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 befell them in their Journey to jerusalem, Grand Cairo, Alexandria, &c By H. T.  
Secondly The Travels of Fourteen Englishmen in 1669. from Scand●roon to Tripoli, joppa, Ramah, jerusalem, Bethlehem, jericho, the River jordan, the Lake of Sodom and Gomorrah, and back again to Aleppo. By T. B.  
With the Rare Antiquities, Monuments, and Memorable Places and Things mentioned in holy Scripture: And an Exact Description of the Old and New jerusalem, etc.  
To which is added, A Relation of the Great Council of the jews Assembled in the Plains of Ajayday in Hungaria in 1650. to examine the Scriptures concerning Christ. By S. B. an Englishman there present.  
With an Account of the wonderful Delusion of the jews, 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 jews 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 Poultry near Cheapside. 1692.   

TO THE READER.  
THE following Relations containing matters very considerable and remarkable, cannot certainly be displeasing to any good natured 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 possessed 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 Emperor of Persia, in 1666. We may with our Author observe, how signally the hand of the Almighty has been stretched out 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 embracing of the Doctrines of the Lord jesus 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 Patriarches, 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 dwelled 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; on the East lies 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 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 Ruin and subversion of their Kingdom.  
What Alterations happened to this Nation and with how many several Wars they were Plagued either for their own stiffneckedness, that they would not be Obedient to their own Prince, or brook any foreign Government, or that for their Rebellion and Sins, the Wrath of God was oftentimes Kindled against them; or that Foreign Princes were Ambitious to Incorporate this happy Land, Holy Writ and Historiographers Witness the same at large, how many times were they subdued and brought into Bondage, because of their Sins, and that they did not behau-themselves well; for sometimes their Neck, were brought under the Yokes 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 Country 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 Murderous Hands, and finally, Wishing that his Innocent Blood should be on them and their Children. Which accordingly soon after happened, to the utter Desolation of their Country, 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; 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 Siege of Aphaca, slew and took Prisoners Seventeen Thousand, one Hundred and Thirty Persons: in Samaria 11600, and in josepata 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, besides an infinite number that Drowned themselves. In Jerusalem itself, 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 so much that 30 Jews were sold for a Penny.  
Now that jerusalem 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 Emperors, 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 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 Heroic 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 Villainies. 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 Countries 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 Country subject to the King of Spain.  
They live very quietly at Rome under the Pope's nose, and St. Mark makes no scruple to 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, Tripoli, Damascus, Rhodes, and indeed all places of commerce and traffic; There are numbers also in Persia, Arabia, and about Cranganor in India.  
In afric, they have their Synagogues and Lumbards', as in Alexandria, Grand Cairo, Fez, 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 Hermit 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 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 Successors defended against all invasions, till the Year 1517. when Selinus the first Emperor of the Turks, added the Holy Land together with Egypt to his Empire: And so the whole Country 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 showing 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, 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 inflamed with the love of a certain youth that Sacrificed unto her, and having by him a Daughter ashamed of her Incontinency put him away and Exposed the Child to the deserts, and confounded with sorrow, threw herself into a lake replenished with fish, adjoining 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 Ensigns, confirmed by the Prophecy 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 Acheron or Ekron, where Beelzebub was worshipped, to whom Ahaziah sent to inquire 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 Emperor Constantine, first famous for the Acts of Samson, 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 lieth 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 built before the Flood. Here Reigned Cephcus the son of Phoenix, whose Daughter Andromeda was by Perseus delivered from a Sea Monster, some of whose Bones the people had wont to show to Strangers, even till the Flourishing of the Romans: Here lieth Gath also, the Country of the huge Giant Goliath.  
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 lieth 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 lieth 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 lie now buried in that cursed Lake Asphaltites; so named of the Bitumen which it 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 extreme 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 Enchanted or Suffocated with the Poison of the ascending Vapours. Samaria lieth 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 lieth 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 lieth 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 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 Mount-Carmel by the Sea side, are counted under Mount Tabor.  
There are also about Jerusalem, Mount Zion, Moriah, Mount Olivet, Mount Calvary, and others; with goodly Woods, and Forests, 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 Solomon's Temple was Finished. The remainder and ruins 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 Sepulchers of David, and other Kings of Judah; and the House of David, which yet retaineth the Name of David's Tower. Upon Mount Moriah are to be seen some remainders of melo. 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 Pope's 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 Signior, 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 jerusalem, Grand Cairo, Alexandria, etc.  
1. Christ's Sepulchre 3 Dives House 2 David's House 4. v. Ave-maries House Page  
But now, to my journey toward the desert 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 Damascus, 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 stands on the borders of the Arabian Desert; there we stayed two days for fear of the wild Arabes, and parted thence 17. We passed that night over a great bridge, under which the salt water standeth. This water comes out of the Sea from the parts of Damietta, and by men's 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 passed this bridge, but we were set upon by the wild Arabes, and notwithstanding we were more than 1000 persons, yet a Camel laden with Calicoes 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 night's bickering: there we rested ourselves 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 desert called Carga, which is one of the three Castles which the Turks keep in the deserts, 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, kept also by the Turks, in the said deserts, 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 deserts. In this town ● saw the place where (as they told us Samp●●n pulled down the two Pillars, and slew the ●hilistins: and surely it appears to be the same 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 Damascus, 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 Damascus, but we pitched short that night at a place called 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● 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. john Burrel (answering in the Greek tongue) told them that he was a Greek, And I an Englishman. This gave him admittance to the Greek Patriarch, 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 myself 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 yielding to any other ceremony, then carrying a Wax-candle only, 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 linen, and being earnest about my business, suddenly there came a Moor to me, who taking my clothes 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 spoke in the Frank tongue, why Captain, I hope you have not forgotten me, for it is not yet 40 days since you set me, aland at Alexdria, with the rest of those passengers you brought from Argier, in your ship called the Trojan: and 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 dwelled there: he answered me no, saying, that he and his fellow were going in that Caravan to Damascus (which place they call Shame) and from thence to Begdat, which we call Babylon, and from thence to Mecha to make a Hodge, for so they are called when they have been at Mecha: moreover, he told me, that he dwelled in the City of Fez 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 remembered 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 Linen) 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 jerusalem, 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 God's 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 jerusalem, my dungeon being right against the Sepulchre of Christ, although he wept, yet he bid me be of good comfort, and went to the Bassa of the City, 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 myself 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, marveling I would so much err from Christianity, as to put myself 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 myself: He replied, that many Englishmen had been there but (being Catholics) went to Mass, telling the Turks at the Gates entrance that they were Frenchmen, for the Turks know not what you mean by the word Englishman; advising me further, that when any of my countrymen undertook the like travel, at the Gates of jerusalem they should term themselves either Frenchmen or Britain's, 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. john Burrel who passed as a Greek without any trouble came in unto us, being nevertheless confined 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 Friars 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 Friar brought a great Basin 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 in our hands, than came a Friar and pulled off our hose, and (setting the Basin 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 Chapel 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 Saviour's 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 ourselves to God, and their outward appearing Christian kindness, we fell to heartily, supped very bountifully, and after (praising God) were lodged decently. Thus much for my first entertainment in jerusalem, which was the 25. of March, being our Lady day in Lent. Now follows what the Friars afterward showed 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 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 showed 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 shown 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 Dolorous way, when the Soldiers 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 jerusalem, weep not for me, etc. Next they showed the Church where the Virgin Mary fell into an agony, when Christ passed by carrying his Cross. Afterward they brought me to pilate's Palace, which though it be all ruinated, 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 pilate's 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 shown 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 showed the Pool where Christ cleansed the Lepers, and then guiding me to St. Stevens Gate, a little within it upon the left hand, they showed the stone wherewith St. Steven was stoned. From hence I saw the stairs going up to Port Area, at which Port there are divers Relics 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 goodly great Church belonging to the Turks.  
Thus spent I the second day, being the 26. day of March, all within the Gates of jerusalem, 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 road directly towards Bythinia. By the way as we road, they showed 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 showed 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 showed the place where our Saviour raised Lazarus from death, after he had lain three days in the ground, and where he was buried afterward when he died. This place 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 road to Mount Olivet, and passing by Bethphage, they brought me to the place where our Saviour took the Ass and Colt when he road to jerusalem upon Palm Sunday. Riding from Bethphage, directly North, we came to the foot of Mount Olivet, where they showed the place Benedicta of the Virgin Mary's Annunciation: and ascending to the top of the mount we saw the place of our Saviour's Ascension: At the sight whereof we said our Prayers, and were commanded to say 5 Pater Nosters, and 5 Ave mary's, 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 jerusalem: South-west the prospect of Mount Zion which is adjoining to new jerusalem: also in the valley between Zion 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, King David's son, the Tomb of jehoshaphat, 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 jordan which is 15 Miles off, and jericho, which is not far, because Westward of jordan.  
