A True and Exact RELATION OF THE STRANGE FINDING OUT OF MOSES his TOMBE, In a Valley neere unto Mount NEBO in PALESTINA.

With divers remarkable occurrences that happened thereupon, and the severall judgements of many learned men concerning the same.

Communicated by a person of quality residing at Constantinople, to a person of Honour here in England, and by him permitted to be published, for the satisfa­ction of the Ingenious.

LONDON, Printed by J. G. for Richard Lowndes, at the White Lion in St. Paul's Church-yard. 1657.

THE STATIONER TO THE READER.

SOme flying rumours re­lating to the subject matter of this insuing discourse may possibly have come to thy eares; for the thing was not done in a corner. But there hath not any perfect narration of [Page]it been published, so far as I can learn, in any language. Besides, the quality of the persons from whom I have received it, the par­ticular circumstances of places and persons adde very much cre­dit to it, so that it would be absurd to doubt of the truth of it amongst a cloud of witnesses. Thou wilt find such smoothnesse of language joyned with such solidity of judge­ment in these few pages, that I am confident thou wilt not repent either of thy cost in buying, or thy paines in reading them.

Farewell.

A Relation from Constantino­ple, how the Sepulchre of Mo­ses was lately found out at Mount Nebo, and what was done thereupon.

IN October 1655. certain Maro­nite Christians keeping heards of Goats upon Mount Nebo, otherwise called the Moun­tain Abarim, they often obser­ved divers of their Goats to stray from them, and not to return in two or three dayes; and when they did return, they would as often go astray again, and carry other Goats with them: they also obser­ved [Page 2]that the haire of these straying Goats did yield a most odoriferous scent; where­with they were so highly taken, as they re­solved diligently to search their goings out, thereby to learn the true cause thereof. Whereupon some of them on a day, fol­lowing these erring goats, they brought them to a stupendious precipice, in the bottome whereof lay a most delicious val­ley, but of small circumference, which some of these Goatherds had seen before, but never could find any means of entrance thereinto, so steep and unaccessible were the inclosing mountains. But at that in­stant, whether it were by any earthquake lately happening, very usuall in those coun­treys; or by the decay of the mountains themselves; the rocks on each side had made such shootings into the opening of the valley, as not onely the Goats (one of the best climbing creatures) but even the Goatherds themselves used to such diffi­cult untrodden paths, found a descent into this almost bottomless valley. Here they refreshed themselves with the verdure of the grass, the sweetness of the springs, and [Page 3]with such course fare as they carried with them in their scrips. About noon when the Sun ceased to be a comforter, they retired themselves under the shadow of a rock, thinking their Goats would have born them company; and wondering what should become of them, towards evening they espied them coming one by one out of the cleft of a rock, which it seemed to them, had been also shaken by an earth­quake: for on the top of it they saw huge massy trees overturned, which by their long growth had so fixed their roots in the clefts of the rock, as with their weighty fall, they tore up much of the foundation whereon they grew. Coming to this cave, and first putting in their heads, there issued forth the most odoriferous favour that could possibly be imagined, and putting in their staves to feel the bottom of it, they found it of no great depth, their staves like­wise participating of the perfumes. Here­upon they adventured to enter, and first groping about with their hands and with their staves in this dark place, and after re­covering their eye-sight, by the light [Page 4]which entred at the passage which gave them admittance, they found the cave to be of a circular figure, and not above twelve foot the diameter. The floor, the sides, & the hollow roof, seemed to be more than the work of nature, and yet nothing appeared therein to be the work of man. At their first coming in, hastily crossing o­ver this dark place, they stumbled upon something which lay thwart the middle, & causing their fellowes to stand out of the light, they discovered a materiall which seemed to be a Tomb-stone, and that it lay upon an other which appeared to be hollow, thicker than the uppermost, but of the same figure every way, and curiously joyned or mortised one into the other, without any morter or ciment. It was nine foot in length, and two foot from the ground, being three foot broad, and all plain, saving that at that part which seem­ed to be the head of it, they felt two knobs, which bunched out in the fashion of horns, and there were letters engraven thereupon, which for want of light, but chiefly of learning, they could not read.

