The History Of Sabatai Sevi Part 2

With this consideration, and others preceding, the _Jews_ flock in great numbers to the _Castle_, where he was imprisoned, not onely from the neighbouring parts, but also from _Poland_, _Germanie_, _Legorne_, _Venice_, _Amsterdam_, and other places where the _Jews_ reside: on all whom, as a reward of the expence, and labours of their pilgrimage, _Sabatai_ bestowed plenty of his benedictions, promising encrease of their store, and enlargement of their Possessions in the _Holy-Land_.

And so great was the confluence of the _Jews_ to this place, that the _Turks_ thought it requisite to make their advantage thereof, and so not onely 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 _Dollers_, or more or less, according as they guessed at their abilities, or zeal of the person, by which gain 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 libertie 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 inst.i.tute a new method of Worship for the _Jews_, and princ.i.p.ally the manner of the celebration of the day of his _Nativity_, which he prescribed in this manner.

Brethren, and my People, men of _Religion_ inhabiting the _City_ of _Smyrna_ the renowned, where live men, and women, and families; Peace be unto you from the Lord of Peace, and from me his beloved son, King _Salomon_. I command you that the ninth day of the Moneth of _Ab_ (which according to our account answered that year to the Moneth 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 Musick 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 of 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 G.o.d! 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 G.o.d, according to thy love, time 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 Lesson the 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 Chapt. of _Jeremiah_. To your Prayer called _Mussaf_ (used in the _Synagogue_ every _Sabbath_ and solemn Festival) you shall adjoyn that of the present Festival; In stead of the sacrifice of Addition, of the returning of the _Bible_ to its place, you shall read with an Audible Voice, Clear Sound, the _Psalm_ 95. And at the first Praises in the Morning, after you have Sang _Psalm_ 91, and just before you Sing _Psalm_ 98, you shall repeate _Psalm_ 132 but in the last Verse, where it is said, _As for his Enemies I shall cloath them with shame, but upon himself shall his Crown flourish_; in the place of (_upon himself_) you shall read _upon the most High_: after which shall follow the 126 _Psalm_, and then the 113 to the 119.

At the Consecration of the Wine upon the Vigil, or Even, 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 G.o.d, King of the World, who hast made us to live, and hast maintain'd us, and hast kept us alive unto this time. Upon the Eve of this day you shall Read also the 81 _Psalm_, as also the 132 and 126 _Psalmes_, which are appointed for the Morning Praises. And this day shall be unto you for a Remembrance of a Solemn Day unto eternal Ages, and a perpetual testimony between me, and the Sons of _Israel_.

