The manner of Travelling upon Dromedarys. Page 66. Lodon Printed for Nath: Crouch

Two Journeys TO JERUSALEM, Containing, First, A strange and true account of the Tra­vels of Two English Pilgrims some years since, and what admirable Accidents befel them in their Jour­ney to Ierusalem, Grand Cairo, Alexandria, &c By H. T.

Secondly The Travels of Fourteen Englishmen in 1669. from Scand [...]roon to Tripoly, Ioppa, Ramah, Ierusalem, Bethlehem, Iericho, the River Iordan, the Lake of So­dom and Gomorrah, and back again to Aleppo. By T. B.

VVith the Rare Antiquities, Monuments, and Me­morable Places and Things mentioned in holy Scrip­ture: And an Exact Description of the Old and New Ierusalem, &c.

To which is added, A Relation of the Great Council of the Iews Assembled in the Plains of Ajayday in Hungaria in 1650. to ex­amine the Scriptures concerning Christ. By S. B. an Englishman there present.

VVith an Account of the VVonderful Delusion of the Iews, by a Counterfeit Messiah or false Christ at Smyrna, in 1666. and the Event thereof.

Lastly, The Fatal and Final Extirpation and Destru­ction of the Iews throughout Persia in 1666 and the remarkable occasion thereof.

Collected by R. B. and Beautified with Pictures.

LONDON, Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside. 1692.


THE following Relations contain­ing matters very considerable and remarkable, cannot certainly be displeasing to any good natur'd Reader; for it may be some diversion to observe what Wonders are told of those once famous Places in and about Jerusalem, and what New Legends are daily added, as it may stand with the Interest (that is to say, the profit) of the Priests.

As to the Great Council in Hungaria, in 1650. and the strange Delusions wherewith the Jews were possest by a Counterfeit Messiah, or False Christ, in and about Smyrna, and many other Countries: Likewise their utter Extirpation out of the Kingdom and Dominions of the Emperour of Persia, in 1666. We may with our Author observe, how signally the hand of the Almighty has been stretcht out [Page] against the Jews, so that if they were not under a Judicial hardness of heart, certainly these continued Tokens of Divine Vengeance would cause them to Reflect upon themselves, and by a serious Repentance and imbracing of the Doctrines of the Lord Iesus Christ, the True Messiah and Saviour of the World, to endea­vour to remove that Curse which their Forefa­thers wished might fall upon themselves, and their children, when they Crucified the Son of God, and the Lord of Life and Glory, and un­der which they have so severely smarted in most Nations whither they have been scattered, for above these sixteen hundred years.

As to the Reality of these brief Relations, they were all written by several Englishmen of undoubted Veracity and Credit, and who were upon the Places where these remarkable things were Transacted, and therefore need not beg, but may rather command Belief.

R. B.

A Brief Description of Palestine with an account of the Ancient and Modern State of those Countries.

IN Former Ages, this was one of the most famous Provinces of Syria: Called, 1. The Land of Canaan, from Canaan the Son of Cham, who by his often chasings, was driven to possess and inhabit the same. 2. It was called the Land of Promise, because God had promised it to the Patriarchs, Abra­ham, Isaac and Jacob, and their Seed. 3. Is­rael, of the Israelites, from Jacob, who was surnamed Israel. 4. Judea from the Jews, or People of the Tribe of Judah. 5. Palestine, by Ptolomays and others, quasi Philistini: The Land of the Philistines, a potent Nation that dwelt there. 6. The Holy Land by the Christians, because herein was wrought by Christ the Work of our Salvation.

This Country is situated in the midst of the World, between the Third and Fourth Climates, the longest day being 14 hours and a quarter, between the Midland Sea and A­rabia, from which it is Bulwarked beyond Jordan with a continual Ridge of Mountains; [Page 2] on the East lyes Celosyria and Arabia Petrea; on the South Idumea, the Wilderness of Pha­ram and Egypt; in the West a part of Pheni­cia, and the rest hath the Mediterranean Sea; and on the North are the Mountains of Liba­nus, and a part of Phenicia: It is distant from the Equinoctial 31 Degrees, extending to 33 so that in length from Dan unto Beesheba, it containeth not more than 400 Miles; and where it is broadest, not 50.

This famous Land was once commended above all Countries under the Sun, for the Sa­lubrity of the Air, being seated under a Tem­perate Clime, where Winter is not too cold, nor Summer too hot; and for Fertility, a Land that flowed with Milk and Honey, adorned with Beautiful Mountains, and delightful Val­leys; the Rocks producing excellent Waters, and no part empty of delight or profit; for the Soil yields abundance of all fruits and increase.

This Land aboundeth in sweet Springs, and Pleasant Pastures, where they feed a great many Flocks of Sheep, and Herds of Cattle, and Cows, which give excellent Milk, as is in any Country in the World: There is also brave Hunting and Hawking for Dear, Goats, Hares, Partridges, Quails and other Birds: they have all kind of Fowl; also there are Lions, Bears and Wolves, found in abundance.

The Land of Canaan was heretofore divi­ded [Page 3] into 30 Kingdoms, and Kings, when the Israelites conquered it; most of the Ancient Inhabitants being for their sins by God exclu­ded the Land, and put to the Sword by the Israelites, who Ruled this Land, about 400 Years, by Princes and Judges till the time of Samuel: These Princes or Judges, were not all of one Tribe, but the Best, Gravest, and Eldest, Selected and chosen out of every Tribe. Afterwards the Israelites growing weary of this Government, at their earnest re­quest, the Lord appointed them a King, and so their Government was Changed into a Mo­narchy, which continued many Ages; but process of time, the Israelites endured many Miseries and Afflictions, till at last they saw the utter Ruine and subversion of their Kingdom.

VVhat Alterations happened to this Nation and with how many several VVars they were Plagued either for their own stiff-neckedness, that they would not be Obedient to their own Prince, or brook any forreign Government, or that for their Rebellion and Sins, the VVrath of God was oftentimes Kindled a­gainst them; or that Forreign Princes were Ambitious to Incorporate this happy Land, Holy VVrit and Historiographers VVitness the same at large, how many times were they subdued and brought into Bondage, because of their Sins, and that they did not behav-themselves [Page 4] well; for sometimes their Neck, were brought under the Yoaks of their Neigh­bours, as the Egyptians, Chaldeans, Medes, Persians, Macedonians and Romans; and yet they would never cease their Rebellions, Se­ditions, and Conspiracies, till they had brought their Government and Countrey to utter De­struction, by Persecuting, and putting to death, the Saints and Prophets, sent them from God; yea, and at last Crucifying the Son of God, the Lord of Glory, and the Saviour of M [...]nkind, with their Horrible and Mu [...]derous Hands, and finally, Wishing that his Innocent Bloud should be on them and their Children. Which accordingly soon after happened, to the utter Desolation of their Countrey, the Ro­mans laying waste, and levelling to the Ground the Magnificent Structures and Buildings thereof, so that herein was verified the Pro­phecy of Christ while he was upon the Earth, That one Stone should not be left upon another. And as for the People, Divine Vengeance did continually pursue them till the most part were destroyed, and the rest Dispersed through­out out the World, even to this Day.

For first, the Inhabitants of Caesarea slew of the Jews in one Day, about 20000. and such as fled, were taken and Imprisoned by Florus the Lieutenant of Judea. To Revenge this Slaughter, the Jews set upon the Syrians; [Page 5] in which Skirmish 13000 of them were slain. The People of Alexandria put 50000 to the Sword; They of Damascus 10000. and An­tonius a Roman Captain [...]lew in Ascalon 10000 and Cestius another Captain, [...]lew 80040 Persons. And now, to come to the Wars managed here by Vespasian;

This Vespasian, in the Seige of Aphaca, slew and took Prisoners Seventeen Thousand, one Hundred and Thirty Persons: in Samaria 11600, and in Iosepata 42200 Persons. In Jop­pa so many Killed and Drowned themselves, that the Sea threw up four Thousand two Hundred; and the rest so totally perished, that there remained none to carry tidings to Jerusalem of the loss of the Town.

In the City of Tarichea, were Slain and made Captives, Forty five Thousand, besides those which were given to King Agrippa: In Gamala there perished Ninety Thousand, and none left alive but only two Women. In Gascala Five Thousand Men died by the Sword. In the City of Gadara, were slain Thirty two Thousand two Hundred, beside [...] an infinite number that D [...]owned themselves. In Jerusalem it self, there died Eleven Hun­dred Thousand Jews, partly by Sword and Fa­mine, the worse Enemy of the two; there were found 2000 in Privies and Sinks and Nine­ty Seven Thousand were taken prisoners, in [Page 6] so much that 30 Jews were sold for a Penny.

Now that Ierusalem was able to contain such a number of People, is evident, in that when Cestius was Lieutenant of Jury, the High Priest at his Request, numbered the People which came to Eat of the Paschal Lamb, and found them to be two Millions, and Seven Hundred Thousand living Souls, all sound and Purified. And when Titus laid Siege to the City, it was at the Feast of the Passover, when most of the People were there assemb­led; God as it were thus Imprisoning them.

All these Massacres, besides divers others O­mitted, and infinite Numbers slain in the Fields and Villages, which drowned themselves, and were privately made away, Amounting to al­most two Millions of People, happened in the compass of four Years, beginning in the twelfth of Nero, and ending in the second of Vespasian.

Yet was not the whole Nation Rooted out till 136. For then this Miserable People hav­ing stirred two notable Rebellions, First un­der Trajan, and afterward under Adrian the Emperours, they were all banished their Na­tive Country, and never again suffered to in­habit it but as Strangers.

After this Desolation, the Jews were dis­persed over the World, and especially in Spain, where Adrian Commanded many of them to dwell; yet found every where so lit­tle [Page 7] Favour, that having divers time been put [...]o grievous Mulcts and Ransoms, they were at last quite thrust out of Europe.

The first Christian Prince that expelled the Jews out of his Territories, was that Heroick King, Edward 1. who was such a sore Scourge also to the Scots; and it is thought divers Fa­milies of those Banished Jews fled then to Scot­land, where they have propagated since in great Numbers: Witness the Aversion this Nation hath above others to Hogs-Flesh.

Nor was this their Extermination for their Religion, but for their notorious Crimes; as poisoning of Wells, Counterfeiting of Coins, falsifying of Seals, and Crucifying of Christi­an Children; with other Villanies. This hap­pened in the Year 1291. And 16 Years after, France followed our Example. It was near 200 Years after, that Ferdinand turned them out of Spain; and five years after him, Ema­nuel of Portugal did the like.

But the Countreys from whence they wer [...] Last expelled, were Naples and Sicily, in the Year 1539. In other parts of Christendom they reside yet in great numbers, as in Germany High and Low; Bohemia, Lituania, Poland and Russia; In Italy also they are found, but in no Countrey subject to the King of Spain.

They live very quietly at Rome under the Popes nose, and St. Mark makes no scruple to [Page 8] entertain them at Venice: In sundry places of the Ottoman Empire they are very numerous; so that it is thought Constantinople and Thessa­lonica only, have near twenty thousand.

Asia is full of them, as Aleppo, Tripoly, Damas­cus, Rhodes, and indeed all places of commerce and traffique; There are numbers also in Persia, Arabia, and about Cranganor in India.

In Africk, they have their Synagogues and Lumbards, as in Alexandria, Grand Cairo, Fesse, Trimesen, and divers places in the King­dom of Morocco: there are about 100 Fami­lies left in Jerusalem. But the place where they are most unmingled, is Tiberias, which the Turks gave to Mendez the Jew, for some signal services; thither they oft bring or send the bones of their dead friends, who have left large Legacies, to be there interred from other places.

The City of Jerusalem was afterward re­dified by Elius Adrianus, and given to the Christians, from whom it was taken by Cosroes, and the Persians, in the Year 615. and from them forcibly wrested by Haumar, and the Sa­racens, in 637. Next it fell into the power of Cutlu Moses, and the Turks, in 1009. under whose oppressions, when it had long groaned, Peter the Hermite stirred up the Western Prin­ces to relieve the distressed Christians, whose de­signs attained their wished effect, under the Banner of the Victorious Prince, Godfrey of [Page 9] Bullen, in the Year 1099. This Godfrey, for his merits, was to have been invested with the Royal Wreath of Majesty, which he denied, thinking it unfit to wear a Crown of Gold, where his Saviour had worn a Crown of Thorns; yet for the common good he accept­ed the Title; after whom reigned these Christian Princes: Baldwin the 1. Baldwin the 2. Fulk Earl of Anjou, Baldwin the 3. Almerick, Baldwin the 4. Baldwin the 5. Guy of Lusignan, the last King of Jerusalem; du­ring whose time, Saladine the Sultan of Egypt, won the Kingdom, which his Successours de­fended against all invasions, till the Year 1517. when Selinus the first Emperour of the Turks, added the Holy Land together with Egypt to his Empire: And so the whole Countrey of Palestine with the City of Jerusalem, are un­der the dominion of the Turks to this day, and is inhabited by some Christians (who make a great benefit of shewing the Sepulchre of Christ) and of late years also by Moors, A­rabians, Greeks, Latins, Turks, Jews, nay I may say, with People of all Nations.

The whole Land containeth Four Regions, Idumea, Judea, Samaria, and Galilee. Idumea, beginneth at Mount Cassius; or as some will, at the Lake Sirbon, reaching to the Eastward of Judea; The Chief Cities are Maresa, Rhi­nocorura, Rapha, Antedon, Ascalon, Azotus, [Page 10] and Gaza. Maresa was the birth place of th [...] Prophet Micah. Near unto this Town Juda [...] Macchabeus overthrew Gorgias. Rhinocorura [...] Rapha, and Antedon, are Towns of no grea [...] note. Of Ascalon Sir George Sandis writeth thus in his Travels; That it is a place now of no great Reckoning, more than that the Turk doth keep there a Garrison: Venerable heretofore amongst the Heathen for the Temple of Dagon, and the Birth of Semiram [...] begotten of the Goddess Decreta, who enflam­ed with the love of a certain youth that Sacri­ficed unto her, and having by him a Daughte [...] ashamed of her Incontinency put him away and Exposed the Child to the desarts, and con­founded with sorrow, threw her self into a lake replenished with fish, adjoyning to the City: this Decreta is said to be that Dagon the Idol of the Agrotonites mentioned in the Scrip­ture, which signifieth the first of sorrow: who had her Temple close by the Lake, with her Image in the figure of a fish, excepting the Face, which resembled a Woman; But the Infant nourished by Doves, which brought her Milk from the pails of the Pastures, after became the wife of Ninus, and Queen of As­syria, whereupon she was called Semiramis, which signifieth a dove in the Syrian tongue: in Memorial whereof the Babylonians did bear a Dove in their Ensign [...], confirmed by [Page 11] the Prophesie of Jeremiah, who foretelling of the devastation of Judea, adviseth them to flee from the Sword of the Dove.

Azotes, where was a sumptuous Temple built to the Lieutenant to Demetrius; eight miles beyond that stands Acharon or Ekron, where Beelzebub was worshipped, to whom Ahaziah sent to enquire of his health.

Lastly, Gaza or Aza, one of the five Prin­cipal Cities belonging to the Palestines (called Philistines in Scripture) Gaza signifieth strong, and in the Persian language, a Treasure; so said to be called by Cambyses, who Invading Egypt, sent thither the riches Purchased in that War; it was also called Constantia by the Emperour Constantine, first famous for the Acts of Sampson, who lived about the time of the Trojan Wars, whose force and fortunes are said to have given to the Poets their In­vention of Hercules, who lived not long before him: And it was afterwards famous for two Wounds there received by Alexander the great, and was then counted the Chief of Syria.

Also there lyeth Joppa now Jafta, a Fa­mous Mart Town, and a good Haven; where Jonah took ship to fly to Tarsus, where Peter raised Dorcas from death to life, and where he lying in the House of one Simon a Tanner was in a vision, taught the Conversion of the Gentiles. This City they report to have been [Page 12] built before the Flood. Here Reigned Cephcus the son of Phenix, whose Daughter Androme­da was by Perseus delivered from a Sea Mon­ster, some of whose Bones the people had wont to shew to Strangers, even till the Flourish­ing of the Romans: Here lyeth Gath also, the Country of the huge Giant Goliah.

Judea is the Chiefest part of Palestina, and is of the same extent now, as it was when it was the Kingdom of Judea, and entertained the two great and Puissant Tribes of Juda and Benjamin. It lyeth between the Midland Sea and Lacus Asphaltites, or the Dead-Sea, and betwixt Samaria and Idumea: It took this name from the Tribe of Judah, in which ly­eth the once famous City Jerusalem.

Besides Jerusalem also, there are in this Country divers others Town and famous Ci­ties; as Jericho, Turris Stratonis, afterward named Caesarea; Hebron formerly, now Ar­bea; also Mambre; and Carioth; that is to say, a Town of four Men, the Birth-place of Judas Iscariot, who betrayed our Saviour Je­sus Christ; Emaus, and divers others; and Be­yon Jordan Markherus, a Town with a strong Castle; here stood the Towns of Sodom and Gomorrah, which for their Sodomy and Abo­mination, were consumed with Fire from Hea­ven; and lye now buried in that cursed Lake Asphaltites; so named of the Bitumen which it [Page 13] Vomiteth; called also the Dead-Sea perhaps in that it nourisheth no living Creature, or for his heavy Waters hardly to be moved with any Wind; so extream Salt, that whatsoever is thrown thereinto, not easily Sinketh: Ves­pasian for a trial caused divers to be cast in bound Hand and Foot, who Floated Aloft, as if supported by some Spirit. They say, that Birds, Flying over it, fall in, as if Inchanted or Suffocated with the Poyson of the ascend­ing Vapors. Samaria lyeth in the midst, be­tween Judea, and Galilea; the Land is so cal­led from the Metropolis Samaria, Built by Omri King of Israel, and now called Sebasta; the Towns in [...]t are, Sichem, afterwards Nea­polis, Capernaum, Betzaida and Chorazin.

Galilea lyeth between Mount Labanus and Samaria, and is divided into upper and low­er Galilea; upper Galilea bordered upon Tyrus, called otherwise Galilea-Gentium, or the Hea­thenish Galilea; Lower Galilea lyeth near unto the Lake of Tiberius, and to Nazareth: In it are the Towns of Naim, Cana, Nazareth and Gadara. The Holy Land is seated between two Seas, and the River Jordan; it hath within it many Navigable Lakes, and Meers, abounding with Fish; the River Jordan is called by the Hebrews, Jordan, and runneth through the midst of this Country, dividing it into two Parts. St. Jerome Writeth that [Page 14] this River Springeth out of two Fountains, not far distant one from the other; the one called Jor, the other Dan, shooting out like two Horns, which meeting together, make the great River Jordan. The Chief Moun­tains in the Holy Land are Mount Hermon, lying in the East part thereof, and Mount Ta­bor in the West, both of them being very Great and High, so that the other Hills about them, are but Arms and Branches of them: For the Mountains Ebal Betheron, Mispa or Mospoa, and Bethel are reckoned under Mount Hermon; Gilboa, Gerezin, Saron and Mount­Carmel by the Sea side, are counted under Mount Tabor.

There are also about Jerusalem, Mount Si­on, Moriah, Mount Olivet, Mount Calvary, and others; with goodly Woods, and Forrests, full of all kind of Deer, and many Wild Beasts.

In this Land, especially in and about Je­rusalem, there were many Stately and Mag­nificent Buildings, as Namely, Mons Domus and the Castle of the Jebusites, into which King David brought the Ark of the Lord, where it remained till Solomons Temple was Finished. The remainder and ruines of these Buildings, are yet to be seen to this Day; yea, it is said, that in the very place, the Lord Christ Eat the Paschal Lamb with his Disciples: There are also the Sepulchres of [Page 15] David, and other Kings of Judah; and the House of David, which yet retaineth the Name of Davids Tower. Upon Mount Mo­riah are to be seen some remainders of Mello. Above all, we must call to mind the most Excellent and Beautiful Temple of King So­lomon, upon which One Hundred and Fifty Thousand Men wrought Seven Years con­tinually till it was Finished. The Glory and Magnificency thereof you may read in the Scripture. The Temple of the Sepulchre at the first Building was highly Reverenced by the Christians of those parts, and even until this Day it is much resorted to, both by Pil­grims from all parts of the Romish Church and by divers Gentlemen of the Reformed Churches; partly for curiosity, and partly for Antiquity of the place. It is Farmed from the Turk and kept by the Popes Creatures; who­soever is admitted to the sight of this Sepul­chre, payeth nine Crowns to the Turkish Of­ficers: so that this Tribute is worth to the Grand Seignior, Eight Thousand Ducats Yearly.

And thus much briefly for the Description of the Holy Land, or Land of Promise.

A Strange and True ACCOUNT, Of the Late TRAVELS OF TWO English Pilgrims, And what Admirable Accidents befell them in their Journey to Ierusalem, Grand Cairo, Alexandria, &c.

ALthough it pass as a general Proverb, that Travellers may tell Romances or untruths by authority, yet I being no way daunted thereat, but confidently standing on the justice of my cause; my kind commenda­tions to all you my dear friends first present­ed, [Page 17] thus from Jerusalem I salute you. You shall understand, that since my departure from Grand Cairo, towards the Holy Land, I wrote you a letter from Rama; the place where the voice was heard of Rachel, weeping for her Children; wherein I certified you of all my proceedings from Grand Cairo, to that place; I sent it with seven other Letters to Damasco in a Caravan, from thence to be con­veyed to Constantinople: But doubting lest the said Packet is not as yet come to your hands, I thought good to write again to you, con­cerning all my aforesaid proceedings; as also the rest of my voyage to Jerusalem, with my imprisonment and troubles in the City, and what memorable Antiquities I saw there and else where, until my return back to Alexan­dria; First, you shall know, that I Depart­from Grand Cairo the ninth of March, upon which day I came to the place where (it is said) the Virgin Mary staid with our Savi­our Christ: So far was I accompanied by An­thony Thorpe, and four others that went to Grand Cairo with me, but there left me and I with my fellow Traveller, Mr. John Bur­rel, both of us being in our Pilgrims habits, came that night to a Town called Canko, where we were glad to take up our lodging in a yard, having no other bed than the bar [...] ground. The next day we came to a Town [Page 18] in the Land of Gozan, where we met with a company of Turks, Jews, and Christians, and about 750. Camels, all which were bound for Damascus over the Desarts; yet was there amongst them 22. Greeks and Armenians, who purposed to Travel to Jerusalem, which made us glad of their company. At this Town named Philbits, we stayed two days and one night: in which time I went into a house where I saw a very strange secret of hatching of Chickens, by artificial heat, or warmth: the like I had seen before at Grand Cairo, but not in such numbers as here: the manner as followeth. The Country people, four or five miles distant every way, bring their Eggs upon Asses or Camels, to this place; where there is an Oven, or Furnace, kept tempe­rately warm, and the Furner or Master stand­eth ready at a little door to receive the Eggs by tale; unless when the number rises so high (as to ten Camels loading or more) then he filleth a measure by tale, and after that or­der measures all the rest. And I saw there re­ceived by the Furner Cook, or Baker, in one day by tale, and by measure, thirty five or forty thousand Eggs: and they told me, that for three days he doth nothing but still re­ceive in Eggs, and at twelve days end they come again to fetch Chickens, sometimes at ten, and sometimes (but not very often) at [Page 19] seven days, according as the weather falleth out. Perhaps two hundred persons are owners of one Raungeful, some having 2000. some one more or less. The Furner noteth the names and portions of every bringer; and if he have a hundred and fifty thousand, or two hundred thousand at one heat (as many times he hath) yet doth he mingle them all toge­ther, not respecting to whom they severally belong. Then he lays them one by one upon his Raunge, so near as they can lye and touch each other; having first made a bed for them of Camels dung burnt; and the place whereon the ashes are, is of a very thin matter made of earth, but mixed with Camels and some Pid­geons dung amongst it: yet herein consisteth not the secret only: for there is a concave or hollow place about 3 foot bredth under it, whereon is spread another layer of Camels dung, and under that is the place where the fire is made. Yet can I not rightly call it fire, because it appeareth to be nothing but embers: so I could not discern it but to be like ashes, yielding a temperate heat to the next concave, and the heat being resisted by the layer of dung next it (which dung being green, and laid upon pieces of withered trees, or rather boughs of old dead trees) sends forth an ex­traordinary vapour, and that vapour entreth the hollow concave next under the Eggs, [Page 20] where in time it pierceth the aforesaid mixed earth, which toucheth the ashes whereon the Eggs are laid, and so serveth as a necessary re­ceptacle for all the heat coming from under­neath. This Artifical heat glyding through the embers whereon the Eggs lye, doth by de­grees warm through the shells, and so infuseth life by the same proportions of heat: thus in se­ven, eight, nine, ten, or sometimes twelve days, life succeedeth by this artificial means. Now when the Furner perceiveth life to ap­pear, and that the shells begin to break, then he begins to gather them: but of a hundred thousand, he hardly gathered threescore thou­sand, sometime but fifty thousand, and some­time (when the day is overcast) not twenty thousand: and if there chance any lightning, thunder, or rain, then of a thousand he ga­thers not one; for then they all miscarry and die. And this is to be remembred withal, that be the weather never so fair, the air pure, clear, and every thing as themselves can de­sire, and let the Chickens be hatched in the best manner that may be, yet have they either a Claw too much or too little: For some have five Claws, some six, some but two before and one behind, and seldom, very few or any in their right shape. When the people come to receive their Eggs, that before had brought them in, the Furner gives to eve­ry [Page]

1. Christs Sepulchre 3 Dives House 2 Davids House 4. v. Marys House Page

[Page] [Page 21] one proportionably according as the Fur­nace yieldeth, reserving to himself the tenth for his labour. Thus have you the secret of hatching Eggs by heat artificially at the Town of Philbits in the Land of Gozan, which I think were in vain to be practised in England, because the air there is hardly ten days together clarified, neither is there any Ca­mels dung, though they have dung of other beasts every way as hot: therefore when the Sun is in Cancer, Leo, or Virgo, you may, if you please, try what may be done. Perhaps some will think this to be a fable, but I can urge their credence no further than my faith and truth can perswade them. And if they will not believe me, let them take pains to make their own eyes a witness, and when they have paid as dearly as I (for the sight of this and o­ther things cost me 10 [...] Marks in fifty days) their judgments will be better consirmed.

But now, to my journey toward the desart of Arabia, which I was of necessity to pass before I could come to the Holy Land, we de­parted from the Town Philbits, travelling all night in company with the Caravan of Damasco, and the 14th at 9 of the clock we pitched our tents at Baharo in the land of Go­zan. From thence we departed that night, and the 15 at night we pitched at Salbia, which is to the eastward of the land of Gozan, and [Page 22] stands on the borders of the Arabian Desart; there we stayed two days for fear of the wild Arabes, and parted thence 17. We passed that night over a great bridg, under which the salt water standeth. This water comes out of the Sea from the parts of Damietta, and by mens hands was cut out of that place, some 150 miles into the main Land, by Ptolomoeus King of Egypt, who purposed to join the Red sea and the Mediterranean: but when he fore­saw, that if he had gone through, all his Coun­try had been quite drowned, he gave it over, and built a bridge there to pas [...] over. This place parteth Arabia and Egypt, and no sooner had we past this bridg, but we were set upon by the wild Arabes, and notwithstanding we were more than 1000 persons, yet a Ca­mel laden with Callicoes was taken from us, 4 of our men hurt and one mortally wounded, and the Arabes ran away with the prey, we being unable to help it, because it was night. The next day we pitched by a well of brack­ish water, But I forgot to tell you that my fellow Pilgrim, Mr. John Burrel, escaped very narrowly in the last nights bickering: there we rested our selves till 3 of the Clock in the afternoon, which they call Lasara for the Arabians and Egyptians divide the day into four parts: we departed the next morning to a Castle in the desart called Carga, which [Page 23] is one of the three Castles which the Turks keep in the desarts, to de [...]end all travellers from the wild Arabes: Therefore there we paid a certain tax, which was six [...]y pieces of silver of two pence a piece value, for each man or boy, and seventy six pieces for a Ca­mel laden, and fourteen [...]or a Mule: Having paid this imposition we departed, and pitch­ed again the 19. at another brackish well, from whence setting onward, we pitched the 20. of March at the second Castle called Ar­ris, k [...]pt also by the Turks, in the said desarts, where our tax was but twenty pieces of sil­ver for each passenger, and thirty for a Camel. From thence we were guided by many Soldi­ers to the third Castle called Rachael, making one long Journey of 24 hours together: Here it is said that the Kings of Egypt and Judea, fought many great Battles: which to me seem­ed very unlikely, because there is nothing to relieve an army withal, except sand and salt water.