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 Westward, we came to a place where the Friars told me, that a woman called St. Pelagia, did Penance 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 show me sufficient 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 the judgement, then where he made the Pater Noster or Lord's Prayer, and then where the Apostles made the Creed.  
From hence we came to the place where Christ wept for jerusalem, 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 Lady's Church, wherein is her Sepulchre, and the Sepulchre of her Husband joseph, 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 echo or sound. Hence we came to the Cave whither judas 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 three were in the Valley Gethsemanie. Riding into the Town (whereof the Valley bears the Name) on the left hand I saw the before remembered Sepulchers of Absolom and jehoshaphat, 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 Zion when store of Rain falleth. And this ditch, or brook Cedron, is in the Valley between both those Hills. Hard by they showed 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 road to the place where St. james the younger hid himself and afterward was buried there: there also they showed 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 ourselves, and hence we were shown 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 rhyme of Nabuchadnezzar. Here we ascended from the Valley to a hill side, which lieth just South from Mount Zion; but there is a great Valley between, called Gehemion, and there they showed 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 judas 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 Zion 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 jerusalem. After I had rested and refreshed myself, we began to ascend Mount Zion, and a little way up the hill, they showed me the place where Peter having denied Christ, and hearing the Cockcrow, went out and wept. Ascending higher, they showed the house where the Virgin Mary dwelled, 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 Zion, and therein I saw the Prison wherein our Saviour was detained. Passing on still higher, they guided me to a little Chapel which is kept by the Armenians whereinto entering, at the high Altar they showed the Stone which was upon our Saviour's Sepulchre (as they say) it is near the place where Peter denied Christ: for there they showed 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 showed 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 Zion, the Virgin Mary died, and hard by, they showed 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 Friars poisoning 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, than he was brought in and examined. Departing hence toward the South Gate of the City, which standeth likewise upon Mount Zion, we alighted from our Asses, and entering, 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 broke open the Gate. Then they showed me the house of Zebedeus, whence we came to a place kept 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 entered 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. john 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 jerusalem, 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 entered, and passing South, we left mount Zion on the left hand: at the foot whereof they showed the house of Uriah, and the Fountain where Bathsheba washed herself when King David espied her out of his Turret. Thence went we to the place where the Angel took 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 herself under a tree as she came from Bethlehem to jerusalem, which tree they still repair by setting another close to the root of it. Hence road we to the house of Elias the Prophet, where they showed 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 Jacob's: which may the better appear to be so, for in the field thereto adjoining, is the tomb of Rachel, Jacob's 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 jerusalem and Bethlehem) did lie the camp of Senacherib when he besieged jerusalem. From hence we road to the field where the Angels brought Tidings of great joy to the Shepherds, which is two Miles from Bethlehem: and thence we road to Bethlehem to the Monastery, 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 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 Chapel built in the place of our Saviour's 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 earnestly 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 herself, ●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 road to the ●ell, where King david's three Captains ●etched water for him, through the whole ●ost of the Philistines: which standeth a little ●ay from Bethlehem, towards jerusalem, ●nd hath three places to draw water up. Hence went we presently back to jerusalem, entering 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 household there, and boarded lodgings built for them. The strings hanging at the Gate, have each one a Bell, fastened at the lodgings, and when their servants (which are without bring them any meat, each rings the Bell belonging to his household, and so come accordingly (each knowing hi● own Bell) for the receipt of his food. The 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 than 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 john. The sixth jacobites 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 Soldiers 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 Chapel 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 rend at his crucifying, which is worth observation, for it is slit like as if cloven 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 Gardener▪ And thence we came to the Sepulchre itself, which is the last place where they use Prayers. From whence I went to see the Tomb● of Baldwin and Godfrey of Boulogne: An● returning back to the Sepulchre, 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 Companion Mr. john Burrel and I went thence 〈◊〉 the Pater Guardian to Dinner, where we hear● that five Englishmen 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 john Spencer: Mr. jeffery Kerbie Servant to Mr. P. Banning, and Leigiers for them in Aleppo; with two other young men john Elkins, and jasper 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 jerusalem) can witness that they were acquainted therewith at the Gates, and with other truths beside. These with my Companion Mr. john Burrel, I left behind in jerusalem, departing thence to see other places in the Country of Palestine: But let me first tell what I observed in the City's 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 Zion 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, that it is almost quite off Mount Zion, but yet not off Mount Moria, which was between Mount Zion and Mount Calvary; so that now (undoubtedly) the South Wall of the City are plackd on the N. foot of the Hill of Zion. 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 joseph 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 Chapel, the North Wall whereof is joined close with the North side of the Sepulchre: And of like stone as the Sepulchre is, consisting of fifteen foot in breadth, five and twenty foot in length, and above forty foot in height. In this Chapel 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 engraven about the upper edges of them, in Letters of Gold, standing in a band of Gold or Silver. This Chapel is enclosed with a Church, and yet not that only, but therewith is circled in all the forenamed holy places, viz. where Christ was whipped: 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 Veil of the Temple rend: 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 enclosed 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 denied it. 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 Northwest is the shortest way of the City, and from the Northwest angle, to the South-west, is as far as from the Southeast, to the North-east: But from the South-west to the Southeast, which is the South-wall that standeth on the foot of Mount Zion, 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 Southside 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, 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. Stephen's 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 entered 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, jerusalem 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 jerusalem 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 jerusalem lieth, for your more easy understanding, I will familiarly compare several places, with 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 jerusalem as Wansworth is from London, I mean much that distance. The plain of Mamre is from jerusalem, as Guildford is from London: In which place, or near to it, is the City of Hebron, where our Father Abraham lieth buried. Beersheba is from jerusalem, as Alton is from London: Ramoth Gilead is from jerusalem, as Reading is from London, Gaza, which is the South west part of Palestine, is from jerusalem as Salisbury is from London. Ascalon is from Gaza North-east. joppa is from jerusalem as Alisbury is from London. Samaria is from jerusalem, as Royston is from London. The City of Nazareth is from jerusalem, 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 jerusalem 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 jerusalem from Galilee, came 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 jerusalem as Chelmsford is from London, The River jordan (the very nearest part thereof) is from jerusalem as Epping is from London. jericho, the nearest part of the plain thereof, is from jerusalem as Lowton Hall (Sr. Robert Wroths house) is from London. The Lake of Sodom and Gomorrah, is from jerusalem as Gravesend is from London. The River jordan runneth into the Lake, and there is swallowed 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 jordan, or any other substance, it swims continually upon the water, and being tossed thereon by the Wether, in time it becometh a congealed froth, which being cast upon the Banks, and there dried by the extreme heat of the Sun, becomes black like Pitch, which in that Country is called Bitumen, whereof I 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 jordan falleth into it, to the southward, and hath no farther issue.  
The fields where the Angels brought Tidings to the Shepherds, lie from jerusalem as Greenwich from London. Mount Olivet lieth from jerusalem as Bow from London. Bethania is from jerusalem as Blackwall from London. Bethphage is from jerusalem as Mile-end from London. The Valley Gethsemany is from jerusalem, as Ratcliff Fields lie from London. Brook Cedron is from jerusalem, as the Ditch without Algate from London. Mount Zion is near adjoining to jerusalem, as Southwark to London. Thus have I described the City of jerusalem, 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 jerusalem, it is wholly barren, full of Rocks, and stony: And unless it be about the Plain of jericho, I know not any part of the Country 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 Honey, in those days God Blessed it, and that then they followed his Commandments, but now being inhabited by Infidels (that profane 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 jerusalem, 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 dried Dates, nor any of his household: 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 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 Thiefs, filthy Turks and Infidels that inhabit the same. Having my Certificate sealed by the Quadrian and a Letter delivered me, to show that I had washed myself in the River of jordan, I departed from jerusalem, in the company of the Moor that helped to get me out of Prison, leaving Edward Abbot, jeffery Kerbie, john Elkins, jasper Tymme and Mr. Bedle the Preacher, whom I met there by chance, behind me in jerusalem, and which grieved me most, the Gentleman of Middleborough, Mr. john Burrel, that I met with at Grand Cairo, who had born me company thence to jerusalem, 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 jerusalem to Cairo, and from thence to Alexandria, where my ship lay, I will hereafter declare.  
