TO HIS HIGHNESS THE LORD PROTECTOR OF THE COMMONWEALTH OF England, Scotland, and Ireland.  
THE HUMBLE ADDRESSES OF MENASSEH Ben Israel, a Divine, and Doctor of PHYSIC, in behalf of the Jewish Nation.   

TO His Highness the Lord PROTECTOR OF THE Commonwealth of ENGLAND, SCOTLAND, and IRELAND The Humble Addresses of Menasseh Ben Israel, a Divine and Doctor of Physic, in behalf of the Jewish Nation.  
GIve me leave, at such a juncture of time, to your Highness, in a style and manner fitting to us Jew's and our condition. It is a thing most certain, that the great God of Israel, Creator of Heaven and Earth, doth give & take away Dominions and Empires, according to his own pleasure; exalting some, & overthrowing others: who, seeing he hath the hearts of Kings in his hand; he easily moves them whithersoever himself pleaseth, to put in execution his Divine Commands. This, my Lord, appears most evidently out of those words of Daniel, where he, rendering thanks unto God, for revealing unto him that prodigious Dream of Nebuchadnezar, doth say: Thou that removest Kings, and sets up Kings. And elsewhere, To the end the living might know, that the Highest hath dominion in Man's Kingdom, and giveth the same to whom he please. Of the very same mind are Thalmudists likewise, affirming that a good Government, or Governor, is a Heavenly Gift, and that there is no Governor, but is first called by God unto that dignity: & this they prove from that passage of Exodus: Behold I have called Bazale'l by name, etc. all things being governed by Divine Providence, God dispensing rewards unto Virtues, and punishment unto Vices, according to his own good Will. This the Examples of great Monarches make good; especially of such, who have afflicted the people of Israel: For none hath ever afflicted them, who hath not been by some ominous Exit, most heavily punished of God Almighty; as is manifest from the Histories of those Kings, Pharaoh, Nebuchadnezar, Antiochus, Epiphanius, Pompey, & others. And on the contrary, none ever was a Benefactor to that people, & cherished them in their Countries, who thereupon hath not presently begun very much to flourish. In so much that the Oracle to Abraham (I will bless them that bless thee, and curse them that curse thee) seemeth yet daily to have its accomplishment. Hence I, one of the least among the Hebrews, since by experience I have found, that through God's great bounty toward us, many considerable and eminent persons both for Piety & Power, are moved with sincere and inward pity and compassion towards us, & do comfort us concerning the approaching deliverance of Israel, could not but for myself, and in the behalf of my Country men, make this my humble address to your Highness, & beseech you for God's sake, that ye would, according to that Piety & Power wherein you are eminent beyond others, vouchsafe to grant, that the Great & Glorious Name of the Lord our God may be extolled, and solemnly worshipped and praised by us through all the bounds of this Commonwealth; & to grant us place in your Country, that we may have our Synagogues, and free exercise of our Religion. I nothing doubting, but that your Clemency will easily grant this most equitable Petition of ours. Pagans have of old, out of reverence to the God of Israel; and the esteem they had to his people granted most willingly free liberty, even to apostated Jews; as Onias the High Priest, to build another Temple in their Country, like unto that at Jerusalem: how much more than may we, that are not Apostate or runagate Jew's, hope it from your Highness and your Christian Council, since you have so great knowledge of, and adore the same one only God of Israel, together with us. Besides, it increases our confidence of your bounty towards us, in that so soon as ever the rumour of that most wished-for liberty, that ye were a thinking to grant us, was made known unto our Countrymen; I, in the name of my Nation, the Jews, that live in Holland, did congratulate and entertain their Excellencies, the Ambassadors of England; who were received in our Synagogue with as great pomp & applause, Hymns and cheerfulness of mind, as ever any Sovereign Prince was. For our people did in their own minds presage, that the Kingly Government being now changed into that of a Commonwealth, the ancient hatred towards them, would also be changed into good will: that those rigorous Laws (if any there be yet extant, made under the Kings) against so innocent a people, would happily be repealed. So that we hope now for better from your gentleness, and goodness, since, from the beginning of your Government of this Commonwealth, your Highness hath professed much respect, and favour towards us. Wherefore I humbly entreat your Highness, that you would with a gracious eye have regard unto us, and our Petition, and grant unto us, as you have done unto others, free exercise of our Religion, that we may have our Synagogues, and keep our own public worship, as our brethren do in Italy, Germany, Poland, and many other places, and we shall pray for the happiness and Peace of this your much renowned & puissant Commonwealth.   

A DECLARATION TO THE Commonwealth of ENGLAND, BY Rabbi Menasseh Ben ISRAEL, showing the Motives of his coming into England.  
HAving some years since often perceived that in this Nation, God hath a People, that is very tender hearted, and well wishing to our sore afflicted Nation; Yea, I myself having some Experience thereof, in divers Eminent persons, excelling both in Piety and Learning: I thought with myself, I should do no small service to my own Nation, as also to the People and Inhabitants of this Commonwealth, if by humble addresses to the late Honourable Parliament, I might obtain a safe. Conduct once to transport myself thither. Which I having done, and according to my desire, received a most kind and satisfactory Answer, I now am come. And to the end all Men may know the true Motives and Intent of this my coming, I shall briefly comprehend and deliver them in these particulars.  
First and Foremost, my Intention is to try, if by God's good hand over me, I may obtain here for my Nation the Liberty of a free and public Synagogue, wherein we may daily call upon the Lord our God, that once he may be pleased to remember his Mercies and Promises done to our Fore fathers, forgiving our trespasses, & restoring us once again into our father's Inheritance; and besides to sue also for a blessing upon this Nation, and People of England, for receiving us into their bosoms, and comforting Zion in her distress.  
