Chapter VII: Documents (6)

2. The precept in the Decalogue _Thou shalt not kill_ is of generall extent; it is a morall command. So that the _Iewes_ are bound not onely, not to kill one of those nations where they live, but they are also oblig’d by the law of gratitude, to love them. They are the very words of R. _Moses_ of _Egypt_ in _Iad a Razaka_, in his treatise of Kings, the tenth Chapter, in the end, _Concerning the nations, the ancients have commanded us to visit their sick and to bury their dead, as the dead of Israel, and to relieve, and maintain their poor, as we do the poor of Israel, because of the wayes of peace, as it is written, God is good to all, and his tender mercies are over all his works_. Psal. 145.9. And in conformity hereto, I witnesse before God blessed for ever, that I have continually seen in _Amsterdam_ where I reside, abundance of good correspondency, many interchanges of brotherly affection, and sundry things of reciprocall love. I have thrice seen when some _Flemine_ Christians have fallen into the river in our ward, called _Flemburgh_, our nation cast themselves into the river to them, to help them out, and to deliver their lives from death. And certainly he that will thus hazard himself to save another, cannot harbour so much cruell malice, as to kill the innocent, whom he ought out of the duty of humanity to defend and protect.

3. It is forbidden _Exodus_ 21.20. to kill a stranger; _If a man smite his servant, or his maid with a rod, and he die under his hand, he shall surely be punished, notwithstanding, if he continue a day or two, he shall not be punished, for he is his money_. The text speaks of a servant that is one of the Gentile nations, because that he onely is said to be the _money_ of the _Iew_, who is his master, as _Aben Ezra_ well notes upon the place. And the Lord commands, that if he die under the hand of his master, his master shall be put to death, for that as it seems, he struck him with a murderous intent. But it is otherwise if the servant dies afterwards, for then it appeares, that he did not strike him with a purpose to kill him; for if so, he would have killed him out of hand, wherefore he shall be free, and it may suffice for punishment that he hath lost his money. If therefore a _Iew_ cannot kill his servant, or slave that is one of the nations, according to the law, how much lesse shall he be impowred to murder him that is not his _enemy_, and with whom he leads a quiet and a peaceable life? and therefore how can any good man believe that against his holy law, a _Iew_ (in a strange countrey especially) should make himself guilty of so execrable a fact?

4. Admit that it were lawfull (which God forbid) why should they eat the bloud? And supposing they should eat the bloud, why should they eat it on the Passeover? Here at this feast, every confection ought to be so pure, as not to admit of any leaven, or any thing that may fermentate, which certainly bloud doth.

5. If the _Iewes_ did repute, and hold this action (which is never to be named without an epethite of horrour) necessary, they would not expose themselves to so eminent a danger, to so cruell and more deserved punishment, unlesse they were moved to it by some divine precept; or at least, some constitution of their wise men. Now we challenge all those men who entertain this dreadfull opinion of us, as obliged in point of justice, to cite the place of Scripture, or of the Rabbins, where any such precept, or doctrine is delivered. And untill they do so, we will assume so much liberty, as to conclude it to be no better then a malicious slander.

6. If a man, to save his life, may break the Sabbath, and transgresse many of the other commands of the law, as hath been determined in the Talmud; as also confirmed by R. _Moses_ of _Egypt_, in the fifth Chapter of his treatise of the fundamentalls of the law; yet three are excepted, which are, _idolatry_, _murther_, and _adultery_; life not being to be purchased at so dear a rate, as the committing of these heinous sins: an innocent death being infinitely to be preferred before it. Wherefore if the killing of a Christian, as they object, were a divine precept, and institution, (which far be it from me to conceive) it were certainly to be null’d and rendred void, since a man cannot perform it, without indangering his own life; and not onely so, but the life of the whole congregation of an entire people; and yet more, since it is directly a violation of one of these three precepts, _Thou shalt do no murder_: which is intended universally of all men, as we have said before.

7. The Lord, blessed for ever, by his prophet _Ieremiah_ Chap. 29.7. gives it in command to the captive Israelites that were dispersed among the heathens, that they should continually pray for, and endeavour the peace, welfare and prosperity of the city wherein they dwelt, and the inhabitants thereof. This the _Iewes_ have alwayes done, and continue to this day in all their Synagogues, with a particular blessing of the Prince or Magistrate, under whose protection they live. And this the Right Honourable my Lord _St. Iohn_ can testifie; who when he was Embassadour to the Lords the States of the united Provinces, was pleased to honour our Synagogue at _Amsterdam_ with his presence, where our nation entertained him with musick, and all expressions of joy and gladnesse, and also pronounced a blessing, not onely upon his honour, then present, but upon the whole Common-wealth of _England_, for that they were a people in league and amity; and because we conceived some hopes that they would manifest towards us, what we ever bare towards them, _viz._ all love and affection. But to return again to our argument, if we are bound to study, endeavour, and sollicite, the good and flourishing estate of the city where we live, and the inhabitants thereof, how shall we then murder their children, who are the greatest good, and the most flourishing blessing that this life doth indulge to them.

8. The children of Israel are naturally mercifull, and full of compassion. This was acknowledged by their enemies, _Kings_ 1.20, 31. when _Benhadad_ King of _Assyria_ was discomfited in the battel, and fled away, he became a petitioner for his life to King _Ahab_, who had conquered him; for he understood that _the Kings of the house of Israel were mercifull Kings_; and his own experience confirmed it, when for a little affection that he pretended in a complement, he obtained again his life and fortunes, from which the event of the warre had disentitled him. And when the _Gibeonites_ made that cruell request to _David_, that seven of _Saul’s_ sons who were innocent, should be delivered unto them, the prophet saies, _now the Gibeonites were not of the children of Israel_, Sam. 2.21, 2. as if he had said, in this cruelty, the piety of the Israelites is not so much set forth, as the tyranny, and implacable rage of the Gentiles, the _Gibeonites_. Which being so, and experience withall declares it, _viz._ the fidelity which our nation hath inviolably preserved towards their superiours, then most certainly it is wholly incompatible, and inconsistent with the murdering of their children.

