Israels condition and cause pleaded; or some arguments for the Jews admission into England. Objections answered, cautions added, with a vindication of Mr. Peters from those foul and unjust aspersions cast upon him by W. Prynn, Esq;.

ARGUMENTS FOR THE Iews admiſsion INTO ENGLAND.

THe long, heavy, and ſad puniſhment inflicted on this dejected, deſpiſed, and diſperſed people, hath various and ſtrong impreſſions upon mens ſpirits; ſome ſcorning any ſociety with them, others hating their 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 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) 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, 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 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 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, 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 theſe fat Buls of Baſan fit to manage the work of the Goſpel, for the converſion of a people, nor was it their intent to endeavour it in this people, whom they ſo hated.

— Quis talia fando, Temperet a Lachrimis?

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

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

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

3. Who can ſhut when God opens?

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 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 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, 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 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 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 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 & 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 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 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 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 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,

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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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; '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 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 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 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 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 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 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, 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, 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; 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 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, 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 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 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 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, 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 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 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 as their Pen and Tougue ſcarce can ſpare any Chriſtian? I have finiſhed the Arguments for the Jews Admiſſion amongſt us. I now come to anſwer the Objections made againſt them, and they are four.

Four Objections againſt the Jews coming in anſwered. 1. They will infect us. 2. They will infeſt us. 3. They are dangerous. 4. They are ſcandalous.

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

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

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

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

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

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

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

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

16. So that her Saints ſhall ſing for joy.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But how would he have had matter to have ſo inveigh'd againſt the noble Nation of the Jews, had not he been furniſh'd with the old Records (as he calls them) of Friers and Popiſh Legends to make his Book to ſwell? beſides the large Privileges and gains he hath perhaps made by poring into them, to help to lengthen and prolong a Suit in Law, tedious enough of it ſelf, and therefore would not have his Supporters ſuppreſſed or removed? Add hereunto the fond humour the Gentleman hath to grace his Books, and to credit himſelf, to ſhew how ſtudious he is, and how voluminous his Library, beſide to perſwade men that's all true which he writes, atteſted with ſuch unlegible Marginals of antiquated Popiſh Authours, not to be approved of in other caſes, but the onely Champions he uſes in this; But why may not we entertain ſome Jews in England? when as Venice alone entertains eighty thouſand of them, and Rome no leſs than one hundred and fifty thouſand, without any offence, or trouble, or charge, but contrariwiſe with a great deal of advantage, and certain gain and profit.

But to conclude all, we and ſo any one that's but eaſily read in Politicks may finde out the cauſe of Mr. Prynn's diſtempered Accuſation againſt his own Brother, a godly, painfull, ſolid, and ſincere, orthodox Preacher of Gods Word: ſeldom does any man love thoſe that ſeem to ſtop or hinder a mans Reputation or Gains, wee'll put both in. Now Mr. Prynn was a Member of the Parliament, and to be debarr'd ſitting any longer (though they ſate too long) amongſt others, was a ſeeming blemiſh to his credit, and a ſure ſtop to his profit and gains, to loſe both theſe together unexpectedly cuts deep: and the Common-wealth having no need of him for further imploiment, having nothing elſe to do, he ſhews you what he would do, if his power was proportionable to his will: and becauſe he cannot bite • he doth injuriouſly and unjuſtly bark at thoſe whom otherways he cannot reach or hurt; and we ſay, 'Twas no matter if all the Popiſh Authours out of which he hath fetch'd his far-fetch'd and unprofitable quotations againſt the Jews, and whoſe authority he ſo much relies upon, whether they be thoſe in his ſtudy or elſewhere if they were burn'd, we ſay burn'd, who have been the cauſers and procurers of ſuch troubles, and have had a hand in the burning of ſo many of Gods people in this Land; for if their Calling be Popiſh, ſuperſtitious, and Antichriſtian; what hopes are there that their works ſhould be other? Either make the Tree good and his Fruit good, or the Tree bad and the Fruit bad; A bad Tree cannot bring forth good Fruit; Do men gather (ſays our Saviour) Grapes of Thorns or Figs of Thistles?

