Treatise of the Four Degenerate Sons, Treatise · Part 4 · Section 4
SECT. 4 Reaſons proving againſt the Jewes that Chriſt is come.
TO ſtoppe the mouthes of theſe miſcreants,Reaſons proving that Chriſt is come. wee will bring ſome reaſons out of the old teſtament, and their owne writers againſt them: when wee diſpute againſt an adverſarie, wee muſt bring the principalles, and grounds, which they acknowledge themſelves, or elſe they will not ſerve to confute them; Chriſt diſputing againſt the Saduces who denied the reſurrection, Mat. 22.32. he brought his proofes out of the five bookes of Moſes, becauſe they admitted no other ſcripture but thoſe five bookes of Moſes; but when hee diſputed againſt the Phariſees, Mat. 12.3. hee brought his teſtimony out of the Pſalmes becauſe they admitted all the old teſtament: ſo Iohn writing againſt Ebion and Cerinthus a Iew, calles Chriſt ſtill foreign ſermo, becauſe that is the phraſe of the Caldees when they ſpeake of Chriſt, & this he did to convince the Iew the more. A Chriſtian diſputing once with a Iew, hee alleaged the teſtimonie of Paul, but what replyed the Iew? Quid mihi cum tuo Paulo, lex canonica emendavit Paulum, what have I to do with your Paul, the canō law corrected him.
What teſtimonies wee muſt uſe when we diſpute with the Iewes.In diſputing againſt them, wee muſt uſe their owne teſtimonies, that their owne children may bee their judges; Paul uſed the heathens teſtimonie againſt the people who were heatheniſh in manners, as of Aratus, Epimides, and Menander: ſo muſt we uſe their writings againſt themſelves; But here we muſt take heede when we bring in their teſtimonies againſt them, that they agree all in thoſe teſtimonies, for if they doe not agree, they make not faith againſt them, but onelyonly they ſhow this much, that they agree not amongſt themſelves. But when they agree among themſelves, then their teſtimonies are foreign, Mar. 14.59.
The firſt reaſon to prove that Chriſt is come, is taken Reaſon. 1 from Gen. 49. The ſcepter ſhall not bee taken from Iudah till Shilo come, When the ſcepter was taken from Iudah, then Chriſt came.That is the power of judging ſhall not be taken from the great Synedrion, therfore a ſcepter hang over their head in the great Synedrion, as Petrus Euneus witneſſeth) But when the Romans ſubdued the Iewes, great Synedrion was removed from Ieruſalem, Zam. David. pag. 36. b.to Iabneth, this which was in the confines of Dan, neere to the ſea coſt, and there it ſtayed for a while after the deſtruction of the temple, & after that they had changed their ſtation nine times, at laſt they went to Tiberius the tenth ſtation, and their the Syhedrion tooke an end, and they hope that the Synedrion ſhall be reſtored againe, firſt at Tiberias, and then ſhall goe backe againe by degrees to Ieruſalem; the ſcepter here was taken from Iudah by the Romans, when Shilo came; and they ſay the ſonne of David the Meſsias ſhall not come, done cregnum illud malignum extendetur ſuper Iſrael; they call the Roman Empire regnum malignum, but this fell out in the time of Chriſt, when all the world went to bee taxed under Auguſtus, Luk. 2.1. And the ſtories tell us, after that Ariſtobolus, and Hircanus with their continuall warres, had almoſt deſtroyed all the poſteritie of the Machabees, Vide Ioſephum lib. 1. debello Iudai…. cap. 5. & 15. & lib. 15. cap. 9, 10.the Romans having ſubdued the Iewes they ſet Antipater an Idumean, and a ſtranger over them to bee their King, and he, that he might the more eaſily come by the Kingdome marries the daughter of Hircanus, who was then a fugitive amongſt the Partheans; at laſt when he underſtood that Hircanus onelyonly was left alive of the poſterity of the Machabees, when hee returned from his baniſhment (fearing leaſt the Iewes ſhould make choiſe of him to bee their king, as being onelie left of the poſterity of the Maccabees) killed him and his children and his owne wife alſo the daughter of Hircanus, whom he had married latelie before, and not content with that, he killed the moſt of the nobles of the tribe of Iudah, he deſtroyes their antient recordes, hee takes away their genealogies, and killes the 70. who ſate in the great Synedrion; hee appointed prieſts at his owne pleaſure, and ſome flatterers then in this great confuſion tooke upon them to call him the Meſsias, Hence came that ſect which we reade of in the Goſpel called Herodiani, who worſhipped Herod as the Meſsias (as ſome hold) Now Shilo is come and the ſcepter is taken away.
