Concerning the first, viz. Their Distress.

THE State of the Jews at Jerusalem of late was such, that they could not live and subsist there, without some year­ly supply and contribution from their Brethren abroad, because the place doth yield them little or no trading, whereby to maintain themselves; but their love to the place doth oblige them to remain there, although with great poverty and want; And their Brethren abroad among the Nations, have been willing to uphold them there at Jerusalem, that the place should not be left destitute of some considerable number of their Nation, to keep as it were possession, or at least a foot­ing in it, and to shew their hopes, till a full restitution come; Therefore the Jews of Poland, of Lithuania, of Prussia and Russia, where great multitudes of that Nation were seated, were wont in former time to send to the German Jews, dwelling at Jerusalem, yearly about 30000 imperiall Dollars; which will amount, if we mistake not, to 6563 pounds sterling, or there­abouts yearly; by which means they subsisted in some tolera­ble manner, and paid to the grand Signior of their taxes; but [Page 5]since the desolation, brought by war upon Poland, and the other parts, whence that supply was sent unto them, they have been in great extremity of want; insomuch, that in the year one thousand six hundred to death, and the taxes laid upon them by the Turks, being rigorously exacted, they were haled into prison, their Synagogues were shut up, their Rabbi's and Elders beaten and cruelly used. So that to find relief, because none came from Poland, Lithuania, and other parts of Eu­rope, by the late war, and none could be had in those parts form their own, by reason of the general Pres­sures, which the Turks without Mercy laid upon them all, they send two of their chief Rabbi's to their Brethren in Eu­rope, to acquaint them with their state, and to desire some help from them. The chief of the Rabbi's was called Nathan Saphira, son to the high Lord, Ruben David Tavel, a man of great learning, and skill in their Cabala, and of a very pious, holy and humble disposition, who comming with his compani­on from Jerusalem upon this errand, and finding at Amsterdam little relief from the Portugal Jews, became accidentally ac­quainted with some of our Christian friends, who pittied their Condition, and were of their own accord moved to procure some relief unto them among their other Christian friends; and the whole sum which they then received from the Dutch Jews in Europe, amounted to six thousand Ryx-dollars, which we conceive to be about one thousand three hundred thirteen pounds, five shillings; and the Contributions which the Christians in Holland gave them, amounted to three hun­dred ninety Ducats, which if we mistake not, is one hundred seventy five pounds ten shillings. With this money they went away; and it availed them only to discharge the Inte­rests of their capital debts, and to make some presents to their great ones, that further time might be granted unto them, and the three hundred ninety Ducats relieved some of their private wants. This relief was made over unto them in the year one thousand six hundred fifty six; and having received it, they have written a letter of Acknowledgment end Thanks, dated at Jerusalem the 22 of April, 1657. wherein the [Page 4] [...] [Page 5] [...] [Page 6]Continuance of their lamentable condition is repre­sented to be this: that for the payment of the ca­pital debt, which in two years space they have bound them­selves over unto the Bassa, who rules over Jerusalem, and en­gaged their Lives, Court, School, Wives and Children to him, and in the mean time they hunger and thirst, and go from house to house for a bit of bread, unto their Italian and Por­tugal Brethren that dwell at Jerusalem, who are in little bet­ter case then these German Jews, because the Italians and Portugals from abroad, help them with something; nor durst they go to any other to beg, besides their own Nation, or their Proselytes; which was a great aggravation of their di­stress, when their own either cannot, or will not assist them, as in the case of Rabbi Nathan Saphira it fell out; for the Por­tugal Jewes at Amsterdam, not so assisting him, because they alledged that the Portugal and Spanish Jews at Jerusalem, at Hebron and Zephit and other places in Judaea, did depend upon them, and were supplyed by them; yet nevertheless, having heard, that the Christians had assisted Rabbi Nathan and his Companion with a Contribution, and suspecting that they had made their application to crave that assistance from the Chri­stians, they were intending to have disgraced him in their Sy­nagogues, till they were otherwise informed, and having under­stood that the supply came not by any application of the Rabbi to the Christians; but by the free offering of the Christians to help him without his craving of it, which could not be taken ill, if the Rabbi only received what was freely offered, they did acquiesce: this is to be noted to shew the greatness of their strait; when by the Principles of their Religion, they were bound up from seeking any relief, but only from their own people, although no relief could be had by any of them; so that they were obliged rather to starve, then to crave help from strangers, either Christians, Mahumetans, or Heathens, when they were in want, although now of late they of Jerusa­lem have desired relief of such as pitty them, although they be Christians. This was a hard case, and therefore required the greater Compassion; but yet the more hard, because so few were inclined to have compassion upon them. From all [Page 7]which it is to be concluded, that as their Case is more hard then ordinary, so their deliverance must come by a way which is extraordinary: for all other Nations, when they are distressed by any enemy, they have some Neighbour people to flie to as friends, but these have none at all; therefore they must look up to God alone for their deliverance.

