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ISRAELS Condition and Cauſe pleaded; Or ſome Arguments for the JEWS Admiſsion into ENGLAND.

For my Brethren and Companions ſake I will ſeek to do thee good,Pſalm 127.8.
Brethren, my hearts deſire for Iſrael is, that they may be ſaved,Rom. 10.1.

Objections anſwered, Cautions added, with a Vindication of Mr. Peters from thoſe foul and unjuſt Aſperſions caſt upon him by W. Prynn, Eſq;.

He that privily ſlandereth his Neigbour will I destroy,Pſalm 102.5.

LONDON, Printed by P. W. for William Larnar and Jonathan Ball at the Black Moor. 1656.

To the Reader.

GOd by the Prophet David ſays, Pſalm 78. concerning the People Iſrael, that he would have deſtroyed them, had not Moſes his Choſen ſtood in the Gap to turn away his wrathfull indignation. Meek Moſes was both in his Perſon and Prayer powerfull with God for their ſafety, and God approved of his Interceſſion and Supplication; and though God told Moſes that he would make of him a great Nation, yet Moſes's affection was ſo fix'd on this Peoples preſervation, that he falls earneſtly to pray for them, They are thy People, and what will the Nations ſay? &c. O the worth of a ſanctified affection! But Moſes who was faithfull in all his houſe, who as a Servant is now inveſted in glory; Abraham is dead, and the Prophets are dead, and where ſhall we finde any charitable Chriſti­an alive who intercedes and acts for this Peoples Converſion or Preſer­vation?

Some indeed do it, but reſtrictive­ly, conditionally, and ſparingly, in­ſerting them in their Prayer, as it were by way of Parentheſis, but ex­cluding them their companies and Congregations, they ſeem to wiſh them ſome good; but they plainly manifeſt it that they would not have them enjoy it, or not amongſt us; at the ſame time expreſſing ſome charity in words, but denying it in deeds.

What a laudable act is already doe to further this their Admiſſion by Mr. Coyſh in providing a perpetual Stipend to Preachers for this end by that weekly Lecture at Gregories by Pauls of fifty pounds per annum is known; the Act was noble, and the end univerſally charitable, and with­out doubt he is gloriouſly rewarded, and if we may ſpeak home, certain­ly done by a Prophetick Spirit as providing for them (againſt their coming in) a place to hear the power of the Doctrine of Christ publickly preached; God certainly gave him ſome knowledg of what ſhould af­terwards come to paſs.

Which Act of his as it will for ever ſpeak his Charity and Zeal to this People of the Jews, ſo it cannot but be thought his Intentions and Hopes were that they ſhould be Par­takers and Hearers of the Word in this place.

Yet it ſeems a Paradox to preach for it, and receive Rewards for their Labours, if yet they never intend to intreat the Iews to hear their Do­ctrine, nor to be admitted to Audi­ence in that Congregation, eſpecial­ly ſet up, and allowed preciſely for that purpoſe.

Truly I honour the Labourers, and would much more, if they would ſtir up their Auditours to be charitable and harborous to the Iews, and that they would ſquare their Doctrines and Uſes to thoſe Ends for which the Lecture is ſet up, viz. for the Calling and Con­verſion of that People.

For our Good and theirs is this Subject preſented to the World, to inform our judgments, to remove all ill conceits that are lodg'd in ſome mens breaſts againſt their Admiſſi­on, and to ſtir up their Zeal and Charity towards them, that if by any means they may provoke them to Repentance and Faith in the Lord JESUS, that ſo both Iew and Gentile may be all united in the ſame Spirit, and the ſame Faith, to our myſtical Head.

For their Good alſo, that they may be brought out of Darkneſs in­to Light, that they may know the Scriptures and the power of God, and JESUS CHRIST whom he hath ſent, that the Veil may be ta­ken from their Eys and Hearts, that they may know what is the heighth, the length, breadth, and depth of the knowledge of the Lord JESUS CHRIST, that ſo we who were once not the People of God, and they who once were the Beloved of God may come, we to our fulneſs, and they to their ingrafting in a­gain.

To conclude, ſince it is not impoſ­ſible but certain, that they ſhall be ingrafted, and to all probability the time is almoſt approached, and the fulneſs of the Gentiles is almoſt compleated, and that CHRIST is gathering his Saints together from the four Windes under Heaven, and that the Nations are even ripe for the Harveſt, Let not England ex­clude or debar their Brethren from enjoying thoſe plentifull means of obtaining Grace and Favour, which by the Goſpel preached are here to be had, to the Glory of our Nation, to the Comfort and Salvation both of our own and their Souls. So ha­ving diſcharged my Conſcience in this Work, I am

Yorrs, D. L.


THe long, heavy, and ſad puniſhment inflicted on this dejected, deſpiſed, and diſperſed people, hath various and ſtrong impreſſions upon mens ſpirits; ſome ſcorning any ſociety with them, others hating their2 very name, and perſons, and ſome com­paſſionating their deſpicable condition: hence ſome Countries baniſh and expell them, others do miſerably and cruelly oppreſs and injure them by baſe and unci­vil words and actions; a third ſort do af­ford them their prayers, and expect their calling, and yet will not yield them place or habitation amongſt them; we have ſome in this Nation, who are ſo bitter againſt that poor people, that they have vented their unſatiable ſpleen and malice by their pens, and rather then their un­diſcreet paſſions ſhould not take place, and work others againſt them, have raked to­gether all the rabble of Popiſh Authors, and filled mens brains with ſtrange ſtories, and their late printed books with margi­nall notes of Fryars, and Monkes, and Ab­bots relations, to render that Antient and Honourable Nation of the Jews, odious and deteſtable.

And 'tis to be wondred at that men who profeſs themſelves ſuch adverſaries to all Popery and Popiſh ſuperſtitions ſhould yet ſearch all the withered and Moth-eaten writers of that Romiſh faction, and fight only with Popiſh weapons againſt the Jews, but the men are ſufficiently known3 for their language and paſſion, and ſo at preſent we paſs by them, though we ſhall examine and convince them afterwards.

Therefore as not approving either the malice of the one, or the cruelty of the other, being this peoples Enemies, both being irrationall, uncivil, and uncharita­ble, and being of thoſe who pitty and compaſſionate their affliction; for if ever a Nation may truely take up Iobs com­plaint, certainly 'tis this of the Iews, Pity me, oh pity me, ye my friends, for the hand of the Lord hath touched me; and though 'tis true that all affliction is juſtly inflicted, where ſin proceeds, provokes, and procures the Puniſhment, and that this people are deep in accounts, yet there is no bar in Gods Word to hinder a tender compaſſion, and Chriſtian love to be ſhewed towards them, much leſs is there any Rule to hate them, oppreſs them, ex­pell them our Countrie, or our Commerce; neither hath God, our Father and theirs, our Saviour Ieſus Chriſt, our, and their precious Redeemer, nor the Holy Ghoſt, the ſpirit of love and truth, nor yet the word of God in any one plain text, line, or expreſſion, in any part of it, none of theſe (we ſay, and that juſtly and truly)4 hath allowed us to rail at them, or revile them with approbrious, and unſavory, and unchriſtian language, much leſs to ex­clude them all, even civil ſocieties; for though God in his juſtice did threaten to ſcatter them into all Nations, yet he doth not ſay they ſhall be caſt out of all Nati­ons, an have no being amongſt men; and to ſpeak truth, they are to be ſcattered amongſt all people, for if they ſhould not be amongſt all Nations, how ſhould God (and he intends it) gather them out of all Nations? a generall collection implies a generall caſting, and if ſo, why not ſome into England, as well as other Countries? why we leſs charitable then all, or moſt of other Nations? we have the word of God powerfully preached amongſt us, and therein we are commanded, not to vex the ſtranger, to be barborous to ſtrangers, not to hide our ſelves from our own fleſh; and ſure­ly we cannot but remember the heavy ſen­tence denounced by our Saviour againſt ſuch as did denie to entertain ſtrangers, I was (ſaies he) a ſtranger, and ye took me not IN; therefore, go ye curſed, &c.

The Reaſons inducing this treatiſe, are not popular applauſe, or gains; but firſt,5 to do ſervice to God and the Church, to ſtop the mouths and pens of the gain -ay­ers, to ſatisfie the ſcrupulous, and to ſpeak a word in ſeaſon, in the behalf of that Nation, it being lately controverted, but by none yet clearly decided, concerning this peoples admiſſion into England; three things for this purpoſe are inſiſted on, and handled.

1. Seven Reaſons and Arguments poſi­tive for the Jews admiſsion.

2. Anſwers to the ſeeming objections againſt their coming IN.

3. A ſhort and ſuccinct Apology or defence of H. P. againſt the tedious, un­juſt, and unreaſonable, unconſcionable, and uncharitable ſlander, and reviling of a pragmatical Lawyer, whoſe tongue and pen are againſt every one, Princes, Prieſts, Magiſtrates, Souldiers not excepted, ex pe­de Herculem, you may know the man by his Roſemary and Bayes, and by his flower on the wall; but to let him alone to be brougt in the Reer, we come to our main intend­ment for the Jews admiſſion into England, and that firſt.


The firſt of theſe they ne­ver heard, the ſecond of theſe they never had, the third of theſe they never found.1. In hopes of their con­verſion, and that in three reſpects; firſt, by the power and purity of preaching; ſecondly, by our upright dealing in Contracts and Bargains with them; third­ly, by our civil and gentle comportment, and love to­wards them in our markets and meetings.

1. Arg. Hopes of their converſion. 'Twas the ſaying of our Saviour to Saint Peter, when thou art converted, convert thy Brethren: which how effectually he performed, is plainly to be ſeen in that of the Acts c. 2. where he did not only con­vince, but alſo convert 3000. ſouls at one Sermon. Converſion of a ſinner to God, as it is the greateſt happineſs of him, ſo it hath as large a reward tyed to it; ſuch ſhall ſhine, ſayes Daniel, c. 12. as the ſtars in the firmament, ſhal cover (ſayes Iames) a multi­tude of ſins, ſhall ſave himſelf & others too, (ſayes the Apoſtle, St. Paul) David makes it an Augmentation of Gods glory, that7 ſinners ſhall be converted to thee, Pſal. 51. our Saviour ſayes, (there is joy in heaven, over one ſinner that repenteth, Luke 16.

Now as it is, the greateſt happineſs to effect it, and as it is ſo well rewarded, ſo certainly ſhould all indeavour it. 1. To himſelf. 2. To others; and though it hath been ſomtimes immediately wrought by God, and his holy ſpirit, by ſignes and wonders, yet who will deny but that Gods word, powerfully and purely preached, is the uſuall and ordinary way and means to beget faith, and to work repentance unto ſalvation, now to ſpeak truth, In moſt, if not in all parts where the Iews reſide, the Kings, and Princes, and People, are either without Gods word, or elſe uſe not to have it preach'd purely, purely I ſay, for firſt, the Turks, Perſians, and Heathens have it not; then ſecondly, other Coun­tries are wholly Popiſh and ſuperſtitious, their Churches, and houſes, and high-waies ſtored with Images, Crucifixes, of all ſorts and ſizes, all which, the Iews abhorre; and tis feared that the Papiſts doctrine and di­ſcipline is ſo full of ſcandall and offence to the Jews, that thereby they have forborn to embrace the Goſpel, which as uſed in8 Countries full of Popery, ſeems ſo full of Idolatry, forbidden in the Law of Moſes, and ſo have to this day rendred the preci­ous Goſpel as the ſavour of death, which otherwiſe might have been the ſavour of life unto them, and as the Apoſtle Saint Paul ſaies to the Greeks, it ſeems fooliſh­neſs, and to the Iews a ſtumbling block, and a rock of offence, ſo that through thoſe Po­piſh traditions, and ſuperſtitions, and ido­latry, the Word of God is made of none effect; and therefore as 'tis wondred at, that ſo few Jews in ſo manCountries, and in ſo many years, have been Converted to Chriſtianity, 'tis plainly known, 'tis be­cauſe they are where the Word of God is not preached as it ought to be. A heavy burden for ſuch as ſtand guilty hereof, the more is the pity, the Pope, and King of Spain ſtand deep in this particular.