The ſecond reaſon is, The ſtone which the builders refuſed Reaſon. 2 is become the head of the corner; But Ieſus Chriſt was that ſtone of offence to the Iewes whom they ſtumbled at; whom they were offended in, and whom they crucified; therefore he is the onelyonly true Meſsias, Moſes gerundenſis in libro qui inſcribitur Titulus Meſſiae.and come already: All the Iewes at this day approved the fact of their fathers in killing the Lord of life: Moſes Gerundenſis ſayes, about the ſubverſion of the ſecond temple, there was a certaine Nazaret, who profeſſed himſelfe to bee the Meſsias, and our Rabbines according to his merits adjudged him to the death of the croſſe: The Iewes in the dayes of Chriſt ſaid, if we had beene in the dayes of our fathers, wee would not have beene partakers with them in the blood of the Prophe…s, Mal. 23.30. But theſe wretches now doe approve all which there fathers did to Chriſt, which ſhewes, that Ieſus Chriſt is the onelyonly true Meſsias and is come already.
Reaſon. 3 The third reaſon is taken from the prophecie of Zacharie, 11.1. Open thy gates O Libanus, This prophecie that the gates of Libanus ſhould be opened, (that is the gates of the temple which were built of the wood of Libanus) was fulfilled, when the vaile of the temple rent; In the Syriacke it is facies templi ſciſſa eſt; and in the Thalmud it is recorded, that the gates of the temple did open themſelves, and that the evening lampe did not burne about the ſubverſion of the ſecond temple.
Reaſon. 4 The fourth reaſon is taken from the tradition of the houſe of Eliah; The world ſhall ſtand 6000. yeares, and ſhall bee deſtroyed in the 7000. In the firſt two thouſand yeares there was Inanitas, emptineſſe, in the ſecond two thouſand yeares was the Law; and in the third two thouſand yeares, were the promiſes of the Meſsias; & then in the ſeventh thouſand yeare the world ſhould ceaſe; And as in every ſeventh yeare the land reſted, Lev. 25.4. So the world ſhall ceaſe in the ſeventh thouſand yeare, becauſe it is ſaid, Pſal. 94. A thouſand yeares in thy ſight are like a day: the two thouſand yeares of the Meſsias (they know) are almoſt run out; but for our iniquities they adde, Tranſierunt multi ex illis quicunque tranſierunt, that is ſome of thoſe yeares are paſt, which we muſt not exactly reckon; but to take away this ſhift from them, they have ſo particularly determined the tyme that they can make no ſhift to elide this time; Moſes Gerundenſis writing upon the Pentetench ſayes, that the Meſsias will come in the five thouſand yeare after the creation, and moſt of them agree to this reckoning, that hee ſhall come in the five Reaſon. 5 thouſand twenty and two yeare.
The laſt reaſon to prove that the Meſſsias is come, is this, No Iew at this day can tell what genealogie hee is of; They have loſt all their genealogies, which they kept all the tyme of their firſt captivity, and after they returned home againe as wee may ſee in Eſdras 2. they that could not ſhew their genealogies were debarred from any charge; Theſe genealogies they kept, that they might know of what tribe the Lord was to come, and ſo they kept their marriages of the heretrixes only to marie within their owne tribe, to know of what tribe Ieſus Chriſt was to come; and ſo they kept ſtill their fathers poſſeſſions, that the tribes might not bee confounded, but all thoſe are confounded amongſt them now, therefore the Meſsias is come already.
A Chriſtian may demand of a Iew why the Magitians came frō the eaſt at this time to worſhip Chriſt, & why Herod was ſo deſirous to know the place of the birth of Chriſt, and cauſed the infants to be killed, and ſpared not his owne ſon (as Macrobius, witneſſeth who was a gentile Philoſopher) was it not the feare that Chriſt the King was borne, which moved him to doe that?