There we paid ten pieces every passenger, and 20 for a beast. So departing thence the 22. in the morning we came to Gaza in Pa­ [...]estine, a goodly fruitful Country, and there [...]e were quitted of all the desarts. In this town [...] saw the place where (as they told us Samp­ [...]n pull'd down the two Pillars, and slew the [...]hilistins: and surely it appears to be the same [Page 24] town by reason of the situation of the Coun­try: There we paid 22 pieces for each beast, and ten each passenger. From thence we went to a place called in Arabian Canuie, but by the Christians Bersheba, being upon the bor­ders of Judea, where we paid but 2 pieces of silver each one, and four for a beast. De­parting thence, the 23. in the morning, we pitched our Tents upon a Green close under the walls of Ramoth in Gilead: there I stayed all day, and wrote eight letters for England, by the Caravan which went for Damasco, to be conveyed to Constantinople, and so for Eng­land. next day being the 24 in the morning, I with other Christians, set toward Jerusalem, and the great Caravan went for Damasco, but we pitched short that night at a place call'd in Arabian Cudechelanib, being 16 miles from Hebron, where the Sepulchre of our fa­ther Abraham is, and 5 little miles from Je­rusalem. From thence departing in the morn­ing, being our Lady day in Lent, and 9 before­noon, I saw the City of Jerusalem, when kneeling down, and saying the Lords Prayer I gave God most hearty Thanks for conduct­ing me thither, to behold so holy a plac [...] with my eyes, whereof I had read so ofte [...] before. Coming within a furlong of th [...] gates, I with my Companion Mr. Joh [...] Burral, went singing and praising Go [...] [Page 25] till we came to the West Gate of the City, and there we stayed, because it is not law­ful for a Christian to enter unadmitted. My companion advised me to say I was a Greek. only, to avoid going to Mass: but I not ha­ving the Greek tongue, refused so to do, telling him even at the entry of the Gate. that I would neither deny my Country nor Religion; whereupon being demanded who we were, Mr. Iohn Burrel (answering in the Greek tongue) told them that he was a Greek, And I an Englishman. This gave him admittance to the Greek Patriark, but I was seized on and cast into Prison, before I had stayed a full hour at the Gate, for the Turks absolutely denied, that they had ever heard either of my Queen or Country or that she paid them any Tribute. The Pater Guar­dian, who is the defender of all Christian Pil­grims (and the principal procurer of my im­prisonment, because I did not offer my self under his protection, but confidently stood to be rather protected under the Turk than the Pope) made the Turk so much my e­nemy, that I was reputed to be a spy, and so by no means could I be released from the Dungeon.

Now give me leave to tell you how it pleased God that very day to deliver me and grant me pass as a Protestant, without [Page 26] yielding to any other ceremony, then carry­ing a Wax-candle onely, far beyond my ex­pectation. Here let me remember you, that when I stayed at Ramoth in Gilead, where I wrote the 8 Letters for England, having leisure, I went to a Fountain to wash my foul linnen, and being earnest about my bu­siness, suddenly there came a Moor to me, who taking my cloaths out of my hand, and calling me by my name, said he would help me.

You need not doubt but this was some amazement to me, to hear such a man call me by my name, and in a place so far di­stant from my friends, country and acquain­tance: which he perceiving, boldly thus spake in the Frank tongue, why Captain, I hope you have not forgotten me, for it is not yet 40 days since you set me, a-land at Alex­dria, with the rest of those passengers you brought from Argier, in your ship called the Trojan: aud here is another in this Cara­van, whom you likewise brought in company with me, that would not be a little glad to see you. I demanded of him if he dwelt there: he answered me no, saying, that he and his fellow were going in that Caravan to Da­masco (which place they call Sham) and from thence to Begdat, which we call Ba­bylon, and from thence to Mecha to make [Page 27] a Hodge, for so they are called when they have been at Mecha: moreover, he told me, that he dwelt in the City of Fesse in Barbary.

This man (in my mind) God sent to be the means of my immediate delivery: For after I had taken good notice of him, I well remembred that I saw him in my ship; though one man among 300 is not very rea­dily known: for so many brought I from Argier into those parts, of different Nations: as Turks, Moors, Jews and Christians: I desired this man to bring me to the sight of his other companion, which having washed my Linnen) he did, and him I knew very readily. These two concluded, that one of them would depart thence with the Caravan, and the other go along with me to Ierusalem, which was the Moor before mentioned; and such kind care had the Infidel of me, that he would not leave me unaccompanied in this strange Land: which I cannot but impute to Gods especial providence for my deliverance out of Prison, or else had I been left in a most miserable case.

When this Moor saw me thus imprison­ed in Ierusalem, my dungeon being right against the Sepulchre of Christ, although he wept, yet he bid me be of good com­fort, and went to the Basha of the City, [Page 20] and to the Saniacke, before whom he took his oath, that I was a Mariner of a ship, who had brought two hundred and fifty, or 300 Turks and Moors into Egypt from Argier and Tunis, their journey being unto Mecha. This Moor (in regard he was a Mussel-man) pre­vailed so much with them, that returning with six Turks back to Prison he called me to the door, and there said unto me, that if I would go the house of the Pater Guardian, and yield my self under his Protection, I should be forced to no Religion but mine own, ex­cept it were to carry a Candle: to the which I willingly condescended. So paying the charges of the Prison, I was presently deli­vered, and brought to the Guardians Mona­stery, where the Pater coming to me, took me by the hand, and bade me welcome, mar­velling I would so much err from Christi­anity, as to put my self rather under the Turks, than his Protection: I told him, what I did was because that I would not go to Mass, but keep my Conscience to my self: He replyed, that many English-men had been there but (being Catholiques) went to Mass, telling the Turks at the Gates entrance that they were French-men, for the Turks know not what you mean by the word Englishman; advising me fur­ther, that when any of my country-men [Page 29] undertook the like travel, at the Gates of Ierusalem they should term themselves ei­ther Frenchmen or Brittans, because they are well known to the Turks.

He further asked me, how old our Queen was, and what was the reason she gave no­thing to the maintenance of the Holy Se­pulchre, as well as other Kings and Princes did: with divers other frivolous Questions: whereto I answered accordingly. This day being spent even to twilight, Mr. Iohn Burrel who passed as a Greek with­out any trouble came in unto us, being nevertheless confin'd to this Monastery, or else he might not stay in the City; for such sway do the Papists carry there, that no Christian stranger can have admittance there, but he must be Protected under them, or not enter the City. Mr. Burrel and I be­ing together in the Court of the Monaste­ry, 12 fat fed Friers came forth unto us, each of them carrying a Wax candle burn­ing, and two spare Candles beside, one for Mr. Burrel, the other for me: Another Frier brought a great Bason of warm wa­ter, mingled with Roses and other sweet Flowers, and a Carpet being spread on the ground, and Cushions in Chairs set orderly for us, the Pater Guardian came and set us down, giving each of us a Can­dle [Page 30] in our hands, then came a Friar and pull'd off our hose, and (setting the Bason on the Carpet washed our feet.

When the Friar began to wash, the twelve Friars began to sing, continuing so till our feet were washed, which being done, they went along singing, and we with the Guar­dian came to a Chappel in the Monastery, where one of them began an Oration in form of a Sermon, tending to prove how meri­torious it was for us to visit the holy Land, and see those sanctified places where our Sa­viours feet had trod. The sermon being ended, they brought us unto a chamber where our supper was prepared; there we fed somewhat fearfully, in regard that strange Victuals have as strange qualities: but com­mitting our selves to God, and their outward appearing Christian kindness, we fell to heartily, supt very bountifully, and after (praising God) were lodged decently. Thus much for my first entertainment in Ierusalem, which was the 25. of March, being our La­dy day in Lent. Now follows what the Friars afterward shewed me, being there to appoint­ed by the Pater Guardian. Early the next morning we arose, and having saluted the Pater Guardian, he appointed us seven Friars and a Trouchman: so forth we went to see all the holy places in the City which were to [Page 31] be seen, except those in Sepulchra Sancta; for that required a whole days works, and at every place where we came we kneeled down, and said the Lords prayer.

The first place of note was the Judicial next the house of Veronica Sancta: and de­manding what Saint that was, they told me it was she that did wipe our saviours face, as he passed by in his Agony. Descend­ing a little lower in the same street, they shewed me the way which our Saviour Christ went to crucifying, called by them Via Dolorosa. Then on the Right Hand in the same street, I was shewn the house of the Rich Glutton, at whose Gate poor despised Lazarus lay. Holding on our way down this street we came to a turning Pas­sage on the left hand, whence they told me Simon Sirenus was coming toward the Dolo­rus way, when the Souldiers seeing him, cal­led him, and compelled him against his will, presently to help our Saviour to carry his Cross. Then they told me that in that same place the people wept, when Christ answering, said unto them, Oh Daughters of Ierusalem, weep not for me, &c. Next they shewed the Church where the Virgin Mary fell into an agony, when Christ passed by carrying his Cross. Afterward they brought me to Pilates Palace, which though it be all ruinat­ed, [Page 44] yet is there an old Arch of Stone, which is still maintained by the Christians, and standing full in the high way, we passed un­der it: upon that Arch, is a Gallery which admitteth passage (over our heads) from one side of the street to the other: for Pilates Pa­lace extendeth over the high way on both sides, and Pilate had two great Windows in the same Gallery, to gaze out both ways in­to the street. Into this Gallery was our Sa­viour brought when he was shewn unto the Jews, and they standing below in the street, heard the words, Ecce Homo, Behold the man. A little from this place, is the foot of the stairs where our Saviour did first take up his Cross. Then they brought me to the place where the Virgin Mary was Concei­ved and born, which is the Church of St. Anna, and no Turkish Church. Next they shewed the Pool where Christ cleansed the Leapers, and then guiding me to St. Ste­vens Gate, a little within it upon the left hand, they shewed the stone wherewith St. Steven was stoned. From hence I saw the stairs going up to Port Area, at which Port there are divers Reliques to be seen; it was the East Gate of the Temple which Solomon built upon Mount Moria, in which Temple was the place of Sanctum Sancto­rum, but now in that place is builded a [Page 33] goodly great Church belonging to the Turks.

Thus spent I the second day, being the 26. day of March, all within the Gates of Ierusalem, except my going to see the stone wherewith Saint Steven was stoned. The next day being the 27. having done our Duty to God, and the Pater Guardian, we hired Asses for the Friars and the Trouch­man to ride on, and going forth the City Gates, we mounted and rode directly to­wards Bythinia. By the way as we rode, they shewed the place of the fruitless Fig­tree, which Christ cursed: next the Castle of Lazarus, that Lazarus whom Christ loved so well: for his house or Castle was in Bythinia, but it was utterly ruinated, and nothing to be seen but the two sides of the Wall. In the same Town they shewed the House of Mary Magdalen, but so ruinated, that nothing is left of it but a piece of a Wall: there I saw likewise Martha's House, consisting of 3 pieces of Wall: and thence they brought me to the Stone where the two Sisters told Christ that Lazarus was dead, from whence passing on, they shew­ed the place where our Saviour raised La­zarus from death, after he had layen three days in the ground, and where he was bu­ried afterward when he died. This place [Page 34] hath been notably kept from the beginning, and is repaired still by the Christians: but yet in poor and very bare sort: And this is all that I saw in Bythinia.

From hence we rode to Mount Olivet, and passing by Bethphage, they brought me to the place where our Saviour took the Ass and Colt when he rode to Ierusalem upon Palm Sunday. Riding from Bethphage, directly North, we came to the foot of Mount Olivet, where they shewed the place Benedicta of the Virgin Maries Annunciati­on: and ascending to the top of the mount we saw the place of our Saviours Ascensi­on: At the sight whereof we said our Pray­ers, and were commanded to say 5 Pater Nosters, and 5 Ave Maries, but we said the Lords Prayer, took notice of the place and departed. This is the highest part of Mount Olivet, and hence may be discerned many notable places: as first, West from it is the prospect of the new City of Ierusalem: South-west the prospect of Mount Sion which is adjoyning to new Ierusalem: also in the valley between Sion and the Mount where­on I stood, I saw the Brook Cedron, the Pool Silo, the Garden wherein our Saviour Prayed, the place where he was betrayed, and divers other notable things in this val­ley of Gethsemanie: as the Tomb of Abso­lom, [Page 35] King Davids son, the Tomb of Ie­hoshaphat, and others. Full South from Mount Olivet I could see the places we came last from, as all Bythinia and Bethphage: also East North-east from this Mount, may be seen the River of Iordan which is 15 Miles off, and Iericho, which is not far, because West-ward of Iordan.

From Mount Olivet East and East-South­east, may be seen the Lake of Sodom and Gomorrah, which is some 100 Miles long, and 8 Miles over: all these places I set with the Compass, when I was on Mount Olivet: for I stayed on the top of it some two hours and a half, having a little Com­pass about me. Descending hence toward the foot West-ward, we came to a place where the Friars told me, that a woman called St. Pelagia, did Pennance in the ha­bit of a Friar: whereat I smiling, they de­manding why I did so? I answered that to believe Pelagia, was a Saint, stood out of the Compass of the Creed: they told me, when I came home at night they would shew me sufficent Authors for it: but when I came home I had so much to do in writing my notes out of my table book, that I had not leisure to urge their Authors for St. Pelagia. By this time they brought us to the place where our Saviour did fore­tell [Page 36] the judgment, then where he made the Pater Noster or Lords Prayer, and then where the Apostles made the Creed.

From hence we came to the place where Christ wept for Ierusalem, and from thence to the place where the Virgin Mary gave the Girdle to St. Thomas; and then where she Prayed for St. Steven. All these last were coming down Mount Olivet, toward the Valley of Gethsemanie, where by the way we came to our Ladies Church, wherein is her Sepulchre, and the Sepulchre of her Hus­band Ioseph, with the Sepulchre of Anna, and many others. This Church standeth at the foot of Mount Olivet, and was built (as they say) by Helena the mother of Con­stantine the Great: Here the Friars went in­to the Virgin Maries Sepulchre, and there either said Mass or Prayers while we in the mean time went to Dinner. In this Church is a Fountain of exceeding fine Water, in re­gard we went down into a Vault, as it were it giveth a marvellous loud eccho or sound. Hence we came to the Cave whither Iudas came to betray Christ when he was at Prayer, and thence to the Garden where our Saviour left his Disciples, commanding them to Watch and Pray, but found them sleeping at his return: then they brought me to the Garden where Christ was taken: these last [Page 37] three were in the Valley Gethsemanie. Ri­ding into the Town (whereof the Valley bears the Name) on the left hand I saw the before remembred Sepulchres of Abso­lom and Iehoshaphat, and on the right the Brook Cedron, which at my being there had not one drop of water in it, for indeed it is but a ditch to convey the water to Mount Olivet, and Mount Sion when store of Rain falleth. And this ditch, or brook Cedron, is in the Valley between both those Hills. Hard by they shewed me a stone marked with the Feet and Elbows of Christ, in their throwing of him down when they took him, and ever since (say they) have those prints remained there.

From thence we rode to the place where St. Iames the younger hid himself and af­terward was buried there: there also they shewed where Zechariah the Son of Barachi­ab was buried, and brought me to another place, where they say the Virgin Mary used often to Pray. Then came we to the pool of Silo, wherein Mr. Burrel and I washed our selves, and hence we were shewn the place where the Prophet Esay was sawn in pieces: thence they guided us to an ex­ceeding deep Well, where the Jews (as they say) hid the holy fire in the rime of Ne­buchadnezzar. Here we ascended from the [Page 62] Valley to a hill side, which lyeth just South from Mount Sion; but there is a great Val­ley between, called Gehemion, and there they shewed the places where the Apostles hid themselves, being a Cave in a Rock. As­cending higher they brought me to the field, or rather to the Rock, where the common burial place is for strangers, being the very same as they say which was bought with the 30 pieces of silver, that Iudas received as the price of his Master, which place is called Aceldama, and is fashioned as follow­eth. It hath 3 holes above, and on the side there is a vent, at the upper holes they use to let down the dead bodies, to the depth of about some fifty foot. In this place I saw two bodies, new or very lately let down, and looking down (for by reason of the three great holes above, where the dead bodies lie, it is very light) I received such a savour into my head, as made me very sick, so that I entreated the Friars to go no further, but return home to the City.

Then we went through the valley of Gehe­mion, and at the foot of Mount Sion having a little bottle of water which I brought from the Pool Silo I drank, and rested an hour eating a few Raisins and Olives which we brought with us from Ierusalem. After I had rested and refreshed my self, we began [Page 51] to ascend Mount Sion, and a little way up the hill, they shewed me the place where Peter having denied Christ, and hearing the Cock­crow, went out and wept. Ascending higher, they shewed the house where the Virgin Mary dwelt, which was near the Temple: then they brought me to the place where the Jews setting on the blessed Vir­gin Mary to take her, she was conveyed away by miracle. Hence we went to the house of Cajaphas, which was somewhat higher upon Mount Sion, and therein I saw the Prison wherein our Saviour was detain­ed. Passing on still higher, they guided me to a little Chappel which is kept by the Ar­menians whereinto entring, at the high Altar they shewed the Stone which was upon our Saviours Sepulchre (as they say) it is near the place where Peter denied Christ: for there they shewed me the Pillar whereon the Cock stood when he crowed. Hence was I brought to the place where our Saviour made his last Supper, and thence came where the Holy Ghost descended upon the Apostles: whence passing on, they shewed me the place where Christ appeared to his Disciples the eighth day after his Resurrection, where St. Thomas desired to see his wounds.

Near this place upon Mount Sion, the Virgin Mary died, and hard by, they shew­ed [Page 46] a place bought by the Pope of the Turks, for the burial of the European Christians, be­cause he would not have them cast into Acelda­ma: They told us the year before, five Eng­lishmen were buried in that place, whether by the Fryars poysoning them, or how else it happened, but we thought it strange that all five should die in one week. Thence came we to the house of Annas the high Priest, now only two very old walls: at the side of one is an old Olive-tree, whereto they told me our Saviour was bound: and de­manding the reason, they said that when he was brought unto his house, Annas being asleep, his people would not awake him: so during their stay, they bound him to that Olive-tree, and when he awaked, then he was brought in and examined. Departing hence toward the South Gate of the City, which standeth likewise upon Mount Sion, we alighted from our Asses, and entring, I no­ted it well: for I had seen three of the four Gates. And being desirous to see the North-Gate also, they brought me to the Church of St. Thomas, which is within the Wall all ruinated: then to the Church of St. Mark, where Peter came being delivered out of Prison by the Angel that brake open the Gate. Then they shewed me the house of Zebedeus, whence we came to a place kept [Page 29] by the Abassines, and there ascending first by a dark way, led on by a line or Cord, we attained to a high place near to the Se­pulchra Sancta, where I paid two pieces of silver to go in, and being entred I de­manded what place it was; the same (quoth they) where Abraham would have sacrifi­ced his son Isaac. Thence went we to the Prison whence St. Peter and St. Iohn were, being the next door to the prison wherein I was put before: which made me the sor­rier, that it was not my fortune to have gone into it, being so near it. Hence we came to the North-gate, being on Mount Calvary side, where having well viewed the Gate, and perceiving it grew late, we went di­rectly home: this was my third days work, in and about Ierusalem, wearied not a little with often alighting to pray: for at each se­veral place before recounted, we dismounted and said the Lords Prayer on our knees. On the morrow being the 28th day, early in the morning, we took our Asses, riding forth at the West Gate, through which I first entred, and passing South, we left mount Sion on the left hand: at the foot whereof they shew­ed the house of Uriah, and the Fountain where Bathsheba washed her self when King David espied her out of his Turret. Thence went we to the place where the Angel took [Page 18] up Habakkuk by the hair of the head, to car­ry meat to Daniel in the Lions Den. Next came we to the place where the wise men found the Star when it was lost, and then where the Virgin Mary rested her self under a tree as she came from Bethlehem to Ierusa­lem, which tree they still repair by setting another close to the root of it. Hence rode we to the house of Elias the Prophet, where they shewed his usual place of sleeping, and his house standeth so upon a hill, as from thence I saw Bethlehem afar off.

Thence we went to an old ruinated house, which they told me was Iacobs: which may the better appear to be so, for in the field thereto adjoining, is the tomb of Rachel, Iacobs Wife: and some two Miles from this tomb is a Town in the same field called Bethesula, the Inhabitants whereof are all Christians. In this great field (being between Ierusalem and Bethlehem) did lie the camp of Senacherib when he besieged Ierusalem. From hence we rode to the field where the Angels brought Tydings of great joy to the Shepherds, which is two Miles from Bethlehem: and thence we rode to Bethle­hem to the M [...]nastery, wherein were about ten Friars; who welcomed me very kindly and brought me first into a great Church, then into a large Entry wherein I saw the [Page 19] name of Mr. Hugo Stapers twice set, one a­bove another, and between them both I set my name. Then they guided me down the stairs into a Vault, where was a Chap­pel built in the place of our Saviours Nativity, enclosing both it and the Manger where­in Christ was laid, and also the place wh [...]re he was presented with gifts by the wise­men. Over thi [...] Chappel is a great Church, [...]uilt by Queen Helena mother to Constantine [...]he Great (as they say) and further I saw di­ [...]ers Tombs of holy men and others. Going up to the top of the Church, I saw upon the [...]eads the name of Mr. Hugo Stapers again in­ [...]raven, which made me look the more ear­ [...]estly for some other Englishm [...]ns names, but [...]inding none, I graved my name and came [...]way: then went we in and dined with the [...]riars. After Dinner, they brought me to a [...]lace where the Virgin Mary hid her self, [...]hen search was made to kill the Children. [...]o taking my leave of Bethlehem, giving the [...]riars three pieces of Gold for my Dinner [...]nd my company with me being Eight in [...]umber, mounting our Asses, we rode to the [...]ell, where King Davids three Captains [...]etched water for him, through the whole [...]ost of the Philistines: which standeth a little [...]ay from Bethlehem, towards Ierusalem, [...]nd hath three places to draw water up. [Page 20] Hence went we presently back to Ierusalem, entring the gate at four a clock afternoon, and at five the Turks let us into the Sepulchra Sancta, each of us paying nine pieces of Gold for our entrance. No sooner were we in, but they locked the Gates; so there I stayed till 11 of the clock the next day, and then came we forth: Now follows what I saw in Sepulchra Sancta. First I observed hanging without the Gate, at least 100 lines or strings, and in the Gate is a great hole, whereat a little Child may easily creep in: whereof demanding the reason, they told me that the hole served to give victuals at, for them which lie within the Church, which are above 300 persons, men and women, all Christians, and there they live continually night and day, and can have no passage in or out, but when the Turks open the Gate for some Pilgrim: which happeneth not sometimes in 14 days: Wherefore these Christian Lodgers in the Church have their whole houshold there, and boarded lodgings built for them. The strings hanging at the Gate, have each one a Bell, fastned at the lodgings, and when their servants (which are without bring them any meat, each rings the Bell belonging to his houshold, and so come accordingly (each knowing hi [...] own Bell) for the receipt of his food. The [Page 45] several sorts of Christians which I saw in this Church, I will in order describe. 1. The Romans who bear the greatest sway. 2. The Greeks, for they be next in number to the Romans, yet little better then slaves to the Turk. 3. The Armenians, who have been so long Servants to the Turk, that having forgot their own Language, they use all their Ceremonies in the Arabian Tongue. The 4th sort of Christians are Nestorians, who are likewise slaves to the Turk, and have no other Lan­guage than the Arabian. The 5th Abassines, being People of the Land of Prestor Iohn. The sixth Iacobites that are Circumcised Chri­stians, but slaves likewise to the Turk. All these (Christians in name) have bought their several places in the Church, and by-rooms for ease, being never fewer of all these six sorts than 250 or 300 continually there ly­ing, and Praying after their manner. The places where they ordinarily go to their De­votions are thus as the Roman Friars brought me to them. 1. The Pillar whereat our Sa­viour was whipped. 2. The place where he was imprisoned, while they were preparing or making his Cross. 3. Where the Souldiers divided his Garments. 4. Where the Cross was found by Q. Helena, which is at the foot of Mount Calvary, and hard by that is the Chap­pel [Page 46] of the Queen. 5. The place where Chris [...] was Crowned with Thorns: which I could not see till I give the Abassines that kept it two pieces of Silver. 6. The place where the Cross being laid on the ground, our Saviour was nailed unto it. 7. The place on the top of Mount Calvary, where the Cross stood when he suffered. 8. The Rock that rent at his crucifying, which is worth observation, for it is slit like as if cleft with Wedges and Beetles, from the top to the two third parts downwards, as it were through the brow and breast of the Rocks: The rent is so great in some places, that a Man might hide himself in it, and grows downward less and less. 9. The place where the three Maries Anoin­ted Christ after he was dead. 10. Where he appeared to Mary Magdelen like a Gardiner▪ And thence we came to the Sepulchre it self, which is the last place where they use Pray­ers. From whence I went to see the Tomb [...] of Baldwin and Godfrey of Bulloigne: An [...] returning back to the Sepulcher, I measure [...] the distance between place and place, fro [...] five of the Clock before night, until next da [...] at Eleven at my coming forth, writing dow [...] all things I thought worth notice: My Co [...] ­panion Mr. Iohn Burrel and I went thence [...] the Pater Guardian to Dinner, where we hear [...] [Page 47] that five English-men were arrived at the City Gates, travelling towards Aleppo, their names were Mr. William Bedle, Preacher to the En­glish Merchants at Aleppo: Mr. Edward Ab­bot, Servant to Sir Iohn Spencer: Mr. Ieffery Kerbie Servant to Mr. P. Banning, and Lei­giers for them in Aleppo; with two other young men Iohn Elkins, and Iasper Tymme: These five hearing of my being there, came all to the House, and (though they saw not my Imprisonment, nor were with me at the sight of those things, in and about Ierusalem) can witness that they were acquainted there­with at the Gates, and with other truths be­side. These with my Companion Mr. Iohn Burrel, I left behind in Ierusalem, departing thence to see other places in the Country of Palestine: But let me first tell what I observed in the Cities Situation, because I was inform­ed before I came, that it was all ruinated, though I found it otherwise, having a little Compass about me, to set such places as I could easily come by.

The very heart of the old City was seated on Mount Sion and Mount Moria: On the North part whereof was Mount Calvary, without the Gates of the old City, about a stones cast, and no further. But now I find this new City situated so far in the North part, [Page 48] that it is almost quite off Mount Sion, but yet not off Mount Moria, which was between Mount Sion and Mount Calvary; so that now (undoubtedly) the South Wall of the City are plackd on the N. foot of the Hill of Sion. The East Walls which confronts Mount Olivet, is a great part of the Ancient Wall from the S. E. angle North, a quarter of a mile behind Mount Calvary, so that Mount Calvary which was for­merly a stones cast without the City, and the appointed place for ordinary execution, I find [...]o be now seated in the middle of the new City. This Mount Calvary is not so high as to be called a Mount, but rather a piked or spired Rock: For I noted the Situation, both when I was at the top, and when I came to the Sepulchre, being distant from the foot of it 173 foot, as I measured it: Whereupon I conclude, that the place of Burial, which Io­seph of Arimathea made for himself, was from the foot of Mount Calvary, 173 foot West, in which place is the Sepulchre of our Savi­our, which is two foot and a half high, eight foot in length, and four foot broad wanting three inches, covered with a fair white stone. Over the Sepulchre is a Chappel, the North Wall whereof is joyned close with the North side of the Sepulchre: And of like stone as the Sepulchre is, consisting of fifteen [Page 49] foot in breadth, five and twenty foot in length, and above forty foot in height. In this Chap­pel are always burning thirty or forty Lamps, but upon Festival days more, maintained by Gifts given at the death of Christians in Spain, Florence, and other parts, to be kept continu­ally burning, and the givers of these Lamps have their names ingraven about the upper edges of them, in Letters of Gold, standing in a band of Gold or Silver. This Chappel is inclosed with a Church, and yet not that only, but therewith is circled in all the fore­named holy places, viz. where Christ was whipt: Where he was in Prison: Where his Garments were divided: Where the Cross was found: Where he was Crowned with Thorns: Where he was Nailed on the Cross: Where the Cross stood when he suffered▪ Where the Vail of the Temple rent: Where the three Maries Anointed him: Where he appeared to Mary Magdalen: And in brief, all the notable things, either about Mount Calvary, or Ios [...]phs field of Arimathea, are inclosed within the compass of this Church, which was built by Q. Helena, Mother to Con­stantine the Great, she being (as I have read in some Authors) an English Woman, and Daughter to King Coel, that built Colchester: Wh [...]ch being urged to them, they denyed it. [Page 50] I measured this Church within, and found it to be 422 Fathoms about: The one side of it likewise I found to be 130 Fathoms: Thus much for Mount Calvary, now in the midst of the City.