And to ſpeake home to the purpoſe, what was England and Scotland many years ago, and till of late, but Dens, and Cages of unclean Birds, of Romes hatch­ing and breeding? were not our Kings and Rulers, Arch-biſhops, and Biſhops, and all the Clergie, Nobility, and Commons bred up in Popery? were not our Temples,9 and Cloiſters, and Houſes, and Cities, and High-waies ſtuffed with Saints, and Saints Relicks, with Croſſe of ſilver and gold, the work of mens hands? and what marvell was it if the Iews, who then lived amongſt us, were unconverted, and ſo were hated by the bline ſuperſtitious Clergie, as ob­ſtinate and obdurate? VVhat hopes were then to ſee the Iews converte, when the very teachers and guides of the people were ſo blind that true, and pure, and un­defiled Religion (as St. Iames cals it) was almoſt loſt and gone? One Wickliff in one age, one Tindall in another, in all England a John Hus, and Jerome of Prague in all Germany, and after them a Luther and Me­lancthon, a Calvin and Beza, with ſome few others, in all France and Switzerland, and theſe in their ſeverall generations by the Popiſh Clerg, hated, perſecuted, burn­ed, and butchered: In Henry the Eights reign, but one Omen; what ſhould after be accompliſhed by that name, One Lord Cromwell, who indeavoured, and did un­kennel, and diſpoſſeſſe divers of lazie, ig­norant and ſcandalous Monks, and Fryars, and Nunnes; and was this a time to ex­pect the converſion of the Jews? or were10 theſe fat Buls of Baſan fit to manage the work of the Goſpel, for the converſion of a people, nor was it their intent to endea­vour it in this people, whom they ſo hated.

Quis talia fando,
Temperet a Lachrimis?

But to proceed, It having pleaſed God to purge this Land of ſuch Popiſh trum­peries, and the Clergy at preſent able and induſtrious in preaching, and godly in con­verſation; Idolatry and Images removed leaving the ſucceſs, both of our prayers and preaching, to Gods mercifull and wiſe diſpoſing) the preaching of Gods word being the power of God unto Salva­tion, who can ſay but it may pleaſe God that this work, the great work of the Iews converſion may at this time by this power­full Engine, and our prayers for the ſame end, be effected and accompliſhed, that it may, theſe things are to prove it?

1. Gods arm is not ſhortned, his will and power to bring this to paſs is the ſame.

2. His ſpirit and word are as powerful and readie as in former time.

3. Who can ſhut when God opens?

114. God hath and can remove the vail, and take away the heart of ſtone, and give them a heart of fleſh, to tremble at his word, he hath brought light out of dark­neſs, and converted as great and obſti­nate ſinners as they are.

5. Many of them have been converted, and the reſt ſhall; and oh! that the Lord would think upon Sion, for it pitieth thy ſervants to ſee her in the duſt. That's to the firſt.

2. To be upright and juſt in our Contracts and bargains with them.

The waies to joyn and cement one Na­tion to another are ſundrie, as unitie in Religion, publick marriages of Princes, leagues and confederacies, aſſiſtance in troubles, ſcarce any one more prevalent then publick and common intercourſe of merchandize and traffick, by this courſe the ſtock of one people, or a great part of it is tranſmitted to another, whereupon there is a great truſt & credit given by each Nation to another, and uſually the breach of bargains and truſt is followed with a12 war; and therefore we ſhould have ſpe­ciall care to be faithfull to perform to our utmoſt, though it be to our loſs, what we bargain for: ſo the Prophet David, Pſal. 15. He that maketh a bargain with his neighbour, and diſappoints him not, though it were to his own hinderance; and the Apo­ſtle Paul, Brethren defraud not one another in bargains: Contracts and Covenants are not to be violated, ſome miſchief and miſeries uſually enſue upon the violaters, as in that contract of the Sichemites, and that alſo made by Ioſhua, and all Iſrael, with the Gibeonites, broken by Saul, ſeverely revenged upon Saul, and upon his bloody houſe. It was the diſgrace of the Carthaginians, that they were Foedi fragi, Truce-breakers, its bran­ded alſo by Paul; Rom. ch. 1. that amongſt many other things, the Heathens were Co­venant-breakers.

Now when in trading, one Nation per­ceives a principle of fidelitie, and junate honeſtie, it's a great motive, and a ſecret inward inforcing argument of the fearing of God in the heart, hereupon Moſes tels the Iſraelites, that the Nations about them when they heard, ſhall ſay, ſurely this13 is a wiſe underſtanding people; the credit and reputation of a Nation is Righteouſ­neſs, righteouſneſs (ſayes Solomon) exalteth or eſtabliſheth a Nation, and Gods Scepter is by David termed a Scepter of Righteouſ­neſs; and it ſets out Chriſts glory, Thou haſt loved Righteouſneſs, Pſal. 45. and it is that which Abraham attributes to God, Shal not the Judge of all the world do Right?

I ſay then poſitively, that to forward and help on the long deſired, and prayed for converſion of the Jews, by admiſſion into England, we ſhould be carefull to be upright in all our doings, and dealings with them; they are a people of themſelves ſublime, and ſtrenuouſly ingenuous, and naturally addicted to trade and traffick; and truly 'tis a wonder how they ſhould, and how they do yet ſubſiſt, and grow rich, for my part I ſay, that conſidering their ſevere exiles, from one Country to Country, their taxes, impoſitions, con­fiſcations, pillages, ſtrippings, rifellings, by publick commands, by inſurrections ſeverall times, in ſeverall places, as alſo their wandrings from City to City, their deep payments for a new place, little or no pity ſhewed to them at their coming in,14 or abode in a place, but moſt accounting it lawfull to wrong or rob a Iew, beſides the ſeverall praemunires they have run in­to, and their mulcts alwaies exceeding great, and exacted with ſeverity and ri­gor, by intruſted inferiour Officers: I ſay, 'tis a wonder to think how they ſhould have any thing left them to ſuſtain them, their incombes not viſibly much, no Crown Lands, ſcarce a foot of Land in a Country their own, no ſhips of publike traffick built or ſent out by them, no Collections of Charity made for them in any City or Country by Chriſtians, no beggars amongſt them; ſurly for & certain, God makes them to encreaſe and abound in wealth, as the Prophet David ſaies, Notwithſtanding, their Oppreſſors, and he ſuffered not their ſubſtance to decreaſe, and it may be ſaid of them, as it was at their firſt travelling out of Egypt, He brought them out alſo with Silver and Gold, for 'tis known they do yet abound with it, being able upon a ſudden to furniſh a Prince with treaſure, upon any occaſion; and ſome of the Kings of Chriſtendome have made too much uſe of them, though they never re­payed them, nay, the former Kings of England have had ſupplies many times out15 of the Jews Coffers, and in requitall for true payment, baniſhed them the Land, upon ſome falſe ſuggeſtions or other, made by the Popiſh Prieſts in thoſe times againſt them; whereas indeed 'twas becauſe they being not able to repay them, they thought it a diſparagement to have ſuch Creditors live neer the Court.

How they have been dealt withal by our Kings, and Princes, and Clergy, Nobles, and Commons, by oppreſſions, frauds, confiſcations, deep payments of vaſt and ſeverall ſums, our Chronicles largely de­clare; 'tis ſtrange they venture again here, knowing how unjuſtly, unrighteouſly, unmercifully, they have been uſed, for certain tis, they have heard of the upright­neſs of our preſent Governors, or elſe they would never deſire ſhelter under them, nor bring in ſuch a maſs of treaſure; and truſt them with it, had they not a great confidence of their integrity, and that the fear of God was grounded in their hearts, or elſe they believe that a people ſo much profeſſing Godlineſs muſt needs be civilly and religiouſly juſt, and upright. O there­fore good people of England, let them ſee your good works, that they may glorifie God on your behalfs. To proceed.


3. By our civil and gentle comportment, and love to­wards them in our markets, ſhops and meetings.

Religion heightens civility, a gentle affa­ble carriage graces and adorns our profeſ­ſion; we ſhould ſhow our peaceable and meek diſpoſition, upon all occaſions; the Apoſtle Paul is excellent in his inſtructions and practice in this particular, To the Greek I became as a Greek, to the Jew I am become as a Iew, I became all things to all men, that by all means I might win ſome; the Apoſtle had ſuch ſpeciall regard to win both Jews and Gentiles, that he framed his carriage ſo that it might win, not only his preach­ing, but his comportment, his life and outward demeanor towards the Jews ſhould be ſuch, and acted with that ſweet­neſs and complacency of behaviour, that by it he might win the Iews, were they to be won by this means then; and why not now? does the Apoſtle practiſe it as a ſure way to effect his end to win them to Chriſt? ſure the ſame carriage would (if uſed towards them) be as powerfull in our dayes: It's17 ſaid of Moſes, that there was not ſuch ano­ther meek man upon the face of the Earth; 'twas for certain, his meekneſs gained love, and authority; and made him ſo admired and beloved of the people. If ye bite and devour one another (ſaies the Apoſtle Paul) ye ſhall be bitten and devoured one of another; what the carriage of other Nations is towards the Jews, is known, and hiſtories make mention ſufficiently, even to the diſgrace of Chriſtianity, but tis un­der the Papal juriſdiction, yea, none ſo barbarous, and inſolent, and ſcornfull over them, as the Spaniards, not being content with fleecing, but delighting to flay them; ſo in ſome Towns of Germany, as Ʋlmes, and Wormbs, the people doe daily infeſt them with ribaldry language, and opprobrious Carriage, eſteeming them worſe then their dogs, ſetting dogs upon them as they paſs the ſtreets, curſing and railing upon them when they meet them, caſting dirt, and filthy naſtie dung upon their cloaths, and upon any ſeeming offence, nay, any falſe forged accuſation ſhall be enough to convene them with threats to turn them all out of their gates, and it muſt be accounted a favour if the18 Governors will be pleaſed to remit this puniſhment, and accept of ſome great ſum of mony for ſatisfaction: Moſt places being Popiſh, are cruel and unjuſt in their carriage to the poor Jews, abiding within their ſeve­ral juriſdictions, and can there be much, or any hopes of their Converſion from ſuch who aim at nothing leſs, nor intend them ſo much good; nay indeed, who are a means to hinder their Converſion?

And to ſpeak truth to this particular, our Nation was in former time highly in­ſtigated with fury and malice againſt theſe poor people, but 'twas for certain the cun­ning and ſubtile practiſes of the Popiſh Prieſts, that incited the Kings, and No­bles, and Commons, by raiſing ſome lies or miſdemeanors committed by them; and this was practiſed uſually when the Kings were neceſſitated for mo­nies, and to eaſe themſelves of the deep taxes and Impoſitions, the Jews ſhould be accuſed, and ſo forc'd to pay great ſums to obtain a good eſteem, and to purchaſe their quiet and peace with the King, and to eſcape the violence and rage of the peo­ple; but if it pleaſe our Governors to ad­mit them into this Land, ſurely a meek &19 peaceable carriage will greatly grace our profeſſion of the Goſpel, and by Gods mercy in his due time work much, yea very much upon their hearts, and affection. To conclude the third branch of our firſt argu. I read in Gods word, that in that night the Children of Iſrael came out of Egypt, 'tis obſerved in the Text, that amongſt all the noiſe and tumult, for they came out in haſt, yet there was not a Dog that moved his tongue throughout all the Land of Egypt; Certain it was a ſpecial commanding pow­er of God, that not a Dog. 2. Though by nature fierce, though watchfull. 3. Not to bite, not to bark, yea, not to move his tongue againſt this people: I could wiſh that at their entrance here, the tongues and bi­ting pens of all vijulent and turbulent ſpi­rits might be ſilent, if not of their own accord, yet by publique authority, and that Gamaliels advice may take place, take heed what you do to theſe men, for if this work be of God, it will ſurely ſtand, but if it be of men, it will fall, &c. take heed leſt ye ſeem to fight againſt God; Let then our Shops and Shambles, our Exchange and Cuſtom-houſes, our Market-places & high-waies be civilly & ſoberly free; the Apoſtle20 ſaies plainly, What ye buy in the ſhambles, &c. Let no ſcruple be made of it; no nor any affront or diſgrace by any uncivill ge­ſture or unjuſt Actions be offered to the buyer; buying or ſelling, being as neceſ­ſary for a Iew, as for a Chriſtian, and Chri­ſtians ſhould have a care that they make not their good be evil ſpoken off, but to do as the Apoſtle admoniſhes, to give no offence to the Gentile, nor to the Jew, nor to lay a ſtumbling block in their way, but by their juſt and upright dealing, and ci­vil, and gentle behaviour towards them, endeavour their love and affection, which both, with the preaching of Gods Word; purely and ſolidly, may in Gods time win them to the faith: however, if our aimes come ſhort of our intendments, yet we are clear in the ſight of God; and if Chriſtians muſt take heed that they do not by meats & drinks offend their weaker brother, much more muſt they be wary, not by idolatry and ſuperſtitious ſacrifices, to deſtroy theſe their Brethren, for whom, ſaies the Apo­ſtle, Chriſt dyed Though they be lit­tle, yet ſeeing they may belong to Gods love, offend them not, ſaies our Saviour.