Secondly, a chriſtian may demand what was the reaſon (about that time eſpecially) that ſo many gave themſelves out for Chriſts, as that Egyptian who raiſed ſedition, and led out into the wilderneſſe foure thouſand men that were murtherers, Acts 21.38. So Theudas boaſting himſefe, to whom reſorted a number of men, Acts 5. And ſo Iudas of Galilee drew many after him, Acts 5.37. ſo Simon Magus and Bar cosbi; was not this becauſe Ieſus Chriſt was come already, that they counterfeited themſelves to be Chriſts?
Thirdly they may demand why the Iewes fell away from the Romans at that time; there was no other reaſon indeede, but becauſe generally it was received amongſt them, that the Meſsias ſhould come and deliver them a Regno maligno.
Fourthly, hee may demand, what is the reaſon that ye Iewes hate us Chriſtians more then ye did the Romans who tooke you captives, who ſcattered you, and ſubdued you, and although they were Idolaters, yet ye loved them better then the Chriſtians, yee pray thrice in the day againſt the Chriſtians, notwithſtanding that the Chriſtians pray for you? the reaſon of all this yee may ſee is the hatred ye have againſt Chriſt, whom ye have crucified, ye hate us for his cauſe, and as your predeceſſors conſulted to put Chriſt to death, and Lazarus alſo whom hee had raiſed from the grave; ſo ye hate Chriſt ſtill, and us Chriſtians called after his name.
The ſecond error concerning Chriſt is error perſona.The ſecond error concerning Chriſt, is error perſonae; and it was twofold: Firſt, when they chuſed a falſe Chriſt in place of a true Chriſt: The ſecond, when they blaſphemed the true Chriſt, and denied all the benefits which we get by him.
The error concerning Chriſts perſon is the moſt dangerous error.This error concerning his perſon was the moſt dangerous error, for error perſonae (as the Lawyers ſpeake) irritat contractum, as when Laban put in Leah to Iacob, in ſtead of Rachel for his wife; here the marriage was to no purpoſe, becauſe of the error of the perſon, and if Iacob had not gone in afterward to Leah, and taken her for his wife, hee might have ſafely diſmiſſed her, becauſe it was error perſonae: So when the Iewes tooke a falſe Chriſt for the true Chriſt, here the covenant was of no force, and they could never get ſalvation by ſuch a Chriſt.
The ſecond error concerning Chriſts perſon was, when they denied the true Chriſt, and all the benefits which the Church gets by him.
The diſciples never fell into this errour, either to take a falſe Chriſt for the true Chriſt, or to denie the benefits which the Church gets by the true Chriſt.
Now I will ſet downe how thoſe Iewes doe erre concerning Chriſt, and hate him moſt deadly, and all the benefits which the Church gets by him.
Firſt, they erre concerning Chriſts forerunner Elias, They erre concerning Chriſts forerunner Iohn the Baptiſt.and they take not Elias in gifts, that is, Iohn the Baptiſt to be Chriſts forerunner (although Elias be alreadie come, and they have done to him whatſoever they liſted,Vide abreviaturas Bux pag. 122. Matth. 17.12.) but they expect Elias Tiſhbites in proper perſon, and when they cannot anſwer any hard queſtion propounded to them by their ſchollers, they ſay, Tiſhbi ſolvet nodos, when Elias ſhall come he ſhall reſolve all hard doubts.
Secondly,They deſpiſe Marie the mother of our Lord. foreign they deſpiſe Marie the mother of our Lord, and they call her Marah, bitterneſſe; and herba Mariae, they call herba ſuſpenſi; they denie that Ieſus Chriſt was borne of a Virgin; and they ſay that gnalma ſignifieth any other woman, as well as a Virgin; but this word gnalma is alwayes taken for a Virgin in the Scripture, except, Prov. 30.19. There the naughtie woman is called gnalma a Virgin, when ſhee wipes her mouth, and denies her adulterie, yet ſhe would ſeeme ſtill to be gnalma a Virgin, verſe 19. and if gnalma were not a Virgin which ſhould beare a ſonne, what ſigne were it to confirme trembling Ahaz againſt his doubting and feare; would this ſigne confirme him to ſay that a woman ſhould bare a ſonne, when he refuſed a ſigne offered to him, either from above or beneath,foreign Eſay 7.11. and this word hagnalma being written ſtill with Mem clauſum, the Iewes themſelves obſerve that this ſignifieth Marie to be a Virgin, both before her birth and after.
