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Aleppo, he asked him what he || devotions and alms. The noise of thought of Sabatai. The Jew re- this Messias began to fill all places. plied, that he believed him to be Sabatai now resolves for Smyrna, the Messias; and that he was so and then for Constantinople. Nafar of that belief, that, if he should than writes to him from Damasprove an impostor, he would then cus, and thus he begins his letter: turn Christian. it is fit we should "To the king, our king, lord of be particular in this relation, be- lords, who gathers the dispersed cause the history is so very sur- of Israel, who redeems our capprising and remarkable; and we tivity, the man elevated to the have the account of it, from those height of all sublimity, the Meswho were then in Turkey. sias of the God of Jacob, the true Messias, the celestial Lion, Sabatai Sevi."

And now, throughout Turkey, the Jews were in great expectation of glorious times. They now were devout and penitent, that they might not obstruct the good which they hoped for.

Sabatai Sevi was the son of Mordecai Sevi, a mean Jew of Smyrna. Sabatai was very bookish, and arrived to great skill in the Hebrew learning. He was the author of a new doctrine, and for it was expelled the city. He went thence to Salonichi, of old called Thessalonica, where he married Some fasted so long, that they a very handsome woman, and was were famished to death; others divorced from her. Then he tra- buried themselves in the earth till velled into the Morea, then to their limbs grew stiff; some would Tripoli, Gaza, and Jerusalem. By endure melting wax dropped on the way he picked up a third wife. their flesh; some rolled in snow; At Jerusalem he began to reform others, in a cold season, would put the Jews' constitutions, and abo- themselves into cold water; and lish one of their solemn fasts, and many whipped themselves. Busicommunicated his designs of pro- ness was laid aside; superfluities fessing himself the Messias to one of household utensils were sold; Nathan. He was pleased with it, the poor were provided for by and set up for his Elias, or fore- immense contributions. Sabatai runner, and took upon him to comes to Smyrna, where he was abolish all the Jewish fasts, as not adored by the people, though the beseeming, when the bridegroom Chacham contradicted him, for tras now come. Nathan prophe- which he was removed from his sies that the Messias should ap- office. There he in writing styles pear before the Grand Seignior in himself the only and first-born Son -less than two years, and take from of God, the Messias, the Saviour -him his crown, and lead him in of Israel. And though he met with -chains. some opposition, yet he prevailed Ar Gaza, Sabatai preached re-there at last to that degree, that pentance, together with a faith in some of his followers prophesied, himself, so effectually, that the and fell into stranger ecstacies: people gave themselves up to their four hundred men and women

prophesied of his growing kingdom; and young infants, who could hardly speak, would plainly pronounce Sabatai, Messias, and Son of God. The people were for a time possessed, and voices heard from their bowels: some fell into trances, foamed at the mouth, recounted their future prosperity, their visions of the Lion of Judah, and the triumphs of Sabatai. All which, says the relater, were certainly true, being effects of diabolical delusions, as the Jews themselves have since confessed.

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Now the impostor swells and Whereas the Jews, in their synagogues, were wont to pray for the Grand Seignior, he orders those prayers to be foreborn for the future, thinking it an indecent thing to pray for him who was shortly to be his captive; and, instead of praying for the Turkish emperor, he appoints prayers for himself. He also elected princes to govern the Jews in their march towards the Holy Land, and to minister justice to them when they should be possessed of it. These princes were men well known in the city of Smyrna at that time. The people were now pressing to see some miracle to confirm their faith, and to convince the Gentiles. Here the imposter was puzzled, though any juggling trick would have served their turn. But the credulous people supplied this defect. When Sabatai was before the Caci (or justice of peace), some affirmed they saw a pillar of fire between him and the Cadi; and after some had affirihed it, others were ready to swear it, and

did swear it also; and this was presently believed by the Jews of that city. He that did not now believe him to be the Messias was to be shunned as an excommunicated person. The impostor now declares that he was called of God to see Constantinople, where he had much to do. He ships himself, to that end, in a Turkish saick, in January, 1666. He had a long and troublesome voyage; he had not power over the sea and winds. The Visier, upon the news, sends for him, and confines him in a loathsome prison. The Jews pay him their visits; and they of this city are as infatuated as those of Smyrna.. They forbid traffic, and refuse to pay their debts. Some of our English merchants, not knowing how to recover their debts from the Jews, took this ocsasion to visit Sabatai, and make their complaints to him against his subjects; whereupon. he wrote the following letter to the Jews:

"To you of the nation of the Jews, who expect the appearance of the Messias, 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 order 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."