Departing from jerusalem, we got safe to Rama, and from thence to Ascalon, and so to Gaza, which lieth upon the Borders of the Deserts of Arabia: At one of those two places I hoped to have some passage by Water, 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 jerusalem, or put myself 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 joppa. And for that cause stayed at Gaza, and sent my Moor to joppa to seek for passage, but there was none to be had. At last considering with myself 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 jerusalem. I was forced in this extremity, to make away all the money I had about me, and to put myself 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 Sultan's 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 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 road 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 tied the Dromedaries two forefeet together, as their manner is, making them kneel down: which done, we sat down to eat a few Raisins and Biscuit which we carried in our Alforges; but in the mean time, one of our Dromedaries broke his halter and ran back towards Gaza, whereupon one of the Thiefs 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 Deserts 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 the Alforges (wherein we carried our Victuals) I went to the top of a sandy hill, not far from thence, to see if I could espy our two Thiefs; 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 Thiefs was at my heels, and drawing out his Sword, bad my Moor deliver me, but the Moor bade 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, than 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 Thiefs. 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 Camel's Milk, and beheld ●e so earnestly, as if they had never 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 legs are as long, and there is no more difference between a Camel and a Dromedary, than there is between a Mastiff-dog and a Greyhound: 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 pitied me for my weariness, but that they durst not go any nearer to the inhabited Country 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, and there I paid 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 died.  
In Cairo I stayed 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 janisary, fell into greater danger than during my Journey; for between that Town and Alexandria, there were divers Great janissaries, who came from Constantinople, and newly landed at Alexandria, who having tired their Horses, would have taken our two Mules from us, which my janisary 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 janisary perceiving, and seeing that nothing could appease them but our two Mules, after he had been sore wounded, he delivered them unto the other janissaries, or I had there been slain, after my long and weary Journey, being within five Miles of my Ship, that lay in the Road 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.  
Aleppo. Honoured Sir.  
THese serve to Accompany an Account of my journey 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.  
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 English, 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 Village Coffersinue; the Inhabitants are Christians, an● ●ive in Houses made of Reeds, and covered with Bushes; the Road to this Village is ve●y pleasant, through a Forest of Olive Trees; and in the Valleys, are Gardens of Mulberries, with which they f●ed their Silkworms, 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 several Mountains resembling Marble, if not real●y so, from which we had a fine Prospect of the fruitfulness 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 Mountain, about nine of the Clock we came to Eden, a small Village, and very pleasantly seated, being surrounded with Mulberries, Walnuts, and other sorts of Trees; Walnus especially we found very common in this Mount: we went to the Bishop's House, a most miserable ruinated Cottage, who coming to bid us welcome, 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 Forbidden Fruit; but the Bishop told us, it was in Heaven, where were three Trees, Adam being forbidden to eat of one of them which was the figtree: but having eaten, he fel● down from Heaven, among those Cedar's 〈◊〉 which are some two hours riding from th● Bishop's House, and there he began to till th● Ground. But the Bishop being very Ignorant of these things, we forbore to inquire farther▪ The Bishop have great respect showed 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 Chapel, near the head of the Rivulet that feeds his House with Water, where w● found many men with Frank names, whic● had continued there from the Year 1611.  
Midday coming, the Bishop made wha● Preparation his House would afford for Dinner, killing two Kids, and a Goat, and giving 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, beside 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●● 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 Soldiers 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 Patriarch 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 Patriarches Hand, we demanded what was to be seen, ●nd the Druggarman carried 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 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 persuasions could not prevail with her; but rather than leave her Father, she would put on man's Apparel, and live a Devoted Life with him also; which at last (though unwillingly) he assented to (she being young and handsome;) there they lived very strictly for several years; afterward her Father died: 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 handsome 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 again admitted into the Convent, and still continuing to live a very strict Life, he at length died; and the Father's 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 Relics of those that dwelled 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 Hermit's Life, having Bread and Wine allowed them by the Patriarch: Night coming on, we went to Supper with the Patriarch, 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 one of them doing, the Turks went away, admiring what sort of People they were. May 16. We took our leave of the Patriarches, 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, overspread with many fair Villages, and fruitful Valleys sown with Corn, and great quantity of Mulberry Gardens; it being the general employment of the Inhabitants to make Silk.  
We Returned to Trippoly to the Consul's 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 joppa, 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 weathered 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 showed us Elisha's Tomb. And three or four hours Sail further, we came in sight of Caesarea, now Ruinated and Inhabited by a Company of Savage Arabs. May 23. we Arrived at joppa, 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 Filladoes; the People are poor, and the livelihood of the Women is to Spin it: We were Treated there at the Convent, till a Messenger was dispatched to the Convent at jerusalem, 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 jerusalem, 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 jerusalem, at joppa 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●, and delivering up our Swords, and what other Arms we had, to be carried to the Convent; we entered the City on Foot, and were conducted by the Druggerman to the Latins Convent, with two or three Fathers; we found them at their Devotion, and afterwards all went into the Father Guardians Chamber, who embraced, and bid us welcome; We were carried to our Lodgings, and the Father Procurator came to us, and passed a Compliment 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 joppa, through the Mountains up to jerusalem, 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 jerusalem; 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 Basin and Ewer for us to wash; and then entering 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, etc. 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 kissed the ground, we all sat 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 man 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 Saviour's Sepulchre, or what Holy Story you please, upon your Arm; they make it of a blue 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 entered 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 Father's being dressed in White Surplices; and the Chief among 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 Saviour's Garments. 4. The place where St. Helena found our Saviour's 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 Gardener. 11. The Chapel 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 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 Latins 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 another's hands; the other Parties are poor; and squeezed into a small part of the Temple; The Latins 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 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 straightness of the Path to Heaven, which the Greeks Creep through. In the Church of the Syrians, is the intended Sepulchre of joseph of Arimathea, and Nicodemus: And near the Anointing Stone, is a Tomb, where Godfrey and Baldwin, Kings of jerusalem, 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, Adam's 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 Fishponds of the old City, and a quarter of a Mile further, to the Gro● where jeremiah 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 jeremiah slept; and below over against the Door, is a hole intended for his Sepulchre; and passing through a Ruinated 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, that lies level with the City, a little beyond jeremiahs' 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 Sepulchers 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 jehosaphat 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 returned to the Convent, entering 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 joppa Gate, and turning on the left hand, and taking the lower Path, we passed along the 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 encompassed with a Wall. On the left hand you see David's house, when he spied Bathsheba washing herself; 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 Lion's Den: afterward we saw Jacob's House; and a hill like a Sugar Loaf: where the Franks remained forty Years, after they were driven out of jerusalem; 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 cried, Gloria in Excelsis, etc. When our Saviour was Born, where there hath been a Convent; but now there only remains an Arched Vault, where we paid Money to the Arabs; who 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 Solomon's 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 Joseph's House, and a while after, we came to Solomon's Gardens lying shelving: At the bottom of them is the Road from Grand Cairo, and round the Top passes the Aqueduct, which feeds jerusalem with Water (from thence we saw Tekoa standing on a high Hill;) the water comes from the Fountains which feed Solomon's Cisterns; passing a Mile along by the Aqueduct, we came to Solomon's 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 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. George's Church, where the Fathers say, the Chains remain wherewith St. George was bound, which will presently cure a Madman 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 Musketeers, 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 jerusalem; the Places we Visited were these.  