The Iewes denie that a Virgin could beare a ſonne;They denie that a Virgin could beare a ſon. they beleeve this, that God made the woman out of the ſide of the man, and why may they not beleeve this alſo, that the holy Ghoſt did overſhadow the Virgin Marie, and created Ieſus Chriſt in the wombe of the Virgin Marie? The Iewes beleeve this, that Aaron his rod did budde although it had not a roote; why may they not beleeve this then, that a Virgin did conceive and beare a ſonne although ſhee knew not a man?
They acknowledge not the two natures in Chriſt.Thirdly, they acknowledge not the two natures in Chriſt, that he is God and man, Immanuel, God with us, Eſay 7.14. and Davids ſonne, and Davids Lord, Pſalm. 110.1. and Ithiel, God with us, Prov. 37.1. which the ancient Iewes acknowledged [I will dwell amongſt them, Levi. 26.] The Chaldee paraphraſt paraphraſeth it thus, I will place my divinitie amongſt the midſt of the ſonnes of Iſrael, according to that of Iohn, Ioh. 1.14. The word was made fleſh, and dwelt amongſt us.
They mocke Chriſts offices.Fourthly, they mocke Chriſts offices, and firſt his Kingly office, Matth. 27.29. Haile King of the Iewes, and his Prieſtly office, Math. 27.42. He ſaved others hee cannot ſave himſelfe: and his propheticall office, Propheſie who ſmote thee, Matth. 26.28. They deſpiſe his Kingly office, Wee have no King but Caeſar, Ioh. 19.15. So they deſpiſe his Prieſtly office, cleaving to the ceremonies of the law, when they ſtand to the ceremoniall Law, they cannot be partakers of Chriſt crucified; for that ſacrifice which was burnt without the gate, the people cannot be partakers of (according to the Leviticall Law) but Chriſt ſuffered without the gate; therefore the Iewes who cleave to the ceremoniall law cannot be partakers of it, Heb. 13:12, 13.
Then they deſpiſe Chriſts propheticall office, Deut. 18.15. The Lord thy God will raiſe up unto thee a prophet from the midſt of thee, of thy brethren, like unto mee; unto him ſhall yee hearken: He ſhall raiſe up a Prophet like unto me. This note (ficut as) is taken three manner of wayes in the Scripture; Firſt, for a note of paritie, as Math. 10.15. It is enough for the diſciple that he be as his master. So Mat. 19.19. Thou ſhalt love thy neighbour as thy ſelfe, See 1 King. 22.4. and Gen. 44.18. Secondly, it is taken for a note of Identitie, as Matth. 20.14. I will give unto this laſt, even as unto thee, ſicut tibi, that is,foreign Caph ſimilitudinis. foreign Caphparitatis. foreign Caph Identitatis. eundem ſpecie denarium. So Luke 15.19. Make me as one of thy hired ſervants, that is, make me thy hired ſervant. So Ioh. 1.14. We beheld his glory, as the glory of the only begotten Son of God, that is, we beheld him the true ſonne of God. Thirdly, it is taken for a note of ſimilitude, as Matth. 6.12. Forgive us our debts as we forgive our debtors: and Math. 18.33. Shouldeſt thou not alſo have had compaſsion on thy fellow ſervant, even as I had pittie on thee? So Ioh. 17.22. that they may be one, even as wee are one. When it is ſaid there, the Lord wil raiſe up unto thee a Prophet like unto me, ſicut ego ſum, ſicut, is not a note of paritie there, neither of Identitie, but it is a note of ſimilitude, as if yee would ſay, he will raiſe up a very true man as I am, and a Prophet as I am.
This Prophet they were bound to heare, but when there came another in his owne name, him they heard, but this great Prophet they would not heare, Ioh. 5.43.