Having satisfied themselves herewith sufficiently, they returned back to their fellowes, who much longed for their co­ming, and acquainted them with the whole circumstance of their successe, wherewith they were infinitely pleased, especially with the most delicious scent of their ap­parell. And thinking it a business of more value than to be kept secret, they a­greed that one of those who had been an eye-witness of the premisses, should ac­quaint therewith Mataxat, the Patriarch of the Maronites, whose residence is in a val­ley of Mount Libanus, called [Kanobeen Kadischa Mir-jam] or the Monastery of S. Mary, who being throughly informed of what had happened, and admiring the sweet scent which came from the poor mens garments, otherwise sordid and nasty, he conceived this to be the monument of some person more than humane, and therefore had a longing desire to have gone thither himself; but his great age and the difficulty of the way obstructing his resolution, he gave the charge thereof unto two Priests, who were his Chaplains, [Page 6]men in learning and understanding (espe­cially one of them named Aben-useph, or father Joseph) sufficiently qualified. Who coming to the place by conduct of the Goat-herds, found every thing exactly true, as they had caused it to be related to the Patriarch. And moreover taking lights with them into the cave, they found those knobs which the Goat-herds spoke of, and which stood as it were upon the head of the Monument, to be the similitude of two horns, not much unlike those of a Bull. But that which satisfied their curio­sity even to astonishment, was, that seri­ously viewing the Inscription, which was in the Hebrew character, and Hebrew lan­guage, they found it to be in effect [MO­SES THE SERVANT OF GOD] with these joyfull tydings carrying with them the transcript of the Inscription, they returned to the Patriarch; who seeing this Inscription, and hearing the relation, was ravished therewith above measure. But the odoriferous scent which proceeded from their garments (which gave a sweeter favorthan all the spices of India, or gumms [Page 7]of Arabia could do) made these persons al­most venerable in the opinion of men of all Religions, whereof there is store in the Turks dominions. Who hereupon, with a­mazement, began to take notice of this miraculous Invention, far exceeding in their judgement that of the Holy Cross, and some of every sort of them, having first viewed the place, did earnestly endeavour how they might convert it most to their own profit.

