Chapter VII: Documents (4)

God hath promised to doe great things in these last days, as namely, to subdue all his Enemies, to releive his people, to destroy all Tyranny and Oppression both civil and ecclesiasticall, and to ampliate the Bounds of Christs Kingdom, by a plentifull pouring forth of his spirit, and by converting the multitudes both of Jews and Gentiles. Herein he doth what the Ruler of the Feast said to the Bridegroome in _John_ 2.10. _he keepes the best wine till the last_; he makes the last Act, the best part of the Comedy. Whereas the method of the Devill, and the World, is contrary; represented by _Nebuchadnezzars image_, whose head, or beginning, was of gold; but the feet, or ending, was of iron, and clay. And of these great good things (we being now upon the borders of the long-looked-for-_Canaan_) God hath given us some earnest (which is a small proportion, with the whole for kind) a bunch of grapes; _Og_, and the _Amorites_ subdued. For he hath in our days arrested the _Turks_ greatnesse; abated the formidablenesse of the _German-Austrian Beast_; revealed in good measure the hypocrisie and lies of the false Prophet, who hath his seat at _Rome_; and hath brought to light the subtilties of Satan, who had shifted himselfe into severall dresses of pretended Reformation. Hee is risen up like a mighty Gyant, against his enemies among us, and elsewhere, and hath pleaded his peoples cause so signally, that all but those whose judgement it is to be wilfully blind, will say, _The Lord is on our side_. He hath also scattered _Light_, and _Truth_ in an unwonted measure, among all sorts of people; he hath given forth his owne good Spirit more plentifully than formerly (except in those extraordinary primitive times of Christianism;) and hath instated us into liberty for our spirits; which though too many abuse, and turne into licentiousnesse, or a liberty to sinne, yet that is no dispraise, but a commendation to the thing; for it is a signe that liberty is exceeding good in itselfe, seeing the corruption or abuse of it, is a thing so bad, but so hedged in by severall Fences, as it hath pleased God in much mercy to direct the wisdome of our State to, it is a choyse mercy, and such as is suitable to our Principles both Humane, and Christian; Thus we have a Day-star to tell us that day is at hand; something prodromous concerning almost all the great things promised, and looked for, as might be more largely showne, if that were my proper work. But yet nothing concerning _the returning of the Shulamite_, in _Cant._ 6. _ult._ which Mr. _Brightman_ interprets to be the _Jewes_ turning Christian, the clock of their conversion hath not yet given warning; it is as midnight with them still, as it was a thousand yeares agone. Upon which, some ground the hopelesnesse of their repentance, but I dare not owne that Logick, but rather conclude thus; That therefore their Conversion shall be the work of God (of which more anon) with whom all difficulties are no hinderance; and though _Israel_ be bond-men in _Ægypt_, and sealed up to it by the darknesse of a midnight, yet let but God speake, and they are immediately at liberty, and sent away without waiting for the comming of the day.

Now we ought much to minde their Conversion, exercising thereupon our faith, our prayers, and also our enquiries, and that for these following reasons:

_First_, because they have the same Humane nature with us; from this ground we should wish well to all men, whether _Jew_, or _Gentile_; which is the precept of the Apostle, in _2 Pet._ 1.7. _To adde love to brotherly kindnesse_; that is, not only to love Saints, but to love Men (though the Saints with a choyse, and peculiar love.) Yea it is Gods owne practise, in _Mat._ 5.45. There is a φιλανθρωπία in God (as _Paul_ saith to _Titus_) a love to Man-kinde. _Plutarch_ could observe that God is not called φίλιππος, he beares another manner of love to men, than to horses; so ought we to doe, and even upon this generall account, to love the _Jewish_ Nation.

_Secondly_, because of their extraction; Their root is holy, though now the Branches be degenerate and wilde; so in _Rom._ 11. vers. 16, 17. Some good turnes are due to the bad children of good Parents for the Parents sake; and this _Paul_ expresly urgeth, in _Rom._ 11.28. _that they are beloved for the Fathers sake_; yea the chief root, or head of their Nation, _Abraham_ is mystically our substituted Father, as in _Gal._ 4 last; _If ye be Christs, then are ye_ Abrahams _seed, and heires according to the promise_. The _Jewes_ are children, and heires of the flesh of _Abraham_, but we of his faith; they by the Bond-woman, but we by the Free; but notwithstanding, _Abraham_ is our common Father, and therefore we should love as brethren.

_Thirdly_, because Gods covenant with the _Jewes_ is not nulled, or broken, but only suspended. It is with them as it was with _Nebuchadnezzars_ tree, the leaves, fruit, and boughes were all scattered and broken, yet there was a chaine of brasse upon the root, to reserve that for future hopes; so though all true fruitfulnesse, beauty, and symptoms of life are long since gone, yet there is a root, a seed, which shall bring forth in Gods time; and this seemes a maine scope of _Paul_ in _Rom._ 11. To this purpose may that be alledged of _Mat._ 24.22. _Except those dayes should be shortned, no flesh should be saved, but for the Elects sake those dayes shall be shortned_; that is, so great shall the slaughter of the _Jewes_ be, at the destruction of _Jerusalem_, that if those destroying dayes should last a little longer, their whole Nation would faile, and be cut off; which shall not be, because God hath elect ones to be borne of that People in future times. Hence you see, that in their lowest ebbe, that is, in the midst of their greatest guilt, and sorest punishments, God hath still an eye upon a number of elect ones of that Nation; and Gods Covenant was never so with them, or with any People, as to take the whole of them for his inheritance. In _Jer._ 31.36, 37. Gods Covenant with _Israel_ is surer than the Lawes of Nature (which we know, remaine unviolable to the Worlds end) and he saith, that must come to passe, before he will cast off the Seed of _Israel_, for all that they have done; yea in _Isa._ 54.9, 10. God confirmes it to _Israel_, not only by the firmenesse of the Lawes of Nature, but also by an Oath; now what God ratifies with an Oath, is his absolute and positive Wil, that which makes the conclusion immutable; as in _Heb._ 6.18. And in this case God is ever too strong for all hardnesse of heart, disobedience, unbeleefe, and any impediments that can be. See also that full place of _Levit._ 26.42. 44. and _ver._ 45. for I beleeve that place Propheticall, of times, and things not yet fulfilled.