Concerning the second, viz. The preparing of a way for their Deliverance.

BY their deliverance we understand, first, The enlight­ning of their mind, to acknowledge the true Messiah, Jesus Christ. Secondly, Their freedom from the distress wherein they are by being kept out of the Land of their Inhe­ritance. And when ever God shall remove, either their Igno­rance, or their Captivity, their whole deliverance both spi­ritual and bodily will be wrought; because the one will follow upon the other. Now we find some clear preparations begun to be set a foot for both these parts of their Deliverance.

First, Toward their bodily deliverance from their Captivity and Dispersion. We conceive that the distress of Nati­ons, which is coming upon the whole face of the earth, is a manifest preparation; and that two ways: partly by driving them out from among the Nations, where they cannot abide any longer, and forcing them to draw closer together for their mutual relief: partly by awakening in them more earnest desires and thoughts of the Promise, that they shall return unto their own Inheritance: by which means, as soon as they shall per­ceive the waters of the great River Euphrates dryed up, Rev. 16.12. Esa. 19.18, &c. they will be moved to resolve upon a march unto their own land from all quarters, and in Egypt and Assyria is expected will be their Rendevouz in two bodies; as it is said in Can. 6.13. You will see in the Shulamite at her return the company of two Armies. The distress then of the Nations driving them to these two places, is a preparative for their return.

Another preparation of the way for their return, is that God doth still appear for them in the Extremity of their mise­ries, when they can find no help from men; and that in this great Calamity, wherein they now are, there is yet a door of hope left open unto them; whereby Providence doth support them in it, that they should not utterly perish; whence we must gather, that although God will have them to be cast down; yet he will not suffer them to be destroyed; and although he will have them perplexed, yet he will not suffer them to de­spair, of which things there are clear Instances to be given, lately fallen out, which ought to be observed.

Query First, That God did appear for them in their utmost ex­tremity, when no help could be obtained, or expected from men: an instance hereof is this: that about the year 16 [...]. when there was for a long time no rain fallen upon Jerusalem, and the land about it, so that they were all in great extremity, both Jews and Turks, and like to perish; the Turks having for a season humbled themselves, and prayed unto God after their manner for rain; and receiving no answer from heaven, they did conceive that God was angry with them, because the Jews were suffered to live among them; therefore in great rage with drawn swords they went to the Jews, and threatned them, that if within three days they did not obtain Rain from heaven, they should all be put to death. Whereupon the Jews having appointed a solem fast, and the third day being allassem­bled at a place which they call the Sepulcher of Zachary, they prayed till noon, and after noon the clouds gathered, and with thunder they poured such a flood of rain, that all the Cisterns were filled and did run over: by which means they were saved from death, and it was made manifest that the Lord did own them, and accepted of their prayers, when none but he could help them.

Secondly, Another instance is in this their present Calamity; for when in the year one thousane six hundred fifty five, they were in such want, that four hundred of their widdows dyed by famine: and that they could expect no relief from any of their own Nations in Judea; & having sent into Europe to those of their Nation, these also supplyed them no more but for [Page 9]the interest of their debt: so that all help from men seemed to fail them; it pleased God so to order it, that without any application of theirs unto Christians, some pious and chari­table souls, were moved of their own accord to reflect upon their condition, and without their knowledge to make a con­siderable Collection for them, which did amount to some ease of their distress; although not to a total relief: and since that time God hath also moved the new Turkish Basha to shew some kindness unto them; for after his arrival at Jerusalem he satisfied all their Creditors with his own goods and wares, and made an agreement with the Jews, favorably using them; that in stead of fifteen thousand Ryx-dollars, they should pay him only seven thousand, and that on two years term without any interest. Yet with this hard Condition, that if the agreement was not then performed, they must all become his slaves, and that he should do with them what he would: So that it is apparent, that although the Lord suffers them to come to great, and (in all humane appearance) invincible straits, yet he doth not suffer them to be swallowed up by the same, but sheweth still some issue; so that there is a door of hope yet open for them to escape; which in the language of Providence doth signifie thus much, That the Lord doth not utterly cast them off, but hath still Mercy in store for them, till they be fitted for a full deliverance: for all these tryals in the way of Providence and Mercy, tend to nothing else but to bring them to a sense of their sins, that they may be clean­sed from the same by repentance, and brought to the knowledge of Jesus Christ, to receive by faith the pardon thereof for his sake; whereunto we Christians should set our selves to become instrumental towards them; for now being thus hum­bled, and finding our love and compassion not shut up against them in their misery, their ear may be open to us to hearken without prejudice unto the Truth of our Faith and Hope.