Fiftly, they abhorre and deteſt the name of Ieſus Ieſhuang, and when hee is called Ieſhugnoth, They hate his proper name Ieſus. foreign Huiuſmodi enim auctio vocis aucta ſignificationis indicium eſt.Robur Salutum, Gen. 49.25. This word they divide into two, and make it Ieſhu gnavoth, ac ſi Chriſtus perverſus eſſet, where as Ieſus is our Ieſhugnatha omnimoda ſalus, both in this life and in the life to come, Pſal. 3.3. They will not ſo much as name the name of Ieſus, and blaſphemouſly they ſay Nomen illius prutreſcat; Some of them ſay, that the name of their Meſſias (when he ſhall come) ſhall be Shilo from Gen. 49.10. others of them ſay, that his name ſhall be Chanina, foreign Talmud in Sanedrim cap. 11.which ſignifies grace, from Ier. 16 3. Others of them ſay that his name ſhall be Menachim a comforter from Lament. 5.16. But the name of Ieſus they hold in execration,foreign They mocke his ſirname Chriſt, foreign ſo they hate the name of Chriſt, they will not call their Meſsias Chriſtus, but foreign dilibutus.
Sixtlie they mocke the croſſe of Chriſt and they call it Tramen & ſtamen, becauſe thoſe two reſemble the croſſe, and when they dare not directly ſpeake againſt Chriſt crucified, yet they will cloſely under thoſe termes mocke him.
Seventhly, they deſpiſe the imputed righteouſneſſe of Chriſt, and they jeſt at this, that one ſhould be puniſhed for anothers fault; then they ſay, Tobias deliquit & Sigog plectitur, and yet the Lord ſaies, Iſa. 53.5. By his ſtripes we were healed; And they ſay, It is good reaſon that every fox pay his owne skinne to the fleaer.
They deny our Lords reſurrection.Eightly, they denie our Lords reſurrection; and they ſay he was ſtolen away by night, and this ſaying is commonly reported amongſt the Iewes unto this day.
Nynthly, they hate the Sacrament of our Lords Supper,foreign The Iewes drinke not now the wine of the Chriſtians. and they reckon the wine in the ſupper inter libamina gentium, which they may not drinke of, and becauſe that wine ſeales up to us the memorie of our Lords blood ſhed upon thē croſſe, therefore they moſt of all deteſt it.
Laſtly, they deteſt us Chriſtians who are called after the name of Chriſt, and they call us minnim haereticos, and Nazarets, foreignand Idumeans, and goi mamzer, a baſtardly people; and they curſe thoſe who are converted from Iudaiſme to Chriſtianity thrice in the day: they curſe us Chriſtians after this manner, Anathema ſit externis in ſerpente, that is, they wiſh to us (who are not of their Religion) the curſe of the ſerpent; and they ſay that there are foure uncleane beaſts named in the Law,Rabbi Bechai parteſhamini. Lev. 11.4, 5, 6, 7. The Camell, the Conie, the Hare, and the Sow; Theſe they ſay ſignifie the foure captivities which they were under; The Camell ſignifieth the Babylonian Empyre; The Hare ſignifieth the Medes, and the Perſians; The Conie ſignifieth the Greeke Empyre, and ſo the Romans; And all us Chriſtians they deteſt as the uncleane ſow; They thinke not themſelves bound to keepe an oath to a Chriſtian, and they are abſolved by their Rabbines of all guilt in the day of expiation, if they perjure themſelves to a Chriſtian; ſo they hold it not lawfull for a Iew to take Phyſicke of a chriſtian, no not in the greateſt danger of death:Schechardus in p…oemio regum Perſie. On Bendema a Iew being ſtung with a ſerpent, a Chriſtian named Iacobus Stephanites came to heale him, but hee refuſing his helpe, hee died, and his uncle ſaid unto him when he was dying, Bleſsed art thou my ſonne, for thou haſt a pure ſoule this day going out of a pure body, for now thou ſheweſt that thou haſt not tranſgreſſed the traditions of thy fathers, who ſayes Eccleſ. 10.8. he that breakes downe the hedge, the ſerpent ſhall ſting him: Thus they call their traditions, the hedge, yea they goe further againſt us Chriſtians, judging of us as reprobats, becauſe we eate things Forbidden in the law, and they ſhew this by a parable.Rabbi bechai in parte Shemini. They ſay that a Phyſitian having two patients under his hand at once, knew certainelie that one of them would die, and that the other would ſhortly recover his health, he permitted to him that was to die to eate what hee pleaſed, but hee injoyned to him that was to live a more ſtrict dyet, as having a regard to his health. So (ſay they) the Lord the great Phyſitian had two patients committed to his charge, the Iew, and the Gentile, hee permitted the Gentile to eate what he pleaſed, becauſe there was no hope of his ſalvation, but the Iew who was to live, he reſtraines and puts to a dyet, and commands him to eate no uncleane thing; but the Lord taught Peter otherwiſe Acts: 10. call not that uncleane which the Lord hath ſanctified and made cleane.