To proceed to our ſecond Argument, for their Admiſſion.


2. In Civill reſpects, and that proved by two things. 1. Their Relation to us in Nature. 2. Jure Gentium, by the Law of Nations.

Relations are of deep concernment, true eſſentiall Relatives ſtand or fall together, none of neerer being, then thoſe that are naturall; therefore the infringers and vio­lators of the Laws of Nature, have in all ages and Nations, been execrable and odi­ous; according to Nature every thing ſtrives to preſerve, and love, and to cheriſh his own kinde; and ſhall man of all things and creatures, hate or deſtroy it? and hath not God (ſaies the Apoſtle) of one blood made all mankinde? there's an Identity of Nature, not onely a ſtrict Relation: and now then, where (as the ſame Apoſtle ſaies) is the difference of the Jew, or of the Gentile? are we not all one? not only in Chriſt Jeſus, but alſo in Nature; we are all (ſaies Saint Paul his off-ſpring, we are all cut out of the ſame Rock; and God, who is rich in mercy, is the father of us all (ſaies the Apoſtle) obſerve how the Jews did22 wittily and lovingly acknowledge this Re­lation in that of the Canticles, We have a little Siſter who hath no breaſts, what ſhall we do for her, when ſhe ſhall be ſpoken of? who was meant by their little ſiſter? 'tis agreed by all Expoſitors, that it was the Gentiles; and behold the Relation! Jews and Gentiles are termed Siſters, the greater, and the leſs; and who can but obſerve the Care and love of the One to the other? What ſhall we do for her? ſaies the text, ſhe is our Siſter our little Siſter, it ſtands us upon to take a Care of her, and to do her good in her day; and how can this Rela­tion ceaſe now? had the Jews ſuch a care for us, when we were little and ſmall, and ſhall we deſpiſe them now we are full grown, and in vigor & ripeneſs of age, and hate them, becauſe they are elder, and have been for many years in miſery and afflicti­on, and yet are not out of it? Conſider what ſtrict notice God took of Eſaus un­kindneſs, that he would not ſhew any com­paſſion to his brother, but inſulted over him, and was hatefull towards him in the anguiſh of his ſpirit, what heavy puniſh­ments were denounced againſt him? and how can we which are Chriſtians look up­on our Brethrens miſery, without com­punction23 and compaſſion, and not fear the like, or a heavier Judgement will befall us, for that we had no tender bowels of Compaſſion and Charity towards them? what an unnaturall carriage is it, for a younger Brother not to ſuffer his elder Brother to come into his houſe, and be­cauſe he is out, will keep him out, and perſecute him too with malice, and is ſo far from ſhewing mercy, that he is angry with them who afford lodging and har­bour to him? and though he knows him in a ſtorm, is ſo far from inviting him in­to a ſhelter, that he had rather he ſhould periſh without, then he ſhould be admit­ted In? ſhould not all Relations ſavour of, and be full of Love and Charity? Conſider well this ſerious and deep Relation in Na­ture, and learn to put on Bowels of ten­derneſs and Compaſſion towards theſe poor Out-caſts of Iſrael; for as St. Iames ſayes well, Which of you ſeeing your Bro­ther want, if you do not releive him, how dwells the Love of God in you? and if they ſhall be condemned at the Laſt day, for not taking a ſtranger In, what ſhall be­come of them, who ſcornfully ſhut their own Brother Out? Abraham, the father24 of the faithfull, urges this as a conducing Argument to Lot, Let us not fall out; for we are Brethren; he laies the Energie of his Argument upon the Relation of Brother­hood, and how unſitting a ſpeech was Cains to God, concerning this Relation, Am I my Brothers keper? intimating that he ſhould have been ſo; and therefore Cains ſin, was a ſin againſt Naturall Relation: and admirable is that of the Prophet Iſaiah, ch. 58. When thou ſeeſt the poor that are caſt out, that thou bring them home to thine houſe, and that thou hide not thy ſelf from thine own fleſh. And though our Brethren the Jews at preſent are in a diſtreſſed condition, muſt they be totally rejected? who can ſay but they are caſt out, that we ſhould kindly take them In? and for certain 'tis, that they who will not admit them, do not pity their caſting out. And St. Paul ſpeaks divinely of their caſting out, and if their caſting or cutting off be our implanting In, if their fall be our fulneſs, what ſhall their reſtoring be? and we that are bound to help our neighbours Oxe or Aſs fallen in­to a ditch, for certain are not debar'd to help our Brother out of miſery. I pro­ceed to the ſecond Branch for their admit­tance, and that is,

252. Jure Gentium, by the Law of Nati­ons.

The ſtricteſt Law next to that of Na­ture, is that of the Law of Nations, and under this are included all Publique Leagues, publique Ambaſſadors, publique Merchandizing and Commerce; and un­der this is that Noble ſaying which our Saviour himſelf uſed, What ye would that men, any men, ſhould do unto you, ſo do unto them, for this is the Law and the Prophets: Now by this Rule it will follow, that if we in miſery and calamity would not be de­nied friendſhip and ſuccour, we then ought not to deny the ſame to other men, and if we would not be excluded from ſhelter and favour, we ſhould not deny it to o­thers; no, not to the Jews, for they being a Noble part of the univerſall body, why ſhould one member exclude, or deny ad­mittance to another? for as the Apoſtle hath ſaid elegantlie, that even thoſe mem­bers which ſeem to be leſs comely hath God put moſt comelineſs on, that there ſhould be no Schiſm in the Body; and therefore the head cannot ſay to the foot; I have no need of thee, or if the eye, or any other ſuperiour member ſhould ſay uncharita­bly26 and unchriſtianly to another, I have no need of thee, is it not therefore of the body? nay, even thoſe members which ſeem leſs neceſſary, may yet be found, not onely comelie, but neceſſary for the compleat­ing of the whole: and therefore, as Pharaoh ſaid to Joſeph, ſend for thy Father and Bre­thren, and let them dwell amongſt us, which was done accordingly, Jacob ſued not for it, yet was admitted into the Land, with­out any murmuring or hatred of the peo­ple, till in length of time, by the Tyranny and policy of another King, who knew not Joſeph, they were unjuſtlie and unmerciful­lie vexed and oppreſſed: but for certain 'tis, at their Coming In, no man was againſt it, neither is it expreſſed that they did any in­jurie, nor is there any complaint made, that they made victuals dear, or were a burthen to the Land, and yet they were there 430. years, and were increaſed from 70 or 75. at moſt, to 600000. men, beſides women and children, which to all proba­bilitie, amounted to above a million of Souls; ſhall we be leſs charitable in theſe times to that Nation then Egypt was? or have we any reaſon, in any civill reſpect, to denie them Commerce and trading with27 us, & amongſt us? Certainly we may afford it to them by the Law of Nature and Na­tions: But I goe on; and ſay, that the Jews may be admitted into England, and that,

3. By Ties of Religion on our parts, and ſo, 1. We are to deſire, pray for, and further their Converſion and Calling. 2. We are earneſtly to pray for their Salvation.

Although the Hopes of this peoples Converſion by the means afore mentioned, may incite us, and though the Law of Na­ture and Nations may invite us, yet this Tye, and bond of Religion, may, and doth ſeem ſpiritually to force us to afford them admittance into England; all or moſt of our Pulpits, I am ſure the moſt Learned amongſt our Miniſters do, (and in truth do but what they ought to do) pray for the Calling and Converſion of the Iews, ſome with larger and more patheticall ex­preſſions then others; but ſurelie their prayers, if they be void of Faith and Charity too, any man of un­derſtanding will ſay they are but28 vain and hypocriticall before God: I do not abſolutely accuſe them, yet by their concluſions; in denying them a brotherly Admittance amongſt us, 'tis deeply ſuſ­ſpected they pray not ſo effectually, and intentionally as they ought, for can it be thought that they pray in faith, when as yet all know faith doth work by love; In faith we ſay, when as this people live as yet, in Countries ſubject to Turks, Infidels, and Idolatrous Papiſts, where no means is uſed, no ordinarie means, but rather all done contrary to any ſuch intention, how can they in faith expect their Converſion under ſuch darkneſs, Tyranny, and Igno­rance? How can they believe except they hear? and how can they hear without a Preacher? and how can they preach except they be ſent? ſayes the Apoſtle; now our Preachers holding the Popiſh Clergies Miſſion not lawful, but Anti-chriſtian; can they believe that Anti-chriſt will convert to Chriſt, and though ſome of them preach, yet, tis ſeldome, and then full of fables, ſtories, and Legends of ſome miracles done by Saints, of no efficacy to ſtir up the ſoul to that height, as to work Repentance or Converſion.


And ſecondly, how can they pray in Charity when as they will not admit this people into their Congregations, nay, not into the Nation, that yet they might come out from thoſe dark dens of Igno­rance, and Heatheniſh Idolatry to be hea­rers of Gods word powerfully taught; and to ſee the juſt and upright lives and con­verſations of men who profeſs ſo much godlineſs as at preſent England doth; theſe mens prayers, and intentions ſhould agree, and then certainly they would be glad to hear that God had put it into the hearts of the Jews, to deſire ſuch a thing at the hands of our preſent Governours, with leaving the Iſſue to God, and the means.

But for their ſpeedier Converſion the Apoſtle ſaies, they muſt hear, and hearing implies they muſt not be ſhut out of the Land, but admitted, into it, and into our ſocieties; it ſeems a Riddle, and almoſt Ridiculous to hope the Converſion of that people, with whom they never converſe or confer; Conference and Converſation being two main helps to further Conver­ſion: the Jews, when they had heard Peters Sermon, they heard it then, the Text ſaies,30 then they came to the Apoſtles and ſaid, Men and Brethren, what ſhall we do? there's their Conference, and they continued with the Apoſtles, there's their Converſa­tion too. Many other examples might be produced; I wiſh all Preachers, and others, who are againſt their Coming In, to lay this to heart, and to take heed that by being againſt their Coming In, they do not make their prayers void, and ineffectu­all; their prayers being for them, their Actions againſt them.

Now ſeeing we do Actually pray for their Calling and Converſion, which thing all learned men ſay ſhall be effected; nay, the Scriptures are full for it, as ſhall appear, yet de modo, of the manner of it there is not a generall Conſent, whether it ſhall be a Locis migrando; or, in Locis credendo, by travelling from all Countries into which they are ſcattered into, and unto Jeruſalem again; or by believing in Chriſt Jeſus, in the places into which they are ſo ſcattered and diſperſt: Much might here be ſaid on both parts, but not intending Controverſies in this pre­ſent Diſcourſe, we interpoſe not in it.