9. There are some Christians, that use to insult against the _Iewes_, as Christian homicides, that will venter to give a reason of these pretended murtherous practises. As if the accusation were then most infallibly true, if they can find any semblance of a reason why it might be so. As they say, that this is practised by them in hatred and detestation of Jesus of Nazareth. And that therefore they steal Christian Children, buffeting them in the same manner that he was buffetted; thereby to rub up, and revive the memory of the aforesaid death. And likewise they imagine that the _Iewes_ secretly steal away crosses, crucifixes, and such like graven images, which Papists privately and carefully retein in their houses, and every day the _Iewes_ mainly strike, and buffet, shamefully spitting on them, with such like ceremonies of despight, and all this in hatred of Jesus. But I admire what they really think, when they object such things as these, laying them to our charge. For surely we cannot believe, that a people, otherwise of sufficient prudence, and judgement, can perswade themselves into an opinion that the _Iewes_ should commit such practises, unlesse they could conceive they did them in honour and obedience to the God whom they worship. And what kind of obedience is this they perform to God blessed for ever, when they directly sin against that speciall command _Thou shalt not kill_? Besides, this cannot be committed without the imminent, and manifest perill of their lives and fortunes, and the necessary exposing themselves to a just revenge. Moreover, it is an _Anathema_ to a _Iew_ to have any graven images in his house, or any thing of an idol, which any of the nations figuratively worship, _Deut._ 7.26.

10. _Matthew Paris_ p. 532. writes, how that in the year 1240. the _Iewes_ circumcised a Christian child at _Norwich_, and gave him the name _Iurnin_, and reserved him to be crucified, for which cause many of them were most cruelly put to death. The truth of this story will evidently appear upon the consideration of its circumstances. He was first circumcised, and this perfectly constitutes him a _Iew_. Now for a _Iew_ to embrace a Christian in his armes, and foster him in his bosome, is a testimony of great love and affection. But if it was intended that shortly after this child should be crucified, to what end was he first circumcised? If it shall be said it was out of hatred to the Christians, it appears rather to the contrary, that it proceeded from detestation of the _Iewes_, or of them who had newly become proselytes, to embrace the _Iewes_ religion. Surely this supposed pranck (storied to be done in popish times) looks more like a piece of the reall scene of the Popish _Spaniards_ piety, who first baptiz’d the poor _Indians_, and afterwards out of cruel pity to their souls, inhumanely butchered them; then of strict-law-observing _Iewes_, who dare not make a sport of one of the seales of their covenant.

11. Our captivity under the Mahumetans is farre more burdensome, and grievous then under the Christians, and so our ancients have said, _it is better to inhabit under Edom then Ismael_, for they are a people more civill, and rationall, and of a better policie, as our nation have found experimentally. For, excepting the nobler, and better sort of _Iewes_, such as live in the Court of _Constantinople_, the vulgar people of the _Iewes_ that are dispersed in other countries of the Mahumetan Empire, in _Asia_ and _Africa_, are treated with abundance of contempt and scorn. It would therefore follow, that if this sacrificing of children be the product and result of hatred, that they should execute and disgorge it much more upon the Mahumetans, who have reduced them to so great calamity and misery. So that if it be necessary to the celebration of the Passeover, why do they not as well kill a _Mahumetan_? But although the _Iewes_ are scattered, and dispersed throughout all those vast territories, notwithstanding all their despite against us, they never yet to this day forged such a calumnious accusation. Wherefore it appeares plainly, that it is nothing else but a slander, and such a one, that considering how the scene is laid, I cannot easily determine whether it speak more of malice, or of folly: certainly Sultan _Selim_ made himself very merry with it, when the story was related him by _Moses Amon_ his chief Physicyan.

