GIve me leave, at such a juncture of time, to your Highnesse, in a style and manner fit­ting to us Jewes and our condition. It is a thing most certain, that the great God of Israel, Creator of Heaven and Earth, doth give & take away Dominions and Empires, according to his own pleasure; exalting some, & overthrowing others: who, seeing he hath the hearts of Kings in his hand; he easily moves them whithersoever himself pleaseth, to put in execution his Divine Commands. This, my Lord, appears most evidently out of those words of Daniel, where he, rendring thanks unto God, for revealing unto him that prodigious Dream of Nebuchadnezar, doth say: Thou that removest Kings, and sets up Kings. And else­where, To the end the living might know, that the Highest hath dominion in Mans Kingdome, and giveth the same to whom he please. Of the very same mind are Thalmudists likewise, affirming that a good Government, or Gover­nor, is a Heavenly Gift, and that there is no Governor, but is first called by God unto that dignity: & this they prove from that passage of Exodus: Behold I have called Bazale'l by name, &c. all things being governed by Divine Providence, God dispensing rewards unto Ver­tues, and punishment unto Vices, according to his owne [Page]good Will. This the Examples of great Monarchs make good; especially of such, who have afflicted the people of Israel: For none hath ever afflicted them, who hath not been by some ominous Exit, most heavily punish­ed of God Almighty; as is manifest from the Histories of those Kings, Pharaoh, Nebuchadnezar, Antiochus, Epiphanius, Pompey, & others. And on the contrary, none ever was a Benefactor to that people, & cherished them in their Countries, who thereupon hath not presently be­gun very much to flourish. In so much that the Oracle to Abraham (I will blesse them that blesse thee, and curse them that curse thee) seemeth yet daily to have its accom­plishment. Hence I, one of the least among the Hebrews, since by experience I have found, that through Gods great bounty toward us, many considerable and eminent persons both for Piety & Power, are moved with sincere and inward pitty and compassion towards us, & do com­fort us concerning the approaching deliverance of Israel, could not but for my self, and in the behalf of my Coun­trey men, make this my humble address to your High­ness, & beseech you for Gods sake, that ye would, accor­ding to that Piety & Power wherein you are eminent be­yond others, vouchsafe to grant, that the Great & Glori­ous Name of the Lord our God may be extolled, and so­lemnly worshipped and praised by us through all the bounds of this Common-wealth; & to grant us place in your Countrey, that we may have our Synagogues, and free exercise of our Religion. I nothing doubting, but that your Clemency will easily grant this most equita­ble Petition of ours. Pagans have of old, out of reve­rence to the God of Israel; and the esteem they had to his people granted most willingly free liberty, even to apostated Jewes; as Onias the High Priest, to build ano­ther Temple in their Countrey, like unto that at Jerusa­lem: how much more then may we, that are not Apo­state [Page]or runagate Jewes, hope it from your Highnesse and your Christian Council, since you have so great know­ledge of, and adore the same one onely God of Israel, to­gether with us. Besides, it increases our confidence of your bounty towards us, in that so soon as ever the ru­mour of that most wished-for liberty, that ye were a thinking to grant us, was made known unto our Coun­trey-men; I, in the name of my Nation, the Jewes, that live in Holland, did congratulate and entertain their Ex­cellencies, the Ambassadors of England; who were re­ceived in our Synagogue with as great pomp & applause, Hymns and cheerfulnesse of mind, as ever any Soveraign Prince was. For our people did in their own minds pre­sage, that the Kingly Government being now changed into that of a Common-wealth, the ancient hatred to­wards them, would also be changed into good will: that those rigorous Laws (if any there be yet extant, made un­der the Kings) against so innocent a people, would hap­pily be repealed. So that we hope now for better from your gentlenesse, and goodnesse, since, from the begin­ning of your Gouernment of this Common-wealth, your Highnesse hath professed much respect, and favour to­wards us. Wherefore I humbly entreat your Hignesse, that you would with a gracious eye have regard unto us, and our Petition, and grant unto us, as you have done un­to others, free exercise of our Religion, that we may have our Synagogues, and keep our own publick wor­ship, as our brethren doe in Italy, Germany, Poland, and many other places, and we shall pray for the happinesse and Peace of this your much renowned & puissant Com­mon-wealth.

THree things, if it please your Highnesse, there are that make a strange Nation wel-beloved amongst the Natives of a land where they dwell; and on the contrary, three things that make them hatefull. viz. Pro­fit, they may receive from them; Fidelity they hold towards their Princes; and the Noblenes and purety of their blood. Now when I shall have made good, that all these three things are found in the Iewish Na­tion, I shall certainly persuade your Highnesse, that with a favo­rable eye, (Monarchy being changed into a Republicq) you shall be pleased to receive againe the Nation of the Iews, who in time past lived in that Island: but by, I know not what, false Informations, were cruelly handled and banished.

Profit is a most powerfull motive, and which all the World preferres before all other things: and therefore wee shall handle that point first.

It is a thing confirmed, that merchandicing is, as it were, the proper profession of the Nation of the Iews. I attribute this in the first place, to the particular Providence and mercy of God towards his people: for having banished them from their own Countrey, yet not from his Protection, hee hath given them, as it were, a naturall instinct, by which they might not onely gain what was necessary for their need, but that they should also thrive in Riches and possessions; whereby they should not onely become gracious to their Princes and Lords, but that they should be invited by others to come and dwell in their Lands.

[Page 2]Moreover, it cannot be denyed, but that necessity stirres up a mans ability and industry; and that it gives him great incite­ment, by all meanes to trie the favour of Fortune.