And in the first place the Maronites, as the first inventers, petitioned Morat the Bashaw of Damascus, under whose jurisdi­ction it lies, that they might have the keep­ing of this holy place. But they being poor, although they had justice on their sides, yet being not able to bribe, the Christians the Greek & Armenian Churches stept in & offered great present summes and yearly salaries to Morat Bashaw for the keeping of it; especially the latter exceeded, who ingaged morever to build a Monastery there, which they would fortifie as a Ca­stle, to secure themselves and Pilgrims from the assaults of the wild Arabs, who [Page 8]do grievously infest all those quarters. The Friers Minors of the order of S. Francis, who reside at Jerusalem, for the entertainment of the Western Pilgrims, offered very largely, that they might have it, and that by the means of the French Ambassadour residing at Constantinople. But the Jewes (who are very rich, and generally custo­mers and treasurers to the Grand Signior in most of his dominions) struck in with the Mufty and Visier Bashaw, offering great summes of money for the possession of this Sepulchre, alledging, that of right it belonged unto them, Moses being their Law-giver and countrey-man, whose laws the Christians did unworthily pervert, ab­staining from marriage, being eaters of swines flesh, and the most detestable Ido­laters in the world. That it would adde much unto the Grand Signiors honour, and might be an addition unto his title, that he was Lord of the three famous Sepul­chres of the three famous Prophets, viz. of the Prophet Mahomet at Medina, of Jesus Christ at Jerusalem, and lastly of Moses at Mount Nebo. That they did concur with [Page 9]the Musselmans, not onely holding Mar­riage honourable, but own plurality of Wives and Concubines to be necessary; that they did besides abstain from swines flesh, & were so far from worshipping of any Image, as they held it not lawfull to make any at all. These reasons of the Jews, but chiefly their large bribes did so prevaile, as in all probability they were likely to carry it. When suddainly and unlooked for the French Jesuits (who have their Colledge at Constantinople) interposed, first by taking off the Grecian and Arme­nian Christians, by telling them how dis­pleasing this would be to Almighty God, who upon design had hid and buried the body of Moses in such a secret place, to the end that the Jewes should never find his Sepulchre, lest otherwise they might com­mit Idolatry thereto, and worship it. That this Sepulchre being thus found out in this last and worst age of the world, where­in Idolatry rageth, in despite of Gods Commandements, who hath more often and more bitterly expressed his detestati­on thereof, than against any other sinne [Page 10]whatsoever, wherefore they meekly advi­sed them to desist in their suite, offering to take off the Latine Church from persisting in their petitions, for the Guardianship of the Sepulchre, as also the Maronites, besee­ching them with teares that they would not resist the will of God, nor be the means of disclosing his secrets. Hereto they answered, that they thought them­selves as fit to keep the Sepulchre as any other whatsoever; but if the other Chri­stians would desist, and that the Jewes might be taken off, they would acquiesce. The credit of the Jesuits took off the La­tine Church, and the Maronites being poor, and now in a sort members of the Roman or Latin Church, gave over their suit. The Jews were easily denied their request, not onely because the Turks do detestably hate them, but moreover the Jesuits had cunningly intimated to the Visier Bashaw, how dangerous it might prove to that State, to suffer the Jewes (who pretend right to the holy Land by inheritance, and look every day for a call to be restored to their ancient patrimony) [Page 11]to have any command therein: and the fortifying of that place against the insolen­cies of the Arabs, without which they could not live in safety, and the multitude of Jews, who would come to visite the Se­pulchre, would very much incourage them to act something not convenient for the Othoman Empire to permit: but their best argument was good round bribes which they gave him. So in conclusion, Morat Bashaw of Damasco had expresse order brought him by a Chiaus, from the Port of the Grand Signior, to see that the cave of the Sepulchre should be stopped up, & that none upon pain of death should approch within certain miles thereof. In pursuance of which order, Morat Bashaw commanded forthwith the Sanzjacks of Jerusalem and of Saphetta, being the nearest Sanzjackries which confine upon the place, to see it performed with diligence, who in obedience to the Firman sent by the Grand Signior, did execute it accordingly.

How the Jesuits practiced to steal away the bo­dy of MOSES, and to carry it into France, and how they were prevented.