My second Motive is, because the opinion of many Christians and mine do concur herein, that we both believe that the restoring time of our Nation into their Native Country, is very near at hand; I believing more particularly, that this restauration cannot be, before these words of Daniel Chap. 12. ver. 7. be first accomplished, when he saith, And when the dispersion of the Holy people shall be completed in all places, then shall all these things be completed: signifying therewith, that before all be fulfilled, the People of God must be first dispersed into all places & Countries of the World. Now we know, how our Nation at the present is spread all about, and hath its seat and dwelling in the most flourishing parts of all the Kingdoms, and Countries of the Worlds, as well in America, as in the other three parts thereof; except only in this considerable and mighty Island. And therefore this remains only in my judgement, before the MESSIA come and restore our Nation, that first we must have our seat here likewise.  
My thira Motive is grounded on the profit that I conceive this Commonwealth is to reap, if it shall vouchsafe to receive us; for thence, I hope, there will follow a great blessing from God upon them, and a very abundant trading into, and from all parts of the World, not only without prejudice to the English Nation, but for their profit, both in Importation, and Exportation of goods. Yet if any shall doubt hereof, I trust their Charity towards the people of God, will satisfy them, especially when they shall read the ensuing Treatise.  
The fourth Motive of my coming hither, is, my sincere affection to this Commonwealth, by reason of so many Worthy, Learned, & Pious men in this Nation, whose loving kindness & Piety I have experience of: hoping to find the like affection in all the People generally, the more, because I always have, both by writing and deeds, professed much inclination to this Commonwealth; and that I persuade myself they will be mindful of that Command of the Lord our God, who so highly recommends unto all men the love of strangers; much more to those that profess their good affection to them. For this I desire all may be confident of, that I am not come to make any disturbance, or to move any disputes about matters of Religion; but only to live with my Nation in the fear of the Lord, under the shadow of your protection, whiles we expect with you the hope of Israel to be revealed.   

How Profitable The Nation of the jews are.  
THree things, if it please your Highness, there are that make a strange Nation well-beloved amongst the Natives of a land where they dwell; and on the contrary, three things that make them hateful. viz. Profit, they may receive from them; Fidelity they hold towards their Princes; and the Nobleness and purety of their blood. Now when I shall have made good, that all these three things are found in the jewish Nation, I shall certainly persuade your Highness, that with a  eye, (Monarchy being changed into a Republicq) you shall be pleased to receive again the Nation of the jews, who in time passed lived in that Island: but by, I know not what, false Informations, were cruelly handled and banished.  
Profit is a most powerful motive, and which all the World prefers before all other things: and therefore we shall handle that point first.  
It is a thing confirmed, that merchandicing is, as it were, the proper profession of the Nation of the jews. I attribute this in the first place, to the particular Providence and mercy of God towards his people: for having banished them from their own Country, yet not from his Protection, he hath given them, as it were, a natural instinct, by which they might not only gain what was necessary for their need, but that they should also thrive in Riches and possessions; whereby they should not only become gracious to their Princes and Lords, but that they should be invited by others to come and dwell in their Lands.  
Moreover, it cannot be denied, but that necessity stirs up a man's ability and industry; and that it gives him great incitement, by all means to try the favour of Fortune.  
Besides, seeing it is no Wisdom for them to endeavour the gaining of Land and other immovable goods, and so to imprison their possessions here, where their persons are subject to so many casualties, banishments and peregrinations; they are forced to use marchandizing until that time, when they shall return to their own Country, that then as God hath promised by the Prophet Zachary, There shall be found no more any merchant amongst them in the House of the Lord.  
From that very thing we have said, there riseth an infallible Profit, commodity and gain to all those Princes in whose Lands they dwell above all other strange Nations whatsoever, as experience by divers Reasons doth confirm.  
I. The jews, having no opportunity to live in their own Country, to till the Lands or other like employments, give themselves wholly unto merchandizing, and for contriving new Inventions, no Nation almost going beyond them. And so it is observed, that wheresoever they go to dwell, there presently the Traficq gins to flourish. Which may be seen in divers places, especially in Leghorn, which having been but a very ignoble and inconsiderable City, is at this time, by the great concourse of people, one of the most famous places of Traffic of whole Italy.  
Furthermore, the Inventor of the famous Scala de Spalatro (the most firm and solid Traficq of Venice) was a jew, who by this his Invention transported the Negotiation from a great part of the Levant into that City.  
Even that very same is seen likewise at this day in Nizza, and in other infinite places more, both in Europe and Asia.  
II. The Nation of the jews is dispersed throughout the whole world, it being a chastisement that God hath laid upon them for their Idolatries, Deut. 28.69. Ezech. 20.23. Nehem. 1.8. Psal. 107.27. as likeways by contrary fortunes their families suffer the same ship wrack.  
Now in this dispersion our Forefathers flying from the Spanish Inquisition, some of them came in Holland, others got into Italy, and others betook themselves in Asia; and so easily they credit one another; and by that means they draw the Negotiation wherever they are; wherewith all of them marchandising and having perfect knowledge of all the kinds of Moneys, Diamonds, Cochinil, Indigo, Wines, oil, and other Commodities, that serve from place to place; especially holding correspondence with their friends and kinds-folke, whose language they understand; they do abundantly enrich the Lands and Countries of strangers, where they live, not only with what is requisite and necessary for the life of man, but also what may serve for ornament to his civil condition. Of which Traficq, there ariseth ordinarily Five important benefits.  

1. The augmentation of the Publiq Tolls and Gabels, at their coming in and going out of the place.  
2. The transporting and bringing in of merchandises from remote Countries.  
3. The affording of Materials in great plenty for all Mechaniqs; as Wool, Leather and Hides, and such like Merchandise.  
4. The venting and exportation of so many kinds of Manufactures.  
5. The Commerce and reciprocal Negotiation at Sea, which is the ground of Peace between neighbour Nations, and of great profit to their own fellow-citizens.   
