Chapter VII: Documents (1)

The following is a selection of the documents referred to in the foregoing narrative. They have been selected chiefly on account of their personal bearing on Menasseh’s efforts:—

1. Fragment of a letter from Menasseh ben Israel to an unknown correspondent in London (Harl. Miscel., vol. vii. p. 623). The original was probably in French or Latin:—

“AMSTERDAM, _September 5407_ [1647].

“_Senhor, no pueda enar!_ that is, sir, I cannot express the joy
that I have when I read your letters, full of desires to see your
country prosperous, which is heavily afflicted with civil wars,
without doubt by the just judgment of God. And it should not be in
vain to attribute it to the punishment of your predecessor’s faults,
committed against ours; when ours being deprived of their liberty
under deceitfulness, so many men were slain only because they kept
close under the tenets of Moses, their legislator.”

2. Abstract of a letter relating to the “Hope of Israel” from Menasseh ben Israel to John Dury (Thorowgood, “Jews in America,” 1650, p. xvii). The original seems to have been in French:—

“AMSTERDAM, _November 25_, [1649].

“By the occasion of the questions you propose unto me concerning
this adjoyned Narrative of Mr. Antonio Montezinos, I, to give you
satisfaction, have written instead of a Letter a Treatise, which I
shortly will publish & whereof you shall receive so many copies as
you desire. In this Treatise I handle of the first inhabitants of
America which I believe were of the ten Tribes; moreover that they
are scattered also in other Countries, & that they keep their true
Religion, as hoping to returne againe into the Holy Land in due
time.”

3. Portion of a letter on the same subject from Menasseh ben Israel to John Dury (Thorowgood, _ibid._). Like the foregoing, the original was in French:—

“AMSTERDAM, _December 23, 1649_.

“[In my Treatise] I declare how that our Israelites were the first
finders out of America; not regarding the opinions of other men,
which I thought good to refute in few words onely; and I thinke that
the ten Tribes live not onely there, but also in other lands
scattered every where; these never did come backe to the second
Temple, & they keep till this day still the Jewish Religion, seeing
all the Prophecies which speake of their bringing backe unto their
native soile must be fulfilled: So then at their appointed time, all
the Tribes shall meet from all the parts of the world into two
provinces, namely Assyria and Egypt, nor shall their kingdome be any
more divided, but they shall have one Prince the Messiah the Sonne
of David. I do also set forth the Inquisition of Spaine, and
rehearse diuers of our Nation, & also of Christians, Martyrs, who in
our times have suffered seuerall sorts of torments, & then having
shewed with what great honours our Jews have been graced also by
severall Princes who professe Christianity. I proue at large, that
the day of the promised Messiah unto us doth draw neer, upon which
occasion I explaine many Prophecies.”

4. Letter from Menasseh ben Israel to Paul Felgenhauer (_Bonum Nuncium Israeli_, pp. 87 _et seq._):—

“D. Paulo Felgenhauer,
Salutem & Benedictionem, à
Deo Israelis reprecatur,
Menasseh Ben Israel.

“Bonum istud, in novissimis & afflictissimis hisce temporibus populo
Israeli à te, Vir spectatissime, allatum Nuncium, tanto fuit animo
meo gratius, quo, post tot seculorum aerumnas & tam diu protractas
spes nostras, flagrantius idipsum exoptare non desino; modò præ rei
magnitudine verbis tuis fides constare possit. Siccine, Bonarum
rerum Nuncie bone, in procinctune jam est, ut adveniat Deus noster,
Miserator Nostrum, utque nobis Desiderium tot seculorum, Messiam
caput nostrum, tam brevi sit missurus? Siccine tempus illud imminere
ais, quo Deus; hactenus offensus & aversus à nobis, iterum Populum
suum consolabitur, & redimet non solum â Captivitate hac plusquam
Babylonicâ, à servitute plusquam Ægyptiacâ in qua jam elanguit præ
morâ, sed & ab iniquitatibus suis, in quibus quasi consumptus est!
Vtinam tam Verum esset, quam Bonum Nuncium tuum, tibique, tam
Credere possem quàm vellem! Utcunque quæ ad gaudii nostri
confirmationem ex scriptis Propheticis Signa adfers Adventus Messiæ
(ut fatear quod res est) lubens amplector; & quo plus animo meo
volvuntur ea, hoc magis spes mihi inde aliqua affulgere videtur.

“Ad Primum quod attinet, apud nostros Rabbinos id signum in confesso
est: quum enim necesse sit Imperia hujus mundi omnia corruere,
antequam Regnum & Potestas & Magnitudo Regni detur Populo sanctorum
Altissimi, cui omnes Reges servire & obedire oportet, inde non
obscure sequitur, immediatè ante adventum illum Messiæ &
Instaurationem Regni ipsius, magnas Conturbationes, Tumultus,
seditiones, intestina & crudelissima Bella, Regnorum & Populorum
hinc inde devastationes præcedere debere; Quæres quod brevi sit
effectum sortitura, ex præsenti Imperiorum Mundi facie vero haud
dissimile videtur.

“De Elia, secundo Adventus Messiæ nostri signo, quod ais, non
diffitemur, quin & gaudemus maxime, quod in eo nos Judæi cum
selectissimis Christiani Nominis Viris, in unam eandemque sententiam
concurrimus, fore illum ex nostrâ Gente oriundum. Verum enim vero
Elias ille cum nondum comparuerit nobis, eo usque saltem suspendatur
spes nostra necesse est: adeo ut, donec illum Deus nobis
revelaverit, certi & indubitati quicquam de Messiæ Adventu statuere
minus tuum videatur.