_Fourthly_, We _Gentiles_ were gainers by their casting away, the whirlwind of Gods wrath that threw them downe, brought us much profit, even salvation itselfe, _Rom._ 11.12. _The fall of them becomes the riches of the World_, ver. 15. _The casting away of them is the reconciling of the World_; implying, that we _Gentiles_ were poore, and miserable, till made rich, and happy by the _Jewes_ spoyles, who by this meanes are as wretched as we formerly had been. Which consideration must needs move an ingenuous spirit, to pitty those so undone. Our Lord saith to a _Gentile_, in _Mark_, 7.27. _Let the Children first be filled, for it is not meet to take the Childrens bread and to cast it to the Doggs_: They were Children, and we were Doggs, and we Doggs have got the Childrens meat before their bellies were full; which, as it should make us not to be high-minded; so also to pitty them, whose bread being taken away, and given to us, are brought to a starving condition.

_Fifthly_, We shall be gainers by their receiving againe; it should be motive sufficient to us, that God shall be gainer by it, and that not only by the accession of a whole Nation to him, and also of that Nation, which is as the lost Sheep, the finding of which is a matter of great joy, _Luke_ 15. But also because as it is said in _Psal._ 102.16. _When the Lord shall build up_ Zion, _he shall appeare in his glory_. Now glory is a manifestation of excellency, and at that time Gods excellency shall shine forth, which is now much hid, and vailed; the excellency of his mercy, of his truth and faithfulnesse, to remember an ancient Covenant made about foure thousand yeares since, and his old friend _Abraham_, and the Patriarks; all which have seemed to be asleep for many Generations together. So also in _Isa._ chap. 12. compared with chap. 11. But not only God (which might have been a distinct reason) but we also shall receive great advantages thereby; for then there shall be not only an enlargement of good to us _Gentiles_, as a concomitant and synchronism with the _Jewes_ conversion (the mistake about which, hath, and doth cause black thoughts in some) as in _Apoc._ 7.9. after the sealing of the hundred, and forty, and foure thousand (which relates to the time of the forty two moneths) a great multitude, and innumerable, of all Nations, Kindred, Tongues, and people stood before the Lambe, and were cloathed with white Robes; now these numbers of all Gentile-Nations are to be converted at that time when the _Jewes_ are to be brought home; for it is to be at the sounding of the seventh Trumpet. But beside, the _Jewes_ conversion shall in some sort be the cause of it, else what meanes the Apostle in _Rom._ 11.12. _How much more shall their fulnesse be the riches of the Gentiles?_ and in vers. 15. _What shall the receiving of the_ Jewes _be_ (to the _Gentiles_) _but life from the dead_? The Apostle heightens the expression of the benefit by their receiving, to an higher degree than what we got by their fall. It is observable, that the Gospel did in some sense, first goe out of _Sion_, for the Spirit who enabled the Disciples to preach and propagate it was there given; and _Micah_ speaking of the times yet looked for, saith in _Mic._ 4.2. _The Law shall goe forth out of_ Sion, _and the Word of the Lord out of Jerusalem_; that is, the fulnesse of the Spirit, and knowledge of Christ shall streame through the _Jewes_ to the _Gentiles_. So that as it was in the first giving of the holy Spirit, he was first given to the _Jewes_, then to the _Gentiles_; yea by the _Jewes_ to the _Gentiles_; so shall it be in the last dayes, fulfilling what _Paul_ saith in _Rom._ 2. to the _Jew_ first, and also to the _Gentile_, When God shall be reconciled to _Israel_, their condition wil be greatly changed; for they who are now actually the most accursed people, then as in _Mic._ 5.7. _The remnant of_ Jacob _shall be in the midst of many people as dew from the Lord; as the showres upon the grasse, that tarry not for man, nor waite for the sons of men_. Dew, and Showers in those hot Countries are Heavens bounty, a _cornucopia_ of all good things; such shall the _Jewes_ be to the places where they shall be, when they shall owne the Lord Jesus.

_Sixthly_, They were Gods first Wife (as I may say); for a considerable time they were a faithfull people; and many of them have been Martyrs for God. And these things God will thinke on, though we may sleight them.

They were Gods first Wife. Did God ever assay to take any Nation before them, to be his owne people? Yea, did he take any beside them, for two thousand yeares together? In _Isa._ 54.6. _I have called thee as a woman forsaken, and grieved in spirit, and a wife of youth, when thou wast refused, saith the Lord_; and what follows, vers. 7. _For a small moment have I forsaken thee, but with great mercies will I gather thee._ And in verse 8. _With everlasting kindnesse will I have mercy upon thee._ We see God forgets not, though men may, and doe.