III. This reason is the more strengthened, when we see, that not only the jewish Nation dwelling in Holland and Italy, traficq with their own stock, but also with the richesse of many others of their own Nation, friends, kindsmen and acquaintance, which not withstanding live in Spain, and send unto them their moneys and goods, which they hold in their hands, and content themselves with a very small portion of their estate, to the end they may be secure and free from danger that might happen unto them, in case they should fall under they yoke of the Inquisition; whence not only their goods, but oftentimes also their lives are endangered.  
iv The love that men ordinarily bear to their own Country, and the desire they have to end their lives, where they had their beginning, is the cause, that most strangers having gotten richesses where they are in a foreign land; are commonly taken in a desire to return to their natif soil, and there peaceably to enjoy their estate; so that as they were a help to the places where they lived, and negotiated while they remained there; so when they depart from thence, they carry all away, and spoil them of their wealth: transporting all into their own native Country: But with the Jews the case is fare different; for where the jews are once kindly received, they make a firm resolution never to departed from thence, seeing they have no proper place of their own: and so they are always with their goods in the Cities where they live, a perpetual benefit to all payments. Which reasons do clearly prove, that it being the property of Citizens in populous and rich countries, to seek their rest and ease with buying lands and fair póssession of which they live: many of them hating commerce, aspire to Titles and Dignities: that of all strangers, in whose hands ordinarily Traffic is found, there are none so profitable and beneficial to the place where they trade and live, as is the Nation of the jews. And seeing amongst the people of Europe, the chiefest richesses' they possess, come from Spain, those neighbour Nations, where the jews shall find liberty to live according to their own judaïcall Laws, they shall most easily draw that benefit to themselves by means of the industry of our Nation, and their mutual correspondance.  
From hence (if it please your Highness) it results; that the Jewish Nation, though scattered through the whole World, are not therefore a despisable people, but as a Plant worthy to be planted in the whole world, received into populous Cities: who ought to plant them in those places, which are most secure from danger; being trees of most savoury fruit and profit, to be always most favoured with Laws and Privileges; or Prerogatives, secured and defended by Arms▪ An Exemple of this we have in our times. His Majesty, the Illustrious King of Danemarck, invited them with special Privileges into Geluckstadt: the Duke of Savoy into Nisa of Provence; and the Duke of Modina in Retio, allowing them such conditions and benefices, the like never were presented unto them by any other Prince, as appeareth by the copy of those Privileges, which I have in my hands. But supposing it would be a matter of too large extension, if I should make a relation of all the places under whose Princes the jews live, I will only speaké briefly of the two Tribes judah and Benjamin: These in India in Cochin have 4 Synagogues, one part of these jews being there of a white colour, and three of a tawny; these being most favoured by the King. In the year 1640. died Samuel Castoel, Gouvernour of the City, and Agent for the King, and David Castoel his son succeeded in his place. In Persia there is a great number of jews, and they live indifferent freely: there are also amongst them that are in favour and great respect by the King, and who live there very bravely. Some years past, there was Elhazar Huza, the Viceroy, and now there is David jan, if yet he be living. In the year 1636. the Saltan Amarat took in Bagdad, and putting all to the sword, he commanded that they should not touch the jews, nor their houses, and besides that, he freed them from one half of the tribute they were wont to pay to the Persian.  
But the chiefest place where the jews live, is the Turkish Empire, where some of them live in great estate, even in the Court of the Grand Turk at Constantinople, by reason there is no Viceroy, or Gouvernour, or Bassa, which hath not a jew to manage his affairs, and to take care for his estate: Hence it cometh, that in short time they grow up to be Lords of great revenus, and they most frequently bend the minds of Great-ones to most weighty affairs in gouvernment.  
The greatest Viceroy of whole Europe is the Bassa of Egypt; this Bassa always takes to him, by ordre of the Kingdom, a lieu with the title of Zaraf-Bassa (Thresurer) viz. of all the Revenus of that gouvernment, who receaves purses full of money, seals them, and then sends them to the King. This man in a short time grows very rich, for that by his hands as being next to the Bassa, the 24 Gouvernments of that Empire are sold and given, and all other bussinesses managed. At present he that possesseth this place, is called Sr. Abraham Alhula. The number of the jews living in this Kingdom of the Great Turk, is very great, and amounts to many Millions. In Constantinople alone there are 48 Synagogues, and in Salaminque 36, and more than fourscore thousand souls in these two Cities alone.  
The first King gave them great privileges, which they enjoy until this day: for besides the liberty, they have , of trading with open shops, of bearing any Office and possessing of any goods, both mooveable and immooveable, he yet granted them power to judge all Civil causes according to their own Laws amongst themselves. Moreover they are exempted from going to Wars, and that soldiers should be quartered in their houses, and that justice should take no place upon the death of any one that left no heir to his Estate.  
In all which they are preferred before the natural Turks themselves. For which cause they pay in some Cities to the King three Patacons, and in others two and a half by the pole.  
In this estate some of the jews have grown to great fortunes; as Joseph Nasino, unto whom Amatus Lusitanus dedicated his fifth and sixth Centuriae, was by Sultan Solime made Duke of Maccia, Earl of Andro, Seignor of Millo, and the seven Islands: And jacob Ben-Iaes by Sultan Amurat, was made Gouvernour of the Tiberiades: so likewise others were exalted to very great and eminent Dignities: as was that Selomo Rofe, that was sent for Ambassador at Venice, where he confirmed the last Peace with Amurat. In Germany, there lives also a great multitude of jews, especially at Prague, Vienna and Franckfurt, very much favoured by the most mild and most gracious Emperors, but despised of the people, being a Nation not very finely garnished by reason of their vile clothing: yet notwithstanding there is not wanting amongst them persons of great quality. The Emperor Mathias made Noble both Mardochai Mairel, and Ferdinando Jacob Bar Seba.  