12. If all that which hath been said is not of sufficient force to wipe off this accusation, because the matter on our part is purely negative, and so cannot be cleared by evidence of witnesses, I am constrained to use another way of argument, which the Lord, blessed for ever, hath prescribed _Exod._ 22. which is an oath; wherefore I swear, without any deceit or fraud, by the most high God, the creatour of heaven and earth, who promulged his law to the people of Israel, upon mount _Sinai_, that I never yet to this day saw any such custome among the people of Israel, and that they doe not hold any such thing by divine precept of the law, or any ordinance or institution of their wise men, and that they never committed or endeavoured such wickednesse, (that I know, or have credibly heard, or read in any Jewish Authours) and if I lie in this matter, then let all the curses mentioned in _Leviticus_ and _Deuteronomy_ come upon me, let me never see the blessings and consolations of Zion, nor attain to the resurrection of the dead. By this I hope I may have proved what I did intend, and certainly this may suffice all the friends of truth, and all faithfull Christians to give credit to what I have here averred. And indeed our adversaries who have been a little more learned, and consequently a little more civill then the vulgar, have made a halt at this imputation. _Iohn Hoornbeek_ in that book which he lately writ against our nation, wherein he hath objected against us, right or wrong, all that he could any wayes scrape together, was notwithstanding ashamed to lay this at our door, in his _Prolegomena_ pag. 26. where he sayes, _An autem verum fit quod vulgò in historiis legatur, &c._ _i.e._ whether that be true which is commonly read in histories, to aggravate the _Iewes_ hatred against the Christians, or rather the Christians against the _Iewes_, that they should annually upon the preparation of the Passeover, after a cruell manner sacrifice a Christian child, privily stollen, in disgrace, and contempt of Christ, whose passion, and crucifixion the Christians celebrate, I will not assert for truth; as well knowing, how easy it was for those times wherein these things are mentioned, to have happen’d, (especially after the Inquisition was set up in the Popedome) to forge, and fain; and how the histories of those ages, according to the affection of the writers, were too too much addicted, and given unto fables and figments. Indeed I have never yet seen any of all those relations that hath by any certain experiment proved this fact, for they are all founded; either upon the uncertain report of the vulgar, or else upon the secret accusation of the Monks belonging to the inquisition, not to mention the avarice of the informers, wickedly hanquering after the _Iewes_ wealth, and so with ease forging any wickednesse. For in the first book of the _Sicilian_ constitutions tit. 7. we see the Emperour _Frederick_ saying, _Sivero Iudæus, vel Saracenus fit, in quibus prout certò perpendimus Christianorum persecutio minus abundat ad præsens_, but if he be a _Iew_ or a _Saracen_, against whom, as we have weighed, the persecution of the Christians do much abound, _&c._ thus taxing the violence of certain Christians against the _Iewes_. Or if perhaps it hath sometimes happened, that a Christian was kill’d by a _Iew_, we must not therefore say that in all places where they inhabit, they annually kill a Christian Child. And for that which _Thomas Cantipratensis_ lib. 2. cap. 23. affirms, _viz._ that it is certainly known, that the _Iewes_ every year, in every province, cast lots what city or town shall afford Christian bloud to the other cities. I can give it no more credit then his other fictions and lies wherewith he hath stuffed his book. Thus farre _Iohn Hoornbeek_.

13. Notwithstanding all this, there are not wanting some histories, that relate these and the like calumnies against an afflicted people, For which cause the Lord saith, _He that toucheth you toucheth the apple of my eye_, Zach. 2.6. I shall cursolarily mention some passages that have occurred in my time, whereof, I say not that I was an eye witnesse, but onely that they were of generall report and credence, without the least contradiction. I have faithfully noted both the names of the persons, the places where, and the time when they happened, in my continuation of _Flavius Josephus_, I shall be the lesse curious therefore in reciting them here. In _Vienna_ the Metropolis of _Austria_, _Frederick_ being Emperour, there was a pond frozen, according to the cold of those parts, wherein three boyes (as it too frequently happens) were drowned. when they were missed, the imputation is cast upon the _Jewes_, and they are incontinently indicted, for murthering of them, to celebrate their Passeover. And being imprisoned, after infinite prayers and supplications made to no effect, three hundred of them were burnt, when the pond thawd, these three boyes were found, and then their innocency was clearly evinc’d although too late, after the execution of this cruelty.

In _Araguza_ about thirty yeares ago, there was a Christian woman, into whose house there came a little girle (of eleven yeares of age, daughter to a neighbouring gentleman) richly adorned with jewels: this wretched woman, not thinking of a safer way to rob her, then by killing her, cut her throat, and hid her under her bed, the girle was presently mist, and by information they understood that she was seen to go into that house, they call a Magistrate to search the house, and find the girle dead, she confest the fact, and as if she should have expiated her own guilt by destroying a _Iew_, though never so innocent, she said, she did it at the instigation and perswasion of one _Isaac Jeshurun_, for that the _Jewes_ wanted bloud to celebrate their feast: she was hang’d, and the _Jew_ was apprehended, who being six times cruelly tortur’d, they employing their wits in inventing unheard of, and insufferable torments, such as might gain _Perillous_ the estimation of mercifull and compassionate, still cryes out of the falshood of the accusation, saying, that that wickednesse which he never committed, no not so much as in his dreams, was maliciously imputed to him, yet notwithstanding he was condemned to remain close prisoner for twenty yeares, (though he continued there onely three,) and to be fed there through a trough, upon the bread and water of affliction, being close manacled, and naked, within a four square wall, built for that purpose, that he might there perish in his own dung. This mans brother _Joseph Jeshurun_ is now living at this time in _Hamborough_. This miserable man calling upon God, beseeching him to shew some signall testimony of his innocencie, and citing before his divine tribunall the Senatours who had with no more mercy, then justice, thus grievously and inhumanely afflicted him; the blessed God was a just Judge, for the Prince died suddenly at a banquet, the Sunday next ensuing the giving of the sentence, and during the time of his imprisonment, the aforesaid Senatours by little and little dropt away, and died, which was prudently observed by those few that yet remain’d, wherefore they resolved to deliver themselves by restoring him to his liberty, accounting it as a particular divine providence: this man came out well, passed throughout all _Italy_, where he was seen, to the admiration of all that had cognizance of his sufferings, and died a few yeares since at _Jerusalem_.

14. The act of the faith (which is ordinarily done at _Toledo_) was done at _Madrid, Anno 1632_, in the presence of the King of _Spain_, where the Inquisitors did then take an oath of the King and queen, that they should maintain and conserve the Catholick faith in their dominions. In this act it is found printed, how that a family of our nation was burnt, for confessing upon the wrack the truth of a certain accusation of a maid servant, who, (provoked out of some disgust) said, that they had scourged, and whip’t an image, which by the frequent lashes, issued forth a great deal of bloud, and crying with an out stretched voice, said unto them, why do you thus cruelly scourge me? the whole nobility well understood that it was all false, but things of the inquisition all must hush.