Besides, seeing it is no Wisedome for them to endeavour the gaining of Land and other immovable goods, and so to impri­son their possessions here, where their persons are subject to so many casualities, banishments and peregrinations; they are forced to use marchandizing untill that time, when they shall returne to their owne Country, that then as God hath promised by de Prophet Zachary, There shall be found no more any merchant amongst them in the House of the Lord.

From that very thing we have said, there riseth an infallible Profit, commodity and gain to all those Princes in whose Lands they dwell above all other strange Nations whatsoever, as experience by divers Reasons doth confirme.

I. The Iewes, having no oportunity to live in their own Country, to till the Lands or other like employments, give themselves wholy unto merchandizing, and for contriving new Inventions, no Nation almost going beyond them. And so 't is observed, that wheresoever they go to dwell, there pre­sently the Traficq begins to florish. Which may be seen in di­vers places, especially in Ligorne, which having been but a very ignoble and inconsiderable City, is at this time, by the great concourse of people, one of the most famous places of Tra­fique of whole Italy.

Furthermore, the Inventor of the famous Scala de Spalatro (the most firme and solid Traficq of Venice) was a Iew, who by this his Invention transported the Negotiation from a great part of the Levant into that Citie.

Even that very same is seene likewise at this day in Nizza, and in other infinite places more, both in Europe and Asia.

II. The Nation of the Iews is dispersed throughout the [Page 3]whole world, it being a chastisement that God hath layd upon them for their Idolatries, Deut. 28.69. Ezech. 20.23. Nehem. 1.8. Psal. 107.27. as likewayes by contrary fortunes their families suffer the same ship wrack.

Now in this dispersion our Fore-fathers flying from the Spanish Inquisition, some of them came in Holland, others got into Italy, and others betooke themselves in Asia; and so ease­ly they credit one another; and by that meanes they draw the Negotiation where-ever they are; wherewith all of them mar­chandising and having perfect knowledge of all the kinds of Moneys, Diamants, Cochinil, Indigo, Wines, oyle, and other Commodities, that serve from place to place; especially hold­ing correspondence with their friends and kinds-folke, whose language they understand; they do abundantly enrich the Lands and Countries of strangers, where they live, not onely with what is requisite and necessary for the life of man, but also what may serve for ornament to his civill condition. Of which Traficq, there ariseth ordinarily Five important benefits.

• 1. The augmentation of the Publiq Tolls and Gabels, at their coming in and going out of the place.
• 2. The transporting and bringing in of marchandises from remote Countries.
• 3. The affording of Materials in great plenty for all Me­chaniqs; as Wooll, Leather and Hides, and such like Marchan­dize.
• 4. The venting and exportation of so many kinds of Ma­nifactures.
• 5. The Commerce and reciprocall Negotiation at Sea, which is the ground of Peace between neighbour Nations, and of great profit to their own fellow-citizens.

III. This reason is the more strengthened, when we see, that not onely the Iewish Nation dwelling in Holland and [Page 4]Italy, traficq with their owne stocke, but also with the richesse of many others of their owne Nation, friends, kinds-men and acquaintance, which not withstanding live in Spaine, and send unto them their moneys and goods, which they hold in their hands, and content themselves with a very small portion of their estate, to the end they may be secure and free from dan­ger that might happen unto them, in case they should fall un­der they yoke of the Inquisition; whence not onely their goods, but oftentimes also their lives are endangered.

IV. The love that men ordinarily beare to their owne Country, and the desire they have to end their lives, where they had their begining, is the cause, that most strangers having got­ten richesse where they are in a forain land; are commonly ta­ken in a desire to returne to their natif soil, and there peacea­bly to enjoy their estate; so that as they were a help to the pla­ces where they lived, and negotiated while they remained there; so when they depart from thence, they carry all away, and spoile them of their wealth: transporting all into their owne native Country: But with the Jewes the case is farre dif­ferent; for where the Iewes are once kindly receaved, they make a firm resolution never to depart from thence, seeing they have no proper place of their owne: and so they are al­wayes with their goods in the Cities where they live, a perpe­tuall benefit to all payments. Which reasons do clearly proove, that it being the property of Citizens in populous and rich countries, to seeke their rest and ease with buying lands and faire póssession of which they live: many of them hating commerce, aspire to Titles and Dignities: that of all strangers, in whose hands ordinarily Trafique is found, there are none so profitable and beneficiall to the place where they trade and live, as is the Nation of the Iewes. And seeing amongst the people of Europe, the chiefest richesses they possesse, come [Page 5]from Spaine, those neighbour Nations, where the Iewes shall finde liberty to live according to their owne Iudaïcall Lawes, they shall most easily draw that benefit to themselves by meanes of the industry of our Nation, and their mutuall cor­respondance.

From hence (if it please your Highnes) it results; that the Jewish Nation, though scattered through the whole World, are not therefore a despisable people, but as a Plant worthy to be planted in the whole world, received into populous Cities: who ought to plant them in those places, which are most se­cure from danger; being trees of most savory fruit and profit, to be alwayes most favoured with Lawes and Priviledges; or Pre­rogatives, secured and defended by Armes▪ An Exemple of this we have in our times. His Majesty, the Illustrious King of Danemarck, invited them with speciall Priviledges into Ge­luckstadt: the Duke of Savoy into Nisa of Provence; and the Duke of Modina in Retio, allowing them such conditions and benefices, the like never were presented unto them by any other Prince, as appeareth by the copy of those Priviledges, which I have in my hands. But supposing it would be a matter of too large extention, if I should make a relation of all the places under whose Princes the Iewes live, I will onely speaké briefly of the two Tribes Iudah and Benjamin: These in India in Cochin have 4 Synagogues, one part of these Iewes being there of a white colour, and three of a tawny; these being most favoured by the King. In the yeare 1640. dyed Samuel Castoel, Gouvernour of the City, and Agent for the King, and David Castoel his sonne succeeded in his place. In Persia there is a great number of Iewes, and they live indifferent freely: there are also amongst them that are in favour and great respect by the King, and who live there very bravely. Some years past, there was Elhazar Huza, the Viceroy, and now there is David [Page 6]Ian, if yet he be living. In the year 1636. the Saltan Amarat tooke in Bagdad, and puting all to the sword, he commanded that they should not touch the Iewes, nor their houses, and be­sides that, he freed them from one half of the tribut they were wont to pay to the Persian.