But yet a greater number of jews are found in the Kingdom of Poland, Prussia and Lethuania, under which Monarchy they have the jurisdiction to judge amongst themselves all causes, both Criminal and Civil; and also great and famous Academies of their own. The chief Cities where the Nation liveth, are Lublin and Cracow, where there is a jew, called Isaac jecells, who built a Synagogue, which stood him in one hundred thousand Francs, and is worth many tons of gold. There is in this place such infinite number of jews, that although the Cosaques in the late wars have killed of them above one hundred and fourscore thousand; yet it is sustained that they are yet at this day as innumerable as those were that came out of Egypt. In that Kingdom the whole Negotiation is in the hand of the jews, the rest of the Christians are either all Noblemen, or Rustiques and kept as slaves.  
In Italy they are generally protected by all the Princes: their principal residence is in the most famous City of Venice; so that in that same City alone they possess about 1400 Houses; and are used there with much courtoisy and clemency. Many also live in Padua and Verona; others in Mantua, and also many in Rome itself. Finally they are scattered here and there in the chief places of Italy, and do live there with many special privileges.  
In the Gouvernment of the great Duke of Tuscany, they are by that Prince most graciously and bountifully dealt with, having power from him granted, to have their judicatory by themselves, and to judge in all matters, both Civil and Criminal; besides many other Privileges, whereof I myself have the Copies in hand. The rich and illustrious families that flourished in these Countries are many, viz. The Thoraces, who being three Brethren, shared betwixt them above 700 thousand Crowns. In Ferrara were the Viles, whose stock was above 200 thousand Crowns. The Lord joseph de Fano, Marquis de Villependi, was a man much respected of all the Princes in Italy, and was called by them, The Peacemaker and appeaser of all troubles; because he, by his authority and entremise, was used to appease all troubles and strife rising amongst them. Don Daniel Rodrigues, because of his prudency and other good qualities, was sent in the year 1589 from the most Excellent Senate of Venice into Dalmatia, to appease those tumults and scandals given by the Usquoquibs in Clissa: which he most manly effected, and caused all the women and children, that were kept close prisonners, to be set at liberty, brought also to an happy issue many other things of great moment, for which he was sent. Alphonso II. the Duke of Ferrara, sent also for his Ambassador to the Imperial Majesty, one Abraham de Bondi, to pay and discharge Investiture of the States of Modena and Reggio. The Prince of Sasol and the Marquis of Scandia likewise, had to their Factor's men of our Nation.  
In the King doom of Barbary, there lives also a great number of jews,  cruelly and basely used by that Barbarous Nation, except at Marrocco, the Court and King's house, where they have their Naguid or Prince that gouverns them, and is their judge, and is called at this day, Seignor Moseh Palache: and before him was in the same Court, that Noble family Ruthes, that had power and jurisdiction of all kind of punishment, only life and death excepted.  
In the Low-Countries also, the jews are received with great Charity and Benevolency, and especially in this most renowned City of Amsterdam, where there are no less than 400 Families; and how great a trading and Negotiation they draw to that City, experience doth sufficiently witness. They have there no less than three hundred houses of their own, enjoy a good part of the West and East-Indian Compagnies; and besides have yet to set forth their Traficq such a stock, that for setting a side, only one duit of every pound flamish for all kind of commodities that enter, and again as much for all what goes out of this town, and what besides we pay yearly of the rents we get from the East-Indian company to the relief and sustenance of the poor of our Synagogue, that very money amounts ordinarily every year, unto the sum very near of 12000 Franks; whereby you may easily conceive what a mighty stock it is they trade with, and what a profit they needs must bring into this City.  
In Hambourg likewise, a most famous City of Holsace in Germany, there lives also a hundred families, protected by the Magistrate, though molested by the people. There resides Sr. Duarck Mines d'Acosta, Resident for his Majesty the King of Portugal: Gabriel Gomes, Agent for his Majesty the King of Danemarck: David de Lima, a jeweller, for the same his Majesty; and Emanuël Boccaro Rosales, created by the Emperor a Nobleman and a Count Palatin.  
In all these places the jews live (in a manner) all of them Merchants, and that without any prejudice at all to the Natives: For the Natives, and those especially that are most rich, they build themselves houses and Palaces, buy Lands and firm goods, aim at Titles and Dignities, and so seek their rest and contentment that way: But as for the jews, they aspire at nothing, but to prefer themselves in their way of merchandise; and so employing their Capitals, they send forth the benefit of their labour amongst many and sundry of the Natives, which they, by the traficq of their Negotiation, do enrich. From whence it's easy to judge of the profit that Princes and Commonwealths do reap, by giving liberty of Religion to the jews, and gathering them by some special privileges into their Countries: as Trees that bring forth such excellent fruits.  
So that if one Prince, ill advised, driveth them out of his Land, yet another invites them to his, and shows them favour: Wherein we may see the prophety of jacob fulfilled in the letter: The staff (to support him) shall not departed from jacob, until Messiah shall come. And this shall suffice concerning the Profit of the jewish Nation.   

How Faithful The Nation of the jews are.  
THe Fidelity of Vassals and Subjects, is a thing that Princes much most esteem off: for there-on, both in Peace and War, depends the preservation of their estates. And as for this point, in my opinion, they own much to the Nation of the jews, by reason of the faithfulness and loyalty they show to all Potentates that receive and protect them in their Countries. For setting aside the Histories of the Ptolemy's, Kings of Egypt, who did not trust the Guard of their persons, nor the keeping of their Forts, nor the most important affairs of their Kingdom to any other Nation with greater satisfaction then to the jews; the Wounds of Antipater shown to Julius Caesar in token of his loyalty, and the brazen Tables of our Ancestors amongst the Romans, are evident witnesses enough of their fidelity showed unto them.  