St. Paul expreſſing himſelf in this par­ticular to the full, ſaith, Rom. ch. 10. v. 1. Brethren, my hearts deſire, and prayer to God for Iſraelis, that they may be ſaved, for I bear them record, that they have a zeal of God; there is heat, and therefore hopes of it: and the Apoſtle ſaies, he did heartily and trulie deſire it, and thereupon prayed for it, and how he could even wiſh himſelf accurſed from Chriſt for his Bre­threns ſake; and the Prophet David prayes thus: Oh that thou wouldſt bring home thy people, as thou didſt ſometimes, from the depth of the Sea! and, O think upon Sion, and have mercy upon her, for it grieveth and pitieth thy ſervants to ſee her in the duſt! nay, our Saviour himſelf, it is ſaid of him, that he prayed for theſe tranſgreſſors, Eſa. 53. and upon the Croſs, Father forgive them, they know not what they do; which he meant of their Sin, in mur­dering him, the Prince of Life, as Peter tells them, Act. 2. and Stephen, Act. ch. 7. prayes, Lord, lay not this ſin to their charge; not onelie the ſin of ſtoning him, but that their ſin of Crucifying Chriſt; and St. Peter took great pains to work their Repen­tance & Converſion, by preaching zealouſly32 unto them, and did convert 1000s of them, and did all theſe holy and eminent men labour to further this? why then ſhould not we? that we ſhould, I ſay, for our per­fection and theirs ſhall be both together, not they without us, nor we without them ſhall be made perfect, Heb. 11. v. ult, we ſhall not come to the ſtature of a perfect man in Chriſt, God being the God both of Jew and Gentile.

To ſtir us up therefore to be earneſt with God to help on the Jews Converſion, conſider Davids care, the Prophets ſucceſ­ſivelie ſent to this people for the ſame pur­poſe, our bleſſed Lord took great pains, and wrought many Miracles, gave them divers inſtructions, as work while ye have the light; why ſtand ye here idle? I would have gathered thee O Jeruſalem, as a Hen gathereth her Chickens; I have called and cryed all the day, and O that thou hadſt known! and what could I have done more for my Vineyard? and St. Peter and Paul, how vigorous and induſtrious to bring them to Chriſt? Oh let there be in us the ſame ear­neſt deſire to do this people good, for God is able to graft them in again: O let it never be ſaid of us, that Gods people, his Anci­ent33 people, of whom according to the fleſh Chriſt Ieſus came, being ſad and grieved in ſpirit, travelling from one City to an­other, being few in Number, hearing that the Goſpel was purely preached here, that Juſtice and uprightneſs flouriſhed here, that God had done great things here, humbly deſired to come In here, as hoping and be­lieving they ſhould find ſome reſt here, and that they ſhould finde a godly and merci­full people here, with gracious and wiſe Governours here; let it I ſay never be re­ported, that England rejected them, Eng­land would not give Admiſſion to Gods Ancient heritage. England denyed them to hear Gods holy Word, whereby they might be ſaved; who can ſay what Gods Intendments may be? whether or no we may not have the Credi, and greateſt, and firſt Comfort of their happy Ʋnion with us in the ſame faith in the Lord Jeſus? and why may not they acknowledge the good­neſs of our Nation? me thinks I hear them ſay, Bleſſed be God that hath deli­vered us from our Enemies; and who hath found out a place of ſafety and refreſh­ment to us? Oh how have we been trod on, ſcorned, abuſed, fleeced, and butcher­ed34 in many other places, but yet at laſt God lent us a ſhelter, even England; England we ſay, where we finde Comfort for ſouls and bodies; England, who holds up Gods glory, and fights the Lords battels; England, which is ſo famous for Piety, where we have received faith to believe and imbrace the Son of God: Oh bleſſed be God; who now of late hath thus mercifully viſited, and brought us out of thick darkneſs, into marvellous light, by the power of the Goſpel of his dear Son, our precious Saviour, and Eternall, and Mercifull Redeemer, ſo plentifully, and ſo powerfully preached in England! O what a Comfort and Credit will this be to our Nation, that our Righteouſneſs, our Mer­cy, and Meekneſs, our zeal for Gods Glo­ry, our Care for the Goſpel, our holineſs of Converſation, have been provokers, and ſtirrers up of the Jews; as Saint Paul ſaid in the ſame Caſe, that by theſe I might provoke the Jews to the like, and ſo we to be the Gracious Inſtruments under God, for their happy deliverance from that blindneſs, and hardneſs of heart, under which at preſent they do ſo heavily groan, and ſigh.


4. By the Practice of many other Countries, Provinces, and free Cities.

This fourth Argument is drawn from Practice, a good way of Argumentation; for though Gods word ſaies that we muſt not follow a Multitude to do Evill; yet its a ſhame on the other ſide, if that having ſuch a Cloud of Witneſſes before us, we ſhould not at all be moved, and is it not a ſhame that the very Heathens and Infidels do yet ſhew mercy, and ſome love to theſe people of the Jews, who yet do it at beſt, either by the all-ruling wiſdome and power of God, forceably working their hearts to this end, they not knowing the Word of God? what theſe people are, or how, or when they ſhall be converted; nay, not truly knowing that ever they ſhall be cal­led, or yet what the Kingdome of Chriſt is unto which they ſhall be joyned, or elſe, ſecondly, becauſe they finde profit and gains, by ſuffering the Iews amongſt them, or upon any pretended injurious Act done by them; both their lives and eſtates are lia­ble, the One to death, the other to Confiſca­tion; as is to be ſeen in that bloody inten­ded36 Act of Haman in King Aſhuerus time, to have been put in Execution had not God in his Infinite wiſdome and mercy to that people then prevented it.

Yet any one that knows that Hiſtorie cannot but read that the Jews did live with, and amongſt thoſe Perſians, in a 127. Provinces without Let or Contradicti­on, and had free trading in all places, nay, even at Court too, for Mordecai is ſaid to ſit at the Court Gate untill Haman moved with pridand malice intended not only Confiſcation of Eſtates, but their lives to boot; and indeed the politique and Cruell Counſellors of Covetous and ambitious Emperors and Kings, knowing and percei­ving the great wealth of the Jes by Gods bleſſing; have perſwaded their maſters (and any argument will ſerve a Covetous minde) to take and rake the Jews wealth into their treaſuries, when as they ſuppoſe a Crime committed againſt their Religion and Lawes; ſo that to ſpeak truth it hath been the Riches and Monies of the Iews that have rendred them to puniſhments, and death it ſelf in thoſe Heathen Coun­tries, not their violation of their Laws or Religion; and yet the Perſians then did, and37 to this day admit them not only into their Countries, but alſo into their Coun­cels and Commiſſions; and have and do yet finde of them admirable, judicious, di­ſcreet and valorous perſons, for the man­agement of publike affairs, either for way or peace: nay, let me ſpeak (and I will ſpeak but the truth) thoſe great and populous Nations of the East and South, though yet not brought to Chriſtianity, yet they who afford the Jews, I ſay the Jews, the freeſt habitation largeſt priviledges, im­poe the leaſt burthens and taxes, the feweſt vexations, who deal the mſt justly and favourably to them, who truſt them moſt, and torment them leaſt, thoſe Nati­ons flouriſh moſt, abound in wealth, in ſtrength, in largeneſs of Empire and Do­minion to this very day above others their Neighbour Princes about them; as though one may ſay, that which God promiſed to Abraham is really fulfilled to this very day; I will bleſs them that bleſs thee, and I will Curſe them that Curſe thee; that is, thoſe people that ſhew kindneſs to them that ſhall come out of thy loynes, I will bleſs, but thoſe that ſhall be Cruel and un­charitable, and oppreſſors of them, I will38 Curſe; 'tis not the meaning, nor doth any Expoſitor or Commentator upon that Text, reſtrain the Bleſſing or Curſing to Abrahams perſon onely, but to all the Na­tion of the Iews, whoſe father Abraham was, as they told our Saviour in St. Iohns Goſpel, We have Abraham to our father.

The next Nation that we will mention, is that of the Turks, populous and Potent for Arms and Arts, yet enemies to Jeſus Chriſt, a people apt to gain wealth, and augment their vaſt Empire, ſowre and me­lancholick of diſpoſition, yet even theſe have from their firſt Riſe, to their height, in which they now are; ſuffered the Jews amongſt them, and in ſome places with large Immunities, not debarring them their richeſt Kingdomes to Inhabit, nor their wealthieſt Cities to trade and traffick in; witneſs all Egypt, and therein Grand Cairo, all Greece, and therein Con­ſtantinople it ſelf, the Metropolis, nay, all Aſia, and not one City in all that largeſt, fruitfull, moſt ſpacious, and opulenteſt part of the world, but the Jews have liber­ty to dwell, exerciſe their trade, nay, not debar'd one particular Town by any publike Edict of the Turkiſh Emperor, and all39 this done without any murmuring or repi­ning of the naturall born Turks, nay, with­out any mutinies, plots, treaſons, or trea­cheries, practiſed by the Iews in all the Turkiſh Dominions.

I do not ſay, but that the Iews in many places, and at ſundry times have been (but it was by the falſe information of Clande­ſtine Enemies (as they are very Common) to ſome Baſhaw, Vizier, or Viceroy, ad­dicted to Covetouſneſs, Ambition, or Ma­lice) I ſay the Iews have been many of them ſtrangled, and deeply puniſhed by ſevere mulcts of their purſe, but this done Commonly without the Conſent or Com­mand of the Grand Seigneur, and when the Jews have complained, they have had ſure, and juſt, and ſpeedy remedie againſt the falſ Informer, if known, and againſt the Chief Officer, who did the injurie, but ſuch ex­orbitances fall ſeldome, and when acted, Puniſhed.

But the truth is, the Jews have liberty to dwell where they pleaſe, to trade in what Country they pleaſe, to travell whi­ther they pleaſe, to return in peace when they pleaſe; have freedome of Markets, Fairs, Merchandize of all ſorts, without40 any controule, or trouble, and yet this Nation of the Turks thrives, grows Po­tent, and rich every where: Victuals of all ſorts plentifull, no ſcarcity of any thing uſefull for mankinde; the Turks complain not that the Iews eat up their proviſion, hinder their trade, or are any way trouble­ſome to them, which evill (amongſt ſuch a Confluence of mankind, of ſuch ſublima­ted and quick Natures) would eaſily be found, and remedied to the full, to the utter ruine and deſtruction of thoſe peo­ple, whoſe throats and eſtates lies open to any affront that ſhall be commanded to be offered; and ſince theſe people finde ſuch help, ſhelter, relief, and ſubſiſtence by trading and trafficking amongſt theſe ve­ry Heathens, will Chriſtians be Inferiour to them in Acts of Humanity and Civili­lity; Horreſco referens, tell it not in Gath, publiſh it not in the ſtreets of Aske­lon, that Heathens ſhould exceed Chriſti­ans, in harbouring and foſtering Strangers; but I proceed, and come into Chriſtendom.

And therein we finde Hungaria enter­tains them, Germany harbours them, Po­land till theſe wars, and Sweden trades with them, Denmark affords them habi­tation41 and Synagogues, Italy loves them, Holland approves them, Hamburgh, Lu­beck, and moſt of the Imperial Hans-towns invite them In; and yet in all theſe Coun­tries and places, who admit them, there is no diſturbance in Government, no Civil or Inbred Commotions, no popular Inſurrecti­ons againſt the Magiſtrates, about the Ad­miſſion of the Jews, nor any the leaſt of­fence taken at the Jew, but live quietly and peaceably together, the Magiſtrate protecting, and the Jews obeying his Or­ders and injunctions.