1. The Place where our Saviour was Born. 2. The Tomb of St. joseph to whom the Virgin Mary was espoused. 3. St. Innocents' Tomb. 4. The place where St. jerom lived, when he translated the Bible into Latin. 5. St. Ieroms Praying place. 6. St. Ieroms Tomb. 7. St. Paul's Tomb. 8. St. Eustachias her Daughter. 9 The Sepulchre of St. Eusebius, Abbot of Bethlehem. 10. We return to the Chapel 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 Saviour's Birth, formerly belonging to the Latins, till the Greeks bought it out of their Hand●; so that now the Latins, when they go their Procession, Pray at that Door by which they formerly entered. The Precipio hath two Doors, one over against the other, which are well lined with Carved Iron, and strengthened with Iron Spikes: We went in barefoot; 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 the Right Hand, is the Picture of St. jerom naturally in the Marble, which the Father's 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 herself, 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 Catholics do very much esteem. 2. David's Cisterns. 3. The Grot wherein the Virgin Mary and joseph lived, before they could get a House. 4. The Tomb of Rachel, Jacob's 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, 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 Spies of the Land of Canaan took the Cluster of Grapes, to show the fruitfulness of it; also the Fountain where Philip Baptised the Q. of Sheba's Eunuch. 8. The Deserts of john Baptist; and after an hours Riding we came to john baptists 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 Cousin Elizabeth; for the Angel that told her she should conceive, told her also, that her Cousin was with Child; and upon her salutation, the Child leapt in the Womb; Near this is House a Fountain with two Cisterns, which is called Elizab●ths Fountain. 10. A Stone where john Baptist Preached, which the Fathers say, the Turks have endeavoured to break in pieces, but could not. 11. The place where john Baptist was Born, now a Stable, but formerly a Church, where the Fathers upon john 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. 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, etc. 14. We came to the Mountain Crupil, where part of the Wood whereof our Saviour's 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 Mosaic 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 jerusalem, passing by Mount Gihen where Solomon was Anointed King, and about night we came to our Lodgings, having made two days journey to see the Holy places, and Traverse the Mountains of judea; we slept very well that night, but still we have mere Pilgrimages. June 1. We lay still to recover ourselves 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 Meritorious in the Roman Church; and had we been of their Religion, it had been impossible to have missed 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. Peter's 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 fastened, with which St. Peter was Chained; little remembering, 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. Solomon's 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. Helen's Hospital where there are seven great Caldrons, in which she used to have Proiusions dressed for the Poor, where we pay one Liver for entrance. 6. The Judgement 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' 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 swooned with Grief; now called the Virgin Maries Church. 8. Herod's Palace, now ruinated, and is now the Bashah's Seraglio; in one Room is the place where they Clothed our Saviour with Purple. 9 pilate's House, where they show 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 Saviour's Blood: out of which place we had a fair Prospect of Solomon's Temple; which is built within the middle of a spacious Yard very well Paved; there are several Arches, good Walks, and Buildings about it: The Temple is Wrought with Mosaic 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 Father's reporting it would not stand till the Cross was made. 10. The place where Christ was Scourged, now a Sh●p for Linen Cloth; but the Pillar to which onur 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 Man's Hand, which the Father's 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● lay to be healed; the Angel coming to trouble the Water, and he that entered in first, was healed; but it is now dry, and half filled with Earth. 15. S●. Stephen's Gate and a little out of the City, is the place where Stephen was Stoned: and the Father's 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 where the Virgin Mary is Buried; where going down a great many stone steps, you come into a large Vault, where all the Christians have their Altars apart, all being of several Opinions, and the Turks, and Christians, both burn Lamps, over her Grave; here we pay One Liver for entrance; and 48 Stone Steps upward, is joseph's Tomb; and against that, the Tombs of Joakim and Anna. 18. The place where Christ swate Blood, and the Angel appeared to Comfort him, is near the bottom of Mount Olivet. 19 The place where our Saviour Prayed, that This Cup might pass from him; and near that place, is the Rock on which his Disciples sat, when he went to Prayer, between which two places he was taken; it is now bordering on the Garden of Gethsemana, but might formerly be part of the Garden, and is on the Ascent of the Mount Olivet; where the Multitude going to Carry our Saviour away, Peter smote off Malchus his Ear. 20. The Place where they say the Virgin Mary Prayed for St. Stephen, while he was stoning. 21. The place where Christ Wept over Jerusalem, it is almost at the Top of Mount Olivet. 22. The Place whence our Saviour Ascended into Heaven having as they say, left the Print of his Foot on a stone; it hath now a Chapel built over it, with 14 Marble Pillars; it is at the Top of Mount Olivet, and a little way off, is the Place where the Men of Galilee stood, when the Angel asked them, Why stand ye gazing up? 23. The Place where the Angel told the Virgin, she should be Raised in three Days. 24. Pelagius his Grot; whence we see Bethphage, where the Ass' Colt was tied. 25. The Tree under which our Saviour stood, when he Preached the Judgement Sermon. 26. The place where he made the Lords Prayer. 27. The Place where the Apostles made the Creed; being a Grot of twelve Arches. 28. The Sepulchers of the Prophets, 47 in Number, cut out of the Rock; and entering in at a Door, we came into a large Grot, where there were several places to cut out, fit to contain a Coffin: here we paid one Liver. 29. The Tree where Judas Hanged himself. 30. The Sepulchre which Jehosaphat intended for himself; but being a King, he was buried in the Sepulchre of the Kings. 31. Absoloms' Pillar or Sepulchre, which is cut out of the Rock, and about the bigness of a small Chamber, with 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 Christ's Feet; for when he was Carried to Jerusalem he stopped at the Brook Cedron, and desired to Drink: This Brook is now but a small Channel and had no Water, but in the Winter time, the Water comes down from the Hills, and makes a small Current▪ 33. Next is the place where S●. James hid himself three days, and three Nights; it is a place cut out of the Rock, which must needs have been made for a dwelling 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 which Solomon Worshipped Moloch, are Chambers cut out of the Rock, which they say was the place, wherein the Three hundred Wives, and One thousand Concubines of Solomon were kept. 35. The Fountain of the Virgin Mary, which you go down to by stone steps; the Water whereof is so Sweet, that were a man blindfolded, he could not think it to be any thing but Milk and Water. 36. The Place where the Prophet Isaiah was Sawn asunder: his Sepulchre is under a Rock near the same. 37. The Fountain of Siloa, by which is a Cistern, wherein formerly the Pilgrims used to Wash, but now Ruined, and filled with Stones and Mud, yet is its Water still accounted good for the Eyesight; and near this is Golgotha. 38. Next in a bottom, is a Well, wherein they say Nehemiah hid the Holy Fire, when the Children of Israel were carried Captive; and when they returned 40 Years after, they say they found the same Fire in the Well. 39 Ascending up the Mount we came to the Tombs of Annas and Cajaphas, who were High Priests. 40. And near it is the place where the Apostles hid themselves; where entering a straight passage, we came into a Room under Ground, out of which there go several holes wherein they say, the Apostles lay. 41. We than came to Aceldama, a Grot, now held by the Armenians for a Burying place: it is said, the Earth thereof will consume the Body of a Man in Forty Eight Hours: there are several Vents on the Top to let out the smell: We went down under a Rock, to a place where we could look into it, and there see the form of a Man entire, they being only laid in, but not covered with Earth. 42. We came to the Fountain of Beersheba, at the bottom of Mount Zion, 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 Midday; 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 Wether 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.  
june 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 Basin, which was as big as a Tub, was placed by a Chair, there were 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 wrapped a Towel about our Knees, to save our Clothes; then they began to scrub our Legs and Feet, (being Masters of their Art;) there were two Fratres attending, one on one Leg, and another on the other; having first dried the left Foot, the Frater kisses it, and puts on our Slipper; then he dries 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 Chapel, they saying several Prayers, at their three Altars, and so we returned to our Chambers. june 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 to Prayers, and you shall never see the Chapel without some of them; yea, and two or three times in the Night they Rise to Prayers. On Whitsunday the Chapel 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 Chapel, and sat under this Canopy: There were three or four Fathers Dressed 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 Linen 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 Satin, and Cloth of Silver; the two that stand over against him, bowing at some words. His body being thus dressed, the two Fathers put a Mitre 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 the Guardian to his place again; and after a little reading they take off his Mitre, and he sits bare till the Prayer be done: then they put on another Mitre; 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 Mitre, 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 Terrace, was appointed to throw down a white Pigeon dressed 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 jordan, demanding what our expense would be; the Fathers say, 25 Livers, but we all agreed not 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 ourselves 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 than came to Bethany, now a small Village, where entering 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 jordan 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, 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 murdered by the Arabs. Below are several Cisterns of water, and Frontis pieces of Chapels, 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 road 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 being over, made for jericho, 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 jordan 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 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 virtue 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 expressed; when they came out, there was a perfect Oil 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 lies 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 flayed off, by riding in the Sun, from Morning till four afternoon; but the Father's being accustomed, to meet with tender 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.  
june 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 compliment, 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 ask us whether we wanted any thing; and now for this his fourteen days service, we were no ways capable to recompense 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 entered all our names in a 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 showed 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.  
june 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 jerusalem, we passed over the brook, out of which they say, David gathered the Pibble stones, to slay Goliath. june 5. we arrived at the Convent in Ramah about ten in the Morning; where we tarried till midnight, at which time there was a Ship to depart, and some of us intended to embark; the rest took a Boat like a Gravesend Barge; we put our provisions of Bread and Wine aboard, and so put 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 Fillettoes. 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 embarked 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. june 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 12 th'. of October, 1650. By Samuel Brett (an Englishman) 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 persuaded 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 satisfy their desires. And thus it was.  
At the place abovesaid, there assembled about 300 Rabbis (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 Battles. 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 foursquare: 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 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 jews 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 jew 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 jews 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 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 myself: 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 another's Cheeks: expressing great joy for this their happy Meeting. And now, all things being prepared for their Accommodation, they Considered of the jews 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 jews. And I observed, there were about five hundred refused, and put by, though doubtless, they were true jews 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, drove 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 of the great Judgement that hath been upon them these 1600. years. By reason whereof, they have been as a Castoff and Vagabond People: which consideration, prevailed so far upon many others, as drove 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 Judgements, 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 Judgement 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 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 Christ's 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 Predictions of the Prophets in the Old Testament. And in this also, That he should be born of a Virgin, of mean Note and Parentage, among their Nation, as was the Virgin Mary, that bare jesus, 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 jezebel. And so they esteemed this Man, whom they called jesus, 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 Forefathers 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 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 Ancestors? But, because this was a Great Question among them they deferred the farther Consideration thereof until the next day.  
The six 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 Sceptre, 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 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 testify 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 satisfy 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 jesus 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 Magic 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 could this Christ Charm them Blind, Lame and Dumb, etc. 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, etc. And though himself were not then born, when they were born with those evils, yet, this jesus 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 jews.  