In Spain the jews of Burgos, as the Chronicles do declare, most generously showed the very same fidelity in the times of Don Henrique; who having killed his Brother, the King, Don Pedro de Cruël, made himself Lord of all his Kingdoms, and brought under his obedience all the Grandoes and people of Spain: Only the jews of Burgos denied to obey him, and fortified themselves within the City, saying, That God would never have it, that they should deny obedience to their Natural Lord Don Pedro, or to his rightful successors. A constancy that the prudent King, Don Henriques, very much esteemed of, saying, that such Vassals as those were, by Kings and great men, worthy of much account, seeing they held greater respect to the fidelity they ought to their King, although conquered and dead, than to the present fortune of the Conqueror: And a while after, receiving very honourable conditions, they gave themselves over.  
In Spain also (as you may see in Mariana) many jews for the same fidelity were appointed Gouvernours of the Kingdom, and Tutors of Nobleman's children, jointly to others of the Nobility upon the death of their Parents.  
The Chronicles of the Xarifes, dedicated to King Philip the second, King of Spain, alleagues for an exemple of great fidelity and virtue, how the rising of the Xarifes against the Morines, their kill and spoiling them of the Kingdom, was such a great grief unto Samuel Alvalensi, one of those banished out of Spain, and much favoured by the king of Fez, descended from the house of the Morines; that joining himself with other Magistrates, and subjects of the Morines, arming some ships and going himself Captain over all, he came suddenly with 400 men, and fell by night upon the Army of the Xarifes, that were more than 3000 men, besieging Copta, and without losing one man, killed of them above 500, and caused them to raise the siege.  
Many the like Exemples may be brought of times past; but for our present, and modern times there is no Exemple so evident, as in the besieging of Mantua for the Emperor in the year 1630, where the jews fought most valiantly, and rescued it from the Natives. As likewise in the signory of Brasil, where the same thing was done: for one of the same Nation, a Dutchman, having delivered the Cape unto the Portugals, there was found in our Nation there not only loyalty, but also such discretion, that had they taken their advice, the business had not so proceeded.  
This may be seen more clearly yet in their being banished out of Castilia, in the days of Ferdinand and Isabel. Their number at that time was supposed to have been half a million of men, amongst whom were many of great valour and courage (as Don Isaac Abarbanel, a Counsellor of State, doth relate) and yet amongst so great a number, there was not found any one man, that undertook to raise a party to free themselves from that most miserable banishment. An evident sign of the proper and natural resolution of this Nation, and of their constant obedience to their Princes.  
The same affection is confirmed by the inviolable custom of all the jews wheresoever they live: for on every Sabbath or festival Day, they everywhere are used to pray for the safety of all Kings, Princes and Commonwealths, under whose jurisdiction they live, of what profession-soever: unto which duty they are bound by the Prophets and the Talmudists; from the Law, as by jeremy chap. 29. vers. 7. Seek the peace of the City unto which I have made you to wander: and pray for her unto the Lord, for in her Peace you shall enjoy peace. He speaks of Babylon, where the Jews at that time were captives. From the Talmud ord. 4. tract. 4. Abodazara pereq. 1. Pray for the peace of the Kingdom, for unless there were fear of the Kingdom, men would swallow one the other alive, etc.  
From the continual and never broken Custom of the jews wheresoever they are, on the Sabbath-Day, or other solemn Feasts; at which time all the jews from all places come together to the Synagogue, after the benediction of the Holy Law, before the Minister of the Synagogue blesseth the people of the jews; with a loud voice he blesseth the Prince of the Country under whom they live, that all the jews may hear it, and say, Amen. The words he useth are these, as in the printed book of the jews may be seen: He that giveth salvation unto Kings, and dominion unto Lords, he that delivered his servant David from the sword of the Enemy, he that made a way in the Sea, and a path in the strange waters, bless and keep, preserve and rescue, exalt and magnify, and lift up higher and higher, our Lord. [And then he names, the Pope, the Emperor, King, Duke, or any other Prince under whom the jews live, and adds;] The King of kings defend him in his mercy, making him joyful, and free him from all dangers and distress. The King of kings, for his goodness sake, raise up and exalt his planetary star, and multiply his days over his Kingdom. The King of kings for his mercy's sake, put into his heart, and into the heart of his Counsellors, and those that attend and administer to him, that he may show mercy unto us, and unto all the people of Israël. In his days and in our days, let judah be safe, and Iraë dwell securely, and let the Redeemer come to Iraë; and so may it please God. Amen. These are the very formalities set down word for word, which the jews, by the command of God, received from the Talmud, do use in their prayers for Princes, under whose gouvernment they reside. And therefore wise Princes are wont to banish from their Courts false rapports. And most wise R. Simon Ben-Iochai, in his excellent book called Zoar in Sarasa Pecudi, relates, that it is a Tradition received from Heaven, that the Kings of the Nations of the world, Princes, Gouvernours, that protect the jews in this world, or do them any good, that the same shall enjoy certain degrees of glory, or eternal reward; as on the other side, they that do to the Nation of the jews any harm, that they shall be punished with some particular eternal punishment. As appeareth also out of Esa. the last chapter.  
Thus you see the Fidelity of the jews towards their Gouvernours clearly proved. Now, that no man may think that their banishment out of spain and Portugal, proceeded from any suspicion or faults of theirs, I shall clearly rehearse the reason of so sudden a determination, and what the thoughts of many Christian Princes have been there-upon. The business was thus: Ferdinand and Isabel, Gouvernours of Castille, having gained the Kingdom of Granada, of which they took possession on the 5 of january, they resolved to thrust out all the jews that lived in their Kingdoms, and so on the last of March, they made an Edict in the same City, in which they expressed: That seeing the jews in their Countries drew many Christians to turn jews, and especially some Noblemen of their Kingdom of Andaluzia, that for this cause they banished them under most heavy penalties, etc. So that the cause of their banishment was not any disloyalty at all.  
