I much fear O Master that is meant of them Assemble your selves come and draw near ye that are escaped of the Nations and I am found of them that sought me not Jeremie speaks of them The Nations shall be gathered to the Name of the Lord in his holy House nor shall they walk any more after the imagination of their evill heart The same Prophet To thee shall all the Gentiles come from the utmost ends of the earth saying Our fathers have inherited iniquitie and lies Zephanie the Prophet follows this stream The Gentiles shall all call on the name of the Lord and shall serve him with one shoulder every man from his place and all the Isles of the Nations Zacharie brings his part to this truth Sing and rejoyce O daughter of Zion lo I come and will dwell in the midst of thee saith the Lord and many Nations shall be joyned to the Lord. Again in the 8. Chapter Thus saith the Lord of Hosts many nations shall come from many places and every man shall say to his neighbour Let us go and seek the Lord our God for good All these things O Master are now fulfilled and the effects of them abide plainly before our eyes you see people and languages brought home to God and studying the Law all the Prophets and Book of Psalmes to which they were strangers and have left their Idols to imbrace the Truth None of them are brought to this belief by the hand of Moses or Aaron or any of our Prophets And since their hearts were turned to beleeve in that Righteous One of whom Habackuk saith Thou wentest forth for the salvation of thy people with thine Anointed they have utterly abdicted and abandoned all their Idols no Idolatry since that has remained amongst them CHAP. XVII Of the quickning and giving life to Gentiles and slaying the Jews MY fears O Master beat as continually as my Pulse and in this I tremble to think that the powerfull and glorious God as with one hand hee gives life to the Gentiles by faith so with the other hand he slayes us in our incredultie Doth not Esay indigitate and point out this Because when I called ye did not answer when I spake ye did not hear therefore thus saith the Lord God Behold my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall sing for joy of heart but ye shall crie for sorrow of heart and howle for vexation of spirit and God shall slay thee O Israel and shall call his servants by another name in which he shall blesse them who is blessed upon the earth Amen for in truth And alas we see how exceedingly they are blessed upon the earth by God who have received this new name but for us we flie like dispersed dust before the winde of Gods wrath scattered through the four quarters of the world in a sad Captivitie To this day a thousand years have ●unne over us and trod with heavy feet upon our heads In us expressely appears the deep impressions of the footsteps of Gods wrath not for chastisement onely and instruction ●ut to our destruction This is that slaying which the Lord threatned that he would slay Israel and the nations which he would keepe ●live whom he calls his servants shall receive that good name he hath promised but yet ●he order is thus wee must first lose our ●ame and then they shall receive their new ●ame The funerals of our name must make 〈◊〉 way for the resurrection of theirs as the ve●y order of Esay's words declare And as for ●●e hunger and thirst the Lord threatens wee shall be vexed withall it is not that common ●amine of bread and thirst of water but that ●orse sterility and spirituall barrennesse which torments the souls and hearts of us a ●amine of the Word of God as Amos makes appear in his eight Chapter But you my Master Plough with a more skilfull Heifer in these mysteries than I and better understand these things However in all these storms of wrath and what ever falls on us we belong unto God CHAP. XVIII How the Gentiles quickned by faith have pur● observances in their new Law I Cannot but fear O Master that the Gentiles are quickned and brought to life The Annuall circlings of the Sunne have made up a thousand years from the time that Jesus dyed at Jerusalem and we know there was no● good thing at all to be found among the Gentiles before they came to beleeve in God i● Christ and the Apostles so as they seemed to be the Prophet Habackuks fishes and creeping things that had no Ruler But now these Gentiles being purified by faith are ruled by fastings and other observances of their new Law yea they want nothing pertaining to cleannesse and purity so much spoken of in the old Law You see how in every language and place whether you look to the Orientall or Occidentall utmost Fringes of the world wide garment that the Gentiles confesse the Name of the Lord. Neither do they beleeve in him through Moses or any of the Prophets although they bee studious in the Law and the Propheticall Writings but God hath called them to himself another way even by the Disciples of that Righteous One who went forth with God for the salvation of his people as the blessed and glorious God hath foretold by the mouth of the Prophet Habackuk yea those very Disciples of his who by another name are known among them being called Apostles they were Children that sprung out of the same Root with us and were the sons of the sons of Israel Ah how my poor heart is Palsied through fear when it judges that these same Apostles are they of whom God means in Davids Psalm when he saith Their sound is gone out into all the earth and their words into the ends of the world The Prophets words carry an expresse demonstration in

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