But the chiefest place where the Iewes live, is the Turkish Empire, where some of them live in great estate, even in the Court of the Grand Turke at Constantinople, by reason there is no Viceroy, or Gouvernour, or Bassa, which hath not a Iew to manage his affaires, and to take care for his estate: Hence it cometh, that in short time they grow up to be Lords of great revenus, and they most frequently bend the minds of Great­ones to most weighty affaires in gouvernment.

The greatest Viceroy of whole Europe is the Bassa of Egypt; this Bassa always takes to him, by ordre of the Kingdome, a lew with the title of Zaraf-Bassa (Thresurer) viz. of all the Revenus of that gouvernment, who receaves purses full of money, seals them, and then sends them to the King. This man in a short time grows very rich, for that by his hands as being next to the Bassa, the 24 Gouvernments of that Empire are sould and given, and all other bussinesses menaged. At present he that posses­seth this place, is called S^r. Abraham Alhula. The number of the Iews living in this Kingdome of the Great Turke, is very great, and amounts to many Millions. In Constantinople alone there are 48 Synagogues, and in Salaminque 36, and more then fourescore thousand soules in these two Cities alone.

The first King gave them great priviledges, which they en­joy untill this day: for besides the liberty, they have every­where, of trading with open shops, of bearing any Office and possessing of any goods, both mooveable and immooveable, he yet graunted them power to judge all Civill causes accor­ding to their own Lawes amongst themselves. Moreover they [Page 7]are exempted from going to Warres, and that souldiers should be quartered in their houses, and that Iustice should take no place upon the death of any one that left no heir to his Estate.

In all which they are preferred before the naturall Turkes themselves. For which cause they pay in some Cities to the King three Patacons, and in others two and a half by the pole.

In this estate some of the Iewes have growne to great for­tunes; as Joseph Nasino, unto whom Amatus Lusitanus dedica­ted his fifth and sixth Centuriae, was by Sultan Solime made Duke of Maccia, Earle of Andro, Seignor of Millo, and the seaven Islands: And Iacob Ben-Iaes by Sultan Amurat, was made Gouvernour of the Tiberiades: so likewise others were exalted to very great and eminent Dignities: as was that Selo­mo Rofe, that was sent for Ambassador at Venice, where he confirmed the last Peace with Amurat. In Germany, there lives also a great multitude of Iews, especially at Prague, Vienna and Franckfurt, very much favoured by the most mild and most gracious Emperours, but despised of the people, being a Na­tion not very finely garnished by reason of their vile cloath­ing: yet notwithstanding there is not wanting amongst them persons of great quality. The Emperour Matthias made Noble both Mardochai Mairel, and Ferdinando Jacob Bar Seba.

But yet a greater number of Iews are found in the Kingdome of Poland, Prussia and Lethuania, under which Monarchy they have the Iurisdiction to judge amongst themselves all causes, both Criminal and Civil; and also great and famous Academies of their owne. The chief Cities where the Nation liveth, are Lublin and Cracow, where there is a Iew, called Isaac Iecells, who built a Synagogue, which stood him in one hundred thou­sand Francs, and is worth many tons of gold. There is in this place such infinite number of Iewes, that although the Co­saques in the late warres have killed of them above one hun­dred [Page 8]and fourescore thousand; yet it is sustained that they are yet at this day as innumerable as those were that came out of Egypt. In that Kingdome the whole Negotiation is in the hand of the Iews, the rest of the Christians are either all Noble-men, or Rustiques and kept as slaves.

In Italy they are generally protected by all the Princes: their principall residence is in the most famous Citie of Venice; so that in that same City alone they possesse about 1400 Houses; and are used there with much courtoisy and clemency. Many also live in Padoa and Verona; others in Mantua, and also many in Rome it self. Finally they are scattered here and there in the chief places of Italy, and do live there with many speciall priviledges.

In the Gouvernment of the great Duke of Tuscany, they are by that Prince most graciously and bountifully dealt with, having power from him graunted, to have their Iudicatory by themselves, and to judge in all matters, both Civill and Crimi­nall; besides many other Priviledges, whereof I my self have the Copies in hand. The rich and illustrious families that flou­rished in these Countries are many, viz. The Thoraces, who being three Brethren, shared betwixt them above 700 thousand Crownes. In Ferrara were the Viles, whose stock was above 200 thousand Crownes. The Lord Ioseph de Fano, Marquis de Villependi, was a man much respected of all the Princes in Italy, and was called by them, The Peace-maker and appeaser of all troubles; because he, by his auctority and entremise, was used to appease all troubles and strife rising amongst them. Don Daniel Rodrigues, because of his prudency and other good qualities, was sent in the year 1589 from the most Excel­lent Senat of Venice into Dalmatia, to appease those tumults and scandals given by the Usquoquibs in Clissa: which he most manly effected, and caused all the women and children, [Page 9]that were kept cloose prisonners, to be set at liberty, brought also to an happy issue many other things of great moment, for which he was sent. Alphonso II. the Duke of Ferrara, sent also for his Ambassador to the Imperiall Majesty, one Abra­ham de Bondi, to pay and discharge Investiture of the States of Modena and Reggio. The Prince of Sasol and the Marquis of Scandia likewise, had to their Factors men of our Nation.

