ARGUMENTS FOR THE Iews admiſsion INTO ENGLAND.

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 man•Countries, 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 blin•e 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.

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 k•eper? 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.