To ſhut up all, I found a great deal of hard meaſure uſed towards the Jews, but by none ſo much as by Mr. Prynn's Pen; I have done the beſt I could to clear the foul Imputations and Aspertions laid upon them; I deſire all who ſhall reade the Book to lay aſide all prejudicacy of opinion, and to conſider the buſineſs not as it is made to be, but as indeed it is, and ſo leave the iſſue to Gods time and good pleaſure, to whoſe protection I commend all upright and ſincere Iſraelites, in whom is no guile.

And laſtly, I could deſire that the ſaid Gentleman would ſeriouſly bethink himſelf what a ſin it is to blot and blemiſh a Man, an Elder in his good name, and to force and lay things to his charge that he never did ſpeak or write, but to corrupt and pervert his words; for certain 'tis a deep fault; an ingenious Recantation or Retractation would be no derogation to him, and would ſhew a ſpirit of meekneſs, fobriety, and ingenuity, and evidence a conſcience willing to render ſatisfaction, and would be a ready way to work a fair and ſure Reconciliation both with God and Man, which how fitting and neceſſary this is to be done, is left to his retired and reſerved conſideration.

To the Jews.

TO you, who are despiſed, and the Outcaſts, and the off-ſcouring of the World in many, too many mens opinions; to you, who are adjudged of moſt not fit to be entertain'd into Society or conference, are theſe few lines directed and dedicated, who though ſoiled and ſullied with a long affliction, may yet return to him that hath ſmitten you, and finde reſt, conſolation, and refreſhment to your ſouls and bodies, by the infinite mercy and love of God the Father of our Lord Jeſus Christ bleſſed for ever.

You cannot but know that your Adverſaries are many, both for Tongue and Pen, you ſee few or none appearing to plead for you, yet amongſt thoſe few this Authour hath expoſed himſelf in your defence, he weighs not the reproaches of men, ſo he may do you good, and be ſerviceable unto you, for your gathering and grafting in again.

Two things are offered to you; the firſt is of comfort, the ſecond is of direction, both neceſſary, that of comfort ſhall be firſt, becauſe you ſtand in moſt need of it, and few or none afford it to you.

Know therefore that God hath not caſt away you his people, he that Exod. 3. ſaid I have ſeen, I have ſeen the affliction of my people that are in Egypt unto your noble Progenitors, ſees alſo all your afflictions through the whole world.

Gods Rod lay upon them 430. years in Egypt, and 70. years in the Babyloniſh Captivity, yet he forgot not his promiſe to Abraham, but did bring them out of both; and though this hath continued almoſt 4. times longer than the longeſt of them, yet a 1000. years are with the Lord but as one day, he will for certain, he will yet redeem and deliver you.

And therefore lift up your heads, for the time of your Redemption draweth nigh, yet a little while and he that ſhall come will come and not tarry, with healing in his wings; Malac. 3.

Secondly, know what a change you ſhall partake of; beauty for aſhes, joy for mourning, the Garments of gladneſs for the garments of ſadneſs, he will gather up his Jewels, and you that have been toſt, and given for loſt, will he imbrace and honour and Crown with everlaſting love and glory?

To ſtir up and kindle mens affections to regard you and ſhew honour and love to you, and to keep up your ſpirits from failing to wait upon God; I manifeſt four things tending to your glory, the firſt is your noble Pedigree and extraction. The ſecond, your honourable Titles. Thirdly, your eminent Prerogatives. And fourthly, your exceeding Priviledges: of each ſuccinctly.

Firſt, for your extraction and pedigree, you have been ſtudious to ſearch about Genealogies, now according to the Scriptures, your Original is from the firſt of Men, this is evident in the firſt of Chron. the nine firſt Chapters, and ſo in Luke 3. from the 23 verſ. bringing your deſcent even to him who was the joy of the whole earth, and the Glory of Iſrael, from whom you had the trueſt, higheſt, and greateſt Nobility that ever was given to men.