Indeed the Spaniard, with his divelliſh and Popiſh Inquiſition, looks a ſquint at them, and uſes them as he doth other Chri­ſtians of the Proteſtant Religion, without any Mercy or Equity; and what wonder is it, if theſe poor people not liking the uſage, do begin to grow wiſe, by forſaking his territories? we may ſay, as Solomon doth, the very mercies of the wicked are cruel, and ſo are the Spaniards; we may trace them by their bloody footſteps, in the Weſt-Indies, and all other Countries where they could get footing or Soveraignty, and the Spaniſh Inhumane Butcheries of the Dutch, by that unſatiable Blood-hound, the42 Duke of Alva forced the Hollanders, with the help of England and France, to break his teeth, and cut his pawes, or elſe long be­fore this, he had ſhewed them the ſtrength & length of his Catholike Inquiſition for blood; He who never ſpared any that came into his clutches, no marvell if he ſhow his malice againſt theſe poor people the Jews, by burning, racking, and torturing of them for Religion (as he pretends) though he is as void of it, as they.

But not to take Example from ſuch a Tyrant, Let England ſhew it ſelf a Nation profeſſing and upholding godlineſs, and ſo rather give Example to others, by being ready and cheerfull to harbour them that are Caſt Out, and to ſhew mercy to the af­flicted, as knowing God himſelf will re­ward our Labours in this kind, and laying deeply to our heart, the Infinite Love of God to us, when we our ſelves were (as the Apoſtle hath it, Strangers, and Ene­mies too; then did God Call us In, Into Grace, and Favour, and Mercy in his Son; when we wandred, and were wearied with the burthen of ſin, God took off our bur­thens, and made us free, free Citizens, and Co-heirs with the Saints, nay, with his own43 Son, Rom. ch. 8. nay, being Enemies, he reconciled himſelf to us by his Son; behold, he hath ſhewed us what is good! and therefore we ſhould goe and doe ſo like­wiſe; It being an Act ſo full of Mercy, having ſo much of God in it; and theſe poor Strangers begging at our doors for a favourable, Charitable, and Chriſtian Admiſſion amongſt us, I ſay at preſent, de­ſiring it at our hands: and that brings in our fifth Argument.


5. From Ties of Naturall Affection, and ſo, 1. To entertain Stagers, and that without reſpect of perſons. 2. To reward Evil with Good. 3. Not to ſuſpect them. 4. Nor to aggravate former long buried faults. 5. To forgive and forget all former Acts, and cover all with Chriſtian Love.

This Argument ſtands in force, by ver­ture of Antiquity, and Gods Word: Af­fections are innate and powerfull in the ſoul, they are pullies, and will draw, and elevate the ſoul; take away naturall Af­fection, and what differs Man from Beaſts? nay, a man without it is inferiour to the Beaſt, even the cruelleſt, and moſt ſavage Tygers, Lions, Wolves, and Bears, none of theſe but love, and cheriſh their young Ones with care and Induſtry, the Scripture ſaies of the men that fol­lowed David, they were all like Bears45 rob'd of their whelps, not to be met or medled withall, without danger of being torn in pieces, if they want, or be depri­ved of their young Ones; and are theſe ſo affectionate, what ſhould man be then? nay, what ſhould a Chriſtian be? It is a fault the Apoſtle laies to the very Gentiles charge, that they were without Naturall Affection, Rom. ch. 1. but ſpeaking to Chriſtians, he ſaith thus; But ye Bre­thren, put on Bowels of tender Compaſ­ſion, Love, Meekneſs, Charity, &c. If ye have any Bowels, fulfill my Joy, Phil. 2.1, 2.

Now for certain, as 'tis our duty to be ſuch qualified, mercifull perſons, let us ſhow it in entertaining Strangers, and that without reſpect of perſons, whither Jews or Gentiles, as St. Peter ſaid to Cornelius, of a truth God is no reſpecter of perſons, But in every Nation, he that feareth him, and worketh righteouſneſs, is accepted with him, Act. 10. Now the Apoſtle ſaith, There is no difference between the Jew and the Gentile, Rom. 10. v. 12. for the ſame Lord over All, is rich unto All; that is, as well to Jew as to Gentile; now if there be none, nor God makes none, why46 ſhould we put any difference? entertain them therefore, though Strangers, for ſo did Abraham entertain Angels, Heb. 13. It is ſaid of Abraham, that he ſtood in the Tent door to wait for Strangers, and of Lot, it is ſaid, Gen. 19. he ſate in the Gate, and when two Angels (as Strangers) came, Lot went to meet them, and bowed to the ground, and what language gave he to them? O my Lord, turn into your Servants houſe, I pray you, and tarry there all night, and waſh your feet; and when they ſaid nay, He preſſed greatly upon them, and made them a Feaſt; and when the wicked Sodomites came to offer violence, He Inter­poſes, intercedes ſtrongly for their ſafe­guard, and protection, by noble and force­ing Arguments; ſeeming to condeſcend too too much to their Impudence and Bruitiſhneſs, then Strangers ſhould be injured and wronged. We may ſee by this how the holieſt, and godlieſt minded men did count it their comfort, their honour and delight, to afford Strangers kinde Ad­miſſion into their Houſes and Tents, and ſhall we at preſent debar them, and ex­clude them? and if our excluding them ſhould grieve and vex them, are not we47 guilty of Gods anger, and breach of his Word? Vex not a Stranger; however, we make our ſelves unlike to God, for Pſalm 146. v. 8. 'tis ſaid, The Lord preſerveth the Strangers, and ſhall we ſuffer them to periſh for want of Admittance?

I will conclude this with that Noble and Charitable direction of Mr. Peters, in his Book, entituled, Good work for a Good Magiſtrate, pag. 2. S. 6. We ſhould give freedom of dwelling, trading and protection (mercy alſo) to all Strangers, to make little or no difference, as the Lord of old commanded his people, and promiſed to bleſs them for it; and this will enrich a Nation mightily, as we ſee in Holland, and not hurt any Natives, as envious perſons think, and can by good reaſons be proved;and quotes theſe pla­ces of Scripture for it. Deut. 19.33, 34. Deut. 10.19. Exod. 23.9. & 22.21.worthy the Reading, to move you to harbour Strangers.

Again, at page 53. S. 5. the ſame Au­thor ſpeaks ſolidly, concerning Criminall and Civil things. Let no difference be made between Jews and Gentiles, Stran­ger or Natives, in either Criminall or48 Civil things, for ſo hath God comman­ded, and by this means ſhall the Gover­nours be true fathers of Humanity, and it will mightily populate and enrich the Common-wealth, when the Oppreſſed in any other Country know where to go dwell under ſo juſt Government, with freedome from Oppreſſion:and theſe places are quoted for proof,Deut. 1.16, 17. Prov. 24.23. Prov. 20.8.

At page 90. Sect. 6. He wiſely and Judi­ciouſly ſets down theſe words:Let for­raingners, and all Strangers, Jews and Heathens, have full, as juſt, ſpeedy, and cheap Juſtice as any, ſo ſhall All Nations tell what the Lord hath done for you, and how will Riches flow In?1 Cor. 6.5.

And ſecondly, Naturall Affections bids us to do good againſt Evill, Be, ſaies the A­poſtle, kindly affectioned one towards ano­ther, with Brotherly Love, Rom. 12.10. & v. 17. the Apoſtle addes this, Recompence no man Evil with Evil.

Suppoſe that ſome or moſt of the Jews that lived here formerly, were not ſo good as they ſhould have been; might it not be for want of good Magiſtrates or Mi­niſters;49 'tis ſaid in St. Matthew his Goſ­pel, Mat. 28. And the people did as they were taught, had they been taught better, they would have done better; 'tis to be feared, the fault lies at our doors: how­ever, to do good againſt Evil, is to do as God himſelf doth, who cauſeth his Sun to ſhine, and his rain to fall both upon good and bad; and further, muſt it of neceſſity follow, that becauſe thoſe Jews were bad, that were here 300. or 200. years ſince, that theſe that come In now, muſt needs be ſo? we know that many of our fore-fa­thers were Popiſh, and the Land full of it then, but is it ſo ſtill; what a Reformati­on may be by Gods good hand wrought, and brought about in a few years, is plain­ly ſeen in our own in 14. and that might have been further heightened too; and therefore we are not to requite evil with evil, but if thine Enemy hunger, give him bread, if he thirſt, give him drink; and as our bleſſed Saviour hath it in his Sermon upon the Mount: But I ſay unto you, Love your Enemies, Bleſs them that Curſe, do good to them that hate you, and pray for them which deſpightfully uſe, and perſecute you, that you may be the Children of your50 Father which is in Heaven: Matth. 5.44, 54. Look well to the performing of this.

Next, as we are to do good againſt e­vil: ſo are we not to ſupect them: it's the nature of true charity, 1 Cor. 13.5. To think no evil, David ſpeaks of wicked men they were in fear, where no fear was: (id eſt) when there was no cauſe of fear, ſuſpitious perſons are ill to bee judges; perfest love caſteth out fear, and where fear is, there is no perfect love, ſo ſays John, 1 John 4.18. why then ſhould we fear or ſuſpect them? it is becauſe their predeceſ­ſors were evil, or becauſe theſe are thought to be nought, or that they may do us hurt; for the firſt many a bad father may have a good ſon, was not Ahaz father to good King Ezekiah? and Amon a wicked fa­ther, yet Joſiah his ſon was a godly, zealous King, 2 Chron. 28.29. 2 Chron. 33.34. Were not the children of Iſrael in one Generation, bad, and in another holy and good? are not all ſtates ſubject to alteration and chang? we are not therefore to ſuſpect this generation, becauſe of the former; Malus cultura fit bonus, An evill man by due51 order and government is made good; to the ſecond, I ſay, ill thoughts are the froth of the ſoul; if they be evill, you muſt ei­ther have it by knowledge or hearſay; ſay not, what you know not; and take not up a falſe Report: to lay a ſcandall upon a Nation, is not a light matter, they may perhaps not be ſo good as they ſhould, yet they may not be ſo bad as they are accounted. All is not Gold of Ophyr, yet may be uſed; I do not wonder ſo much that they have Vice, but I wonder that they ſhould retain any vertue, being ſo toſt from place to place, driven to ſuch extremities and exigencies, & neceſſitas ſoepe cogit ad turpia, beſides what comes by contracti­on from the perſons and places where they live; they that live in Chriſten­dome are reputed the worſt, a poor cre­dit for thoſe Nations that make them­ſelves patterns for Iews to ſin by; for the third, of doing us Hurt; to our perſons they dare not, to our eſtates they cannot; can they that are ſtran­gers, out-ſtrip us in our own52 wayes? very improbable: but to pro­ceed.

As we are not to ſuſpect them, ſo much leſs not to aggravate long buried things; there are a ſort of men, that are always skilfull in multiplying this way; 'tis an un­ſeemly thing, alwaies to be raking among the graves of the dead; our Saviour ſaies, ſufficient to the day, is the Evil thereof: ſo certain is it, with that of a moneth, or a year, or a generation; an Act of Oblivi­on, or an Amneſty would do well in this point; 'tis obſerved of thoſe two men poſſeſſed with devils, 'tis ſaid of them, that they lived among the graves, and were ſo fierce, that no man could paſs that way, Mat. 8.28. ſuch certain, who live by tearing up tombes of the dead that are buried, and their names out of minde, with their faults while they lived; aggravated with additi­ons; certainly I ſay, they may be ſaid to be diveliſh men, and fierce men, that would have no man paſs quietly by them, but are ready to tear him in his good name, &c. ſurely ſuch as raile at, and revile the poor Jews, for to hinder their Coming In, that rage, that are mad, that drive ſo furiouſly like Jehu, are they not like, too too like53 thoſe men (I ſay) who were poſſeſſed, and knew not indeed what ſpirit they are off? theſe are like the raging Sea, caſting out its dirt and mire; they ſhould remember that Solomon ſaith, 'tis the Honour of a Prince to paſs by offences; that love covers, not diſcovers a multitude of ſins; to con­ſider our own infirmities and ſins, againſt which we cannot be too active, to hinder their Coming In, and living In, yes, and Ruling In our Souls; 'tis ill to give theſe admittance, 'tis good wiſdome to write againſt theſe, to ſtrive againſt theſe; but as for to hinder by writing or railing a­gainſt the Jews, argues but little wit, and leſs wiſdome: ſo I come to the next Branch of Naturall Affection, which is indeed the chief, and the glory of Chriſtianity, if practiſed towards the Jews as it ought.

