ISRAEL'S Condition and Cause pleaded; Or some Arguments for the JEWS Admission into ENGLAND.  For my Brethren and Companions sake I will seek to do thee good, Psalm 127.8. Brethren, my hearts desire for Israel is, that they may be saved, Rom. 10.1. 
Objections answered, Cautions added, with a Vindication of Mr. Peter's from those foul and unjust Aspersions cast upon him by W. Prynn, Esq;.  He that privily slandereth his Neighbour will I destroy, Psalm 102.5. 
LONDON, Printed by P. W. for William Larnar and Jonathan Ball at the Black Moor. 1656.   

To the Reader.  
GOd by the Prophet David says, Psalms 78. concerning the People Israel, that he would have destroyed them, had not Moses his Chosen stood in the Gap to turn away his wrathful indignation. Meek Moses was both in his Person and Prayer powerful with God for their safety, and God approved of his Intercession and Supplication; and though God told Moses that he would make of him a great Nation, yet Moses' affection was so fixed on this People's preservation, that he falls earnestly to pray for them, They are thy People, and what will the Nations say? etc. O the worth of a sanctified affection! But Moses who was faithful in all his house, who as a Servant is now invested in glory; Abraham is dead, and the Prophets are dead, and where shall we find any charitable Christian alive who intercedes and acts for this People's Conversion or Preservation?  
Some indeed do it, but restrictively, conditionally, and sparingly, inserting them in their Prayer, as it were by way of Parenthesis, but excluding them their companies and Congregations, they seem to wish them some good; but they plainly manifest it that they would not have them enjoy it, or not amongst us; at the same time expressing some charity in words, but denying it in deeds.  
What a laudable act is already do to further this their Admission by Mr. Coysh in providing a perpetual Stipend to Preachers for this end by that weekly Lecture at Gregory's by Paul's of fifty pounds per annum is known; the Act was noble, and the end universally charitable, and without doubt he is gloriously rewarded, and if we may speak home, certainly done by a Prophetic Spirit as providing for them (against their coming in) a place to hear the power of the Doctrine of Christ publicly preached; God certainly gave him some knowledge of what should afterwards come to pass.  
Which Act of his as it will for ever speak his Charity and Zeal to this People of the Jews, so it cannot but be thought his Intentions and Hopes were that they should be Partakers and Hearers of the Word in this place.  
Yet it seems a Paradox to preach for it, and receive Rewards for their Labours, if yet they never intent to entreat the jews to hear their Doctrine, nor to be admitted to Audience in that Congregation, especially set up, and allowed precisely for that purpose.  
Truly I honour the Labourers, and would much more, if they would stir up their Auditors to be charitable and harbourous to the jews, and that they would square their Doctrines and Uses to those Ends for which the Lecture is set up, viz. for the Calling and Conversion of that People.  
For our Good and theirs is this Subject presented to the World, to inform our judgements, to remove all ill conceits that are lodged in some men's breasts against their Admission, and to stir up their Zeal and Charity towards them, that if by any means they may provoke them to Repentance and Faith in the Lord JESUS, that so both jew and Gentile may be all united in the same Spirit, and the same Faith, to our mystical Head.  
For their Good also, that they may be brought out of Darkness into Light, that they may know the Scriptures and the power of God, and JESUS CHRIST whom he hath sent, that the Veil may be taken from their Eyes and Hearts, that they may know what is the height, the length, breadth, and depth of the knowledge of the Lord JESUS CHRIST, that so we who were once not the People of God, and they who once were the Beloved of God may come, we to our fullness, and they to their engrafting in again.  
To conclude, since it is not impossible but certain, that they shall be engrafted, and to all probability the time is almost approached, and the fullness of the Gentiles is almost completed, and that CHRIST is gathering his Saints together from the four Winds under Heaven, and that the Nations are even ripe for the Harvest, Let not England exclude or debar their Brethren from enjoying those plentiful means of obtaining Grace and Favour, which by the Gospel preached are here to be had, to the Glory of our Nation, to the Comfort and Salvation both of our own and their Souls. So having discharged my Conscience in this Work, I am  
Yorrs, D. L.   

ARGUMENTS FOR THE jews admission INTO ENGLAND.  
THe long, heavy, and sad punishment inflicted on this dejected, despised, and dispersed people, hath various and strong impressions upon men's spirits; some scorning any society with them, others hating their very name, and persons, and some compassionating their despicable condition: hence some Countries banish and expel them, others do miserably and cruelly oppress and injure them by base and uncivil words and actions; a third sort do afford them their prayers, and expect their calling, and yet will not yield them place or habitation amongst them; we have some in this Nation, who are so bitter against that poor people, that they have vented their unsatiable spleen and malice by their pens, and rather than their undiscreet passions should not take place, and work others against them, have raked together all the rabble of Popish Authors, and filled men's brains with strange stories, and their late printed books with marginal notes of Friars, and Monks, and Abbot's relations, to render that Ancient and Honourable Nation of the Jews, odious and detestable.  
And 'tis to be wondered at that men who profess themselves such adversaries to all Popery and Popish superstitions should yet search all the withered and Motheaten writers of that Romish faction, and fight only with Popish weapons against the Jews, but the men are sufficiently known for their language and passion, and so at present we pass by them, though we shall examine and convince them afterwards.  
Therefore as not approving either the malice of the one, or the cruelty of the other, being this people's Enemies, both being irrational, uncivil, and uncharitable, and being of those who pity and compassionate their affliction; for if ever a Nation may truly take up jobs complaint, certainly 'tis this of the jews, Pity me, oh pity me, ye my friends, for the hand of the Lord hath touched me; and though 'tis true that all affliction is justly inflicted, where sin proceeds, provokes, and procures the Punishment, and that this people are deep in accounts, yet there is no bar in God's Word to hinder a tender compassion, and Christian love to be showed towards them, much less is there any Rule to hate them, oppress them, expel them our Country, or our Commerce; neither hath God, our Father and theirs, our Saviour jesus Christ, our, and their precious Redeemer, nor the Holy Ghost, the spirit of love and truth, nor yet the word of God in any one plain text, line, or expression, in any part of it, none of these (we say, and that justly and truly) hath allowed us to rail at them, or revile them with approbrious, and unsavoury, and unchristian language, much less to exclude them all, even civil societies; for though God in his justice did threaten to scatter them into all Nations, yet he doth not say they shall be cast out of all Nations, an have no being amongst men; and to speak truth, they are to be scattered amongst all people, for if they should not be amongst all Nations, how should God (and he intends it) gather them out of all Nations? a general collection implies a general casting, and if so, why not some into England, as well as other Countries? why we less charitable than all, or most of other Nations? we have the word of God powerfully preached amongst us, and therein we are commanded, not to vex the stranger, to be barbarous to strangers, not to hid ourselves from our own flesh; and surely we cannot but remember the heavy sentence denounced by our Saviour against such as did deny to entertain strangers, I was (says he) a stranger, and ye took me not IN; therefore, go ye cursed, etc.  
The Reasons inducing this treatise, are not popular applause, or gains; but first, to do service to God and the Church, to stop the mouths and pens of the gain-●ayers, to satisfy the scrupulous, and to speak a word in season, in the behalf of that Nation, it being lately controverted, but by none yet clearly decided, concerning this people's admission into England; three things for this purpose are insisted on, and handled.  
1. Seven Reasons and Arguments positive for the Jews admission.  
2. Answers to the seeming objections against their coming IN.  
3. A short and succinct Apology or defence of H. P. against the tedious, unjust, and unreasonable, unconscionable, and uncharitable slander, and reviling of a pragmatical Lawyer, whose tongue and pen are against every one, Princes, Priests, Magistrates, Soldiers not excepted, ex pede Herculem, you may know the man by his Rosemary and Bays, and by his flower on the wall; but to let him alone to be brought in the Rear, we come to our main intendment for the Jews admission into England, and that first.  

The first of these they never heard, the second of these they never had, the third of these they never found.  1. In hopes of their conversion, and that in three respects; first, by the power and purity of preaching; secondly, by our upright dealing in Contracts and Bargains with them; thirdly, by our civil and gentle comportment, and love towards them in our markets and meetings.  
1. Arg. Hopes of their conversion. 'Twas the saying of our Saviour to Saint Peter, when thou art converted, convert thy Brethren: which how effectually he performed, is plainly to be seen in that of the Acts c. 2. where he did not only convince, but also convert 3000. souls at one Sermon. Conversion of a sinner to God, as it is the greatest happiness of him, so it hath as large a reward tied to it; such shall shine, says Daniel, c. 12. as the stars in the firmament, shall cover (says james) a multitude of sins, shall save himself & others too, (says the Apostle, St. Paul) David makes it an Augmentation of God's glory, that sinners shall be converted to thee, Psal. 51. our Saviour says, (there is joy in heaven, over one sinner that repenteth, Luke 16.  
Now as it is, the greatest happiness to effect it, and as it is so well rewarded, so certainly should all endeavour it. 1. To himself. 2. To others; and though it hath been sometimes immediately wrought by God, and his holy spirit, by signs and wonders, yet who will deny but that God's word, powerfully and purely preached, is the usual and ordinary way and means to beget faith, and to work repentance unto salvation, now to speak truth, In most, if not in all parts where the jews reside, the Kings, and Princes, and People, are either without God's word, or else use not to have it preached purely, purely I say, for first, the Turks, Persians, and Heathens have it not; then secondly, other Countries are wholly Popish and superstitious, their Churches, and houses, and highways stored with Images, Crucifixes, of all sorts and sizes, all which, the jews abhor; and 'tis feared that the Papists doctrine and discipline is so full of scandal and offence to the Jews, that thereby they have forborn to embrace the Gospel, which as used in Country's full of Popery, seems so full of Idolatry, forbidden in the Law of Moses, and so have to this day rendered the precious Gospel as the savour of death, which otherwise might have been the savour of life unto them, and as the Apostle Saint Paul says to the Greeks, it seems foolishness, and to the jews a stumbling block, and a rock of offence, so that through those Popish traditions, and superstitions, and idolatry, the Word of God is made of none effect; and therefore as 'tis wondered at, that so few Jews in so man● Countries, and in so many years, have been Converted to Christianity, 'tis plainly known, 'tis because they are where the Word of God is not preached as it ought to be. A heavy burden for such as stand guilty hereof, the more is the pity, the Pope, and King of Spain stand deep in this particular.  