In the King dome of Barbary, there lives also a great number of Iewes, who-ever cruelly and basely used by that Barbarous Nation, except at Marrocco, the Court and Kings house, where they have their Naguid or Prince that gouverns them, and is their Iudge, and is called at this day, Seignor Moseh Palache: and before him was in the same Court, that Noble family Ruthes, that had power and Iurisdiction of all kinde of punish­ment, onely life and death excepted.

In the Low-Countries also, the Iewes are received with great Charity and Benevolency, and especially in this most re­nowned City of Amsterdam, where there are no lesse then 400 Families; and how great a trading and Negotiation they draw to that City, experience doth sufficiently witnesse. They have there no lesse then three hundred houses of their own, en­joy a good part of the West and East-Indian Compagnies; and besides have yet to set forth their Traficq such a stock, that for setting a side, onely one duit of every pound flamish for all kind of commodities that enter, and again as much for all what goes out of this towne, and what besides we pay yearly of the rents we get from the East-Indian Compagnie to the re­liefe and sustenance of the poore of our Synagogue, that very money amounts ordinarily every year, unto the summe very neare of 12000 Franks; whereby you may easely conceive what a mighty stock it is they trade with, and what a profit they needs must bring into this City.

[Page 10]In Hambourg likewise, a most famous City of Holsace in Germany, there lives also a hundred families, protected by the Magistrat, though molested by the people. There resides Sr. Duarck Mines d'Acosta, Resident for his Majesty the King of Portugal: Gabriel Gomes, Agent for his Majesty the King of Danemarck: David de Lima, a Ieweller, for the same his Majesty; and Emanuël Boccaro Rosales, created by the Em­perour a Noble-man and a Count Palatin.

In all these places the Iewes live (in a manner) all of them Merchants, and that without any prejudice at all to the Na­tives: For the Natives, and those especially that are most rich, they build themselves houses and Palaces, buy Lands and firme goods, aime at Titles and Dignities, and so seeke their rest and contentement that way: But as for the Iewes, they aspire at no­thing, but to preferre themselves in their way of marchandize; and so employing their Capitals, they send forth the benefit of their labour amongst many and sundry of the Natives, which they, by the traficq of their Negotiation, do enrich. From whence it's easy to judge of the profit that Princes and Com­mon-wealths do reap, by giving liberty of Religion to the Iewes, and gathering them by some speciall priviledges into their Countries: as Trees that bring forth such excellent fruits.

So that if one Prince, ill advised, driveth them out of his Land, yet another invites them to his, and shews them favour: Wherein we may see the prophety of Iacob fulfilled in the let­ter: The staffe (to support him) shall not depart from Iacob, untill Mes­sias shall come. And this shall suffice concerning the Profit of the Iewish Nation.

THe Fidelity of Vassals and Subjects, is a thing that Princes much most esteem off: for there-on, both in Peace and Warre, depends the preservation of their estates. And as for this point, in my opinion, they owe much to the Nation of the Iewes, by reason of the faithful­nesse and loyalty they show to all Potentates that receive and protect them in their Countries. For setting aside the Histories of the Ptolomies, Kings of Egypt, who did not trust the Guard of their persons, nor the keeping of their Forts, nor the most important affaires of their Kingdom to any other Nation with greater satisfaction then to the Iewes; the Wounds of Anti­pater shewed to Julius Caesar in token of his loyalty, and the brasen Tables of our Ancestours amongst the Romans, are evi­dent witnesses enough of their fidelity shewed unto them.

In Spaine the Iewes of Burgos, as the Cronicles do declare, most generously shewed the very same fidelity in the times of Don Henrique; who having killed his Brother, the King, Don Pedro de Cruël, made himself Lord of all his Kingdoms, and brought under his obedience all the Grandos and people of Spaine: Onely the Iewes of Burgos denyed to obey him, and fortified themselves within the City, saying, That God would never have it, that they should deny obedience to their Naturall Lord Don Pedro, or to his rightfull successours. A constancy that the prudent King, Don Henriques, very much esteemed of, saying, that such Vassals as those were, by Kings and great men, worthy of much account, seeing they held greater respect to the fidelity they ought to their King, although conquered and dead, than to the pre­sent [Page 12]fortune of the Conquerour: And a while after, receiving very honourable conditions, they gave themselves over.

In Spaine also (as you may see in Mariana) many Iewes for the same fidelity were appointed Gouvernours of the King­dome, and Tutors of Noble-mens children, jointly to others of the Nobility upon the death of their Parents.

The Chronicles of the Xarifes, dedicated to King Philip the second, King of Spaine, alleagues for an exemple of great fide­lity and vertue, how the rising of the Xarifes against the Mo­rines, their killing and spoyling them of the Kingdome, was such a great grief unto Samuel Alvalensi, one of those banish­ed out of Spaine, and much favoured by the king of Fez, des­cended from the house of the Morines; that joyning himself with other Magistrats, and subjects of the Morines, arming some ships and going himself Captain over all, he came sud­denly with 400 men, and fell by night upon the Army of the Xarifes, that were more then 3000 men, besieging Copta, and without losing one man, killed of them above 500, and cau­sed them to raise the siege.

Many the like Exemples may be brought of times past; but for our present, and moderne times there is no Exemple so evi­dent, as in the besieging of Mantua for the Emperour in the year 1630, where the Iewes fought most valiantly, and rescued it from the Natives. As likewise in the Seignory of Brasil, where the same thing was done: for one of the same Nation, a Dutchman, having delivered the Cape unto the Portugals, there was found in our Nation there not onely loyalty, but also such discretion, that had they taken their advise, the busines had not so proceeded.