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 Crucify 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 jubilee.) At which time there was a great Strife between the jesuits, 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 Public Disputations, and bitter Wranglings, one against another, opening the deluge of Errors, and one another's Factions. Thus seeking to disgrace one another, the Pope threatened to Excommunicate the Authors of all such 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 Great Council of the jews in Hungaria 1650. Page.  
But, so soon as the Assembly of the jews: 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, etc. Their Grief and Trouble was so great, that it would have troubled an hard heart to have seen, and heard it: For, they rend their Clothes, and tore their Hair, and cast dust upon their heads, and cried out, Blasphemy; Blasphemy, Blasphemy against jehovah, and Christ our King. And in this great Confusion, and Perplexity, the Council broke 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 jews which was to be ●hree years after; which was then concluded ●pon, before their final departing.  
I believe (saith the Relater) there were many jews there who would have been easily persuaded to own the Lord jesus Christ. And I assure it for truth (to the honour of our Protestant Religion, and for the encouragement of our Divines) that one of the Rabbis, 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 excellent Preaching, and for their Charity towards thei● Nation, as he had heard by many Traveller's. Moreover, he said, that he did account the Church of Rome to be an Idolatrous Church: And therefore will not ow● their Religion. But, by conversing with 〈◊〉 other of the jews, 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 jews Conversion.  
Now, for the place of the jews next Meeting, it was appointed to be in Syria: In which Country 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 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 Publicly 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 Rabbis Cautioned their Countrymen, That, if their expected Messiah did not come in a few years, thence following, they should embrace 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 Account, 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, that one Rabbi Nathan Sephira, sent from jerusalem to the Christian Protestant Churches in Europe, to receive their Free Benevolence towards the Relief of the jews, then in distress, spoke as followeth, I Profess (saith he) that the 53. of Isaiah is meant of the Messiah, who bore our Sins ever since Adam. And for that of Christ's 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 jesus, whom our Forefathers wrongfully put to Death; and that Sin lies upon us to this day. And this profession (said he) I make, not only for myself, but for others at jerusalem, where the most Pious jews are Dwelling: who with Fast, 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 jews 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 year of Christ 367. His words are these, Anno 367, Terrae motus ingens totum fere, etc. That is to say; In the 367 year an huge Earthquake 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-edified by Julian the Apostate, Falls down, and is Burned by Fire from Heaven. According to which Account, the 1290 years expire in the 1657. At the heels whereof follows the story aforesaid, etc. 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 judgements aforesaid, demolishing the New Buildings of the Temple: both which must of necessity require a Latitude of time, viz. A considerable time for the Re-building of the Temple so far, as that it was (among Historians) accounted a Re-building. And a considerable time is required for the fulfilling of those Judgements; as that consuming of the Timber-Work, the overturning all the Stonework, and the making of the way inaccessible by many other prodigious Judgements (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 Account 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: Ask Council of the said Professor, about taking upon them Circumcision; who advising them, that his Nation (being Protestant's) 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 Forefathers Crucified. A Man that did great Miracles: And whom his Disciples held, was raised from the Dead, etc.  
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 shows.  
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 Recompenses, for the controversy of Zion, infer, 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 presignify the year, viz. in what year of the Six Thousand, should begin the great Sabbatism. And this the Holy Spirit Presignifies while it adjoineth 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 numbered 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 predict, (as with a Prophetic 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 showed me the said place of Isa. 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 meddled with the occurrences thereof, because of them, men's Pockets are full of Letters; their Hands full of Gazettes; 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 Israel's 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, Christ's Day doth none SURPRISE   

Postscript.  
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 Apocalypse, or Revelations, this Year 1666, was to prove a Year of Wonders, and strange Revolutions in the World, and particularly of Blessings to the jews, either in respect of their Conversion to the Christian Faith, or of their Restoration to their Temporal Kingdoms: This Opinion was so dilated, and fixed in the Countries of the Reformed Religion, as to the downfall of the Pope and Antichrist, and the greatness of the jews, 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 Deserts 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 spoke nothing but Hebrew; with this Motto on their Sails, The Twelve 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 jewish Monarchy.  
In this manner Millions of People were possessed, when Sabatai Sevi first appeared at Smyrna and published himself to the jews 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 jews 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 jews, none of them attending to any business unless to wind up former negotiations, and to prepare themselves and Families for a Journey to jerusalem: 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.  
Sabatai Sevi was Son of Mordechai Sevi an Inhabitant, and Natural of Smyrna, who gained his Livelihood by being Broker 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 Metaphysics; and arrived to that point of Sophistry in Divinity and Metaphysics, 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 Traveled 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 Wife also. And being now free from the Encumbrances of a Family, his wand'ring head moved him to Travel through the Morea thence to Trippoly in Syria, Gaza, and jerusalem; and by the way picked up a Ligorness Lady, whom he made his third Wife, the Daughter of some Polonian or Germane, her Original and Parentage not being very well known. And being now at jerusalem he began to Reform the Law of the jews, and Abolish the Fast of Tamuz (which they keep in the Month of june) and there meeting with a certain jew 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 jews. This Design took wonderfully with Nathan; and because it was thought necessary according to Scripture, and Ancient Prophecies, that Elias was to precede the Messiah, as St. john 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 jews in jerusalem, 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 jews, to persuade them to the same belief.  
And now the Schism being begun, and many jews really believing what they so much desired, Nathan took the courage and boldness to Prophesy, That one Year from the 27th of Kisleu, (which is the month of june) 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 jews, and Obedience to himself and Doctrine, for that the coming of the Messiah was at hand: which Novelties so affected the jewish 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 Foreign Parts: The Rumour of the Messiah was flown so swift, and gained such reception, that intelligence came from all Parts and Countries where the jews inhabited by Letters to Gaza, and jerusalem, Congratulating the happiness of their Deliverance, and expiration of the time of their Servitude, by the Appearance of the Messiah. To which they adjoined other Prophecies, 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● jews were to suffer, and many of them to undergo Martyrdom: but then returning again Mounted on a Celestial Lion, with his Bridle made of Serpents with seven heads, accompanied with his Brethren the jews, 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 height of all sublimity, the Messiah of the God of jacob, the true Messiah, the Celestial 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 known to the Supreme 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 ourselves to perform your Command, as our duty is. And though we have heard of many strange things, yet we are courageous, and our heart is as the heart of a Lion; nor ought we to inquire 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 jah, jah, 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 Talons 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 jews 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 Sovereign 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 show 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 heart's ●aint, or fear, but rather, fortify yourselves 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 jews Inhabited were full of the expectation of the Messiah; no Trade nor course of Gain was followed; every one imagined 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 jews at Thessalonica, who now 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 Purify 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 Penance, that they stayed not for the Sentence of the Chocham, or prescription of any Rules, but applied 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 stiffened with the cold and moisture: others would endure to have mel●ed Wax drop● upon their shoulders, others to roll 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 Merchandise at any Price: who had superfluity in Householdstuff, sold it for what he could; but yet not to jews, for they were Interdicted from Bargains or Sales on the pain of Excommunication, Pecuniary Mulcts, or Corporal Punishments; all Business and Employment was esteemed for the Test, and Touchstone of their Faith. It being the general Tenent, that in the days that the Messiah appears, the jews shall become Masters of the Estates and Inheritance of Infidels; until 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 mere Charity of the Richer. And as they endeavoured 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 Ancient 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 deceit of the false Messiah was discovered, 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 jews; 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 ruin this Doctrine and Prophecy of a New Kingdom might produce. Yet Sabatai bringing with him testimonials of his Sanctity, Holy Life, Wisdom and gift of Prophecy, 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 superintendent of their Will and Government) between whom the Arguments grew so high, and Language so hot, that the jews 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 ungreeable to the New Prophet, whose power daily increased by those confident Reports, That his Enemies were struck with Frenzies and Madness, until 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 jews, nor Marriage, or Circumcision solemnised, where Sabatai was not present, accompanied with a multitude of his followers, and the Streets covered 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 jews, which being writ Originally in Hebrew is thus translated into English.  
THE only, and firstborn 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 word of God, Promised by his Prophets, and our Forefathers, 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, rejoice with Drums, Organs, and Music, 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 Rejoicing.  
Sabatai Sevi.  
Notwithstanding the Disciples of Sabatai Sevi were not so numerous, but many opposed his Doctrine, publicly avouching that he was an Impostor, and Deceiver of the people, 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 jews, 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 profanation 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 breeches up Sabatai for the Son of God, and Deliverer of the jews: and not only he, but his whole family; his daughter's prophecy, and fall into strange ecstasies; and not only his own House, but four hundred men and women prophesy 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 stomaches, and entrails: those of riper years fell first into a trance, foamed at the mo●th, and recounted the future prosperity, and deliverance of the Israelites, their visions of the Lion of judah, and the triumphs of Sabatai, all which were certainly true, being effects of Diabolical delusions: as the jews themselves since have confessed unto me.  