Secondly, for your Titles, illuſtrious and ſtupendious. Called Hebrews from Heber Son of Salah Noahs grandchilde, Gen. 11.14. which name ſignifies paſſage or in a paſſive ſignification, paſſing paſſage, you being as it were an Intermedium for the conveyance of Grace, God giving you his Ordinances to receive as it were by the firſt hand, the Gentiles by a ſecond; Actively taken, you were more near God in your ſervices; and therefore, ſurpaſſing in the truth and purity of your Religious worſhip of the true, pure, and everlaſting God. You are call'd Iſraelites from Iſrael, an name of Honour given by the Angel to Jacob, Gen. 23. v. 28. Prince of God, or Prevailer or Conqueror of God, who was a chief Patriarch of, and amongſt you, prevailing in prayers, ſacrifices, and ſervices; therefore are you ſtil'd commonly the Children of Iſrael, Deut. 33.1. And frequently the people of Iſrael; St. Peter is very deſirous to ingratiate himſelf with you, for he cals you the Men of Iſrael. Acts 2.22. You are the people who properly are call'd a choſen Generation, a holy Prieſt-hood, a holy Nation, a peculiar people, 1 Pet. 2.9. you are call'd Jews from Judah, Jacob's, fourth ſon, Gen. 29.35. which ſignifieth praiſe, you being the praiſe of all Nations, yet the Scripture gives you higher and more honourable Titles than theſe, more relating to the Deity, as his peculiar treaſure Exod. 19.5. the people of the Lord, Deut. 29. the Lords Children. Deut. 14.1. his firſt-born, Exod. 4.22. his Inheritance. 1 Kings, 85.1. the Lot of his Inheritance. Jer. 10.16. you are call'd Gods Vineyard, Pſal. 80. Iſay 5.1. Jer. 2.21.

3. For your Prerogatives large and wonderfull indeed, God choſe you out of a people to be a choſen people to himſelf, Deut. 6.7. To make you high above all Nations of the Earth, in praiſe, and in Name, and in Honour, Deut. 26.19. He is ſaid to be more nigh to you than any Nation, Deut. 19.7. you received Gods word before any Nation He hath not dealt ſo with any Nation. Pſalm 104.19.20. In Judah is God known, his Name is great in Iſrael; in Salem or (Hieruſalem) was his Taberracle, and his dwelling in Syon; the mount whereon Solomons Temple ſtood, Pſal. 76.1.2. And John, 4 22. unto you did Chriſt preach, called you Children the Gentiles Dogs; Chriſt would not let his diſciples preach the Gospel to the Gentiles, or to any Cities of the Samaritans, till they had begun at Hieruſalem, Matth. 10.15. Luke 24.47. Which precedency belong'd to you by right of Covenant, to you and to your ſeed, Acts 2.39.

Fourthly, for your Privileges, exceeding many and high ones, God himſelf will be known by this, I am the God of the Hebrews, Exod. 3.18. He promiſeth to ſet you on high above all Nations, ſhowring down all bleſſings upon you, Deut. 28.1, 2. and to make you a Kingdom of Prieſts, and an holy Nation, Exod. 10.4, 6. Unto you did God commit his Oracles, Rom. 3.2. But above all, is that, that Chriſt was born of you, and made his firſt profers of grace and love to you; amongſt thoſe eight ſeveral Privileges God beſtowed on you: St. Paul ends all in this, Who are Iſraelites, to whom appertaineth the Adoption, and Glory, and the Covenant, and the giving of the Law, and the ſervice of God, and the Promiſes, and of whom as concerning the fleſh Chriſt came, Rom. 9.4, 5. And when as the Apoſtle Paul would defend his Apoſtleſhip, and keep up the Dignity and Honour of it, he uſeth Arguments from his Privileges, as he was a Jew, Are they Hebrews, ſo am I? Are they Iſraelites, ſo am I? Are they of the Seed of Abraham, ſo am I? 2 Cor. 11.22. accounting theſe Privileges the greateſt carnal bleſſings that were given unto men. To theſe add, that you were Holy Brethren, Partakers of the heavenly Calling, Phil. 3.1. Of you it was that Saint Paul ſpoke and thought ſuch things as accompany ſalvation, becauſe of your work and labour of love, which you have ſhewed in miniſtring to the Saints, Hebr. 6.9, 10. Theſe are thoſe comfortable, honourable, and excellent Titles, Prerogatives, and Privileges, that are aſcribed unto you above all other Nations and People, and are high Incentives and deep Ingagements to make you walk worthy ſuch excellent Endowments and benefits, and to raiſe up your drooping ſpirits, even in the midst of all your long and deep Viſitation; for as the Prophet, Though you have layn among the Pots, yet ſhall ye be as the wings of a Dove covered with Silver, &c. Pſalm 68.13. and God will bring again his own people, even as he did ſometimes from the depth of the Sea, Pſalm 68.22. (i. e.) beyond all mens help and expectation, with a mighty hand, and out-ſtretched Arm, and then ſhall Jacob rejoyce and Iſrael ſhall be glad, that for your comfort. The ſecond thing premiſed:

2. Is for your direction, and that ſhall be brief: Firſt, Hate and leave off that ſin which procured this your ſuffering by repentance, that your ſins may be blotted out when the time of your refreſhing ſhall come from the preſence of the Lord, Acts 3.

2. Be inceſſant with God in Prayer, that he would be pleaſed to remember the time, the ſet time, to have mercy upon Sion, for it pitieth her Servants to ſee her in the duſt, and that he would open your eys, and give you underſtanding hearts to believe in and know him whom God hath ſent, Jeſus Christ, John 17.3.

3. To ſearch the Scriptures, and in reading them, to pray God to take away the vail that is upon your hearts, for the Letter killeth, but the Spirit giveth life. And conſider the Miniſtration of the Spirit is much more glorious than that of the Letter, and old things are paſſed away, and all things are become new, and that though the Law was given by Moſes, yet grace and truth came by Jeſus Chriſt, John 1. and that now there is no difference betwixt Jew and Gentile, Barbarian or Scythian, bond or free, but we are all one in Chriſt Jeſus.

4 Whereſoever you ſhall come, to be carefull of your carriage, to give no offence, but to walk worthy of the excellency of that high Calling in Jeſus Chriſt.

To conclude all, I have diſcharged my conſcience in your behalf; God is able to bring great things to paſs by ſmall Inſtruments, though I be the leaſt, yet I am one that wiſh well to Sion and do heartily pray, that God would give you favour in the ſight of the Nations, and that all thoſe that keep you captives may pity you, and that the Nations ſeeing your converſion may glorifie God on your behalf, and ſay, What hath God done? This is the Lords doing, and it is marvellous in our eys. So be it.

Yours, &c. FINIS.

Certain Cautions concerning the Jews Admiſsion into England.

IT is not fit to direct, much leſs to preſcrthe to Superiours, in laying down theſe few Cautions neither is intended, onely to render ſome ſatisfaction to ſuch who are the great and violent Oppoſers of the Jews Admiſſion amongſt us, who though they have no ſolid or ſubſt • ntial grounds for their Oppoſition at all, yet by theſe Cautions that may ſeem tolerable, if not allowable to their judgments, which before was held altogether unjuſt and unreaſonable.

And certain it is, that had Mr. Prynn in his multitude of Scripture-quotations ſeriouſly conſidered that moſt, if not all theſe places, which mention either the ſins or the puniſhments of this people related to the Babyloniſh Captivity, or to what of judgments, before that, God was pleaſed to inflict upon them, he would not have ſo injuriouſly branded one Generation for another, and make thoſe Curſes & Plagues which are terminated in the third or fourth Generation of them that hate him, to be due to the thirteenth or fourteenth Generation downwards, and of them too who he knows not, whether they hate God or not.

And ſo alſo for his almoſt innumerable but unneceſſary Rabble of Popiſh antiquated Writers, Edicts, Statutes, Decrees, and Records; for theſe (I ſay) if he had conſidered that what was then (if yet it was then, for we may not give credit to all he ſays and quotes) is not Now, for Now is not Then, nor Then Now; he would (I believe) in modeſty have ſpared that needleſs ſearch, nor have ſo bin confident to pin his faith upon thoſe Popiſh Papers and worm-eaten Scriblers, who yet (as it is by wiſe men judged) writ out of malice, and the the Spirit of Lying too againſt the Jews; for how much credit is to be given to ſuch perſons who have not bluſhed to corrupt the ſacred Text it ſelf, and to adulterate all both Greek and Latine Fathers; for certain ſuch audacious Spirits would not ſpare (when their gains and credit lay at ſtake) and when it was in their power too) to lay load enough and the heavieſt always on the weakeſt ſhoulders, and ſuch was the people of the Jews in theſe times, to cauſe them to be odious to the Nation.