15. A very true story happened at _Lisbon, Anno 1631_. A certain Church missed one night a silver pixe or box, wherein was the popish hosts. And forasmuch as they had seen a young youth of our nation, whose name was _Simao pires solis_, sufficiently noble, to passe by the same night, not farre from thence, who went to visit a Lady, he was apprehended, imprisoned, and terribly tortured. They cut off his hands, and after they had dragged him along the streets, burnt him. One year passed over, and a thief at the foot of the gallowes confessed how he himself had rifled and plundered the shrine of the host, and not that poor innocent whom they had burnt. This young mans brother was a Frier, a great Theologist, and a preacher, he lives now a _Jew_ in _Amsterdam_, and calls himself _Eliazar de solis_.

16. Some perhaps will say, that men are not blame worthy for imputing to the _Jewes_, that which they themselves with their own mouthes have confest. But surely he hath little understanding of wracks, and tortures that speaks thus. An Earle of _Portugal_, when his Physicyan was imprisoned for being a _Jew_, requested one of the inquisitors, by letter, that he would cause him to be set at liberty, for that he knew for certain that he was a very good Christian, but he not being able to undergo the tortures inflicted on him, confessed himself a _Iew_, and became a penitentiary. At which the Earl being much incenst, feins himself sick, and desires the inquisitor by one of his servants, that he would be pleased to come and visit him. when he came, he commanded him that he should confesse that himself was a _Iew_, and further, that he should put it down in writing with his own hand, which when he refused to do, he charges some of his servants to put a helmet that was red hot in the fire, (provided for this purpose) upon his head; at which, he not being able to endure this threatned torment, takes him aside to confesse, and also he writ with his own hand that he was a _Iew_: whereupon the Earl takes occasion to reprove his injustice, cruelty, and inhumanity, saying, in like manner as you have confest, did my Physicyan confesse. Besides that, you have presently, onely out of fear, not sence of torment, confest more. For this cause in the Israelitish Senate, no torture was ever inflicted, but onely every person was convicted at the testimony of two witnesses. That such like instruments of cruelty may enforce children that have been tenderly educated, and fathers that have lived deliciously to confesse that they have whipt an image, and been guilty of such like criminall offences, daily experience may demonstrate.

17. Others will perchance alledge, these are histories indeed, but they are not sacred, nor canonicall. I answer, Love and hatred sayes _Plutarch_, corrupt the truth of every thing, as experience sufficiently declares it; when we see that which comes to passe, that one and the same thing, in one and the same city, at one and the same time, is related in different manners. I my self in my own Negotiation here have found it. For it hath been rumoured abroad, that our nation had purchased S. _Pauls_ Church for to make it their Synagogue, notwithstanding that it was formerly a temple consecrated to the worship of _Diana_. And many other things have been reported of us that never entred into the thoughts of our nation; as I have seen a fabulous Narrative of the proceedings of a great Council of the _Iewes_, assembled in the plain of _Ageda_ in _Hungaria_, to determine whether the Messiah were come or no.

18. And now, since that it is evident that it is forbidden the _Iewes_ to eat any manner of bloud, and that to kill a man is directly prohibited by our law, and the reasons before given are consentaneous and agreeable to every ones understanding, I know it will be inquired by many, but especially by those who are more pious, and the friends of truth, how this calumnie did arise, and from whence it derived its first originall. I may answer, that this wickednesse is laid to their charge for divers reasons.

First, _Ruffinus_ the familiar friend of S. _Hierome_ in his version of _Iosephus_ his second book that he writ against _Apion_ the Grammarian (for the Greek text is there wanting) tells us how _Apion_ invented this slander to gratifie _Antiochus_, to excuse his sacriledge, and justifie his perfidious dealing with the _Iewes_, making their estates supply his wants. _Propheta vero aliorum est Apion_ &c. _Apion_ is become a Prophet, and said that _Antiochus_ found in the temple, a bed, with a man lying upon it, and a table set before him, furnished with all dainties both of sea and land, and fowles, and that this man was astonished at them, and presently adores the entrance of the King, as coming to succour and relieve him, and prostrating himself at his knees, & stretching out his right hand, he implores liberty; whereat the King commanding him to sit down and declare who he was, why he dwelt there, and what was the cause of this his plentifull provision? the man with sighs and tears, lamentably weeps out his necessity: and tells him that he is a _Grecian_, and whilst he travelled about the province to get food, he was suddenly apprehended, and caught up by some strange men, and brought to the temple, and there shut up, that he might be seen by no man, but be there fatted with all manner of dainties, and that these unexpected benefits wrought in him at the first joy, then suspicion, after that astonishment, and last of all, advising with the Minister that came unto him, he understood that the _Iewes_ every year, at a certain time appointed according to their secret and _ineffable_ law, take up some Greek stranger, and after he hath been fed delicately for the space of a whole year, they bring him into a certain wood, and kill him. Then according to their solem rites and ceremonies, they sacrifice his body, and every one tasting of his intrails, in the offering up of this Greek, they enter into a solemn oath, that they will bear an immortall feude and hatred to the Greeks. And then they cast the reliques of this perishing man into a certain pit. After this _Apion_ makes him to say, that onely some few dayes remained to him, before his execution, & to desire the King that he, fearing and worshipping the Grecian gods, would revenge the bloud of his subjects upon the _Iewes_, and deliver him from his approaching death. This fable (saith _Iosephus_) as it is most full of all tragedy, so it abounds with cruell impudence, I had rather you should read the confutation of this slander there, then I to write it in this place, you will find it in the _Geneva_ edition of _Iosephus_, pag. 1066.