They were a faithfull people. As great was their unfaithfulnesse; so there were times when great was their faithfulnesse. In _Jer._ 2.2. _I remember thee, the kindnesse of thy youth, the love of thy espousals, when thou wentest after me in the Wildernesse, in a Land that was not sowne._ It was something to follow God in such a Country forty years; and for so long a time to expose themselves, wives, and children daily to almost al sorts of deaths; and you see, God remembers it in after times; and if he did in _Jeremiahs_ time, when those who in person had been so faithfull, had been long dead; and that race of the _Jewes_ then were very provoking, and corrupt; why not also now, in this present succeeding generation of them:

They were Martyrs for God. To prove this, read the History of the _Maccabees_, and if we like not so farre to owne what is Apocryphall, turne to _Heb._ 11. which is a booke of the _Jewish_ Martyrs, a Catalogue of them that suffered under _Antiochus_, and those _Syrian_ Tyrants. And they were not few that suffered, but many; nor light punishments, but unspeakeable torments. Now God takes it so kindly that we give up our lives to torments, and to death for his Name, that commonly he owes that person a good turne in his posterity. And if upon these accounts God hath an eye upon them, we also should be like minded, and love them too.

_Seventhly_, It is a duty which we owe to Gods expresse command, for so I take that in the literall sence, in _Isa._ 62.6, 7. _Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make_ Jerusalem _a praise in the earth_. This duty the Prophet himselfe performed in vers. 1. _For_ Sions _sake I will not hold my peace, and for_ Jerusalems _sake I will not rest, till the righteousnesse thereof goe forth as brightnesse, &c._ And also the Church in her affliction, _Psal._ 137.5, 6. And now that _Sion_ is in the dust, if we that beleeve among the _Gentiles_, did pitty her, and compassionate her in her ruines, it were an argument that God is about to arise, and have mercy upon her; as may be urged from Psalme 102.13, 14.

_Lastly_, They minded our conversion to God. This appeares in the writings of almost all their Prophets, especially in the Psalmes, _Isaiah_, _Jeremiah_, _Hoseah_, _Malachi_. Now then for us to love the notion, and in what we may, help forward their returne, what is it but an honest and just retaliation?

Having dispatched the Reasons, two things yet remaine about their Conversion, which I must speake somewhat to, and those are the _Time_, and the _Manner_; as for the _time when_, the determining of that is hard, though not impossible. I beleeve that it is punctually set downe in Scripture, and God wil be as criticall in looking after times as things; but all the difficulty of knowing it is from the darknesse, and defects of our understanding, and not from a supposed uncertainty in the thing. So that I am equally adverse as to the common practise of the _Jewes_, who because they are unwilling to owne Gods accomplishments, doe therefore dis-allow his computations, and expressly hold that man accursed who busieth himselfe in that study. So to the too common opinion of those who say, That oft in such computations God puts a certaine number for an uncertaine. No, there is an infallibility in the set times of Scripture; only the Well is deep, and the cord to our Bucket is but short! yet this difficulty should not cause despondency, but quicken our industry. All that I shall now say to it is this, I judge the time not farre off; this present age will see those things fulfilled which we have waited and prayed for. _R. Maimonides_ saith of Jesus Christ, That since _Moses_ his time none so like to the Messiah as the Christ of the Christians; so I say, since Christ, no period of time so like to be that, in which the _Jewes_ shall be called, as this in which we live. And perhaps it is nearer than we are aware of, being the more comfortably perswaded of it, by that excellent Treatise called, _The Revelation revealed_, newly published by a Gentleman of an indefatigable Spirit for God and publick good, Mr. S. _Hartlib_, in which Apocalypticall computations are explained the most harmoniously, and clearly, that I have read in any discourse of that nature. He saith positively, that at the ending of the last yeare of 1655. the seventh Trumpet shall sound; whose effect will be as much good to Gods elected ones, whether _Jewes_, or _Gentiles_, as our hearts can wish for. I shall adde this, The age in which we live, hath been eyed by many Generations past, for the time wherein the _Iewes_ shall be received to mercy; many of their owne Writers, and also of Christian Authors have pitched upon it; And I beleeve that God will be as gracious to them in this their last, and greatest restauration, as he was to them in that of their returne out of _Babylon_; now concerning that there were three computations and epochaes of the beginning (and consequently of the ending) of the seventy yeares of captivity; and observe, that those seventy yeares ended, and the _Iewes_ returned, not at the latest computation, but with the first, for there were but seventy yeares from _Jechoniahs_ carrying to _Babylon_, (which was the first Captivity) to the release by the Proclamation of _Cyrus_. And as God ended that Captivity with the soonest, so I hope that he will doe this; especially considering, that speaking of these mercies to them, in _Isa._ 60. in verse last, he saith, _I the Lord will hasten it in its time_; which he should not doe, if he should stay the longest calculation, and utmost period of time. O let us be Gods Remembrancers to put him in minde of this his promise.