Now what amongst many others in all Christendom, one famous Lawyer in Rome, and Osorius an excellent and most eloquent Historian have thought, I shall here relate. In the year 1492 (saith the Lawyer) Ferdinand, called the Catholic, being King of Spain, drove out of his Country all the jews that were living there from the time of the Babylonian and Roman Captivity, and were very rich in houses and goods: and that upon pain, if they went not away within the term of 6 months, that all their houses and goods should be confiscated unto the Exchequer, which as we have said, were very great. Whereupon they leaving the Kingdom of Castille, they went over many of them into Portugal, as being the nearest place. In the year 1497, there being an Alliance contracted between the Kings of Castille and Portugal; the jews at the request of the said King Ferdinand, were banished out of Portugal; but it being against the will of Emauël, King of Portugal, to have them banished out of his Country, he resolved to oblige them to become Christians, promising never to molest them, neither in Criminal matters, nor in the loss of their goods; and exempted them from many burdens and Tributs of the Kingdom. This Emanuël being dead, john III. succeeded in his place in the Kingdom of Portugal, who being excited by others, said, That what his Father Emanuë had done, concerning the not-troubling them, was of no value, because they lived not as was convenient, and that without the authority of the Pope of Rome, his father could not grant any such thing: for which cause he would that for those that lived amish, there should be proceeded against, as against the Moors in Castille: And sending to Rome to disannul the said promises, it was not only not granted to him, but moreover they reproved his appearance there, and praised and approved the promises made by his Father Emanuël to the jews, publishing a general pardon to all that were taken, which were about 1500, and they all were set free. Which Bull was granted by Clement VII. by the intervention of all the Consistory of Cardinals. Afterwards the said king john sent once again to desire the former Licence with so many replications and triplications, that at length the Pope granted it: But a few days after it was revoked again with a general Pardon to all that were taken, which were 12000, with such a determination, that the same Licence should never be granted, as being against all right and reason. This troubled Don john the King very much, and withal the Cardinal his brother, who came in these last days to be King of Portugal himself. Great Paul III. of the house of Farnesia, succeeding to Clement the VII. there was a request tendered to the Pope for power to bring in the Inquisition into this Kingdom: The Pope would not grant it, saying: He could not, and that it was a thing against reason and justice, but on the contrary confirmed the promises made by the King Don Emanuël, his Father; and pardonned all the delinquents since the time of violence unto that day. Don john seeing this, sent an Ambassador merely for that business to the Pope, but could obtain nothing at all: for which cause King john resolved to entreat the Emperor Charles the V than passing for Rome, as Conqueror over the Turks, having won Tunis and Goleta, that in this his Triumph he would take occasion to desire this favour from the Pope, that the King of Portugal might set up the Inquisition in his Kingdom, it being an old custom that those that triumphed, should ask something of the Pope that they most desired. The Emperor than having desired this, the Pope answered him, that he could not do it by reason of the agreement made, and the promises of the King Don Emanuël; which he had found by an Apostolical Nuntio in Portugal in the year 1497, at which time the jews were forced and compelled to become Christians. The Emperor replied, Let that sin fall on him, and the Prince his son, the Apostolical seat shall be free from it. So the Pope granted it; because the Emperor Charles the V was brother in law to King Don john of Portugal; and besides they treated at that time to enter further in affinity, and to marry their children, which since was effected. After Paul the III. granted this, there was a new Pardon given in general to all that were taken unto that time, amounting the Number unto 1800. But the King refusing to obey the Pardon, and to free the Prisonners, the Pope took it very ill, and sent for this only business for his Nuntio, one Monsegnor Monte Paliciano, who since was Cardinal of the Church of Rome. And the King for all this not obeying, the Pope made the Nuntio to six the Pardon upon the doors of the Cathedral Churches, and the Nuntio caused the Prisons to be opened, and there were set free about 1800 prisonners. He that solicited this business at Rome, was one Seignor Duarte de Paz, a Cavalier of the Order of St. john: whom to search out there were appointed at Rome ten men disguised; these having found him, gave him fifteen wounds, and left him for dead: thus wounded, he was carried to the house of Seignor Philip Estrozi: This being reported to the Pope, Paul the III he caused him to be carried to the Castle of S. Angelo, where he gave order to have him nobly cured. That same Seignor was by the Pope, by all the Cardinals and the whole Court in great respect. At the same time that this man was hurt, the Emperor Charles the V was at Rome with his Army. On the time when he began to treat of this business with Clement the VII. seeing the King's importunity, he made a Bull and gave licence to all the Portugals of that Nation of the jews, that they might go and live in the Church-Dominions, and whosoever will come in the said Dominions, that he shall have freedom to live, as at the first, in his jewish profession, and that at no time they should be enquired into, but after the same manner as they were wont to live in Portugal, so they should live there. The said Bull passed all the Consistory; and being confirmed and received by the said Portugals, they began some of them to departed to live in Ancona, being a seaport more commodious than others: which being known by the King and Cardinal of Portugal, they caused to be proclaimed in all the Kingdom, that upon pain of death, and loss of all their goods, no man should dare departed the Kingdom. Clement being dead, in his place succeeded (as we have said) Pope Paul the III. who confirmed the same Privileges: Afterwards in the year 1550. Paul the III. died, and julius the III. succeeded, who ratified the  Privileges given by his Praedecessours, and the whole Apostolic Seat inviolably. In those times there were many Doctors that wrote on this matter, amongst whom the chiefest were Alciat, and the Cardinal Parisius in 2 & 3 parte Consiliorum pro Christianis noviter conversis; showing by reason and law, that considering they were forced and not converted willingly, that they had not fallen nor do fall under any Censure. These reasons being considered of by the Princes of Italy, they granted likewise the same Privileges: viz. Cosmo the Great; Duke of Florence, and Hercules, Duke of Ferrare, and within few years Emanuël Felibert, Duke of Savoye; and were by all his successors confirmed. In the