Secondly, The very same accusation and horrid wickednesse of killing children, and eating their bloud, was of old by the ancient heathens, charg’d upon the Christians, that thereby they might make them odious, and incense the common people against them, as appeares by _Tertullian_ in his _Apologia contra gentes_, _Iustin Martyr in apologia 2. ad Anton. Eusebius Cæsareensis_ l. 5. cap. 1. & 4. _Pineda_ in his _Monarchia Ecclesiastica_ l. 11. c. 52. and many others, as is known sufficiently. So that the imputation of this cruelty, which as to them continues onely in memory, is to the very same purpose, at this day charged upon the _Iewes_. And as they deny this fact, as being falsly charged upon them, so in like manner do we deny it, and I may say perhaps with a little more reason, forasmuch as we eat not any manner of bloud, wherein they do not think themselves obliged.

Now the reason of this slander was alwayes the _covetous ambition_ of some, who desiring to gain their wealth, and possesse themselves of their estates, have forg’d and introduc’d this enormous accusation, to colour their wickednesse, under a specious pretence of revenging their own bloud. And to this purpose, I remember that when I reproved a Rabbi (who came out of _Poland_ to _Amsterdam_) for the excesse of usurie in _Germany_, and _Poland_, which they exacted of the Christians, and told him how moderate they in _Holland_ and in _Italy_ were, he replyed, we are of necessity constrained to do so, because they so often raise up false witnesses against us, and levie more from us at once, then we are able to get again by them in many yeares. And so, as experience shews, it usually succeeds with our poor people under this pretext and colour.

19. And so it hath been divers times; men mischieving the _Iewes_ to excuse their own wickednesse; as to instance one precedent in the time of a certain King of _Portugal_. The Lord, blessed for ever, took away his sleep one night, (as he did from King _Ahashuerus_) and he went up into a belcony in the palace, from whence he could discover the whole city, and from thence (the moon shining clear) he espyed two men carrying a dead corps, which they cast into a _Iew’s_ yard. He presently dispatches a couple of servants, and commands them, yet with a seeming carelesnesse, they should trace and follow those men, and take notice of their house; which they accordingly did. The next day there is a hurly burly and a tumult in the city, accusing the _Iewes_ of murder. Thereupon the King apprehends these rogues, and they confesse the truth; and considering that this businesse was guided by a particular divine providence, calls some of the wise men of the _Iewes_, and asks them how they translate the 4. verse of the 121 Psalm, and they answered, _Behold, he that keepeth Israel will neither slumber nor sleep_. The King replied, if he will not slumber then much lesse will he sleep, you do not say well, for the true translation is, _Behold, the Lord doth not slumber, neither will he suffer him that keepeth Israel to sleep_. God who hath yet a care over you, hath taken away my sleep, that I might be an eye witnesse of that wickednesse which is this day laid to your charge. This with many such like relations we may read in the book called _Scebet Iehuda_, how sundry times, when our nation was at the very brink of destruction, for such forged slanders, the truth hath discovered it self for their deliverance.

20. This matter of bloud hath been heretofore discussed and disputed before one of the Popes, at a full councell; where it was determined to be nothing else but a mere calumnie: and hereupon gave liberty to the _Iewes_ to dwell in his countryes, and gave the princes of _Italy_ to understand the same, as also _Alfonso_ the wise King of _Spain_. And suppose any one man had done such a thing, as I believe never any _Iew_ did so, yet this were great cruelty to punish a whole nation for one mans wickednesse.

21. But why should I use more words about this matter, seeing all that is come upon us, was foretold by all the prophets? _Moses_, _Deut._ 28.61. _Moreover, every sicknesse and every plague which is not written in the book of this law, them will the Lord bring upon thee, &c. because thou hast not hearkned to the voice of the Lord thy God._ _David_ in the 44. Psalm make a dolefull complaint of those evils, and ignominious reproaches, wherewith we are invironed round about in this captivity, as if we were the proper center of misery, saying, _For thy sake are we killed all the day long, we are counted as sheep for the slaughter_. The same he speaks Psalm 74. and in other Psalms.

_Ezekiel_ more particularly mentions this calumnie; God, blessed for ever, promising Chap. 36.13. that in time to come the devouring of men, or the eating of mans bloud shall be no more imputed to them, according to the true and proper exposition of the learned _Don Isaac Abarbanel_. The blessed God, according to the multitude of his mercies, will have compassion upon his people, and will take away the reproach of Israel from off the earth, that it may be no more heard, as is prophesied by _Isaiah_, and let this suffice to have spoken as to this point.

THE SECOND SECTION.

Your worship desired joyntly, to know what ceremony, or humiliation the _Iewes_ use in their Synagogues, toward the book of the Law; for which they are by some ignorantly reputed to be idolaters. I shall answer it in Order.

First, the _Iewes_ hold themselves bound to stand up when the book of the Law written upon parchment, is taken out of the desk, untill it is opened on the pulpit, to shew it to the people, and afterwards to be read. We see that observed in _Nehemias_, chap. 8.6. where it is said, _And when he had opened it, all the people stood up_. and this they do in reverence to the word of God, and that sacred Book.

For the same cause, when it passeth from the desk toward the pulpit, all that it passeth by, bow down their heads a little, with reverence; which can be no idolatry for these following reasons.

First, it is one thing _adorare_, _viz._ to _adore_, and another _venerari_, _viz._ to _worship_. For _Adoration_ is forbidden to any creature, whether Angelicall, or Earthly; but _Worship_ may be given to either of them, as to men of a higher rank, commonly stiled _worshipfull_. And so _Abraham_, who in his time rooted out vain idolatry, humbled himself, and also prostrated himself before those three guests, which then he entertained for _Men_. As also _Iosuah_ the holy Captain of the people, did prostrate himself to another Angel, which with a sword in his hand, made him afraid, at the gates of _Iericho_. Wherefore if those were just men, and if we are obliged to follow their example, and they were not reprehended for it, it is clear, that to worship the Law in this manner as we do, can be no idolatry.