From the North-east angle, to the North-west is the shortest way of the City, and from the North-west angle, to the South-west, is as far as from the South-east, to the North-east: But from the South-west to the South-east, which is the South-wall that standeth on the foot of Mount Sion, I measured, and found it to be 3775 foot, which is about three quar­ters of a mile. Upon this South side of the City, is a great Iron Gate, about which are laid 17 Pieces of Brass Ordinance: This Gate is as great as the West Gate of the Tower of London, and exceeding strong, the Walls being very thick, and on the South side 50 or 60 foot high. The North Wall is not altogether so long, but much stronger, for on the North side it hath been often surprised, but on the South-side never: and on the East-side it is impregnable, by reason of the edge of the Hill which it standeth on, which is five times as high as the Wall. On the North side are 25 Pieces of Brass Ordinance near the Gate, which is of Iron also, but what are in other places, as at the corners or angles, [Page 51] I could not come to see, and inquire I durst not. The East Wall containing the Gate where St. Stephen was stoned a little without, and to this day called St. Stephens Gate, I saw but five Pieces of Ordinance there, and they were between the Gate and the ruins of Port Aurea, which is to the South, the West side of the City, at the Gate whereof I entred at my first Arrival, it is very strong likewise, and hath fifteen Pieces of Ordnance lying together, and all of Brass: This Gate is also of Iron, and this West Wall is as long as the East Wall; But standeth upon the higher ground: So that coming from the West to the West Wall, you can see nothing but the bare Wall, but upon Mount Olivet, coming towards the City, from the East, you hav [...] a very goodly prospect, by reason the City stand­eth all on the edge of the Hill. To conclude, Ierusalem is the strongest of all the Cities that I have yet seen in my Journey, since I depar­ted from Grand Cairo: But the rest of the Country is very easy to be surprised: Yet in Ierusalem are three Christians for one Turk, and many Christians in the Country round about, who all live poorly under the Turk.

Now how the Country about Ierusalem lyeth, for your more easy understanding, I will familiarly compare several places, with [Page 52] some of our Native English Towns and Vil­lages, according to such true estimation as I have made of them. Imagine I begin with London, I mean about that distance. The City of Bethlehem, where our Saviour was born, is from Ierusalem as Wansworth is from Lon­don, I mean much that distance. The plain of Mamre is from Ierusalem, as Guilford is from London: In which place, or near to it, is the City of Hebron, where our Father Abraham lyeth buryed. Beersheba is from Ierusalem, as Alton is from London: Ramoth Gilead is from Ierusalem, as Reading is from London, Gaza, which is the South west part of Palestine, is from Ierusalem as Salisbury is from London. Ascalon is from Gaza North-east. Ioppa is from Ierusalem as Alisbury is from London. Sama­ria is from Ierusalem, as Royston is from Lon­don. The City of Nazareth is from Ierusa­lem, as Norwich is from London. From Na­zareth to Mount Tabor and Hermon is five Miles North-east: These two stand very near together, Tabor being the greater. From Ta­bor to the Sea Tiberias, is eight Miles North-east. From Ierusalem to Mount Sania, is ten days Journey and North-east thence. These places last spoken of, beginning at Samaria, I was not in, but the other five Englishmen that met me in Ierusalem from Galilee, came [Page 53] through them, of whom I had this Description: they received of me likewise the Description of my Journey through Palestine. The place where Christ fasted 40 days and 40 nights, called Quarranto, is from Ierusalem as Chelmsford is from London, The River Iordan (the very nearest part thereof) is from Ierusalem as Ep­ping is from London. Iericho, the nearest part of the plain thereof, is from Ierusalem as Lowton Hall (Sr. Robert Wroths house) is from London. The Lake of Sodom and Gomorrah, is from Ie­rusalem as Gravesend is from Lon-don. The Ri­ver Iordan runneth into the Lake, and there is swall [...]wed up; which is one of the greatest se­crets (in my mind) in the World, that a fresh wa­ter should run continually into this salt Lake, and have no issue out, but there is lost: And the Lake continuing still so salt, as no weight of any reasonable substance will sink into it, but float­eth upon it, so that a Man or dead Beast will never go down▪ And further note, that what fifth soever was brought into it by the River Iordan, or any other substance, it swims con­tinually upon the water, and being tossed thereon by the Weather, in time it becometh a congealed froth, which being cast upon the Banks, and there dryed by the extream heat of the Sun, becomes black like Pitch, which in that Country is called Bitumen, whereof I [Page 54] have brought some with me from thence. This Lake is about eight or nine Miles broad, and about a 100 Miles long from the North, where the River Iordan falleth into it, to the South-ward, and hath no farther issue.

The fields where the Angels brought Ty­dings to the Shepherds, lye from Ierusalem as Greenwich from London. Mount Olivet lyeth from Ierusalem as Bow from London. Bethania is from Ierusalem as Black-wall from London. Bethphage is from Ierusalem as Mile-end from London. The Valley Gethsemany is from Ierusa­lem, as Ratcliff Fields lye from London. Brook Cedron is from Ierusalem, as the Ditch with­out Algate from London. Mount Sion is near adjoyning to Ierusalem, as Southwark to Lon­don. Thus have I described the City of Ieru­salem, as it is now built, with all the notable places therein, and near the same, and the Country about it: By which comparisons you may well understand the situation of most places near it: And thereby you may perceive that it was but a small Country, and a very little plat of ground, which the Israelites pos­sessed in the Land of Canaan, and is now ve­ry barren: For within fifteen Miles from Ie­rusalem, it is wholly barren, full of Rocks, and stony: And unless it be about the Plain of Iericho, I know not any part of the Country [Page 55] at present fruitful: What is hath been in time past, I refer you to the Holy Scriptures: My opinion is, that when it was fruitful, and a Land that flowed with Milk and Hony, in those days God Blessed it, and that then they followed his Commandments, but now being inhabited by Infidels (that prophane the name of Christ, and live in a filthy and beastly man­ner) God cursed it, and it is made so barren that I could get no bread when I came near it: For one night as I lodged short of Ieru­salem, at a place called in the Arabian Tongue, Cuda Chenaleb, I sent my Moor to a house (not far from the place where we had pitched our Tents) to get some bread, and he brought word there was none to be had, and that the man of that house did never [...]at bread in all his life, but only dryed Dates, nor any of his houshold: whereby you may partly perceive the barrenness of the Country at this day, only as I suppose, by the curse that God laid upon the same: For they use the sin of Sodom and Gomorrah very much in that Country, so that the poor Christians there are glad to marry their Daughters at twelve years of Age, unto Christians, lest the Turks should ravish them. And to conclude, there is not that sin in the World, but it is used amongst those Infidels who now inhabit therein, and yet it is called [Page 56] Terra Sancta, and in the Arabian Tongue Cuthea, which is the Holy Land, bearing the name only and no more: For all holiness is banished from thence by those Thieves, filthy Turks and Infidels that inhabit the same. Ha­ving my Certificate sealed by the Quadrian and a Letter delivered me, to shew that I had washed my self in the River of Iordan, I de­parted from Ierusalem, in the company of the Moor that helpt to get me out of Prison, leav­ing Edward Abbot, Ieffery Kerbie, Iohn El­kins, Iasper Tymme and Mr. Bedle the Preach­er, whom I met there by chance, behind me in Ierusalem, and which grieved me most, the Gentleman of Middleborough, Mr. Iohn Burrel, that I met with at Grand Cairo, who had born me company thence to Ierusalem, forsook me there, and stayed with the other five Englishmen, and so was I left alone to the mercy of my Moor that never left me till I came to Grand Cairo. Now what happened to me in my Travelling from Ierusalem to Cairo, and from thence to Alexandria, where my ship lay, I will hereafter declare.

Departing from Ierusalem, we got safe to Rama, and from thence to Ascalon, and so to Gaza, which lyeth upon the Borders of the Desarts of Arabia: At one of those two pla­ces I hoped to have some passage by Water, [Page 57] either to Alexandria, or to Damietta, but fail­ing thereof, I was in a maze, and knew not whether I were best go back again to Ierusa­lem, or put my self desperately into the hands of the Wild Arabians, to be by them con­ducted to Grand Cairo: One of those courses I must take, there was no hope of passage, and yet I hoped I should find it at Ioppa. And for that cause stayed at Gaza, and sent my Moor to Ioppa to seek for passage, but there was none to be had. At last considering with my self that my haste into Egypt was great; for I had left my man Waldred in Cairo, with my stock of 1200 l. and my ship lay in the Road of Ale [...]andria, with sixty men in her, and whether they would depart without me, or no, I knew not: For when I went from them to go up to the River of Nilus to Cairo, I had no intent to go for Ierusalem. I was forced in this extremity, to make away all the mony I had about me, and to put my self into the hands of two wild Arabians, who undertook to carry me and my Moor (without whom I durst not go) to the City of Cairo, in four days if I would pay them 24 Sultans of Gold, when I came to the Materia near Cairo, and upon that Condition, they would deliver me safely there, otherwise would carry me Priso­ner with them, or cut my Throat; And so [Page 58] agreeing with them, by my Moor who sp [...]ke for me, and withal warranted me to go safely, swearing that he would not leave me by any means; the two Wild Arabians provided two good Dromedaries for us, I and the Moor riding before, and the Arabians behind us, two upon each Dromedary, and so departed from Gaza, about two in the afternoon, and rode apace: those kind of beasts going so hard, that within four hours I was so weary, that I desired them to suffer me to alight down to rest me; which we did about six in the evening, and being alighted, the Arabi­ans tyed the Dromedaries two forefeet toge­ther, as their manner is, making them kneel down: which done, we sat down to eat a few Raisins and Bisket which we carryed in our Alforges; but in the mean time, one of our Dromedaries brake his halter and ran back to­wards Gaza, whereupon one of the Thieves took the other Dromedary, and made after him, until both he and the other that broke loose, were out of our sight: then the other Arabi­an that stayed behind with us, ran after them, and we were left alone in the wild Desarts of Arabia: at last, night approaching, and both our guides, and Dromedaries being gone, we were in no small fear what would become of us: In which case, leaving my Moor with [Page 59] the Alforges (wherein we carryed our Victu­als) I went to the top of a sandy hill, not far from thence, to see if I could espy our two Thieves; I was no sooner upon the top of the Hill, but I saw four wild Arabians come running towards me, from the other side of the sandy Hill: which I perceiving, ran in great haste to my Moor, yet not so fast, but one of the Thieves was at my heels, and draw­ing out his Sword, bad my Moor deliver me, but the Moor bad him search me, for he knew I had nothing about me of worth, only my hair cloth Coat, and said farther to him, this Cuar (which is as much as unbe­liever) is to be conducted to Cairo in four days, by two of your companions, whom he named, whereunto they all answered, that if it were true, they would do me no hurt, but if their companions came not again with their Dromedaries, then they would carry us away with them; but within two hours after in the night, my two Arabians came again with their Dromedaries, and then they were all fellow Thieves. And we gave them a few Raisins and a little water, and so depart­ed, and the fourth day at night we came to a place where the Arabians had Tents, and there they gave me some Camels Milk, and beheld [...]e so earnestly, as if they had never [Page 60] seen a white man before: From thence we departed, and the next night we came to Salhia, where being sore shaken in my body (notwithstanding I was swathed with rollers) I was constrained to give over my Dromeda­ries, and to get Horses, which they procu­red there of some of their acquaintance. This Dromedary is a beast like a Camel, but hath a lesser head, and a very small neck: but his leggs are as long, and there is no more diffe­rence between a Camel and a Dromedary, then there is between a Mastiff-dog and a Grey-hound: these beasts eat little, and drink less, for they drank not while I was with them; and it is said that they will not drink in eight or ten days together, but cannot ab­stain so long from meat. And by this you see I went as far in 4 days, as in 12 before: I think a good horse will run as fast, but not continue it: their pace is a reaching trot, but very hard and quick. From the edge of Salhia on the East side of Gozan, I took horse: But the reason why the Arabians did get me horses, was not be­cause they pittyed me for my weariness, but that they durst not go any nearer to the inha­bited Countrey with their Dromedaries, and there one of them stayed, the other went with me to Materia, from whence I sent my Moor to Cairo, to fetch me their Hire, [Page 61] and there I payed them that let me the Hor­ses, six pieces of Gold, and gave the two wild Arabians 24 pieces of Gold, an [...] [...]hen they delivered me safe into the Custody of my Moor, within three Miles of the City Cairo, where I was welcomed by the Consul and others there resident, I paid my honest Moor six pieces of Gold, and bought divers Provisions to furnish him to Mecha, in which Journey as he returned again he dyed.

In Cairo I staid two days, and the seventh night after I came to Bullac, and there took Boat, and in 3 days I got down the River Nilus to Rossetta, and there taking Horse with a Ianisary, fell into greater danger than during my Journey; for between that Town and Alexandria, there were divers Great Ia­nisaries, who came from Constantinople, and newly landed at Alexandria, who having ty­red their Horses, would have taken our two Mules from us, which my Ianisary refused them, and drew his Sword, and they to be revenged, came running to take me, and having laid hands upon me, four of them beat me cruelly, and drove me to the pas­sage hard by, and there would have killed me; which my Ianisary perceiving, and seeing that nothing could appease them but our two Mules, after he had been sore wound­ed, [Page 62] he delivered them unto the other Iani­sari [...], or I had there been sl [...]in, after my long and weary Journey, being within five Miles of my Ship, that lay in the Rode at Alexandria: And so he being wounded, and I well beaten, at last we got to the gates of Alexandria, but it was so late, that we could not get in, but were forced to stay all that night upon the hard stones, and in the morn­ing I got aboard of my ship, when I had been from it fifty days: And so I ended my Pilgrimage.

A JOURNEY TO JERUSALEM. OR, THE TRAVELS OF Fourteen English Men to Jerusalem, in the Year. 1669.

Honoured Sir.

THese serve to Accompany an Account of my Iourney to Holy Land, for which I might refer you to others, who have given [...] most exact Relation of that Pilgrimage, yet according to your desire, I present you with this my Description.

[Page 64]TUesday, May 3. 1669. we set Sail from Scanderoon, with a N.E. Wind on th [...] Margaret, Tho. Middleton Commander, be­ing fourteen English Men, (of the Factory of Aleppo) in Company; but being force [...] to return three times, by contrary Winds, by May 10. we arrived at Trippoly, whose Por [...] is guarded with six small Castles, near th [...] Sea, and one great Castle upon the Land; de­fended from Tempests on the West wit [...] Islands, and on the East with a Cape of Land [...] so that none but a North Wind can be preju­dicial to Ships in this Port: the Ground i [...] stony, which forced the Captains to buoy u [...] their Cables, the Ships riding in six or seve [...] Fathom Water. The Town is about a Mil [...] fr [...]m the Marine, situate upon the shelf of [...] Hill, and hath one good Castle for its defence [...] the Town is ruinate, and there were few t [...] be seen, it being the time of making whit [...] Sild, and most o [...] the People in their Garden [...].

May 13. after three days Treatment b [...] the Consul (for Engl [...]sh, French and Dutch [...] with extraordinary Civility, about four of th [...] Clock in the Afternoon, we set forward fo [...] Mount Lebanon, and two hours Riding fro [...] Tri [...]poly, we pitched our Tent at the Villag [...] Coffersinue; the Inhabitants are Christians, an [...] [Page 65] [...]ive in Houses made of Reeds, and covered with Bushes; the Rode to this Village is ve­ [...]y pleasant, through a Forest of Olive Trees; and in the Valleys, are Gardens of Mulber­ [...]ies, with which they f [...]ed their Silk-worms, Friday May 14 we departed from Coffersinue, [...]bout four in the morning, passing in a good Rode, and through Plains sowed wi [...] Wheat: [...]bout six of the Clock, we passed over seve­ [...]al Mountains resembling Marble, if not real­ [...]y so, from which we had a fine Prospect of the [...]ruitfulness of the Valleys: between these Mountains; upon the ascent of an Hill, we [...]ame to a Fountain, where we break fasted; [...]t seven we rose from the Fountain, and ha [...]ing passed a very dangerous ragged Moun­ [...]ain, about nine of the Clock we came to Eden, a small Village, and very pleasantly seat­ [...]d, being surrounded with Mulberries, Wal­ [...]uts, and other sorts of Trees; Walnus es­ [...]ecially we found very common in this Mount: we went to the Bishops House, a most misera­ [...]le ruinated Cottage, who coming to bid us [...]elcom, appeared more like a Dunghill-raker [...]han a Bishop. We enquired whence this Vil­ [...]ge had its name, the M [...]ronites who inhabit [...]he Mountains say, this was the place where Adam committed the sin of Eating the For­ [...]idden Fruit; but the Bishop told us, it was [Page 66] in Heaven, where were three Trees, Adam being forbidden to eat of one of them which was the fig-tree: but having eaten, he fel [...] down from Heaven, among those Cedars [...] which are some two hours riding from th [...] Bishops House, and there he began to till th [...] Ground. But the Bishop being very Ignoran [...] of these things, we forbare to enquire farther▪ The Bishop have great respect shewed him [...] every one Kissing his hand on their knees bare [...] headed: in his House he hath a ruinate Church [...] with an Altar in it; and a little beyond, is [...] little Chappel, near the head of the Rivule [...] that feeds his House with Water, where w [...] found many men with Frank names, whic [...] had continued there from the Year 1611.

Mid-day coming, the Bishop made wha [...] Preparation his House would afford for Din­ner, killing two Kids, and a Goat, and givin [...] us the best Wine the Mountain did afford [...] being a well relished Red and White Win [...] Night coming, after Supper, we kissed [...] Hand,; and the next morning being now [...] twelve in Company, went to take our leav [...] and made him a Present of Livers, besid [...] something to the Servants, as is usual [...] Pilgrims that take this Voyage; two of [...] Company waiting our return at Trippol [...] Saturday May the 15. about five a Clo [...] [Page 67] in the Morning, we rose from thence, and about eight of the Clock we came to the Cedars; all that remain of them, being in a very small compass: We spent some time in cut­ting sticks, and setting our Names on the great Trees. At this place came to us the Captain of a Village, called Upshara, an hours riding from the Cedars. In our way, as we returned; he invited us to Dinner at his Village, which we accepted of, and after Dinner made him a Present, This man is a Maronite, and takes Caeffar or Toll of the Turks, which pass that way with their Sheep and Oxen; he hath a hundred Souldiers under his Command, who are all Christians. About two a Clock we mounted, and after three hours riding, we came to a mighty deep Descent, winding in and out, which is the way to the Pa­triark of the Maronites House, called Caunibene [...]t is a very good Convent, and lies under the Rock, they have a Bell in the Church as in Eu­ [...]ope, and go to their Devotions Morning and Evening: After we had kissed the Patriarks Hand, we demanded what was to be seen, [...]nd the Druggarman carryed us to see St. Marren's Cross, of whom they recount this Story.

‘That a Venetian in the time that the Franks had the Country, came with his [Page 68] Wi [...]e and one Daughter to live there; and after▪ some years his Wife dying, he was resolved to go into the Convent and live a Religious Life, and would there­fore have his Daughter to leave him; but his perswasions could not prevail with her; but rather than leave her Father, she would put on mans Apparel, and live a Devoted Life with him also; which at last (though unwillingly) he assented to (she being young and handsom;) there they lived ve­ry strictly for several years; afterward her Father dyed: And the Lay Brothers and Fathers going out, as usually, to till the Ground; She seldom went with them, the Chief of the Convent keeping her at home (being much taken with such a handsom young man as he thought) whereupon they began to grumble, that St. Marrena did not go with them; so that at last, to satisfy the Fratres, he was sent out to work a­mong them near the Village Tursa: pre­sently after one of the young Virgins of that Village proving with Child, she came to the Convent, and laid it to the charge of St. Marrena; who was thereupon pre­sently Excommunicated, and lived a Reli­gious Life in the Grot near the Convent for the space of 7 years; and being then [Page 69] again admitted into the Convent, and still continuing to live a very strict Life, he at length dyed; and the Fathers coming ac­cording to their Custom, to anoint the Body, found that he was a Woman; where­upon they began to Cross themselves, and to beg Pardon for excommunicating her; and have built an altar in the Grot, and call it by the Name of St. Marrena, as they have also in several Grots thereabouts, in remembrance of the Religious Relicks of those that dwelt therein; and when they carry any Body to see them, they pre­sently fall down to prayers.’

About a League from the Convent, are two French men that live a Hermits Life, ha­ving Bread and Wine allowed them by the Patriark: Night coming on, we went to Supper with the Patriark, the B. of Aleppo ▪ and two other Bishops, with what the Place afforded; At Supper they brought out a great Glass, which held near two Quarts, with which the Old Man soon made himself merry, it being their custom to drink freely; He tel­ling us, that that Glass had belonged to the Convent more than one hundred Years, and that the Turks coming once to Ransack the Convent, seeing this Glass, told one of the Fratres, if he could drink off that full of pure Wine, he would save the Convent; which [Page 70] one of them doing, the Turks went away, ad­miring what sort of People they were. May 16. We took our leave of the Patriarks, and pre­sented him with some Livers, as also to the poor Fratres, and others belonging to the Convent, and so took our Journey to Trippo­ly, having had a review of those Mountains, and the Country adjacent, over-spread with many fair Villages, and fruitful Valleys sown with Corn, and great quantity of Mul­berry Gardens; it being the general imploy­ment of the Inhabitants to make Silk.

We Returned to Trippoly to the Consuls House that Night, where after two days re­pose, and having been extraordinary well Treated, we took our leave of the Consul May 18. about midnight, we set sail for Ioppa, with a good Wind; in the Morning we came in sight of Cape-Blanco, where the Wind proving contrary, we were forced to bear up and down for two days, before we could weather the Cape; the Wind coming good, we weather'd the Cape, and came in sight of Cape-Carmel, which Two Cape [...] make the Bay of Aerica, on which there is a Convent of White Friars, and there they shewed us Elisha's Tomb. And three or four hours Sail further, we came in sight of Cesa­rea, now Ruinate and Inhabited by a Com­pany of Savage Arabs. May 23. we Arrived [Page 71] at Ioppa, which hath no Harbour to defend Ships from Storms, but hath very good Ground to Anchor in, about ten Fathom Water: It is a poor Town, and hath one Castle: to defend those Ships that come in close to the Shoar; the chief Trade thereof is Pot-ashes for Soap, Cottons, and Cotton-Yarn, which the Franks bring from thence. May 24, We arrived at Ramah, a pleasant Village; the Trade of the Inhabitants is in Fillado's; the People are poor, and the lively-hood of the Women is to Spin it: We were Treated there at the Convent, till a Messenger was dispatched to the Convent at Ierusalem, for our Admittance to pass thither, because of some extravagant Stories that flew abroad, of the Plague raging in the place from whence we came; our Messenger returned back that night.

May 25. in the morning, we mounted to take our Journey for Ierusalem, and baited at St. Ieroms Church about twelve of the Clock, to Eat what small provisions we had with us: and the heat of the Day being pas­sed, we proceeded on our Journey; and a­bout four of the Clock in the afternoon we arrived at Ierusalem, at Ioppa Gate; where we tarried till the Druggerman of the Con­vent went to the Caddy for Licence for us to enter the City; which having obtaine [...], [Page 72] and delivering up our Swords, and what o­ther Arms we had, to be carried to the Con­vent; we entred the City on Foot, and were conducted by the Druggerman to the Latines Convent, with two or three Fathers; we found them at their Devotion, and after­wards all went into the Father Guardians Chamber, who imbraced, and bid us wel­come; We were carried to our Lodgings, and the Father Procurator came to us, and passed a Complement on us, bringing two or three bottles of the best Wine, and desiring us to call for what we wanted; this was our first entertainment. But I should have told you that our Druggerman, Mallanis Salley, who conducted us from Ioppa, through the Mountains up to Ierusalem, was formerly a Robber himself, and could therefore the bet­ter carry us through the Arabs, who molest those Mountains and live all upon Purchase; he was a Greek by Nation and Religion. Now to our further Entertainment at Ierusalem; the next morning Father Tomaso, a Lay-Bro­ther, mighty Serious, and Religious in their way, came to our Chamber with Milk, Wine and [...]ruit, (with a Blessing in his Mouth) the season being very hot: and a­bout twelve of the Clock we went to Dinner▪ two or three Lay-Brothers attending at the Hall door, with a Bason and Ewer for us to [Page 73] wash; and then entring the Hall, the Fathers stood all on one side near one another, say­ing Grace in Latin, and then singing the Lords Prayer altogether; and afterwards bow­ing towards the Picture of our Saviour at Sup­per with his Apostles, which is placed over the Guardians Head, adorned with silver Crosses about it, &c. The Guardian hath his Table alone in the middle of the Room and two long Tables stand of each side, one for the Pilgrims, and the other for the Fa­thers; after they had kiss'd the ground, we all sate down, and had every one his allot­ment brought in a little dish, never wanting three or four Courses of several sorts of Meat: our Wine, Water, and Fruit, was set ready; the Wine about a Quart, the Water some­thing less, which was the allowance of two men, and had two Glasses belonging to it: a­bout the middle of Dinner, the Frater came, & changed our Water, that it might drink the fresher. Dinner being ending, the Father Guar­dian knocks, and the Fraters rise and kneel with their faces toward the Picture of our Saviour with his Disciples at Supper, and mumbling something to themselves, they kiss the Ground, and then begin to take away; one taking away the Dishes, another the Knives, every one having his appointment; and then give Thanks in the same manne [Page 74] as before Dinner; then washing at the door, they go into the Church to Prayer, for a quarter of an hour; this they do daily, ri­sing always early, and in the Night also, to go to Mass.

At this time there were two or three Chri­stians come from Bethlehem, whose art is to make the Figure of our Saviours Sepulchre, or what Holy Story you please, upon your Arm; they make it of a blew colour, and it is done by the continually pricking of your Arm with two Needles; they began present­ly to go to work on some of us, and having presented us the Patterns of abundance of Prints, every one took his Fancy.

The next day, May 27. we all agreed to go into the Temple, and about four after­noon we went: ten or twelve Fathers live there continually, and have their Church there: The door is sealed with the Caddys Seal, and when any man goes in, he pays fourteen Livers; we being entred the Tem­ple, the Fathers came and saluted us, and conducted us to their Lodgings; where after we had been about an hour, they prepared to go in Procession to all the holy places, pre­senting us every one a Book of Holy Songs, for every place in Latin.

And so we set out, the Fathers being dres­ [...]ed in White Surplices; and the Chief a­mong [Page 75] them with Cloth of Silver over his Surplice, with two more dressed in the like Garb to lead him: there was a great Silver Crucifix carried before him, and two men going on each side of it, with Incense Pots, to perfume every holy place, that we came to. And so we went to the places follow­ing.

1. The Pillar to which our Saviour was bound when he was scourged. 2. The Prison, wherein our Saviour was put. 3. The place where the Soldiers divided our Saviours Garments. 4. The place where St. Helena found our Saviours Cross. 5. The Pillar to which our Saviour was bound when he was Crowned with Thorns. 6. To Mount Cal­vary, where he was Crucified. 7. The place where our Saviour was Nailed to the Cross. 8. To the place where he was Anointed. 9. To the Sepulchre of Christ. 10. The place where our Saviour appeared to Mary Magdalen in the shape of a Gardiner. 11. The Chappel of the Virgin Mary, where our Saviour first appeared to her after his Resurrection. I might give you a particular description of the Adornment of these places; but to be short, every one have Lamps burning at them; some are paved with Marble, others are hung with Pictures; the place where our Saviour was laid down to be nail­ed [Page 76] to the Cross, is paved with Marble also; but in the exact place where the Cross stood, the Marble is covered over with Silver, with Silver Lamps, and Wax candles continually burning; and our Saviour Crucified standing on it: the Sepulchre also is covered with Marble, with Silver Lamps continually burn­ing on it; so hath the Anointing Stone: you must go into the Sepulchre bare foot, as also on Mount Calvary.