Why Chriſt forbad to tell any that he was the Chriſt.Queſt. The knowledge of Chriſt being ſo neceſſary to the ſalvation of man, what was the reaſon that Ieſus forbad his diſciples to tell any man, that hee was Ieſus the Chriſt, Mat. 16.20?
Anſw. He forbade them not to tell of the Meſsias, but that he was the Meſsias, for it was enough for the people to know as yet that they ſhould bee ſaved by the Meſsias, although they knew not in particular Ieſus the ſonne of Marie to bee the Meſsias: when Chriſt ſent forth his Diſciples, Iohn 10.6, 7. to preach, this was not to preach the Goſpel properly ſo called, for that Chriſt reſerved for himſelfe to do; & while Chriſt was alive his Diſciples were not to teach in their maſters preſence, hee ſent them foorth only in their firſt commiſſion, to prepare the hearts of the people againſt his comming, therefore Mat. 10.23. Chriſt ſayes, yee ſhall not have gone over the Cities of Iſrael till the ſonne of man come, that is, till hee come and teach that he was the Meſsias.
Error conditionis.The laſt error concerning Chriſt, is, error conditionis, when they tooke Chriſt to be a worldlie King, or a Prince; the Apoſtles themſelves were overtaken with this error for a time, and this made them to ſtrive amongſt themſelves, who ſhould bee the greateſt: and this made the mother of the ſonnes of Zebedee, to deſire of Chriſt that one of her ſonnes might ſit at his right hand, and another at his left hand; and the Apoſtles continued in this error till after Chriſts reſurrection, When wilt thou reſtore the Kingdome to Iſrael. Acts 1.6.
This error conditionis is the lighteſt of the three: A man marrieth a woman, hoping that ſhe is rich, or that ſhe is a free woman, when in the meane time ſhee is a bond woman and a poore woman; this diſſolves not the marriage, as the errors of the perſon doth, although the Apoſtles beleeved for a time that Chriſt ſhould be a temporarie king; yet that brake not off the covenant betwixt him and them.
The Iewes to this day hope that their Meſsias ſhall reſtore the Kingdome of David to the wonted dignitie, and that hee ſhall build the ſanctuary againe,What the Iewes hope for in their Meſſias to come. and reſtore their genealogies, and reduce every one to their owne tribes, and that he ſhall expell the ſtrangers from amongſt them, (as Eſdras did) and that hee ſhall bee moſt skilfull in the Law,Mei. Hal Melach. cap. 22 poſt medium. and the gift of prophecie ſhall be reſtored to them when hee comes, which they have not now in their captivity, and that hee ſhall bee a mighty warriour; but yet they ſay, that hee ſhall not have power to worke miracles, neither to cauſe the ſunne to ſtand ſtill in the firmament, as Ioſhua did: This error conditionis joyned with the two former errors is deadly; They deny that Ieſus Chriſt is come in the fleſh, & then they hate the Lord Ieſus Chriſt deadlie, and they expect ſtill a worldly King, therefore miſerable are they.
Curſed is he that loves not the Lord Ieſus Chriſt, ſaith Paul. 1. Cor. 16.22. Let him bee Anathema maranatha; The Apoſtle curſes them here in two languages, to ſhow that this is a peremptorie curſe to bee divulgat through the world; And as the Lord would have Chriſts death knowne through the world, therefore the inſcription over his head (when he hang upon the croſſe) was written in Hebrew, Greeke, and Latine, to ſignifie, that the Lord would have his death knowne through the world; ſo the Lord would have this curſe written in Hebrew, and Greeke, to ſignifie that hee would have this curſe knowne through the world.
To be accurſed as to be ſeparate, and ſet apart, or appointed to evill, ſo that theſe Iewes who love not the Lord Ieſus Chriſt, are ſeparate and ſet apart that no man ſhould meddle with them: and as the Saints are ſet apart, that no man might hurt them; ſo are they ſet apart that no man may doe them good; Iſaac ſaid of Iacob, Gen. 28.35. Iacob have I bleſſed, and he ſhall bee bleſſed; ſo the Lord ſayes of the Iewes, the Iewes have I curſed, and they ſhall be curſed.