This mans great opinion of Learning and Judgment hath tainted and poiſoned many mens affections, and hardened them • bſolutely againſt the Admiſſion of any Jews amongſt us; when yet any one ſees how weak his Arguments are, if well ſcann'd, and how little of truth is in them.

To perſwade therefore the ingenious, that what at firſt did ſeem altogether unfitting, upon ſecond and ſerious reflections ſhall be found not onely fitting but beneficial alſo, and what at firſt apprehenſion ſeem'd ſo full of danger, may upon review be found nothing ſo, I ſay, it is not our intendment, that the Jews ſhould come in, ſo as Mr. Prynn ſeems to fear, to diſhonour God and Chrst Jeſus, ſubvert Religion, diſturb the Laws, raiſe up Wa • s and Combuſtions, ſterve our own Countreymen and Natives, undo merchandizing, ſeduce the People, diſgrace the Goſpel, rob us of our Wealth, bring Gods Plagues, Curſes, and Judgments amongſt us, with many other ſuch terrible conceited Chymaeraes.

No nor yet to come Ruſhing in, as an overflowing floud, to drown all Religion, Laws, and all our Privileges, nor yet to be ſuch Hors-leaches, and Spunges of out Treaſure, and tranſport it away; nor to uſurp upon any mans Birthright, nor yet to Cozen, oppreſs, poll, pill, defraud, fleece, and ſqueeze the Engliſh Nation, nor yet to grinde them, or cheat them by uſury, fraud, or the like. Nor laſtly, to circumciſe or crucifie, any children in deriſion of Chriſt, nor to ſacrifices any Bulls, or Oxen, or Sheep, or Lambs; for that part of their Religion is too coſtly; and the other is too painfull; both unſufferable: but for certain they may be admitted in upon divers conſiderations, ſome of them are theſe.

1. By the leave of the ſupreme Legis-lators of our Nation; they formerly have been, and may if when they pleaſe be again, introduced; and who can, or dare charge their Actions for unjuſt? they haveing power to ſave, or deſtroy; and therefore, power to determine matters of leſs conſequence; and then,

2. Their admiſſion, being from them, and but Premiſsive, not abſolute, but quod diu ſe bene geſſerint, reſtrained to ſuch ſolid orders as by the Governours of our Nation ſhall be adjudged moſt convenient, juſteſt and moſt conducing to Gods glory, and ths Honor of our Religion and benefit of our people.

3. That there chief heads, and Rulers, do at their entrance or immediately after give in good ſecurity, for all that come in to live quietly, and ſubordinately, to our Laws, in all civil reſpects; ſo that juſtice, as well communitative, as diſtributive may have it's full vigour, as well to releive, ſuccour and defend them when oppreſſed, or moleſted, as alſo to be executed againſt them, when as they moleſt other.

4. All covenants, and agreements made with them by our Governours; to be confirmed, publickly under hands, and Seals as mutually bnding and obliging our Magiſtrates, to afford them juſt and honorable protection, and ſecurity for Lives and Eſtates, and they to render all Obedience, and Tribute, and Cuſtome; to them for the ſame, that ſo we with them, and they with us, may lead a quiet, ſober, and godly life; as being all children of the ſame Father, and Heirs of the ſame promiſe, and all hoping for the ſame Crown of Righteouſneſs, Immortality, and Glory: many others might have been added, but 'tis preſumption and unmanners, to give preſcription to our betters; and therefore we quietly and conſcienciouſly ſubmit, to their judgments and concluſions; praying heartily to God to give them the Spirit of wiſedom, and counſel, and valour, and the fear of the Lord; that they may know how to go in and out, before this great people of the Lord their God; and the bleſſings of God be upon all their counſels and actions, for the good of the cauſe of God, in theſe and other Nations. Amen:

FINIS.