_Audite Audiendo & manducate bonam._

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

The Devotion of the _Jewes_ toward this pretended _Messiah_ increased still more and more, so that onely the Chief of the City went to attend, and proffer their service toward him in the time of his Imprisonment, but likewise decked their _Synagogue_ with _S. S._ in Letters of Gold, making for him on the Wall a Crown, in the Circle of which was wrote the 91 _Psalm_ at length, in faire and legible Characters; attributing the same t.i.tles 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 _Jewes_ remain'd 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 wilde manner the whole People of the _Jewes_ was transported, with the groundless beliefe of a _Messiah_, leaving not onely their Trade, and course of living, but publishing Prophesies of a speedy Kingdome, of rescue from the Tyranny of the _Turk_, and leading the Grand _Signior_ himself Captive in Chaines; matters so dangerous and obnoxious to the State wherein they lived, as might justly convict them of Treason and Rebellion, and leave them to the Mercy of that Justice, which on the least jealousie and suspicion of Matters of this nature, uses to extirpate Families, and subvert the Mansion-houses of their own People, much rather of the _Jewes_, on whom the _Turkes_ would gladly take occasion to dispoile them of their Estates, and condemn the whole Nation to perpetual slavery. And indeed it would have been a greater wonder then ever _Sabatai_ shewed, that the _Turkes_ took no advantage from all these extravagances, to dreine the _Jewes_ of a considerable Sum of Money, and set their whole Race in _Turky_ at a Ransome, had not these Pa.s.sages yielded them matter of Pastime, and been the Subject of the _Turkes_ Laughter and Scorne; supposing it a Disparagement to the greatness of the _Ottoman_ Empire, to be concerned for the Rumors and Combustions of this Dispersed People. With these considerations this _Chocham_, that he might clear himself of the blood and guilt of his Countrey-men, and concern'd in the common destruction, goes before the _Cadi_, and there protests against the present Doctrine; Declaring, that he had no hand in setting up of _Sabatai_, but was an Enemy both to him and to his whole Sect. This freedome of the _Chocham_ so enraged and scandalized the _Jewes_, 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, obtain'd sentence against him, to have his Beard shaved, and to be condemn'd to the _Gallies_. There wanted nothing now to the appearance of the _Messiah_, and the solemnity of his coming, but the presence of _Elias_, whom the _Jewes_ began to expect hourely, and with that attention and earnestness, that every Dreame, or Phantasme to a weak head was judged to be _Elias_; it being taught, and averred, that he was seen in divers formes and shapes, not to be certainly discovered or known, before the coming of the _Messiah_; for this superst.i.tion 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 Eate, and Drink, without dimunition, either of the Dishes, or of the Cup. One person amongst the _Jewes_ commanded his Wife after a supper of this kind, to leave the Cup filled with Wine, and the Meat standing all night, for _Elias_ to Feast, and Rejoyce alone; And in the morning arising early, affirmed, that _Elias_ took this Banquet so kindly, that in token of grat.i.tude, and acceptance, he had replenish'd the Cup with Oyle, in stead of Wine. It is a certain Custome amongst the _Jewes_ on the Evening of the _Sabbath_, to repeate certain Praises of G.o.d (called _Havdila_) which signifies a distinction, or separation of the Sabbath from the prophane dayes (as they call them) which Praises they observe to performe 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 _G.o.d_, and _David_; and this they affirme to be so acceptable to _Elias_, that he never failes to preserve that family, so devoted to him, and augment it with the blessings of Increase. Many other things the _Jewes_ avouch of _Elias_, so ridiculous, as are not fit to be declar'd, amongst which this one is not far from our purpose, that at the Circ.u.mcision there is alwayes a Chair set for _Elias_: And _Sabatai Sevi_ being once Invited at _Smyrna_ to the Circ.u.mcision of the First-borne 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 halfe hour, _Sabatai_ order'd them to proceed and cut the _Prepuce_ of the Child, which was instantly perform'd with all joy and satisfaction to the Parents: and being afterwards demanded the reason why he r.e.t.a.r.ded the performance of that Function, his answer was, That _Elias_ had not as yet taken his Seat, whom, as soon as he saw placed, he ordered them to proceed; and that now shortly _Elias_ would discover himself openly, and proclaime the newes of the general Redemption.