This may be seen more clearly yet in their being banished out of Castilla, in the dayes of Ferdinand and Isabella. Their number at that time was supposed to have bene half a mil­lion [Page 13]of men, amongst whom were many of great valour and courage (as Don Isaac Abarbanel, a Counsellor of State, doth relate) and yet amongst so great a number, there was not found any one man, that undertooke to raise a party to free themselves from that most miserable banishment. An evi­dent signe of the proper and naturall resolution of this Na­tion, and of their constant obedience to their Princes.

The same affection is confirmed by the inviolable custome of all the Iewes wheresoever they live: for on every Sabbath or festivall Day, they everywhere are used to pray for the safety of all Kings, Princes and Common-wealths, under whose jurisdiction they live, of what profession-soever: unto which duety they are bound by the Prophets and the Talmu­dists; from the Law, as by Ieremy chap. 29. vers. 7. Seek the peace of the Citie unto which I have made you to wander: and pray for her unto the Lord, for in her Peace you shall enjoy peace. He speaks of Babylon, where the Jewes at that time were captives. From the Talmud ord. 4. tract. 4. Abodazara pereq. 1. Pray for the peace of the Kingdome, for unles there were feare of the Kingdome, men would swallow one the other alive, &c.

From the continuall and never broken Custome of the Iewes wheresoever they are, on the Sabbath-Day, or other so­lemne Feasts; at which time all the Iewes from all places come together to the Synagogue, after the benediction of the Holy Law, before the Minister of the Synagogue blesseth the people of the Iewes; with a loud voice he blesseth the Prince of the Country under whom they live, that all the Iewes may heare it, and say, Amen. The words he useth are these, as in the printed booke of the Iewes may be seen: He that giveth salva­tion unto Kings, and dominion unto Lords, he that delivered his servant David from the sword of the Enemy, he that made a way in the Sea, and a path in the strang waters, blesse and keep, preserve and rescue, exalt [Page 14]and magnify, and lift up higher and higher, our Lord. [And then he names, the Pope, the Emperour, King, Duke, or any other Prince under whom the Iewes live, and add's;] The King of kings de­fend him in his mercy, making him joyfull, and free him from all dan­gers and distresse. The King of kings, for his goodnesse sake, raise up and exalt his planetary starre, and multiply his dayes over his Kingdom. The King of kings for his mercies sake, put into his heart, and into the heart of his Counsellers, and those that attend and administer to him, that he may show mercy unto us, and unto all the people of Israël. In his dayes and in our dayes, let Iudah be safe, and Iraë dwell securely, and let the Redeemer come to Iraë; and so may it please God. Amen. These are the very formalities set downe word for word, which the Iewes, by the command of God, received from the Talmud, do use in their prayers for Princes, under whose gouvernment they reside. And therefore wise Princes are wont to banish from their Courts false rapports. And most wise R. Simon Ben-Iochai, in his excellent book called Zoar in Sarasa Pecudi, re­lates, that it is a Tradition receaved from Heaven, that the Kings of the Nations of the world, Princes, Gouvernours, that protect the Iewes in this world, or do them any good, that the same shall enjoy certain degrees of glory, or eternall reward; as on the other side, they that do to the Na­tion of the Iewes any harme, that they shall be punished with some par­ticular eternall punishment. As appeareth also out of Esa. the last chapter.

Thus you see the Fidelity of the Iewes towards their Gou­vernours clearly prooved. Now, that no man may thinke that their banishment out of Spaigne and Portugal, proceeded from any suspition or faults of theirs, I shall clearly rehearse the reason of so sudden a determination, and what the thoughts of many Christian Princes have bene there-upon. The busines was thus: Ferdinand and Isabella, Gouvernours of Castile, having gained the Kingdome of Granada, of which [Page 15]they tooke possession on the 5 of Ianuary, they resolved to thrust out all the Iewes that lived in their Kingdomes, and so on the last of March, they made an Edict in the same City, in which they expressed: That seeing the Iewes in their Countries drew many Christians to turne Iewes, and especially some Noble-men of their Kingdome of Andaluzia, that for this cause they banished them under most heavy penalties, &c. So that the cause of their banishment was not any disloyalty at all.