And to speak home to the purpose, what was England and Scotland many years ago, and till of late, but Dens, and Cages of unclean Birds, of Rome's hatching and breeding? were not our Kings and Rulers, Archbishops, and Bishops, and all the Clergy, Nobility, and Commons bred up in Popery? were not our Temples, and Cloisters, and Houses, and Cities, and Highways stuffed with Saints, and Saints Relics, with Cross of silver and gold, the work of men's hands? and what marvel was it if the jews, who then lived amongst us, were unconverted, and so were hated by the blind superstitious Clergy, as obstinate and obdurate? What hopes were then to see the jews converte, when the very teachers and guides of the people were so blind that true, and pure, and undefiled Religion (as St. james calls it) was almost lost and gone? One Wickliff in one age, one tindal in another, in all England a John Hus, and Jerome of Prague in all Germany, and after them a Luther and Melancthon, a Calvin and Beza, with some few others, in all France and Switzerland, and these in their several generations by the Popish Clerg, hated, persecuted, burned, and butchered: In Henry the Eights reign, but one Omen; what should after be accomplished by that name, One Lord Cromwell, who endeavoured, and did unkennel, and dispossess divers of lazy, ignorant and scandalous Monks, and Friars, and Nuns; and was this a time to expect the conversion of the Jews? or were these fat Bulls of Basan fit to manage the work of the Gospel, for the conversion of a people, nor was it their intent to endeavour it in this people, whom they so hated.  
— Quis talia fando,  
Temperet a Lachrimis?  
But to proceed, It having pleased God to purge this Land of such Popish trumperies, and the Clergy at present able and industrious in preaching, and godly in conversation; Idolatry and Images removed leaving the success, both of our prayers and preaching, to Gods merciful and wise disposing) the preaching of God's word being the power of God unto Salvation, who can say but it may please God that this work, the great work of the jews conversion may at this time by this powerful Engine, and our prayers for the same end, be effected and accomplished, that it may, these things are to prove it?  
1. God's arm is not shortened, his will and power to bring this to pass is the same.  
2. His spirit and word are as powerful and ready as in former time.  
3. Who can shut when God opens?  
4. God hath and can remove the vail, and take away the heart of stone, and give them a heart of flesh, to tremble at his word, he hath brought light out of darkness, and converted as great and obstinate sinners as they are.  
5. Many of them have been converted, and the rest shall; and oh! that the Lord would think upon Zion, for it pitieth thy servants to see her in the dust. That's to the first.  
2. To be upright and just in our Contracts and bargains with them.  
The ways to join and cement one Nation to another are sundry, as unity in Religion, public marriages of Princes, leagues and confederacies, assistance in troubles, scarce any one more prevalent than public and common intercourse of merchandise and traffic, by this course the stock of one people, or a great part of it is transmitted to another, whereupon there is a great trust & credit given by each Nation to another, and usually the breach of bargains and trust is followed with a war; and therefore we should have special care to be faithful to perform to our utmost, though it be to our loss, what we bargain for: so the Prophet David, Psal. 15. He that maketh a bargain with his neighbour, and disappoints him not, though it were to his own hindrance; and the Apostle Paul, Brethren defraud not one another in bargains: Contracts and Covenants are not to be violated, some mischief and miseries usually ensue upon the violaters, as in that contract of the Sichemites, and that also made by joshua, and all Israel, with the Gibeonites, broken by Saul, severely revenged upon Saul, and upon his bloody house. It was the disgrace of the Carthaginians, that they were Foedi fragi, Truce-breakers, it's branded also by Paul; Rom. ch. 1. that amongst many other things, the Heathens were Covenant-breakers.  
Now when in trading, one Nation perceives a principle of fidelity, and junate honesty, it's a great motive, and a secret inward enforcing argument of the fearing of God in the heart, hereupon Moses tells the Israelites, that the Nations about them when they heard, shall say, surely this is a wise understanding people; the credit and reputation of a Nation is Righteousness, righteousness (says Solomon) exalteth or establisheth a Nation, and God's Sceptre is by David termed a Sceptre of Righteousness; and it sets out Christ's glory, Thou hast loved Righteousness, Psal. 45. and it is that which Abraham attributes to God, Shall not the Judge of all the world do Right?  
I say then positively, that to forward and help on the long desired, and prayed for conversion of the Jews, by admission into England, we should be careful to be upright in all our do, and deal with them; they are a people of themselves sublime, and strenuously ingenuous, and naturally addicted to trade and traffic; and truly 'tis a wonder how they should, and how they do yet subsist, and grow rich, for my part I say, that considering their severe exiles, from one Country to Country, their taxes, impositions, confiscations, pillages, strippings, rifelling, by public commands, by insurrections several times, in several places, as also their wander from City to City, their deep payments for a new place, little or no pity showed to them at their coming in, or abode in a place, but most accounting it lawful to wrong or rob a jew, besides the several praemunires they have run into, and their mulcts always exceeding great, and exacted with severity and rigour, by entrusted inferior Officers: I say, 'tis a wonder to think how they should have any thing left them to sustain them, their incombes not visibly much, no Crown Lands, scarce a foot of Land in a Country their own, no ships of public traffic built or sent out by them, no Collections of Charity made for them in any City or Country by Christians, no beggars amongst them; surly for & certain, God makes them to increase and abound in wealth, as the Prophet David says, Notwithstanding, their Oppressors, and he suffered not their substance to decrease, and it may be said of them, as it was at their first travelling out of Egypt, He brought them out also with Silver and Gold, for 'tis known they do yet abound with it, being able upon a sudden to furnish a Prince with treasure, upon any occasion; and some of the Kings of Christendom have made too much use of them, though they never repaid them, nay, the former Kings of England have had supplies many times out of the Jews Coffers, and in requital for true payment, banished them the Land, upon some false suggestions or other, made by the Popish Priests in those times against them; whereas indeed 'twas because they being not able to repay them, they thought it a disparagement to have such Creditors live near the Court.  
How they have been dealt withal by our Kings, and Princes, and Clergy, Nobles, and Commons, by oppressions, frauds, confiscations, deep payments of vast and several sums, our Chronicles largely declare; 'tis strange they venture again here, knowing how unjustly, unrighteously, unmercifully, they have been used, for certain 'tis, they have heard of the uprightness of our present Governors, or else they would never desire shelter under them, nor bring in such a mass of treasure; and trust them with it, had they not a great confidence of their integrity, and that the fear of God was grounded in their hearts, or else they believe that a people so much professing Godliness must needs be civilly and religiously just, and upright. O therefore good people of England, let them see your good works, that they may glorify God on your behalves. To proceed.  
3. By our civil and gentle comportment, and love towards them in our markets, shops and meetings.  
Religion heightens civility, a gentle affable carriage graces and adorns our profession; we should show our peaceable and meek disposition, upon all occasions; the Apostle Paul is excellent in his instructions and practice in this particular, To the Greek I became as a Greek, to the Jew I am become as a jew, I became all things to all men, that by all means I might win some; the Apostle had such special regard to win both Jews and Gentiles, that he framed his carriage so that it might win, not only his preaching, but his comportment, his life and outward demeanour towards the Jews should be such, and acted with that sweetness and complacency of behaviour, that by it he might win the jews, were they to be won by this means then; and why not now? does the Apostle practise it as a sure way to effect his end to win them to Christ? sure the same carriage would (if used towards them) be as powerful in our days: It's said of Moses, that there was not such another meek man upon the face of the Earth; 'twas for certain, his meekness gained love, and authority; and made him so admired and beloved of the people. If ye by't and devour one another (says the Apostle Paul) ye shall be bitten and devoured one of another; what the carriage of other Nations is towards the Jews, is known, and histories make mention sufficiently, even to the disgrace of Christianity, but 'tis under the Papal jurisdiction, yea, none so barbarous, and insolent, and scornful over them, as the Spaniards, not being content with fleecing, but delighting to flay them; so in some Towns of Germany, as ulme's, and Wormbs, the people do daily infest them with ribaldry language, and opprobrious Carriage, esteeming them worse than their dogs, setting dogs upon them as they pass the streets, cursing and railing upon them when they meet them, casting dirt, and filthy nasty dung upon their , and upon any seeming offence, nay, any false forged accusation shall be enough to convene them with threats to turn them all out of their gates, and it must be accounted a favour if the Governors will be pleased to remit this punishment, and accept of some great sum of money for satisfaction: Most places being Popish, are cruel and unjust in their carriage to the poor Jews, abiding within their several jurisdictions, and can there be much, or any hopes of their Conversion from such who aim at nothing less, nor intent them so much good; nay indeed, who are a means to hinder their Conversion?  