With these concomitant accidents, and successes, Sabatai Sevi growing more presumptuous, that he might correspond with the Prophecies 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 Judgement 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.  Solomon Lagnado. 
was Solomon.  Salom. Lagn●do jun. 
named Quovah.  joseph Cophen. 
Vzziah.  Moses Galente. 
josaphat.  Daniel Pinto. 
Hilkiah.  Abraham Scandale. 
jotham.  Mokiah Gaspar. 
Zedekiah.   
The Counterfeit Messiah of the jews at Smyrna 1666 Page.  
Abraham-Leon. 
Achas.  Ephraim Arditi. 
joram.  Salom. Carmona. 
Achab.  Mat●ssia Aschenesi. 
Asa.  Meir Alcaira. 
Rehoboam.  jacob Loxas. 
Ammon.  Mordecai jesserun. 
jehoachim.  Chain Inegna. 
jeroboam.  joseph Scavilla. 
Abia  Conor Nehemias'. 
was Zorobabel.  joseph del Cairo. 
named joas.  Elcukin Schavit. 
Amasia.  Abraham Rubio. 
Josiah.   
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 height of madness amongst the Jews at Smyrna, where appeared such pageantry of greatness, 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 show 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 suitable 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 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 starched 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, vowed, 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 received 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 Heretics, 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 subtle 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 accomplished; in order whereunto, he privately ships himself, with some few Attendants in a Turkish Saick, in the Month of january 1666. jest the crowd of his Disciples, and such who would press to follow him, should endanger him in the Eyes of the Turks, who already began to be scandalised at the reports and Prophecies concerning his person. But though Sabatai took few into the Vessel to him, yet a multitude of jews traveled 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 arrived, so little power had this Messiah over the Sea and Winds, in which time news being come to Constantinople that the jews Messiah was near, all that people prepared to receive him with the same Joy and Impatience as was expressed in other parts where he arrived; the great Vizier (than 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 jews; 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 jews 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 prophecy of those things which ought to precede his glory and dominion; which consideration induced the chiefest persons amongst the jews 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 crossed before them (which are postures of humility, and service in the Eastern Countries) 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 traffic forbidden, and those who owed money, in no manner careful how to satisfy 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 jews, upon his coming, took upon them the boldness to defraud them of their right, desired he would signify 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 jews, 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 rumour and disturbance the presence of Sabatai had made already at Constantinople▪ thought it not secure to suffer him to remain in the Imperial City, whilst 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 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 Turks, 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 ruin 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 Prophecies 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 expense, and labours of their pilgrimage, Sabatai bestowed plenty of his benedictions, promising increase 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 requisite 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 according 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 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 Solomon. 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 Music 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 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 Sabbath; you shall read the 31 Chapter of jeremiah. To your Prayer called Mustas (used in the Synagogue every Sabbath and solemn Festival) you shall adjoin 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 clothe 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. Psalms, 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 maintained us, and hast kept us alive unto this time. Upon the Eve of this day you shall Read also the 81 Psalms, 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.  
Audite Audiendo & manducate bonum.  
In hearing hear, and enjoy good.  
Besides which Order, and Method of Prayers for Solemnisation of his Birth, he prescribed other Rules for Divine Service, and particularly published the same Indulgence and Privilege 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 Psalms 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 remained 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 Prophecies of a speedy Kingdom, of rescue from the Tyranny of the Turk, and leading the Grand Signior himself Captive 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 jealousy and suspicion of Matters of this nature, uses ●o extirpate Families, and subvert the Mansion house's of their own People, much rather of the jews, 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 showed, that the Turks took no advantage from all these extravagances, to drain the jews of a considerable Sum of money, and set their whole Race in Turkey 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 Razors and Combustions of this dispersed People. With these considerations this Choch●m, that he might clear himself of the blood and guilt of his Countrymen, and concerned 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 scandalised 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 Galleys. 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 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 Rejoice 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 Oil, 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 profane 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 declared, 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 Firstborn 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 ordered them to proceed and cut the Prepuce of the Child, which was instantly performed with all joy and satisfaction to the Parents: and being afterwards demanded the reason why he retarded the performance of that Function, his answer 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 persuade them, that Elias was come already, that they met him in their Dishes, in the dark, in their Bedchambers, 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 Compliments 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 surprise 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 enjoined 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 Peos, Levit. 19 v. 27. Ye shall not round the corners of your Head, nor mar 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 unbelievers; or Heretics, 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 specified 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 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 alleged 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 Forerunner; 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 infallibility, or that he suspected Nehemiah, being once admitted for Ben Ephraim, would quickly (being a subtle and learned person) persuade the World that he was Ben David, would by no means understand or admit of this Doctrine or of Ben Ephraim for a necessary Officer: And thereupon the Dispute grew so hot, and the Controversy so irreconcilable, as was taken notice of by the Jews, and controverted amongst them as every one fancied: 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 downfall of this Impostor.  
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 Prisoner at the Castle on the Hellespont) heard nothing of all this Concourse of People, and Prophecies 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 endeavoured 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 Man's 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 farewell 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 showed in the Synagogue; and being demanded several Questions in Turkish by the Grand Signior, he would not trust so far to the virtue of his Messiah-ship, as to deliver himself in the Turkish Language; but desired a Doctor of Physic, (who had from a Jew turned Turk,) to be his 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 stripped 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, than 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, alleging that he was an ordinary Chocham, and a poor Jew, as others were, and had nothing of Privilege, or Virtue above the rest. The Grand Signior notwithstanding, not wholly satisfied with this plain confession, declared, that having given public scandal to the Professors of the Mahometan Religion, and done dishonour to his Sovereign 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 Mahometan faith, which if he refused to do, the stake was ready at the gate of the Seraglio to impale 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. 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 reduced, 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 passed like a tale, or a midnight's 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 Mahometan, quickly filled all parts of Turkey. The jews were strangely surprised at it, and ashamed of their easy belief of the arguments with which they had persuaded 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, coining 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 Mahometan: but that his natural Body and Soul are taken into Heaven, there to reside until 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 Mahometan Messiah: Insomuch that the Chochams of Constantinople, fearing the danger of this error might creep up and equal the former, condemned the belief of Sabatai being Messiah, as damnable, and enjoined them to return to the ancient 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 Priesthood, and are the knowing learned, and magnanimous Governors 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 fortify themselves in their error, and say, let such a one, our King, live, and bless him in their public Synagogues every Sabbath day: And also adjoin 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 forefather's, which have assisted us, the foot of Israel had been 〈◊〉 out by their enemies. And yet you conti●u● obstinate 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 enjoined by the 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, etc. 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 jealousy, and you will bring ruin 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 Traffic, 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 Messengers immediately to die, upon which other janissaries being again sent, they all fell dead with a word only from his mouth; and being desired to revive them again, he immediately recalled 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 professed. 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 jews 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 entertained 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 persuade them, that Sabatai was notwithstanding the true Messiah, that it was not he who had taken on him the habit and form 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 Prophecies, and what assurance he had, that he was divinely inspired, and how these things were revealed 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 brotherhood of Italy▪ and commission to confer with him concerning the foundation and authority he had for his prophecies; 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 nathan's arrival at Smyrna to receive better satisfaction.  
But whilst 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 appèased for the former disorders, and the minds of the jews in some manner settled, 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 Embark 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.  
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 Virtue 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 Endeavours 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 jews and his also, consist therein. And the LordGod behold from Heaven and have pity 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● Wand'ring Progress, and partly ashamed of the even of things, contrary to his Prophecy, was resolve● without entering Smyrna, to return again: Howsoever he obtained leave to visit the Sepulchre of his Mother, an● 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 jews, 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 Communitiens of the Jews in Italy. And thus the Embassy 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 Merchandise 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 Frenzy amongst the Jews, which might have cost them dear, had not Sabatai Renounced 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 jewish 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 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 completed by adherence to the Mahometan, 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 jews flocked in, some as far as from Babylon. jerusalem 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 privilege granted him to visit familiarly his Brethren, which he employed in Circumcising their Children the 8th 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 startled all with expectation of what these strange ways of Enthusiasm may produce, but none durst publicly own him, lest they should displease the Turks, and the jews, and incur the danger of Excommunication from one, and the Gallows from the other.  
Howsoever in january 1672 appeared another bold Impostor amongst the jews in Smyrna from Morea, as it was said, or not known from whence, who in despite of Sabatai, and his own Governors, 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 Galleys; 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 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 Signior, 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 Villainy 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 continued 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 Grandfather to the present Emperor, the Nation being low, and somewhat exhausted of Inhabitants, it entered 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 Privileges and Immunities to encourage other contiguous Nations to Negotiate and Trade amongst them▪ and this Project 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 e'er 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 Clamour of it reached to the Ears of the Emperor; and indeed it was Intolerable, for even his own Exchequer began to be sensible of it, as well as his People's Purses, and Estates, which they had almost Devoured.  