Here all sorts of Christians have their Churches: The Greeks have the best, the Latines ▪ the Armenians, the C [...]pty's and the Syrians, have each of them Churches here. The Greeks and Latines are the two power­ful Religions in the Temple, and with great Sums of money, and the credit they have at Stambul or Constantin [...]ple, buy these Holy Places out of one anothers hands; the other Parties are poor; and squeez'd into a small part of the Temple; The Latines once offer­ed ten thousand Livers for a piece of the Cross, which the Greeks bought out of their hands. These Religious People bear little respect one to another, speaking very basely each of other. After our Procession, we went to view all the places and Churches again; the Greeks have a place in the middle of their Church, which they say, is the middle of the World: they have another place by the [Page 77] Prison of Christ, with two holes to put the Feet in: there is also a Narrow Passage be­tween two Pillars, which is in imitation of the streightness of the Path to Heaven, which the Greeks Creep through. In the Church of the Syrians, is the intended S [...]pulchre of Io­seph of Arimathea, and Nicodemus: And near the Anointing Stone, is a Tomb, where Godfrey and Baldwin, Kings of Ierusalem, are buried. In the same place is the Rent of the Rock which begins above, near the place where our Saviour was Crucified, and in that Rent they say, Adams Head was found, when our Saviour gave up the Ghost. Thus having seen the Temple, we returned to t [...]e Convent.

May 28. we went out of the City at Damascus Gate, and turning on the right came to one of the Fish-ponds of the old City, and a quarter of a Mile further, to the Gro [...] where Ieremiah lived when he Wrote his La­mentations; on the left hand in the entrance, is a Led [...] in the Rock, about a Story high, where they say Ieremiah slept; and below over against the Door, is a hole intended for his Sepulchre; and passing through a Rui­nate Door, you come into the Y [...]rd, where his Well is, being a very good Spring of sweet Water; there you pay one Liver; af­terwards passing along the side of a Moun­tain, [Page 78] that lies level with the City, a little beyond Ieremiahs Tomb, we came to the Sepulchre of the Kings; the entrance into the first Room was so small and low, that we were forced to creep in, in which there were seven Sepulchres cut out of the Rock: in the second Room, were eight; and in the third Room twenty six; and many more in several other Rooms: One of the Rooms hath a Door of Stone, Cut out of the Rock, and shuts and opens as a Door with Hinges; this Door belongs to the Room, wherein Ieho­saphat was Buried; his Coffin is of Stone with a Cover to it, and is very neatly Wrote on the sides with Flowers, as several of them are also in the first Room, but they know not what Kings they are; there is also one [...]ther Chamber into which we crept; so that there are in all 42 Burying places under Ground, to which there is but one door to enter, all adorned with Admirable Work­manship; which I being unskilled in, am unfit to express in proper Terms: and so we return'd to the Convent, entring the City at the same Gate. May 29. we reposed, some of our company being a Marking. May 30. we took Horse to go for Bethlehem, and went out at the West Gate called Ioppa Gate, and turning on the left hand, and tak­ing the lower Path, we passed along the [Page 79] Road that the Virgin Mary brought our Sa­viour, when She came to offer him at the Temple; and half a mile from the City is the place where the Tree Tirabintha Grew which the Virgin Mary sat under to give him Suck; but the Tree being Cut down, the place is incompassed with a Wall. On the left hand you see Davids house, when he spied Bathsheba washing her self; on the right a little out of the Road, is old Simeons and Elias House; and a quarter of a Mile fur­ther is a Well where the Wise Men first saw the Star; a little further is the Ground where the Reapers were at work, when Ha­bakkuk coming to bring them Meat, the An­gel took him up by the Hair of the Head, and carried him into Babylon to Daniel in the Lions Den: afterward we saw Iacobs House; and a hill like a Sugar Loaf: where the Franks remained forty Years, after they were driven out of Ierusalem; next is a Mo­nastery of Monks of the Order of St. Tavola Paula Romana, who when they die, are Bu­ried at the Convent in Bethlehem.

A Mile further is the place where the An­gels appeared to the Shepherds, and cryed, Gloria in Excelsis, &c. When our Saviou [...] was Born, where there hath been a Convent; but now there only remains an Arched Vault, where we paid Money to the Arabs; who [Page 80] when they espy any Franks going thither, Ride Post before to take Possession of the place, and get something from them; A quarter of a Mile from hence, in the way to Solomons Cisterns, is the Village of the Shep­herds, on the back part whereof is a Well, of which they say, the Virgin Mary desired to Drink; but the Inhabitants denying to draw her any Water, it presently Overflow­ed for her to Drink: a little way from this Village, is Iosephs House, and a while after, we came to Solomons Gardens lying shelving: At the bottom of them is the Road from Grand Cairo, and round the Top passes the Aqueduct, which feeds Ierusalem with Wa­ter (from thence we saw Tekoa standing on a high Hill;) the water comes from the Foun­tains which feed Solomons Cisterns; passing a Mile along by the Aqueduct, we came to Solomons Cisterns, which are Three; the first had no Water in it, and might be about 250. Yards long, sixty broad, and of a great depth; the second had little water, something less in Compass; the third was full of Water and as big as the first: they run one into ano­ther, and are fed by the Spring that feeds the City. The Fathers say, that they were made [...]o Swim in, they being built with steps for a Man to go down, but seem rather intended for a reserve of Water for the City or the [Page 81] Gardens, having passage to both; near the Gardens, is an ill contrived Castle, where a few Villains inhabit, to whom we paid one Liver per Man, for leave to go into the Grot, where the Springs are that feed the City, and the Cisterns; it is large, and hath three Springs, and a large passage cut through the Rock, toward the Cisterns, passable by a Man, but we went not to the end of it.

We mounted our Horses to proceed on our Journey, leaving the Castle on the Right Hand, and at a distance we saw St. Georges Church, where the Fathers say, the Chains remain wherewith St. George was bound, which will presently cure a Mad-man if he be bound therewith. After an hour and a halfs Riding, we came near to Bethlehem, where passing through a narrow Lane, the Guard consisting of four or five Musqu [...]tiers, received five Livers of every one of us, and our Druggerman that went with us, received three: and arriving at the Convent, we paid one for our entrance; and after our being welcomed by the Fathers, we took our repose till five of the Clock in the Even­ing; and then we prepared to go in Pro­cession to the Holy Places in the same manner as we did at the Temple in Ierusalem; the Places we Visited were these.

1. The Place where our Saviour was [Page 82] Born. 2. The Tomb of St. Ioseph to whom the Virgin Mary was espoused. 3. St. Inno­cents Tomb. 4. The place where St. Ierom lived, when he translated the Bible into La­tin. 5. St. Ieroms Praying place. 6. St. Ie­roms Tomb. 7. St. Pauls Tomb. 8. St. Eustachias her Daughter. 9. The S [...]pulchre of St. Eusebius, Abbot of Bethlehem. 10. We return to the Chappel of St. Catherena, built by St. Paula. Next is the great Church without the Convent, which hath 48 Pillars of Marble about three Yards long, all in one Piece. At Evening we went to visit the place of our Saviours Birth, formerly belong­ing to the Latines, till the Greeks bought it out of their Hand [...]; so that now the Latines, when they go their Procession, Pray at that Door by which they formerly entred. The Precipio hath two Doors, one over against the other, which are well lined with Carved Iron, and strengthned with Iron Spikes: We went in bare-foot; on the Right hand in the entrance, is the place they say where our Sa­viour was Born, which is lined with Marble; and in the middle of the Room there is a lit­tle place covered with Silver, by which they set a Dish to receive your Charity: On the left Hand is the Manger where the Virgin Mary laid our Saviour; which is Lined with Marble; and at the end of the Manger on [Page 83] the Right Hand, is the Picture of St. Ierom naturally in the Marble, which the Fathers esteem as a Miracle, Over [...]gainst this Man­ger, is the place where the three wise Men stood, when they came to Worship our Sa­viour: at the end of this place in a corner, is a hole made up with Marble, wherein they say, the Virgin Mary put the Water, when she had washed her hands: Over which a Lamp Burns continually: and a great many in other places. Over this Precipio, in the great Church is the Altar of Circumcision, where our Saviour was Circumcised.

Having seen what was Rare at Bethlehem, May 31. early in the Morning, we rose to proceed in our Journey, in which we saw these Places following. 1. The Grot where the Virgin Mary hid her self, when she was warned to Fly into Egypt, and her Milk running out of her Breasts there made the Earth turn White; which Earth the Catho­licks do very much esteem. 2. Davids Ci­sterns. 3. The Grot wherein the Virgin Mary and Ioseph lived, before they could get a House. 4. The Tomb of Rachel, Iacobs Wife, which the Turks do also much esteem. 5. The Field of Sennacherib, where the An­gel of the Lord slew in one Night, One hun­dred eighty five thousand of the Syrians; in this Place is a Village, which is called Bote­chelle, [Page 84] where the Fathers affirm no Turk can live. 6. The place where the Pillars of the Convent of Ramah were built. 7. The Vine­yard whence the Spyes of the Land of Ca­naan took the Cluster of Grapes, to shew the fruitfulness of it; also the Fountain where Philip Baptized the Q. of Sheba's Eunuch. 8. The Desarts of Iohn Baptist; and after an hours Riding we came to Iohn [...]aptists Foun­tain, where was his Chamber, and a Rock, wherein there was a place cut out like a Bench for his Bed; to break off any bit of this Rock, is Worthy Excommunication. 9. Zacharias House, where the Virgin Mary came to sa­lute her Cousen Elizabeth; for the Angel that told her she should conceive, told her also, that her Cousen was with Child; and upon her salutation, the Child leaped in the Womb; Near this is House a Fountain with two Cisterns, which is called Elizab [...]ths Foun­tain. 10. A Stone where Iohn Baptist Preach­ed, which the Fathers say, the Turks have endeavoured to break in pieces, but could not. 11. The place where Iohn Baptist was Born, now a Stable, but formerly a Church, where the Fathers upon Iohn Baptists day carry their Organs thither, and Adorn the place for their Prayers. 12. The Tombs of the Mac­cabees, which we saw at a distance, and be­ing ruinated, appear as so many Arches. 13. [Page 85] We passed by a Village, where the Men are all Turks, and the Women Christians; for the people being poor, the Turks were very severe with them for their Harach; who not being able to pay all at once, turned Turks, &c. 14. We came to the Mountain Crupil, where part of the Wood whereof our Saviours Cross was made, was cut down, and over the place where they say the Tree stood, is a stately Church, in the possession of the Greeks, the just place wh [...]re the Tree grew is inlaid with Silver, by which they set a D [...]sh for Charity: The Floor of this Church is well Wrought with Mosaick Work, and painted with Scripture Stories; and in­stead of a Bell they knock upon a board, that hangs up, which sounds somewhat like a Bell.

And now we go forward to the Convent at Ierusalem, passing by M [...]unt Gihon where Solomon was Anoin [...]ed King, and about night we came to our Lodgings, having made two days journey to see the Holy places, and Traverse the Mountains of Iudea; we slept very well that night, but still we have mere Pilgrimages. June 1. We lay still to recover our selves of our Bethlehem Journey, But Father Tomasa out of his Zeal, is very importunate with us to be walking to see other places, which is very [Page 86] Meritorious in the Roman Church; and had we been of their Religion, it had been im­possible to have mist Heaven; for we had received indulgences for all our Lives; which fancy I wish do not deceive too many. June 2. We began to search for the Holy places, which are these following. 1. The Immolation of Isaac near the Temple, called Mount Moriah, inlaid with Silver, and a dish set by for your Offering. 2. Peters Prison, still made a Prison by the Turks: at the end of which, is a hole in the Wall, where they say the Chain was fasten'd, with which St. Peter was Chained; little remembring, how oft Jerusalem hath been destroyed, and the stones of that Old Wall are now probably as far under Ground, as these are above. 3. The Monastery of the Knights of Malta; a very fair Building, one Room hath several Partitions for Beds, with a hole in the mid­dle, that if any of them are Sick or Fluxi­tive, they are laid there to which the water, being Bad and the Air unwholesome, doth very much incline them. 4. Solomons Tem­ple; which, if any Christian go into, or but up the stairs, he must Turn Turk, or be burnt: The Rarity of which I shall give you an Account of, when I come to a Pro­spect. 5. St. Hellen's Hospital where there are seven great Caldrons, in which she used [Page 87] to have Proivsions dressed for the Poor, where we pay one Liver for entranc [...]. 6. The Judgment Gate, at which our Sa­viour was brought in: and near the Gate, is the place where he was Condemned. 7. The Dolorous Way, which Christ went, when he went to be Crucified; and in the way is the House of St. Veronica, who gave our Sa­viour a Napkin to wipe his Face, as he passed by: there is also Lazarus's House, and the House of the Rich Glutton; and the place where our Saviour Fainted (as they say) and Simon took up the Cross; and near that, is the Church, where the Virgin Mary stood to see him pass by, and swounded with Grief; now called the Virgin Maries Church. 8. Herods Palace, now ruinated, and is now the Bashah's Seraglio; in one Room is the place where they Clothed our Saviour with Purple. 9. Pilates House, where they shew the place, where our Saviour was Crowned with Thorns, and the Pillar to which he was bound, which was brought from thence, and put into the Temple: next, we enter the Hall, where Pilate washed his Hands, and declared himself Innocent of our Saviours Blood: out of which place we had a fair Prospect of Solomons Temple; which is built within the middle of a spacious Yard very well Paved; there are several [Page 88] Arches, good Walks, and Buildings about it: The Temple is Wrought with Mosaick Work, and by the Turks r [...]port, is very Rich within, it being one of th [...]r Mosques; and though they have a Halt Moon upon all their Temples or Mosques, yet this only hath a Cross through the middle; The Fathers reporti [...]g it would not stand till the Cross was made. 10. The place where Christ was Scourged, now a Sh [...]p for Lin­nen Cloth; but the Pillar to which ōur Sa­viour was bound, is brought thence and put into the Temple. 11. The House of Annas, where our Saviour being hurried with Vio­lence down a steep place, to prevent falling he laid hold of the corner of a Wall, where there is a place in one of the Stones, fit for a Mans Hand, which the Fathers account a great Miracle. 12. Simon the Pharisees House▪ where there is a Stone, with the print of a Foot, which they said our Saviour made when he stood to pardon Mary Magdale [...] her Sins: The Fathers say, the Turks hav [...] endeavoured oft times to remove thi [...] Stone, but still it comes into the same plac [...] again. 13. The House of Joakim and Anna [...] a fair high Building; and in an Under Room, cut out of the Rock, is the plac [...] where they say the Virgin Mary was Bor [...] 14. The Pool of Bethesda, where the Sic [...] [Page 89] lay to be healed; the Angel coming to trouble the Water, and he that entred in first, was healed; but it is now dry, and half filled with Earth. 15. S [...]. Stephens Gate and a little out of the City, is the place where Stephen was Stoned: and the Fathers fancy, that there is the print of his hands, Face and and Knees, when he fell down. 16. The Valley of Jehosaphat, at the bottom of the Hill, between the Mountain on which Jerusalem stands, and Mount Olivet. 17. The Place vvhere the Virgin Mary is Buri­ed; vvhere going dovvn a great many stone steps, you come into a large Vault, vvhere all the Christians have their Altars apart, all being of several Opinions, and the Turks, and Christians, both burn Lamps, over her Grave; here vve pay One Liver for entrance; and 48 Stone Steps upvvard, is Josephs Tomb; and against that, the Tombs of Joakim and Anna. 18. The place vvhere Christ svvate Bloud, and the Angel appeared to Comfort him, is near the bottom of Mount Olivet. 19. The place vvhere our Saviour Prayed, that This Cup might pass from him; and near that place, is the Rock on vvhich his Disci­ples sate, vvhen he vvent to Prayer, betvveen vvhich tvvo places he vvas taken; it is novv bordering on the Garden of Gethsemana, but might formerly be part of the Garden, and is [Page 90] on the Ascent of the Mount Olivet; vvhere the Multitude going to Carry our Saviour avvay, Peter smote off Malchus his Ear. 20. The Place vvhere they say the Virgin Mary Prayed for St. Stephen, vvhile he vvas ston­ing. 21. The place vvhere Christ Wept over Jerusalem, it is almost at the Top of Mount Olivet. 22. The Place vvhence our Saviour Ascended into Heaven having as they say, left the Print of his Foot on a stone; it hath novv a Chappel built over it, vvith 14 Mar­ble Pillars; it is at the Top of Mount Olivet, and a little vvay off, is the Place vvhere the Men of Galilee stood, vvhen the Angel asked them, Why stand ye gazing up? 23. The Place vvhere the Angel told the Virgin, she should be Raised in three Days. 24. Pelagius his Grot; whence vve savv Bethphage, vvhere the Asses Colt vvas tied. 25. The Tree under vvhich our Saviour stood, vvhen he Preached the Judgment Sermon. 26. The place vvhere he made the Lords Prayer. 27. The Place vvhere the Apostles made the Creed; being a Grot of tvvelve Arches. 28. The Sepulchres of the Prophets, 47 in Num­ber, cut out of the Rock; and entring in at a Door, vve came into a large Grot, vvhere there vvere several places to cut out, fit to contain a Coffin: here vve paid one Liver. 29. The Tree vvhere Judas Hanged [Page 91] himself. 30. The Sepulchre vvhich Jehosa­phat intended for himself; but being a King, he vvas buried in the Sepulchre of the Kings. 31. Absoloms Pillar or Sepulchre, vvhich is cut out of the Rock, and about the bigness of a small Chamber, vvith Pillars round a­bout; like a Room built for some single Per­son: it is of a good Height, and hath some Carving about it. 32. They say hereby is the Print of Christs Feet; for vvhen he vvas Carried to Jerusalem he stopped at the Brook Cedron, and desired to Drink: This Brook is novv but a small Channel and had no Water, but in the Winter time, the Water comes dovvn from the Hills, and makes a small Cur­rent▪ 33. Next is the place vvhere S [...]. James hid himself three days, and three Nights; it is a place cut out of the Rock, vvhich must needs have been made for a dvvelling place; near this is the Sepulchre of Zacharia [...]s the Son of Barachias, cut out of the Rock. 34. On the side of the Hill on vvhich Solomon Worshipped Moloch, are Chambers cut out of the Rock, vvhich they say vvas the place, vvherein the Three hun­dred Wives, and One thousand Concubines of Solomon vvere kept. 35. The Fountain of the Virgin Mary, vvhich you go dovvn to by stone steps; the Water vvhereof is so Svveet, that vvere a man blind-folded, he could not [Page 92] think it to be any thing but Milk and Wa­ter. 36. The Place vvhere the Prophet Isaiah vvas Savvn asunder: his Sepulchre is under a Rock near the same. 37. The Fountain of Siloa, by vvhich is a Cistern, vvherein for­merly the Pilgrims used to Wash, but novv Ruined, and filled vvith Stones and Mud, yet is its Water still accounted good for the Eye-sight; and near this is Golgotha. 38. Next in a bottom, is a Well, vvherein they say Nehemiah hid the Holy Fire, vvhen the Children of Israel vvere carried Captive; and vvhen they returned 40 Years after, they say they found the same Fire in the Well. 39. Ascending up the Mount vve came to the Tombs of Annas and Cajaphas, vvho vvere High Priests. 40. And near it is the place vvhere the Apostles hid themselves; vvhere entring a streight passage, vve came into a Room under Ground, out of vvhich there go several holes vvherein they say, the Apostles lay. 41. We then came to Aceldama, a Grot, novv held by the Armenians for a Burying place: it is said, the Earth thereof vvill consume the Body of a Man in Forty Eight Hours: there are several Vents on the Top to let out the smell: We vvent dovvn under a Rock, to a place vvhere vve could look into it, and there savv the form of a Man entire, they being only laid in, but not [Page 93] covered with Earth. 42. We came to the Fountain of Beersheba, at the bottom of Mount Sion, in which there is now little Wa­ter, we being forced to tarry a quarter of an hour for one Draught.

Having seen all that was Remarkable in these Parts, we made toward the Convent, having got a great deal of Credit with Fa­ther Tomaso; that we should be such Zealous Pilgrims as to walk from five a Clock in the morning till Mid-day; but he to encourage us, would still be foremost; and told us al­ways, there was some place more worth our seeing, than any before; and though he was old, and the Weather hot, yet at the going up of a Hill, he would run, that he might be foremost: and gave all the good Words that could be, to encourage us Protestants who never hoped or thought, that we Merited any thing by it: but at length we came to the Convent again well weary, every one retiring to his Lodgings.

Iune 3. we reposed at the Convent; after Dinner, one of the Fathers came and told us, that the Father Guardian would wash our Feet; which Honour we accounted too great for us, and desired to be excused, but we were forced to comply with the Orders of the Convent; The Bason, which was as big as a Tub, was placed by a Chair, there were [Page 94] Rose-Leaves and Herbs put into the Water; the Fathers all stood in a Row, Singing God­ly Hymns; we sat down, and the Fath [...] Guardian wrapt a Towel about our Knees, to save our Clothes; then they began to scrub our Leggs and Feet, (being Masters of their Art;) there were two Fratres attending, one on one Leg, and another on the other; hav­ing first dryed the left Foot, the Frater kisses it, and puts on our Slipper; then he dryes the Right Foot, and wraps the Towel about the Sole of the Foot, and setting it on his Knee, covers the Toes with his Hand, and then come all the Fratres, and Kiss it; he gives us a little Candle, in taking which, we kiss his Hand, and so rise and stand by, till all our Company are Washed in like manner. Then went we in Procession, round their Chappel, they saying several Prayers, at their three Altars, and so we return'd to our Chambers. Iune 4. After Dinner we went into the Kitchen, where we found all the Fa­thers, with Napkins before them, washing the Dishes, every one taking his part, even to the Father Guardian himself; some were cleaning, some handing away; but all the while with one consent, they say some Prayer; it seeming to be their endeavour, that all that they do, may be done to the Glory of God; this being done they go all [Page 95] to Prayers, and you shall never see the Chap­pel without some of them; yea, and two or three times in the Night they Rise to Prayers. On Whitsunday the Chappel was Adorned something Extraordinarily, a very Rich Ca­nopy being set on the Right Hand of the high Altar, for the Father Guardian to sit under; when the Prayers began, the Father Guardian came into the Chappel, and sate under this Canopy: There were three or four Fathers Drest in Cloth of Silver, like Heralds, two whereof attend on each side of the Guardian, and two stand over against him. Then they began to dress the Father Guardian in his Festival Robes, and having read two or three Lines, put a piece of Lin­nen laced about his Neck, and then his Sur­plice, Reading still between every Robe that was put on. Then they cover him with a Garment of Rich Sattin, and Cloth of Silver; the two that stand over against him, bowing at some words. His body being thus drest, the two Fathers put a Myter on his head, with all the Respect Imaginable; after a short Prayer, they take the Father Guardian by the hand, and lead him to the Altar, he standing in the middle of the four Fathers, adorned as aforesaid; the other Fathers have their Surplices on, and the Organs go; then making a short Prayer at the Altar, they lead [Page 96] the Guardian to his place again; and af­ter a little reading they take off his Myter, and he sits bare till the Prayer be done: then they put on another Myter; the first was of Cloth of Silver, and the second of Cloth of Gold [...] set full of Rubies, and Diamonds, and other sorts of Stones; they afterward took off that also, and put on a third Myter, of Cloth of Gold, differing in shape from the others. The Guardian being led to and from the Altar, a great while, at length, when they came to read where [...]he Holy Ghost came down upon the Apostles assembled to­gether, a Father upon the Terrass, was ap­pointed to throw down a white Pidgeon drest up with Ribbons, in imitation of the Holy Ghost, but he met with some difficulty; for the Window was so fast shut that he could not open it a great while, so that we had like to have gone away without their Holy Ghost: but this difficulty overcome, he made the Dove descend among us, which being done, after a Prayer, they began to undress the Father Guardian again, reading all the while his Robes were taking off; and so that days service was done.

Now we began to think of going to the Dead Seas, and the River Iordan, demand­ing what our expence would be; the Fa­thers say, 25 Livers, but we all agreed not [Page 97] to give above 20. The Fathers sent our re­solution to the Bassa, and he returned an­swer, That if we would go, we should pay 22 Livers; and if we would not, he would have ten Livers a man; we thinking our selves under his command, were not willing to embroil the Convent, who bear all da­mages, as they have done for several; but thanks be to God, none happened in our time. We all resolved to go except Mr. T. H. and one Englishman more, and a Dutchman, not thinking the Bassa had been in earnest; but because they went not, they were forced to pay ten Livers for nothing; we then came to Bethany, now a small Vil­lage, where entring into a Grot under ground, we saw a Tomb; from whence they say our Saviour raised Lazarus, after he had been dead so many days; here we had the Bassa's guard to wait upon us, for fear of the Arabs, who are on the other side Iordan in the Land of Moab, and often make Incursions, and have sharp disputes, at the end of the Lance, with those that live on this side, in the land of Promise; The Bassa pretended, he must send fifty men with us, but it proved but fourteen or sixteen. Having reposed a little on the ground, about Nine at night, we mounted our Horses, and passing through the turning and winding of the Mountains, [Page 98] came in the Morning to the foot of the Qua­rantine Mountain, where we dismounted; and making the cold Earth our Bed, slept two or three hours, having our Horses made fast to our Hands; and the Sun rising, we rose also, and walked to Elisha's Fountain, a stones thro [...] off; and before the Sun was too hot, we mounted our Horses at the foot of the Mountain, and so began to ascend, it being very steep; having ascended a great height, we came to the place where they say our Saviour slept, when he fasted forty days; and from that the Mountain received its name; this place is near the height of the Mountain but the passage to the top is known only to the Arabs; here is a Church over this place, where some Fathers have lived, till they were murthered by the Arabs. Be­low are several Cisterns of water, and Fron­tis pieces of Chappels, but the passage to them is cut off; as we were going up, the thoughts of the danger of descending, enters into our heads, and the E. of Germanies Drugger­man for these Country Languages, being fearful, got two Turks to conduct him down, and so having all had a safe descent, we rode cheerfully back to Elisha's Fountain, for­merly bitter; but he throwing in a handful of salt, the waters became sweet. Here we lay till four a Clock, and the heat of the Sun [Page 99] being over, made for Iericho, arrived about five, where there are now only a few poor Cottages: we pitched by Zacheus Tree. The Inhabitants are most Arabians, and some few Greeks: here the Captain of the Village came to welcome our Bassa and his people mounted upon a Mare, valued at a Thousand Livers, Mares being only in esteem among them; here we reposed under a rot­ten hedge, till about four next morning, having little pleasure in our companions, the Gnats and other stinging creatures.

We proceed for the River Iordan arriving by day light, and tarried about an hour to swim in the River; the stream is strong and rapid; and the force of a Man can scarce re­sist it; it runs into the Dead Sea. Our Guard were very hasty for us to be gone, be­ing afraid their Enemies should find them; therefore we all made ready and set forward for the Dead Sea; about two hours after in our way to the Sea we passed through a most cursed, barren place, not having so much as a green herb, or grass, and the face of the Earth was covered with Salt; and though it was dry, yet our Horses sunk up to the Knees. We come now to the Dead Sea, be­ing about seventy or eighty Miles in breadth, and about Eighteen over: There is no place Visible from whence the Water, which [Page 100] comes into it, runs out again, except it be under the Earth; neither doth it seem to increase with the water of the River Jordan, and of several other Waters that run into it: It was once a fruitful Valley, and compared, for delight, unto Paradise, and called Pen­ [...]apolis, of her five Cities, but afterward de­stroyed with fire from Heaven, and turned into this filthy Lake, and barren desolation which doth encompass it: and to try the ver­tue that is reported to be in the water, wherein they say a man cannot sink, some of our Company went into the Sea, and found it impossible to get their bodies under water, yea could hardly keep their legs under; The Water is sulphury, and the extremity of the saltness not to be exprest; when they came out, there was a perfect Oyl upon their bo­dies. Our Eyes being satisfied with Curio­sities, and Rarities, we make what haste we can back to Jerusalem: The Ruins of one of the Cities, that were destroyed for Sodomy, now lyes good part out of the water, and is supposed to be Zeboim.

Now the Sun gets strength, and by re­flection on the ground, makes the heat so violent, that our faces looked as if the skin were flead off, by riding in the Sun, from Morning till four afternoon; but the Fathers being accustomed, to meet with tender [Page 101] faced Travellers, soon provided something to mitigate our pain, which was much in­creased, by the saltness of the water of the Dead Sea: this night we took little plea­sure in eating, but more in sleeping, having had but little in this Voyage. Having now visi­ted all the places in the Holy Land, which Pil­grims usually do, we prepare for our return.

Iune 9. We being resolved to set forward in the Morning, the Father Guardian came and gave us his blessing, and sprinkled us with Holy Water, desiring us to excuse our Bad Treatment, and that if at any time we had been distasted we would pass it over; but we knew it was a complement, for we had the Civilest Entertainment imaginable, and very far from disgusting us; for they were not only ready to be our servants, but our slaves, yea, my honest name sake Father Tomaso, never ceased from Morning to Night, from bringing us either Victuals or Drink, or asking us whether we wanted any thing; and now for this his fourteen days service, we were no ways capable to recom­pence him; for they would take no money, but for our Victuals, and some other small ser­vices; we therefore presented to the Con­vent, thirty Livers a piece, and some that had servants more. The Father Procurator receiving it, they entred all our names in a [Page 102] Book, and the sums we gave: the Book where the names only were written we had a view of, and took a Copy of all the English-mens that were in it, from the year 1661. to this day, being 158 in number.