Sabatai remained a prisoner in Constantinople for the space of two months. The Grand Visier, designing for Candia, thought it not safe to leave him in the city

temple by the Chaldees: several other sad things happened in this month, as the Jews observe; that then and upon the same day the second temple was destroyed; and that in this month it was decreed in the wilderness that the Israelites should not enter into Canaan, &c. Sabatai was born on this day; and, therefore, the fast must be turned to a feast; whereas, in truth, it had been well for the Jews had he not been born at all; and much better for himself, as will appear from what follows.

during the Grand Seignior's absence and his own. He, therefore, removed him to the Dardanelli, a better air indeed, but yet out of the way, and consequently importing less danger to the city; which occasioned the Jews to conclude that the Turks could not, or durst not, take away his life; which had, they concluded, been the surest way to have removed all jealousy. The Jews flocked in great numbers to the castle where he was a prisoner; not only those that were near, but from Poland, Germany, Leghorn, Venice, and other places: they received Sa-batai Sevi great respect. They batai's blessing, and promises of advancement. The Turks made use of this confluence; they raised the price of their lodgings and provisions, and put their price upon those who desired to see Sabatai for their admittance. This profit stopped their mouths, and no complaints were for this cause sent to Adrianople.

Sabatai, in his confinement, appoints the manner of his own nativity. He commands the Jews to keep it on the ninth day of the month Ab, and to make it a day of great joy, to celebrate it with pleasing meats and drinks, with illuminations and music. He obligeth them to acknowledge the love of God, in giving them that day of consolation for the birth of their king Messias, Sabatai Sevi, his servant and first-born Son in love.

We may observe by the way the insolence of this impostor. This day was a solemn day of fasting among the Jews, formerly in memory of the burning of th

The Jews of the city paid Sa

decked their synagogues with S.S. in letters of gold, and made for him in the wall a crown: they attributed the same titles and prophecies to him which we apply to our Saviour. He was also, during this imprisonment, visited by pilgrims from all parts, that had heard his story. Among whom Nehemiah Cohen, from Poland, was one, a man of great learning in the Kabbala and eastern tongues; who desired a conference with Sabatai, and at the conference maintained, that, according to the scripture, there ought to be a twofold Messias; one the son of Ephraim, a poor and despised teacher of the law; the other the son of David, to be a conqueror. Nehemiah was content to be the former, the son of Ephraim, and to leave the glory and dignity of the latter to Sabatai. Sabatai, for what appears, did not mislike this. But here lay the ground of the quarrel: Nehemiah taught that the son of Ephraim ought to be the fore

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seen in the habit of a Turk; so great was their obstinacy and infidelity as if it were a thing impossible to convince these deluded and infatuated wretches.

After all this, several of the Jews continued to use the forms, in their public worship, prescribed by this Mahometan Messias, which obliged the principal Jews of Constantinople to send to the synagogue of Smyrna to forbid this practice. During these things, the Jews, instead of minding their trade and traffic, filled their letters with news of Sabatai their Messias, and his wonderful works. They reported, that, when the Grand Seignior sent to take him, he caused all the messengers that were sent to die; and when other Janizaries were sent, they all fell dead by a word from his mouth; and being requested to do it, he caused them to revive again. They added, that, though the prison where Sabatai lay was barred and fastened with strong iron locks, yet he was seen to walk through the streets with a numerous train that the shackles which were upon his neck and feet did not fall off, but were turned into gold, with which Sabatai gratified his follow