IF the Jesuits had been as great enemies to Idolatry, and as carefull to observe the will of God, as they pretended, it had been a greater miracle than the discovering of this Sepulchre: but their aim was quite contrary; for no sooner was the nine days wonder over, and the businesse began to be hushed, but they began to put that in practice, which was from the beginning their determination; which in effect was to steal away the body of Moses, and ship­ping it for France, to place it in their Col­ledge of le Fleche, whereby they propoun­ded to themselves the gaining of infinite reputation in holiness, besides the accumu­lation of wealth by indulgences. To effect this (by the means of the French Ambas­sadour, now wholly Jesuited) letters were directed to the French Consuls residing at [Page 13]S. John de Acre, and at Rama in the Holy Land, whose chief trading there is for Cottons, and who being placed and dis­placed by the Ambassadour, were close and diligent in executing of his commands; which letters were to this effect, That they should diligently inquire amongst the Emirs and Shecks of the Arabs (who are petty Princes in those parts, and who in despite of the Grand Signior possesse most part of that countrey) if for a good reward in Dutch Dollers any of them would undertake to assist the Jesuits in conveying of the body either to Acre or to Joppa, and there to put it aboord a French vessel, which should attend them to that purpose, where they should deliver the body with one hand, and receive their moneys with the other. To this the Con­suls answered, that upon making a triall hereof, they found the Arabs averse here­unto, not onely for fear of too much pro­voking the Turk against them, but be­cause of the high esteem they have of Mo­ses, whom they call in their language [Moo [...]a Carym Alla] that is, Moses the righteous of [Page 14]God, yet the Consuls did assure them that there were another sort of people inhabi­ting those now wild parts; the remainder of those Frenchmen brought in by Godfrey of Bulloigne, who are called Druses, and who have ever since defended themselves in the Mountains against the Turks and Saracens. But they have now lost their Christian Religion, and yet are not good Mahometans neither; retaining the eating of Swines flesh, which makes them odious to the Turks, who thereupon call them Rafties, that is, Infidels, yet they wear a white Turbant, and neither fearing God, nor obeying man, they conceived them fit for any detestable villany. To these they had imparted the businesse, and were as­sured to get a considerable number of them, for a good summe of Dollers, part to be paid in hand, the rest when they had finished their work. The Jesuits concei­ved their business as half done when they heard these tidings. And thereupon with divers French Gentlemen and Merchants, who desired to participate of the honour, they imbarqued at Constantinople in a [Page 15]French vessell bound for S. John de Acre, formerly called Ptolomais, pretending to­visit the holy Sepulchre, and the renoun­ed places for sanctity in and near Jerusa­lem. The wind favoured them so much, as they overshot their Port, and forced them to Joppa, much nearer their Rendez­vous than Acre, it being not above forty Italian miles from Jerusalem. At Rama, now called Ramula, they were kindly re­ceived by the French Consul, who gave them great assurance of the Druses, and brought them on their way towards Jeru­salem, where they were lodged in the Con­vent of Franciscans. They came thither about Mid-lent, as they designed, having time enough betwixt that and Palm-sun­day, to work the Father Guardian, and the other Friers to be assistant to their design, and to compact with the Druses both for their reward, and for the time and place of their meeting. For it is to be observed, that the Tuesday after Palm-sunday, the Father Guardian with many of his Friers and all Pilgrims that will go, make a jour­ney to wash themselves in Jordan, carry­ing [Page 16]Souldiers with them for their convoy; and this is once every year and no oftner, unless upon very extraordinary occasion. The business being broken to the Father Guardian, called Padre Gregorio, an Italian by Nation, as were most of the Convent, he did no wayes approve of the business, alledging many reasons against it, but prin­cipally that their Convent at Jerusalem would thereby be dissolved, and all the Western Christians for ever debarred from worshipping or visiting the holy Sepulchre hereafter. Some thought it was partly out of envy, that the Jesuits should enjoy so great a treasure, who are an order that these Franciscans do not greatly reverence. Howsoever he agreed to hold his accusto­med journey, and to keep secret their plot, the Jesuits assuring him, that the Druses should not touch a hair of his head, nor of any his Convent. Now the plot was thus laid, That the Jesuits under co­lour of carrying victualls and provisions for their journey to Jordan, in which they alwayes lie out some nights, being to visit other places in their return, secretly car­ried [Page 17]a coffin, fine linnen, and other things, wherein to wrap the body, and good mules for themselves and companions in the plot to ride upon, which they meant should serve them in their flight to the sea-side, where the vessel which brought them be­ing a Polacre of Marcelles attended their design, under colour of taking in Cottons. And lest Joppa should prove no safe port for their retreat, they ordered the Patron or Master of the Polacre, to take them in some few miles to the Northward there­of, at the Castle of Pilgrims, a desolate port at this time, & therefore the fitter for their purpose. They had likewise ordered the Druses to meet them well armed and hor­sed near to Jerico, the most confining place to Jordan they knew of; which they so punctually performed, as the pilgrims were no sooner arrived on the bank of Jordan, and ready to ship themselves to enter the river, but these Druses fell upon them with great outcries in the Arabick tongue, the better to delude the Turkish Souldi­ers, who commonly are yearly assaulted [Page 18]by the wild Arabs, in that very place, and these Druses differing little from the Arabs in habit and feature, the Souldiers took them to be no other, never suspecting the plot, but looked onely to defend themselves, while in the mean time the Druses seised upon the Jesuits and their company, their mules, baggage, and what­soever they had, not touching the Father Guardian, nor any of his Convent, two onely excepted, namely, Frier Ciprian and Frier Juniper, who being lay-brethren, Frenchmen, and of the plot, they took with them, leaving the Pilgrims half strip­ped of their clothes. And being advanta­ged by the benefit of the night which then approched, they forded Jordan (which is easy to do in most places without a miracle, being a River not navigable any where) and by midnight they arrived at the cave of the Sepulchre, being at the foot of Mount Nebo, the top whereof being cal­led Pisgath, which is over against Jerice, from whence God shewed unto Moses all the Land of Promise.