BUT besides all these Tokens of Favour, whereof we have particular Assurance, which we look upon as mani­fest preparatives for their restitution, there is one thing more to be mentioned, whereunto we may give so much credit as is due to a vulgar rumor, and that is this. That whereas the land of Canaan heretofore was exceeding barren, and more un­fruitfull then any of the other neighbour Countries; it is now reported to be become within the space of five or six years exceeding fruitfull, yielding ten times the encrease of that which formerly it did yield: and if this report be true which we cannot certainly affirm, but only give it as a report, come from some of the Inhabitants: then we may make this certain con­jecture upon it, that God is not only fitting them to return unto their own Land by the forenamed Tryals, but he is fitting also their land to receive them: for even as for the sins of a people God turns the fruitfull land into barrenness, Psal. 107.34. So when he is reconciled unto a people, he doth promise that he will cause the Heavens and the earth, and the fruits of the ground to answer the desires of his people, Hos. 2.21, 22. And if now this begins to fall out in the land of Canaan after so long a Barrenness, we may truly conceive, that he is fit­ting it for more Inhabitants then formerly it could entertain; and that he is about to make good the Prophesie of Moses, Deut. 32.43. Rejoyce ye Nations with his Perple, for he will avenge the blood of his servants, and will render vengeance to his Adversaries, and will be mercifull to his land and to his people: and that as he brought not Adam into the world, till all the creatures were fitted for his entertainment; so he will not bring his people into their land, till it be fitted to give them a livelyhood, when they shall return unto it.

These Acts of Providence towards them in respect of their whole Nation,Mic. 4.8. Rom. 11.8. and more especially in respect of Jerusalem, which is the Tower of the flock, and the strong hold of the daugh­ter of Sion, we look upon as preparatives only at a distance to give a general prospect a far off, concerning Gods pur­pose [Page 11]to shew that they are not utterly cast away out of his Remembrance; but that having still a design to do them good, for their Fathers sake, he will fit them thereby for a fur­ther deliverance from their ignorance and spiritual Captivity; concerning the removal of which, we find also some remar­kable preparatives wrought among them: because it is appa­rent by some passages of the converse of some of our friends with their chief Rabbi Nathan Saphira, that the sense which their more understanding Rabbi's have of the Messiah, is not so far distant from the Principles of Christianity as we ordinarily have imagined, and that the frame of their Spirits, at this time is made more susceptible of the Truth of the Gospel, then at any time heretofore. And to make out this we shall insert some Extracts out of a friends letter to J.D. dated in April one thousand six hundred fifty seven, whereby the sin­certiy of Rabbi Nathan, and his understanding in holy Myste­ries will be evidenced. Mr. P. Serrarius then writes thus.