“De Tertio isto Adventus Messiæ signo quod ais, nempe de hac Regni
Israelis per totum Terrarum orbem prædicatione, id mihi non solum
verisimile videtur, sed & tale quid jam in lucem prorumpere &
effectum sortiri haud obscurè videmus: quin & Prædicatorem istorum
haud contemnendus numerus mihi ipsi per literas innotuit, qui ex
diversis mundi partibus ad consolandum Sionem prodierunt; inter
alios Viros Nobilitate & Doctrinâ insignes, qui ad manum jam sunt.
En ex Silesia habemus _Abrahamum à Frankenberg_, ex Borussiâ _Joh.
Mochingerum_, ex Galliâ Autorem Libelli Gallico idiomate editi, _Du
rappel des Juifs_. Ex Angliâ quos non? Nuper auctoritate publicâ
_Nathanael Homerius_, SS. Theol. Doctor, librum in folio edidit
anglico idiomate, de hac ipsa materiâ; & _D. Henricus Jesse_, nobis
librum Belgico idiomate de _Gloriâ Jehudæ & Israelis_; publicè
dedicavit. Plures allegare possem, qui instar Nubeculæ istius 1 Reg.
18 (quam Elias ascendentem de mari vidit, & subito in tantam molem
excrevit ut totum Cœli expansum contegeret) Indies numero & virtute
accrescunt, donec tandem totum Terrarum ambitum prædicatione suâ
sint completuri: Vt autē aliquod hajus rei specimen, ad testimonium
tuum confirmandum tibi, mi Paule prebeam; selegi tibi aliquot
Virorum istorum ad me literas, quæ jam præ manibus habebam, quas
legere poteris, & mecum gaudere, de ijs qui dicunt nobis, _Ibimus in
domum Domini, stabunt adhuc pedes nostri in atriis tuis Ierusalem_;
qui ad cor Ierusalem loquuntur, prædicantes salutem & dicentes
Sioni, _Deus tuus Regnabit_.

“Sed præter hæc mitto quoque ad Te, Vir Doctissime, autographum
Panegyrici cujusdam quem meo Nomini inscripsit D. _Immanuel Bocarus
Frances y Rosales_ alias _Jacobus Rosales Hebræus_, Mathematicus &
Medicinæ Doctor eximius, quem Imperator Nobilitatis Insignibus &
Comitis Palatini dignitate donavit; idque eâ potissimum intentione
mitto, ut videat Dominus exstare adhuc & discerni ad hunc usque diem
surculos ex stirpe Davidicâ ortum ducentes. Denique ut desiderio tuo
faciam satis, en quoque Catalogum librorum, quos vel in lucem edidi
jam, vel edendos penes me in parato habeo, sive Latino sive
Hispanico idiomate. Hisce te Deo Patrum nostrorum ejusque gratiæ &
benignitati animitus commendo, Datum Amsterodami An. 1655, die 1
Febr.”

5. Enclosures in the foregoing, being a letter from Nathaniel Holmes, with a postscript by Henry Jessey (_Bonum Nuncium Israeli_, pp. 103–106):—

“Nunc sequitur Clarissimi Viri, Nathanaelis Homesii SS. Theol.
Doctoris Anglici ad me Epistolium, datum 24 Decemb. An. 1649, cum
Subscriptione Reverendi D. Henrici Jesse ei annexâ.”

“_Decemb. 24, 1649._

“Animus mihi fuit, citius adte scribendi, Vir egregie, otium non
fuit, Nec hodie ita mihi vacat, ut menti meæ, tantisque tuis
scriptis (quamvis expectatione paucioribus) satisfaciam. Nondum de
loco decem Tribuum, ex tuis literis responsum accepi; quod in meis
desideratum fuit; non astu, vel curiositate. Veritatem insequor, ne
Impostores pro Ebræis nobis obstrudantur. Scripsit quidam nuperime,
Innodos Novæ Angliæ decem Tribubus esse prognatos. Alii Tartyros
esse contendunt. Alii alios. Discrucior animi, ne fallar, usque dum
literas tuæ me fecerint certiorem. Delectari videris D. Nicolai
Apologiâ. Spero (ne glorier) te plura (ne dicam majora) visurum, meo
de Mille Annis prodeunte tractatu. Quod opus ita me tenet occupatum,
ut meæ ad te ituræ morentur literæ. Martyres in tuis literis vox
est; quæ, ni fallor, veteri Testamento haud innotuit. Verum sub
Novo, viri celebres, Christum, ejusque Evangelium, ad mortem
asserentes, primi illud nomen obtinuerunt. Facilè tamen concedo,
quoslibet veritatis alicujus testes, Martyres Græce dictos fuisse.
Sed (parcatur nostræ libertati Conscientiæ, quam lubentissimè tibi
inter scribendum indulsero) nec pontificii jam post Concilium
Tridentinum ullatenus habeantur propriè Christiani: nec Martyrium
esse mihi videatur, pro hodiernâ Legis Mosaicæ observatione animam
deponere. Quippe Lex illa quoad usum, ex plurimis veteris Testamenti
suffragiis, ante hoc abolenda esset. Deut. 18, v. 18, 19. Psal. 50.
v. 6–15, 23. Iesaiæ 66, v. 1–3. Vt olim multis jam annis transactis,
Iudei ubi maxima indulgetur libertas non sacrificantes, vosmetipsos
tamen vere Deum colere arbitramini, Libet tamen, non obstanti hâc
dicendi libertate nos edoceri, dedocerique, quâ in re â veritate
subsidimus, vel hallucinamur. Tractatum itaque quem nominas _De
debito Christianorum erga Ebræos affectu_, mittas; ut quantum in me
est, typis mandetur, & in publicum promoveamus. De tempore adventus
Messiæ quod incertum pronuncias, idque incertum comprobares
experientiâ; in promptu est responsio; Illud Danieli prius
ignoranti, tandem revelatum est; idque ex libris illius, nobis. Et
quamvis nonnulli (quos nominas) computando hallucinantes, in errorum
gyris, & labyrintho sunt involuti; non tamen hâc ratione deponendæ
sunt de eâ re (tanquam nullius usus) Prophetiæ. Quippe quod
expectamus, Danielis more cap. 9. v. 2 & v. 21. ut jam Vesperi
ætatem, quo propius accedunt liberationum periodi, eo clarius
elucescant revelationes ad easdem spectantes. Ægyptii Ethnicorum
barbariores (te teste Egregie Vir) nascendum Mosen præsentiscebant,
nescientibus tunc Israelitis natum Liberatorem. Quidni etiam
Christiani Scripturas amplexi, adventum vestræ Messiæ secundum
præviderent? In cujus adventu, (pace eruditionis vestræ asserentis,
quod stupens mirabar, _Vestram salutem in ejus Adventu non esse
sitam_) fundatur nostra, præsertim vestra æterna salus. Si enim
verum foret, eum nondum venisse, & posthæc illum venturum ambigitur,
labitur omnis prophetiarum Compages, totumque veteris Testamenti
Systema ruit. Et ita de Scripturarum veritate actum est; ut de
salute tum nostrâ, tum vestrâ actum est. Quæ si quippiam asserere
videantur, Christi Messiæ _passionem_ (Psal. 22. Isa. 53)
_resurrectionem_ (Psal. 16) _ascensionem_ (Psal. 68) _sessionem ad
dextram Patris_ (Psal. 110) _potestatem super omnia regnantem_, more
Adami novissime creati (Psal. 2. Psal. 8) omnino asserunt. Quæ omnia
acurate comparata, Messiæ Filii Davidis adventum, abitumque,
reditumque, elenchicè satis demonstrant. Non novum urgeo
Testamentum, quod æquis miraculorum portentis nobis commendatum
fuit, ut vetus Israeli. Vobis tamen Hebræis libentissimè favemus,
utinamque plus multò favere possemus; quamvis nec Meritum, nec pro
merito (vox Bibliis ignota) quicquam expectamus. Merces ex gratiâ
datur non merito. Malum possumus, qui perfecte peccamus, mereri;
bonum in quo omnimodo deficimus. Malum itaque pro nostro, bonum pro
Christi merito (si voce utar) nobis compensatur. Hominum (fateor)
alter de altero mereri dicatur, ut egomet tibi (vir Candidissime)
pro tuis literis me multum debere agnosco. Quin & universa vestræ
Nationi, flexis genibus servire molior, ut sive Nos Vobis, Vosvè
Nobis facti Proselytæ utrique juxta Isaiam, & Ezechielem, cæterosque
Prophetas, in unam coeamus ecclesiam. Nec non (confido)
dilectissimus noster Iesseus idem meditatur; cui literas communicavi
tuas, ad me missas. Pudet multum me tamdiu siluisse, verum tibi
rescribenti, duplâ quoad possim diligentiâ compensabitur.