The Jesuits conceived, that before the Pilgrims and father Guardian could return to Jerusalem, to give notice of what had passed, which could not be till the night following, and that the Sanziack not know­ing who had committed this insolency, nor much caring, it being but upon a company of Gowers or misbelievers, as they call Christians, they made no doubt, but that they might be ship'd out of their reach, be­fore they could be met with; wherefore letting their Mules and horses of the Druses to graze upon the fragrant hearbs of that little valley, they betooke themselves to pluck down the entrance into the Sepulchre which was easier to be pull'd down, then to be made up. But see how their Ship did sink, even in the entrance of the harbour. For the Jesuits had brought with them from Constantinople an old Janizarie called Ibrahim, who had served them many years faithfully; without the company of one of which there is no travailing in Tur­key. This man they had sounded a farr off, to try if they could make him of their plot. [Page 20]But he not willing in his old age to leave his Country, religion, wife and children, they desisted. This and daily the words which he heard from the mouths of those French Gentlemen and Merchants who being in the plot, were too lavish of their tongues before him, who by reason of his long conversation amongst the French, un­derstood more of their language, then they were aware of. This with other matters of the like nature, made him strongly to sus­pect the design. And thereupon acquainted the Sanziack of Jerusalem therewith, fain­ing himself also ill at ease, to the end he might not be invited to that journey. The Sanziack perceiving that Ibrahim was not able to make it out, and yet doubting the worst, being of a more subtle braine then Turks ordinarily are (he being in truth a Renegado Christian, a notable knave, and a Scottish-man borne; his right name being Sande Murrey, but upon his circumcision he called himself Ram-Dam) he gave notice of his feares to Nazuffe the Sanziack of Saphetta, who was also a Renegado of Hun­gary, [Page 21]and as cunning a knave as himself: advising him, that he should give notice hereof to certain troupes of Spahees who lay grasing of their horses on the other side of Jordane untill they recevied orders from Morat, Bashaw of Damasco, to goe against the sonne of Ipsheer Bashaw, the re­bell Bashaw of Aleppo. The Captaine of these Spahees called Jaffer-Aga, a good solu­dier, and the cunningest knave of all three, forthwith possest himself by his scouts, of all the foords over Iordan, lying between the lake of Genazaret and the Dead sea. And having got notice of the Jesuits pas­sage (though unknown to them) he lei­surely followed with three hundred Spa­hees well armed with lances, swords, shields, bowes, arrowes, and pistols, being besides incomparably mounted upon A­rabian horses, knowing the passages of the country, and most assured that they could not escape him.