For the _manner_ how, and _meanes_ whereby their conversion shall be compassed; this also is a depth equall to the former. And as it is in things Propheticall, the event will best determine it; yet I shall say something to it, according to what I have attained. That of the ordinary way of Christianizing a person, or people, seemes to me not of use here; which hath been by Discourses, written or printed Books, Preachers, or the will and command of a Conquerour; for all these have had their efficacy in (at least a seeming and out-side) conversion of many Nations. But after the application of these to the _Jewes_, for many ages together, yet we must say as _Gehazi_ did to _Elisha_, when he had laid his staffe on the _Shunamite_ her Son, thereby to bring him to life; _The childe is not awaked_. I then conclude, that their conversion shall be in an extraordinary way, it shall be the worke of our Lord Jesus, and of his good Spirit. As _Paul_ was turned by the appearing of Christ to him; so shall they. He will manifest himselfe to them eminently, powerfully, and graciously, to forme them to be a people to himselfe. Whether this his presence to them shall be personall, or only in the Spirit, I will not now say, but leave the Reader to make a judgement, as he sees most cause, out of the Scriptures which I bring. Consider that of _Mat._ 23.38, 39. _Behold your house is left unto you desolate, for I say unto you, ye shall not see me hence-forth, till ye shall say, Blessed is he that comes in the name of the Lord._ Here you have their doome fore-told, _their house shall be desolate_, the Temple and _Jerusalem shall be destroyed_; also their conversion, in those words, their saying, _Blessed is he that comes, &c._ the _medium_ to compasse it, cf. _their seeing Iesus Christ; ye shall not see me_, &c. In the order of causes, Christs discovering himselfe to them shall be first, and shall produce their relenting towards him. And for a further proofe, let those two places be joyned together, as bearing the same sence; that of _Mat._ 24.30, 31. and of _Apoc._ 1.7. both which are taken out of _Zechar._ 12.10. And all three not to be understood of Christs appearing to Judgement; for here, saving repentance is the effect of his appearance; but repentance will be then too late when the Judge is come; that shall be a night to all sinners, in which no worke can be done. Againe, there are but three grand periods mentioned in _Mat._ 24. namely, the destruction of _Jerusalem_, Christs comming (when, and whereby the _Jewes_ shall be converted, who though they have resisted him, when he came in the flesh, yet they shall not, they cannot, when he comes in the Spirit) and the end of the World. Now the signes of the first of these are in vers. 14, 15.21, 22. Of the second in vers. 29, 30, 31, &c. And of the last, in vers. 36, &c. So that this of ver. 30, 31. must concerne some other thing than the end of the World. And that the three fore-named Scriptures are properly to be understood of the _Jews_, the texts doe show; for that of _Zechariah_, (from whence the other two places are taken) expresly saith, _I will poure upon the house of_ David, _and the inhabitants of_ Jerusalem, _&c._ and other passages to the same purpose in vers. 11, 12, 13. of _Zechar._ 12. And in the two places of _Mat._ 24. and _Apoc._ 1. it is expresly applyed to the _Jewes_; for in _Mat._ it is, _All the Tribes of the earth shall mourn, and see him_; that is, All the twelve Tribes scattered upon the face of the whole earth, and these shall be gathered by the Angels from the foure winds. And that of _Apoc._ 1.7. is clearly to be applyed also to them, for it is said, _They that pierced him, shall see him_; that is, the _Jewes_; and _All the Tribes_ (for so the word φυλαὶ ought to be rendred) _of the earth shall waile_; that is, the twelve Tribes scattered throughout all places. Now the _meane_ whereby these _Jewes_ shall be converted, is, _And they shall see him_; that is, Jesus Christ, for those words are in all the three Scriptures. It shall be such a sight, as the _Israelites_ had of the Brazen Serpent in the Wildernesse, it was healing to them. Such a sight as _Paul_ had of Christ in Heaven, upon which he saith, that he had seene the Lord. For particularities about this sight. I shall leave them, knowing that _secret things doe belong to God_.

And because after that I had published in _English_, about last Autumne, the Booke of _Menasseh Ben Israel_, called, _The Hope of Israel_, I received a Letter from an Honourable Person, concerning that Booke, to which I wrote an Answer, and both containe some further discourse about the Jewes, and their Conversion; therefore I thought good to give you them, and they are these which follow.

To the Translator of _Menasseh_; _Ben Israels spes Israelis_.

SIR:

_I Desire to be acquainted with you, because we have both fallen upon one Booke, with the same intentions to convert the_ Jewes, _though we take not one way; I desire therefore to conferre with you, to see who taketh the rightest way. You by your Translation seeme to me to prize the learned_ Jewes _writing too much, which will beget pride, and not humility in him, without which he will not turne, repent, and be saved. Therefore for his good, and also for the Christians, and for the credit of us who are Parliamentarians, I would not see them too much yeelded unto. You justly perstringe him in his thirtieth Section, wherein he talkes so wildly of his goodly Martyrs, and truly if you marke him in his Discourse upon the Sabatticall River, which where it is he knownes not, you will finde him as faulty and dangerous, if we have any of the race of the_ Thraskytes _left among us; but Sir, in that you thinke that the_ Jewes _shall now be called as a Nation, and not only by particulars, and would have them have an earthly Kingdome againe; you doe more for the ten Tribes then he would have himselfe_, Sect. 25. p. 79. 80. _and for the other two, of_ Judah, and Benjamin, _it is not so likely they should have a second Call, seeing that Christ and his Apostles preached to them, and all that were of the Election were then converted, as you may see by many texts, and after their rejection of the Gospell, their Country-men_, Paul, _and_ Peter _turned to the Gentiles. Therefore those two Tribes who Crucified our Lord, and persecuted his Apostles, are not so likely to be called againe as the ten Tribes who did neither, except some few who returned into the holy Land; neither did many of them so much as heare of it, you might see your owne sentence fulfilled then. First, the Jew was called, and then the Gentile. But now looke not for it, but for their single conversions, though numbers may be called upon one day, one Sermon as they were heretofore; but they must not exalt themselves as a Nation, for they must be ingrafted againe upon that branch, or Vine, Christ Jesus, and we must have one Shepheard, and be one flock._ _See_ Rom. 11. ver. 31. _which you cite_. Through your mercy they may also obtain mercy; _I had writ it_ (shall) _but it is only_ (may:) _see the place to which this relates_, Isa. 59. v. 19, 20, 21. _where you shall finde that all their hope is in eternalls, not in temporalls_; _and looke upon_ Rom. 11.24. _concerning the engrafting, and clearly, (unlesse you be a Millenarian) you will finde no such Nationall glory of the_ Jewes; _therefore I pray you take heed you fall not into the same snare wherein the_ Jewes _are, to looke for a temporall reigne, which you seeme to intimate, and too many were, and are of that opinion. Assure your selfe that Christ will come to such as a theife in the night, though his comming will be very glorious, yet it will be suddaine; the learned_ Jew _can finde no text punctuall in all his Booke, but whatsoever he citeth, the same Chapter makes against him, and speakes not of temporallity, but of eternity, and the new Jerusalem. I rest, desirous of your friendship_.