And that is, to forgive and forget what is paſt, fully and freely, and to cover all with Love and Charity. And me thinks our Saviour argues ſublimely in this point, If thy Brother offend thee, forgive him, if he offends ſeventy ſeven times, uſe the ſame remedy, forgive him, if ye will not forgive men their treſpaſſes, neither will your54 heavenly father forgive you, Mat. 6. thou evil and wicked Servant, I forgave thee all thy debt, which thou couldſt never have paid me, oughſt not thou to have had Compaſſion on thy brother and fellow ſervant, and have forgiven him? take him ſaies our Saviour, and caſt him into priſon, he ſhall not come forth, till he pay the utmoſt farthing. I leave the Applica­tion of this, to thoſe who ſuſpitiouſly brand the Jews with Abundance of foule faults, but they that are free ſhould throw the firſt ſtone, not they that are guilty; why do any rail againſt the Jews, when they are in the ſame condemnation? let theſe either excuſe themſelves from ſin, or ceaſe to accuſe the Jews of theirs; a Dead carcaſe is to be buried for Civility and Comelineſs, ſuffer me to bury my dead, the ſins of the Iews, were they great, yet in 200 or 150. years they may die, and ſo to be buried as a dead man, out of minde; Lord, ſaies Martha, he hath been dead and buried four dayes, and ſtinketh, and thereby ſeemed to perſwade our Saviour not to medale with him; certainly, then we ſhould not meddle with thoſe Iews, who have been buried 400. years, if yet they55 were faulty: We uſe to cover an ill ſavour, and keep far from it, and they were coun­ted unclean which had touched any dead perſon; and therefore concerning what was done by the Iews towards us, or by us to­wards them (for they were the ſufferers and looſers) let it be, I ſay, let it be forgot­ten and forgiven; remembring that of St. Paul, Brethren, forgive one another, even as Chriſt hath forgiven you. Now follows the ſixth Argument for their Admiſſion into England, and that is,


6. By our Trading, & living with and amongſt other people, who are void of the knowledg of God, and Enemies to the Reformed Religion: As, 1. Heathens and Idolaters; 2. Popiſh and Superſtitious.

The Apoſtle Paul hath a ſaying, 1 Cor. 5.9. I wrote to you in an Epiſtle, not to com­pany with fornicators, yet not altogether with the fornicators of this world, or with the Co­vetous or Contentious, or Idolaters, for ſo you muſt go out of this world. This place right­ly underſtood, doth not debar us trading with ſuch people or Nations as are Adict­ed to theſe Capital mentioned ſins, and therefore if we may trade with ſuch ſinful men, I ſay, why ſhould the Jewes only, of all other Nations, Tongues, and Langua­ges be excluded this ſo common, ſo allow­ed Commerce, and Converſation? and yet it appears not that they are ſuch, but ad­mit they were, certainly there is no debar­ment from this Text, but that they with,57 and amongſt us, and we with them, may trade freely; and if this ſhould follow, that we might not, many Clients would ſcarce find Lawyers to receive unjuſt Fees, which yet abound every where in our Lands, and we might go out of the world, if we ſhould only imploy Lawyers, who were free from theſe faults; for which of them are free from all or moſt of theſe Crimes?

Men, eſpecially Merchants, their affairs being more abroad then at home, brings them into variety of company, and ſome with whom they trade, may be men of diſ­ſolute carriage, as Fornicators, Covetous, ſhall they not then trade with ſuch? Not ſo, ſayes the Apoſtle, for then you muſt go out of the world, you will want vent for your wares, for ſuch kind of people a­bound, eſpecially did at that time at Co­riuth, and all Greece over: Indeed thoſe particular ſins in the Apoſtles daies, were the ſhame of Greece, and proved the ruine of them by the Turks; 'twas to be wiſh'd that all the men of this world were free from theſe ſins, but ſince 'tis improbable, and impoſſible, you may trade with them, and deal with them in worldly matters,58 as buying and ſelling, paying and receiving of moneys, making accounts, with ſuch like; but if there be any that is a Profeſ­ſor, a Member of the Church, who is ſuch a one, avoid him, eat not with him at the Table of the Lord, he is a ſtain and a ſhame too to the Goſpel and power of God­lineſſe: amongſt worldly men he is not ſo ſcandalous, nor ſo much noted, for the world will love her own; you may trade and exchange wares, but not learn or pra­ctiſe his vices, but if, &c. have nothing to do with him: Hence we obſerve; 1. That ſins in Profeſſors that are ſcanda­lous, are to be ſhun'd. 2. That thoſe ſins which are ſcandalous in them, may yet not be ſo amongſt Tradeſmen and Merchants, and men of this world.

For our preſent purpoſe, that though theſe were Idolaters, and unconverted, yet that did not hinder Traffick, with and a­mongſt them; Ʋſe the world as though you us'd it not; uſe it they might, but not comply with the ſins of perſons or places; Trading and Traffick is a part of Commu­tative Juſtice, the lying, fraud, covetouſ­neſſe, diſſembling, extortion, &c. are not Eſſentials, no, nor fit Appendixes to it;59 ſin and vice are ſo far from conſtituting〈◊〉man, that indeed they deface and diſgrace the beſt part of him, the Soul: I onely give this directory concluſion to our En­gliſh Merchants and Factors, who go out young, that they would remember they go to barter commodities, now there's no commodity in ſins; they go out for to bring home goods, but there's no goodneſſe in ſin; they ſhould ſtrive to get Pearles, Precious Stones, and rich Jewels, Gold and Silver, &c. but there's no luſtre, or beauty, nor riches in vices and ſins: they go out for Spices and Aromatick Drugs, fragrant and fruitful unguents, as Balm, &c. but ſin has a ſtinking ſcent, and noyſome ſmell, there is no fruit, or true pleaſure, comes from it: trade, but keep faith, and a good conſcience; thoſe Ships come heavy loaden that are full of ſinners, ſin weighs heavy in payment, though light in ſub­ſtance; remember, I ſay, all you that go to the Indies, Perſia, Turkie, Greece, Italy, and France, &c.

Trading then being lawful with all Na­tions, if it were not, ſurely the Apoſtle would not have allowed a thing of higher concernment then Trafficking with Infi­dels60 and Heathens, and that is Marriage; of that he ſayes expreſly, What knoweſt thou, Oh man, but thou mayeſt ſave thy unbelieving wife; and ſo againe, What knoweſt thou, O wife, but that thou mayeſt ſave thy unbelieving husband. Now for certain, marriage is much higher then only trading, if the greater be allowed, the leſs is included.

And now to ſpeak to this particular, are the Jews ſuch ſinners above all others, that only they muſt be excluded? ſure I am that their Capital Sin was, and is account­ed by all, to be the Crucifying of Jeſus Chriſt, the Lord of Life. Now our Savi­our himſelf did heartily pray for the for­giveneſſe of that, Father forgive them, they know not what they do. To ſay he was not heard, and his Petition not granted, is impious and deſperate blaſphemy; and if granted, as it was, ſure they are not ſuch deteſtable creatures as they are proclaimed in Prin; 'twas to be wiſh'd he had made a longer demurrer, and not vented ſuch ir­rational ſpleen and malice againſt this peo­ple; I ſay this people; with whom he never ſpake, but of whom he hath ſpoken too much, may we trade with thoſe of Cale­cut,61 who worſhip the Divel, and may we not admit of Iews who acknowledge and worſhip God? may we exerciſe trade with ſuch as deride and vilifie the mercies of Chriſt, and deny him, and may we not en­tertain them amongſt us to whom belong the promiſes? and to whom were com­mitted the Oracles of God? ſhall we live amongſt Such who ſet up Idols, and ſhall we not imbrace thoſe that abhor them? May we, and do we trade with ſuperſtiti­ous and Popiſh Princes, and are with them in league for peace, or for war, and may we not bring in ſuch as deteſt the breach of Gods Commandments, and the Scarlet Whore of Babylon? I ſay this, and ſay it again, that the vaile ſhall be taken away, and they ſhall ſee him (i. e. ) by faith, whom they have pierced, and ſhall mourn bitterly, that is, they ſhall believe in Chriſt, and re­pent, and be ſaved; they are cut off, 'tis true at preſent, but their time of grafting In is coming, they, the Jews, ſhall be graft­ed In and On again, their being Out, brings us In; it is Gods will that they ſhall be brought In, as Chriſt is the Light to the Gentiles, ſo he is the glory of the people Iſrael: Zachariah in his Song magnifies62 God for viſiting and redeeming his people; viſiting there is in love, and redeeming is in mercy; God loves them, and ſhall we hate them? the time will come when it ſhall be ſaid by of the Jews, I have ſeen, I have ſeen the affliction of my people ſcat­ter'd and diſperſt, I will come and deliver them; and my prayer is that of Davids, Redeeme Iſrael, (O God) out of all his troubles. I ſhut up all, and draw towards a concluſion, a ſtep or two further, con­cerning their admittance into England, we may do it.


7. From Civil Policy; and therein: 1. We being now a Free State. 2. To aboliſh the Edicts of Popiſh Kings of this Land againſt them: 3. From the great good that may come by it, not only of wealth, &c.

A well built houſe as it ought to have a good foundation, ſo alſo Pillars to ſup­port it, for certain 'tis, that as Piety and Religion are the fureſt foundation for to ground a State upon, ſo is Civil Policy, Wiſdome, and Juſtice, the beſt ſupporters of it: A great State, or potent Common­wealth, is but the greater family, good counſel at home, guides and ſteers it up­right and firm in all hazards and tempeſts; and though not long ſince our preſent State by want of Policy and Councel was almoſt brought to ruine, and for certain was in a tottering condition; yet (praiſed be God) by prudent Councellors, and juſt, 'tis reedified, beautified, and ſtands exter­nally64 and internally glorious and renown'd, and is well recovered from a deſperate Feaver, a lingring Conſumption, a threa­tened ſlavery, and from deadly deſtruction, to health, vigour, and ſoundneſſe, com­fortable liberty, nay even to life and well-being. The old foundations were decayed, and the Pillars were rotten, but (in Gods good providence) both removed, and O­thers more durable, being better ſeaſoned with grace and wiſdome, are ſet up and ad­vanced; and thou (O God) who of thy mercy didſt raiſe them for our good, pre­ſerve them as thy Builders, and Repairers of the old Breaches.

To come cloſe to our ſeventh Argu­ment, for certain 'tis, that our ſlavery be­ing by Chriſtian and Civil Policy chang'd into liberty, and we rendred a Free Stat, have we not power to relieve the oppreſſed, to ſupport the weak? have we not power to open or ſhut our doors, to whom we ſee it fitting and juſt? cannot we upon juſt grounds admit whom we pleaſe into our Society and friendſhip, and upon demerits or abuſes keep out or expel? Caunot we decree and determine with whom to trade and traffique, and whom to debar? may65 not we raiſe up an ancient Family to Ho­nour, which hath been long caſt down, and who can juſtly blame or bark at our Cha­rity? Seeing our intents are noble, the people whom we look on juſtly to be pi­tied, and Gods hand moving in it for the augmentation of his glory, the filling up and compleating Chriſt's myſtical Body; the gracing our Profeſſion of the Goſpel, and fulfilling Gods purpoſes and the Scriptures too, who but infatuated and malicious ſpi­rits will contradict it?