“_A Tui Observantissimo_,

“NATHANAELE HOMESIO.

“Tuis hisce ex animo attestatur, assentitur, negociis à scribendo
jam detentus, qui Sionis pulverem commiseratur, qui hæc propriâ manu
subscripsi

H. IESSE.”

6. Original French text of Menasseh ben Israel’s demands on behalf of the Jews presented to Oliver Cromwell (S. P., Dom. Inter., ci. 115).

“Ce sont icy les graces et les faveurs qu’au nom de ma nation
hebreue moy, Menasseh ben Israel, requiers a vostre serenissime
altesse que dieu fasse prosperer et donne heureux succez en toutes
ses entreprises comme son humble serviteur lui souhaitte et desire.

“I. La premiere chose que je demande a vostre Altesse est que nostre
nation hebreue sont reçeue et admise en cestee puissant republique
sous la protection et garde de vostre altesse comme les cittoiens
mesmes et pour plus grande securité au temps advenir je supplie
votre altesse de faire jurer (si elle l’a pour aggréable) à tous ses
chefs et generaux d’armes de nous deffendre en toutes occasions.

“II. Quil plaise a vostre altesse nous permettre synagogues
publiques non seulement en Angleterre, mais aussi en touts austres
lieux de conqueste qui sont sous la puissance de Vostre Altesse et
d’observer en tout nostre religion comme nous devons.

“III. Que nous puissions avoir un lieu ou cimetiere hors la ville
pour enterrer nos morts sans estre molestes d’aucun.

“IV. Qu’il nos soit permis de trafiquer librement en toute sorte de
marchandise comme les autres.

“V. Que (afin que ceux qui vendront soyent pour l’utilité des
citoyens et viven san porter prejudice à aucun ni donner scandale)
vostre serenissime Altesse elise un personne de qualité pour
informer et recevoir passeport de ceux qui entreront, les quels
estant arrivez le faira scavoir et les obligera de jurer et garder
fidélité a vostre Altesse en ce peix.

“VI. Et pour n’estre point à charge aux juges du peix touchaut les
contestations et differents qui peuvent arriver entre ceux de nostre
nation que vostre serenissime Altesse donne licence aux chef de la
synagogue de prendre avec soy deux ausmoniers de sa nation pour
accorder et juger tous les differents de procez conforme à la loy
Mosayque avec liberté toutefois d’appeler de leur sentence aux juges
civils déposant premierement la somme à laquelle la partye aurait
esté condamnée.

“VII. Que si paradventure il y avait quelques loix contraires à
nostre nation juifve que premierement et avant toutes choses elles
soient revoquées affin que par ce moien la nous puissons demeurer
avec plus grande securité sous la sauvegarde et protection de vostre
serenissime Altesse.

“Lesquelles choses nous concedant vostre serenissime Altesse nous
demeurerons toujours les très affectionnés et obligez à prier Dieu
pour la prospérité de vostre Altesse et de vostre illustre et très
sage conseil. Qu’il luy plaise donner heureux succez à toutes lés
enterprises de vostre Serenissime Altesse Amen.”

7. Circular issued by Cromwell’s Council convening the Whitehall Conference (S.P. Dom. Inter., i. 76, 1655, pp. 378–79).

“SIR,—His Highness the Lord Protector and the Council having
determined of a certain number of persons (whereof yourself is one)
to meet with a Committee of the Council on Tuesday the fourth of
December next in ye afternoon neare the Council Chambers in
Whitehall to the intent some proposalls made to his Highness in
reference to the nation of the Jewes may be considered of you are
therefore desired by his Highness & the Council to take notice
thereof & so meet at the said time and place for the purpose
aforesaid.

Signed in the name &
by order of the Council
HE. LAWRENCE
Presidt

WHITEHALL,
16 Novem. 1655.”

8. Report of the Sub-Committee of the Council of State after the Conferences at Whitehall (S. P., Dom. Inter., ci. 118).

“_That the Jewes deservinge it may be admitted into this nation to
trade and trafficke and dwel amongst us as providence shall give
occasion._[181]

“That as to poynt of conscience we judge lawfull for the magistrate
to admit in case such materiall and weighty considerations as
hereafter follow be provided for, about which till we are satisfyed
we cannot but in conscience suspend our resolution in this case.

“1. That the motives and grounds upon which Menasseh ben Israel in
behalfe of the rest of his nation in his booke lately printed in
this English tongue desireth their admission in this commonwealth
are such as we conceave to be very sinfull for this or any Christian
state to receave them upon.

“2. That the danger of seducinge the people of this nation by their
admission in matters of religion is very great.

“3. That their havinge of synagogues or any publicke meetings for
the exercise of their worship or religion is not only evill in
itselfe, but likewise very scandalous to other Christian churches.

“4. That their customes and practices concerninge marriage and
divorce are unlawfull and will be of very evill exemple amongst us.

“5. That principles of not makinge concience of oathes made and
injuryes done to Christians in life, chastity, goods or good name
have bin very notoriously charged upon them by valuable testimony.

“6. That great prejudice is like to arise to the natives of this
commonwealth in matter of trade, which besides other dangers here
mentioned we find very commonly suggested by the inhabitants of the
city of London.