Octob. 5. 1650. E. S.

Postscript.

_I Have it from a good hand, that Master_ Jo. Dury _is the Translator of that Booke, and I have some Arguments to beleeve it to be so, because he seemes to be of the same minde in his Epistolicall Discourse before Mr._ Thorowgoods _pious Booke, which I have gained since I wrote this Letter. But truly if it be so, I must move Mr._ Dury _both to amend his Translation from grosse faults, and to make some retractions upon that Epistle, which upon conference I shall most plainely shew him, and in the meane time I desire him, that he will read a Booke of a most reverend and pious man, called_, The Revelation unrevealed; _and thereby I beleeve he will be convinced, and not looke for a fifth generall Monarchy upon earth; for Christ reignes now, and hath so done ever since his Ascension, and so shall to the end of the World, untill he deliver the Kingdome to the Father_.

Octob. 25. 1650.

_SIR_: _The answer to the Letter._

I Received a Letter directed, _To the Translator of Spes Israelis_, which worke thus corrected, as I here-with present to you, I confesse mine. I left it with a friend to see it printed, my selfe going into the Country; but his occasions called him from the City also, when it should have been reviewed; which is the reason that though there be many _Errata’s_ in the Booke, that they are not gathered up at the end. At my owne reading of it, I found many, and mended those I found; and now I know that it hath farre fewer then it had, and may passe tollerably; though neither I, nor what I doe, can be said faultlesse. Concerning your desire of converting the _Jewes_, it is truly Christian, and a worke that shall not loose its reward. But you say, We disagree about the way, that is very possible, for apprehensions are various, and men must thinke, not as others doe, but as themselves can, taking what is truth to them, to be their guide. But the _quære_ is, Who lights on the best way. For my part, I pretend not to any way to convert them, for I verily thinke that when it shall be done, it will be Gods worke, and not mans; as much as Pauls conversion was wholly of God; which himselfe makes the type, or patterne of the conversion of his Country-men; as Mr. _Mede_ saith upon 1 _Tim._ 1.16. in his _Fragmenta sacra_, which I know not whether they be in print, or no. You say, I prize the learned _Iewes_ writing too much, and that it will beget pride in them (Sir, pardon me, if I doe not recant till I see my errour; but then I shall freely doe it. I confesse, I doe prize the Learned, whether _Iew_, or _Gentile_, for though I am not σοφὸς, yet I am φιλόσοφος and I doe beleeve the Author of _Spes Israelis_ to be a very learned man; and I have it from those who are acquainted with him, that he is a very ingenuous and civill man; and others there are, and have been among them, not wanting a name for good learning. As for the fomenting their pride) truly that vice is of evill, that I would not cherish it, neither in myself, nor in others. But Sir, whether is a more likely way to gaine upon men, to use them civilly, and with the spirit of meeknesse, or to be supercilious and tart towards them? What got _Austine_ the Monke by using the Brittaines of _Bangor_ so Lordly as he did? and (to come to latter dayes) did Mr. _Broughton_ gaine upon a learned Rabbi, in a Conference at _Dort_, where Mr. _Forbes_ was Moderator, by his high and peremptory language? This he reaped, to set the _Iew_ at a greater distance from Christianisme, and an abating of his owne esteeme, in the judgement of wise men. As for _Menasseh’s_ Sabbaticall river, I know many Authors have said it, but whether true, or false, that is nothing to the Translator; and I am as farre from beleeving that story, as I am from the wilde opinions of Mr. _Thrask_. But these are of lesse concernment; you fall upon the maine of your judgement which relates to them, and pardon me if I deale as roundly in my answer; for I desire to have respect to Truth, and not to man. I doe firmly beleeve, and feare not to professe it; That the _Jewes_ shall be called as a Nation, both _Judah_ and _Israel_, and shall returne to their owne Land, and have an earthly Kingdome againe. For the proofe of which, I could say much, but shall now but little; and if possibly I cite any thing which _Menasseh Ben Israel_ brings for himselfe, beleeve me that I have it not from him, but from my owne observations out of Scripture, some yeares since. There is weight in that place of _Mic._ 4.8. _The first dominion, the Kingdome shall come to the daughter of Jerusalem_; and this is spoken of times after Christs incarnation, and not yet performed. See that of _Zech._ 10.6, 7, 8, 9, 10. there is _Judah_ and _Ephraim_ fore-told to be brought to _Gilead_, and _Lebanon_, and they shall so encrease, that they shall want room. Say not this was done in the returne of those now from the Captivity of _Babylon_; for those of the ten Tribes that then returned, were but some gleanings of them; and of _Judah_ it selfe, there returned but about one halfe: now God doth not promise Mountaines, and performe but Mole-hils; yea in vers. 6. _God will save and strengthen the house of_ Judah, _and of_ Joseph, _and they shall be