In the meane time the Jesuits with the help of their company, had laboured so effectually in the opening of the cave, as [Page 22]even tyred and dropping with sweat they faintingly entered; being instantly reviv­ed and strengthned again by the odori­ferous sent which they found therein, be­ing far above all the perfumes, that e­ver any of them had before sented, find­ing the cave and monument to be every way answerable to the report. They be­gan with strong wedges and leavers, (which they brought purposely with them) to attempt the lifting up of the upper stone. Wherein Frier Juniper and Frier Ciprian more acquainted with such labour, then with saying of Masse, or preaching, wrought with great effect. In­so much as having tried both ends, and one of the sides to no purpose, they putting their strength to the other side, it opened so easily, as if it had been done by its own accord. The reason of this they found after to be, that the coffin, the cover and the hinges which fastened them together, were all of one intire stone, unseparated from the rock which made the cave, without any supplement whatso­ever. [Page 23]Then the Jesuits and their company, as men pleased and over-joyed, not onely with the more than Aromatick perfumes which issued out of it, but also with the desire of seeing so sacred a spectacle, fal­ling upon their knees with great devotion, with all the eyes and light they had, began to prie and spie into this sacred monument. But after they had looked it over and over ten times for failing, and put in their hands to search more nearly the bottom, they found in it just nothing; nay it was as clear as if it had been swept, washed, and rubbed, not an hour before their coming. The Jesuits and their company being much in their dumps for the losse of their labour, their money, their time, and indeed their reputation, began to think of a way, since they could not carry the body, which was not to be found, yet how they might convey the tomb into France, & so into their Colledge. But when they had considered that it was not onely fixt to the naturall rock, or rather of one individual substance with it, and that besides they had brought [Page 24]no engine capable to carry over Jordan and the mountains of Judea so weighty a burden, they thought of breaking it in peeces, and of conveying it peece-meale that way. Whilest they were thus con­triving of their businesse, they heard from without a hideous noise of horses and armes, intermixed with the voices of men, reiterating often these words [Alla-hem­derlo] which is as much in the Turkish language, as the Lord be praised, which was the Spahees acclamations, when they found they had so happily surprised their prey. Hereat the Jesuits (as they had reason) conceived great feare, so did all their company; and frier Juniper, for all his name and the odoriferousnesse of the place, was not yet so sweet as he should be. In the midst of their feares two bold Spahees entred the cave, with their lances in the one hand, and bright Semiters in the other, with the butt-end of their lances they beat them all out of the cave, and as they issued out, they were strip­ped by the other Spahees to the very [Page 25]skin every man, being soundly beaten be­sides, and so brought to Joffer-Aga the Cap­tain. In the mean time the Druses (ha­ving first lost their horses, and themselves not able to escape) submitted to mercy, & so being all bound two & two together, with their arms behind them, they were sent under conduct towards Saphetta, which is neer the lake of Genezaret, as well be­cause that way lay the Spahees quarters, as for that it being neer to Damasco, they might the better receive orders from Mo­rat Bashaw how to dispose of them. In the mean time, Jaffer-Aga, with two onely entring the cave, with great reverence worshipped at the Sepulchre, thanking Al­mighty God that he had made him an in­strument (though most unworthy) to serve him. And having closed again the Sepul­chre, by softly letting the lid or cover of it to fall into the place where it seemed to be joynted, and causing divers great stones to be rolled against the entrance of the cave, he with the remainder of his horse followed his company. By noon the next [Page 26]day he overtook them, having gotten as far as Jordan, where giving to every one of the prisoners a loaf of bread, he bad them drink of the river untill it was dry. And so departing to his tents with the greater number of his Spahees, carrying with him all the spoils of the Jesuits, he comman­ded the rest to convey them carefully unto the Sanzjacks of Saphetta; which they speedily put in execution: the case in less than 24. houres being much altered with the Jesuits, who the evening before did ride trumphantly over Jordan upon their mules, bravely guarded by their Druses; now they and their [...] guards in bonds were forced to wade the flood, which yet passed not much their middle. And so they wa­shed themselves per force in Jordan, which yet Frier Juniper had no more than need of.

The conclusion of all was for the present, that Morat Bashaw ordered the prisoners to be sent to the gallyes at Tripoly, in which as slaves at the oare they were to be con­veyed to Constantinople, there to receive [Page 27]such further punishment as the Grand Sig­nior should appoint. The two Sanzjaks, Ram-dam of Jerusalem, and Zanzuffe of Saphetta, the first was preferred sub-Ba­shaw of Noha at the mouth of the red sea; the second, sub-Bashaw of Sues, at the bot­tome thereof; they never trusting a Chri­stian Renegado in any part of Europe. Ibra­him the Janizary was sent for to Constanti­nople, to be recompenced. And Joffer-Aga Captain of the Spahees, advanced in military preferment, with promise to be made a Bashaw.