Secondly, The _Iewes_ are very scrupulous in such things, and fear in the least, to _appear_ to give any honour or reverence to images. And so it is to be seen in the _Talmud_, and in R. _Moses_ of _Egypt_ in his Treatise of idolatry: That if by chance any Israelite should passe by a Church, that had images on the outside, and at that time a thorn should run into his foot, he may not stoop to pull it out, because he that should see him, might suspect he bowed to such an image. Therefore according to this strictnesse, if that were any appearance of idolatry to bow to the Law, the _Iewes_ would utterly abhorre it; and since they do it, it is an evident sign that it is none.

Thirdly, to _kisse images_ is the principall worship of idolatry, as God saith, in the 1 of _Kings_ 19.19. _Yet I have left me seven thousand in Israel, all the knees that have not bowed unto Baal, and every mouth that hath not kissed him._ But if that were so, it would follow, that all men, who kisse the Testament after they are sworn, should be idolaters. But because that is not so, since that act is but a simple worship, by the same reason it will follow, that to bow the head, cannot be reputed for idolatry.

Fourthly, Experience sheweth, that in all Nations the ceremonies that men use mutually one towards another, is to bow the head; And also there are degrees thereof, according to the quality of the person with whom they speak; which shew that in the opinion of all nations, it is no idolatry, and therefore much lesse, to reverence the Law with bowing of the body.

Fifthly, In _Asia_ (and it is the same almost in all the world) the people receiving a decree, or order of the king, they take it, and kisse it, and set it upon the head. We owe much more to Gods word, and to his divine Commandments.

Sixthly, _Ptolomeus Philadelphus_, receiving the 72 _Interpreters_ with the book of the Law, into his presence, he rose from his seat, and prostrating himself seven times, worshipped it, (as _Aristæus_ assures us.) If a Gentile did this to a law which he thought did not oblige him, much more do we owe reverence to that Law which was particularly given unto us.

Seventhly, The _Israelites_ hold for the Articles of their Faith, that there is a God; who is one in most simple unity; eternall, incorporeall; who gave the written Law unto his people Israel, by the hand of _Moses_, the Prince, and chief of all the Prophets; whose Providence takes care for the world which he created; who takes notice of all mens works, and rewardeth or punisheth them. Lastly, that one day _Messias_ shall come to gather together the scattered Israelites, and shortly after shall be the resurrection of the dead.

These are their Doctrines, which I believe contain not any idolatry; nor yet in the opinion of those that are of other judgements; For, as a most learned Christian of our time hath written, in a French book, which he calleth the _Rappel_ of the _Iewes_ (in which he makes the King of _France_ to be their leader, when they shall return to their country,) the _Iewes_, saith he, shall be saved, for yet we expect a _second_ coming of the same _Messias_; and the _Iewes_ believe that that coming is the _first_, and not the second, and by that faith they shall be saved; for the difference consists onely in the circumstance of the time.

THE THIRD SECTION.

Sir, I hope I have given satisfaction to your worship, touching those points. I shall yet further inform you with the same sincerity, concerning the rest. _Sixtus Senensis_ in his _Bibliothæca_, lib. 2. _Titulo contra Talmud_, and others, as _Biatensis_, _Ordine_ 1. _Tract._ 1. _Titulo_ Perachot. averre out of the _Talmud_. cap. 4. “that every _Iew_, thrice a day, curseth all Christians, and prayeth to God to confound, and root them out, with their Kings and Princes. And this is especially done in the _Synagogue_, by the _Iewes_ Priests, thrice a day.” I pray let such as love the truth, see the _Talmud_, in the quoted place; and they shall find nothing of that which is objected: onely there is recited in the said fourth Chapter, the daily prayer, which speaks of _Minim_, that is, _Hereticks, ordained_ in _Tabne_, (that is a town not farre from _Ierusalem_, between _Gath_ and _Gazim_, &c.) the Talmud hath no more. Hence _Sixtus Senensis_ by distillation, draws forth the foresaid calumnie, whenas, what the _Talmud_ rehearseth briefly, to be made onely by the wise men in the said Town, he saith, was a constitution in the _Talmud_ long after.

Now let us see what was done by those wise men in the said Town; and let us examine, whether that may justly offend the Christians.

There is in the daily prayers a certain Chapter where it is thus written, _la-Mumarim_, &c. that is, _For Apostates, let there be no hope, let all Hereticks be destroyed, and all thine enemies, and all that hate thee, let them perish. And thou shalt root out the kingdome of pride forthwith, weaken, and put it out, and in our dayes._ This whole Chapter speaketh nothing of Christians originally, but of the _Iewes_, who fell in those times, to the _Zaduces_, and _Epicureans_, and to the Gentiles, as _Moses_ of _Egypt_ saith, Tract. _Tephila._ cap. 2. For by Apostates and Hereticks are not to be understood all men, that are of a diverse religion, or heathens, or Gentiles, but those renegado _Iewes_, who did abrogate the whole Law of _Moses_, or any Articles received thence; and such are properly by us called _Hereticks_. For according to the Law of Christians, he is not properly an Apostate, or Hereteck, who is originally bred a scholler and a candid follower from his youth of a diverse law, and so continueth: otherwise native _Iewes_ and _Hagarens_, and other Nations that are no Christians, nor ever were, should be properly called Apostates, and Hereticks in respect of Christians, which is absurd, as it is absurd for the _Iewes_ to call the Christians Apostates, or Hereticks. Wherefore it speaketh nothing of Christians, but of the fugitive _Iewes_, that is, such as have deserted the standard, or the sacred Law.