“7. We humbly represent.

“I. That they be not admitted to have any publicke Judicatoryes,
whether civill or ecclesiasticall, which were to grant them terms
beyond the condition of strangers.

“II. That they be not admitted eyther to speake or doe anythinge to
the defamation or dishonour of the name of our Lord Jesus Christ or
of the Christian religion.

“III. That they be not permitted to doe any worke or anythinge to
the prophanation of the Lord’s Day or Christian sabbath.

“IV. That they be not admitted to have Christians to dwell with them
as their servants.

“V. That they bear no publicke office or trust in this commonwealth.

“VI. That they be not allowed to print anything which in the least
opposeth the Christian religion in our language.

“VII. That so farre as may be not suffered to discourage any of
their owne from usinge or applyinge themselves to any which may tend
to convince them of their error and turn them to Christianity. And
that some severe penalty be imposed upon them who shall apostatize
from Christianity to Judaisme.”

9. Petition of the London Marranos to Oliver Cromwell (S. P., Dom. Inter., cxxv. 58):—

“To His Highnesse Oliver Lord Protector of the Com̄onwelth of
England, Scotland & Ireland & the Dominions thereof.

“The Humble Petition of The Hebrews at Present Residing in this
citty of London whose names ar vnderwritten

“Humbly sheweth

“That Acknolledging The manyfold favours and Protection yo^r
Highnesse hath bin pleased to graunt vs in order that wee may with
security meete priuatley in owr particular houses to our Deuosions,
And being desirous to be favoured more by yo^r Highnesse wee pray
with all Humblenesse y^r by the best meanes which may be such
Protection may be graunted vs in Writting as that wee may
therew^{th} meete at owr said priuate deuosions in owr Particular
houses without feere of Molestation either to owr persons famillys
or estates, owr desires Being to Liue Peacebly under yo Highnes
Gouernement, And being wee ar all mortall wee allsoe Humbly pray
yo^r Highnesse to graunt vs License that those which may dey of owr
nation may be buryed in such place out of the cittye as wee shall
thineke conuenient with the Proprietors Leaue in whose Land this
place shall be, and soe wee shall as well in owr Lifetyme, as at owr
death be highly fauoured by yo^r Highnesse for whose Long Lyfe and
Prosperity wee shall continually pray To the allmighty God.”

MENASSEH BEN ISRAEL.
DAVID ABRABANEL.
ABRAHAM ISRAEL CARUAJAL.
ABRAHAM COEN GONZALES.
JAHACOB DE CACERES.
ABRAHAM ISRAEL DE BRITO.
ISAK LOPES CHILLON.

Oliver P.
Wee doe referr this Peticon
to the Consideracon of y^r Councill.
March ^{ye} 24th
1655⁄6.

(Endorsement)
Hebrews
^{ye} 25 March 1656
dd by the Lord Presid^t
Gentlemen ye 26
June 1656.”

10. Petition of Menasseh ben Israel to Oliver Cromwell, probably written at the end of 1656 (S. P., Dom. Inter., cliii. 122):—

“To his Highness the Lord Protector.

“May it please your Highnesse, what modestie forbidds necessitie
(that ingens telum) compells; that having bene long time very sickly
(an expensive condition) I make my moan to your Highnesse, as the
alone succourer of my life, in this land of strangers, to help in
this present exigence. I shall not presume to prescribe to your
Highnesse but havinge had great experience of your greatnesse in
compassions as well as in majestie, I lay myselfe at your feet, that
am your infinit obliged supplicant & servant

“MENASSEH BEN ISRAEL.”

11. Further petition from Menasseh ben Israel to Oliver Cromwell. It is endorsed “17 Sep. 1657” (S. P., Dom. Inter., clvi. 89):—

“To his Highnesse, the Lord Protector, the humble petition of
Menasseh Ben Israel.

“May it please your Highnesse, my only sonne, being now dead in my
house, who before his departure, engaged me to accompany his corps
to Holland, & I indebted here, I know not which way to turn mee but
(under God) to your Highnesse for help in this condition, emploring
your bowells of compassion (which I know are great & tender) to
supply me with three hundred pounds, & I shall surrender my pension
seal & never trouble or charge your Highnesse any more, I am very
sensible considering your great past kindnesse (which with all
thankfullnesse I acknowledge) how highly-bold this my petition is,
but the necessitie of my present exigence & my experience of your
admirable graciousnesse to mee have layd mee prostrat at your feet,
crying, Help, most noble prince, for God’s sake, your most humble
supplicant

MENASSEH BEN ISRAEL.”

12. Petition on behalf of the widow of Menasseh ben Israel, addressed to Richard Cromwell by John Sadler (S. P., Dom. Inter., cc. 8):—

“To his Highness the Lord Protector the humble petition of John
Sadler.

“Sheweth that although your petitioner being often pressed to
present petitions in behalf of the Jewes did rather dissuade their
comming hither, yet by some letters of your late royall father &
others of note in this nation some of their synagogs were encouraged
to send hither one of their cheife rabbines, Menasseh Ben Israel,
for admittance & some freedome of trade in some of these ilands. And
when he had stayed heere so long, that he was allmost ashamed to
returne to those that sent him or to exact their maintenance heere
where they found so little success after so many hopes, it pleased
his Highnes & the councell to setle on the said Menasseh a pension
of 100£ a yeare which ere long he offered to resigne for 300£ for
present satisfaction of debts & other pressures which lay so heavy
on him that at length he submitted to resigne his former pension for
a new grant of 200£ to be presently paid as the councell ordered.

“But notwithstanding his stay & expense in procuring several seales,
he never gott one penny of the said 200£ but at length with his
heart ever broken with griefe on losing heer his only sonne and his
presious time with all his hopes in this iland he got away with so
much breath as lasted, till he came to Midleburg & then he dyed.
Leaving a poore desolate widow (with other relations) who solemnly
professed she had not money enough to lay him in the sepulchres of
his fathers, but for the charity of some that lent or gave them
money. It pleased allso your Highess late father to receive one or 2
of the same poore widowes letters to your petitioner (whom they both
trusted in that business) & with his owne hands to commit them to
the especiall care of Mr. secretary Thurloe who hath also divers
times minded the same, but your Highness exchequer is so charged
that there is little hope of obteining it there.

“May it please your Highnesse in compassion to the said poore widow
& relations of a man so eminent & famous in his owne & meny other
nations & for the honour of Christian religion with many other
reasons, to order the said 200£ out of the contingencies for the
councell or some other treasure where it may be speedily had and
without fees allso if it may be according to former orders.