as though I had not cast them off_. Which, if since that Prophesie, it hath been made good of _Judah_, yet be sure not of _Joseph_. And in v. 7. _They of_ Ephraim _shall be like a mighty man_, but since the captivity of _Salmanassar_ to this day, what might hath _Ephraim_ shown? yea is he not poore, weak, scattered, and unknowne? And in ver. 8. _I will gather them, and they shall encrease as they have encreased_; hath this been fulfilled of _Ephraim_? Where is his fruitfulnesse, which his name imports? much lesse hath there been a time since their great captivity, in which they have encreased to their numbers and strength, mentioned in the dayes of _Moses_, _Joshua_, _David_, _Solomon_, and under their owne Kings, after the defection from the house of _David_. See that noted place of _Ezek._ 37.16, 17. 22.24, 25. Sir, in good earnest, hath this Scripture been fulfilled? hath _Judah_ and _Ephraim_ been _but one stick in Gods hand, but one Nation, so that they shall be no more two Nations_, as in ver. 22. Surely to this day they have been from their last dispersion not only two, but many Nations. Neither will it be an answer to say, That now they are no Nation, therefore they are not two; yes, Historians report them many Nations; though perhaps scarce after the just rules of Nations. And that phrase hath not a negative, but a positive sence, not that they should be nothing, but that they should be one Nation. More-over, in ver. 24. _Judah_ and _Ephraim_ were so to be one Nation, that _David_ (that is Jesus Christ) was to be King over them: And when did _Judah_ and _Israel_ ever to this day, as a Nation acknowledge the Soveraignty of Jesus Christ? and he to be their Prince for ever, as in ver. 25. But I must not too much enlarge. I shall only adde this; That as many places of the Old, so many in the New Testament agree thereto, as _Rom._ 11. ver. 12. 15. 25, 26. 28. Though this of the _Romans_, chiefly proves one point, _sc._ their generall or Nationall conversion. Give me leave briefly to answer your objections. You say, The call of _Judah_ and _Benjamin_ is not so likely, because Christ and the Apostles preached to them already. I answer; that by their preaching, all of those living, who were elected, were converted; but after-ages have a new race, and God hath his number among them too; yea the words run high, then _All Israel shall be saved_. You say, those two Tribes who crucified Christ, not so likely to be converted. I answer, by how much their sin is greater, by so much the greater will Gods mercy be; _Et Dei novissima erunt optima, & maxima_. You say, Their conversion shall be single, that is answered already; but I adde, that _Isaiah_ is contrary to it, in _Isa._ 66.7, 8. which Chapter I doubt not but it points to times after our Saviour. As for their being engraffed upon the Vine Christ, or being brought to one sheep-fold, what doth that hinder but that they may be a Nation of Converts brought to their owne Land? You object that of _Rom._ 11.31. _That through your mercy they may obtaine mercy._ I answer, that I beleeve the maine of their conversion will be from Heaven, and extraordinary; though the _Gentiles_ by provoking them to emulation, and also by their gifts and graces, may some way be auxiliary to them. After this you are pleased to put the term _Millenarian_ upon me; which, though for what I have writ, I need not owne, yet I will not disclaime; they are not Names that affright me, but reall falsities. The term _Chiliast_, as it congregates the many odde, and false opinions of them of old, I explode; though to beleeve those thousand yeares in _Apoc._ 20. to be yet unfulfilled, that, I willingly owne. To put that sense upon them, as that they imply the thousand yeares of eternity, I can thinke little lesse of it then to be a contradiction. Againe, if the thousand yeares be the eternity in Heaven, what meanes that in ver. 3. _Till the thousand yeares be fulfilled, and after that he must be loosed for a little season_; I pray, what little season is that that is after eternity? neither doth Christs _comming suddenly in the night as a theife_, hinder, but that when he doth come, he may stay a thousand yeares. But whether that time be _ante_, _in_, or _post diem judicii_, is not my taske to determine, or maintaine. As for what you adde in the Post-script, not to looke for a fifth Monarchy, because Christ reignes now. I answer, that though he reignes _de jure_, yet not _de facto_; for expresly in Scripture the Devill is called κοσμοκράτωρ he is the grand Tyrant, and great Usurper, and the whole world κεῖται ἐν πὁ πονηρῶ yet I am farre from denying to Christ a Kingdome now in being, _sc._ Spirituall, and Invisible, but I looke for a visible one to come. In the close (as also at the beginning) you are pleased to desire my acquaintance; but Sir, I look not upon my self as a Star of so considerable a magnitude, as to present my selfe to your eyes; but if I might be so happy as to be capable to serve you really, none should be more desirous of it (both as you are a Gentleman of Learning, by which you have obliged the publick; and also a Member of that House which I so much honour) than Sir,

Novemb. 5. 1650.

_Your most humble Servant_
M. W.