2. Lastly, neither the kingdomes, nor kings that are Christians, or _Hagarens_, or followers of other Sects are cursed here, but namely the kingdome of Pride. Certain it is that in that time (wherein, our wise men added to the daily Prayers the foresaid Chapter) there was no kingdome of Christians, what therefore that kingdome of pride was, should any man ask, who can plainly shew it? So much as we can conjecture by it, it is the kingdome of the _Romans_ which then flourished, which did rule over all Nations tyrannically and proudly, especially over the _Iewes_. For, after that, _Vespasian_, with his son _Titus_, had dissipated all _Iudea_. And though som _Roman_ Emperours after that became Christians, or had a good opinion of Christianity, yet the kingdome of the _Romans_ was heathenish, and without distinction, was proud, and tyrannicall. And however the _Iewes_ repeated the same words of the prayer when the Prince was very good, and they lived under a just government, that they did, onely of an ancient custome, without any malice to the present government. And now truly in all their books printed again, the foresaid words are wanting, lest they should now be unjustly objected against the _Iewes_; and so for _Apostates_ and _Hereticks_, they say, _secret accusers, or betrayers_ of the _Iewes_. And for the _kingdome of pride_, they substitute _all Zedim_, that is, _proud men_.

3. After this manner, to avoid scandall, did the 72 Interpreters, who coming in _Leviticus_, to unclean beasts; in the place of _Arnebeth_ which signifies the _Hare_, they put δασύποδα, that is, _rough foot_: leaving the Name, and keeping the sense. They would not retein the Hebrew word _Arnebeth_, as they have done in some other appellatives, lest the wife of _Ptolomy_ whose name was _Arnebet_, should think that the _Iewes_ had mocked her, if they should have placed her name amongst the unclean beasts. Neither would they render it λαγωὸν _lagoon_, or λαγὸν _lagon_, which in the Greek language signifies a _Hare_, lest _Ptolomy_ himself who was the son, and nephew of the _Lagi_, should be offended, to see the name of his family registred among the creatures that were unclean. Besides, _Plutarch_ records, how that it was deeply resented, as a very high affront, and contempt, when one asked _Ptolomy_, who was _Lagus_ his father, as is it scoffingly reflected upon his obscure extraction and descent.

4. The very like calumnie fell out concerning the very same Chapter of our Prayer, when _Mulet Zidan_ reigned in _Morocco_. A certain fugitive _Iew_, to shew himself constant in the Mahumetan Religion, and an enemy to his own Nation, accused the _Iewes_ before this king, saying, that they prayed to God for his destruction, when they mention in their prayers all _Zedim_, as though they would have all the Family of _Zidan_ destroyed. They excused themselves with the truth, and affirmed, in praying against _Zedim_, that they prayed onely against _proud men_, (as that word in their Hebrew language properly signifieth) and not against his Majesty. The King admitted of their excuse; but said unto them, that because of the equivocation of the word, they should change it for another.

5. For certain, the _Iewes_ give no occasion, that any Prince, or Magistrate should be offended with them; but contrariwise, as it seems to me, they are bound to love them, to defend, and protect them. For, by their _Law_, and _Talmud_, and the inviolable _custome_ of the dispersed _Iewes_, every where, upon every Sabbath day, and in all yearly solemnities, they have prayers for Kings and Princes, under whose Government the _Iewes_ live, be they Christians, or of other Religions, I say by their _Law_, as _Ieremiah_ ch. 29. commandeth, _viz._ _Seek ye the peace of the city, whither I have caused you to be carried away captives, and pray for them, unto the Lord_, &c. By the _Talmud_ ord. 4. Tract. 4. _Abodazara._ cap. 1. _there is a prayer for the peace of the Kingdome_, from _custome_, never intermitted of the _Iewes_. Wheresoever they are on the Sabbath day, and their annuall solemnities, the Minister of the Synagogue before he blesseth the people of the _Iewes_, doth with a loud voice, blesse the Prince of the country under whom they live, that all the _Iewes_ may hear it; and they say Amen. You have seen the Form of the prayer in the book entitled The humble Addresses.

6. In like manner the ancients observe, that whereas God commands in _Numbers_ 29.13. that seventy bullocks should be sacrificed upon the seven dayes of the feast of tabernacles, that this was in respect of the seventy nations (who shall one day come up to _Ierusalem_, year after year, to keep this feast of tabernacles, _Zechar._ 14.16.) for whose conservation they also sacrificed. For they say, that _all the nations of the earth shall be blessed in Abraham, and in his seed, not onely spiritually, and in the knowledge of the one first cause, but also that at this time they shall enjoy temporall, and earthly blessings, by vertue of that promise_. And so in the time of the second temple, they offered up sacrifice for their confederate nations, as may appear by these ensuing instances.

In _Megilat Tahanit._ cap. 9. it is reported, that when _Alexander_ the great, at the instigation of the _Samaritans_, that inhabited mount _Gerizim_, went with a resolution to destroy the temple, _Simeon_ the just met him in the way, and amongst divers reasons that he urged to divert him from his purpose, told him, _this is the place, where we pray unto God for the welfare of your self, and of your kingdome, that it may not be destroyed, and shall these men perswade you to destroy this place_?

The like we find in the first book of the _Maccabees_, cap. 7.33. and in _Iosephus_ his Antiq. _lib._ 12. _cap._ 17. when _Demetrius_ had sent _Nicanor_ the Generall of his army against _Jerusalem_, the Priests, with the Elders of the people went forth to salute him, and to shew him the sacrifice which they offered up to God for the welfare of the King.