Add to theſe, and theſe are weighty things to be conſidered, the abundance of wealth, the flouriſhing of Trade, the in­creaſe of love, the reſtoring and repairing of old Breaches, the pouring in Oyl to an old wound; for their own ſakes too, conſi­dering of what a royal, holy Off-ſpring and Generation they are, what a flouriſhing and indeed miraculous people they have been, who had God for their immediate Guide, by day and by night; whoſe Leaders have ſpoken often with God, whom God fed with Bread from Heaven fourty years, a people choſen out by God himſelf from and before all other Nati­ons,66 conſidering what a people they are at preſent, having neither Countrey, nor Ci­ty, nor Houſe of their own; and yet have by Gods conduct (and certain it muſt needs be ſo) by Gods conduct, I ſay, ſubſiſted) in ſo many changes and alterations of places; and thoſe ſtrange Ones too, wanting Lan­guage; and 'tis wonderfull how they got it, and Bread too, to uphold their fainting and hungry ſouls for ſixteen hundred years; which could never have been, ex­cept God had been with them: add a little further (for my bowels do earn within me for this people) what a glorious, renown­ed people they ſhall be, when grafted and joyned to our and their own Head Jeſus Chriſt, and that ſhall be; and even for Abraham's, Iſaak's, and Jacob's ſakes, their famous and never to be forgotten fore­fathers, once more for their large Privi­leges, for the Promiſes made to them, for the Covenant, for Chriſt's ſake, who ac­cording to his fleſh is bone of their bone, not aſhamed to call them Brethren. Laſt­lv, even for the Election ſake, as the Apo­ſtle hath it, by which they are beloved of the Father, for Gods Election (I ſay) of theſe67 unto his Kingdom of grace here, and glo­ry hereafter, let their Requeſts come be­fore our Governours, and God more their hearts to entertain this people of God amongſt us, and let thy will O God be done in moving our Governours hearts to this end.

And who but envious, ignorant, and uncharitable men will fret at it, or ſtrive to hinder ſo pious, ſo noble, ſo renowned, ſo gracious an Act: two things, I ſay, to theſe kinde of men, Suppoſe it ſhould ſo pleaſe God that they ſhould be expelled houſe and home, from kinred and all rela­tions, (and for certain it hath been ſo with ſome of them) would they not, nay did they not deſire pity and relief in their ex­tremity, and why not the ſame to be ſhew­ed amongſt the Jews in their low ſtate and condition? The ſecond, May it not ſo come to paſs that ſome of them who are at preſent well ſeated, and ſettled, and fur­niſhed with all abundance, may not by ſome power be moved or removed? Or if not themſelves, may not ſome of their Loyns have their flittings and wandrings, and perhaps juſtly too? Would they not68 think it hard dealing, when as they ſhould come to the gates of a City, to be rail'd at, written againſt by invective Pens, faults laid to their charge great, and perhaps more than they were guilty of, onely to render them odious to the people that live therein; to be held as the peſts and Plagues, and if admitted will overthrow all, con­found all, that they are accurſed, hated of God, and utterly forſaken for their ſins and groſs impieties; Would they deſire to be ſo uſed or abuſed? to have miſery added to their ſufferings, and would they that no pity, remorſe, compaſſion or relief ſhould be affor ded them, nor no Houſe, nor City, nor Countrey to give them entertainment? If they would not be ſo dealt withall them­ſelves, why do they yet ſo haſtily deal ſo with others that are in diſtreſs? Why ſo furious againſt Gods own Heritage, Gods own peculiar People, againſt the na­tural Branches? Becauſe it pleaſes God to puniſh them for a while, will theſe men make themſelves Executioners? O re­member the time was, when they would have taken it ill. But why do I wonder at the unchriſtian railing againſt the Jews, when69 as their Pen and Tougue ſcarce can ſpare any Chriſtian? I have finiſhed the Argu­ments for the Jews Admiſſion amongſt us. I now come to anſwer the Objections made againſt them, and they are four.


Four Objections againſt the Jews coming in anſwered.

  • 1. They will infect us.
  • 2. They will infeſt us.
  • 3. They are dangerous.
  • 4. They are ſcandalous.

Turbulent Spirits are like Clouds fill'd with Thunder, never will leave ſwelling bigger and blacker, till they burſt out, and aſunder, and then we have fair Sun-ſhine weather: ſurely the party who writ ſo fu­riouſly againſt the Jews coming in, was afraid his chamber in Lincolns-Inn ſhould have been for their habitation, or elſe his Mannour of Swainſcomb or Swainſwick, of which he writes himſelf Eſquire, but there is ſomthing of the Swainſ-Comb too in it; what, does he now want imploy­ment to plead at the Bar, or the Bench, againſt Chriſtians, and ſo pleads (being ſet on) ſo violently againſt the Jews? what will he leave no ſtone unmoved? it would have been thought a better work, and of more neceſſity, if he proved Bencher or Barri­ſter againſt hmſelf, and paſt ſentence upon71 his own virulencies, Sed panci cupiunt in ſe deſcendere, the Preſs muſt render his fame and name in print come what will, this one­ly to hint him a little.

If it had not bin for ſuch unquiet ſpirits, the objections would not have been moot­ed, but they ſhall be anſwered, and ſo to the firſt, concerning infection, if it be meant of their perſons, they are healthy, ſound, and perfect; and ſo no fear from them: if it be meant of their Doctrine, they came not in to teach, but to be taught; and what a ſtrange fear is that, that the Diſciple ſhould infect his Teacher, Doctrines, not taught, nor broach'd, nor vented; how can they be known to be infectious? neither can they, indeed be ſo, till vented and re­ceived: poyſon lockt up, up in a box, kils not: but ſee what an eſteem they are made of, as a plague; but ſure, ſhould they prove ſuch, yet theſe are ſo ſound in the faith, that they ſure are out of danger; and for others they ſhall not be forced to give account.

To the ſecond, concerning their infeſt­ing us who makes more trouble than theſe do? and yet they complain againſt theſe; But have we no Magiſtiate, or no Laws,72 or have theſe people no conſciences, they come in to be ſheltred and protected them­ſelves from moleſtation and troubles; and will they beg in that here for which they fled for quiet, and peaceble dwelling; what hopes of prevailing; what ſhould they get? nay, what ſhould they not loſe? they bring in ſuch conſiderable eſtates that ſure they will have more wit than to loſe all, and themſelves too for an idle quarrel, ſurely if the Laws ſhould not, yet the ſouldier I beleive would quickly know a way, to turn ſuch buſie bodies hence well pillaged for melding in other mens matters, without Cauſe; ſo that alſo being an objection more of fear than truth, I paſs it over.

To the third, for matter of danger in their admittnce, why more here than in other Countreys? if it be their multitude, a las! there's no Armies of them, neither are they that come in, if yet they do come in men of the Sword; and ſure there may be proviſion made for diſabling them to riſe as well as for the Cavalier, neither have they any Parties, Allies, Confederates; nay, but a few, if any friends to engage for them; what is it? in matter of trade they will be dangerous, they will quicken it,73 highten, augment, advance it, and enrich it: but have they any Ships of tranſportation to Countreys to ſend wealth to; where can they lay it ſafe? Sure they bring none, nor I be­licve ſhall uſe any but what they hire of our Merchants, and they were never good Seamen, ſo that they muſt truſt Engliſh men with all; but perhaps they think victualls will be dearer, then money will be the more plentifull; and for ought I know upon an Exigent (they may by our courteous carri­age to them) eaſe a main part of the Taxes; and as it was ſaid before, How does Turkie abound in all ſorts of proviſions, notwithſtanding all the Jews throughout the Emperors Dominions? and therefore the danger is blown over, it is onely in con­ceit not in reality.

To the fourth, and of it bre fly conceru­ing Scandal; and how comes our elder bro­ther to be now ſcandalous? Accuſe him not unjuſtly, Scandall is either given or taken, if we give it, the fault is ours, if they, it muſt firſt be taken before it can be ſo, and then ſurely it muſt be firſt acted and reacted; which if it be, it muſt be either in Religion or life, or both; for the firſt, it is notidetermined, onely imagined; they ſhall74 exerciſe their Jewiſh Rites; which yet is not granted, however there's room enough for us not to come near, and yet we may, and perhaps not be ſcandalized neither; he that will run into the fire, if he burn the fault's his own; if for life, ſurely the men are generally addicted to Morality and Civi­lity, obſerving ſtrictly the ten Command­ments of God, they are not given to ex­ceſs nor riot nor pride, Content with ſpare diet, mean apparel, and lodging; they are rather indeed to be blamed for too much auſterity and ſtrickneſs in life, I rather think they will convince our looſe living, than any wiſe give occaſion of ſcandal to us; they are no gadders abroad, nor Ta­vern-hunters, nor addicted to ſwearing, or curſing, ſtealing, or the like; but live civil­ly, minding their occaſions, carrying them­ſelves ſtrictly towards the outward man: and where's this great Bug-Bear run, dan­ger of Scandal? I wiſh we may not give them any, which is moſt to be feared.

The people are witty, wiſe, ingenious, well-bred, addicted to curious and neat Arts and Inventions, pleaſing themſelves in a ſolitary retiredneſs; and what Scandal is herein? I have done with the two main75 things. I propoſed to aſſert, and I leave my ſelf to the judgment of wiſe, moderate, just, and real Chriſtians, and God grant we may all (all, I ſay) as well Christians as Jews, forget the things that are behinde, and to preſs forwards towards the mark for the price of the high calling in Jeſus Chriſt, that all of us would ſtudy to live quiet, and to prevoke one another to good works, knowing that our labours ſhall not be in vain in the Lord. Amen. Amen.

Pſalm 132.13. For the Lord hath choſen Sion, and hath deſired it for his habitation.

Verſe 17. There will I make the horn of David to bud.

16. So that her Saints ſhall ſing for joy.


A just Vindication of Mr. Peters from the virulent and unjust Accuſation of Mr. William Prynn Bencher of Lin­colns Inn.

OUr Saviour ſpeaks it, that out of the abundance of the heart the mouth ſpeaketh, Surely, this ſtick­ling Scribe doth ſhew that he is ſtuff'd full of paſſion and malice, becauſe he vents ſo much; He is not onely bitter but ſuperlative invective againſt the Jews, but he drives as furiouſly againſt his bre­thren and Countreymen, and as he is unwil­ing the Jews ſhould come In; ſo he would be as much pleaſed if ſome of his Coun­try men were turn'd Out, and though he is never fit to be a Judg, yet what he di­ſpairs to enjoy, he doth aſſume and pre­ſume to Judg and cenſure others from his ſtudy and Chamber, and truly moſt with­out cauſe; how little he intends, our bleſſed Lords words appears ſufficiently, Judg not that ye be not judged: Or the Apo­ſtles, what art thou that judgeſt another mans ſervant, and ſure he approves not the Prophet David's ſpeech, Pſal. 50. Thou77 ſateſt and ſpakeſt againſt thy brother: If this Eſquire did but ſeriouſly think and conſider that we muſt give an account for every idle word, ſurely he would not multi­ply vain words ſo as he does to no pur­poſe, and if in a multitude of words there is ſin, certain it is that he cannot be free, it's to be wiſhed he would remember, that by his words he ſhall be juſtified, and by his words he ſhall be condemned: and if an ELDER be not to be rebuked, much leſs is he to be reviled; the Prophet Da­vid ſays concerning falſe tongues, that GOD will pull them out of their dwelling, then it's high time for this party to have a better care of his tongue than he for­merly had of his Ears; the one procured the Ruin of the other, & though he thinks that LOOSERS may ſpeak; yet not what they liſt, or againſt whom they luſt; except he intends to do as they did in Pſal. 12. We will ſpeak, our tongues are our own, and who is Lord over us? but I could adviſe the man to remember well what the Prophet David's practiſe was, Pſal. 39. I ſaid I will take heed unto my ways that I offend not with my tongue; I will keep my mouth as it were with a Bit and a Bridle, and Solomon advi­ſeth78 us to ponder our words, and it's great­ly to be ſuſpected that Mr. Prynn doth not much regard his words becauſe he laviſh­eth them ſo away; Well, becauſe oppro­brious language is like a Gangreen that ſpreads and infects others, and becauſe thoſe that are written peiree the deeper and endure the longer as being (to uſe the phraſe of this Scribe) upon Record, and as he urges, Records are not to be meddled withall; I think it fitting to apply a ſe aſon­able but a ſhort Reply to this man in his higheſt carreir and to tell him how un­juſtly, unreaſonably, and unconſcionably, againſt the Rules of modeſty, prudence, equity, and Chriſtianity too, he hath in the vilifying not onely the Jews, but alſo his own brethren and fathers trangreſſed, and that firſt;

1. He hath lived in and practiſed this ſin of Rayling and Reviling, and evil ſpeaking and writing for many years, the longer any lives in, and practiſeth his ſin, the worſe ſtate and condition he muſt be in; and who knows not if he know any thing, but that W. P. Eſq; hath vented his ſpleen and gaul and bitterneſs of ſpirit, for many indeed for too many years,79 though not without publick and ſevere pu­niſhment.