runner of the son of David, and to usher him in; and Nehemiah accused Sabatai of too great forwardness in appearing as the son of David, before the son of Ephraim had led him the way. Sabatai could not brook this doctrine; for he might fear that the son of Ephraim, who was to lead the way, might pretend to be the son of David, and so leave him in the lurch; and, therefore, he excluded him from any part or share in this matter; which was the occasion of the ruin of Sabatai, and all his glorious designs. Nehemiah being disappointed, goes to Adrianople, and informs the great ministers of state against Sabatai, as a lewd and dangerous person to the government, and that it was necessary to take him out of the way. The Grand Seignior, being informed of this, sends for Sabatai, who, much dejected, appears before him. The Grand Seignior requires a miracle, and chooses one himself; and it was this: that Sabatai should be stripped naked, and set as a mark for his archers to shoot at; and, if the arrows did not pierce his flesh, he would own him to be the Messias. Sabatai had not faith enough to bear up under so great a trial.ers. Upon the fame of these The Grand Seignior let him know that he would forthwith impale him, and that the stake was prepared for him, unless he would turn Turk. Upon which he consented to turn Mahometan, to the great confusion of the Jews. And yet some of the Jews were so vain as to affirm that it was not Sabatai himself, but his shadow, that professed the religion, and was

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things the Jews of Italy sent legates to Smyrna, to enquire into the truth of these matters. When the legates arrived at Smyrna, they heard of the news that Sabatai was turned Turk, to their very great confusion; but, going to visit the brother of Sabatai, he endeavoured to persuade them that Sabatai was still the true Messias; that it was not Sabatai that went

about in the habit of a Turk, || middle of the seventeeth century but his angel, or spirit; that his in opposition to the Hugonots, or body was taken into heaven, and Protestants. These Methodists, should be sent down again when from their different manner of God should think it a fit season. treating the controversy with their He added, that Nathan, his fore-opponents, may be divided into runner, who had wrought many two classes. The one compremiracles, would soon be at Smyrna; that he would reveal hidden things to them, and confirm them. But this Elias was not suffered to come into Smyrna, and though the legates saw him elsewhere, they received no satisfaction at all.

hends those doctors whose method of disputing with the Protestants was disingenuous and unreasonable; and who followed the example of those military chiefs who shut up their troops in intrenchments and strong holds, in order to cover them from the at24. The last false Christ that tacks of the enemy. Of this had made any considerable num-number were the Jesuit Veron, ber of converts was one Rabbi who required the Protestants to Mordechai, a Jew of Germany: prove the tenets of their church he appeared in the year 1682. It by plain passages of scripture, was not long before he was found without being allowed the liberty out to be an impostor, and was of illustrating those passages, reaobliged to fly from Italy to Po- soning upon them, or drawing any land to save his life. What be- conclusions from them; Nihucame of him afterwards does not sius, an apostate from the Protestseem to be recorded. ant religion; the two WallenThis may be considered as true burgs, and others, who confined and exact an account of the false themselves to the business of anChrists that have arisen since the swering objections; and cardinal crucifixion of our blessed Saviour Richlieu, who confined the whole as can well be given. See Johan-controversy to the single article of nes a Lent's Hist. of False Messi- the divine institution and authoahs; Fortin's Rem. on Eccl. Hist. rity of the church.-2. The Mevol. iii, p. 330; Kidder's Demon-thodists of the second class were stration of the Messias; Harris's of opinion, that the most expediSermons on the Messiah; The Ele-ent manner of reducing the Proventh Volume of the Modern Part testants to silence was not to atof the Universal History; Simp-tack them by piece-meal, but to son's Key to the Prophecies, sec. 9; overwhelm them at once by the Maclaurin on the Prophecies re- weight of some general principle, lating to the Messiah. or presumption, or some universal METHODIST, a name applied argument which comprehended to different sects, both Papists and or might be applied to all the Protestants.-1. The popish Me-points contested between the two thodists were those polemical doc-churches; thus imitating the tors who arose in France about the conduct of those military leaders

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