And to speak truth to this particular, our Nation was in former time highly instigated with fury and malice against these poor people, but 'twas for certain the cunning and subtle practices of the Popish Priests, that incited the Kings, and Nobles, and Commons, by raising some lies or misdemeanours committed by them; and this was practised usually when the Kings were necessitated for moneys, and to ease themselves of the deep taxes and Impositions, the Jews should be accused, and so forced to pay great sums to obtain a good esteem, and to purchase their quiet and peace with the King, and to escape the violence and rage of the people; but if it please our Governors to admit them into this Land, surely a meek & peaceable carriage will greatly grace our profession of the Gospel, and by God's mercy in his due time work much, yea very much upon their hearts, and affection. To conclude the third branch of our first argu. I read in God's word, that in that night the Children of Israel came out of Egypt, 'tis observed in the Text, that amongst all the noise and tumult, for they came out in haste, yet there was not a Dog that moved his tongue throughout all the Land of Egypt; Certain it was a special commanding power of God, that not a Dog. 2. Though by nature fierce, though watchful. 3. Not to by't, not to bark, yea, not to move his tongue against this people: I could wish that at their entrance here, the tongues and biting pens of all vijulent and turbulent spirits might be silent, if not of their own accord, yet by public authority, and that Gamaliels' advice may take place, take heed what you do to these men, for if this work be of God, it will surely stand, but if it be of men, it will fall, etc. take heed lest ye seem to fight against God; Let then our Shops and Shambles, our Exchange and Custom-houses, our Market-places & highways be civilly & soberly free; the Apostle says plainly, What ye buy in the shambles, etc. Let no scruple be made of it; no nor any affront or disgrace by any uncivil gesture or unjust Actions be offered to the buyer; buying or selling, being as necessary for a jew, as for a Christian, and Christians should have a care that they make not their good be evil spoken off, but to do as the Apostle admonishes, to give no offence to the Gentile, nor to the Jew, nor to lay a stumbling block in their way, but by their just and upright dealing, and civil, and gentle behaviour towards them, endeavour their love and affection, which both, with the preaching of God's Word; purely and solidly, may in God's time win them to the faith: however, if our aims come short of our intendments, yet we are clear in the sight of God; and if Christians must take heed that they do not by meats & drinks offend their weaker brother, much more must they be wary, not by idolatry and superstitious sacrifices, to destroy these their Brethren, for whom, says the Apostle, Christ died Though they be little, yet seeing they may belong to God's love, offend them not, says our Saviour.  
To proceed to our second Argument, for their Admission.  
2. In Civil respects, and that proved by two things. 1. Their Relation to us in Nature. 2. Jure Gentium, by the Law of Nations.  
Relations are of deep concernment, true essential Relatives stand or fall together, none of nearer being, than those that are natural; therefore the infringers and violators of the Laws of Nature, have in all ages and Nations, been execrable and odious; according to Nature every thing strives to preserve, and love, and to cherish his own kind; and shall man of all things and creatures, hate or destroy it? and hath not God (says the Apostle) of one blood made all mankind? there's an Identity of Nature, not only a strict Relation: and now then, where (as the same Apostle says) is the difference of the Jew, or of the Gentile? are we not all one? not only in Christ Jesus, but also in Nature; we are all (says Saint Paul his offspring, we are all cut out of the same Rock; and God, who is rich in mercy, is the father of us all (says the Apostle) observe how the Jews did wittily and lovingly acknowledge this Relation in that of the Canticles, We have a little Sister who hath no breasts, what shall we do for her, when she shall be spoken of? who was meant by their little sister? 'tis agreed by all Expositors, that it was the Gentiles; and behold the Relation! Jews and Gentiles are termed Sisters, the greater, and the less; and who can but observe the Care and love of the One to the other? What shall we do for her? says the text, she is our Sister our little Sister, it stands us upon to take a Care of her, and to do her good in her day; and how can this Relation cease now? had the Jews such a care for us, when we were little and small, and shall we despise them now we are full grown, and in vigour & ripeness of age, and hate them, because they are elder, and have been for many years in misery and affliction, and yet are not out of it? Consider what strict notice God took of Esau's unkindness, that he would not show any compassion to his brother, but insulted over him, and was hateful towards him in the anguish of his spirit, what heavy punishments were denounced against him? and how can we which are Christians look upon our brethren's misery, without compunction and compassion, and not fear the like, or a heavier Judgement will befall us, for that we had no tender bowels of Compassion and Charity towards them? what an unnatural carriage is it, for a younger Brother not to suffer his elder Brother to come into his house, and because he is out, will keep him out, and persecute him too with malice, and is so far from showing mercy, that he is angry with them who afford lodging and harbour to him? and though he knows him in a storm, is so far from inviting him into a shelter, that he had rather he should perish without, than he should be admitted In? should not all Relations savour of, and be full of Love and Charity? Consider well this serious and deep Relation in Nature, and learn to put on Bowels of tenderness and Compassion towards these poor Outcasts of Israel; for as St. james says well, Which of you seeing your Brother want, if you do not relieve him, how dwells the Love of God in you? and if they shall be condemned at the Last day, for not taking a stranger In, what shall become of them, who scornfully shut their own Brother Out? Abraham, the father of the faithful, urges this as a conducing Argument to Lot, Let us not fall out; for we are Brethren; he lays the Energy of his Argument upon the Relation of Brotherhood, and how unsitting a speech was cain's to God, concerning this Relation, Am I my Brother's keeper? intimating that he should have been so; and therefore cain's sin, was a sin against Natural Relation: and admirable is that of the Prophet Isaiah, ch. 58. When thou seest the poor that are cast out, that thou bring them home to thine house, and that thou hid not thyself from thine own flesh. And though our Brethren the Jews at present are in a distressed condition, must they be totally rejected? who can say but they are cast out, that we should kindly take them In? and for certain 'tis, that they who will not admit them, do not pity their casting out. And St. Paul speaks divinely of their casting out, and if their casting or cutting off be our implanting In, if their fall be our fullness, what shall their restoring be? and we that are bound to help our neighbour's Ox or Ass fallen into a ditch, for certain are not debarred to help our Brother out of misery. I proceed to the second Branch for their admittance, and that is,  
2. Jure Gentium, by the Law of Nations.  
The strictest Law next to that of Nature, is that of the Law of Nations, and under this are included all Public Leagues, public Ambassadors, public Merchandizing and Commerce; and under this is that Noble saying which our Saviour himself used, What ye would that men, any men, should do unto you, so do unto them, for this is the Law and the Prophets: Now by this Rule it will follow, that if we in misery and calamity would not be denied friendship and succour, we then ought not to deny the same to other men, and if we would not be excluded from shelter and favour, we should not deny it to others; no, not to the Jews, for they being a Noble part of the universal body, why should one member exclude, or deny admittance to another? for as the Apostle hath said elegantly, that even those members which seem to be less comely hath God put most comeliness on, that there should be no Schism in the Body; and therefore the head cannot say to the foot; I have no need of thee, or if the eye, or any other superior member should say uncharitably and unchristianly to another, I have no need of thee, is it not therefore of the body? nay, even those members which seem less necessary, may yet be found, not only comely, but necessary for the completing of the whole: and therefore, as Pharaoh said to Joseph, send for thy Father and Brethren, and let them dwell amongst us, which was done accordingly, Jacob sued not for it, yet was admitted into the Land, without any murmuring or hatred of the people, till in length of time, by the Tyranny and policy of another King, who knew not Joseph, they were unjustly and unmercifullie vexed and oppressed: but for certain 'tis, at their Coming In, no man was against it, neither is it expressed that they did any injury, nor is there any complaint made, that they made victuals dear, or were a burden to the Land, and yet they were there 430. years, and were increased from 70 or 75. at most, to 600000. men, besides women and children, which to all probability, amounted to above a million of Souls; shall we be less charitable in these times to that Nation then Egypt was? or have we any reason, in any civil respect, to deny them Commerce and trading with us, & amongst us? Certainly we may afford it to them by the Law of Nature and Nations: But I go on; and say, that the Jews may be admitted into England, and that,  
3. By Ties of Religion on our parts, and so, 1. We are to desire, pray for, and further their Conversion and Calling. 2. We are earnestly to pray for their Salvation.  
Although the Hopes of this people's Conversion by the means afore mentioned, may incite us, and though the Law of Nature and Nations may invite us, yet this Tie, and bond of Religion, may, and doth seem spiritually to force us to afford them admittance into England; all or most of our Pulpits, I am sure the most Learned amongst our Ministers do, (and in truth do but what they ought to do) pray for the Calling and Conversion of the jews, some with larger and more pathetical expressions than others; but surely their prayers, if they be void of Faith and Charity too, any man of understanding will say they are but vain and hypocritical before God: I do not absolutely accuse them, yet by their conclusions; in denying them a brotherly Admittance amongst us, 'tis deeply susspected they pray not so effectually, and intentionally as they ought, for can it be thought that they pray in faith, when as yet all know faith doth work by love; In faith we say, when as this people live as yet, in Country's subject to Turks, Infidels, and Idolatrous Papists, where no means is used, no ordinary means, but rather all done contrary to any such intention, how can they in faith expect their Conversion under such darkness, Tyranny, and Ignorance? How can they believe except they hear? and how can they hear without a Preacher? and how can they preach except they be sent? says the Apostle; now our Preachers holding the Popish Clergies Mission not lawful, but Anti-christian; can they believe that Anti-christ will convert to Christ, and though some of them preach, yet, 'tis seldom, and then full of fables, stories, and Legends of some miracles done by Saints, of no efficacy to stir up the soul to that height, as to work Repentance or Conversion.  