Now taking our leaves of the Fathers, they all shewed great affection to us, weeping, and expressing their desires, to enjoy our compa­ny longer; and our desires were as much to be nearer home, to have an Account of our Friends.

Iune 4. we departed, our Mulletteers hav­ing provided us Horses; intending to take Emaus in our way, but night drawing on, we made St. Ieroms Church our sleeping place; formerly Fathers lived in it, but the Arabs came upon them in the night, and cut all their Throats; The Church is well built, and hath been adorned with Pictures on the Wall, of which some remain to this day. About two hours riding from Ierusalem, we passed over the brook, out of which they say, David gathered the Pebble stones, to slay Goliah. Iune 5. we arrived at the Con­vent in Ramah about ten in the Morning; where we tarried till mid-night, at which time there was a Ship to depart, and some of us intended to embarque; the rest took a Boat like a Gravesend Barge; we put our provi­sions of Bread and Wine aboard, and so put [Page 103] to Sea, keeping always near the shore for fear of a Storm. After three days Sail, we arrived at Aerica, formerly called Ptolemais, always coming to Anchor at night; this place is famous for nothing but the ruins, the Road being so bad, that all the Art Captains have, can but keep their Cables together. The Commodities in this place are only Cot­tons, Pot-ashes, and some Filletto's. Two days after we arrived at Trippoly, where we made bold at our old House; the Consul receives us very gladly, and our design was to depart next day, but the Plague still rag­ing at Aleppo, the Consul forced us to stay 12 or 14 days; all which time we were treated like Princes, and then by his leave we imbarqued on a Dutch Ship for Scande­roon; the rest of our Company (whom we left at Aerica to go to see the Sea of Galilee) being arrived. Iune 26. we arrived at Scanderoon, where some were dead, and o­thers dying, and one flying from another. We tarried upon the Mount and aboard the Ship for some time: and July 2d. we arrived at Aleppo: where there died at that time, Seventy or Eighty of a day of the Plague. And thus ended our Journey.

A True Relation OF THE PROCEEDINGS OF THE GREAT COUNCIL OF THE JEWS, Assembled in the Plains of Ajayday, in Hungaria, about 30 Leagues di­stant from Buda; to examine the Scriptures concerning Christ. On the 12th. of October, 1650. By Samuel Brett (an English-man) there present.

IT hath been much desired by many honest Christians, that this Relation of the Jews Council should be Published, which I did intend to Communicate only to my private Friends. The chief Argument which per­swaded [Page 105] me to do it, was, because they con­ceived it to be a preparation, and hopeful sign of the Jews Conversion: And that will be glad-Tydings to the Church of Christ: therefore I yielded to satisfie their desires. And thus it was.

At the place above-said, there assembled about 300 Rabbies (called Jews) from se­veral parts of the World, to examine the Scriptures concerning Christ. It seems this place was thought most convenient for this Council, in regard, that part of the Coun­try is not much Inhabited, because of the continual Wars between the Turk, and the King of Hungaria. There they have Fought formerly two bloody Battels. Yet, both these Princes notwithstanding their own Dif­ferences, did give leave to the Jews to hold their Council there. The Jews for their own Accommodation, made divers Tents for their repose, and had plenty of Provision brought them, from other parts of the Country, du­ring the time of their sitting. The Jews making (as we said) divers Tents, they set up one Large Tent, only for the Council to sit in, being made almost four-square: the North and South, not altogether so large, as the East and West part. It had but one Door, and that opened to the Ea [...]t. In the middle of the Tent there stood a Table, and [Page 106] a Stool for the Propounder to sit on, with his face towards the Door of the Tent. The Propounder was of the Tribe of Levi, named Zacharias. And within this Tent, round about, were placed Forms on which stood the rest of the Council. They were enclos­ed with a Rail, at a distance from them; to prevent all Strangers, and all such as could not prove themselves to be Iews by Record, or dispute in the Hebrew Tongue: which ma­ny had forgotten, that lived in such Coun­tries, where they were not allowed their Sy­nagogues: As in France, Spain, and those parts of Italy, that belong to the K. of Spain, and the K. of Naples; with the Pro­vince of Apulia, Sicilia, Calabria, and Sar­dinia: In which places, if a Iew be found, and denies the Popish Religion, he is condemn­ed, and Executed for it: And yet Profit and Benefit allure them to dwell in those Coun­tries, notwithstanding their fears and dan­gers: And, they are willing themselves to forget and neglect to teach their Children their Native Language, rather than lose their opportunity of Profit. And again, some of those Iews have burned the Ancient Records of their Tribes and Families, that they might not be discovered, by searching, or other­ways. And for this defect that they could not prove their Tribe and Family, they were [Page 107] not permitted to come within the Rails, in the time of their Council; but commanded to remain with the Strangers that attended to see the Event of this Assembly. We con­ceive, the Number of the People that attend­ed, to see the Issue of their Proceedings, were about Three Thousand Persons: the most part of them Germans, Almains, Dalmatians, with some Greeks, and a few Italians, but not one Englishman more than my self: For, I was informed that the K. of Hungary, not favouring the Reformed Religion, did give no no Encouragement to any Protestant Church­es, to send any Divines thither. But, he did allow there should be some Assistants sent from Rome; and, their coming thither prov­ed a great unhappiness to this hopeful Assem­bly or Council.

The FIRST Day, When the Assembly first met, they spent some time in mutual Salutations, and as their manner is, kissed one anothers Cheeks: expressing great joy for this their happy Meeting. And now, all things being prepared for their Accommo­dation, they Considered of the Iews that were to be admitted for Members of this Council; For they only were admitted to be Members, that could, by Record, prove themselves to be Native Iews. And I ob­served, there were about five hundred refused, [Page 108] and put by, though doubtless, they were true Iews yet they could not, by Record, prove themselves so to be. And, for this were not admitted to be Members of this Council, but commanded to abide without, among the Strangers that attended there. The number of them that could prove themselves Jews, by Record, were three hundred; who were accepted to sit in the Council. And this was all that was done the first day.

The SECOND Day, the Assembly being full, the Propounder Zacharias, of the Tribe of Levi stood up, and made a Speech, con­cerning the End of their Meeting. And this (said he) is, To examine the Scriptures concerning Christ; whether he be already come; or, whether we are to expect his coming? In exa­mining this Question, they searched the Old Testament, with great Care, and Labour, most part of that day, to be resolved in the Truth; having many Bibles to that end. About which Point began a dispute, that lasted many hours; which, at last, drave to this Con­clusion, That the Major part of this Assembly were of Opinion, That Christ was not Come. But, some others of the Assembly, having strictly Examined the Scriptures, and find­ing them so plain for his coming, were inclin­ed to think that Christ was come. Being the rasher moved so to think, by the consi­deration [Page 109] of the great Judgment that hath been upon them these 1600. years. By reason whereof, they have been as a Cast-off and Vagabond People: which consideration, pr [...]vailed so far upon many others, as drave them not only to think, but to conclude, That Christ was come. I remember one of them in Conference with others, seemed to be very apprehensive of the great and long desolation of their Nation, ever since their Destruction by the Roman Empire; and im­puted their Afflictions to their Non-repenting of such a wickedness, as to kill the Lord from Heaven. And comparing their present, with other Judgments, which their Nation had suffered, he ingenuously confessed, he did believe it was for some wickedness that their Nation was guilty of. And that one of their great Sins he thought, was the spill­ing of the Blood of the Prophet sent from God to their Nation, and so many Massacres that have been committed by the several Sects, and Factions among them. For, said he, we are no Idolaters, nor are we guilty of Idolatry: And therefore I think, we have not had this heavy Judgment upon us for that; but, surely it is the spilling the Blood of Jesus, the Prophet sent from God, and for Massacring those that loved him. And this was the sum of what was Disputed the [Page 108] [...] [Page 109] [...] [Page 110] Second Day of their Meeting, and so they ceased until the next morning.

The THIRD Day being Assembled to­gether again, the Point chiefly agitated, was concerning the Manner of Christs Coming. And that (they said) should be like a Mighty Prince, in the Power and Authority of a King: Yea, in greater power than ever King had, And that he will deliver their Nation out of the Power of their Adversaries; and restore them to their Kingdom again. And that the Nations should be of their Religion; and Worship God after their Manner. For they held, that the Messiah will not alter their Re­ligion, whensoever he cometh. And there­fore began to conclude, That Christ was not come. For Jesus (said they) the great Pro­phet, when he came, began to alter our Re­ligion: therefore he was not the true Messiah. And farther, when Jesus came, whom some call the True Messiah, he began presently to pluck down our Religion, and set up his own: therefore he was not the True Messiah. Thus some of them concluded. But some did not. But they went from this Dispute to another, concerning his Parentage: They did all agree in this, That he shall be born of a Virgin, according to the Praedictions of the Prophets in the Old Testament. And in this also, That he should be born of a Virgin, of [Page 111] mean Note and Parentage, among their Na­tion, as was the Virgin Mary, that bare Ie­sus, the great Prophet from God. And, upon this, many of them seemed to incline to think that Christ was come: but left it to the next Day, when they should again Meet together.

The FOURTH Day; The Assembly be­ing met, the Propounder demanded what they thought, Whether Christ was come, or no? They said, They thought he was come. But they Answered thus; That if he were come, he was no other than Elias: because, Elias came formerly in great power, and with great power he declared it, in slaying the Priests of Baal, and for fulfilling the Scrip­tures he was opposed by Ahab and Iezebel. And so they esteemed this Man, whom they called Iesus, to be that same Elias. More­over, others said; That they thought he was more than a Mortal Man in that he so strangely Ascended up into Heaven, which some of our Fore-fathers saw; and this was all that was done on the Fourth Day.

The FIFTH Day, The Assembly being Met, they went about the same Question that was Controverted the day before, and took it into Examination again to answer them, that said Elias was not the Messiah. They of the contrary Opinion, did argue the love [Page 112] and care of Elias, for the good of their Na­tion: That he left them Elisha his Disciple, to teach, and instruct the People: And this they took to be the care of the Messiah. These were their chief Arguments to main­tain their Opinion. The same day towards night, came into Question among them, what then he was, that said, He was the Son of God: and was Crucified by their Ancestours? But, because this was a Great Question a­mong them they deferred the farther Consi­deration thereof until the next day.

The SIXTH Day, there were some Pha­risees, that stood up, who were the great E­nemies of Christ, and said, they would un­dertake to answer the last Question: And would by no means yield, that he was The Christ. And these are the Reasons they gave for their Opinion, viz. 1. Because he came into the World like an ordinary and inferior Man; not with his Scepter, and Royal Pow­er. For, they affirmed, That the coming of Christ would be Glorious. 2. Reason they pleaded against him, was the meanness of his Birth, in that his Father was a Carpenter, and this (they said) was a dishonour of which, when Christ comes, he will not be capable. 3. Reason; They accused him to be a False Christ, and an Enemy to Moses Law, in doing, and suffering his Disciples to [Page 113] do unlawful Works on the Sabbath Day. For, they believed (they said) that the True Messiah will exactly keep the Law of Moses. Now, though it were replied, that the Gos­pel doth testifie of Christ, that he did fulfil the Law of Moses; yet they rejected that answer, because they did not believe, and own the Gospel. But these reasons did not satisfie the Council, there still remaining doubts in them concerning Christ.

So that, after the Pharisees had done speak­ing, there stood one up Rabbi Abraham, and objected against the Pharisees, The Miracles that Christ wrought, while he was upon the Earth, viz. The Raising of the Dead to life again; his making the Lame to walk; the Blind to see; the Dumb to speak; by what Power I pray you, my Brethren, did he them? With that the Pharisees arose, and desired to answer him; and this is the answer they returned before the Council: Perhaps, said they, this Iesus was an Impostor, and Ma­gician, and so was enabled to do those Mi­racles. And for our parts, we believe, that all the Miracles he did, were done by Ma­gick and Charms, whereby they were re­stored to their former condition again. But, this answer gave little satisfaction to the Council: and especially to Abraham: Where­upon Abraham stood up, and replied, how [Page 114] could this Christ Charm them Blind, Lame and Dumb, &c. When they were so born, before Jesus Christ himself was born; as it appeared some of them were. This seemed a Paradox to the Pharisees. And truly, the prosecuting of this Argument, almost put the Pharisees to a Nonplus: But, at last they be­gan to speak again, and gave this answer (though a weak and vile one) perhaps (say they) the said Impotent Persons were made so, by other Magicians, and conjured to be Lame, Blind, and Dumb, &c. And though himself were not then born, when they were born with those evils, yet, this Iesus being a greater Dissembler, and more cunning than any Magician before him, Power was given him by the Devil, to remove those Charms which others had placed. But, there was one Pharisee among the rest, named Zebedee, who, among all the Pharisees there assembled, did most Opprobriously, and Blasphemously revile Christ; and vehemently urged those things to the Council, against him: But, I conceive not to the well liking of any that heard him, even of the Members of the Council, or of the Pharisees. And, as the Pharisees played their part against Christ, so did the Sadduces likewise: For, some of the Council were of that Sect, who did endea­vour to render Christ vile and odious to the the rest of the Iews.

[Page 115]I observed it to be with the Pharisees and Sadduces, as once it was with Herod and Pi­late: Though these two could not agree at other times, yet they could agree together to Crucifie Christ. So, the Pharisees and Sadduces, though they be much divided in Opinion, among themselves, yet did they, at this time, too too well agree to disgrace Christ, with their Lies, Clamours, and Blas­phemies, For, the Sadduces as well as the Pharisees, accused him for a Grand Impo­stor, and Magician, in that, in his Gospel he taught the Resurrection from the Dead, which (say they) we deny. But, it is no Miracle to see Factions agree in some evil design a­gainst others, as I found by experience in 1650. (which was the year of their Iubile.) At which time there was a great Strife be­tween the Iesuits, and the Friars of the Or­der of St. And though their Dissen­sion hath been, by the care and vigilancy of Pope, smothered over, that the World then took not much notice; yet this Fire broke out again into a Flame, greater (as they in­formed me) tha [...] before; even to Publick Disputations, and bitter Wranglings, one against another, opening the deluge of Er­rors, and one anothers Factions. Thus seek­ing to disgrace one another, the Pope threat­ned to Excommunicate the Authors of all such [Page 116] black Libellous Books, tended to the disho­nour of the Clergy (as he called them) to make them infamous to the World. But these things by the way.

The SEVENTH Day. We are now come to the Seventh day of their meeting; on which this was the main Quaery, Whether if Christ were come, what Rules and Orders hath he left for his Church to walk by? This was a great Question among them, because they did not believe the New Testament, and so would not be guided by it: But demand­ed some other Instructions, to Direct them in this Point. Whereupon six of the Roman Clergy, who were on purpose sent thither by the Pope, to Advise in the Council, (two of which were Iesuits, and four were Fryers, two of the Order of St. Augustine, and two of the Order of St. Francis,) being admit­ted into the Council, began to open to them the Doctrine, and Rules of the Holy Church of Rome; which they Magnified to them for the Holy Catholick Church of Christ and their Doctrines to be the Infallible Do­ctrine of Christ, and their Rules to be the Rules which the Apostles left to the Church, for ever to be observed. And that the Pope is the Holy Vicar of Christ, and the Successor of St. Peter. For Particulars, they affirmed the Real Presence of Christ in the Lords Sup­per; [Page] [Page]

The Great Council of the Iews in Hungaria 1650. Page.

[Page 117] the Religious Observation of their Holy Days the Invocation of Saints for their Pray­ers to the Virgin Mary, and her command­ing Power in Heaven over her Son; the Holy use of their Cross and Images; with the rest of their Idolatrous and Superstitious Wor­ship: All which they recommended, for the Doctrine and Rules of the Apostles.

But, so soon as the Assembly of the Iews: heard these things from them, they were all exceedingly troubled thereat, and fell into high Clamours against them; crying out, No Christ, No Virgin Mary, No Woman Gods, No Intercession of the Saints, No Holy Crosses, No Worshipping of Images, &c. Their Grief and Trouble was so great, that it would have troubled an hard heart to have seen, and heard it: For, they rent their Clothes, and tore their Hair, and cast dust upon their heads, and cried out, Blasphemy; Blasphe­my, Blasphemy against Iehovah, and Christ our King. And in this great Confusion, and Perplexity, the Council brake up.

But being willing to do something, being yet unresolved, they assembled again upon [...]he EIGHTHDAY. And, all that was done upon that Day, was to agree upon an­other meeting of the Iews which was to be [...]hree years after; which was then concluded [...]pon, before their final departing.

[Page 118]I believe (saith the Relater) there were many Iews there who would have been ea­sily perswaded to own the Lord Iesus Christ. And I assure it for truth (to the hono [...]r of our Protestant Religion, and for the encourage­ment of our Divines) that one of the Rabbies, eminent among them, did deliver unto me, in conference, his opinion in this wise. 1. That he found at first that they who were sent from Rome, would cause an unhappy pre­judice to their Council. 2. That (as he pro­fessed to me) he much desired the presence of some Protestant Divines, at their Assembly; and especially of our English Ministers of whom he had a greater liking than of any in the World beside. For, he did believe, we had a great love to their Nation: And the Reason for his good opinion of our Ministers▪ was (as he told me) That he had often heard that they do Pray ordinarily for the Conver­sion of their Nation; which he did acknow­ledge to be a great Token of their love to­wards them. Especially he commended th [...] Ministers of London, for their excellen [...] Preaching, and for their Charity towards thei [...] Nation, as he had heard by many Trave [...] ­lers. Moreover, he said, that he did a [...] ­compt the Church of Rome to be an Idol [...] ­trous Church: And therefore will not ow [...] their Religion. But, by conversing with [...] [Page 119] other of the Iews, I found they thought there was no other Christian Religion, in the World, than that of the Church of Rome, and by the Romish Idolatry, they took of­fence at all Christian Religion. Whence it doth appear, that Rome is the greatest enemy of the Iews Conversion.

Now, for the place of the Iews next Meeting, it was appointed to be in Syria: In which Countrey I also was, and did con­verse with the Sect of the R [...]chabites: who still observe their old Rules and Customs. They neither Plant, nor Sow, nor Build Houses; but live in Tents; and often re­move from place to place, with their whole Families, Bag and Baggage. The Italian Tongue is much spread in the World: And the Jews as frequently discourse in that Lan­guage, as their own. And therefore I did converse with them, as well as if I could have spoken their own Language. And if God give me leave and opportunity, I shall be willing to attend their next Council, which will be in the year 1653. The Lord Prosper it.

Written by Me Samuel Brett.

A Brief Chronology Concerning the JEWS, From the Year of Christ 1650 to 1666.

HAving evidently seen in the foregoing Relation, what was Solemnly Acted (not done in a Corner) in 1650, towards the Call of Israel; and how far many of the said Council were brought over to acknow­ledge Christ our Messiah: And how much fur­ther They and many Others of the Council, might have acknowledged Christ, had not the Jesuits and Friars given them an Irrecon­cilable offence; pretending the Rubbish of the Popish Religion, and Idolatrous Worship, to be the Ordinances of Christ; there being not one Protestant Divine present to Balance against them.

Ye have also heard what was Resolved up­on, of the same Nature, to be Acted in the year 1653. Of which though we cannot [Page 121] give a Relation (not knowing whether Mr. Samuel Brett lived to that day, and had li­berty to keep his Promise of being there; or if he lived, whether he Wrote the Relation of that years Meeting; or, whether the Man be yet alive) yet we have little cause to doubt but the said Meeting (so Publickly and Solemnly appointed, and of so a grand matter) was pun­ctually Observed and Celebrated, according to the set Time and Place; though we so remotely distant from them have not heard thereof. Yet this we have heard, about that time, or presently after, That some ancient Rabbies Cautioned their Countreymen, ‘That, if their expected Messiah did not come in a few years, thence following, they should imbrace the Christian Messiah for the True Messiah. And this also we can Affirm, that whatever came to pass about that time, in order to the Call of the Jews, may well Comport with the Compute of 1290 years, (Dan. 12.) from the Ceasing of the Daily Sacrifice, if we place that utter Cessation of that Sacrifice (at the foot of the Accompt, whence to Commence) as Learn­ed Bucholcerus doth at the year 363. And [...]hen (according to this Compute) the 1290 [...]ears expire, in the year of Christ 1653.

In the year 1658 April 19. We received Letter from a Religious and Learned Hand, [Page 122] that one Rabbi Nathan Sephira, sent from Ierusalem to the Christian Protestant Church­es in Europe, to receive their Free Benevo­lence towards the Relief of the Iews, then in distress, spake as followeth, ‘I Profess (saith he) that the 53. of Isaiah is meant of the Messiah, who bare our Sins ever since Adam. And for that of Christs Do­ctrine, in the fifth, sixth, seventh, Chap­ters of Matthew, he said, I acknowledge it to be the Head of all Wisdom: And whoever walk according to it, are more Just than we. Of the Spirit of Messiah, he said, it hath appeared divers times, as in Hezekiah, in Habakkuk; in our Iesus, whom our Fore-fathers wrongfully put to Death; and that Sin lies upon us to this day. And this profession (said he) I make, not only for my self, but for others at Ierusa­lem, where the most Pious Iews are Dwel­ling: who with Fastings, Watchings and o­ther exercises of Penitency strive to Recon­cile themselves and the whole Nation to God. Thus far R. Nathan Sephira. Now this, and whatsoever else happened about that year 1658, in order to the Iews Call, may also competently Comport with the Compute of the 1290 years (Dan. 12.) if we put (as Learned Alsted doth) the beginning of the said 1290 at the [Page 123] year of Christ 367. His words are these, Anno 367, Terrae motus ingens totum fere, &c. That is to say; In the 367 year an huge Earth-quake shook almost all the World. A Deluge destroys Nicaea, and many Islands. A mighty Hail at Constantinople beats down flat to the Earth many Men, and de­stroys them. Moreover the Temple at Jeru­salem Re-edifi [...]d by Julian the Apostate, Falls down, and is Burned by Fire from Heaven. According to which Accompt, the 1290 years expire in the 1657. At the heels whereof follows the story aforesaid, &c. in the year 1658.

Learned Functius puts the said Earth­quake, Inundation, and Fiery Tempest (de­stroying the Temple, and causing the utter Cessation of the daily Sacrifice) at the year of Christ 369, which being added to 190 makes 1659.

If it be questioned, how Learned Men take this liberty, according to Truth, to put the Cessation of the Daily Sacrifice so variously, as aforesaid; and so make the Calculations, by the numbers added thereunto, to period so differently? We Answer: It may be, in re­spect of the Cessation of the Daily Sacrifice, caused by the Prodigious Iudgments aforesaid, demolishing the New Buildings of the Tem­ple: both which must of necessity require a [Page 124] Latitude of time, viz. A considerable time for the Re-building of the Temple so far, as that it was (among Historians) accompted a Re-building. And a considerable time is re­quired for the fulfilling of those Judgments; as that consuming of the Timber-Work, the over­turning all the Stone-Work, and the making of the way inaccessible by many other prodigi­ous Judgments (as Bucholcerus asserts) which ever and anon, at several times, detterred the Workmen from that Work. All which must measure out a long time, from the Beginning of that Cessation, since their Repulse at Mamre, and while preparing for, and Re-building that structure, till with the destru­ction thereof, their utmost hope ever to Sacri­fice there any more, was totally and finally destroyed. And upon this Accompt some may Calculate from the beginning of the Cessa­tion, others from the end thereof.

April. 13. 1663, came a Letter to me, from a Pious and Learned Hand, that he had seen Letters from a Professor of the Hebrew Tongue, in a Famous Protestant University: declaring, that certain Men of Note came to him, professing themselves to be Jews in Blood, Nation, and Religion; saving that they did acknowledge Jesus to be the Messiah: Asking Council of the said Professor, about taking upon them Circumcision; who advi­sing [Page 125] them, that his Nation (being Prote­stants) would not suffer a Judaical Christian Religion among them: they departed, and went to another Protestant Nation, where such a mingled Religion is tolerated, though not approved.

In the same year 1663. September the fourth I received a Letter from a Learned Man, who much converseth with many Jews and Rabbins; That how contemptible soever the Jews may seem to be in their present mi­serable condition, yet for all that, they are Witnesses unto the World, That there is in­deed a God; yea, and that there was a Christ, whom their Fore-Fathers Crucified. A Man that did great Miracles: And whom his Disciples held, was raised from the Dead, &c.

In the same year 1663, December I re­ceived a little Book, sent to me from the Mart at Franckfort, called Judaeorum Exci­tabulum Matutinum; containing much mat­ter of the Call of the Jews approaching, as the said Title shews.

May 12. 1664. I received from a wor­thy Friend as followeth: A certain Jew a Rabbin, in whose company I was, doth from that place of Isaiah 34.8. It is the day of the Lords Vengeance, and the year of Recom­pences, for the controversie of Zion, infer, [Page 216] that therein seems to be pointed out the Year wherein the Lord will begin to take in hand the cause of Zion; that he may render double to them who have hitherto afflicted her. The Hebrew Word (saith he) to express Recom­penses, is [...] Shillumim. It might have been sufficient to have said, This is the day of Vengeance; unless the Holy Spirit had had a mind, couchedly to Presignifie the year, viz. in what year of the Six Thousand, should begin the great Sabbatism. And this the Holy Spirit Presignifies while it adjoyneth to the word year, the word Shillumim the Numeral Letters of which word written in Hebrew make 426. The present year 1663, from the Creation, is numbred by the Jews to be 5424; to which, if ye add two years, ye have in the sixth Millenary 426. And if we number from the Birth of Christ, we have, after two years, the number of the Beast. viz. 666. If any should say, This wants So­lidity: I Answer; This suits with my Pur­pose, viz. The expectation of the Jews Call ere long. For, the occasion of this Calcula­tion was that he undertook to praedict, (as with a Prophetick Spirit, that, within two years a very great change would befall the Jews, for good, or for ill. And being asked; whence he did collect this, In answer to my question, he shewed me the said place of Isa. [Page 127] 34.8. and made upon it the aforesaid Cal­culation.

And thus I have brought the Reader down from 1650, to the brink of 1665; giving him all along some Glimpses of the approach­ing call of the Jews (how near we cannot positively say.) As for the present year 1665 (within 5 days now expiring) I have not medled with the occurrences thereof, because of them, Mens Pockets are full of Letters; their Hands full of Gazets; their Ears full of Reports and Tidings; and their Eyes suffici­ently perceive the Jews cease Trading, pack up, and are marching. Upon the considera­tion of the whole, I conclude with Daniel in relation to Israels Call, Ch. 12.10. The wise shall be purified and shall understand: But the Wicked shall do wickedly, and none of them shall understand. Therefore I bid thee, Rea­der, Farewell, with this;

Be not DECEIVED; one lately did advise▪
Beware, say I, Christs Day doth none SURPRIZE


AS by the preceding Account we may ob­serve what thoughts and expectations divers well meaning Christians had of the call and return of the Jews in the year 1666. and particularly of the noise that was made in the World by the pretended Messiah Sabatai Sevi, who just about that time impudently assumed to himself that title, and declared that he was come to deliver the Jews from slavery, and carry them to Jerusalem, there to reign over them; so the following Relation gives a Clear and Impartial Account of the actions, and death of that vain Impostor, and the Scandal which the Jews brought upon themselves by their fond and easy Credulity, and it may likewise serve as a remembrance to all sober men that secret things belong only to God, and Revealed to man, that we may keep his Laws. The Author hereof is an English Gentleman of Quality, and a Person who was in that Station, as to be capable of throughly informing himself of the truth of all Particulars and it may therefore Challenge the Credit of the most Captious Reader.

THE Counterfeit Messiah OR False Christ OF THE JEWS AT SMYRNA, In the year 1666. written by an English Person of Quality there Resident.