“And your petitioner shall desire to pray.”

PEREGRINANDO QVÆRIMVS. MENASSEH BEN ISRAEL THEOLOGVS ET PHILOSOPHVS
HEBRÆVS.

_ÆTATIS SVA
ANNO XXXVIII_

_ANNO
MDCXLII_

Salom

_Doctrina hic volúit volúitg Modestia pingi.
An poterit vúltús charta referre dúos?
Hos orúlos, hæc ora vide. Conucuit útrinque.
Illa fúos vúltús dixit, & illa fúos._

_D.I._

THE
HOPE OF ISRAEL

Written
By _MENASSEH BEN ISRAEL_,
An Hebrew Divine, and
Philosopher.

Newly extant, and Printed at _Amsterdam_,
and Dedicated by the Author, to
the High Court, the Parliament of _England_,
and to the Councell of State,

The second Edition corrected and amended.

Whereunto are added,
_In this second Edition, some Discourses
upon the point of the Conversion of the_
JEWES.

_By_ MOSES WALL.

LONDON
_P_rinted by _R. I._ for _Livewell Chapman_ at the Crowne in
_P_opes-Head Alley, 1652.

TO THE
Parliament, The Supream Court of ENGLAND,
_And to the Right Honourable the Councell of State_, Menasseh Ben
Israel, _prayes God to give Health, and all Happinesse_:

It is not one cause alone (most renowned Fathers) which useth to move those, who desire by their Meditations to benefit Mankind, and to make them come forth in publique, to dedicate their Books to great Men; for some, and those the most, are incited by Covetousnesse, that they may get money by so doing, or some peece of Plate of gold, or Silver; sometimes also that they may obtaine their Votes, and suffrages to get some place for themselves, or their friends. But some are moved thereto by meere and pure friendship, that so they may publickly testifie that love and affection, which they bear them, whose names they prefixe to their Books; let the one, and the other, please themselves, according as they delight in the reason of the Dedication, whether it be good or bad; for my part, I best like them, who do it upon this ground, that they may not commend themselves, or theirs, but what is for publick good.

As for me (most renowned Fathers) in my dedicating this Discourse to you, I can truly affirm, that I am induced to it upon no other ground then this, that I may gain your favour and good will to our Nation, now scattered almost all over the earth; neither think that I do this, as if I were ignorant how much you have hitherto favored our Nation; for it is made known to me, and to others of our Nation, by them who are so happy as near at hand, to observe your apprehensions, that you do vouchsafe to help us, not onely by your prayers; yea, this hath compelled me to speak to you publickly, and to give you thanks for that your charitable affection towards us, and not such thanks which come only from the tongue, but as are conceived by a grateful mind.

Give me leave therefore (most renowned Fathers) to supplicate you, that you would stil favor our good, and farther love us. Truly, we men doe draw so much the nearer to Divine nature, when by how much we increase, by so much we cherish, and defend the small, and weak ones; and with how much diligence doe you performe this, most renowned Fathers? who though you seem to be arrived to the highest top of felicity, yet you do not only not despise inferior men, but you so wish well to them, that you seem sensible of their calamity; you knowing how acceptable to God you are by so doing, who loves to do good to them who doe good. And truly it is from hence, that of late you have done so great things valiantly, and by an unusuall attempt, and things much to be observed among the Nations. The whole world stands amazed at these things, and the eies of all are turned upon you, that they may see whither all these things do tend, which the great Governour of all things seems to bring upon the world by so great changes, so famously remarkable, of so many Nations; and so all those things which God is pleased to have fore-told by the Prophets, do, and shall obtain their accomplishment. All which things of necessity must bee fulfilled, that so _Israel_ at last being brought back to his owne place; peace which is promised under the Messiah, may be restored to the world; and concord, which is the only Mother of al good things. These things I handle more largely in this Treatise, which I dedicate to you (most renowned Fathers) you cannot be ignorant, that it is not only not unprofitable, but very useful for States and Statesmen, to fore-see the issue (which yet is ever in Gods hand) of humaine Councells, that so they may observe, and understand from Divine truth, the events of things to come, which God hath determined by his Spirit in his holy Prophets. I know that this my labour will not be unacceptable to you, how mean soever it be, which I trust you will chearfully receive, because that you love our Nation, and as part of it, the Author of this Discourse. But I intreat you be certain, that I pour out continual prayers to God for your happinesse. Farewell, most renowned Fathers, and flourish most prosperously.

_Menasseh Ben Israel._

_Menasseh Ben Israel_, To the Courteous Reader.

_There are as many minds as men, about the originall of the people of_ America _and of the first Inhabitants of the new World, and of the_ West Indyes; _for how many men soever they were or are, they came of those two_, Adam, _and_ Eve; _and consequently of_ Noah, _after the Flood, but that new World doth seem wholly separated from the old, therefore it must be that some did passe thither out of one (at least) of the three parts of the world sc._ Europe, Asia, _and_ Africa; _but the doubt is, what people were those, and out of what place they went. Truly, the truth of that must be gathered, partly out of the ancient Hystories, and partly from conjectures; as their Habit, their Language, their Manners, which yet doe vary according to mens dispositions; so that it is hard to finde out the certainty. Almost all who have viewed those Countryes, with great diligence, have been of different judgements: Some would have the praise of finding out_ America, _to be due to the_ Carthaginians, _others to the_ Phenicians, _or the_ Canaanites; _others to the_ Indians, _or people of_ China; _others to them of_ Norway, _others to the Inhabitants of the_ Atlantick Islands, _others to the_ Tartarians, _others to the ten Tribes. Indeed, every one grounds his opinion not upon probable arguments, but high conjectures, as will appeare farther by this Booke. But I having curiously examined what ever hath hitherto been writ upon this subject doe finde no opinion more probable, nor agreeable to reason, then that of our_ Montezinus, _who saith, that the first inhabitants of_ America, _were the ten Tribes of the_ Israelites, _whom the_ Tartarians _conquered, and drove away; who after that (as God would have it) hid themselves behind the Mountaines_ Cordilleræ. _I also shew, that as they were not driven out at once from their Country, so also they were scattered into divers Provinces, sc. into_ America, _into_ Tartary, _into_ China, _into_ Media, _to the Sabbaticall River, and into_ Æthiopia. _I prove that the ten Tribes never returned to the second Temple, that they yet keepe the Law of_ Moses, _and our sacred Rites; and at last shall return into their Land, with the two Tribes_, Judah, _and_ Benjamin; _and shall be governed by one Prince, who is_ Messiah _the Son of_ David; _and without doubt that time is near, which I make appear by divers things; where, Reader, thou shalt finde divers Histories worthy of memory, and many Prophesies of the old Prophets opened with much study, and care. I willingly leave it to the judgement of the godly, and learned, what happy worth there is in this my Book, and what my own Nation owes me for my paines: It is called_, The Hope of Israel; _which name is taken from_ Jerem. 14.8. _O the hope of Israel, the Saviour thereof. For the scope of this Discourse is, to show, that the hope in which we live, of the comming of the Messiah is of a future, difficult, but infallible good, because it is grounded upon the absolute Promise of the blessed God._