SIR:

_I doe now very highly esteeme of my interest in your conversation, and thanke you very much for your kinde visitations, which I shal endeavour to repay, and desire by these you will tell me where, if you be in town; I shall continue in town till monday noone be passed, and will meet you at the Stationers, or any where else you shall appoint; very necessary, and too urgent occasions hindred my comming to —— untill last night. I have somewhat thought with my self of the faire proposition of re-printing what concernes_ Ben Israel, _the conversion and generall call of the Jewish Nation, to which I now more perceive our serious endeavours and hopes doe encline. But I must needs say, that_ Ben Israels _Booke gives very small hopes of his conversion; Of which notwithstanding neither you nor my selfe ought to despaire, for_ Saul _the learned_ Jew _from a severe Persecutor became a_ Paul, _a holy and remarkable Saint; I shall not at present enlarge my selfe unto you, least I should prove troublesome, or impertinent till things be ripened between us by a conference, but if it be necessary you should print againe before I see you, I only desire this Letter of mine should be printed. For I embrace your candor and ingenuity as much as you doe mine, and I hope love and knowledge will still encrease between us, and I shall say with the Psalmist_, Let the righteous smite me friendly, and reprove me, but let not their precious balme breake my head; _I have no desire to gaine applause of those who are without, or hazard their censure in that which more learned men, but not so loving, may say, that I write slight things, but I had rather first shew them that I can write serious things as well as slight, by translation of some part of_ Peter Galatine & Reuchlin, _which is now my travaile, as I in part shewed you; I remaine_,

Febr. 21. 1650. Your friend in the truest interest of Christian love.

* * * * *

FINIS.

* * * * *

_Errata maximi momenti._

In the second Epist. p. 2. l. 8. dele happy, in the 3 Epist. p. 1.
l. 28. r. invironed, p. 2. l. 3. r. Carthagena, p. 3. l. 12. dele
so, p. 6, l. 21. r. thy, p. 18. l. 19. r. hating, p. 19. l. 16. r.
away Hoshea, p. 22. l. 23. r. Hunni, p. 23. l. 10. r. there, p. 26.
l. 3. r. were, p. 40. l. 27. r. honoured _Abraham Kolorni_, with p.
44. l. 24. r. for these, p. 46. l. 16. dele the, p. 49. l. 34. & he
saith, those must be nulled before.

TO
HIS HIGHNESSE
THE
LORD PROTECTOR
OF THE
_COMMON-WEALTH OF_
England, Scotland, _and_ Ireland.
THE
HUMBLE ADDRESSES
OF
MENASSEH Ben Israel, _a Divine, and Doctor of PHYSICK, in behalfe of the
Jewish Nation_.

_The Humble Addresses of_ Menasseh Ben Israel, _a Divine and Doctor of
Physick, in behalf of the Iewish Nation_.

Give me leave, at such a juncture of time, to speak to your Highnesse, in a style and manner fitting to us _Jewes_ and our condition. It is a thing most certaine, that the great God of _Israel_, Creator of Heaven and Earth, doth give and take away Dominions and Empires, according to his owne pleasure; exalting some, and overthrowing others: who, seeing he hath the hearts of Kings in his hand, he easily moves them whithersoever himselfe pleaseth, to put in execution his Divine Commands. This, my Lord, appeares most evidently out of those words of _Daniel_, where he, rendring thanks unto God, for revealing unto him that prodigious Dreame of _Nebuchadnezar_, doth say: _Thou that removest Kings, and sets up Kings_. And else-where, _To the end the living might know, that the Highest hath dominion in Mans Kingdome, and giveth the same to whom he please_. Of the very same-minde are the _Thalmudists_ likewise, affirming that a good Government, or Governor, is a Heavenly Gift, and that there is no Governor, but is first called by God unto that dignity: and this they prove from that passage of _Exodus_: _Behold I have called Bazale’l by name_, &c. all things being governed by Divine Providence, God dispensing rewards unto Vertues, and punishment unto Vices, according to his owne good Will. This the Examples of great Monarchs make good; especially of such, who have afflicted the people of _Israel_: For none hath ever afflicted them, who hath not been by some ominous _Exit_, most heavily punished of God Almighty; as is manifest from the Histories of those Kings, _Pharaoh_, _Nebuchadnezar_, _Antiochus_, _Epiphanius_, _Pompey_, and others. And on the contrary, none ever was a Benefactor to that people, and cherished them in their Countries, who thereupon hath not presently begun very much to flourish. In so much that the Oracle to _Abraham_ (_I will blesse them that blesse thee, and curse them that curse thee_) seemeth yet daily to have its accomplishment. Hence I, one of the least among the _Hebrews_, since by experience I have found, that through Gods great bounty toward us, many considerable and eminent persons both for Piety and Power, are moved with sincere and inward pitty and compassion towards us, and do comfort us concerning the approaching deliverance of _Israel_, could not but for my self, and in the behalf of my Countrey men, make this my humble addresse to your Highness, and beseech you for Gods sake, that ye would, according to that Piety and Power wherein you are eminent beyond others, vouchsafe to grant, that the Great and Glorious Name of the Lord our God may be extolled, and solemnly worshiped and praised by us through all the bounds of this Common-wealth; and to grant us place in your Countrey, that we may have our Synagogues, and free exercise of our Religion. I nothing doubting, but that your Clemency will easily grant this most equitable Petition of ours. Pagans have of old, out of reverence to the God of _Israel_; & the esteem they had to his people, granted most willingly free liberty, even to apostated _Jewes_; as _Onias_ the High Priest, to build another Temple in their Countrey, like unto that at _Jerusalem_: how much more then may we, that are not Apostate or runagate _Iewes_, hope it from your Highnesse and your Christian Councill, since you have so great knowledge of, and adore the same one onely God of _Israel_, together with us. Besides, it increases our confidence of your bounty towards us, in that so soon as ever the rumour of that most wished-for liberty, that ye were a thinking to grant us, was made known unto our Countrey-men; I, in the name of my Nation, the _Iewes_, that live in _Holland_, did congratulate and entertaine their Excellencies, the Ambassadors of _England_; who were received in our Synagogue with as great pomp and applause, Hymns and cheerfulnesse of minde, as ever any Soveraigne Prince was. For our people did in their owne mindes presage, that the Kingly Government being now changed into that of a Common-wealth, the antient hatred towards them, would also be changed into good-will: that those rigorous Laws (if any there be yet extant, made under the Kings) against so innocent a people, would happily be repealed. So that we hope now for better from your gentleness, & goodness, since, from the beginning of your Government of this Common-wealth, your Highnesse hath professed much respect, and favour towards us. Wherefore I humbly entreat your Highnesse, that you would with a gracious eye have regard unto us, and our Petition, and grant unto us, as you have done unto others, free exercise of our Religion, that we may have our Synagogues, and keep our own publick worship, as our brethren doe in _Italy_, _Germany_, _Poland_, and many other places, and we shall pray for the happinesse and Peace of this your much renowned and puissant Common-wealth.