year 1492, when they were banished from Castille, we read in the Chronicles of that Kingdom, that the Lords of that place did complain that their Cities and Towns were destroyed and dis-inhabitated; and had they believed any such thing, that they would have opposed the King's decree, and would never have given their consent to it. That was the cause, that Don Emanuël of Portugal, seeing on the one side apparent damage, should he let them departed his Kingdom; and on the other side, not being able to break his promise made to the King of Castille, he caused them to be compelled to the Faith, upon pain of Death, that they should not departed out of his Dominions. The Catholiq King was blamed of all Christian Princes, and especially by the Senate of Venice, (as Marcus Antonius Sabellicus doth write) for having banished a Nation so profitable to the Publicq and Particular good, without any kind of pretence. And so the Parliament of Paris likewise did extremely wonder at such a determination. And truly good reason there was to wonder; for we see since, what the Senate of Venice hath done, who never deliberats or puts into execution any thing, without great judgement: having the advantage of all Republicqs in their gouvernment and leaving behind them the Romans, Carthagenians, Athenians, and most learned Lacedæmonians; and that Parliament of Paris, which in the gouvernment of affairs was always most prudent. Most of those that were banished passed to the Levant, who were embraced by the Ottoman-familly, all the succeeding Kings wondering at it, that the Spanjards, who make profession to be a politiq Nation, should drive out of their Kingdoms such a people. Moreover Sultan Bajazet, and Sultan Soliman, received them exceeding well, the coming of the jews to them being very acceptable: and so did likewise all their successors, considering of how great a profit and benefit their residing in their dominions was. And in the year 1555. Paul the iv being chosen Pope of Rome, who before was called Cardinal de Chiesi, an intimate to the Cardinal of Portugal, caused the jews to be held in Ancona, and other places of the Church, according to the Privileges granted to them by the Popes, his Predecesseurs in the name of the Apostolical Roman seat. Lycurgus, Solon and Draco, and all Founders of Commonwealths, gave counsel that strangers ought to be loved and much made of, as in the Discourses of Se. in 7 de Legibus de Rep. is amply to be seen. And by the Divine Law (as Moses commandeth us) we ought not to trouble a stranger, but he says, Remember you were strangers in the Land of Egypt.  
In summa, to the same purpose might be brought many other and more powerful reasons, but because they are out of our consideration, we pass them over. And here to declare some particulars, worthy to be known for advise and exemple, that befell our Nation in those bitter banishments; part whereof Hieronymus Osorius recites more at large, in the first of his elegant two Books de Rebus Emanuëlis. The first title he giveth to those miserable successes, is this, which he puts for a Postil in the margin of his book, judaeorum Liberi per vim ad Christianismum pertracti: and than rehearses, how that in the year 1496 the King decreed, that all the jews and Moors, that dwelled in his Kingdom, and would not become Christians, should departed his Dominions in a short time; which being passed, all that should be found in his Kingdom, should lose their liberty, and become slaves to the King. The time being now at hand (as Osorius proceeds) in which the jews, that would not turn Christians, were to departed the Kingdom, and all of them as many as they were, had with all their power provided, and taken a firm resolution to be gone: which the King seeing; and not able to endure it, thought upon a business (as he saith) facto quidem iniquam & injustam, which to do was realy wicked and unjust, and that was to command that all the children of the Israëlites, that were not above 14 years old, should be taken out of the power of their own Parents; and when they had them, they should force them to become Christians; a new thing that could not be done without a wonderful alteration of their minds: for it was (as Osorius speaks) a horrid and miserable spectacle, to see the tender Infants wrestled out of the arms and breasts of their lamenting mothers, to drag along their poor fathers that held them fast, and to give them many wounds and blows to draw them out of their hands; to hear their cries that ascend to heaven, their groans, lamentations, and complaints ; so that this cruelty was the cause, that many of those distressed Fathers threw their children into wells, and others killed themselves with their own hands, that they might not see so bitter a thing with their eyes. The cruelty of Emanuël ended not here, but going on with compulsion and revile, gave cause to his own Chronographer to make the second title or postil, with these words; Vis & Dolus Iudaeis illata: That is, The force and deceit used towards the jews. And so he goes on, declaring how he had promised in the condition they had made, that he would assign them three Ports in his Kingdom to embark at, viz. Lisbon, Setuval, and Puerto: and nevertheless he forbade them afterwards to embark themselves in any place but Lisbon: for which cause all the jews of the Kingdom came to that City, from whence besides a thousand molestations and extortions, he drove them (as Vasquo saith) as sheep in the stalls, and there forced their afflicted bodies to counterfeit, that which their souls and thoughts never meant nor approved of. Works, of which his own Chronologer saith, Fuit hoc quidem neque ex Lege, neque ex Religione factum. That is, This was done neither according to Law, nor Religion. Let men of clear mind, and free from passion consider for God's sake, if such violences can work any good impression or character in men: or what Law, either Human or Divine, National or Modern, can bear, that the souls of men (which the Most High hath created free). be forced to believe what they believe not, and to love what they hate? This cruelty was reproved and censured of many Princes of the world and learned men. And his own Chronologer reprehends it with a new postil, and speaks freely; Regis in judaeos facinorum reprehensio. That is, A censure of the King's wickedness against the jews. Truly with just reason doth Osorius call the works, which the King did unto us, Iniquities and injustices, deceitful violences, and wicked attempts: And so goes on, reproving them with most elegant Reasons.  
Further what happened to the jews under other Princes in other Kingdoms and Countries, is notorious and enough known to all the world, and therefore not necessary here to relate. So fare concerning their banishment.  
Now, I will not conceal to say, but that always there have been found some calumniators, that endeavouring to make the Nation infamous, laid upon them three most false reports, as if they were dangerous to the Goods, the Lives, and withal to the very Souls of the Natives. They urge against them their usuries, the slaying of infants to celebrate their Passe-over, and the inducing Christians to become jews. To all which I shall answer briefly.  