Now what amongst many others in all Christendom, one fa­mous Lawyer in Rome, and Osorius an excellent and most elo­quent Historian have thought, I shall here relate. In the year 1492 (saith the Lawyer) Ferdinand, called the Catholick, being King of Spaine, drove out of his Country all the Iewes that were living there from the time of the Babylonian and Roman Captivity, and were very rich in houses and goods: and that upon pain, if they went not away within the terme of 6 moneths, that all their houses and goods should be confis­cated unto the Exchequer, which as we have said, were very great. Whereupon they leaving the Kingdome of Castile, they went over many of them into Portugal, as being the nearest place. In the year 1497, there being an Alliance contracted between the Kings of Castile and Portugal; the Iewes at the request of the said King Ferdinand, were banished out of Por­tugal; but it being against the will of Emauël, King of Portugal, to have them banished out of his Country, he resolved to oblidge them to become Christians, promising never to molest them, neither in Criminall matters, nor in the losse of their goods; and exempted them from many burdens and Tributs of the Kingdome. This Emanuël being dead, Iohn III. suc­ceeded in his place in the Kingdome of Portugal, who being excited by others, said, That what his Father Emanuë had done, concerning the not-troubling them, was of no valew, be­cause [Page 16]they lived not as was convenient, and that without the authority of the Pope of Rome, his father could not graunt any such thing: for which cause he would that for those that lived amish, there should be proceeded against, as against the Mores in Castile: And sending to Rome to disanull the said promises, it was not onely not graunted to him, but moreover they reprooved his appearance there, and praised and approo­ved the promises made by his Father Emanuël to the Iewes, publishing a general pardon to all that were taken, which were about 1500, and they all were set free. Which Bull was granted by Clement VII. by the intervention of all the Consistory of Cardinals. Afterwards the said king Iohn sent once againe to desire the former Licence with so many replications and tripli­cations, that at length the Pope granted it: But a few dayes after it was revoked againe with a generall Pardon to all that were taken, which were 12000, with such a determination, that the same Licence should never be granted, as being against all right and reason. This troubled Don Iohn the King very much, and withall the Cardinal his brother, who came in these last dayes to be King of Portugal himself. Great Paul III. of the house of Farnesia, succeeding to Clement the VII. there was a request tendred to the Pope for power to bring in the Inqui­sition into this Kingdome: The Pope would not grant it, say­ing: He could not, and that it was a thing against reason and Iustice, but on the contrary confirmed the promises made by the King Don Emanuël, his Father; and pardonned all the de­linquents since the time of violence unto that day. Don Iohn seeing this, sent an Embassadour meerly for that busines to the Pope, but could obtaine nothing at all: for which cause King Iohn resolved to entreat the Emperour Charles the V. than passing for Rome, as Conquerour over the Turks, having wonn Tunis and Goleta, that in this his Triumph he would [Page 17]take occasion to desire this favour from the Pope, that the King of Portugal might set up the Inquisition in his Kingdome, it being an old custome that those that triumphed, should aske something of the Pope that they most desired. The Emperour than having desired this, the Pope answered him, that he could not do it by reason of the agreement made, and the promises of the King Don Emanuël; which he had found by an Apostoli­call Nuntio in Portugal in the year 1497, at which time the Iewes were forced and compelled to become Christians. The Emperour replied, Let that sinne fall on him, and the Prince his sonne, the Apostolicall seat shall be free from it. So the Pope granted it; because the Emperour Charles the V. was brother in law to King Don Iohn of Portugal; and besides they treated at that time to enter further in affinity, and to marry their children, which since was effected. After Paul the III. granted this, there was a new Pardon given in generall to all that were taken unto that time, amounting the Number unto 1800. But the King refusing to obey the Pardon, and to free the Prisonners, the Pope tooke it very ill, and sent for this one­ly busines for his Nuntio, one Monsegnor Monte Paliciano, who since was Cardinal of the Church of Rome. And the King for all this not obeying, the Pope made the Nuntio to six the Pardon upon the doores of the Cathedral Churches, and the Nuntio caused the Prisons to be opened, and there were set free about 1800 prisonners. He that sollicited this busines at Rome, was one Seignor Duarte de Paz, a Cavallier of the Order of St. Iohn: whom to search out there were appointed at Rome ten men disguised; these having found him, gave him fifteen wounds, and left him for dead: thus wounded, he was carried to the house of Seignor Philip Estrozi: This being reported to the Pope, Paul the III. he caused him to be carried to the Castle of S. Angelo, where he gave order to have him nobly cured. [Page 18]That same Seignor was by the Pope, by all the Cardinals and the whole Court in great respect. At the same time that this man was hurt, the Emperour Charles the V. was at Rome with his Army. On the time when he began to treat of this busines with Clement the VII. seeing the Kings importunity, he made a Bull and gave licence to all the Portugals of that Nation of the Iewes, that they might go and live in the Church-Domi­nions, and whosoever will come in the said Dominions, that he shall have freedom to live, as at the first, in his Iewish profession, and that at no time they should be enquired into, but after the same manner as they were wont to live in Portugal, so they should live there. The said Bull passed all the Consistory; and being confirmed and received by the said Portugals, they be­gan some of them to depart to live in Ancona, being a sea-port more commodious then others: which being known by the King and Cardinal of Portugal, they caused to be proclaimed in all the Kingdome, that upon paine of death, and losse of all their goods, no man should dare depart the Kingdome. Cle­ment being dead, in his place succeeded (as we have said) Pope Paul the III. who confirmed the same Priviledges: Afterwards in the year 1550. Paul the III. died, and Iulius the III. suc­ceeded, who ratified the fore-mentioned Priviledges given by his Praedecessours, and the whole Apostolike Seat inviolably. In those times there were many Doctors that wrote on this matter, amongst whom the chiefest were Alciat, and the Cardinal Pa­risius in 2 & 3 parte Consiliorum pro Christianis noviter conversis; shewing by reason and law, that considering they were forced and not converted willingly, that they had not fallen nor do fall under any Censure. These reasons being considered of by the Princes of Italy, they graunted likewise the same Privi­ledges: viz. Cosmo the Great; Duke of Florence, and Her­cules, Duke of Ferrare, and within few yeares Emanuël Feli­bert, [Page 19]Duke of Savoye; and were by all his successours con­firmed. In the yeare 1492, when they were banished from Castile, we read in the Chronicles of that Kingdome, that the Lords of that place did complain that their Cities and Townes were destroyed and dis-inhabitated; and had they beleeved any such thing, that they would have opposed the Kings de­cree, and would never have given their consent to it. That was the cause, that Don Emanuël of Portugal, seeing on the one side apparent dommage, should he let them depart his King­dome; and on the other side, not being able to breake his pro­mise made to the King of Castile, he caused them to be com­pelled to the Faith, upon paine of Death, that they should not depart out of his Dominions. The Catholiq King was blamed of all Christian Princes, and especially by the Senate of Ve­nice, (as Marcus Antonius Sabellicus doth write) for having banished a Nation so profitable to the Publicq and Particu­lar good, without any kinde of pretence. And so the Parlement of Paris likewise did extreamly wonder at such a determi­nation. And truely good reason there was to wonder; for we see since, what the Senat of Venice hath done, who never deli­berats or puts into execution any thing, without great judge­ment: having the advantage of all Republicqs in their gou­vernment and leaving behinde them the Romans, Carthage­nians, Athenians, and most learned Lacedemonians; and that Parlement of Paris, which in the gouvernment of affaires was alwayes most prudent. Most of those that were banished passed to the Levant, who were embraced by the Ottoman-familly, al the succeeding Kings wondring at it, that the Spanjards, who make profession to be a politiq Nation, should drive out of their Kingdoms such a people. Moreover Sultan Bajazet, and Sul­tan Soliman, received them exceeding well, the coming of the Iewes to them being very acceptable: and so did likewise all [Page 20]their successours, considering of how great a profit and benefit their residing in their dominions was. And in the yeare 1555. Paul the IV. being chosen Pope of Rome, who before was cal­led Cardinal de Chiesi, an intimate to the Cardinal of Portugal, caused the Iewes to be held in Ancona, and other places of the Church, according to the Priviledges graunted to them by the Popes, his Predecesseurs in the name of the Apostolical Roman seat. Licurgus, Solon and Draco, and all Founders of Common­wealths, gave counsell that strangers ought to be loved and much made of, as in the Discourses of Se. in 7 de Legibus de Rep. is amply to be seen. And by the Divine Law (as Moses com­mandeth us) we ought not to trouble a stranger, but he sayes, Remember you were strangers in the Land of Egypt.