How to repress this Inormity, and remedy this Inconvenience, without giving umbrage to the rest of those profitable strangers now settled in his Dominions, by falling severely upon the Jews on the sudden, he long consulted; and for that end called 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 expressed, That if within 600 years from the promulgation of that Religion, they did nor universally come in, and Profess the Mahometan Faith, they should be destroyed. The Zealous Emperor would immediately have put this Edict in Execution; but, by the Intercession 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.  
The jews 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 jesus) after whom they pretend their Mahomet was to take place, and all other Predictions to determine.  
The jews much terrified with the manner of these Interrogatories, and dubious what the meaning and drift of them might signify, 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 appeared 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, etc. If we Believe him, Why do not you? What say you for yourselves, you Incredulous Wretches? The Confounded Jews perceiving the Emperor thus provoked, immediately 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 enduring 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 purpose that convincing them of Blasphemy (as they esteemed it) against their Prophet the Sophy might find a specious and legal pretence toruine and destroy them without giving any jealousy 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 onne another, it was at last resolved among them, That though they had denied Christ, they would yet say nothing Positively against Mahomet: Therefore they told the Emperor; though their Religion forbade them to believe any Prophet save Moses, etc. yet they did not hold Mahomet for a false Prophet, in as much as he was descended of Ishmael the Son of Abraham; and that they desired to remain His Majesty's humble Vassals and Slaves, and craved His pity 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 imposed 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 Destroyed, and their Estates Confiscated.  
The poor jews, though infinitely Confounded with this unexpected Demand, and Resolution of the Sophy; after a second Consultation among themselves, (which the Emperor granted,) contrived to give him this answer: That according to their Books and Prophecies, their Messiah should infallibly Appear within Seventy years; prudently (as they thought) believing, that either the Emperor 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 satisfy his present humorous Zeal.  
The Emperor 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 assigned (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 Emperor would himself be obliged to become a jew, and make all his Subjects so with him; this drawn (as we said) in form of an Instrument, was reciprocally signed and sealed on both parts, and the jews for the present dismissed; 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 passed but 115 expired; during which the Persians have been so molested by the Turks and by continual War in the East-Indies, etc. 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 extremely curious of Antiquities, searching one day amongst the Records of his Palace. there was found this Writing in the journal of his Father, intimating what had so solemnly passed between him and the Chiefs of the Jews in the Name of their whole Nation.  
Upon this the Sophy instantly summons a Council, produces 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 endured upon the Earth.  
In Order to this Resolution Proclamations are issued out and published 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 Mahometan Belief: and to seize on their Goods and Estates without any remorse or pity.  
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 enraged People, who by virtue of the public 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 havoc 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 mahometans, or escaped through the Deserts into Turkey, India, and other far distant Regions, and that without hopes of ever Re-establishing themselves for the future in Persia, the hatred of that People being so deadly and irreconcilable against them. And in truth this late Action and Miscarriage of their pretended Messiah has rendered 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 jew and Gentile may make One Flock under that One Shepherd and Bishop of our Souls, jesus Christ the True MESSIAH. Amen.   

The Epistle OF KING AGBARUS To our Saviour jesus Christ, with our Saviour's 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 dwelled far distant from Judea, and were afflicted with divers diseases, and Maladies, hoping of him to recover their health; among which number king Agbarus Governor of the famous Nations inhabiting beyond the River Euphrates, being grievously diseased in body, and judged incurable by the skill of men, hearing the renowned fame of jesus, and the wonderful works that he wrought in all places he petitioned to him by Letters, humbly desiring deliverance from his disease, jesus (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 enrolled in the Public 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, Governor of Edessa unto jesus the good Saviour showing himself in jerusalem, 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 myself, one of these two things; that thou art either a God come from Heaven and performest 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 Saviour's 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 jesus was taken up, judas 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 jesus, of whom he wrote 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 jesus, was confirmed that this was he of whom jesus had written 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 jerusalem so journeth with thee, and cureth many in the name of jesus; 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 mayst 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 jesus the Son of God, who made me this promise, I will send unto thee one of my Disciples who shall cure thy Disease, and show Life unto thee and all thine? To whom Thaddeus answered, because thou hast greatly believed in the Lord jesus 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 jews 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 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 jesus 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, replied Thaddeus, I will be silent, though I am sent to Preach the word, but to morrow call together all thy people and citizens, and I will then Preach and show 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 jews▪ 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 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.  
FINIS.   

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

History.  
I. Englands' Monarches: Or, A Compendious Relation of the most Remarkable Transactions, from julius 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 Battles, Sieges, and other Remarkable Transactions, Revolutions and Accidents which happened from the beginning of the Reign of K. Charles I. 1625. to His Majesty's happy Restauration; The illegal Trial of K Charles I at large, with his last Speech at his Suffering. And the most considerable matters till 1660. With Pictures of several Accidents. Price One Shilling.  
III. HIstorical Remarks and Observations of the Ancient and Present State of London and Wes●minster; showing the Foundations. Walls, Gates, Towers, Bridges, Churches, Rivers, Wards, Halls, Companies, Government, Courts, Hospitals, Schools, Inns of Court, Charters, Franchises, and Privileges 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.  
IU. ADmirable Curiosities, rarities and Wonders in England Scotland and Ireland; or an account of many remarkable persons and places; and likewise of the Battles, Seiges, prodigious Earthquakes, Tempests, 〈◊〉, Thunders, Lightnings, Fires, Murders and other considerable Occurrences and Accidents for, many hu●●●●● years past. Together with the natural and artificial Rarities in every County in England, with several curious Sculptures. Price One Shilling.  
V. THE History of the Kingdoms of Scotland and Ireland, containing, 1. An Accounted of the most Remarkable Transactions and Revolutions in Scotland for above 1200 years past, during the Reigns of 68 Kings, from 424. to K. james the first in 1602. 2. The History of Ireland from the Conquest thereof to this time; with the Miraculous Persons and Places, Strange Accidents, etc. And a List of the Nobility and Great Officers of State in both Kingdoms. Illustrated with several Pictures of some extraordinary Observables. Price One Shilling.  
VI THE English Empire in America, or a prospect of his Majesty's Dominions in the West-Indies, namely, New found-land, New England, New-York, New-Iersey, Pensylvania, Mary-land, Virginia, Carol●na, Bermudas, Barbuda, Anguilla, Monserrat, Dominica, St. Vincent, Antego, Mevis or Nevis, St. Christopher's, Barbadoss, and jamaica; with an Account of their Discovery, Situation and Product; The Religion and manners of the Indians, and other excellencies of these Country's; To which is Prefixed a Relation of the first Discovery of this New-World, and of the Remarkable Voyages, and Adventures of Sebastian Cabot, Sir Martin Frobisher, Captain Davies, Capt. Weymouth, Capt. Hall, Captain Hudson, Sir Thomas Cavendish, the Earl of Cumberland, Sir Walter Raleigh, and other English Worthies to divers places therein. Illustrated with Maps and Pictures of the strange Fruits, Birds, Beasts, Fishes, Infects, Serpents, and Mon●●●●● found in those parts of the World. Price One Shilling.  
VII. A View of the English Acquisitions in Guinea and the East-Indies. With an Account of the Religion, Government, Wars, strange Customs, Beasts, Serpents, Monsters, and other Observables in those Country's. And among others, the Life and Death of Mahomet the Grand Impostor, with the Principal Doctrines of the Turkish Religion as they are displayed in the Alcoran. Two Letters, one written by the Great Mogul, and the other by the King of Sumatra in the East-Indies, to our K. james I. of an unusual and extravagant stile; The cruel Executions in those Parts; With the manner of the women's burning themselves with their dead Husbands. Together with a Description of the Isle of St. Helena; And the Bay of Souldania where the English usually refresh in their Voyages to the Indies. Intermixed with pleasant Relations, and Enlivened with Pictures. Price one Shilling.  
VIII. THE English Hero: or, Sir Francis Drake Revived. Being a full Account of the Dangerous Voyages, Admirable Adventures, Notable Discoveries, and Magnanimous Achievements of that Valiant and Renowned Commander. As, I. His Voyage in 1572. to Nombre de Dios in the West Indies, where they saw a Pile of Bars of Silver near seventy foot long, ten foot broad, and twelve foot high. TWO His encompassing the whole World in 1577. which he performed in Two years and Ten months, gaining a vast quantity of Gold and Silver. III. His Voyage into America in 1585. and taking the Towns of St. jago, St. Domingo, Carthagena, and St. Augustine. IV. His last Voyage into those Countries in 1595. with the manner of his Death and Burial. Revised, Corrected, very much enlarged, reduced into Chapters with Contents, and beautified with Pictures. By R. B. Price One Shilling.  