1. As for usury, such dealing is not the essential property of the jews, for though in Germany there be some indeed that practice usury; yet the most part of them that live in Turkey, Italy, Holland and Hamburg, being come out of spain, they hold it infamous to use it; and so with a very small profit of 4. or 5 per Cent, as Christians themselves do, they put their money ordinarily in Banco: for to lay out their money without any profit, was commanded only toward their brethren of the same Nation of the jews; but not to any other Nation. And however by this Charity is not hurt: for it stands in good reason, that every one should gain and get some advantage with his money, to sustain his own life: and when any one to supply his own wants, doth take some course of merchandise, by which he hopes to gain by other men's moneys taken up on trust, it is no inhumanity to reckon and take from him use: For as no man is bound to give his goods to an other; so is he not bound to let it out, but for his own occasions and profit, and not to leave himself destitute of the profit he could make of the moneys. Only this must be done with moderation, that the usury be not biting and exorbitant, which the Christians themselves use, amongst themselves; as even in the Mounts of Piety at Milan, Vicenza and Verona is to be seen, where they take 6 par Cent, and elsewhere yet much more. This in no manner can be called Robbery, but is with consent and will of the Contracter; and the same Sacred Scripture, which allows usury with him that is not of the same Religion, forbids absolutely the robbing of all men, whatsoever Religion they be of, In our Law it is a greater sin to rob or defraud a stranger, than if I did it to one of my own profession: because a jew is bound to show his charity to all men: for he hath a precept, not to abhor an Idumean, nor an Egyptian; and that he shall love and protect a stranger that comes to live in his land. If notwithstanding there be some that do contrary to this, they do it not as jews simply, but as wicked jews, as amongst all nations there are found generally some Usurers.  
2. As for killing of the young children of Christians; it is an infallible truth what is reported of the Negroes of Guinea and Brazil, that if they see any miserable man that hath escaped from the danger of the sea, or hath fallen or suffered any kind of ill-fortune, or Shipwreck, they persecute and vex him so much the more, saying, God curse thee. And we that live not amongst the Blacke-moors and wild-men, but amongst the white and civilised people of the world, yet we find this an ordinary course, that men are very prone to hate and despise him that hath ill fortune; and on the other side, to make much of those whom fortune doth favour. Hereof the Christians themselves have good experience; for during the times of their suppression and persecution under the Roman Empire, they were falsely slandered of divers Emperors and tyrannical Princes. Nero accused them, that they had set Rome on fire; Others, that they were Witches and Conjurers; and others again that they slew their children to celebrate their Ceremonies, as we find in divers Authors. Even so likewise it is with the jewish Nation, that now is dispersed and afflicted, though they have moneys: There is no slander nor calumny that is not cast upon them, even the very same ancient scandal that was cast of old upon the innocent Christians, is now laid upon the jews. Whereas the whole world may easily perceive, it is but a mere slander, seeing it is known that at this day, out of jerusalem, no sacrifice nor blood is in any use by them, even that blood which is found in an Egg is forbidden them, how much more man's blood? Moreover I could produce divers memorable exemples which out in our own times in Araguza to a jew: how he was accused of this same wickedness, and not confessing it, how they imprisoned him betwixt two walls, and being in that distress, how he cited before God all the judges to answer there for what they did; and how within a year after, many of the judges died, and those that lived, fearing the like might befall them, and lose their lives, set him free: But I must not be too prolix; it may suffice to say, that by the Pope himself it was defined in full Counsel the accusation to be false; and so likewise judged all the Princes of Italy; as also Alphonso the Wise, King of Spain, and that it was only a near invention to drink the blood, and to swallow up the goods of the harmless jews.  
3. As for the third Point, I say, that although Ferdinand and Isabella, giving colour to so indiscreet a determination, said, that they induced the Nobles to become jews, yet truly this cannot be said, but by some false informations. For if so be, amongst those difficulties and impossibilities, it may happen, that some of the Sect of the Papists, of a better mind, embrace the jewish Religion; it cannot therefore be presumed, that they were induced thereunto by the jews; seeing the jews do not entice any man to profess their Law: But if any man of his own freewill come to them, they by their rites and Ceremonies are obliged to make proof of them, whether they come for any temporal interest, and to persuade them to look well to themselves what they do: that the Law unto which they are to submit themselves, is of many precepts; and doth oblige the transgressor to many sore punishments. And so we follow the example of Nahomi, cited in the Sacred Scripture, who did not persuade Ruth to go along with her; but said first to her: Orpa thy sister returned to her Nation and her. Gods; go thou and follow her. But Ruth continuing constant, then at length she received her.  
Besides this, the jews indeed have reason to take care for their own preservation; and therefore will not go about by such ways to make themselves odious to Princes and Commonwealths, under whose Dominions they live.  
Now, because I believe, that with a good conscience I have discharged our Nation of the jews of those three slanders or calumnies, as elsewhere I have more at large written about it; I conceive I may from those two qualities, of Profitableness and Fidelity conclude, that such a Nation ought to be well entertained, and also beloved and protected generally of all. The more, considering they are called in the Sacred Scriptures, the Sons of God; and it is said by all the Prophets, that they who shall wrong them, shall be most severely punished; and that he that toucheth them, toucheth the apple of God's eye. And at least, it was always the opinion of Augustine, as he made it appear in his works Libr. de Doctrina Christianâ cap. 28. where he saith, Quod omnes homines aequè diligendi sunt. That all men are equally to be beloved.  
Now, having proved the two former Points, I could add a third, viz. of the Nobility of the jews: but because that Point is enough known amongst all Christians, as lately yet it hath been most worthily and excellently showed and described in a certain Book, called, The Glory of the jehudah and Israël, dedicated to our Nation by that worthy Christian Minister Mr. Henry jessey, (1653. in Dutch) where this matter is set out at large: And by M. Edw. Nicholas Gentleman, in his Book, called, An Apology for the Honourable Nation of the jews, and all the Sons of Israël (1648. in English.) Therefore I will here forbear, and rest on that saying of our King Solomon, the wisest on earth, Let another man's mouth praise, thee, and not thine own.  
FIN.