In summa, to the same purpose might be brought many other and more powerfull reasons, but because they are out of our consideration, we passe them over. And here to declare some particulars, worthy to be known for advise and exemple, that befell our Nation in those bitter banishments; part whereof Hieronymus Osorius recites more at large, in the first of his elegant two Bookes de Rebus Emanuëlis. The first title he giveth to those miserable successes, is this, which he puts for a Postil in the margent of his booke, Iudaeorum Liberi per vim ad Christianismum pertracti: and than rehearses, how that in the yeare 1496 the King decreed, that all the Iewes and Mores, that dwelt in his Kingdome, and would not become Christians, should depart his Dominions in a short time; which being past, all that should be found in his Kingdome, should loose their liberty, and become slaves to the King. The time being now at hand (as Osorius proceeds) in which the Iewes, that would not turne Christians, were to depart the Kingdome, and all of them as many as they were, had with all their power provided, and taken a firme resolution to be gone: which the King [Page 21]seeing; and not able to endure it, thought upon a busines (as he saith) facto quidem iniquam & injustam, which to do was realy wicked and unjust, and that was to command that all the chil­dren of the Israëlites, that were not above 14 yeares old, should be taken out of the power of their owne Parents; and when they had them, they should force them to become Christians; a new thing that could not be done without a wonderfull al­teration of their minds: for it was (as Osorius speakes) a horrid and miserable spectacle, to see the tender Infants wrestled out of the arms and brests of their lamenting mothers, to dragge along their poore fathers that held them fast, and to give them many wounds and blows to draw them out of their handes; to hear their cryes that ascend to heaven, their groanes, lamenta­tions, and complaints every-where; so that this cruelty was the cause, that many of those distressed Fathers threw their chil­dren into wells, and others killed themselves with their owne hands, that they might not see so bitter a thing with their eyes. The cruelty of Emanuël ended not here, but going on with compulsion and revilings, gave cause to his owne Chronogra­pher to make the second title or postil, with these words; Vis & Dolus Iudaeis illata: That is, The force and deceit used towards the Iewes. And so he goes on, declaring how he had promised in the condition they had made, that he would assigne them three Ports in his Kingdome to embarque at, viz. Lisbon, Setu­val, and Puerto: and neverthelesse he forbad them afterwards to embarque themselves in any place but Lisbon: for which cause all the Iewes of the Kingdome came to that City, from whence besides a thousand molestations and extortions, he drove them (as Vasquo saith) as sheep in the stalls, and there forced their afflicted bodies to counterfeit, that which their soules and thoughts never meant nor approoved of. Works, of which his owne Chronologer saith, Fuit hoc quidem neque ex Le­ge, [Page 22]neque ex Religione factum. That is, This was done neither ac­cording to Law, nor Religion. Let men of clear minde, and free from passion consider for Gods sake, if such violences can worke any good impression or character in men: or what Law, either Humain or Divine, National or Moderne, can beare, that the soules of men (which the Most High hath created free). be forced to beleeve what they beleeve not, and to love what they hate? This cruelty was reprooved and censured of many Princes of the world and learned men. And his owne Chrono­loger reprehends it with a new postil, and speakes freely; Regis in Iudaeos facinorum reprehensio. That is, A censure of the Kinges wickednes against the Iewes. Truely with just reason doth Osorius call the workes, which the King did unto us, Iniquities and injustices, deceitfull violences, and wicked attempts: And so goes on, reprooving them with most elegant Reasons.

Further what happened to the Iewes under other Princes in other Kingdomes and Countries, is notorious and enough known to all the world, and therefore not necessary here to re­late. So farre concerning their Bannishment.

Now, I will not conceale to say, but that alwayes there have bene found some calumniators, that endeavouring to make the Nation infamous, laid upon them three most false re­ports, as if they were dangerous to the Goods, the Lives, and withall to the very Soules of the Natives. They urge against them their usu­ries, the slaying of infants to celebrate their Passe-over, and the inducing Christians to become Iewes. To all which I shall answer briefly.