_And because I intend a continuation of_ Josephus _his History of the_ Jewes, _our famous Historian; I intreat, and beseech all Learned men, in what part of the world soever they live (to whom I hope that shortly this Discourse will come) that if they have any thing worthy of posterity, that they would give me notice of it in time; for though I have collected many Acts of the_ Jewes, _and many Hystories out of the_ Hebrewes, _the_ Arabians, _the_ Grecians, _the_ Latines, _and other Authors of other Nations; yet I want many things for this my enterprize, all which I am willing to performe, that I may please my Nation; but rather to the glory of the blessed God, whose Kingdome is everlasting, and his Word infallible_.

_The Translator to the Reader._

This discourse of a Jew comming to my hand, and having perused it, I thought it not inconvenient to make it speake _English_; for the benefit of my Country-men, who wait for the redemption of _Israel_; and at the same time of the _Gentiles_ also. That the Author is a _Jew_, ought to be no scandall to us (though some of us Christian _Gentiles_ are ignorant of, and scandalized at the notion of the conversion of the _Jewes_, as the _Jewes_ of old were, concerning our being converted, and grafted into the true Stock, as in _Acts_ 11.3.) for though God hath rejected them, yet not for ever: _Rom._ 11.25, 26. And also the many prophesies both in the Old, and New Testament, which concern their being received againe to grace, gathered from their dispersion, and settled in their own Land; and their flourishing estate under, now our, and then their and our Prince, Jesus Christ the Messiah, who will then triumph gloriously, and all his people with him; these and many more Promises would want a fulfilling (which the God of Truth wil never suffer) if there should not be the revolution of a time, in which they shall be converted, and grace and peace be poured out upon _Jewes_ and _Gentiles_; though first upon the _Jew_, then the _Gentile_. But besides this, the Author expresseth so much learning that he deserveth honour of all; so much ingenuity, and (so far as his light reacheth) so great a measure of the knowledge and fear of God, that he may wel be set for a pattern to us Christians, who profess much better than he, but live much worse. One thing is very remarkable in him, that wheras many of us (like them who canot see Wood for Trees) though inviorned with mercies in these late revolutions, (I speake not to them who measure mercies only, or chiefly, by plentiful tables, ful purses, rich accoutrements, and the like; that wretched Generation is unworthy of the name of _Men_, much more of _Christians_) yet will unthankfully cry out, What have we got by all these troubles? and what hath been done? surely this _Jew_ shall rise up in judgement against such unchristian Christians; for he in his Epistle Dedicatory says, _The whole world stands amazed at what the Parliament hath done_; besides he cordially and openly owns the Parliament, who as far as I know never did him nor his Nation any further good then to pray for them; (_though we hope, and pray, that their favour may extend to realities, towards that people to whom certainly God hath made many, and great Promises, and shortly will give answerable performances_:) but many among us who injoy peace under them, and many other blessings, (too many for an unthankfull Generation) doe refuse to acknowledge them, doe curse them whom God hath blessed, and even in their prayers to that God who cannot be deceived, or imposed upon; doe vent themselves against this present Government, in expressions so wilde and false, that such Language would be accounted most unworthy, in our addresse to any considerable person, much more then to the great God. I shall only adde this, _sc._ Do not think that I aime by this Translation, to propagate or commend _Iudaisme_ (which its no wonder if the Author doth so much favour, especially in his thirtieth Section) no, through Grace I have better learned the truth, as it is in Jesus, but to give some discovery of what apprehensions, and workings there are at this day in the hearts of the _Jewes_; and to remove our sinfull hatred from off that people, whose are the Promises, and who are beloved for their Fathers sakes; and who of _Jewes_, we shall hear to be, ere long, reall Christians.

The Authors of other Nations, which are quoted in this Treatise.

A

_Abrahamus Ortelius_ _Agathias_ _Augustinus_ _Alexis Vanegas_ _Alfonsus Cemedro_ _Alonsus Augustianus_ _Alonsus de Erzilla_ _Alonsus Venerus_ _Arias Montanus._

B

_Baronius_ _Berosus_ _Boterus_ _Bozius._

C

_Constantinus_.

D

_Diodorus Siculus_ _Dion_ _Duretus._

E

_Eselius Geradus_ _Eusebius Cesariensis._

F

_Famianus Strada_ _Franciscus de Ribera_ _Franciscus lopez de_ _Gomara._

G

_Garcilassus dela Vega_ _Genebrardus_ _Goropius_ _Guil. Postellus_ _Guilielmus Blawius_ _Guil. Schilkardus._

H

_Henricus Alangre_ _Hugo Grotius_.

J

_Jacobus Verus_ _Joan. de Castillanos_ _Joan. de Bairos_ _Joan. Roman_ _Joan. de Laet_ _Joan. Huarte_ _Josephus d’ Acosta_ _Joan. Linscboten_.

L

_Lescarbotus_ _Lucanus_.

M

_Manuel Sa._ _Marcilius Facinus_ _Marinus._

N

_Nicolaus Trigautius._

O

_Origines_ _Orosius_ _Osorius Lusitanus._

P

_Petrus de Cleza_ _Plancius_ _Petrus Simon_ _Petrus Hernandes de Quiros_ _Petrus Teixera_ _Pineda_ _Plato_ _Plinius_ _Pomarius_ _Proclus_ _Porphyrius_ _Possevinus_ _Plutarchus_ _Picus Mirandulanus_ _Ptolomæus._

S

_Semuel Bochardus_ _Solinus_ _Strabo_ _Suetonius Tranquillus._

T

_Tacitus_ _Thomas Malvenda_.