And secondly, how can they pray in Charity when as they will not admit this people into their Congregations, nay, not into the Nation, that yet they might come out from those dark dens of Ignorance, and Heathenish Idolatry to be hearers of God's word powerfully taught; and to see the just and upright lives and conversations of men who profess so much godliness as at present England doth; these men's prayers, and intentions should agree, and then certainly they would be glad to hear that God had put it into the hearts of the Jews, to desire such a thing at the hands of our present Governors, with leaving the Issue to God, and the means.  
But for their speedier Conversion the Apostle says, they must hear, and hearing implies they must not be shut out of the Land, but admitted, into it, and into our societies; it seems a Riddle, and almost Ridiculous to hope the Conversion of that people, with whom they never converse or confer; Conference and Conversation being two main helps to further Conversion: the Jews, when they had heard Peter's Sermon, they heard it then, the Text says, than they came to the Apostles and said, Men and Brethren, what shall we do? there's their Conference, and they continued with the Apostles, there's their Conversation too. Many other examples might be produced; I wish all Preachers, and others, who are against their Coming In, to lay this to heart, and to take heed that by being against their Coming In, they do not make their prayers void, and ineffectual; their prayers being for them, their Actions against them.  
Now seeing we do Actually pray for their Calling and Conversion, which thing all learned men say shall be effected; nay, the Scriptures are full for it, as shall appear, yet de modo, of the manner of it there is not a general Consent, whether it shall be a Locis migrando; or, in Locis credendo, by travelling from all Countries into which they are scattered into, and unto Jerusalem again; or by believing in Christ Jesus, in the places into which they are so scattered and dispersed: Much might here be said on both parts, but not intending Controversies in this present Discourse, we interpose not in it.  
St. Paul expressing himself in this particular to the full, saith, Rom. ch. 10. v. 1. Brethren, my hearts desire, and prayer to God for Israelis, that they may be saved, for I bear them record, that they have a zeal of God; there is heat, and therefore hopes of it: and the Apostle says, he did hearty and truly desire it, and thereupon prayed for it, and how he could even wish himself accursed from Christ for his brethren's sake; and the Prophet David prays thus: Oh that thou wouldst bring home thy people, as thou didst sometimes, from the depth of the Sea! and, O think upon Zion, and have mercy upon her, for it grieveth and pitieth thy servants to see her in the dust! nay, our Saviour himself, it is said of him, that he prayed for these transgressors, Esa. 53. and upon the Cross, Father forgive them, they know not what they do; which he meant of their Sin, in murdering him, the Prince of Life, as Peter tells them, Act. 2. and Stephen, Act. ch. 7. preys, Lord, lay not this sin to their charge; not only the sin of stoning him, but that their sin of Crucifying Christ; and St. Peter took great pains to work their Repentance & Conversion, by preaching zealously unto them, and did convert 1000s of them, and did all these holy and eminent men labour to further this? why then should not we? that we should, I say, for our perfection and theirs shall be both together, not they without us, nor we without them shall be made perfect, Heb. 11. v. ult, we shall not come to the stature of a perfect man in Christ, God being the God both of Jew and Gentile.  
To stir us up therefore to be earnest with God to help on the Jews Conversion, consider David's care, the Prophets successively sent to this people for the same purpose, our blessed Lord took great pains, and wrought many Miracles, gave them divers instructions, as work while ye have the light; why stand ye here idle? I would have gathered thee O Jerusalem, as a Hen gathereth her Chickens; I have called and cried all the day, and O that thou hadst known! and what could I have done more for my Vineyard? and St. Peter and Paul, how vigorous and industrious to bring them to Christ? Oh let there be in us the same earnest desire to do this people good, for God is able to graft them in again: O let it never be said of us, that God's people, his Ancient people, of whom according to the flesh Christ jesus came, being sad and grieved in spirit, travelling from one City to another, being few in Number, hearing that the Gospel was purely preached here, that Justice and uprightness flourished here, that God had done great things here, humbly desired to come In here, as hoping and believing they should find some rest here, and that they should find a godly and merciful people here, with gracious and wise Governors here; let it I say never be reported, that England rejected them, England would not give Admission to God's Ancient heritage. England denied them to hear Gods holy Word, whereby they might be saved; who can say what Gods Intendments may be? whether or no we may not have the Credit, and greatest, and first Comfort of their happy Union with us in the same faith in the Lord Jesus? and why may not they acknowledge the goodness of our Nation? me thinks I hear them say, Blessed be God that hath delivered us from our Enemies; and who hath found out a place of safety and refreshment to us? Oh how have we been trod on, scorned, abused, fleeced, and butchered in many other places, but yet at last God lent us a shelter, even England; England we say, where we find Comfort for souls and bodies; England, who holds up God's glory, and fights the Lords battles; England, which is so famous for Piety, where we have received faith to believe and embrace the Son of God: Oh blessed be God; who now of late hath thus mercifully visited, and brought us out of thick darkness, into marvellous light, by the power of the Gospel of his dear Son, our precious Saviour, and Eternal, and Merciful Redeemer, so plentifully, and so powerfully preached in England! O what a Comfort and Credit will this be to our Nation, that our Righteousness, our Mercy, and Meekness, our zeal for God's Glory, our Care for the Gospel, our holiness of Conversation, have been provokers, and stirrers up of the Jews; as Saint Paul said in the same Case, that by these I might provoke the Jews to the like, and so we to be the Gracious Instruments under God, for their happy deliverance from that blindness, and hardness of heart, under which at present they do so heavily groan, and sigh.  
4. By the Practice of many other Countries, Provinces, and free Cities.  
This fourth Argument is drawn from Practice, a good way of Argumentation; for though God's word says that we must not follow a Multitude to do Evil; yet it's a shame on the other side, if that having such a Cloud of Witnesses before us, we should not at all be moved, and is it not a shame that the very Heathens and Infidels do yet show mercy, and some love to these people of the Jews, who yet do it at best, either by the all-ruling wisdom and power of God, forceably working their hearts to this end, they not knowing the Word of God? what these people are, or how, or when they shall be converted; nay, not truly knowing that ever they shall be called, or yet what the Kingdom of Christ is unto which they shall be joined, or else, secondly, because they find profit and gains, by suffering the jews amongst them, or upon any pretended injurious Act done by them; both their lives and estates are liable, the One to death, the other to Confiscation; as is to be seen in that bloody intended Act of Haman in King Ashuerus time, to have been put in Execution had not God in his Infinite wisdom and mercy to that people then prevented it.  
Yet any one that knows that History cannot but read that the Jews did live with, and amongst those Persians, in a 127. Provinces without Let or Contradiction, and had free trading in all places, nay, even at Court too, for Mordecai is said to sit at the Court Gate until Haman moved with prid● and malice intended not only Confiscation of Estates, but their lives to boot; and indeed the politic and Cruel Counsellors of Covetous and ambitious Emperors and Kings, knowing and perceiving the great wealth of the Je●s by God's blessing; have persuaded their masters (and any argument will serve a Covetous mind) to take and rake the Jews wealth into their treasuries, when as they suppose a Crime committed against their Religion and Laws; so that to speak truth it hath been the Riches and moneys of the jews that have rendered them to punishments, and death itself in those Heathen Countries, not their violation of their Laws or Religion; and yet the Persians than did, and to this day admit them not only into their Countries, but also into their Counsels and Commissions; and have and do yet find of them admirable, judicious, discreet and valorous persons, for the management of public affairs, either for way or peace: nay, let me speak (and I will speak but the truth) those great and populous Nations of the East and South, though yet not brought to Christianity, yet they who afford the Jews, I say the Jews, the freest habitation largest privileges, impo●e the least burdens and taxes, the fewest vexations, who deal the m●st justly and favourably to them, who trust them most, and torment them least, those Nations flourish most, abound in wealth, in strength, in largeness of Empire and Dominion to this very day above others their Neighbour Princes about them; as though one may say, that which God promised to Abraham is really fulfilled to this very day; I will bless them that bless thee, and I will Curse them that Curse thee; that is, those people that show kindness to them that shall come out of thy loins, I will bless, but those that shall be Cruel and uncharitable, and oppressors of them, I will Curse; 'tis not the meaning, nor doth any Expositor or Commentator upon that Text, restrain the Blessing or Cursing to Abraham's person only, but to all the Nation of the jews, whose father Abraham was, as they told our Saviour in St. john's Gospel, We have Abraham to our father.  
The next Nation that we will mention, is that of the Turks, populous and Potent for Arms and Arts, yet enemies to Jesus Christ, a people apt to gain wealth, and augment their vast Empire, sour and melancholic of disposition, yet even these have from their first Rise, to their height, in which they now are; suffered the Jews amongst them, and in some places with large Immunities, not debarring them their richest Kingdoms to Inhabit, nor their wealthiest Cities to trade and traffic in; witness all Egypt, and therein Grand Cairo, all Greece, and therein Constantinople itself, the Metropolis, nay, all Asia, and not one City in all that largest, fruitful, most spacious, and opulentest part of the world, but the Jews have liberty to dwell, exercise their trade, nay, not debarred one particular Town by any public Edict of the Turkish Emperor, and all this done without any murmuring or repining of the natural born Turks, nay, without any mutinies, plots, treasons, or treacheries, practised by the jews in all the Turkish Dominions.  
I do not say, but that the jews in many places, and at sundry times have been (but it was by the false information of Clandestine Enemies (as they are very Common) to some Bashaw, Vizier, or Viceroy, addicted to Covetousness, Ambition, or Malice) I say the jews have been many of them strangled, and deeply punished by severe mulcts of their purse, but this done Commonly without the Consent or Command of the Grand Seigneur, and when the Jews have complained, they have had sure, and just, and speedy remedy against the falls Informer, if known, and against the Chief Officer, who did the injury, but such exorbitances fall seldom, and when acted, Punished.  
