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 their [Page 2]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 known [Page 3]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) [Page 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, [Page 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, that [Page 7]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 in [Page 8]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, [Page 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 were [Page 10]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?

[Page 11]4. 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 a [Page 12]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 this [Page 13]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, [Page 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 out [Page 15]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's [Page 17]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 the [Page 18]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 & [Page 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 Apostle [Page 20]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 did [Page 22]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 com­punction [Page 23]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 father [Page 24]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,

[Page 25]2. 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 uncharita­bly [Page 26]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 with [Page 27]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 but [Page 28]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, [Page 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 zealously [Page 32]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 Anci­ent [Page 33]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 butcher­ed [Page 34]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 inten­ded [Page 36] 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 prid [...] and 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 Je [...]s 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, and [Page 37]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, im­po [...]e the least burthens and taxes, the fewest vexations, who deal the m [...]st 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 will [Page 38]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 all [Page 39]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, without [Page 40]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 habi­tation [Page 41]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, the [Page 42] 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 own [Page 43]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 St [...]a [...]gers, 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 Bears [Page 45]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, why [Page 46]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 we [Page 47]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 or [Page 48] 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; [Page 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 your [Page 50]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 due [Page 51]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 own [Page 52]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 like [Page 53]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 your [Page 54]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 they [Page 55]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, [Page 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, [Page 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; [Page 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 Infi­dels [Page 60]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, [Page 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 magnifies [Page 62]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 exter­nally [Page 64]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? may [Page 65]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, [Page 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 these [Page 67]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 not [Page 68]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, when [Page 69]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.