X

_Xenophon._

Z

_Zarate._

_The Hebrew Bookes, and Authors._

Talmud Hierosolymitanum Talmud Babylonicum Paraphrasis Chaldaica R. Simhon ben Johay Seder Holam Rabot Jalkot Tanhuma Joseph ben Gurion R. Sehadia Gaon R. Moseh de Egypto R. Abraham Aben Ezra R. Selomoh Jarhi Eldad Danita R. David Kimhi R. Benjamin Tudelensis R. Moseh Gerundensis R. Abraham bar R. Hiya Don Shac Abarbanel R. Joseph Coen R. Abraham Friscoll R. Mordechay Japhe R. Mordechay Reato R. Hazarya a-Adomi.

THE
RELATION
OF
_ANTONY MONTEZINUS_.

_In the 18th. of the Month of_ Elul: _the 5404 year from the Worlds creation, and according to common compute, in 1644_. Aaron Levi, _otherwise called_ Antonius Montezinus _came into this City_ Amsterdam, _and related to the Sieur_ Menasseh ben Israel, _and other cheifetains of the_ Portugal _Nation, Inhabitants of the same City, these things which follow_.

_That it was two years and a halfe, since that he going from the Port_ Honda _in the_ West-Indies, _to the_ Papian _jurisdiction, he conducted some Mules of a certaine_ Indian, _whose name was_ Franciscus Castellanus, _into the Province of_ Quity, _and that there was one in company with him and other_ Indians, _whose name was_ Francis, _who was called by all_ Cazicus. _That it happened that as they went over the Mountaines_ Cordilleræ, _a great tempest arose, which threw the loaden Mules to the ground. The_ Indians _being afflicted by the sore tempest, every one began to count his losses; yet confessing that all that and more grievous punishments were but just, in regard of their many sins. But_ Francis _bad them take it patiently, for that they should shortly injoy rest: the others answered, that they were unworthy of it; yea that the notorious cruelty used by the_ Spaniards _towards them, was sent of God, because they had so ill treated his holy people, who wer of al others the most innocent: now then, they determined to stay all night upon the top of the Mountain. And_ Montezinus _tooke out of a Box some Bread, and Cheese, and Jonkets, and gave them to_ Francis, _upbraiding him, that he had spoken disgracefully of the_ Spaniards; _who answered, that he had not told one halfe of the miseries and calamities inflicted by a cruell, and inhumane people; but they should not goe unrevenged, looking for helpe from an unknown people_.

_After this Conference_, Montezinus _went to_ Carthagenia, _a City of the_ Indians, _where he being examined, was put in Prison; and while he prayed to God, such words fell from him; Blessed be the name of the Lord, that hath not made me an Idolater, a_ Barbarian, _a_ Black-a-Moore, _or an_ Indian; _but as he named_ Indian, _he was angry with himselfe, and said, The_ Hebrewes _are_ Indians; _then he comming to himselfe againe; confessed that he doted, and added, Can the_ Hebrewes _be_ Indians? _which hee also repeated a second, and a third time; and he thought that it was not by chance that he had so much mistaken himselfe_.

_He thinking farther, of what he had heard from the_ Indian, _and hoping that he should find out the whole truth; therefore as soon as he was let out of Prison, he sought out_ Franciscus _beleeving that hee would repeat to him againe what he had spoken; he therefore being set at liberty, through Gods mercy went to the Port_ Honda, _and according to his desire, found him, who said; He remembred all that he had spoken, when he was upon the Mountaine; whom_ Montezinus _asked, that he would take a journy with him, offering him all courtesies, giving him three peeces of Eight, that he might buy himselfe necessaries_.

_Now when they were got out of the City_, Montezinus _confessed himselfe to be an_ Hebrew, _of the Tribe of_ Levi, _and that the Lord was his God; and he told the_ Indian, _that all other gods were but mockeries; the_ Indian _being amazed, asked him the name of his Parents; who answered_ Abraham, Isaac, _and_ Jacob; _but said he, have you no other Father? who answered, yes, his Fathers name was_ Ludovicus Montezinus; _but he not being yet satisfied, I am glad (saith he) to heare you tell this, for I was in doubt to beleeve you, while you seemed ignorant of your Parents_: Montezinus _swearing, that he spoke the truth, the_ Indian _asked him, if he were not the Son of_ Israel, _and thereupon began a long discourse; who when he knew that he was so, he desired him to prosecute what he had begun, and added, that he should more fully explaine himselfe, for that formerly he had left things so doubtfull, that he did not seem at all assured of any thing. After that both had sate downe together, and refreshed themselves, the_ Indian _thus began: If you have a minde to follow me your Leader, you shall know what ever you desire to know, only let me tell you this, whatsoever the journey is, you must foot it, and you must eate nothing but parched_ Mayz, _and you must omit nothing that I tell you_; Montezinus _answered that he would doe all_.

_The next day being Munday_, Cazicus _came againe, and bid him throw away what he had in his Knapsack to put on shooes made of linnen packthred, and to follow him, with his staffe; whereupon_ Montezinus _leaving his Cloake, and his Sword, and other things which he had about him, they began the journey, the_ Indian _carrying upon his back three measures of_ Mayz, _two ropes, one of which was full of knots, to climbe up the Mountaine, with an hooked fork; the other was so loose, for to passe over Marshes, and Rivers, with a little Axe, and shooes made of linnen pack-thred. They being thus accoutred, travelled the whole weeke, unto the Sabbath Day; on which day they resting, the day after they went on, till Tuesday, on which day about eight a clock in the morning, they came to a River as bigge as_ Duerus; _then the_ Indian _said, Here you shall see your Brethren, and making a signe with the fine linnen of_ Xylus, _which they had about them instead of a Girdle; thereupon on the other side of the River they saw a great smoke, and immediately after, such another signe made as they had made before; a little after that, three men, with a woman, in a little Boat came to them, which being come neare, the woman went ashore, the rest staying in the Boat; who talking a good while with the_ Indian, _in a Language which_ Montezinus _understood not; she returned to the Boat, and told to the three men what she had learned of the_ Indian; _who alwayes eying him, came presently out of the Boat, and embraced_ Montezinus, _the woman after their example doing the like; after which, one of them went back to the Boat, and when the_ Indian _bowed downe to the feet of the other two, and of the woman, they embraced him courteously, and talked a good while with him. After that, the_ Indian _bid_ Montezinus _to be of good courage, and not to looke that they should come a second time to him, till he had fully learned the things which were told him at the first time_.

_Then those two men comming on each side of_ Montezinus, _they spoke in Hebrew, the 4th. ver. of_ Deut. 6. Semah Israel, adonai Elohenu adonai ehad; _that is_, Heare O Israel, the Lord our God is one God.