But the truth is, the Jews have liberty to dwell where they please, to trade in what Country they please, to travel whither they please, to return in peace when they please; have freedom of Markets, Fairs, Merchandise of all sorts, without any control, or trouble, and yet this Nation of the Turks thrives, grows Potent, and rich every where: Victuals of all sorts plentiful, no scarcity of any thing useful for mankind; the Turks complain not that the jews eat up their provision, hinder their trade, or are any way troublesome to them, which evil (amongst such a Confluence of mankind, of such sublimated and quick Natures) would easily be found, and remedied to the full, to the utter ruin and destruction of those people, whose throats and estates lies open to any affront that shall be commanded to be offered; and since these people find such help, shelter, relief, and subsistence by trading and trafficking amongst these very Heathens, will Christians be Inferior to them in Acts of Humanity and Civilility; Horresco referens,— tell it not in Gath, publish it not in the streets of Askelon, that Heathens should exceed Christians, in harbouring and fostering Strangers; but I proceed, and come into Christendom.  
And therein we find Hungaria entertains them, Germany harbours them, Poland till these wars, and Sweden trades with them, Denmark affords them habitation and Synagogues, Italy loves them, Holland approves them, Hamburgh, Lubeck, and most of the Imperial Hans-towns invite them In; and yet in all these Countries and places, who admit them, there is no disturbance in Government, no Civil or Inbred Commotions, no popular Insurrections against the Magistrates, about the Admission of the Jews, nor any the least offence taken at the Jew, but live quietly and peaceably together, the Magistrate protecting, and the Jews obeying his Orders and injunctions.  
Indeed the Spaniard, with his devilish and Popish Inquisition, looks a squint at them, and uses them as he doth other Christians of the Protestant Religion, without any Mercy or Equity; and what wonder is it, if these poor people not liking the usage, do begin to grow wise, by forsaking his territories? we may say, as Solomon doth, the very mercies of the wicked are cruel, and so are the Spaniards; we may trace them by their bloody footsteps, in the West-Indies, and all other Countries where they could get footing or Sovereignty, and the Spanish Inhuman Butcheries of the Dutch, by that unsatiable Bloodhound, the Duke of Alva forced the Hollanders, with the help of England and France, to break his teeth, and cut his paws, or else long before this, he had showed them the strength & length of his Catholic Inquisition for blood; He who never spared any that came into his clutches, no marvel if he show his malice against these poor people the Jews, by burning, racking, and torturing of them for Religion (as he pretends) though he is as void of it, as they.  
But not to take Example from such a Tyrant, Let England show itself a Nation professing and upholding godliness, and so rather give Example to others, by being ready and cheerful to harbour them that are Cast Out, and to show mercy to the afflicted, as knowing God himself will reward our Labours in this kind, and laying deeply to our heart, the Infinite Love of God to us, when we ourselves were (as the Apostle hath it, Strangers, and Enemies too; then did God Call us In, Into Grace, and Favour, and Mercy in his Son; when we wandered, and were wearied with the burden of sin, God took off our burdens, and made us free, free Citizens, and Coheirs with the Saints, nay, with his own Son, Rom. ch. 8. nay, being Enemies, he reconciled himself to us by his Son; behold, he hath showed us what is good! and therefore we should go and do so likewise; It being an Act so full of Mercy, having so much of God in it; and these poor Strangers begging at our doors for a favourable, Charitable, and Christian Admission amongst us, I say at present, desiring it at our hands: and that brings in our fifth Argument.  
5. From Ties of Natural Affection, and so, 1. To entertain St●a●gers, and that without respect of persons. 2. To reward Evil with Good. 3. Not to suspect them. 4. Nor to aggravate former long buried faults. 5. To forgive and forget all former Acts, and cover all with Christian Love.  
This Argument stands in force, by virtue of Antiquity, and God's Word: Affections are innate and powerful in the soul, they are pulleys, and will draw, and elevate the soul; take away natural Affection, and what differs Man from Beasts? nay, a man without it is inferior to the Beast, even the cruelest, and most savage Tigers, Lions, Wolves, and Bears, none of these but love, and cherish their young Ones with care and Industry, the Scripture says of the men that followed David, they were all like Bears robbed of their whelps, not to be met or meddled withal, without danger of being torn in pieces, if they want, or be deprived of their young Ones; and are these so affectionate, what should man be then? nay, what should a Christian be? It is a fault the Apostle lays to the very Gentiles charge, that they were without Natural Affection, Rom. ch. 1. but speaking to Christians, he saith thus; But ye Brethren, put on Bowels of tender Compassion, Love, Meekness, Charity, etc. If ye have any Bowels, fulfil my Joy, Phil. 2.1, 2.  
Now for certain, as 'tis our duty to be such qualified, merciful persons, let us show it in entertaining Strangers, and that without respect of persons, whither Jews or Gentiles, as St. Peter said to Cornelius, of a truth God is no respecter of persons, But in every Nation, he that feareth him, and worketh righteousness, is accepted with him, Act. 10. Now the Apostle saith, There is no difference between the Jew and the Gentile, Rom. 10. v. 12. for the same Lord over All, is rich unto All; that is, as well to Jew as to Gentile; now if there be none, nor God makes none, why should we put any difference? entertain them therefore, though Strangers, for so did Abraham entertain Angels, Heb. 13. It is said of Abraham, that he stood in the Tent door to wait for Strangers, and of Lot, it is said, Gen. 19 he sat in the Gate, and when two Angels (as Strangers) came, Lot went to meet them, and bowed to the ground, and what language gave he to them? O my Lord, turn into your Servant's house, I pray you, and tarry there all night, and wash your feet; and when they said nay, He pressed greatly upon them, and made them a Feast; and when the wicked Sodomites came to offer violence, He Interposes, intercedes strongly for their safeguard, and protection, by noble and forcing Arguments; seeming to condescend too too much to their Impudence and Bruitishness, than Strangers should be injured and wronged. We may see by this how the holiest, and godliest minded men did count it their comfort, their honour and delight, to afford Strangers kind Admission into their Houses and Tents, and shall we at present debar them, and exclude them? and if our excluding them should grieve and vex them, are not we guilty of God's anger, and breach of his Word? Vex not a Stranger; however, we make ourselves unlike to God, for Psalm 146. v. 8. 'tis said, The Lord preserveth the Strangers, and shall we suffer them to perish for want of Admittance?  
I will conclude this with that Noble and Charitable direction of Mr. Peter's, in his Book, entitled, Good work for a Good Magistrate, pag. 2. S. 6. We should give freedom of dwelling, trading and protection (mercy also) to all Strangers, to make little or no difference, as the Lord of old commanded his people, and promised to bless them for it; and this will enrich a Nation mightily, as we see in Holland, and not hurt any Natives, as envious persons think, and can by good reasons be proved; and quotes these places of Scripture for it. Deut. 19.33, 34. Deut. 10.19. Exod. 23.9. & 22.21. worthy the Reading, to move you to harbour Strangers.  
Again, at page 53. S. 5. the same Author speaks solidly, concerning Criminal and Civil things. Let no difference be made between Jews and Gentiles, Stranger or Natives, in either Criminal or Civil things, for so hath God commanded, and by this means shall the Governors be true fathers of Humanity, and it will mightily populate and enrich the Commonwealth, when the Oppressed in any other Country know where to go dwell under so just Government, with freedom from Oppression: and these places are quoted for proof, Deut. 1.16, 17. Prov. 24.23. Prov. 20.8.  
At page 90. Sect. 6. He wisely and Judiciously sets down these words: Let forraingners, and all Strangers, Jews and Heathens, have full, as just, speedy, and cheap Justice as any, so shall All Nations tell what the Lord hath done for you, and how will Riches flow In? 1 Cor. 6.5.  
And secondly, Natural Affections bids us to do good against Evil, Be, says the Apostle, kindly affectioned one towards another, with Brotherly Love, Rom. 12.10. & v. 17. the Apostle adds this, Recompense no man Evil with Evil.  
Suppose that some or most of the Jews that lived here formerly, were not so good as they should have been; might it not be for want of good Magistrates or Ministers; 'tis said in St. Matthew his Gospel, Mat. 28. And the people did as they were taught, had they been taught better, they would have done better; 'tis to be feared, the fault lies at our doors: however, to do good against Evil, is to do as God himself doth, who causeth his Sun to shine, and his rain to fall both upon good and bad; and further, must it of necessity follow, that because those Jews were bad, that were here 300. or 200. years since, that these that come In now, must needs be so? we know that many of our forefathers were Popish, and the Land full of it then, but is it so still; what a Reformation may be by God's good hand wrought, and brought about in a few years, is plainly seen in our own in 14. and that might have been further heightened too; and therefore we are not to requite evil with evil, but if thine Enemy hunger, give him bread, if he thirst, give him drink; and as our blessed Saviour hath it in his Sermon upon the Mount: But I say unto you, Love your Enemies, Bless them that Curse, do good to them that hate you, and pray for them which despitefully use, and persecute you, that you may be the Children of your Father which is in Heaven: Matth. 5.44, 54. Look well to the performing of this.  