ACcording to the Predictions of several Christian Writers, especially of such who Comment on the Apocalyps, or Revelations, this Year 1666, was to prove a Year of Wonders, and strange Revolutions in the World, and particularly of Blessings to the Iews, either in respect of their Conversion to the Christian Faith, or of their Restoration to their Temporal King­doms: This Opinion was so dilated, and fixt in the Countreys of the Reformed Religion, as to the down­fall of the Pope and Antichrist, and the greatness of [Page 130] the Iews, in so much, that this subtle People judged this Year the time to stir, and to fit their Motion ac­cording to the season of the Modern Prophecies; whereupon strange Reports flew from place to place of the March of Multitudes of People from unknown parts into the remote Desarts of Arabia, supposed to be the Ten Tribes and half, lost for so many Ages. That a Ship was arrived in the Northern parts of Scotland with her Sails and Cordage of Silk. Navigated by Mariners who spake nothing but Hebrew; with this Motto on their Sails, The Twelves Tribes of Israel. These Reports agreeing thus near to former Predictions, put the wild sort of the World into an expectation of strange Accidents, this year should produce in refe­rence to the Iewish Monarchy.

In this manner Millions of People were possessed, when Sabatai Sevi first appear'd at Smyrna and publish­ed himself to the Iews for their Messiah, relating the greatness of their approaching Kingdom, the strong hand whereby God would free from bondage and ga­ther them from all parts of the World. It was strange to see how the fancy took, and how fast the report of Sabatai and his Doctrine flew through all parts where Turks and Iews inhabited, the latter of which were so deeply Possessed with a belief of their new Kingdom, and Riches, and many of them with pro­motion to Offices of Government, Renown, and Great­ness, that in all parts from Constantinople to Buda (which it was my fortune that year to Travel) I perceived a strange transport in the Iews, none of them attending to any business unless to wind up former negotiations, and to prepare themselves and Families for a Journey to Ierusalem: All their Discourses, their Dreams and disposal of their Affairs tended to no other Design but a re-establishment in the Land of Promise, to Great­ness, Glory, Wisdom, and Doctrine of the Messiah, whose Original, Birth, and Education are first to be recounted.

[Page 131] Sabatai Sevi was Son of Mordechai Sevi an Inhabi­tant, and Natural of Smyrna, who gained his Liveli­hood by being Broaker to an English Merchant in that place; a person who before his death was very de­crepit in his Body and full of the Gout, and other In­firmities, but his Son Sabatai Sevi addicting himself to Study, became a notable Proficient in the Hebrew and Metaphysicks; and arrived to that point of Sophistry in Divinity and Metaphysicks, that he vented a New Do­ctrine in their Law, drawing to the Profession of it so many Disciples as raised one day a Tumult in the Synagogue; for which afterwards he was by a Censure of the Chochams (who are Expounders of the Law) banished the City.

During the time of his Exile, he Travelled to Thes­salonica, now called Salonica, where he Married a ve­ry handsome Woman; but either not having that part of Oeconomy as to govern a Wife, or being Im­potent towards Women, as was pretended, or that she found not favour in his Eyes, she was divorced from him: Again he took a second Wife, more beau­tiful than the former, but the same causes of discon­tent raising a difference between them, he obtained another Divorce from this VVife also. And being now free from the Incumbrances of a Family, his wandring head mov'd him to Travel through the Mo­rea thence to Trippoly in Syria, Gaza, and Ierusalem; and by the way picked up a Ligorness Lady, whom he made his third Wife, the Daughter of some Polonian or Ger­man, her Original and Parentage not being very well known. And being now at Ierusalem he began to Re­form the Law of the Iews, and Abolish the Fast of Tamuz (which they keep in the Month of Iune) and there meeting with a certain Iew called Nathan, a proper Instrument to promote his Design, he com­municated to him his Condition, his Course of Life, and Intentions to Proclaim himself Messiah of the World, so long expected and desired by the Iews. This Design [Page 132] took wonderfully with Nathan; and because it was thought necessary according to Scripture, and Ancient Prophesies, that Elias was to precede the Messiah, as St. Iohn Baptist was the forerunner of Christ, Nathan thought no man so proper to Act the part of the Pro­phet as himself; and so no sooner had Sabatai declared himself the Messiah, but Nathan discovers himself to be his Prophet, forbidding all the Fasts of the Iews in Ierusalem, and declaring, that the Bridegroom being come, nothing but Joy, and Triumph ought to dwell in their Habitations: Writing to all the Assemblies of the Iews, to perswade them to the same belief.

And now the Schism being begun, and many Iews really believing what they so much desired, Nathan took the courage and boldness to Prophesie, That one Year from the 27th of Kisleu, (which is the month of Iune) the Messiah shall appear before the Grand Signior, and take from him his Crown, and lead him in Chains like a Captive.

Sabatai also at Gaz [...] Preached Repentance to the Iews, and Obedience to himself and Doctrine, for that the coming of the Messiah was at hand: which Novelties so affected the Iewish Inhabitants of those parts, that they gave up themselves wholly to their Prayers, Alms, and Devotions; and to confirm this belief the more, it happened, that at the same time News hereof, with all particulars were dispatched from Gaza, to acquaint the Brethren in Forreign Parts: The Rumour of the Messiah was flown so swift, and gained such reception, that intelligence came from all Parts and Countreys where the Iews inhabit­ed by Letters to Gaza, and Ierusalem, Congratulating the happiness of their Deliverance, and expiration of the time of their Servitude, by the Appearance of the Messiah. To which they adjoyned other Prophesies, rela­ting to that Dominion the Messiah was to have over all the World: that for 9 Months after he was to disap­pear; during which time th [...] Iews were to suffer, and [Page 133] many of them to undergo Martyrdom: but then re­turning again Mounted on a Coelestial Lion, with his Bridle made of Serpents with seven heads, accompani­ed with his Brethren the Iews, who Inhabited on the other side of the River Sabatian, he should be acknow­ledged for the Sole Monarch of the Universe; and then the Holy Temple should descend from Heaven al­ready built, framed, and beautified, wherein they should offer Sacrifice for ever.

And here I leave you to consider, how strangely this deceived People was Amused, when these Con­fident, and vain Reports, and Dreams of Power, and Kingdoms, had wholly transported them from the or­dinary course of their Trade, and Interest.

This noise and rumour of the Messiah, having be­gun to fill all places; Sabatai Sevi resolved to Travel towards Smyrna, the Country of his Nativity; and thence to Constantinople the Capital City, where the principal Work of Preaching was to have been per­formed: Nathan thought it not fit to belong after him, and therefore Travels by the way of Damascus, where resolving to continue some time for better Propagati­on of this new Doctrine; in the mean while Writes the following Letter to Sabatai Sevi.

22. Kesvan of this year.

To the King, our King, Lord of our Lords, who gathers the Dispersed of Israel, who Redeems our Captivity, the Man elevated to the heighth of all sublimity, the Messiah of the God of Iacob, the true Mes­siah, the Caelestial Lion, Sabatai Sevi, whose Ho­nour be exalted, and his Dominion raised in a shor [...] time, and for ever, Amen. After having kissed your hands, and swept the Dust from your Feet, as my Duty is to the King of Kings, whose Majesty be ex­alted and his Empire enlarged: These are to make [Page 134] known to the Supream Excellency of that Place, which is Adorned with the Beauty of your Sanctity, that the Word of the King, and of his Law, hath en­lightened our Faces: that day hath been a solemn day unto Israel and a day of light unto our Rulers, for immediately we applied our selves to perform your Command, as our duty is. And though we have heard of many strange things, yet we are couragious, and our heart is as the heart of a Lion; nor ought we to enquire a reason, of your doings, for your Works are marvellous, and past finding out, and we are confirmed in our Fidelity without all exception, resigning up our very Souls for the holiness of your Name: And now we are come as far as Damascus, intending shortly to proceed in our Journey to Scan­deroon, according as you have commanded us; that so we may ascend and see the Face of God in light, as the light of the Face of the King of Life: A [...]d we, servants of your servants, shall cleanse the dust from your feet, beseeching the Majesty of your Excellen­cy and Glory to vouchsafe from your habitation to have a care of us, and help us with the Force of your Right Hand of strength, and shorten our way which is before us: And we have our Eyes towards Iah, Iah, who will make haste to help us, and save us, that the Children of Iniquity shall not hurt us, and towards whom our hearts pant, and are consumed within us: who shall give us Tallons of Iron to be worthy to stand under the shadow of your Ass. These are the words of the servant of your servants, who prostrates himself to be trod on by the soles of your feet,

Na [...]han Benjamine.

And that he might Publish this Doctrine of himself, and the Messiah more plainly, he Wrote from Damas­cus this following Letter, to the Iews at Aleppo, and parts thereabouts.

To the Residue or Remnant of the Israe­lites, Peace without end.

THese my words are to give you notice, how that I am arrived in peace at Damascus, and behold I go to meet the Face of our Lord, whose Majesty be exalted, for he is the Soveraign of the King of Kings, whose Empire be enlarged. Accord­ing as he hath Commanded us and the 12 Tribes to elect unto him 12 Men, so have we done: And we now go to Scanderoon by his command, to shew our faces together with part of the principal of those par­ticular Friends to whom he hath given Licence to assemble in that same place▪ And now I come to make known unto you, that though you have heard strange things of our Lord, yet let not your hearts [...]aint, or fear, but rather, fortifie your selves in your Faith, because all his Actions are Miraculous, and Secret, which Humane understanding cannot comprehend; and who can penetrate into the depth of them. In a short time all things shall be Manifested to you clear­ly in their Purity: and you shall know, and consi­der, and be instructed by the Inventor himself; Bles­sed is he who can expect, and arrive to the Salvation of the true Messiah, who will speedily publish his Au­thority and Empire over us now, and for ever.

Nathan Benjamine.

And now all the Cities of Turkey where the Iews In­habited were full of the expectation of the Messiah; no Trade nor course of Gain was followed; every one imagin'd that daily Provisions, Riches, Honours, and Government, were to descend upon them by some un­known and Miraculous manner: an Example of which is most observable in the Iews at Thessalonica, who now [Page 136] full of Assurance that the Restoration of their King­dom, and the accomplishment of the time for the coming of the Messiah was at hand, judged themselves obliged to double their Devotions, and Purifie their Consciences from all Sins and Enormities which might be obvious to the scrutiny of him who was now come to Penetrate into the very Thoughts and Imaginations of Mankind: In which Work certain Chochams or Priests were appointed to direct the People how to Regulate their Prayers, Fasts, and other Acts of De­votion. But so forward was every one now in his Acts of Pennance, that they stay'd not for the Sen­tence of the Chocham, or prescription of any Rules, but apply'd themselves immediately to Fasting: And some in that manner beyond the abilities of Nature, that having for the space of seven days taken no suste­nance, were famished to death. Others buried them­selves in their Gardens, covering their naked Bodies with Earth, their heads only excepted, remained in their Beds of dirt until their Bodies were stiffned with the cold and moisture: others would endure to have mel [...]ed Wax drop [...] upon their shoulders, others to rowl themselves in Snow, and throw their Bodies in the Coldest season of Winter into the Sea, or Frozen Wa­ters. But the most common way of Mortification was first to prick their Backs and Sides with Thorns, and then to give themselves thirty nine Lashes. All busi­ness was laid aside, none wrought, or opened Shop, unless to clear his Warehouse of Merchandize at any Price: who had superfluity in Housholdstuff, sold it for what he could; but yet not to Iews, for they were Interdicted from Bargains or Sales on the pain of Excommunication, Pecuniary Mulcts, or Corporal Punishments; all Business and Imployment was esteemed for the Test, and Touchstone of their Faith. It being the general Tenent, that in the days that the Messiah appears, the Iews shall become Ma­sters of the Estates and Inheritance of Infidels; until [Page 137] when they are to content themselves with matters only necessary to maintain and support Life; but because every one was not Master of so much Fortune and Provision, as to live without daily Labour, therefore to quiet the Clamours of the Poor, and prevent the Enormous lives of some, who upon these occasions would become Vagabonds, and desert their Cities, due order was taken to make Collections, which were so liberally bestowed that in Thessalonica only, 400 Poor were supported by the meer Charity of the Richer. And as they indeavour'd to purge their Consciences of Sin, and to apply themselves to good Works, that the Messiah might find the City prepared for his Recep­tion; so lest he should accuse them of any omission in the Law, and particularly in their neglect of that An­tient Precept of Increase and Multiply; they married together Children of ten years of age, and some un­der, without respect to Riches, or Poverty, Condi­tion or Quality: But, being promiscuously joined to the number of 6 or 700 Couple, upon better and cooler thoughts, after the deceipt of the false Messiah was discover'd, or the expectation of his Coming grew cold, were Divorced, or by Consent separated from each other.

In the heat of all this Talk and Rumour comes Saba­tai Sevi to Smyrna, the City of his Nativity, infinitely desired there by the common Iews; but by the Cho­chams, or Doctors of their Law, who gave little or no credence to what he pretended, was ill received, not knowing what mischief or ruine this Doctrine and Prophesie of a New Kingdom might produce. Yet Sabatai bringing with him testimonials of his Sanctity, Holy Life, Wisdom and gift of Prophesie, so deeply fixed himself in the heart of the Generality, both as being Holy and Wise, that thereupon he took courage and boldness to enter into Dispute with the Grand Chocham (who is the head, and Chief Expositor of the Law and super-intendent of their Will and Govern­ment) [Page 138] between whom the Arguments grew so high, and Language so hot, that the Iews who favoured the Doctrine of Sabatai, and feared the Authority of the Chochams, doubtful what might be the issue of the Con­test, appeared in great numbers before the Cadi of Smyrna, in justification of their New Prophet, before so much as any Accusation came against him. The Cadi (according to the Custom of the Turks,) swal­lows Money on both sides, and afterwards remits them to determination of their own Justice. In this manner Sabatai gains ground daily; and the Grand Chocham with his Party, losing both the affection and obedience of his People, is displaced from his Office, and another Constituted, more affectionate, and [...]greeable to the New Prophet, whose power daily in­creased by those confident Reports, That his Ene­mies were struck with Phrensies and Madness, untill being restored to their former temper and wits by him, they became his Friends, Admirers, and Disci­ples. No Invitation was now made in Smyrna by the Iews, nor Marriage, or Circumcision solemnized, where Sabatai was not present, accompanied with a multitude of his followers, and the Streets cover'd Carpets, or fine Cloth for him to tread on; but the Humility of this Pharisee appeared such that he would stoop and turn them aside, and so pass. And having thus fixed himself in the Opinion and Admiration of the People, he began to take on himself the Title of Messiah, and the Son of God, and to make this following Declaration to all the Nation of the Iews, which be­ing writ Originally in Hebrew is thus translated into English.

THE only, and first-born Son of God, Sabatai Sevi, the Messiah and Saviour of Israel, to all the Sons of Israel, peace. Since that you are made worthy to see that great Day of Deliverance, and Salvation unto Israel, and Accomplishment of the [Page 139] word of God, Promised by his Prophets, and our Fore-fathers, and by his beloved Son of Israel: let your bitter sorrows be turned into Joy, and your Fasts into Festivals, for you shall weep no more, O my Sons of Israel, for God having given you this un­speakable comfort, rejoyce with Drums, Organs, and Musick, giving thanks to him for performing his Pro­mises from all Ages; doing that every day, which is usual for you to do upon the New Moons; and, that Day Dedicated to affliction and sorrow convert you into a Day Mirth for my appearance: and fear you nothing, for you shall have Dominion over the Nations, and not only over these who are on Earth but over those Creatures also which are in the depth of the Sea: All which is for your Consolation and Rejoycing.

Sabatai Sevi.

Notwithstanding the Disciples of Sabatai Sevi were not so numerous, but many opposed his Doctrine, pub­liquely avouching that he was an Impostor, and Deceiv­er of the peopl [...], amongst which was one Samuel Pen­nia, a man of a good estate and reputation in Smy [...]na, who arguing in the Synagogue, that the present signs of the coming of the Messiah were not apparent, either according to Scripture, or the Doctrine of the Rab­bins, raised such a sedition and tumult amongst the Iews, as not only prevailed against arguments, but had also against his life, had he not timely con­veyed himself out of the Synagogue, and thereby escaped the hands of the multitude, who now could more easily endure Blasphemy against the Law of Moses, and the prophanation of the Sanctuary, than contradiction, of mis-belief of the doctrine of Sabatai. But howsoever it fell out, Pennia in a short time be­comes a Convert, and pr [...]ches up Sabatai for the Son of God, and Deliverer of the Iews: and not only he, but his whole family; his daughters prophesie, and [Page 140] fall into strange extasies; and not only his own House, but four hundred men and women prophesie of the growing Kingdom of Sabatai, and young infants who could yet scarce stamm [...] out a syllable to their mo­thers, repeat and pronounce plainly the name of Sabatai the Messiah, and Son of God. For thus far had God permitted the Devil to delude this people, that their very children were for a time possessed, and voices heard to sound from their stomachs, and intrails: those of riper years fell first into a trance, foamed at the mo [...]th, and recounted the future prosperity, and deliverance of the Isra [...]lites, their visions of the Lion of Iudah, and the triumphs of Sabatai, all which were certainly true, being effects of Diabolical delu­sions: as the Iews themselves since have confessed un­to me.

With these concomitant accidents, and successes, Sabatai Sevi growing more presumptuous, that he might correspond with the Prophesies of the great­ness, and dominion of the Messiah, proceeds to an E­lection of those Princes which were to govern the Isra­elites in their march towards the Holy Land, and to dispense Judgment and Justice after their Restoration. The names of them were these which follow, men well known at Smyrna, who never (God knows) had ambition to aspire to the ti [...]le of Princes, until a strange spirit of deceit and delusion had moved them, not on­ly to hope sor it as possible, but to expect it as cer­tain.

Isaac Silvera.
King David.
Salomon Lagnado.
was Salomon.
Salom. Lagn [...]do jun.
named Quovah.
Ioseph Cophen.
Moses Galente.
Daniel Pinto.
Abraham Scandale.
Mokiah Gaspar.
The Counterfeit Messiah of the Iews at Smyrna 1666 Page.
Ephraim Arditi.
Salom. Carmona.
Mat [...]ssia Aschenesi.
Meir Alcaira.
Iacob Loxas.
Mordecai Iesserun.
Chain Inegna.
Ioseph Scavilla.
Conor Nehemias.
was Zorobabel.
Ioseph del Caire.
named Ioas.
Elcukin Schavit.
Abraham Rubio.

Elias Sevi had the title of the King of the Kings of Kings.

  • Elias Azar his Vice king, or Vizier.
  • Joseph Sevi, the King of the Kings of Judah.
  • Joseph Inernuch his Vice-king.

In this manner things ran to a strange heighth of madness amongst the Jews at Smyrna, where appeared such pageantry of grea [...]ness, that no Comedy could equal the mock-shews they represented; and though none durst openly profess any scruple, or doubt of this common received belief, yet for confirmation of the Jews in their Faith, and astonishment of the Gen­tiles, it was judged no less than necessary that Sabatai should shew some miracles whereby to evince to all the World that he was the true Messiah: and as the present occasion seemed to require an evidence infalli­ble of this truth, so it was daily expected by the vul­gar, with an impatience sutable to humours disposed to Novelty; who out of every action and motion of their Prophet began to fancy something extraordinary and supernatural. Sabatai was now horribly puzzled for a Miracle, though the imagination of the people was so vitiated that any Legerdemain or slight of hand [Page 142] would have passed more easily with them for a won­der than Moses striking the rock for water, or divi­ding the Red Sea: And an occasion happening that Sabatai was, in behalf of his Subjects, to appear before the Cadi, or Judge of the City, to demand ease, and relief of some oppressions which aggrieved them: It was thought necessary a Miracle should now or never, when Sabatai appearing with a formal and Pharisaical gravity, which he had starcht on: Some on a sudden avouched to see a Pillar of fire between him and the Cadi, which report presently was heard through the whole room, filled with Jews that accompanied Sa­batai, some of whom, who strongly fancied it, vow'd, and swore they saw it; others in the outward yard, or that could not come near to hear, or see for the crowd, as speedily [...]ook the Alarm, and the rumour ran, and belief receiv'd by the Women and Children at home in a moment, so that Sabatai Sevi returned to his House Triumphant, fixed in the hearts of his Peo­ple, who now needed no surther Miracles to confirm them in their Faith▪ And thus was Sabatai exalted, when no man was thought worthy of communication, who did not believe him to be the Messiah: others were called Kophrim, Infidels, or Hereticks, liable to the Censure of Excommunication, with whom it was not lawful so much as to eat: every man produced his Treasure, his Gold and Jewels, offering them at the feet of Sabatai, so that he could have commanded all all the wealth of Smyrna, but he was too subtil to ac­cept their money, lest he should render his design suspected by any act of covetousness. Sabatai Sevi having thus fully fixed himself in Smyrna, and filled other places with rumours of his fame; declared that he was called by God to visit Constantinople, where the greatest part of his work was to be accomplisht; in order whereunto, he privately ships himself, with some few Attendants in a Turkish Saick, in the Month of Ianuary 1666. lest the crowd of his Disciples, and [Page 143] such who would press to follow him, should endanger him in the Eyes of the Turks, who already began to be scandalized at the reports and Prophesies concerning his person. But though Sabatai took few into the Ves­sel to him, yet a multitude of Iews travelled over land to meet him again at Constantinople, on whom all their Eyes and Expectations were intent. The Wind proving Northernly, as commonly it is in the Helles­pont and Propontis; Sabatai was thirty nine days in his Voyage, and yet the Vessel not arriv'd, so little power had this Messiah over the Sea and Winds, in which time news being come to Constantinople that the Iews Messiah was near, all that people prepared to re­ceive him with the same Joy and Impatience as was exprest in other parts where he arrived; the great Vizier (then also at Constantinople, being not yet depart­ed on his expedition for Candia) having heard some rumours of this man, and the disorder and madness he had raised amongst the Iews; sent two Boats, whilst the Saick was detained by contrary winds, with commands to bring him up Prisoner to the Port, where accordingly Sabatai being come, was commit­ted to the most loathsome and darkest Dungeon in in the Town, there to remain in farther expectation of the Viziers sentence, The Iews were not at all dis­couraged at this ill treatment of their Prophet, but ra­ther confirmed in their belief of him, as being the accomplishment of the prophesie of those things which ought to precede his glory and dominion; which consideration induc'd the chiefest persons amongst the Iews to make their visits and addresses to him with the same ceremony and respect in the Dungeon as they would have done had he then sat exalted on the throne of Israel: several of them, with one Anacago, by name, a man of great esteem a­mongst the Jews, attended a whole day be [...]ore him▪ with their Eyes cast down, their Bodies bending forward, and Hands crost before them (which are [Page 144] postures of humility, and service in the Eastern Coun­treys) the undecency of the place, and present sub­jection, not having in the least abated their high thoughts, and reverence towards his person. The Jews in Constantinople were now become as mad and di­stracted as they were in other places, all trade and traffique forbidden, and those who owed money, in no manner careful how to satisfie it: amongst which wild crew some were indebted to our Merchants at Galata, who not knowing the way to receive their money, partly for their interest, and partly for cu­riosity thought fit to visit this Sabatai complaining that such particular Iews, upon his coming, took upon them the boldness to defraud them of their right, de­sired he would signifie to these his Subjects, his plea­sure to have satisfaction given: whereupon Sabatai with much affectation took Pen and Paper, and wrote to this effect.

‘TO you of the Nation of the Iews, who expect the appearance of the Messiah, and the Salva­tion of Israel, Peace without end. Whereas we are informed that you are indebted to several of the English Nation: It seemeth right unto us to enorder you to make satisfaction to these your just debts: which if you refuse to do, and not obey us herein: Know you, that then you are not to enter with us in­to our Joys and Dominions.’

In this manner Sabatai Sevi remained a Prisoner at Constantinople for the space of two Months; at the end of which the Vizier having designed his expedition for Candia; and considering the rumor and disturbance the presence of Sabatai had made already at Constanti­nople ▪ thought it not secure to suffer him to remain in the Imperial City, whil'st both the Grand Signior and himself were absent: and therefore changes his Pri­son to the Dardanelli, otherwise called the Castle of Aby­dos, being on the Europe side of the Hellespont opposite [Page 145] to Sestos, places famous in Greek Poetry. This remo­val of Sabatai from a worse Prison to one of a better air, confirmed the Jews with greater confidence of his being the Messiah, supposing that had it been in the power of the Vizier, or other Officers of the T [...]rks, to have destroyed his person, they would never have permitted him to have lived to that time, in regard their Maxims enforce them to quit all jealousies and suspicions of ruine to their state by the death of the party feared, which much rather they ought to exe­cute on Sabatai, who had not only declared himself the King of Israel, but also published Prophesies fatal to the Grand Signior and his Kingdoms.

With this consideration and others preceding, the Jews flock in great number to the Castle, where he was imprisoned, not only from the neighbouring parts, but also from Polana, Germany, Legorn, V [...]nice, Amsterdam, and other places where the Jews reside: on all whom, as a reward of the expence, and la­bours of their pilgrimage, Sabatai bestowed plenty of his benedictions, promising encrease of their store and enlargement of their Possessions in the Holy-Land. And so great was the confluence of the Jews to this place, that the Turks thought it requi [...]ite to make their advan­tage thereof, and so not only raised the price of their Provision, Lodgings, and other Necessaries, but also denied to admit any to the presence of Sabatai, un­less for money, setting the price sometimes at five, sometimes at ten Dollars, or more or less a [...]cording as they guessed at their abilities, or zeal of the person, by which gam and advantage to the Turks no com­plaints or advices were carried to Adrianople, either of the concourse of people, or arguments amongst the Jews in that place, but rather all civilities, and liber­ty indulged unto them, which served as a farther Ar­gument to ensnare this poor people in the belief of their Messiah.

During this time of confinement, Sabatai had lei­sure [Page 146] to compose and institute a new method of Wor­ship for the Jews, and principally the manner of the celebration of the day of his Nativity, which he pre­scribed in this manner.

BRethren and my People, men of Religion inha­biting the City of Smyrna the renowned, where live men, and women, and families; Peace be un­to you from the Lord of Peace, and from me his be­loved Son, King Salomon. I command you that the ninth day of the Month of Ab (which according to our account answered that year to the Month of June) next to come, you make a day of Invitation, and of great joy, celebrating it with choice meats and plea­sing drinks, with many Candles and Lamps, with Mu [...]ick and Songs, because it is the day of the Birth of Sabatai Sevi, the high King above all Kings of the Earth. And as to matters of labour, and other things of like nature, do, as becomes you, upon a day of Festival, adorned with your finest Garments. As to your Prayers, let the same order be used as upon Festivals. To converse with Christians on that day is unlawful, though your Discourse be matters indifferent, all labour is for­bidden, but to sound instruments is lawful. This shall be the method and substance of your Prayers on this day of Festival: After you have said, Bles­sed be thou, O holy God! then proceed and say thou hast chosen us before all people, and hast lov­ed us, and hast been delighted with us, and hast humbled us more than all other Nations, and hast sanctified us with thy Precepts, and hast brought us near to thy service, and the service of our King. Thy holy, great, and terrible Name thou hast pub­lished amongst us: and hast given us, O Lord God, according to thy love times of joy, of Festivals, and times of Mirth, and this day of Consolation for a solemn Convocation of Holiness, for the Birth of our King [Page 147] the Messiah, Sabatai Sevi thy servant, and first born son in love, through whom we commemorate our coming out of Egypt. And then you shall read for your lessons, 1, 2, and 3. Chapters of Deut. to the 17. verse, appointing for the reading thereof five men in a perfect and uncorrupted Bible, adding thereunto the Blessings of the Morning, as are pre­scribed for days of Festival, and for the Lesson out of the Prophets usually read in the Synagogue every S [...]bath; you shall read the 31 Chapter of Ieremiah. To your Prayer called Mustas (used in the Syna­gogue every Sabbath and solemn Festival) you shall adjoyn that of the present Festival; In stead of the Sacrifice of Addition, of the returning of the Bible to its place, you shall read with an Audible Voice, Clear Sound, the Psalm 95. And at the first Praises in the Morning, after you have sung Psalm 91. and just before you sing Psalm 98, you shall repeat Psalm 132. but in the last Verse, where it is said, As for his Enemies I shall cloath them with shame, but upon himself shall his Crown flourish; in the place of (upon himself) you shall read upon the most High: after which shall follow the 126. Psalm, and then the 113. to the 119.

At the Consecration of the Wine upon the Vigil, or Eve, you shall make mention of the Feast of Con­solation, which is the day of the Birth of our King the Messiah Sabatai Sevi thy Servant, and first born Son, giving the Blessing as followeth: Blessed be thou our God, King of the World, who hast made us to live, and hast maintain'd us, and hast kept us alive unto this time. Upon the Eve of this day you shall Read also the 81 Psalm, as also the 132. and 126. Psalms, which are appointed for the Morn­ing Praises. And this day shall be unto you for a Remembrancer of a Solemn Day unto eternal Ages, and a perpetual testimony between me, and the Sons of Israel.

[Page 148]
Audite Audiendo & manducate bonum.
In hearing hear, and enjoy good.