A DECLARATION
TO THE
Common-wealth of England,

BY

_Rabbi Menasseh Ben_ ISRAEL, shewing the Motives of his coming into
England.

_Having some yeares since often perceived that in this Nation, God hath a People, that is very tender-hearted, and well-wishing to our sore-afflicted Nation; Yea, I my selfe having some Experience thereof, in divers Eminent persons, excelling both in Piety and Learning: I thought with my-self, I should do no small service to my owne Nation, as also to the People and Inhabitants of this Common-wealth, if by humble addresses to the late Honourable Parliament, I might obtaine a safe-Conduct once to transport my selfe thither. Which I having done, and according to my desire, received a most kinde and satisfactory Answer, I now am come. And to the end all Men may know the true Motives and Intent of this my coming, I shall briefly comprehend and deliver them in these particulars._

First and formost, _my Intention is to try, is by Gods good hand over me, I may obtaine here for my Nation the Liberty of a free and publick Synagogue, wherein we may daily call upon the Lord our God, that once he may be pleased to remember his Mercies and Promises done to our Fore fathers, forgiving our trespasses, and restoring us once againe into our fathers Inheritance; and besides to sue also for a blessing upon this Nation, and People of_ England, _for receiving us into their bosomes, and comforting_ Sion _in her distresse_.

_My_ second _Motive is, because the opinion of many Christians and mine doe concurre herein, that we both believe that the restoring time of our Nation into their Native Countrey, is very neer at hand; I believing more particularly, that this restauration cannot be, before these words of_ Daniel, Chap. 12. ver. 7. _be first accomplished, when he saith_, And when the dispersion of the Holy people shall be compleated in all places, then shall all these things be compleated: _signifying therewith, that before all be fulfilled, the People of God must be first dispersed into all places & Countreyes of the World. Now we know, how our Nation at the present is spread all about, and hath its seat and dwelling in the most flourishing parts of all the Kingdomes, and Countreys of the World, as well in_ America, _as in the other three parts thereof; except onely in this considerable and mighty Island. And therefore this remains onely in my judgement, before the_ MESSIA _come and restore our Nation, that first we must have our seat here likewise_.

_My_ third _Motive is grounded on the profit that I conceive this Common wealth is to reap, if it shall vouchsafe to receive us; for thence, I hope, there will follow a great blessing from God upon them, and a very abundant trading into, and from all parts of the World, not onely without prejudice to the English Nation, but for their profit, both in Importation, and Exportation of goods. Yet if any shall doubt hereof, I trust their Charity towards the people of God, will satisfie them, especially when they shall reade the ensuing Treatise_.

_The_ fourth _Motive of my coming hither, is, my sincere affection to this Common wealth, by reason of so many Worthy, Learned, and Pious men in this Nation, whose loving kindnesse and Piety I have experience of: hoping to finde the like affection in all the People generally; the more, because I alwayes have, both by writing and deeds, professed much inclination to this Common-wealth; and that I perswade my selfe they will be mindfull of that Command of the Lord our God, who so highly recommends unto all men the_ love of strangers; _much more to those that professe their good affection to them. For this I desire all may be confident of, that I am not come to make any disturbance, or to move any disputes about matters of Religion; but onely to live with my Nation in the feare of the Lord, under the shadow of your protection, whiles we expect with you_ the hope of Israel _to be revealed_.

How Profitable The Nation of the Iewes are.

_Three_ things, if it please your Highnesse, there are that make a strange _Nation_ wel-beloved amongst the Natives of a land where they dwell: (as the defect of those _three_ things make them hatefull.) viz. _Profit_, they may receive from them; _Fidelity_ they hold towards their Princes; and the _Noblenes_ and purity of their blood. Now when I shall have made good, that all _these three_ things are found in the _Iewish Nation_, I shall certainly persuade your Highnesse, that with a favorable eye, (Monarchy being changed into a Republicq) you shall be pleased to receive again the Nation of the Iews, who in time past lived in that Island: but, I know not by what false Informations, were cruelly handled and banished.

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

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

Moreover, it cannot be denyed, but that necessity stirrs up a mans ability and industry; and that it gives him great incitement, by all means to trie the favour of Providence.

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

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