Next, as we are to do good against evil: so are we not to suspect them: it's the nature of true charity, 1 Cor. 13.5. To think no evil, David speaks of wicked men they were in fear, where no fear was: (id est) when there was no cause of fear, suspicious persons are ill to be judges; perfest love casteth out fear, and where fear is, there is no perfect love, so says John, 1 John 4.18. why then should we fear or suspect them? it is because their predecessors were evil, or because these are thought to be nought, or that they may do us hurt; for the first many a bad father may have a good son, was not Ahaz father to good King Ezekiah? and Amon a wicked father, yet Josiah his son was a godly, zealous King, 2 Chron. 28.29. 2 Chron. 33.34. Were not the children of Israel in one Generation, bad, and in another holy and good? are not all state's subject to alteration and change? we are not therefore to suspect this generation, because of the former; Malus cultura fit bonus, An evil man by due order and government is made good; to the second, I say, ill thoughts are the froth of the soul; if they be evil, you must either have it by knowledge or hearsay; say not, what you know not; and take not up a false Report: to lay a scandal upon a Nation, is not a light matter, they may perhaps not be so good as they should, yet they may not be so bad as they are accounted. All is not Gold of Ophir, yet may be used; I do not wonder so much that they have Vice, but I wonder that they should retain any virtue, being so tossed from place to place, driven to such extremities and exigencies, & necessitas soepe cogit ad turpia, besides what comes by contraction from the persons and places where they live; they that live in Christendom are reputed the worst, a poor credit for those Nations that make themselves patterns for jews to sin by; for the third, of doing us Hurt; to our persons they dare not, to our estates they cannot; can they that are strangers, outstrip us in our own ways? very improbable: but to proceed.  
As we are not to suspect them, so much less not to aggravate long buried things; there are a sort of men, that are always skilful in multiplying this way; 'tis an unseemly thing, always to be raking among the graves of the dead; our Saviour says, sufficient to the day, is the Evil thereof: so certain is it, with that of a month, or a year, or a generation; an Act of Oblivion, or an Amnesty would do well in this point; 'tis observed of those two men possessed with devils, 'tis said of them, that they lived among the graves, and were so fierce, that no man could pass that way, Mat. 8.28. such certain, who live by tearing up tombs of the dead that are buried, and their names out of mind, with their faults while they lived; aggravated with additions; certainly I say, they may be said to be devilish men, and fierce men, that would have no man pass quietly by them, but are ready to tear him in his good name, etc. surely such as rail at, and revile the poor Jews, for to hinder their Coming In, that rage, that are mad, that drive so furiously like Jehu, are they not like, too too like those men (I say) who were possessed, and knew not indeed what spirit they are off? these are like the raging Sea, casting out its dirt and mire; they should remember that Solomon saith, 'tis the Honour of a Prince to pass by offences; that love covers, not discovers a multitude of sins; to consider our own infirmities and sins, against which we cannot be too active, to hinder their Coming In, and living In, yes, and Ruling In our Souls; 'tis ill to give these admittance, 'tis good wisdom to write against these, to strive against these; but as for to hinder by writing or railing against the Jews, argues but little wit, and less wisdom: so I come to the next Branch of Natural Affection, which is indeed the chief, and the glory of Christianity, if practised towards the Jews as it ought.  
And that is, to forgive and forget what is past, fully and freely, and to cover all with Love and Charity. And me thinks our Saviour argues sublimely in this point, If thy Brother offend thee, forgive him, if he offends seventy seven times, use the same remedy, forgive him, if ye will not forgive men their trespasses, neither will your heavenly father forgive you, Mat. 6. thou evil and wicked Servant, I forgave thee all thy debt, which thou couldst never have paid me, oughst not thou to have had Compassion on thy brother and fellow servant, and have forgiven him? take him says our Saviour, and cast him into prison, he shall not come forth, till he pay the utmost farthing. I leave the Application of this, to those who suspiciously brand the Jews with Abundance of foul faults, but they that are free should throw the first stone, not they that are guilty; why do any rail against the Jews, when they are in the same condemnation? let these either excuse themselves from sin, or cease to accuse the Jews of theirs; a Dead carcase is to be buried for Civility and Comeliness, suffer me to bury my dead, the sins of the jews, were they great, yet in 200 or 150. years they may die, and so to be buried as a dead man, out of mind; Lord, says Martha, he hath been dead and buried four days, and stinketh, and thereby seemed to persuade our Saviour not to medale with him; certainly, than we should not meddle with those jews, who have been buried 400. years, if yet they were faulty: We use to cover an ill savour, and keep far from it, and they were counted unclean which had touched any dead person; and therefore concerning what was done by the jews towards us, or by us towards them (for they were the sufferers and loser's) let it be, I say, let it be forgotten and forgiven; remembering that of St. Paul, Brethren, forgive one another, even as Christ hath forgiven you. Now follows the sixth Argument for their Admission into England, and that is,  
6. By our Trading, & living with and amongst other people, who are void of the knowledge of God, and Enemies to the Reformed Religion: As, 1. Heathens and Idolaters; 2. Popish and Superstitious.  
The Apostle Paul hath a saying, 1 Cor. 5.9. I wrote to you in an Epistle, not to company with fornicators, yet not altogether with the fornicators of this world, or with the Covetous or Contentious, or Idolaters, for so you must go out of this world. This place rightly understood, doth not debar us trading with such people or Nations as are Addicted to these Capital mentioned sins, and therefore if we may trade with such sinful men, I say, why should the Jews only, of all other Nations, Tongues, and Languages be excluded this so common, so allowed Commerce, and Conversation? and yet it appears not that they are such, but admit they were, certainly there is no debarment from this Text, but that they with, and amongst us, and we with them, may trade freely; and if this should follow, that we might not, many Clients would scarce find Lawyers to receive unjust Fees, which yet abound every where in our Lands, and we might go out of the world, if we should only employ Lawyers, who were free from these faults; for which of them are free from all or most of these Crimes?  
Men, especially Merchants, their affairs being more abroad then at home, brings them into variety of company, and some with whom they trade, may be men of dissolute carriage, as Fornicators, Covetous, shall they not then trade with such? Not so, says the Apostle, for than you must go out of the world, you will want vent for your wares, for such kind of people abound, especially did at that time at Coriuth, and all Greece over: Indeed those particular sins in the Apostles days, were the shame of Greece, and proved the ruin of them by the Turks; 'twas to be wished that all the men of this world were free from these sins, but since 'tis improbable, and impossible, you may trade with them, and deal with them in worldly matters, as buying and selling, paying and receiving of moneys, making accounts, with such like; but if there be any that is a Professor, a Member of the Church, who is such a one, avoid him, eat not with him at the Table of the Lord, he is a stain and a shame too to the Gospel and power of Godliness: amongst worldly men he is not so scandalous, nor so much noted, for the world will love her own; you may trade and exchange wares, but not learn or practise his vices, but if, etc. have nothing to do with him: Hence we observe; 1. That sins in Professors that are scandalous, are to be shunned. 2. That those sins which are scandalous in them, may yet not be so amongst Tradesmen and Merchants, and men of this world.  
For our present purpose, that though these were Idolaters, and unconverted, yet that did not hinder Traffic, with and amongst them; Use the world as though you used it not; use it they might, but not comply with the sins of persons or places; Trading and Traffic is a part of Commutative Justice, the lying, fraud, covetousness, dissembling, extortion, etc. are not Essentials, no, nor fit Appendices to it; sin and vice are so far from constituting 〈◊〉 man, that indeed they deface and disgrace the best part of him, the Soul: I only give this directory conclusion to our English Merchants and Factors, who go out young, that they would remember they go to barter commodities, now there's no commodity in sins; they go out for to bring home goods, but there's no goodness in sin; they should strive to get Pearls, Precious Stones, and rich Jewels, Gold and Silver, etc. but there's no lustre, or beauty, nor riches in vices and sins: they go out for Spices and Aromatic Drugs, fragrant and fruitful unguents, as Balm, etc. but sin has a stinking scent, and noisome smell, there is no fruit, or true pleasure, comes from it: trade, but keep faith, and a good conscience; those Ships come heavy loaden that are full of sinners, sin weighs heavy in payment, though light in substance; remember, I say, all you that go to the Indies, Persia, Turkey, Greece, Italy, and France, etc.  
Trading then being lawful with all Nations, if it were not, surely the Apostle would not have allowed a thing of higher concernment than Trafficking with Infidels and Heathens, and that is Marriage; of that he says expressly, What knowest thou, Oh man, but thou mayest save thy unbelieving wife; and so again, What knowest thou, O wife, but that thou mayest save thy unbelieving husband. Now for certain, marriage is much higher than only trading, if the greater be allowed, the less is included.  
And now to speak to this particular, are the Jews such sinners above all others, that only they must be excluded? sure I am that their Capital Sin was, and is accounted by all, to be the Crucifying of Jesus Christ, the Lord of Life. Now our Saviour himself did hearty pray for the forgiveness of that, Father forgive them, they know not what they do. To say he was not heard, and his Petition not granted, is impious and desperate blasphemy; and if granted, as it was, sure they are not such detestable creatures as they are proclaimed in Prin; 'twas to be wished he had made a longer demurrer, and not vented such irrational spleen and malice against this people; I say this people; with whom he never spoke, but of whom he hath spoken too much, may we trade with those of Calcutta, who worship the Devil, and may we not admit of jews who acknowledge and worship God? may we exercise trade with such as deride and vilify the mercies of Christ, and deny him, and may we not entertain them amongst us to whom belong the promises? and to whom were committed the Oracles of God? shall we live amongst Such who set up Idols, and shall we not embrace those that abhor them? May we, and do we trade with superstitious and Popish Princes, and are with them in league for peace, or for war, and may we not bring in such as detest the breach of God's Commandments, and the Scarlet Whore of Babylon? I say this, and say it again, that the veil shall be taken away, and they shall see him (i. e.) by faith, whom they have pierced, and shall mourn bitterly, that is, they shall believe in Christ, and repent, and be saved; they are cut off, 'tis true at present, but their time of grafting In is coming, they, the Jews, shall be grafted In and On again, their being Out, brings us In; it is God's will that they shall be brought In, as Christ is the Light to the Gentiles, so he is the glory of the people Israel: Zachariah in his Song magnifies God for visiting and redeeming his people; visiting there is in love, and redeeming is in mercy; God loves them, and shall we hate them? the time will come when it shall be said by of the Jews, I have seen, I have seen the affliction of my people scattered and dispersed, I will come and deliver them; and my prayer is that of david's, Redeem Israel, (O God) out of all his troubles. I shut up all, and draw towards a conclusion, a step or two further, concerning their admittance into England, we may do it.  