This being the common Opinion amongst the _Jewes_, and that _Sabatai Sevi_ was the _Messiah_, being become an Article of Faith, it was not hard to perswade them, that _Elias_ was come already, that they met him in their Dishes, in the darke, in their Bed chambers, or any where else invisible, in the same manner as our common People in _England_ believe of _Hobgoblins_, and _Fairies_. For so it was, when _Solomon Cremona_, an Inhabitant of _Smyrna_, making a great Feast, to which the Princ.i.p.al _Jewes_ 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 bowes to him, and Complements him with all Reverence and humility: Some others having in like manner their Fancies prepossessed, and their Eyes with the Fume of Wine ill prepared to distinguish shadowes, immediately agreed upon the Object, and then there was not one in the Company who would say he did not see him: at which surprize every one was struck with reverence and awe; and the most Eloquent amongst them, having their Tongues loosed with Joy, and Wine, directed _Orations_, _Encomiums_, and acts of Thankfulness to _Elias_, courting and complementing him, as distracted Lovers doe the supposed presence of their Mistresses. Another _Jew_ at _Constantinople_ reported, that he met _Elias_ in the Streets, habited like a _Turke_, with whom he had a long Communication; and that he enjoyn'd the Observation of many neglected Ceremonies, and particularly the _Zezit_, _Numb._ 15. _v._ 38. _Speak unto the children of_ Israel, _and bid them that they make_ Fringes _in the Borders of their Garments, throughout their Generations, and that they put 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 marr the corners of your Beard_: This Apparition of _Elias_ being believed as soon as Published, every one began to obey the Vision, by Fringing their Garments; and for their Heads, though alwayes 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 antient 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 _Hereticks_, given to those who confessed not _Sabatai_ to be the _Messiah_; which particulars, if not observed, it was declared, as a Menace of _Elias_, that the People of the _Jewes_, who come from the River _Sabation_ as is specifyed in the second _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 _h.e.l.lespont_, admir'd and ador'd by his Brethren, with more honor then before, and visited by Pilgrimes from all parts where the fame of the coming of the _Messiah_ had arriv'd; amongst which one from _Poland_, named _Nehemiah Cohen_, was of special note, and renown, learned in the _Hebrew_, _Syriack_, and _Chaldee_, and versed in the Doctrine and _Kabala_ of the _Rabines_, as well as _Sabatai_ himself, one (of whom it was said) had not this _Sevi_ antic.i.p.ated 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 _Jewes_: _Nehemiah_ was contented with some small appendage, or Relation to a _Messiah_; and therefore to lay his Design the better, desired a Private Conference with _Sabatai_: These two great Rabbines being together, a hot Dispute arose between them; For _Cohen_ alleadged that according to Scripture, and Exposition of the Learned thereupon, there were to be two _Messiahs_, one called _Ben Ephraim_, and the other _Ben David_: the first was to be a Preacher of the _Law_, poor, and despised, and a Servant of the Second, and his Fore-runner; the other was to be great and rich, to restore the _Jewes_ to _Jerusalem_, to sit upon the Throne of _David_, and to performe 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 subtile and learned person) perswade the World that he was _Ben David_, would by no means understand, or admit of this Doctrine, or of _Ben Ephraim_ for a necessary Officer: And thereupon the Dispute grew so hot, and the Controversie so irreconcileable, as was taken notice of by the _Jewes_, and controverted amongst them, as every one fancy'd: But _Sabatai_ being of greater Authority, his Sentence prevail'd, and _Nehemiah_ was rejected, as _Schismatical_, and an Enemy to the _Messiah_, which afterward proved the ruine and downfal 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 informes 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 _h.e.l.lespont_) heard nothing of all this Concourse of People, and Prophesies of the Revolt of the _Jews_ from their Obedience to the _Grand Signior_; and taking likewise to his _Counsel_ 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 informe the _Chimacham_ (who was Deputy of the Great _Vizier_ then at _Candia_) that the _Jew_, Prisoner at the _Castle_, called _Sabatai Sevi_, was a Lewd Person, and one who indeavoured to debauch the mindes of the _Jewes_, 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 _Chimacham_ being thus informed, could do no less then acquaint the _Grand Signior_ with all the particulars of this Mans Condition, Course of Life, and Doctrine; which were no sooner understood, but a _Chiaux_, or _Messenger_, was immediately dispatched, to bring up _Sabatai Sevi_ to _Adrianople_. The _Chiaux_ executed his Commission after the _Turkish_ fashion in hast, and brought _Sabatai_ in a few days to _Adrianople_, without further excuse or ceremony; not affording him an hours s.p.a.ce to take a solemn farewel of his Friends, his Followers and Adorers; who now were come to the vertical point of all their hopes and expectations.

The _Grand Signior_ having by this time received divers informations of the madness of the _Jews_, and the pretences of _Sabatai_; grew big with desire and expectation to see him: so that he no sooner arrived at _Adrianople_, but the same hour he was brought before the _Grand Signior_: _Sabatai_ appeared much dejected, and failing of that courage which he shewed in the _Synagogue_; and being demanded several Questions in _Turkish_ by the _Grand Signior_, he would not trust so farr to the vertue of his _Messiahship_, as to deliver himself in the _Turkish Language_; but desired a _Doctor_ of _Physick_, (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 G.o.d_, as he formerly pretended, his tongue would have flown with varietie, as well as with the perfection of Languages. But the _Grand Signior_ would not be put off without a _Miracle_, and it must be one of his own choice: which was, that _Sabatai_ should be stript naked, and set as a mark to his dexterous Archers: if the Arrows pa.s.sed not his body, but that his flesh and skin was proof like armour, then he would believe him to be the _Messiah_, and the person whom G.o.d had design'd to those Dominions, and Greatnesses, he pretended. But now _Sabatai_ not having faith enough to stand to so sharp a trial, renounced all his t.i.tle to Kingdoms and Governments, alledging that he was an ordinary _Chocham_, and a poor _Jew_, as others were, and had nothing of Priviledge, or Vertue above the rest. The _Grand Signior_ notwithstanding, not wholly satisfied with this plain confession, declared, that having given publique scandal to the Professors of the _Mahometan_ religion, and done dishonour to his Soveraign authoritie, 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 refus'd to do, the stake was ready at the gate of the _Seraglio_ to empale him.