IX. TWo Journeys to jerusalem, Containing first, An Account of the Travels of two English Pilgrims some years since, and what Admirable Accidents befell them in their Journey to jerusalem, Grand Cairo, Alexandria, etc. 2. The Travels of 14 English Merchants in 1669. from Scanderoon to Tripoli, joppa, Ramah, jerusalem, Bethlehem jericho, the River of jordan, the Lake of Sodom and Gomorrah, and back again to Aleppo. To which is added, a Relation of the great Council of the jews assembled in the Plains of Ajayday in Hungary 1650. to examine the Scriptures concerning Christ. By S. B. an Englishman there present: With the notorious Delusion of the jews, by a counterfeit Messiah, or false Christ at Smyrna in 1666▪ and the event thereof. Lastly, The Extirpation of the jews throughout Persia in 1666. Epistle of King Agba●us to our Saviour with our Saviour's Answer; Beautified with Pictures. Price One Shilling.  
X. EXtraordinary Adventures of several Famous Men; with the strange Events, and signal Mutations and Changes in the Fortunes of divers Illustrious places and persons in all Ages; Being an Account of a multitude of stupendious revolutions, accidents, and observable matters in divers States, and Provinces throughout the whole world. With Pictures. Price One Shilling.  
XI. THE History of the Nine Worthies of the World; Three whereof were Gentiles; 1. Hector Son of Priamus King of Troy. 2. Alexander the Great King of Macedon and Conqueror of the World. 3. julius Caesar first Emperor of Rome. Three Jews. 4. joshua Captain General and Leader of Israel into Canaan. 5. David King of Israel. 6. judas Maccabeus a Valiant jewish Commander against the Tyranny of Antiochus. Three Christians. 7. Arthur King of britain, who courageously defended his Country against the Saxons. 8. Charles the Great K. of France and Emperor of Germany; 9 Godfrey of Bullen King of jerusalem. Being an account of their Glorious Lives, Worthy Actions, renowned Victories and Deaths, Illustrated with Poems and the Picture of each Worthy. By R. B. Price One Shilling.  
XII. FEmale Excellency or the Lady's 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 judith. III. Queen Esther. IV. The Virtuous Susanna. V. The chaste Lucretia. VI Voadicia Queen of Britain in the reign of Nero Emperor of Rome. Containing an Account of the Original Inhabitants of Britain. 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 julius Caesar's invading Britain, and of the Valour of Voadicia under whose conduct the Britain's slew seventy thousand Romans, with many other remarkable particulars. VII. Mariam 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.  
XIII. Wondered Prodigies of Judgement and Mercy, discovered in above 300 memorable Histories, containing, 1. Dreadful Judgements upon Atheists, Blasphemers, and perjured Villains, 2. The miserable ends of many Magicians, etc. 3. Remarkable predictions and presages of approaching death, and how the event has been answerable. 4. Fearful Judgements upon bloody Tyrants, Murderers, etc. 5. Admirable Deliverances from imminent dangers, and deplorable distresses at Sea and Land. Lastly, Divine goodness to Penitents, with the Dying Thoughts of several famous Men, concerning a future state after this Life. Embellished with divers Pictures. Price One Shilling.  
XIV. Unparallelled Varieties, or the Matchless Actions and Passions of Mankind; displayed in near 400 notable instances and examples; Discovering the transcendent effects; 1. Of Love, Friendship and Gratitude, 2. Of Magnanimity, Courage, and Fidelity. 3. Of Chastity, Temperance, and Humility, And on the contrary, the Tremendous Consequences. 4. Of Hatred, Revenge and Ingratitude. 5. Of Cowardice, Barbarity, and Treachery. 6▪ Of Unchastity, Intemperance and Ambition. Embellished with proper Figures. Pr. 1. s.  
XV. THE Kingdom of Darkness: Or the History of Demons, Spectres, Witches, Apparitions, Possessions, Disturbances, and other wonderful and supernatural Delusions, Mischievous Feats, and Malicious Impostures of the Devil. Containing near Fourscore memorable Relations, Foreign and Domestic, both Ancient and Modern. Collected from Authentic Records, Real Attestations, Credible Evidences, and asserted by Authors of Undoubted Verity. Together with a Preface obviating the common Objections and Allegations of the Sadduces and Atheists of the Age, who deny the Being of Spirits, Witches, etc. With Pictures of several memorable Accidents. Price One Shilling.  
XVI. Surprising Miracles of Nature and Art, in 2 parts containing, 1. The Miracles of Nature, or the wonderful Signs, and Prodigious Aspects and Appearances in the Heavens, Earth and Sea; With an Account of the most famous Comets, and other Prodigies, from the Birth of Christ to this time. II. The Miracles of Art, describing the most Magnificent Buildings, and other curious Inventions in all Ages; as, the Seven Wonders of the World, and many other excellent Structures and Rarities throughout the Earth. Beautified with Pictures. Pr. 1 Shilling.  
XVII. THE carlet Whore, or the wicked Abominations, and horrid Cruelties and Persecutions of the Pope and Church of Rome displayed. Being a brief Relation of their Bloody Practices, and Inhuman Tortures inflicted upon Protestants for many hundred years passed to this present, in all Countries where they had Authority and Dominion; namely, in Piedmont, Bohemia, Germany, Poland, Lithuania, France, Italy, Spain, Portugal, Holland, Scotland, Ireland, and England; Containing among many other particulars; The Original and Practices ●f the Spanish Inquisition; The Massacre at Paris; The bloody Massacre in Ireland 1641. wherein above two hundred Thousand innocent Protestants were barbarously murdered, and the Prophecy thereof by Archbishop Usher Forty years before it happened; The Spanish Invasion; The Gun-powder-Treason, with the several Plots and Contrivances of the Priests and Jesuits for Extirpating the Protestant Religion, till the time of our Glorious Deliverance from Popery and Slavery, by the Accession of their most Excellent Majesty's King William and Queen Mary to the Throne of these Kingdoms. With an Abstract of the Cruel Persecutions lately exercised upon the Protestants in France and Savoy, in the years 1686, and 1687. Together with a short Account of God's Judgements upon Popish Persecutors. Published for a Seasonable warning to all Protestants, to inform them what they must expect from that bloody Generation of Antichristians. Price One Shilling.   

Miscellanies●  
XVIII. DElights for the Ingenious, in above Fifty Select and choice Emblems Divine and Moral, Ancient and Modern, Curiously Engraven upon Copper Plates; with Fifty delightful Poems and L●ts, for the more Lively Illustration of each Emblem; Whereby Instruction and good Counsel may be promoted and furthered by an honest and pleasant Recreation, To which is perfixed, An incomparable Poem entitled Majesty in Misery, or an Imploration to the King of Kings written by his late Majesty, K. Charles I with his own Hand during his Captivity in Carisbrook Castle in the Isle of wight 1648. With a curious Emblem. Collected by R. B. Pr. 25. 6 d.  
XIX EXcellent Contemplations Divine and Moral Written by the Magnanimous and truly 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 Heroic 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 Riddles, 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 cheerful 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,   

Divinity.  
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 falsely Accused, Smitten, B●ffe●ed and Spit upon before Caiaphas the high priest. 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 Saviour's Institution of the Blessed Sacrament. Together with brief Resolutions to all those Scruples and Objections usually alleged 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 Advantageous 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, Enlightening, and Gladding the Soul. VIII. The Seraphic 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 Breathe 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 employing the vacant hours of Young Persons, and preventing vain and vicious Divertisements. Together with several Scripture Hymns upon divers occasions. Price 8 d.  
XXV. THE Young Man's 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 joseph 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 jane, Queen Elizabeth in her youth, Prince Henry Eldest son of King james, and the young Lord Harrington▪ etc. 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 Schoolmaster of Brescia in Italy, who suffered Martyrdom for the Profession of the Christian Faith by the hands of his own Scholars in the Bloody Reign of Dioclesian an Heathen Emperor 〈◊〉 Rome; With divers other Poems compiled by Mrs. Ann Askew and Mr. john Rogers whilst they were Prisoners in Newgate, and afterward burnt in Smithfield, In the bloody Reign of Queen Mary. By R B. Licenced and Entered. Price Eight Pence.  
XXVII. MOunt Zion, 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 Christ's Famous Titles, and a Believers Golden Chain. Price One Shilling.  
XXVIII. DIstressed Zion Relieved, or, the Garment of Praise for the Spirit of Heaviness. A Poem. Wherein are Discovered the grand Causes of the Church's trouble and misery under the late dismal Dispensation. With a complete 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, Colonel Sidney, Alderman Cornish, and divers others; With a Relation of the cruel proceedings, of the late Lord Chancellor jefferies 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 Zion therein. Conclud●●● with the Trial 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, Zion 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 Judgement 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. Together 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; showing 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 Devout Soul's Daily Exercise in Prayers, Contemplations and Praises, 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.  
FINIS.