7. From Civil Policy; and therein: 1. We being now a Free State. 2. To abolish the Edicts of Popish Kings of this Land against them: 3. From the great good that may come by it, not only of wealth, etc.  
A well built house as it ought to have a good foundation, so also Pillars to support it, for certain 'tis, that as Piety and Religion are the furest foundation for to ground a State upon, so is Civil Policy, Wisdom, and Justice, the best supporters of it: A great State, or potent Commonwealth, is but the greater family, good counsel at home, guides and steers it upright and firm in all hazards and tempests; and though not long since our present State by want of Policy and Council was almost brought to ruin, and for certain was in a tottering condition; yet (praised be God) by prudent Councillors, and just, 'tis re-edified, beautified, and stands externally and internally glorious and renowned, and is well recovered from a desperate Fever, a lingering Consumption, a threatened slavery, and from deadly destruction, to health, vigour, and soundness, comfortable liberty, nay even to life and well-being. The old foundations were decayed, and the Pillars were rotten, but (in God's good providence) both removed, and Others more durable, being better seasoned with grace and wisdom, are set up and advanced; and thou (O God) who of thy mercy didst raise them for our good, preserve them as thy Builders, and Repairers of the old Breaches.  
To come close to our seventh Argument, for certain 'tis, that our slavery being by Christian and Civil Policy changed into liberty, and we rendered a Free Stat●, have we not power to relieve the oppressed, to support the weak? have we not power to open or shut our doors, to whom we see it fitting and just? cannot we upon just grounds admit whom we please into our Society and friendship, and upon demerits or abuses keep out or expel? Caunot we decree and determine with whom to trade and traffic, and whom to debar? may not we raise up an ancient Family to Honour, which hath been long cast down, and who can justly blame or bark at our Charity? Seeing our intents are noble, the people whom we look on justly to be pitied, and God's hand moving in it for the augmentation of his glory, the filling up and completing Christ's mystical Body; the gracing our Profession of the Gospel, and fulfilling Gods purposes and the Scriptures too, who but infatuated and malicious spirits will contradict it?  
Add to these, and these are weighty things to be considered, the abundance of wealth, the flourishing of Trade, the increase of love, the restoring and repairing of old Breaches, the pouring in Oil to an old wound; for their own sakes too, considering of what a royal, holy Offspring and Generation they are, what a flourishing and indeed miraculous people they have been, who had God for their immediate Guide, by day and by night; whose Leaders have spoken often with God, whom God fed with Bread from Heaven forty years, a people chosen out by God himself from and before all other Nations, considering what a people they are at present, having neither Country, nor City, nor House of their own; and yet have by God's conduct (and certain it must needs be so) by God's conduct, I say, subsisted) in so many changes and alterations of places; and those strange Ones too, wanting Language; and 'tis wonderful how they got it, and Bread too, to uphold their fainting and hungry souls for sixteen hundred years; which could never have been, except God had been with them: add a little further (for my bowels do earn within me for this people) what a glorious, renowned people they shall be, when grafted and joined to our and their own Head Jesus Christ, and that shall be; and even for Abraham's, Isaak's, and Jacob's sakes, their famous and never to be forgotten forefathers, once more for their large Privileges, for the Promises made to them, for the Covenant, for Christ's sake, who according to his flesh is bone of their bone, not ashamed to call them Brethren. Lastlv, even for the Election sake, as the Apostle hath it, by which they are beloved of the Father, for God's Election (I say) of these unto his Kingdom of grace here, and glory hereafter, let their Requests come before our Governors, and God more their hearts to entertain this people of God amongst us, and let thy will O God be done in moving our Governors' hearts to this end.  
And who but envious, ignorant, and uncharitable men will fret at it, or strive to hinder so pious, so noble, so renowned, so gracious an Act: two things, I say, to these kind of men, Suppose it should so please God that they should be expelled house and home, from kindred and all relations, (and for certain it hath been so with some of them) would they not, nay did they not desire pity and relief in their extremity, and why not the same to be showed amongst the Jews in their low state and condition? The second, May it not so come to pass that some of them who are at present well seated, and settled, and furnished with all abundance, may not by some power be moved or removed? Or if not themselves, may not some of their Loins have their flittings and wander, and perhaps justly too? Would they not think it hard dealing, when as they should come to the gates of a City, to be railed at, written against by invective Pens, faults laid to their charge great, and perhaps more than they were guilty of, only to render them odious to the people that live therein; to be held as the pests and Plagues, and if admitted will overthrow all, confound all, that they are accursed, hated of God, and utterly forsaken for their sins and gross impieties; Would they desire to be so used or abused? to have misery added to their sufferings, and would they that no pity, remorse, compassion or relief should be affor ded them, nor no House, nor City, nor Country to give them entertainment? If they would not be so dealt withal themselves, why do they yet so hastily deal so with others that are in distress? Why so furious against Gods own Heritage, God's own peculiar People, against the natural Branches? Because it pleases God to punish them for a while, will these men make themselves Executioners? O remember the time was, when they would have taken it ill. But why do I wonder at the unchristian railing against the Jews, when as their Pen and tongue scarce can spare any Christian? I have finished the Arguments for the Jews Admission amongst us. I now come to answer the Objections made against them, and they are four.  

Four Objections against the Jews coming in answered.  

1. They will infect us.  
2. They will infest us.  
3. They are dangerous.  
4. They are scandalous.   
Turbulent Spirits are like Clouds filled with Thunder, never will leave swelling bigger and blacker, till they burst out, and asunder, and then we have fair Sunshine weather: surely the party who writ so furiously against the Jews coming in, was afraid his chamber in Lincolns-Inn should have been for their habitation, or else his Manor of Swainscomb or Swainswick, of which he writes himself Esquire, but there is something of the Swainscomb too in it; what, does he now want employment to plead at the Bar, or the Bench, against Christians, and so pleads (being set on) so violently against the Jews? what will he leave no stone unmoved? it would have been thought a better work, and of more necessity, if he proved Bencher or Barrister against hmself, and past sentence upon his own virulencies, Sed panci cupiunt in se descendere, the Press must render his fame and name in print come what will, this only to hint him a little.  
If it had not been for such unquiet spirits, the objections would not have been mooted, but they shall be answered, and so to the first, concerning infection, if it be meant of their persons, they are healthy, sound, and perfect; and so no fear from them: if it be meant of their Doctrine, they came not in to teach, but to be taught; and what a strange fear is that, that the Disciple should infect his Teacher, Doctrines, not taught, nor broached, nor vented; how can they be known to be infectious? neither can they, indeed be so, till vented and received: poison locked up, up in a box, kills not: but see what an esteem they are made of, as a plague; but sure, should they prove such, yet these are so sound in the faith, that they sure are out of danger; and for others they shall not be forced to give account.  
To the second, concerning their infesting us who makes more trouble than these do? and yet they complain against these; But have we no Magistiate, or no Laws, or have these people no consciences, they come in to be sheltered and protected themselves from molestation and troubles; and will they beg in that here for which they fled for quiet, and peaceble dwelling; what hopes of prevailing; what should they get? nay, what should they not lose? they bring in such considerable estates that sure they will have more wit than to lose all, and themselves too for an idle quarrel, surely if the Laws should not, yet the soldier I believe would quickly know a way, to turn such busy bodies hence well pillaged for melding in other men's matters, without Cause; so that also being an objection more of fear than truth, I pass it over.  
To the third, for matter of danger in their admittance, why more here than in other countries'? if it be their multitude, a 'las! there's no Armies of them, neither are they that come in, if yet they do come in men of the Sword; and sure there may be provision made for disabling them to rise as well as for the Cavalier, neither have they any Parties, Allies, Confederates; nay, but a few, if any friends to engage for them; what is it? in matter of trade they will be dangerous, they will quicken it, heighten, augment, advance it, and enrich it: but have they any Ships of transportation to Countries to send wealth to; where can they lay it safe? Sure they bring none, nor I belicve shall use any but what they hire of our Merchants, and they were never good Seamen, so that they must trust English men with all; but perhaps they think victuals will be dearer, than money will be the more plentiful; and for aught I know upon an Exigent (they may by our courteous carriage to them) ease a main part of the Taxes; and as it was said before, How does Turkey abound in all sorts of provisions, notwithstanding all the Jews throughout the Emperor's Dominions? and therefore the danger is blown over, it is only in conceit not in reality.  
To the fourth, and of it bre fly conceruing Scandal; and how comes our elder brother to be now scandalous? Accuse him not unjustly, Scandal is either given or taken, if we give it, the fault is ours, if they, it must first be taken before it can be so, and then surely it must be first acted and reacted; which if it be, it must be either in Religion or life, or both; for the first, it is notidetermined, only imagined; they shall exercise their Jewish Rites; which yet is not granted, however there's room enough for us not to come near, and yet we may, and perhaps not be scandalised neither; he that will run into the fire, if he burn the fault's his own; if for life, surely the men are generally addicted to Morality and Civility, observing strictly the ten Commandments of God, they are not given to excess nor riot nor pride, Content with spare diet, mean apparel, and lodging; they are rather indeed to be blamed for too much austerity and strickness in life, I rather think they will convince our lose living, than any wise give occasion of scandal to us; they are no gadders abroad, nor Tavernhunters, nor addicted to swearing, or cursing, stealing, or the like; but live civilly, minding their occasions, carrying themselves strictly towards the outward man: and where's this great  run, danger of Scandal? I wish we may not give them any, which is most to be feared.  