Besides which Order, and Method of Pray [...]s for Solemnization of his Birth, he prescribed other Rules for Divine Service, and particularly published the same Indulgence and Priviledge to every one who should Pray at the Tomb of his Mother; as is he had taken on him a Pilgrimage to Pray, and Sacrifice at Jerusalem.

The Devotion of the Jews toward this pretended Messiah increased still more and more, so that not only the Chief of the City went to attend, and proffer their service toward him in the time of his Imprisonment, but likewise decked their Synagogue with S. S. in Letters of Gold, making for him on the Wall a Crown, in the Circle of which was wrote the 91 Psalm at length in fair and legible Characters; attributing the same titles to Sabatai, and Expounding the Scriptures in the same manner in favour of his Appearance, as we do of our Saviour. However some of the Jews rem [...]ined in their Wits all this time, amongst which was a certain Chocham at Smyrna, one zealous of his Law, and of the good and safety of his Nation: and observing in what a wild manner the whole People of the Jews was transported with the groundless belief of a Messiah, leaving no tonly their Trade, and co [...]rse of living, but publishing Prophesies of a speedy Kingdom, of rescue from the Tyranny of the Turk, and leading the Grand Signior himself Cap [...]ive in Chains; matters so dangerous and obnoxious to the State wherein they lived, as might justly convict them of Treason and Re­bellion, and leave them to the mercy of that Justice, which on the least jealousie and suspicion of Matters of this nature, uses [...]o extirpate Families, and sub­vert the Mansion hou [...]es of their own People, much [Page 149] rather of the Iews, on whom the Turks would gladly take occasion to despoil them of their Estates, and condemn the whole Nation to perpetual slavery. And indeed it would have been a greater wonder than ever Sabatai shewed, that the Turks took no ad­vantage from all these extravagances, to drain the Iews of a considerable Sum of money, and set their whole Race in Turky at a Ransom, had not these Passages yielded them matter of Pastime, and been the Subject of the Turks Laughter and Scorn; supposing it a Dis­sparagement to the greatness of the Ottoman Empire, to be concerned for the R [...]ors and Combustions of this dispersed People. With these considerations this Choch [...]m, that he might clear himself of the blood and guilt of his Countrey-men, and concern'd in the common destruction, goes before the Cadi, and there protests against the present Doctrine; Declaring, that he had no hand in setting up of Sabatai, but was an Enemy both to him and to his whole Sect. This freedom of the Chocham so enraged and scandalized the Jews that they judged no Condemnation or Punishment too severe against such an Offender and Blasphemer of their Law, and Holiness of the Messiah; and there­fore with Money and Presents to the Cadi, accusing him as disobedient in a Capital nature to their Go­vernment, obtained sentence against him, to have his Beard shaved, and to be condemned to the Gal­lies. There wanted nothing now to the appearance of the Messiah, and the solemnity of his coming, but the presence of Elias, whom the Jews began to ex­pect hourly; and with that intention and earnestness, that every Dream or Phantasm to a weak head was judged to be Elias; it being taught, and averred, that he was seen in divers forms and shapes, not to be certainly discovered or known, before the coming of the Messiah; for this superstition is so far fixed a­mongst them, that generally in their Families they spread a Table for Elias the Prophet, to which they [Page 150] make an Invitation of Poor People, leaving the chief place for the Lord Elias, whom they believe to be invisibly present at the entertainment, and there to Eat and Drink, without diminution, either of the Dishes, or of the Cup. One person amongst the Jews commanded his Wife after a supper of this kind, to leave the Cup filled with Wine, and the Meat stand­ing all night, for Elias to Feast, and Rejoyce alone; And in the morning arising early, affirmed, that E­lias took his Banquet so kindly, that in token of gra­titude, and acceptance, he had replenished the Cup with Oyl, in stead of Wine. It is a certain Custom among the Jews on the Evening of the Sabbath, to repeat certain Praises of God (called Havaila) which signifies a distinction, or separation of the Sabbath from the prophane days (as they call them) which praises they observe to perform in this manner; One takes a Cup filled with Wine, and drops it through the whole House, saying, Elias the Prophet, Elias the Prophet, Elias the Prophet, come quickly to us with the Messiah, the Son of God, and David; and this they affirm to be so acceptable to Elias, that he never fails to preserve that family, so devoted to him, and augment it with the blessings of Increase. Many other things the Jews avouch of Elias, so ridiculous, as are not fit to be declar'd, amongst which this one is not far from our purpose that at the Circumcision there is always a Chair set for Elias, and Sabatai Se­vi being once Invited at Smyrna to the Circumcision of the First-born Son of one Abraham Gutiere, a Kins­man of Sabatai, and all things ready for the Ceremo­ny, Sabatai Sevi exhorted the Parents of the Child to expect a while until his farther Order: After a good half hour, Sabatai order'd them to proceed and cut the Prepuce of the Child, which was instantly per­form'd with all joy and satisfaction to the Parents: and being afterwards demanded the reason why he retarded the performance of that Function, his an­swer [Page 151] was, That Elias had not as yet taken his Seat, whom assoon as he saw placed, he ordered them to proceed; and that now shortly Elias would discover himself openly, and proclaim the news of the gene­ral Redemption.

This being the common Opinion amongst the Jews, and that Sabatai Sevi was the Messiah, being become an Article of Faith, it was not hard to perswade them, that Elias was come already, that they met him in their Dishes, in the dark, in their Bed-cham­bers, or any where else invisible, in the same manner as our common People in England believe of Hobgob­lins and Fairies. For so it was, when Solomon Cremona, an Inhabitant of Smyrna, making a great Feast, to which the Principal Jews of the City were Invited, af­ter they had eaten and drank freely, one starts from his Seat, and avouches that he saw Elias upon the Wall, and with that bows to him, and Complements him with all Reverence and Humility: Some others having in like manner their Fancies prepossessed, and their Eyes with the fume of Wine ill prepared to di­stinguish shadows, immediately agreed upon the Object, & then there was not one in the Company who would say he did not see him: at which surprize every one was struck with reverence and awe; and the most Eloquent amongst them, having their Tongues loosed with Joy, and Wine, directed Orations, Encomiums, and acts of Thankfulness to Elias, courting and com­plementing him, as distracted Lovers do the suppo­sed presence of their Mistresses. Another Jew at Con­stantinople reported that he met Elias in the Streets, habited like a Turk, with whom he had a long Com­munication; and that he enjoyn'd the Observation of many neglected Ceremonies, and particularly the Zezit, Numb. 15. v. 38. Speak unto the Children of Israel, and bid them that they make Fringes in the Borders of their Garments, throughout▪ their Generations, and that they pu [...] upon the Fringe of the Border a Ribbon of blue. Also the [Page 152] Peos, Levit. 19. v. 27. Ye shall not round the corners of your Head, nor marr the corners of your Beard: This Appa­rition of Elias being believed as soon as published, eve­ry one began to obey the Vision, by Fringing their Gar­ments▪ and for their Heads, though always shaved, according to the Turkish and Eastern Fashion, and that the suffering Hair to grow, to men not accustom­ed, was heavy, and incommodious to their healths and heads; yet to begin again to renew as far as was possible, the Ancient Ceremonies, every one nou­rished a lock of hair on each side, which might be vi­sible beneath their Caps; which soon after began to be a Sign of distinction between the Believers and Ko­phrims, a name of dishonour, signifying as much as Vnbelievers; or Hereticks, given to those who confes­sed not Sabatai to be the Messiah; which particulars, if not observed, it was declared, as a Menace of Elias, that the People of the Jews, who come from the River Sabation, as is specifyed in the second of Esdras, Chap. 13. shall take vengeance of those who are guil­ty of these Omissions.

But to return again to Sabatai Sevi himself, we find him still remaining a Prisoner in the Castle of Abydos up­on the Hellespont, admired and adored by his Brethren, with more honour than before, and visited by Pilgrims from all parts where the fame of the coming of the Messiah had arrived; amongst which one from Poland, named Nehemiah Cohen, was of special [...]ote and renown, learned in the Hebrew, Syriack, and Chaldee, and ver­sed in the Doctrine and Kabal [...] of the Rabbins, as well as Sabatai himself, one (of whom it was said) had not this Sevi anticipated the Design, esteemed him­self as able a Fellow to Act the Part of a Messiah as the other; Howsoever, it being now too late to publish any such Pretence. Sabatai having now eleven Points of the Law by Possession of the Office, and with that the hearts and belief of the Jews, Nehemiah was con­tented with some small appendage, or relation to [Page 153] Messiah; and therefore to lay his Design the better, desired a Private Conference with Sabatai: These two great Rabbins being together, a hot Dispute arose be­tween them; For Cohen alledged that according to Scripture, and Exposition of the Learned thereupon, there were to be two Messiahs, one called Ben Ephraim, and the other Ben David, the first was to be a Preach­er of the Law, poor, and despised, and a Servant of the Second, and his Fore-runner; the other was to be great and rich, to restore the Jews to Jerusalem, to sit upon the Throne of David, and to perform and act all those Triumphs and Conquests which were expect­ed from Sabatai. Nehemiah was contented to be Ben Ephraim, the afflicted and poor Messiah and Sabatai (for any thing I hear) was well enough contented he should be so: but that Nehemiah accused him for being too forward in publishing himself the latter Messiah, before Ben Ephraim had first been known unto the World. Sabatai took this reprehension so ill, either out of pride, and thoughts of his own infal [...]ibility, or that he suspected Nehemiah, being once admitted for Ben Ephraim, would quickly (being a subtile and learn­ed person) perswade the World that he was Ben Da­vid, would by no means understand or admit of this Doctrine or of Ben Ephraim for a necess [...]ry Officer: And thereupon the Dispute grew so hot, and the Con­troversie so irreconcileable, as was taken notice of by the Jews, and controverted amongst them as eve­ry one fancy'd: But Sabatai being of greater Authori­ty, his Sentence prevailed, and Nehemiah was rejected, as Schismatical, and an Enemy to the Messiah, which af­terward proved the ruin and downfal of this Imp [...]stor.

For Nehemiah being thus baffled, and being a per­son of Authority, and a haughty Spirit, meditated no­thing but revenge; to execute which to the full, he takes a Journey to Adrianople, and there informs the Chief Ministers of State, and Officers of the Court, who (by reason of the gain the Turks made of their [Page 154] Prisoner at the Castle on the Hellespont) heard nothing of all this Concourse of People, and Prophesies of the Rovolt of the Jews from their Obedience to the Grand Signior; and taking likewise to his Council some certain discontented and unbelieving Chochams. Who being zealous for their Nation, and jealous of the ill conse­quences of this long continued, and increasing Mad­ness, took liberty to inform the Chimcham (who was Deputy of the great Vizier then at Candia) that the Jews, Prisoner at the Castle, called Sabatai Sevi, was a Lewd Person, and one who indeavoured to debauch the minds of the Jews, and divert them from their ho­nest course of livelihood, and Obedience to the Grand Signior; and that therefore it was necessary to clear the World of so Factious and dangerous a Spirit: The Chimcham being thus informed, could do no less than ac­quaint the Grand Signior with all particulars of this Mans Condition, Course of Life, and Doctrine; which were no sooner understood, but a Chiaux, or Messenger, was imme­diately dispatched, to bring up Sabatai Sevi to Adria­nople. The Chiaux executed his Commission after the Turkish fashion in haste, and brought Sabatai in a few days to Adrianople, without further excuse or ceremo­ny; not affording him an hours space to take a solemn farewel of his Friends, his Followers and Adorers; who now were come to the vertical point of all their hopes and expectations.

The Grand Signior having by this time received di­vers informations of the madness of the Jews, and the pretences of Sabatai, grew big with desire and ex­pectation to see him: so that he no sooner arrived at Adrianople, but the same hour he was brought before the Grand Signior: Sabatai appeared much dejected, and failing of that courage which he shewed in the Synagogue; and being demanded several Questions in Turkish by the Grand Signior, he would not trust so far to the vertue of his Messiah-ship, as to deliver himself in the Turkish Language; but desired a Doctor of Phy­sick, (who had from a Jew turned Turk,) to be his [Page 155] Interpreter, which was granted to him; but not without reflection of the standers by; that had he been the Messiah, and Son of God, as he formerly pre­tended, his tongue would have flown with variety as well as with the perfection of Languages. But the Grand Signior would not be put off without a Miracle, and it must be one of his own choice: which was, that Sabatai should be stript naked, and set as a mark to his dexterous Archers: if the Arrows pierced not his body, but that his flesh and skin was proof like armour, then he would believe him to be the Messiah, and the person whom God had designed to those Dominions, and Greatness, he pretended. But now Sabatai not having faith enough to stand to so sharp a trial, re­nounced all his title to Kingdoms and Governments, alledging that he was an ordinary Chocham, and a poor Jew, as others were, and had nothing of Privi­ledge, or Vertue above the rest. The Grand Signior notwithstanding, not wholly satisfied with this plain confession, declared, that having given publique scandal to the Professors of the Mahometan Religion, and done dishonour to his Soveraign authority, by pre­tending to draw such a considerable portion from him, as the Land of Palestine; his Treason and Crime was not to be expiated by any other means then by a con­version to the Mahum [...]tan faith, which if he refus'd to do, the stake was ready at the gate of the Seraglio to empale him. Sabatai being now reduced to extre­mity of his latter game; not being in the least doubtful what to do; for to die for what he was assured was false, was against nature, and the death of a mad man: replied with much cheerfulness, that he was contented to turn Turk, and that it was not of force, but of choice, having been a long time desirous of so glorious a Profession, he esteemed himself much ho­noured, that he had opportunity to own it first in the presence of the Grand Signior. And here was the non plus ultra of all the bluster and noise of this vain Im­postor. [Page 156] And now the Reader may be pleased to pause a while, and contemplate the strange point of con­sternation, shame, and silence to which the Jews were reduc't, when they understood how speedily their hopes were vanished, and how poorly and ignomini­ously all their fancies and promises of a new Kingdom, their Pageantry, and Offices of Devotion, were past like a tale, or a midnights Dream: And all this was con­cluded, and the Jews sunk on a sudden, and fallen flat in their hopes, without so much as a line of com­fort, or excuse from Sabatai, more than in general, to all the brethren: That now they should apply themselves to their Callings and Services of God▪ as formerly, for that matters relating unto him were fi­nished and the sentence past. The news that Sabatai was turned T [...]rk, and the Messiah to a Mahumetan, quickly filled all parts of Turky. The Iews were strangely surprized at it, and ashamed of their easie belief of the arguments with which they had perswa­ded one the other, and of the Proselytes they had made in their own families. Abroad they became the common derision of the Towns where they inhabited: the Boys hou [...]ed after them, coyning a new word at Smyrna (Ponslai) which every one seeing a Jew, with a finger pointed out, would pronounce with scorn and contempt: so that this deceived people for a long time after remained with confusion, silence, and de­jection of Spirit. And yet most of them affirm that Sabatai is not turned Turk, but his shadow only re­mains on earth, and walks with a white head, and in the habit of a Mahumetan: but that his natural Body and Soul are taken into Heaven, there to reside untill the time appointed for accomplishment of these won­ders; and this opinion began so commonly to take place, as if this people resolved never to be undeceiv­ed, using the Forms and Rules for Devotion prescrib­ed them by their Mahumetan Messiah: Insomuch that the Chochams of Constantinople, fearing the danger of [Page 157] this error might creep up and equal the former, condemned the belief of Sabatai being Messiah, as dam­nable, and enjoyned them to return to the antient Method and Service of God upon pain of Excommuni­cation. The style and tenure of them was as follow­eth,

To you who have the power of Priest-hood, and are the knowing learned, and magnanimous Governours and Princes, residing in the City of Smyrna, may the Almighty God protect you, Amen: for so is his will.

THese our Letters which we send in the midst of your habitations, are upon occasion of certain rumours and tumults come to our cars from that Ci­ty of your Holiness. For there is a sort of men a­mongst you, who fortifie themselves in their error, and say, let such a one, our King, live, and bless him in their publique Synagogues every Sabbath day: And also adjoyn Psalms and Hymns, invented by that man for certain days, with Rules and Methods for Prayer, which ought not to be done, and yet they will still remain obstinate therein; and now behold it is known unto you, how, many swelling Waters have passed over our Souls for his [...]ke, for had it not been for the Mercies of God, which are without end, and the merit of our foref [...]ers, which have assisted us, the foot of Israel had been [...] out by their enemies. And yet you conti [...]u [...] ob [...]ti [...]ate in things which do not help, but rather do mischief, which God avert. Turn you therefore, for this is not the true way, but restore the Crown to the ancient custom and use of your Forefathers, and the Law, and from thence do not move; We command you that with your authority, under pain of Excommu­nication, and other Penalties, that all those Ordinan­ces and Prayers, as well those delivered by the mouth of that man, as those which he enjoyned by the [Page 158] mouth of others, be all abolished and made void, and to be found no more, and that they never enter more into your hearts, but judge according to the ancient commandment of your Forefathers, repeat­ing the same Lessons and Prayers every Sabbath, as hath been accustomary, as also Collects for Kings, Po­tentates, and Anointed, &c. And bless the King, Sultan Mahomet, for in his days hath great Salvation been wrought for Israel, and become not Rebels to his Kingdom, which God forbid. For after all this which is past, the least motion will be a cause of jealousie, and you will bring ruine upon your own persons, and upon all which is near and dear to you, wherefore abstain from the thoughts of the man, and let not so much as his name proceed out of your mouths. For know if you will not obey us herein, which will be known, who, and what those men are, who refuse to conform unto us, we are resolv­ed to prosecute them, as our duty is. He that do [...]h hear, and obey us, may the blessing of God rest up­on him. These are the words of those who seek your Peace and Good, having in Constantinople, on Sunday the fifth of the Month Sevat, under-wrote their names.

  • Joam Tob son of Chananiah Ben. Jacar.
  • Isaac Alnacagna.
  • Joseph Kazabi.
  • Manasseh Barndo.
  • Kalib son of Samuel.
  • Eliezer Castie.
  • Eliezer Gherson.
  • Joseph Accohen.
  • Eliezer Aluff.

During the time of all these transactions and passa­ges at Constantinople, Smyrna, Ahydos upon the Hellespont, and Adrianople, the Jews leaving their Merchantly course, and advices, what prizes commodities bear, and matters of Traffick, stuffed their Letters for Ita­ly and other parts, with nothing but wonders and mi­racles wrought by their false Messiah. As then when the Grand Signior sent to take him, he caused all the [Page 159] Messengers immediately to die, upon which other Ianizaries being again sent, they all fell dead with a word only from his mouth; and being desired to re­vive them again, he immediately recall'd them to life; but of them only such who were true Turks, and not those who had denied that faith in which they were born, and had profest. After this they added, that he went voluntarily to Prison, and though the gates were barred and shut with strong looks of Iron, yet that Sabatai was seen to walk through the streets with a numerous attendance, and when they said Shackles on his neck and feet, they not only fell from him, but were converted into Gold, with which he gratified his true and faithful believers and disciples. Some Miracles also were reported of Nathan, that on­ly at reading the name of any particular man or wo­man, he would immediately recount the story of his, or her life, their sins or defaults, and accordingly impose just correction and penance for them. These strong reports coming thus confidently into Italy and all parts, the Iews of Casel di Montserrato resolved to send three persons in behalf of their society, in the na­ture of extraordinary Legates to Smyrna, to make in­quity after the truth of all these rumours, who ac­cordingly arrived in Smyrna, full of expectation and hopes, intending to present themselves with great Humility and Submission before their Messiah and his Prophet Nathan, were entertain'd with the sad news, that Sabatai was turned Turk, by which information the Character of their Embassy in a manner ceasing, eve­ry one of them laying aside the formality of his functi­on, endeavoured to lodge himself best to his own con­venience. But that they might return to their brethren at home, with the certain particulars of the success of these affairs, they made a visit to the brother of Sa­batai; who still continued to perswade them, that Sabatai was notwithstanding the true Messiah, that it was not he who had taken on him the habit and sorm [Page 160] of a Turk, but his Angel or Spirit, his body being as­cended into Heaven, until God shall again see the sea­son, and time to restore it; adding further, that an effect hereof they should see by the Prophet Nathan, certified, now every day expected, who having wrought Miracles in many places, would also for their Consolation, reveal hidden secret [...] unto them with which they should not only remain satisfied, but asto­nished. With this only hope of Nathan, these Legates were a little comforted, resolving to attend his arri­val, in regard they had a Letter to consign into his hands, and according to their instructions, were to demand of him the grounds he had for his Prophe­sies, and what assurance he had, that he was divinely inspir'd, and how these things were reveal'd unto him, which he had committed to Paper, and dispersed to all parts of the World. At length Nathan arrives near Smyrna, on Friday the third of March, towards the Evening, and on Sunday these Legates made their visit to him: But Nathan, upon news of the success of his beloved Messiah, began to grow sullen and reserved; so that the Legates could scarce procure admittance to him; all that they could do was to inform him, that they had a Letter to him from the brother-hood of Italy ▪ and commission to confer with him concerning the foundation and authority he had for his prophesies; but Nathan refused to take the Letter, ordering Kain Abol [...]sio a Chocham of the City of Smyrna to receive it; so that the Legates returned ill contented, but yet with hopes at Nathans arrival at Smyrna to receive better sa­tisfaction.

But whil'st Nathan intended to enter into Smyrna, the Chochams of Constantinople, being before advised of his resolution to take a Journey into their parts, not knowing by which way he might come, sent their Let­ters and Orders to Smyrna, Prussia, and every way round, to hinder his passage, and interrupt his journey; fear­ing that things beginning now to compose, the Turks [Page 161] appèas'd for the former disorders, and the minds of the Iews in some manner setled, might be moved, and combustions burst out afresh, by the appearance of this new Impostor; And therefore dispatchéd this Let­ter as followeth.

To you who are the Shepherds of Israel, and Rulers, who reside for the great God of the whole World, in the City of Smyrna, which is Mother in Israel ▪ to her Princes, her Priests, her Judges, and especially to the perfect wise men and of great experience, may the Lord God cause you to live before him, and de­light in the multitude of Peace, Amen, so be the will of the Lord.

THese our Letters are dispatched unto you, to let you understand, that in the place of your Holiness, we have heard the learned man, which was in Gaza, called Nathan Benjamin, hath published vain Doctrines, and made the World Tremble at his Words and Inventions: And that at this time we have received Advice, that this man some days since, departed from Gaza, and took his Journey by the way of Scanderoon, intending there to Imbark for Smyrna, and thence to go to Constantinople or Adriano­ple: And though it seem a strange thing unto us, that any Man should have a de [...]ire to throw himself into a place of Flames and Fire, and into the Sparks of Hell; notwithstanding we ought to fear, and suspect it; For the Feet of Man always guide him to the worst: Wherefore we under-written do Advertise you, that this Man coming within the compass of your Juris­diction, you give a stop to his Journey, and not suf­fer him to proceed farther, but presently to return back. For we would have you know, that at his coming, he will again begin to move those Tumults, which have been caused through the Imaginations of a New Kingdom; And that Miracles are not to be Wrought every day.

[Page 162]God forbid that by his coming the People of God should be destroyed in all places where they are, of which he will be the first, whose Blood be upon his own Head: For in this Conjuncture, every little Error or Fault is made Capital. You may remember the Danger of the first Combustion: And it is very pro­bable that he will be an occasion of greater, which the Tongue is not able to express with words. And therefore by Vertue of ours, and your own Authori­ty, you are to hinder him from proceeding farther in his Journey, upon pain of all those Excommunicati­ons which our Law can Impose, and to force him to return back again, both he and his Company. But if he shall in any manner Oppose you, and Rebel against your Word, your Indeavours and Law are sufficient to hinder him, for it will be well for him and all Israel.

For the Love of God, let these Words enter into your Ears, since they are not vain things; for the Lives of all the Iews and his also, consist therein. And the LordGod behold from Heaven and have pit­ty upon his People Israel, Amen. So be his holy Will: Written by those who seek your Peace.

  • Joam Tob, Son of Chanania Jacar,
  • Caleb Son of Chocham, Samuel deceased.
  • Moise Benveniste,
  • Isaac Alce-nacagne,
  • Joseph Kazabi,
  • Samuel Acaz sine,
  • Moise Barndo.
  • Elihezer Aluff.
  • Jehoshuah Raphael.
  • Benveniste.

By these means Nathan being disappointed of hi [...] Wandring Progress, and partly ashamed of the even of things, contrary to his Prophesie, was resolve [...] without entring Smyrna, to return again: Howsoeve [...] he obtained leave to visit the Sepulchre of his Mother, an [...] [Page 163] there to receive Pardon of his Sins (according to the Institution of Sabatai before mentioned) but first washed himself in the Sea, in manner of Purification, and said his Tephilla, or Prayers, at the Fountain, cal­led by us the Fountain Sancta Veneranda, which is near to the Cymetry of the Iews, and then departed for Xio, with two Companions, a Servant, and three Turks to conduct him, without admitting the Legates to Audi­ence, or answering the Letter which was sent him, from all the Communitiēs of the Jews in Italy. And thus the Embassie of these Legates was concluded, and they returned from the place from whence they came, and the Jews again to their Wits, following their Trade of Merchandize and Brokage as formerly, with more quiet and advantage, than the means of regain­ing their Possessions in the Land of Promise. And thus ended this mad Phre [...]sie amongst the Jews, which might have cost them dear, had not Sabatai Renounc't his Messiahship at the Feet of Mabom [...]t.

These matters were transacted in the years 1665 & 1666, since which Sabatai hath passed his time devout­ly in the Ottoman Court educated at the feet of the learned Gamaliel of the Turkish Law that is, Vanni Effen­di, Preacher to the Seraglio, or as we [...]ay so term him Chaplain to the Sultan, one so literate as to be e­steemed the Grand Oracle of their Religion, so precise and conceited of his own sanctity as a Pharisee and so Superstitious that nothing seemed more to unhallow his worship than the touch or approach of a Christian. To this master Sabatai was a most docil Scholar, and profited, as we may Imagine, beyond measure in the Turkish Doctrine, so that in exchange of such Impr [...]ssi­ons, Vanni thought it no disparagement from so great a Rabbin as his new disciple, to learn something of the Iewish Rites and rectify those crude notions he had conceived of the Mosaical Law; in this manner Sa­batai passed his days in the Turkish Court, as some time Moses did in that of the Egyptians, and perhaps in imi­tation [Page 164] of him, cast his eyes, often on the Afflictions of his brethren, of whom during his life he continued to profess himself a Deliverer, but with that care and caution of giving Scandal to the Turks, that he declared unless their nation became like him, that is, renounce the shadows, and imperfect Elements of the Mosaical Law, which will be compleated by adherence to the Mahumetan, and such other additions as his inspired wisdom should suggest, he should never be able to pre­vail with God for them, or conduct them to the holy Land of their Forefathers: hereupon many Iews flock­ed in, some as far as from Babylon. Ierusalem and o­ther remote places, and casting their caps on the ground in presence of the Grand Signior, voluntarily professed themselves Mahumetans: Sabatai himself by these proselytes gaining ground in the esteem of the Turks, had priviledge granted him to visit familiarly his Brethren, which he imployed in Circumcising their Children the 8 h day according to the precept of Mo­ses, preaching his new Doctrines by which he confirm­ed many in their faith of his being the M [...]ssiah and [...]tar [...]led all with expectation of what these strange ways of Enthusiasm may produce, but none durst publickly own him, lest they should displease the Turks, and the Iews, and incur the danger of Excommunication from one, and the Gallows from the other.

Howsoever in Ianuary 1672 appeared another bold Impostor amongst the Iews in Smyrna from Morea, as it was said, or not known from whence, who in despight of Sabatai, and his own Governours, pretended to be the Messiah; but with so petty and inconsiderable a Deluder as this, the Jews thought to make quick work, but being ashamed at first to bring another Messiah on the Stage by help of money they accused him of Adul­tery, and procured a sentence from the Kadi, condemn­ing him to the Gallies; in order unto which, and i [...] proof of his good behaviour, he remained some time in Prison, in which interim he found means to clear [Page 165] himself of that crime by open evidence to the contra­ry, and had for the present escaped out of the power of the Synagogue had not their Authority and Money prevailed more than the friends and Disciple of this Impostor; so that he was still detained in Prison, and Sabatai Sevi continued in the house of Pharaoh or the Grand Sign [...]or, where he remained till the year 1676, and then died.

The fatal and final Extirpation and Destructi­on of the Jews out of the Empire of Persia, begun in 1663. and continuing till 1666, and the occasion thereof.