How the Jesuits were used at Constantinople, and of the great question that did arise there by men of all Religions, what was become of the body of Moses.

WHen newes came of these transacti­ons to the port of the Grand Sig­nior, the Jesuits were much condemned by all sorts of Religions. But the Jews took occasion hereupon to invey bit­terly against the Christians above all measure, affirming they were the most treacherous thieves that ever lived in the world. Having whilest the Souldiers slept stoln out of the Sepulchre the body of Christ, and thereby made the second error worse then the first. That Alon­so [Page 29]de Albuquerque vice-Roy of Goa, had a design to have defaced the Se­pulchre of Mahomet at Medina Talna­bi, and to have thrown his body into the red Sea, but was prevented by death. The like design had Fer­dinando the Great, Duke of Tuscanie, to have forced the Sepulchre of Christ from Jerusalem, and to have placed it in his Chappel of Saint Lo­renzo at Florence; but he dyed ere he could effect it. And now this late plot of the Jesuits in attempting to steale away the body of Moses, howsoever miraculously prevented, yet it argued the Christians to be a people, not fit to be admitted into the Turkish Empire. The vulgar being much incensed by these and the like cla­mours, the French Embassador was necessitated to obscure himself for diverse dayes in the house of the Em­perours Embassadour. The French [Page 30]Consul of Rama shipped himselfe in the Bolane, appointed to attend the design, and sailed to Marselles his Na­tive country. The Padre Guardiano at Jerusalem and his convent were in great trouble by Ram-dam the Sanz­jacke, untill Ibrahim the Ianizarie had cleared them by the oath of a Muselman, that they had no hand in the businesse. The Druses were con­demned to the Galleys for 120. yeares. The Gentlemen and Mer­chants for great summes of money, obtained so much favour as to be perpetually banished the Turkes dominions. The Jesuits were sent to the seven Towers, there to be put to some cruell death, their colledge to be rased, and their order never to return into Turkey again.

The great question then was a­mongst the learned of all Religions at Constantinople, what was become of [Page 31]the body of Moses. Some Dry-vines said it was there where it pleased God, which satisfied the question as little as if they had said nothing. Some Arabs Philosophers said it was evapored in fumo; but the Greeks argued out of Aristotle, that it was impossible in na­ture to reduce the whole earthy part of any mans body to nothing; nay they went so farre, as though they acknowledged that God had created all things of nothing, yet whether he could reduce all things to nothing againe, they humbly submitted to better judgements. They holding that as Creation was a worke of perfection, so de­struction a worke of imperfection, whereof the Deity was not capa­ble. The Jewes laughed at this dispute, and demonstrated out of Rabbi David Kimche, and out of Rabbi Salomon Ben Jack, that some [Page 32]thousands of yeares agoe, the Angels who were placed Guardians of Moses Sepulchre, were furiously assaulted by a Devil named Asmandeus and his wicked Angels, insomuch as Moses body was taken from that place, and carried God knowes whither; whereupon being asked by the Chri­stians, which side got the victory? they answered they could not tell. And being farther demanded, why then did they labour so much to be Guardians of the place where his body was supposed to lye? they answered, for the same reasons which mov'd the Christians to be Guardians of the Se­pulchre of Christ, wherein it was a­gainst their faith to believe that his body had at the present any residence. Against this the Christians of the Latin Church alledged the nineth verse of St. Jude's Ep. whose words are [Yet Michael the Angel, when con­tending [Page 33]with the Divel, he disputed with the Divel about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee.] Out of which and the twelfth of the Revelation, verse the seventh, [And there was warres in heaven, Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels, and prevailed not.] They did conclude, that the Divel did not carry away the body of Moses, but that the An­gels of God had still the tuition thereof, yet where, they did not know. But the Grecian, Arme­nian, Coptie, Abissine, Jacobin, Geor­gian, Maronite and Nestorian Chri­stians did wholly oppose this Alle­gation, with whom joyned many Lutherans residing at Constanti­nople, denying rhe Epistle of St. Jude to be Canonicall, but more [Page 34]especially venting their spleenes against the Revelation of S. John, saying that it was none of his, full of obscurity, void of reason, and the title forged; that the Author of it was Cerinthus the Heretick; and neither of them were allowed to be Canonicall, untill the Council of Carthage, which was wholly subservient to the Papacy three or four hundred yeares after Christ; being both of them before that time not onely disputed against, but wholly gainsaid. These differences did no wayes clear, but rather ob­scure the question, in as much as the Mufty to try all parties, de­sired to know the opinions of the Protestant Divines. viz. the Dutch, and the English. But the Dutch, whether to save charges, or that they though it needlesse, and perhaps dangerous, maintained no Divines [Page 35]amongst them; the English excu­sed themselves as a point they had not at all studied, nor ever found in their books, and therefore refer­red themselves to the Assembly of Divines in England.