In the same history _lib._ 2.3. and in _Josephus Gorionides_ lib. 3. cap. 16. we may read, that _Heliodorus_ Generall to _Selencus_, came to _Jerusalem_ with the same intent, _Onias_ the High-priest, besought him, not to destroy that place, where they prayed to God for the prosperity of the King, and his issue, and for the conservation of his kingdome.

In the first Chapter of _Baruch_, the disciple of _Jeremiah_, we find that the _Iewes_, who were first carried captive into _Babylon_ with _Iechonias_, made a collection of money, according to every ones power, and sent it to _Jerusalem_, saying, _Behold, we have sent you money, wherewith ye shall buy offerings, and pray for the life of Nebuchadnezzar, and for the life of Baltasar his sonne, that their dayes may be upon earth as the dayes of heaven, and that God would give us strength, and lighten our eyes, that we may live under their shadow, that we may long do them service, and find favour in their sight_.

The _Iewes_ in _Asia_ did the same, as is reported by _Josephus Gorionides_, lib. 3. cap. 4. they sent letters, with a present to _Hircanus_ the High-priest, desiring that prayers might be made for the life of _Augustus Cæsar_, and his companion _Marcus Antonius_.

_Philo Judæus_, in the book of his Embassage to _Caius_, making mention of a letter which _Caius_ sent, requiring his statue to be set up in the sacred temple, and _Agrippa’s_ answer thereupon, unto the said Emperour, reports, that there were these words in it, _viz._ _The Iewes sacrifice for the prosperity of your Empire, and that not onely upon their solemn feasts, but also every day_.

The like is recorded by _Josephus_, (lib. 2. cap. 9. _De bello Judaico_) the _Iewes_ said to _Petronius_ Generall to the Emperour _Caius_, we _daily offer up burnt offerings unto God, for the peace of the Emperour, and the whole people of Rome_. And in his second book against _Apion_, he sayes, _we Hebrews have allwayes accustomed to honour Emperours with particular sacrifices_.

Neither was this service ever entertained unthankfully, as appears by the decree of _Cyrus_, _Ezra_ 6.3. where also _Darius_ commands, that _of the Kings goods, even of the tribute, expences should be forth-with given unto the Elders of the Iewes_ &c. _and that which they had need of, both young bullocks, and rammes, and lambs for the burnt-offerings of the Lord of heaven, and wheat, salt, wine, and oyl_, &c. _that they might offer sacrifices of a sweet savour, unto the God of heaven, and pray for the life of the King, and of his sonnes_.

The same also was commanded afterwards by _Artaxerxes_, who also conferred liberally many large gifts, as well towards the building of the temple, as the maintaining of the sacrifices. As for _Alexander_ the great, he lighted down out of his chariot, and bowed himself at the feet of the High-priest, desiring him to offer up sacrifice to God on his behalf. And who can be ignorant of _Ptolomy Philadelphus_, how richly he endowed the temple, as is recorded by _Aristeas_? Nor did _Antiochus_ king of the _Greeks_ unlike this, when by a publick edict, he forbid _that any stranger should enter the temple, to prophane that place, which the Hebrews had consecrated to religion, and divine worship_. (Josephus _lib._ 12. _cap._ 3.) _Demetrius_ did the like, (_Josephus_ lib. 13. cap. 5.6.) To which may be added, that when they of _Ierusalem_ contended with them of _Samaria_, about the honour and dignity of the temple, before _Alexander_ the great, the _Ierusalem_ Priest in his plea, urged, _that this temple was ever had in great reverence by all the Kings of_ Asia, _and by them enricht with sundry splendid and magnificent gifts_. In the Second book of _Iosephus_ against _Apion_, we read, that _Ptolomy Euergetes_, when he had conquered _Syria_, offered up _Eucharisticall sacrifices_, not to idols, and false Gods, but to the true God, at _Ierusalem_, according to the manner of the _Iewes_. _Pompey_ the great, as is mentioned by _Iosephus de bello Iudaico_ (lib. 1. cap. 5.) durst not spoyl, no nor so much as touch the treasures of the temple, not because (as _Tully_ in his Oration for _Plancius_ supposeth, to whom _Augustine_ in his book _de civitate Dei assentos_) he feared lest he might be thought too avaritious; for this seems in comparison, very ridiculous, and childish; for military law would soon have acquitted him for this; but because of the reverence to the place with which his mind was so affected. _Philo Iudæus_, (p. 102. 6.) relates a letter of _Agrippa’s_, where he writes, that _Augustus Cæsar_ had the temple in so great reverence, that he commanded a sacrifice of one bullock, and two lambs, to be offered up every day out of his own revenues. And his wife _Iulia Augusta_, adorn’d it with golden cups, and basons, and many other costly gifts. Neither did _Cleopatra_ Queen of _Egypt_, fall short of her liberallity. _Tiberius_ throughout the 22 years of his Empire, commanded sacrifices to be offered up unto God, out of his own tribute. The like did _Nero_, till the unadvised rashnesse of _Eleazar_ in refusing his sacrifice, alienated the mind of the Emperour, that he became the cause of a bloudy persecution. And by all this, we may the better interpret that 11 verse of the 1. chap. of _Malachy_ (who flourisht in the second temple,) The words are, _From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts_. For besides that the heathens termed the temple _the house of the great God_, (_Ezra_ 5.8.) they and their Monarchs, and Emperours, both of _Persia_, _Grece_, and _Rome_, desired, as we have heard, to have sacrifices, and incense, offered for them in Gods name.