YOU have heard in the foregoing Story from what Glorious Expectations the whole Nation of the Jews were precipitated by the Impostorious ▪ but Improsperous Villany of their late pretended Messiah: You will in this Relation perceive farther, how Signally the hand of Al­mighty God (about the same time) went out to their yet greater shame and extermination: And if any thing were capable to reduce that miserably deluded People ▪ certainly one would think these continu'd Frowns, and Accents of his displeasure against all their Interprises; as, it ought to confirm the Truth of the Christian Profession so it should even constrain them to hasten to it; For▪ the Wrath is come upon them to the uttermost.

In the Reign of the famous Abas, Sophy of Persia, and Grand-Father to the present Emperor, the Nation being low, and somewhat exhausted of Inhabitants, it entred into the mind of this Prince (a Wise and Prudent Man, and one who exceedingly studied the Benefit of his Subjects) to seek some expedient for the Revival and Improvement of Trade, and by all manner of Priviledges and Immunities to encourage other contiguous Nations to Negotiate and Trade amongst them▪ and this Project [Page 166] he fortified with so many Immunities, and used them so well who came, that repairing from all Parts to his Country, in a short time the whole Kingdom was filled with multitudes of the most Industrious People and Strangers that any way bordered on him.

It happened, that amongst those who came, innume­rable Flocks of Jews ran thither from all their Dispersions in the East; attracted by the gain, which they uni­versally make where evere they set footing, by their innate Craft. Sacred Avarice, and the excessive Extorti­ [...]ns which they continually Practise. And it was not many years but by this means, they had so impoverish­ed the rest, and especially the natural Subjects of Persia, that the Clamor of it reached to the Ears of the Empe­rour; and indeed it was Intolerable, for even his own Exchequer began to be sensible of it, as well as his Peo­ples Purses, and Estates, which they had almost De­voured.

How to repress this Inormity, and remedy this Incon­venience, without giving Vmbrage to the rest of those profitable strangers now setled in his Dominions, by fall­ing severely upon the Jews on the sudden, he long consulted; and for that end call'd to his Advice his Chief Ministers of State, the Musti, and expounders of the Law. After much dispute 'twas at last found, that the Jews had already long since forfeited their Lives by the very Text of the Alcoran; where it is express'd, That if within 600 years from the promulgation of that Religion, they did nor u [...]iversally come in, and Profess the Mahumetan Faith, they should be destroyed. The Zealous Emperor would immediately have put this Edict in Execution; but, by the Interc [...]ssion of the Musti, and the rest of the Doctors, 'twas thought fit to suspend it for the present: But that these growing E­vils might in time have a period; his Majesty Comman­ded that all the Chochammi, Rabbins, and Chief amongst the Jews, should immediately appear before his Tri­bunal, and make Answer to some Objections that were to be propounded to them.

[Page 167]The Iews being accordingly convened, the Sophy Ex­amines them about several Passages of their Law, and particularly concerning the Prophet Moses, and those Rites of his which seemed to have been so long annihi­lated amongst them, since the coming of Isai (for so they call Iesus) after whom they pretend their Maho­met was to take place, and all other Predictions to de­termine.

The Iews much terrified with the manner of these Interrogatories, and dubious what the meaning and drift of them might signifie, told the Emperor; That for Christ they did not believe in him, but that they ex­pected a Messiah of their own to come, who should by his Miraculous power deliver them from their Oppressors and subdue all the World to his Obedience.

At this Reply the Sophy appe [...]red to be much Incensed: How! says he, Do you not then believe Christ, of whom our very Alcoran makes so Honourable mention? as that he was the Spirit of God, sent down from him, and re­turning to him, &c. If we Believe him, Why do not you? What say you for your selves, you Incredulous Wretches? The Confounded Jews perceiving the Em­perour thus provoked, immediatly prostrated them­selves on the ground, humbly supplicating him to take pity on his Slaves, who acknowledged themselves alto­gether unable to Dispute with his Majesty, That for the Christians, they seemed indeed to them to be gross Ido­laters? Men who did not Worship God but a C [...]ucified Malefactor, and a Deceiver, which still the more dis­pleased the Sophy; not induring they should so Blaspheme a Person for whom their Alcoran had so great Reve­rence: However, for the present he dis [...]embles his resent­memt; Tis well says he, you do not believe, the God of the Christians: But tell me, What think you [...] our Great Prophet Mahomet▪ This Demand exceedingly per­plexed them, not knowing what to Reply: and indeed it was contrived on pu [...]pos [...] that convincing them of Blasphemy (as they esteemed it) against their Prophet the [Page 168] Sophy might find a specious and legal pretence toruine and destroy them without giving any jealousie or sus­picion to the rest of the strangers, who were Trafficking in his Country, of several other Religions, but who were not in the least obnoxious to his displeasure.

After along pause & secret conference with ōne another, it was at last resolved among them, That though they had deny'd Christ, they would yet say nothing Positively against Mahomet: Therefore they told the Emperour; though their Religion forbad them to believe any Prophet save Moses, &c. yet they did not hold Mahomet for a false Prophet, in as much as he was descended of Ismael the Son of Abraham; and that they desired to remain His Majesties humble Vassals and Slaves, and craved His pitty on them.

The Sophy easily perceiving the Cunning and wary Subterfuge of their Reply told them; This should not serve their turn: That they were a People of dissolute Principles, and that under pretence of their long expect­ed Messiah they persisted in a false Religion, and kept off from Proselyting to the true Belief; and therefore re­quired of them to set a positive Time when their Messiah was to appear; for that he would Support them no lon­ger who had impos'd on the World and Cheated his people now so many Years; But withal assuring them that he would both Pardon & Protect them for the time they should Assign, provided they did not go about to abuse him by any incompetent Procrastinations, but assign the Year precisely of his Coming; when if accordingly he did not Appear, they were Sons of Death, and should all of them either Renounce their Faith, or be certain­ly Destroy'd, and their Estates Confiscated.

The poor Iews, though infinitely Confounded with this unexpected Demand, and Resolution of the Sophy; af­ter a second Consultation among themselves, (which the Emperour granted,) contriv'd to give him this answer: That according to their Books and Prophecies, their Messiah should infallibly Appear within Seventy years; [Page 169] prudently (as they thought) believing, that either the Emperour or They should be all of them Dead before that time; and that, in the interim, such Alterations might emerge, as all this would be forgotten, or aver­ted; and that at the worst, a good sum of Money would reverse the Sentence. But that something was of necessity to be promised to satisfie his present humo­rous Zeal.

The Emperour accepts of the Answer, and immedi­ately causes it to be Recorded in form of a solemn Sti­pulation between them; That in case there were no news of their Messiah within the Seventy years assign'd (to which of Grace, he added five more) they should either turn Mahumetans, or their whole Nation utterly be destroyed throughout Persia, and their Substance con­fiscated: but with this Clause also inserted; That if their Messiah did Appear within that Period, the Empe­rour would himself be obliged to become a Iew, and make all his Subjects so with him; this drawn (as we said) in form of an Instrument, was reciprocally sign'd and seal'd on both parts, and the Iews for the present dismiss'd; with the payment yet of no less than two Millions of Gold (as my Author affirms) for the favour of this long Indulgence.

Since the time of this Amperor Abas, to the present Sophy now Reigning there are not only these 70 years past but 115 expired; during which the Persians have been so molested by the Turks and by continual War in the East-Indies, &c. that the succeeding Princes no more minded this Stipulation of their Predecessors, till by a wonderful Accident in the Reign of the second Abas, (Father of him who now governs) [...] person extreamly curious of Antiquities, searching one day amongst the Records of his Palace. there was found this Writing in the Iournal of his Father, intimating what had so solemnly pass'd between him and the Chiefs of the Jews in the Name of their whole Nation.

Upon this the Sophy instantly summons a Council, pro­duces [Page 170] the Instrument before them, and requires their ad­vice, what was to be done; and the rather, for that there began now to be great Whispers, and some Letters had been written to them from Merchants out of Turkey of the motions of a pretended Messiah, which was the famous Sabatai: This so wrought with the Emperor and his Council, that with one Voice, and without longer pause, they immediately conclude upon the destruction of the Jews, and that this wicked Generation of Impostors and Oppressors of his People were no longer to be indured up­on the Earth.

In Order to this Resolution Proclamations are issu'd out and publish'd to the People, and to all that were Strangers and Inhabitants amongst them, impowering them to fall immediately upon the Jews in all the Per­sian Dominions, and to put to the Sword Man, Woman and Child, but such as should forthwith turn to the Ma­humetan Belief: and to seize on their Goods and Estates without any remorse or pitty.

This cruel and bloody Arrest was accordingly put [...]n Execution first at Ispahan, and suddenly afterwards in all the rest of the Cities and Towns of Persia. Happy was he that could escape the fury of the inraged People, who by vertue of the publique Sentence grounded upon the declared Stipulation, and now more encouraged by the dwindling of their pretended Messiah, had no commi­seration on them, but slew and made havock of them, wherever they could find a Jew through all their vast Territories; falling upon the spoil, and continuing the Carnage to their utter Extermination; Nor did the Per­secution cease for several Years, beginning from about Sixty three till Sixty six, at Ispahan, the Cities and Countries of Seyra, Ghelan, Humadan, Ardan, Tauris, and in sum, through the whole Empire, without spa­ring either Sex or Age; excepting (as was said) such as turned Mahumetans, or escaped through the Desarts into Turkey, India, and other far distant Regions, and that without hopes of ever Re-establishing themselves for [Page 171] the future in Persia, the hatred of that People being so deadly and irreconcileable against them. And in truth this late Action and Miscarriage of their pretended Mes­siah has rendred them so universally despicable, that nothing but a determined Obstinacy, and an evident and Judicial Malediction from Heaven could possibly continue them in that prodigious Blindness out of which yet, GOD, of his infinite Mercy, one day, deliver them, that they may at last See and Believe in Him whom they have Pierced; and that so both Iew and Gentile may make One Flock under that One Shepherd and Bishop of our Souls, Iesus Christ the True MESSIAH. Amen.

The Epistle OF KING AGBARUS To our Saviour Iesus Christ, with our Savi­ours Answer.

I Know not how better to fill up the following vacant Pa­ges, than by adding this notable Relation mentioned by the famous Historian, Eusebius in his fi [...]st Book of Eccle­siastical History which followeth in these words.

After the Divinity of our Lord and Saviour Jesus Christ was made manifest to all men, by the working of Miracles, he drew unto him an innumerable Com­pany of Strangers, who dwelt far distant from Judea, and were afflicted with divers diseases, and Maladies, hoping of him to recover their health; among which number king Agbarus Governour of the famous Nati­ons inhabiting beyond the River Euphrates, being [Page 172] grievously diseased in body, and judged incurable by the skill of men, hearing the renowned fame of Iesus, and the wonderful works that he wrought in all places he petitioned to him by Letters, humbly desiring de­liverance from his disease, Iesus (though not Present­ly) yielding to his Petition vouchsafed to answer him by an Epistle, that he would shortly send one of his Disciples who should cure his malady, and not only his but all that belonged to him, which promise he in a short time performed; for after his Resurrecti­on from the dead and ascension into Heaven, Thomas one of the Twelve Apostles sent his Brother Thaddeus (who was reckoned among the seventy Disciples of Christ) by Divine Inspiration unto the City of Edessa, to be a Preacher and Evangelist of the Doctrine of Christ by whom all things which concerned the promise of our Saviour were performed; and for the further con­firmation hereof, the Letters themselves are recorded in the Monuments of the Princely City of Edessa, and inrolled in the Publick Registry there among things of Antiquity acted about the time of King Agbarus, and Preserved unto this day; and I know no reason why we may not give you the very Letters themselves, as they were copied out of the Registry; and translated by us out of the Syrian Tongue.

The Epistle of Agbarus to our Saviour.

AGbarus, Governour of Edessa unto Iesu the good Saviour shewing himself in Ierusalem, sendeth Greeting. I have heard of thee and thy Cures, which thou hast done without Medicines or Herbs; for as the report goeth, thou makest the blind to see, the lame to go, the Lepers thou cleansest, evil Spirits and Devils thou castest our, the long diseased thou restorest to Health, and raisest the dead to life. When I heard these strange tidings concerning thee, I ima­gined with my self, one of these two things; that thou art either a God come from Heaven and performest [Page 173] these matters, or else the Son of God that bringest these things to pass. Wherefore by these my Letters, I beseech thee, to take the pains to come unto me, and that thou wilt cure me of this my grievous malady wherewith I am sore vexed. I have heard moreover that the Jews murmur against thee, and go about to destroy thee, I have here a little City and an honest, which will suffice us both.

Our Saviours Answers to Agbarus.

AGbarus blessed art thou, because thou hast be­lieved in me when thou sawest me not, for it is written of me, that they which see me shall not believe in me, that they which see me not may believe and be saved; concerning what thou writest unto me that I should come unto thee, I let thee understand that all things touching my message are here to be fulfilled, and after the fulfilling thereof, I am to re­turn again to him that sent me; But after my Assump­tion I will send one of my Disciples unto thee, who shall cure thy malady, and restore life unto thee, and them that be with thee.

These Epistles Eusebius affirms he translated out of the Records of Edessa written in the Syrian Tongue, in which Records it afterwards followed; that when Iesus was taken up, Iudas who is also called Thomas, sent unto him Thaddeus the Apostle, one of the seventy, who when he arrived remained with one Tobias the Son of Tobias; when the fame of him was spread abroad, and that he was made manifest by the Miracles which he wrought, it was signified to Agbarus, that Thaddeus the Apostle of Iesus, of whom he wrot in his Epistle was come, and that this Thaddeus through the power of God began to cure every disease and malady, so that all men greatly marvelled; Agbarus hearing of the mighty and wonderful works which he wrought, and that he healed in the name and power of Iesus, was confirmed that this was he of whom Iesus had writ­ten [Page 174] saying, after my Ascension I will send one of my Disci­ples unto thee who shall Cure thy Malady. He then sent for Tobias where Thaddeus lodged, and said unto him, I hear say that a certain mighty man who came from Ierusalem so journeth with thee, and cureth many in the name of Iesus; Tobias replied, yea my Lord, there came a certain Stranger and lodged at my house who hath done many Wonderful things; to whom the King said, bring him unto me. Tobias returning to Thaddeus said unto him, Agbarus the Governor sent for me, and commanded me to bring thee unto him, that thou maist cure his Disease; Thaddeus answered I go, for it is for his sake that I am sent thus mightily to work; Tobias rising betimes the next day went with him to Agbarus. As he came in even upon his entrance, the countenance of Thaddeus appeared very glorious to Agbarus, in the presence of his Chief men, upon which the King gave him so much reverence that all there present marvelled thereat, for none of them saw the glory save Agbarus only, who discoursed with Thaddeus, and said, Art thou of a truth a Disciple of Iesus the Son of God, who made me this promise, I will send unto thee one of my Disciples who shall cure thy Dis­ease, and shew Life unto thee and all thine? To whom Thad­deus answered, because thou hast greatly believed in the Lord Iesus that sent me, therefore am I sent un­to thee, and if thou still continue to believe in him, thou shalt obtain thy hearty Petitions according to thy Faith; Agbarus replied, I have so firmly believed in him that I could have found in my heart utterly to have Destroyed the Iews who Crucified him, were not the Roman Empire an hindrance to my design, Thaddeus said. Our Lord and God, Jesus Christ, ful­filled the will of his Father, which being finished he is Ascended unto him; Agbarus answered, And I have believed in him and in his Father; therefore, said Thaddeus, in the name of the same Lord Jesus, I lay my hand upon thee; which when he had done he [Page 175] forthwith cured him of his Malady, and delivered him from the pain wherewith he was sore afflicted; Agbarus was hereat astonished, and that as it was re­ported to have of Jesus, so he now found it true by his Disciple and Apostle Thaddeus; that he was cured without the Virtue of Herbs or Medicines, and not only he, but also Abdus the Son of Abdus grieved with the Gout, who falling at the feet of Thaddeus recover­ed his former Health by the laying on of hands? he likewise cured many more of his Fellow Citizens, and wrought sundry miraculous things, preaching the Word of God.

Then Agbarus proceeded to discourse with him say­ing, Thou Thaddeus through the power of God dos [...] these things, and we have thee in admiration, I pray thee therefore further to expound unto me the com­ing of Iesus how he was made man and by what Might and power he brought such things as we have heard of to pass; at this season, replyed Thaddeus, I will be silent, though I am sent to Preach the word, but to morow call together all thy people and citi­zens, and I will then Preach and shew to them the word of God, and Sow the word of Life; and teach them the manner of his Coming, how he was made man, of his Message, and to what end he was sent from the Father, of his Miracles and Mysteries declared to the world, and his Power in bringing mighty things to pass; likewise his new Preaching, and how low mean and humble he seemed as to outward appear­ance, how he Humbled himself, Died, and vailed his Divinity, what great things he Suffered of the Iews ▪ how he was Crucified and Descended into Hell, ren [...] that hedge and midwall which was never severed be­fore, and raised the dead who of a long time had slept, how he Descended alone, but Ascended to the Father accompanied with many, how he fi [...]eth in Glory at the Right Hand of God the Father in Heaven, and last of all, how he shall come again with Glory and [Page 176] Power to Judge both the quick and the Dead.

When the morning was come, Agbarus commanded his Citizens to be Assembled, to hear the Sermon of Thaddeus, which being ended, he ordered that Gold both Coined and uncoined should be given unto him; but he received it not, saying, Insomuch as we have forsa­ken our own, how can we receive the goods of other men? These things, saith Eusebius, were done in the Forty third year after Christ; which being translated word for word out of the Syrian Tongue, he thought good to Publish.


A Catalogue of Books Printed for Nath. Crouch at the Bell in the Poultrey near Cheapside.


I. ENglands Monarchs: Or, A Compendious Rela­tion of the most Remarkable Transactions, from Iulius Caesar to this present; Adorned with Poems, and the Picture of every Monarch from King William the Conqueror, to the Third year of K. William and Q Mary. With a List of the Nobility; The Knights of the Gar­ter; The number of the Lords and Commons, who have Votes in both Houses of Parliament: And many other useful particulars. Price One Shilling

II. THE Wars in England, Scotland and Ireland; containing a particular and Impartial Ac­count of all the Battels, Sieges, and other Remarkable Transactions, Revolutions and Accidents which hap­pened from the beginning of the Reign of K. Charles I. 1625. to His Majesties happy Restauration; The ille­gal Tryal of K Charles I at large, with his last Speech at his Suffering. And the most considerable matters till 1660. With Pictures of several A [...]cidents. Price One Shilling.

III. HIstorical Remarks and Observations of the Antient and Present State of London and Wes [...]minster; shewing the Foundations. Walls, Gates, Towers, Bridges, Churches, Rivers, Wards, Halls, Companies, Government, Courts, Hospitals, Schools, Inns of Court, Charters, Franchises, and Priviledges thereof; with an account of the most remarkable Accidents, as to Wars, Fires, Plagues, and other occurrences, for above 903 years past, in and about these (ities, to the year 1681. Illustrated with Pictures, and the Arms of 65 Companies of London, and the time of their Incorpora­ting. Price One Shilling.

[Page]IV. ADmirable Curiosities, [...]arities and Wonders in Eng­land Scotland and Ireland; or an account of ma­ny remarkable persons and places; and likewise of the Battles, Seiges, prodigious E [...]rthquakes, Tempests, [...], Thunders, Lightnings, Fires, Murders and other considerable Occurrences and Ac [...]ents for, many hu [...] years past. Together with the natural and artifi [...] Rarities in every County in England, with several cu [...]ious Sculptures. Price One Shilling.

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[Page]XII. FEmale Excellency or the Ladies Glory, Illu­strated in the Worthy Lives and Memorable Actions of Nine Famous Women, who have been re­nowned either for Virtue or Valour in several Ages of the World: As, I. Deborah the Prophetess. II. The Vali­ant Iudith. III. Queen Esther. IV. The Virtuous Susan­na. V. The Chast Lucretia. VI. Voadicia Queen of Brit­tain in the reign of Nero Emperor of Rome. Containing an Account of the Original Inhabitants of Brittain. The History of Danaus and his Fifty Daughters who murder­ed their Husbands in one night. Of the arrival of Brute. Of the Two Giants Corineus and Gogmagog; Of King Lear and his three Daughters; Of Belin and Bren­nus who took the City of Rome; Of the manner of Iuli­us Caesars invading Brittain, and of the Valour of Voadi­cia under whose conduct the Brittains slew seventy thou­sand Romans, with many other remarkable particulars. VII. Mariamne Wife to King Herod. VIII. Clotilda Queen of France. IX. Andegona Princess of Spain. The whole adorned with Poems and Pictures to each History. By R. B. Price One Shilling.

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XIX EXcellent Contemplations Divine and Moral Written by the Magnanimous and truly [Page] Loyal A. L. Capel Baron of Hadham; Together with some Account of his Life, and his affectionate Letters to his Lady the day before his Death, with his Heroick Beha­viour and last Speech at his Suffering; Also the Speeches and Carriages of D. Ham. and the E. of Holl. who suffered with him: With his pious Advice to his Son. Price 1 s.

XX. WInter Evenings Entertainments in 2 Parts Containing, 1 Ten Pleasant Relations of man [...] R [...]e and Notable Accidents and Occurrences; with brief Remarks upon every one. 2. Fifty Ingeni­ous Rid [...]les, with their Explanations, and useful Ob­servations; and Morals upon each. Enlivened with above 60 Pictures, for illustrating every Story and Rid­dle. Excellently Accommodated to the Fancies of Old or Young, and useful to chearful Society and Conver­sation. Price One Shilling.

XXI. DElightful Fables in Prose and Verse, none of them to be found in Aesop, but collect­ed from divers Ancient and Modern Authors; with Pictures and proper Morals to every Fable. Several of them very pertinent and applicable to the present times. Published as a means which in all Ages hath been found for pleasure and likewise for instruction in the prudent conduct of our Lives and Actions. By R. B. Price Bound One Shilling,


XXII. THE Divine Banquet, or Sacramental Devoti­ons, consisting of Morning and Evening Prayers, Contemplations and Hymns for every day in the Week, in order to a more Solemn Preparation for the worthy Receiving of the Holy Communion, Repre­senting the several steps and degrees of the Sorrow and sufferings of our blessed Saviour, till he gave up the Ghost; As, 1. His Agony in the Garden. 2. His be­ing betrayed by Judas. 3. His being falsly Accused, Smitten, B [...]ffe [...]ed and Spit upon before Caiaphas the high priest. [Page] 4. His Condemnation, Scourging, Crowning with T [...]o [...]s, and being delivered to be Cruc [...]fi [...]d by Pontius Pilate. 5. His bearing his C [...]oss to Golgotha. 6. His Crucifixion and bit­ter Passion. 7. Our Saviours Institution of the Blessed Sacra­ment. Together with brief Resolutions to all those Scru­ples and Objections usually alledged for the omission of this important Duty. With Eight curious Sculptures proper to the several parts, with Graces. Imprimatur. Z. Isham, R. P. D. Hen. Epis. Lond. à Sacris. Price One Shilling.

XXIII. A Guide to eternal Glory: Or, Brief Directi­ons to all Christians how to attain Ever­lasting Salvation: To which are added several other small Tracts; As I. Saving Faith discovered in three Heavenly Conferences between our Blessed Saviour and 1. A Publican. 2. A Pharisee. 3. A Doubting Christian. II. The Threefold state of a Christian. 1. By Nature. 2. By Grace. 3. In Glory. III. The Scriptures Concord, compiled out of the words of Scripture, by way of Question and Answer, wherein there is the sum of the way to Salvation, and Spiritual things compared with Spiritual. IV. The Character of a True Christian. V. A brief Directory for the Great, Neces­sary and Advantagious Duty of Self-Examination, where­by a serious Christian may every day Examine himself. VI. A short Dialogue between a Learned Divine and a Beggar. VII. Beams of the Spirit, or Cordial Meditations, Enlivening, Enlightning, and Gladding the Soul. VIII. The Seraphick Souls Triumph in the Love of God. With short remembrances and Pious thoughts. IX. History Improv­ed or Christian Applications and Improvements of di­vers remarkable passages in History. X. Holy Breathings in several Divine Poems upon divers Subjects and Scrip­tures. Price One Shilling.

XXIV. YOuths Divine Pastime; Containing Forty Remarkable Scripture Histories, turned in­to common English Verse. With Forty Pictures proper to each Story; very delightful for the virtuous imploy­ing [Page] the vacant hours of Young Persons, and preventing vain and vitious Divertisements. Together with several Scripture Hymns upon divers occasions. Price 8 d.

XXV. THE Young Mans Ca [...]ling or the whole Duty of Youth, in a serious and com­passionate Address to al [...] young persons to remember their Creator in the days of their Youth. Together with Remarks upon the Lives of several excellent young Persons of both Sexes, as well Ancient as Modern, who have been famous for Virtue and Piety in their Genera­tions, namely, on the Lives of Isaac and Ioseph in their [...]th. On the Martyrdom of seven Sons and their Mo­ [...]. Of Romanus a young Nobleman, and of divers [...] Virgins and Martyrs. On the Lives of King Ed­ [...]rd VI. Queen Iane, Queen Elizabeth in her youth, Prince Henry Eldest son of King Iames, and the young Lord Harrington ▪ &c. With twelve curious Pictures, Il­lustrating the several Histories. Price 1. s. 6. d.

XXVI. THE Vanity of the Life of Man represent­ed in the Seven several Stages thereof; With Pictures and Poems exposing the Follies of eve­ry Age. To which is added, Verses upon several Sub­jects and Occasions, Containing, The History of the cruel Death of Cassianus Bishop and School-Master of Brescia in Italy, who suffered Martyrdom for the Pro­fession of the Christian Faith by the hands of his own Scholars in the Bloudy Reign of Dioclesian an Heathen Emperor [...] Rome; With divers other Poems compiled by Mrs. Ann Askew and Mr. Iohn Rogers whilst they were Prisoners in Newgate, and afterward burnt in Smithfield, In the bloudy Reign of Queen Mary. By R B. Licensed and Entred. Price Eight Pence.

XXVII. MOunt Sion, or a Draught o [...] that Church that shall stand for ever. Together with a view of that World which shall be broken in pieces and consumed. By William Dyer, Author of Christs Fa­mous Titles, and a Believers Golden Chain. Price One Shilling.

[Page]XXVIII. DIstressed Sion Relieved, or, the Garment of Praise for the Spirit of Heaviness. A Poem. Wherein are Discovered the grand Causes of the Churches trouble and misery under the late dis­mal Dispensation. With a compleat History of, and Lamentation for those Renowned Worthies that fell in England by Popish rage and cruelty, from the Year 1680 to 1688. As the Lord Russel, Collonel Sydney, Alderman Cornish, and divers others; With a Relation of the cruel proceedings, of the late Lord Chancellor Iefferys in the West. Together with an account of the late Admirable and Stupendious Providence which [...] wrought such a sudden and wonderful Delivera [...] for this Nation, and Gods Sion therein. Conclud [...] with the Tryal and Condemnation of Mystery Baby [...] the Great Whore; & divers Hymns of Praise & Thanks­giving: with Sighs for Ireland Humbly Dedicated to their Present Majesties. By Benjamin Keach, Author of a Book called, Sion in Distress, or the Groans of th [...] True Protestant Church. Price One Shilling.

XXIX. ANtichrist Stormed, or the Church of Rome proved to be Mystery Babylon the Great Whore, Revel. 17. by many and undeniable Argu­ments Answering all the Objections of the Papists, and all others. Together with the Judgment of ma­ny Ancient and Modern Divines, and most Eminent Writers about the Mystical Numbers in Daniel and Revelations, concerning the rise and final [...] of the Beast and Babylon, proving it will be in this present Age. Tog [...]ther with an Account of the Two Wit­nesses, who they are, their Slaying, Resurrection and Ascension, with the probability of their being now up­on their Rising; shewing also what their Ascension is, and the glorious Effects thereof. With an Account of many strange Predictions relating to these present Times. By Benjamin Keach. Price One Shilling.

XXX. THE D [...]vout Soul's Daily Exercise in Prayers, Contemplations and Praises, [Page] containing Devotions for Morning, Noon, and Night, for every day in the week; with Prayers before and af­ter the Holy Communion: And likewise for Persons of all conditions, and upon all occasions: With Graces and Thanksgivings before and after Meat. By R.P. D.D. Price bound Six Pence.

XXXI. SAcramental Meditations upon divers select pla­ces of Scripture, wherein Believers are assisted in preparing their hearts, and exciting their af­fections and graces when they draw nigh to God in that most awful and solemn Ordinance of the Lords Supper. By Io. Flavel Minister of Christ in Devon. Pr. 1. s.


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