The question rested not so, for Nazuffe coming to Constantinople to be invested in his new govern­ment of Sues, brought with him a book written by one Jeconius Ben-Gad, a learned Rabbi, dwelling at Saphetta, which is an University of the Jewes, wherein he did main­taine, that this Tombe was not the Tombe of Moses, who delive­red Israel; but of another Moses very famous for his piety, who lived according to the Jewes com­putation, many hundred yeares af­ter him. To make good his asser­tion, he maintained it to be most unbeseeming the wisdome of God [Page 36]to hide the body of Moses, and yet to write his name upon his Se­pulchre; besides, the Inscription be­ing witten in Hebrew characters, argued it to be of a farre later date: for it is well known to the learned, that the Jewes, Samaritans, and Canaanites, had anciently no other Character but the Phoenician untill the Jewes used the Hebrew Cha­racter, which was invented by Esdras after the Captivity. And for the late miraculous opening of an entrance into this valley, no formerly known, that proceeded from the ignorance of the Goat-herds, and the Maro­nite Patriarch, who being Christians do little understand the Topography of the Land of Promise. But the learned Jewes know this to be an ancient valley, called formerly Hamagiddo, of farre greater extent than at this present, and that not [Page 37]foure hundred yeares past, it was almost wholly devoured by an Earthquake. That there was no bo­dy found in the Sepulchre, was no wonder, seeing the Christians upon their conquest of the Holy Land by Godfrey of Bulloigne, left no Tombe or Monument of the dead unsearched for treasure, com­monly making havock and Sacri­ledge of the dead bones, leaving empty Sepulchres. That they had attempted the breaking up of Da­vids Tomb, upon great confidence of finding therein an inestimable treasure; but were miraculously pre­vented by fire which issued out of it. Nay, their unsatiated cove­tousnesse was such, as they would not have spared the holy Sepulchre (as they call it) of their Saviour Christ, had they not conceived, that by reason of his poverty there could [Page 38]nothing of value be buried with him; for the strange fastning of the upper stone to the nether, as hath formerly beene expressed, it will appeare to be no miracle, when it shall be remembred how usuall it was anciently amongst the Jewes so to do, and the Sepulchres of the Kings of Judea, yet remaining neere Jerusalem to this day testifie as much. As for the odoriferous­ness of the place, it will be no won­der, when the sweet-smelling Gummes and Aromatick Spices of wonderfull price, wherewith anci­ently they did intombe their dead, shall be called to minde. Neither could it in the last place savour of any thing but of infinite impiety, to conceive that the arm of the great God of Israel should in these last times be so weakened, as he could not defend the body of his servant [Page 39]from an Earthquake, or keep from vulgar eyes his unscrutable secrets. This book, though written (after the Jewish manner) with much bit­ternesse against the Christians, did give exceeding satisfaction. So it is thought this business hath received its full period.

FINIS.

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