WHen I heard these things, my bowels were inwardly stir­ed within me, and it seemed to me, that I did not hear a Jew, but a Christian, and a Christian of no mean understand­ing, who did relish the things of the Spirit, and was admitted to the inward mysteries of our Religion. Another time when we were together at a meeting with somn friends pri­vately, where we use to read some parcell of the Scripture, he came unexpected among us, and we thought good to read Christs Sermon upon the Mount, in Matthew 5.6, 7. And while we did read the Dutch translation, we gave him the He­brew translation of Munster to look into, telling him that this was the Law of our Christ, that he should read it, and then let us know what he did judge thereof: this he did, and when he had read all, with a great deal of ingenuity, he made an ac­knowledgment that therein the ground and fountain of all Wisdom was contained, and that whosoever should keep those Commandments would be more just then he, or hi [...] people, and he took notice of some things which he the [...] [...] [Page 14]were taken out of the most pure and antient Rabbins; and when at that meeting we had, not without Tears, and much devour Contrition of mind, made prayers for the Jews as well as for our selves, that God would blot out our sins and theirs, and remember his Mercy, and restore the holy Spirit which they had lost, &c. These things seemed very much to move him, and he made no doubt to affirm openly, that if there were but ten men at Jerusalem, who should thus with out heart pray for the coming of the Messiah, that without all doubt he would suddenly come; And being asked, how he did understand the place of Malachy 3.1. Behold I will send my Messenger, and he shall prepare the way for me, and the Lord whom ye seek shall suddenly come to his Temple, &c. He said by the Messenger Elias was meant, and by the Lord was meant the Messiah, who should come and shew himself to be seen at the Temple, not of ours, that is, of mans building, but in his own Temple, which he hath built in the heavens, and which he will let down from Heaven to the earth: and when I asked him, Whether the Jews alone were to be admitted into that Tem­ple? He answered No; but that his Temple was ordained for all the people of the Gentiles, who ever shall fear God in sin­cerity. And once when we were speaking of the Promises made unto Abraham;Gen. 15.19, 20. He observed that God promised to cast out ten Nations out of the land of Canaan for his sake, and would give their possessions to his Posterity, but that since the days of Joshua, no more but seven Nations have been cast out, viz. The Hittites, the Perizzites, the Rephaims, the Amorites, the Canaanites, the Gergasites and the Jebusites: the theee first, viz. The Kenites, the Kenesites and the Kedmonites are reserved for the times of the Messiah; which he would have to answer the ten Sephiroth, whereof the seven last are called by the Cabalists simply, [...] that is, Palaces; but the three first taken together as one are called [...] that is, the Temple of the Holy of Holies.

Whence I by my self drew this clear Argument for the Reign of Christ on earth. If the Promise made to Abraham concerning the Land of Canaan it not yet fulfilled, then it must be fulfil­led: [Page 15]But it is evident that it is not yet fulfilled. First; these three former Nations were never yet subdued. Secondly. Because the three Nations yet to be subdued will constitute the Temple which shall be called the holy of holies, where­as the subduing of the seven which Joshuah conquered, did only constitute some Palaces or courts, which might be polluted and in­deed were polluted, overthrown and trodden under soot.

When at a time he did sup with us, and saw us praying with our hands joined and lifted up unto Heaven; he asked us why we did pray with that gesture: It was answered, that it was of old the custom so to pray, derived from Moses, who in the mount prayed against Amaleck with his hands lifted up unto heaven; whereunto the Rabbi said, No doubt whosoever can lift up pure hands with Moses unto heaven, he will be heard of God as Moses was; but it is to be understood, that then both hands are purely lifted up unto heaven, and the ten fingers erected on high, when one directly is settled towards God, with the whole strength of his soul, and hath a good conscience toward Gods ten Commandments, and that the purity and sincerity of the whole man doth require, that every one should be inwardly so composed, as his body is outwardly constitued; therefore seeing they of his Nation were not conscious to themselves of such a frame of spirit, they durst not lift up both their hands unto heaven, but they keep them in their bosom, taking hold of the left hand by the right, because the right hand doth signifie Mercy, and the left Gods Justice; and by that gesture they petition: that God by his Mercy would re­strain his Justice, that it may not break out upon them misera­ble sinners to consume them, but would first prepare and form them unto all that is good. I could relate many other things of this kind, which shew a truly devout and humble mind: one thing I shall yet add; When it was askt of him, Whether he was not afraid of his life, chiefly he being a Jew, a people above all other Nations hated of all, through which he was to go? he did answer, If I look upon my self, I see my self altogether unworthy of any mercy at Gods hands, or that [Page 16]he should admit of my prayers; [...]e speaks here [...]e a legal [...]w, Rom. 10, 2, 3. but that which gives me some Confidence of life, are the calamities and extream Straits of the poor at Jerusalem, and the merits of the Fore-fathers, and their Faith in God. I believe that their prayers will be of weight towards the Father of the needy. Here you may see in a Spirit of Humility Faith, and in faith an humble and self de­nying Spirit. What do you think? Is it to be believed that Christ is far distant from a soul thus constituted? or that any such thing can be formed without Christ in a man? for my own part, I confess I think I see Christ in his Spirit; and I cannot but love him, and those that are like him, of which he saith many are at Jerusalem: for I esteem them the true brethren of him, that is, our Christ, and their Joseph, &c.