1. As for usury, such dealing is not the essentiall property of the Iewes, for though in Germany there be some indeed that practise usury; yet the most part of them that live in Turky, Italy, Holland and Hamburg, being come out of Spaigne, they hold it infamous to use it; and so with a very small profit of 4. [Page 23]or 5 per Cent, as Christians themselves do, they put their money ordinarily in Banco: for to lay out their money without any profit, was commanded onely toward their brethren of the same Nation of the Iewes; but not to any other Nation. And however by this Charity is not hurt: for it stands in good rea­son, that every one should gaine and get some advantage with his money, to sustaine his owne life: and when any one to sup­ply his own wants, doth take some cours of marchandise, by which he hopes to gaine by other mens moneys taken up on trust, 't is no inhumanity to reckon and take from him use: For as no man is bound to give his goods to an other; so is he not bound to let it out, but for his owne occasions and profit, and not to leave himself destitute of the profit he could make of the moneys. Onely this must be done with moderation, that the usury be not biting and exorbitant, which the Christians themselves use, amongst themselves; as even in the Mounts of Piety at Padua, Vicenza and Verona is to be seen, where they take 6 par Cent, and elsewere yet much more. This in no manner can be called Robbery, but is with consent and will of the Contracter; and the same Sacred Scripture, which allows usury with him that is not of the same Religion, forbids abso­lutely the robbing of all men, whatsoever Religion they be of, In our Law it is a greater sinne to rob or defraud a stranger, than if I did it to one of my owne profession: because a Iew is bound to shew his charity to all men: for he hath a precept, not to abhorre an Idumean, nor an Egyptian; and that he shall love and protect a stranger that comes to live in his land. If notwithstanding there be some that do contrary to this, they do it not as Iewes simply, but as wicked Iewes, as amongst all nations there are found generally some Usurers.

[Page 24]2. As for killing of the yong children of Christians; it is an infal­lible truth what is reported of the Negros of Guinea and Bra­zil, that if they see any miserable man that hath escaped from the danger of the sea, or hath fallen or suffered any kind of ill-fortune, or Shipwrake, they persecute and vex him so much the more, saying, God curse thee. And wee that live not amongst the Blacke-moors and wild-men, but amongst the white and civilized people of the world, yet wee find this an ordinary cours, that men are very prone to hate and despise him that hath ill fortune; and on the other side, to make much of those whom fortune doth favour. Hereof the Christians them­selves have good experience; for during the times of their sup­pression and persecution under the Roman Empire, they were falsly slandred of divers Emperours and tyrannicall Princes. Nero accused them, that they had set Rome on fire; Others, that they were Witches and Conjurers; and others againe that they slew their children to celebrate their Ceremonies, as wee find in divers Authors. Even so likewise it is with the Iewish Nation, that now is dispersed and afflicted, though they have moneys: There is no slander nor calumny that is not cast up­on them, even the very same ancient scandall that was cast of old upon the innocent Christians, is now laid upon the Iewes. Whereas the whole world may easely perceive, it is but a meer slander, seeing it is known that at this day, out of Ierusalem, no sacrifice nor blood is in any use by them, even that blood which is found in an Egg is forbidden them, how much more mans blood? More-over I could produce divers memorable exemples which out in our owne times in Araguza to a Iew: how he was accused of this same wickednes, and not confes­sing it, how they imprisoned him betwixt two walls, and being in that distresse, how he cited before God all the Iudges to answer there for what they did; and how within a year after, [Page 25]many of the Iudges died, and those that lived, fearing the like might befall them, and loose their lives, set him free: But I must not be too prolix; it may suffice to say, that by the Pope himself it was defined in full Counsell the accusation to be false; and so likewise judged all the Princes of Italy; as also Alphonso the Wise, King of Spaine, and that it was onely a neere invention to drinke the blood, and to swallow up the goods of the harmlesse Iewes.

3. As for the third Point, I say, that although Ferdinand and Isabell, giving colour to so indiscreet a determination, said, that they induced the Nobles to become Iewes, yet true­ly this cannot be said, but by some false informations. For if so be, amongst those difficulties and impossibilities, it may hap­pen, that some of the Sect of the Papists, of a better minde, embrace the Iewish Religion; it cannot therefore be presumed, that they were induced thereunto by the Iewes; seeing the Iewes do not entice any man to professe their Law: But if any man of his own free-will come to them, they by their rites and Ceremonies are obliged to make proofe of them, whether they come for any temporall interest, and to persuade them to looke well to themselves what they do: that the Law unto which they are to submit themselves, is of many precepts; and doth oblige the transgressor to many sore punishments. And so we follow the example of Nahomi, cited in the Sacred Scripture, who did not persuade Ruth to go along with her; but said first to her: Orpa thy sister returned to her Nation and her. Gods; go thou and follow her. But Ruth continuing constant, then at length shee received her.

Besides this, the Iewes indeed have reason to take care for their owne preservation; and therefore will not go about by such wayes to make themselves odious to Princes and Com­mon-wealths, under whose Dominions they live.

[Page 26]Now, because I beleeve, that with a good conscience I have discharged our Nation of the Iewes of those three slanders or calumnies, as elsewhere I have more at large written about it; I conceive I may from those two qualities, of Profitablenes and Fidelity conclude, that such a Nation ought to be well entertained, and also beloved and protected generally of all. The more, considering they are called in the Sacred Scrip­tures, the Sonnes of God; and 't is said by all the Prophets, that they who shall wrong them, shall be most severely punished; and that he that toucheth them, toucheth the apple of Gods eye. And at least, it was alwayes the opinion of Augustine, as he made it appear in his works Libr. de Doctrina Christianâ cap. 28. where he saith, Quod omnes homines aequè diligendi sunt. That all men are equally to be beloved.

Now, having prooved the two former Points, I could adde a third, viz. of the Nobility of the Iewes: but because that Point is enough known amongst all Christians, as lately yet it hath bene most worthily and excellently shewed and descri­bed in a certain Booke, called, The Glory of the Iehudah and Israël, dedicated to our Nation by that worthy Christian Minister M^r. Henry Iessey, (1653. in Dutch) where this matter is set out at large: And by M. Edw. Nicholas Gentleman, in his Booke, called, An Apologie for the Honorable Nation of the Iewes, and all the Sons of Israël (1648. in English.) Therefore I will here for­beare, and rest on that saying of our King Salomon, the wisest on earth, Let another mans mouth praise, thee, and not thine owne.