_Sabatai_ being now reduced to extremitie of his latter game; not being the least doubtful what to do; for to die for what he was a.s.sured was false, was against nature, and the death of a mad man: replyed with much chearfulness, 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 honored, 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 bl.u.s.ter 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 reduc't, when they understood how speedily their hopes were vanished, and how poorly and ignominiously all their fancies and promises of a new Kingdom, their _Pageantry_, and Offices of Devotion, were past like a tale, or a midnights dream: And as 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 G.o.d, as formerly, for that matters relating unto him were finished and the sentence past. The news that _Sabatai_ was turned _Turk_, and the _Messiah_ to a _Mahumetan_, quickly filled all parts of _Turky_. The _Jews_ were strangely surprized at it, and ashamed of their easie belief, of the arguments with which they had perswaded one the other, and of the Proselytes they had made in their own families. Abroad they became the common derision of the Towns where they inhabited: the Boys shouted after them, coyning a new word at _Smyrna_ (_Ponftai_) which every one seeing a _Jew_, with a finger pointed out, would p.r.o.nounce 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 onely remains on earth, and walks with a white head, and in the habit of a _Mahumetan_: but that his natural body and soul are taken into heaven, there to reside 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 _Mahumetan 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 d.a.m.nable, and enjoyned them to return to the antient Method and Service of G.o.d 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 Governours and Princes, residing in the Citie of_ Smyrna, _may the Almighty G.o.d 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 rumors and tumults come to our ears from that Citie of your Holiness. For there is a sort of men amongst you, who fortifie themselves in their error, and say, let such a one our King, live, and bless him in their publique _Synagogues_ every _Sabbath day_:

[Sidenote: The _Jews_ scruple to say, the _head_ of _Israel_.]

And also adjoyn Psalms and Hymns, invented by that man, for certain days, with Rules and Methods for Prayer, which ought not to be done, and yet they will still remain obstinate therein; and now behold it is known unto you, how many swelling Waters have pa.s.sed over our Souls, for his sake, for had it not been for the Mercies of G.o.d, which are without end, and the merit of our forefathers, which hath a.s.sisted us; the _foot_ of _Israel_ had been razed out by their enemies. And yet you continue obstinate in things which do not help, but rather do mischief, which G.o.d avert. Turn you therefore, for this is not the true way, but restore the Crown to the antient custom and use of your forefathers, and the law, and from thence do not move; We command you that with your authoritie, under pain of _Excommunication_, and other penalties, that all those Ordinances and Prayers, as well those delivered by the mouth of that man, as those which he enjoyned by the 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 antient commandment of your Forefathers, repeating the same Lessons and Prayers every _Sabbath_, as hath been accustomary, as also _Collects_ for Kings, Potentates, and anointed, &c. And bless the King, _Sultan Mahomet_, for in his days hath great Salvation been wrought for _Israel_, and become not Rebels to his Kingdom, which G.o.d forbid. For after all this, which is past, the least motion will be a cause of jealousie, and you will bring ruine upon your own persons, and upon all which is near and dear to you, wherefore abstain from the thoughts of this 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 doth hear, and obey us, may the Blessing of G.o.d rest upon him.

These are the words of those who seek your Peace and Good, having in _Constantinople_, on _Sunday_ the fifth of the Moneth _Sevat_, underwrot their names.

_Joam Tob_ son of _Chananiah Ben-Jacar_.

_Isaac Alnacagna._ _Joseph Kazabi._ _Mana.s.seh Barndo._ _Kalib_ son of _Samuel_.