2. From the very deteſtable nature of the crime, being proh ibited by God and man, Thou ſhalt not bring a railing Accuſa­tion. And it's no good thing to accuſe, but to accuſe and rail, O 'tis injurious in a high degree, David in Shimei's his railing would not puniſh him himſelf, but refers him to Gods juſtice, yet though he did not at pre­ſent, lay and inflict vengeance upon him, yet he puts it into the hands of Solomon to execute, and adviſes him not to let his gray hairs go in peace to the grave, but bids him remember. By all means to remem­ber that notorious fact of the Miſcreant, and Solomon forgot it not, but acted wiſe­ly and ſolidly in the matter, and when time ſerv'd tels him home of it; thou knoweſt (ſays he) the wickedneſs of thy heart, &c. and lays the guilt of his own bloud upon his own head: O! it's a dangerous infeſt­ing and infecting evil; Conſider well of it.

3. He acting it againſt perſons no ways meriting it at his hands, O! ſays James, the tongue is ſet on fire, and it burns to Hell, it's an unruly evil; who can tame it? but it's then worſe when it opens againſt80 an innocent; ſurely, it's no ways lawfull or juſtifiable to wound and gaſh our neigh­bours, freind; or brethren, much leſs our Fathers.

4. How ſlandring, railing, and reviling ſtirs up Contention, diſgraces the pro­feſſion of Chriſtianity; makes our good to be evil ſpoken of, gives offence and ſcan­dall to them that are weak, argues corru­ption of heart, makes men the ſons of the Devil; leaves a deep tincture of ſtrife and debate, if not blacker and uglier miſchiefs, is clean contrary to Chriſt's practiſe, who when he was reviled, reviled not again.

But he ſays and urges againſt this our Father of our Church and Champion of our reformed Religion two things, the firſt is an Act, the ſecond is for Words, But ſure upon examination we ſhall finde that neither the Action nor the Words of him can juſtly merit ſo long and ſo deep a brand of ignominy and diſparagement as this our teſty and waſpiſh Penman hath rendred both of them to the world.

To begin, therefore firſt comerning the act charged upon him; an act if the Lawyer might have his will ſhould be Actionable, if not Treaſonable too; for81 he came with a Sword of Steel under his Arm, inſtead of the Sword of the Spirit. Well, and what followed? Carried my ſelf and many other worthy Members of the Nation into Hell, and kept us, (as he ſays) and it is but his ſay ſo, there upon the hard ſtones all night: &c. it was well that he did come, yet not without com­mand and commiſſion, which was juſt and warrantable from the Lord General; but he came with a Sword; if he had done ſo, it had been but what he might do, and what at that time was but neceſſary; Why may not a ſpiritual man wear a Sword? What not upon a journey or ſome great imployment, and this was no other? had not our Saviours own Apoſtles ſome Swords amongſt them? yet were not condemned for carrying them, nor for ſtriking neither, if they had had a com­mand for it; Samuel was a ſpiritual man, yet call'd for a Sword, and uſed it ſeverely too, the hewing Agag in peices, yet the act is nor condemned, or cen ſured for unjuſt; no not that valorous act of Phinees before him, but was ſo far from being unlawfull that it is commended for righteous to all generations.


And if he had come arm'd, it might have been juſtified, but he did not, but came alone to ſpeak with two members of the Houſe, and to uſe his own expreſſi­ons, 'twas in the night and without a Sword, and Mr. Prynn with others was then in the Queens Lodgings and not in Hell: and 'twas ſtrange that being in Hell they ſhould be a cold, he knows who it was, being in Hell, cryed out that he was tor­mented in that flame; and it ſeems as ſtrange too, that Mr. Prynn ſhould com­plain of his being almoſt ſterved; and yet he was in a Cooks ſhop, but had he been truly in Hell, he could never have procured a Habeas Corpus to get out again;

But why does the man of the long Robe exclaim ſo bitterly againſt him? did he give him any wounds, or did he threaten him, or force any uncivil Action upon him? If none of theſe, why ſuch re­viling and indeed ſlandering of an abſent and innocent perſon? But the perſon is hated for his calling, for being one that hath ſo long by doing and ſuffering for the truth and contending by many (I ſay) tentations at home, and abroad for the83 faith; yet holds out and is ſound, and entire to his profeſſion of the Goſpel; if any can ſay, and apply that place of the Apoſtle Paul, he may to himſelf; for he hath been in perils at Sea, in perils at Land, in perils amongſt falſe brethren, in hunger and cold, in famine and naked­neſs, in perils in the Wilderneſs, in perils amongſt his own countreymen, &c. and all this for his conſtant adhering to, and loving the ſincerity of the Goſpel; but I adviſe Mr. Prynn to take heed how he wrongs the leaſt of theſe little Ones, 'tis hard to kick againſt the pricks, but more ſpecially not to cauſe his own Tongue and Pen to accuſe and condemn himſelf, for ſlandering the upright in heart: Nor as Solomon ſaith to cauſe his fleſh to ſin. That's for ſatisfaction for the Acts, had it been done as Mr. Prynn reports it.

For the ſecond thing that inflames his ſpirit ſo to rage and rant it ad randum in folio, is (as he ſays) that Mr. Prynn ſhould deſire and would have all the anci­ent Records of the Nation to be burn'd, and that makes him beſtir himſelf for fear leaſt the common Law Records ſhould be included in the Number; To this we ſay,84 and truly it is the ſafeſt way of anſwering him by, the Gentlemans own words, out of his printed book which yet was but in­tended for ſome private papers paſt be­twixt him and a freind, and not ſo much intended for publick, though indeed they are of publick uſe and benefit; and fit to be practiſed in a well govern'd and Chriſtian Common wealth; but ſure there is no ſuch poyſon in them as this Spider hath ſuck'd from them; at folio 33. of his book cal'd good work for a good ma­giſtrate, he ſaith,

That if the Premiſes were carried on, viz. of the Law truly reformed, of Re­giſters in every Pariſh whereby every man may know, and enjoy his own whileſt he lives, and be ſure his will ſhould be performed when he is dead; It were beſt all Records that lie any where to hinder ſuch a ſettlement were bur'nd, yea, the Records in the Tower, that are the Monuments of Tyranny, for mark what he Mr. Prynn writes, Relatio fit ad proximum antecedens, and then ſure he looſeth his aim; for let the things be ſcand throughly and there is no ſuch mat­ter as he is ſo ſtartled at; for look at the matter going before, and that was the Law85 regulated. How? the Exorbitancies of un­juſt Fees, of injurious Demurs, of un­neceſſary Offices, and unfit perſons in them, with thouſands beſides theſe, 'tis this is the ſtone of offence, and ſo perplexes the pee­viſh Gentleman; yet whether this be fit­ing to be done, we leave to all honeſt heart­ed Engliſhmen to judg.

And yet now we are upon it; one word or two to the very Law, the common Law it ſelf honoured and indeed idolized by Mr. Prynn; I hope he will not ſay it is like that of the Medes and Perſians, unalterable, it was impos'd not for the good, but the curb of this Nation, by the Norman Tyrant; and why may not another generation finde out as good or better Principles to govern by, as that? and as wiſe, and as faithfull Lawyers to manage it? Was the Law and the Sword too tied onely to his head-peice? We know the very conſtitution of men in ſe­veral ages do differ? And what might then be known to be neceſſary for that time and generation of men? Muſt it needs be ſo, alſo now, and of force binding for the future? Becauſe there ſtands an old Houſe built by the Conqueror, may it not be86 altered, or if this age thinks and findes it fitting; utterly pull'd down? though the Law doth bridle, and puniſh many haynous and capital crimes juſtly, and keeps us from living like Wolves and Bears, yet the Law as now practis'd, and managed by ſome Officers, I will not ſay Barreſters, and Benchers too; yet they are ſcarce excuſable, the Law is made but as a ſtalking horſe for gain, let any man ſeriouſly conſider but theſe three things, which are ſtrange and ſad to think upon in the Law; and then let him tell the excellent neceſſity, and profit of it.

1. Let them conſider how moſt men go and get into the Law; into it I ſay. with what vaſt charge, I of Moneys and time, with malice to boot; the charge ſometimes exceeding the main ſuit it ſelf, and reducing a mans eſtate to Atomes: and the malice extending to two or three generations, if not more to the diſgrace of Chriſtianity, beſides the journeys in Winter and Summer, with charg of wit­neſſes, and the like.

2. How it is managed when a man is in: with all ſubtilty, policy, contrivances,87 ſearching, plotting, undermining; tamper­ing with Witneſſes: ſtretching the ſenſe of the Law on the tenter-hooks, ſearching old rotten Records, to cull out any thing that may ſerve to advantage the Lawyers Purſes, continuation of the Suit, and then on the Defendants ſide what Subter­fuges? what Pretences? what Suggeſti­ons? what Demurs? On the other ſide, what haſte for Proceſs, for Writs, War­rants, Arreſts, Judgments, Executions, Extents, and Exigents, Reſtringas, Fieri facias, and Capias utlegatum, and thou­ſands of ſuch vexatious courſes, and all grounded upon a falſe information, or ſome little Treſpaſs at firſt?

3. How to get out when once in, hopes, and friends and moneys, and able Lawyers counſel and advice, and encouragement too, are as ſo many Engines to attract and draw in Game, with deſire of Revenge, and to have the credit of the Day, and that they cry all's their own, not to leave his Adverſary worth a Groat, and the like: and add to theſe the ſubtilty of the Law­yers, who promiſe fair, pretend care and diſpatch, ſecrecy, and the procuration of helps at laſt by ſome old quirk and quillet,88 though for nothing elſe but to keep his Client in, till he is forced out, becauſe he is outlawed or law'd out of all his Eſtate.

I end this with a ſhort but a true De­monſtration of the Charges of going to Law; It was ſhewed to a Committee at Weſtminſter of 60. of the Parliament, in Holland that paſt for 2. s. for the whole Conveyance of Houſe and Lands worth 3000. l. and at the ſame time 55. ſheets of of Paper ſhewn for the Conveyance but of 1500. l. and coſt 50. l. a vaſt difference betwixt 2. s. for 300. l. and 50. l. for but 1500. l. and yet the Law nor Lawyers would be thought to be chargeable or un­juſt. But this by digreſſion, to pro­ceed.

Mr. Prynn condemns him generally; but let him but reviſe the whole, and then ſure all will be allowable: For firſt, he would have thoſe juſt and neceſſary Pre­miſes carried on. Secondly, he would have the Law not annihilated, but truly regula­ted. Thirdly, he would have Regiſters in every Pariſh firſt ſettled, not done ex tem­pore, hand over head. Fourthly, he would have every man know his Eſtate, enjoy it, and be aſſured of the performance of his89 will. Fifthly, he does not ſay all Records ſimply, but all ſuch Records as do hinder that ſuch a ſettlement. Sixthly, nor all in general, but ſuch as are Monuments of Ty­ranny, and oppreſſion, and of ſlavery; and what matters it whether they ly in the Tower, or elſewhere? Now why is this Gentleman ſo far tranſported, that no­thing will ſatisfie him, but as much as in him lies to diſgrace, to vilifie, to rail at, and revile this painfull Patriot, for his wiſe and judicious modeling and endeavouring to reform that which ſtands in high need of it.

But how would he have had matter to have ſo inveigh'd againſt the noble Nation of the Jews, had not he been furniſh'd with the old Records (as