_Then the_ Indian _Interpreter being asked, how it was in_ Spanish, _they spoke what followes to_ Montezinus, _making a short pause between every particular_.

1 Our Fathers are _Abraham_, _Isaac_, _Jacob_, and _Israel_, and they signified these foure by the three fingers lifted up; then they joyned _Reuben_, adding another finger to the former three.

2 We will bestow severall places on them who have a minde to live with us.

3 _Joseph_ dwels in the midst of the Sea, they making a signe by two fingers put together, and then parted them.

4 They said (speaking fast) shortly some of us will goe forth to see, and to tread under foot; at which word they winked, and stamped with their feet.

5 One day we shall all of us talke together, they saying, Ba, ba, ba; and we shall come forth as issuing out of our Mother the earth.

6 A certaine Messenger shall goe forth.

7 _Franciscus_ shall tell you somewhat more of these things, they making a signe with their finger, that much must not be spoken.

8 Suffer us that we may prepare ourselves; and they turning their hands and faces every way, thus prayed to God, DO NOT STAY LONG.

9 Send twelve men, they making a signe, that they would have men that had beards, and who are skilfull in writing.

_The Conference being ended, which lasted a whole day, the same men returned on Wednesday, and Thursday, and spake the same things againe, without adding a word; at last_ Montezinus _being weary that they did not answer what he asked them, nor would suffer him to goe over the river, he cast himselfe into their Boat; but he being forced out againe, fell into the River, and was in danger to be drowned, for he could not swim; but being got out of the water, the rest being angry, said to him; attempt not to passe the River, nor to enquire after more then we tel you; which the_ Indian _interpreted to him, the rest declaring the same things both by signs, and words_.

_You must observe, that all those three dayes the Boat stayed not in the same place, but when those foure who came went away, other foure came, who all as with one mouth, repeated all the fore-mentioned nine particulars, there came and went about three hundred._

_Those men are somewhat scorched by the Sun, some of them weare their haire long, downe to their knees, other of them shorter, and others of them much as we commonly cut it. They were comely of body, well accoutred, having ornaments on their feet, and leggs, and their heads were compassed about with a linnen cloath._

Montezinus _saith, that when he was about to be gone, on Thursday evening, they shewed him very much courtesie, and brought him whatever they thought fit for him in his journey, and they said, that themselves were well provided with all such things_, (sc. _meats, garments, flocks, and other things_) _which the_ Spaniards _in_ India _call their owne_.

_The same day, when they came to the place where they had rested, the night before they came to the River_, Montezinus _said to the_ Indian; _You remember_ Francis, _that my Brethren told me, that you should tell me something, therefore I entreat you, that you would not thinke much to relate it. The_ Indian _answered, I will tell you what I know, only doe not trouble me, and you shall know the truth, as I have received it from my fore-fathers; but if you presse me too much, as you seeme to doe, you will make me tell you lyes; attend therefore I pray, to what I shall tell you_.

_Thy Brethren are the Sons of_ Israel, _and brought thither by the providence of God, who for their sake wrought many Miracles, which you will not beleeve, if I should tell you what I have learned from my Fathers; we_ Indians _made war upon them in that place, and used them more hardly then we now are by the_ Spaniards; _then by the instigation of our Magicians_ (_whom we call_ Mohanes) _we went armed to that place where you saw your Brethren, with an intent to destroy them; but not one of all those who went thither, came back againe; whereupon we raised a great Army, and set upon them, but with the same successe, for againe none escaped; which hapned also the third time, so that_ India _was almost bereft of all inhabitants, but old men, and women, the old men therefore: and the rest who survived, beleeving that the Magicians used false dealing, consulted to destroy them all, and many of them being killed those who remained promised to discover somewhat that was not knowne; upon that they desisted from cruelty, and they declared such things as follow_:

That the God of those Children of _Israel_ is the true God, that all that which is engraven upon their stones is true; that about the end of the World they shall be Lords of the world; that some shall come who shall bring you much good, and after that they have enriched the earth with all good things, those Children of _Israel_ going forth out of their Country, shall subdue the whole World to them, as it was subject to them formerly; you shall be happy if you make a League with them.

_Then five of the chiefe_ Indians (_whom they call_ Cazici) _who were my Ancestors, having understood the Prophesie of the Magicians, which they had learned of the Wise men of the_ Hebrewes, _went thither, and after much entreaty, obtained their desire, having first made knowne their minde to that woman, whom you saw to be for an Interpreter_, (_for your Brethren will have no commerce with our_ Indians) _and whosoever of ours doth enter the Country of your Brethren, they presently kill him; and none of your Brethren doe passe into our Country. Now by the help of that Woman we made this agreement with them._

1 That our five _Cazici_ should come to them, and that alone at every seventy moneths end.

2 That he to whom secrets should be imparted, should be above the age of three hundred Moones, or Months.

3 And that such things should be discovered to none in any place where people are, but only in a Desart, and in the presence of the _Cazici_; and so (said the _Indian_) we keep that secret among our selves, because that we promise our selves great favour from them, for the good offices which we have done to our Brethren, it is not lawfull for us to visite them, unlesse at the seventy months end: Or if there happens any thing new, and this fell out but thrice in my time; First, when the _Spaniards_ came into this Land; also, when Ships came into the Southerne Sea; and thirdly, when you came, whom they long wished for, and expected. They did much rejoyce for those three new things, because that they said, the Prophesies were fulfilled.

_And_ Montezinus _also said, that three other_ Cazici _were sent to him by_ Franciscus, _to_ Honda, _yet not telling their names, till he had said, you may speake to them freely, they are my fellowes in my Function of whom I have told you, the fifth could not come for age, but those three did heartily embrace him; and_ Montezinus _being asked of what Nation he was, he answered, an_ Hebrew, _of the Tribe of_ Levi, _and that God was his God, &c. which when they had heard, they embraced him againe, and said: Upon a time you shall see us, and shall not know us; We are all your Brethren, by Gods singular favour; and againe, they both of them bidding farewell, departed, every one saying, I goe about my businesse; therefore none but_ Franciscus _being left, who saluting_ Montezinus _as a Brother, then bade him farewell, saying, farewell my Brother, I have other things to doe, and I goe to visite thy Brethren, with other_ Hebrew _Cazici. As for the Country, be secure, for we rule all the_ Indians; _after we have finished a businesse which we have with the wicked_ Spaniards, _we will bring you out of your bondage, by Gods help; not doubting, but he who cannot lye, will help us; according to his Word; endeavour you in the meane while that those men may come_.

The Hope of ISRAEL.

_SECT. 1._