_Eliezer Castie._ _Eliezer Gherson._ _Joseph Accohen._ _Eliezer Aluff._

During the time of all these transactions and pa.s.sages at _Constantinople_, _Smyrna_, _Abydos_, upon the _Helespont_, and _Adrianople_, the _Jews_ leaving their Merchantile course, and advices, what prizes commodities bear and matters of Traffique, 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 _Janizaries_ being again sent, they all fell dead with a word only from his mouth; and being desired to revive them again, he immediately recall'd them to life; but of them onely such who were true _Turks_, and not those who had denied that faith in which they were born, and had profest. After this they added, that he went voluntarily to prison, and though the gates were barr'd and shut with strong Locks of Iron, yet that _Sabatai_ was seen to walk through the streets with a numerous attendance, and when they laid Shackles on his neck and feet, they not onely 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 onely 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 Monferrato_ resolved to send three persons in behalf of their society, in the nature of extraordinary _Legates_, to _Smyrna_, to make inquiry after the truth of all these rumors, who accordingly arriving in _Smyrna_, full of expectation and hopes, intending to present themselves with great Humility and Submission before their _Messiah_ and his Prophet _Nathan_, were entertain'd with the sad news, that _Sabatai_ was turned _Turk_, by which information the Character of their _Emba.s.sy_ in a manner ceasing, every one of them laying aside the formalitie 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 the affairs, they made a visit to the brother of _Sabatai_; who still continued to perswade them, that _Sabatai_ was notwithstanding the true _Messiah_, that it was not he who had taken on him the habit and form of a _Turk_, but his _Angel_ or _Spirit_, his body being ascended into Heaven, until G.o.d 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 secrets unto them, with which they should not onely remain satisfied, but astonished. With this onely hope of _Nathan_, these _Legates_ were a little comforted, resolving to attend his arrival, in regard they had a Letter to consign into his hands, and according to their instructions, were to demand of him the grounds he had for his Prophesies, and what a.s.surance he had, that he was divinely inspir'd, and how these things were reveal'd unto him, which he had committed to Paper, and dispersed to all parts of the World. At length _Nathan_ arrives near _Smyrna_, on Friday the third of _March_, towards the Evening, and on _Sunday_ these _Legates_ made their visit to him: But _Nathan_, upon news of the success of his beloved _Messiah_, began to grow sullen and reserved; So that the _Legates_ could scarce procure admittance to him; all that they could do was to inform him, that they had a Letter to him from the brother-hood of _Italy_, and commission to conferr with him concerning the foundation and authority he had for his prophesies; but _Nathan_ refused to take the Letter, ordering _Kain Abolafio_ 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 pa.s.sage, and interrupt his journey; fearing that things beginning now to compose, the _Turks_ appeas'd for the former disorders, and the minds of the _Jews_ in some manner setled, might be moved, and combustions burst out afresh, by the appearance of this new _Impostor_; And therefore dispatched this Letter as followeth.

_To you who are the Shepherds of Israel, and Rulers, who reside for the great G.o.d of the whole World, in the_ Citie _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 G.o.d cause you to live before him, and delight in the mult.i.tude 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 that the learned man, which was in _Gaza_, called _Nathan_, _Benjamin_, hath published Vaine Doctrines, and made the World Tremble at his Words and Inventions; And that at this time we have receiv'd Advice, that this man some dayes since, departed from _Gaza_, and took his Journey by the way of _Scanderone_, intending there to Imbarke 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 desire to throw himself into a place of Flames, and Fire, and into the Sparkes of _h.e.l.l_; notwithstanding we ought to fear, and suspect it; _For the Feet of Man alwayes guide him to the worst_: Wherefore we Under-written do Advertise you, that this Man coming within the compa.s.s 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 Kingdome; _And that Miracles are not to be Wrought every day_.

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

For the Love of G.o.d, let these Words enter into your Eares, since they are not vain things; for the Lives of all the _Jewes_, and his also, consist therein. And the Lord G.o.d behold from Heaven, and have pitty upon his People _Israel_, Amen. So be his holy Will: Written by those who seek your Peace.

_Joam Tob_, Son of _Chanania Jacar_.

_Moise Benveniste._ _Caleb_ Son of _Chocham, Samuel_ deceased.

_Isaac Aloenacagne._ _Joseph Kazabi._ _Samuel Acazsine._ _Moise Barndo._ _Elihezer Aluff._ _Jehoshuah Raphael Benveniste._

By these meanes _Nathan_ being disappointed of his Wandring Progress, and partly ashamed of the event of Things contrary to his Prophesie, was resolved, without entring _Smyrna_, to returne again: Howsoever he obtained leave to visit the _Sepulcher_ of his _Mother_, and there to receive Pardon of his Sins (according to the Inst.i.tution 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 _Jewes_, and then departed for _Zion_ 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 Communities of the _Jewes_ in _Italy_. And thus the Emba.s.sy of these Legates was concluded, and they returned from the place from whence they came, and the _Iewes_ again to their Wits, following their Trade of Merchandize and Brokage as formerly, with more quiet, and advantage, then the meanes of regaining their Possessions in the Land of Promise. And thus ended this mad _Phrensie_ amongst the _Iewes_, which might have cost them dear, had not _Sabatai_ Renounce't his _Messiaship_ at the Feet of _Mahomet_.

THE END