The people are witty, wise, ingenious, well-bred, addicted to curious and neat Arts and Inventions, pleasing themselves in a solitary retiredness; and what Scandal is herein? I have done with the two main things. I proposed to assert, and I leave myself to the judgement of wise, moderate, just, and real Christians, and God grant we may all (all, I say) as well Christians as Jews, forget the things that are behind, and to press forwards towards the mark for the price of the high calling in Jesus Christ, that all of us would study to live quiet, and to prevoke one another to good works, knowing that our labours shall not be in vain in the Lord. Amen. Amen.  
Psalm 132.13. For the Lord hath chosen Zion, and hath desired it for his habitation.  
Verse 17. There will I make the horn of David to bud.  
16. So that her Saints shall sing for joy.   

A just Vindication of Mr. Peter's from the virulent and unjust Accusation of Mr. William Prynn Bencher of Lincoln's Inn.  
OUr Saviour speaks it, that out of the abundance of the heart the mouth speaketh, Surely, this stickling Scribe doth show that he is stuffed full of passion and malice, because he vents so much; He is not only bitter but superlative invective against the Jews, but he drives as furiously against his brethren and Countrymen, and as he is unwiling the Jews should come In; so he would be as much pleased if some of his Country men were turned Out, and though he is never fit to be a Judge, yet what he despairs to enjoy, he doth assume and presume to Judge and censure others from his study and Chamber, and truly most without cause; how little he intends, our blessed Lords words appears sufficiently, Judge not that ye be not judged: Or the Apostles, what art thou that judgest another man's servant, and sure he approves not the Prophet David's speech, Psal. 50. Thou sattest and spakest against thy brother: If this Esquire did but seriously think and consider that we must give an account for every idle word, surely he would not multiply vain words so as he does to no purpose, and if in a multitude of words there is sin, certain it is that he cannot be free, it's to be wished he would remember, that by his words he shall be justified, and by his words he shall be condemned: and if an ELDER be not to be rebuked, much less is he to be reviled; the Prophet David says concerning false tongues, that GOD will pull them out of their dwelling, then it's high time for this party to have a better care of his tongue than he formerly had of his Ears; the one procured the Ruin of the other, & though he thinks that LOSER'S may speak; yet not what they list, or against whom they lust; except he intends to do as they did in Psal. 12. We will speak, our tongues are our own, and who is Lord over us? but I could advise the man to remember well what the Prophet David's practice was, Psal. 39 I said I will take heed unto my ways that I offend not with my tongue; I will keep my mouth as it were with a Bit and a Bridle, and Solomon adviseth us to ponder our words, and it's greatly to be suspected that Mr. Prynn doth not much regard his words because he lavisheth them so away; Well, because opprobrious language is like a Gangreen that spreads and infects others, and because those that are written peiree the deeper and endure the longer as being (to use the phrase of this Scribe) upon Record, and as he urges, Records are not to be meddled withal; I think it fitting to apply a see asonable but a short Reply to this man in his highest carreir and to tell him how unjustly, unreasonably, and unconscionably, against the Rules of modesty, prudence, equity, and Christianity too, he hath in the vilifying not only the Jews, but also his own brethren and fathers trangressed, and that first;  
1. He hath lived in and practised this sin of Railing and Reviling, and evil speaking and writing for many years, the longer any lives in, and practiseth his sin, the worse state and condition he must be in; and who knows not if he know any thing, but that W. P. Esq; hath vented his spleen and gall and bitterness of spirit, for many indeed for too many years, though not without public and severe punishment.  
2. From the very detestable nature of the crime, being proh ibited by God and man, Thou shalt not bring a railing Accusation. And it's no good thing to accuse, but to accuse and rail, O 'tis injurious in a high degree, David in Shimei's his railing would not punish him himself, but refers him to God's justice, yet though he did not at present, lay and inflict vengeance upon him, yet he puts it into the hands of Solomon to execute, and advises him not to let his grey hairs go in peace to the grave, but bids him remember. By all means to remember that notorious fact of the Miscreant, and Solomon forgot it not, but acted wisely and solidly in the matter, and when time served tells him home of it; thou knowest (says he) the wickedness of thy heart, etc. and lays the guilt of his own blood upon his own head: O! it's a dangerous infesting and infecting evil; Consider well of it.  
3. He acting it against persons no ways meriting it at his hands, O! says James, the tongue is set on fire, and it burns to Hell, it's an unruly evil; who can tame it? but it's then worse when it opens against an innocent; surely, it's no ways lawful or justifiable to wound and gash our neighbours, friend; or brethren, much less our Fathers.  
4. How slandering, railing, and reviling stirs up Contention, disgraces the profession of Christianity; makes our good to be evil spoken of, giveth offence and scandal to them that are weak, argues corruption of heart, makes men the sons of the Devil; leaves a deep tincture of strife and debate, if not blacker and uglier mischiefs, is clean contrary to Christ's practice, who when he was reviled, reviled not again.  
But he says and urges against this our Father of our Church and Champion of our reformed Religion two things, the first is an Act, the second is for Words, But sure upon examination we shall find that neither the Action nor the Words of him can justly merit so long and so deep a brand of ignominy and disparagement as this our testy and waspish Penman hath rendered both of them to the world.  
To begin, therefore first come●rning the act charged upon him; an act if the Lawyer might have his will should be Actionable, if not Treasonable too; for he came with a Sword of Steel under his Arm, instead of the Sword of the Spirit. Well, and what followed? Carried myself and many other worthy Members of the Nation into Hell, and kept us, (as he says) and it is but his say so, there upon the hard stones all night: etc. it was well that he did come, yet not without command and commission, which was just and warrantable from the Lord General; but he came with a Sword; if he had done so, it had been but what he might do, and what at that time was but necessary; Why may not a spiritual man wear a Sword? What not upon a journey or some great employment, and this was no other? had not our Saviour's own Apostles some Swords amongst them? yet were not condemned for carrying them, nor for striking neither, if they had had a command for it; Samuel was a spiritual man, yet called for a Sword, and used it severely too, the hewing Agag in pieces, yet the act is nor condemned, or censured for unjust; no not that valorous act of Phinees before him, but was so far from being unlawful that it is commended for righteous to all generations.  
And if he had come armed, it might have been justified, but he did not, but came alone to speak with two members of the House, and to use his own expressions, 'twas in the night and without a Sword, and Mr. Prynn with others was then in the Queen's Lodgings and not in Hell: and 'twas strange that being in Hell they should be a cold, he knows who it was, being in Hell, cried out that he was tormented in that flame; and it seems as strange too, that Mr. Prynn should complain of his being almost sterved; and yet he was in a Cook's shop, but had he been truly in Hell, he could never have procured a Habeas Corpus to get out again;  
But why does the man of the long Robe exclaim so bitterly against him? did he give him any wounds, or did he threaten him, or force any uncivil Action upon him? If none of these, why such reviling and indeed slandering of an absent and innocent person? But the person is hated for his calling, for being one that hath so long by doing and suffering for the truth and contending by many (I say) tentations at home, and abroad for the faith; yet holds out and is sound, and entire to his profession of the Gospel; if any can say, and apply that place of the Apostle Paul, he may to himself; for he hath been in perils at Sea, in perils at Land, in perils amongst false brethren, in hunger and cold, in famine and nakedness, in perils in the Wilderness, in perils amongst his own countrymen, etc. and all this for his constant adhering to, and loving the sincerity of the Gospel; but I advise Mr. Prynn to take heed how he wrongs the least of these little Ones, 'tis hard to kick against the pricks, but more specially not to cause his own Tongue and Pen to accuse and condemn himself, for slandering the upright in heart: Nor as Solomon saith to cause his flesh to sin. That's for satisfaction for the Acts, had it been done as Mr. Prynn reports it.  
For the second thing that inflames his spirit so to rage and rant it ad randum in folio, is (as he says) that Mr. Prynn should desire and would have all the ancient Records of the Nation to be burned, and that makes him bestir himself for fear lest the common Law Records should be included in the Number; To this we say, and truly it is the safest way of answering him by, the Gentlemans own words, out of his printed book which yet was but intended for some private papers passed betwixt him and a friend, and not so much intended for public, though indeed they are of public use and benefit; and fit to be practised in a well governed and Christian Common wealth; but sure there is no such poison in them as this Spider hath sucked from them; at folio 33. of his book called good work for a good magistrate, he saith,  
That if the Premises were carried on, viz. of the Law truly reform, of Registers in every Parish whereby every man may know, and enjoy his own whilst he lives, and be sure his will should be performed when he is dead; It were best all Records that lie any where to hinder such a settlement were burned, yea, the Records in the Tower, that are the Monuments of Tyranny, for mark what he Mr. Prynn writes, Relatio fit ad proximum antecedens, and then sure he looseth his aim; for let the things be scanned throughly and there is no such matter as he is so startled at; for look at the matter going before, and that was the Law regulated. How? the Exorbitancies of unjust Fees, of injurious D●emurs, of unnecessary Offices, and unfit persons in them, with thousands besides these, 'tis this is the stone of offence, and so perplexes the peevish Gentleman; yet whether this be fitting to be done, we leave to all honest hearted Englishmen to judge.  
And yet now we are upon it; one word or two to the very Law, the common Law itself honoured and indeed idolised by Mr. Prynn; I hope he will not say it is like that of the Medes and Persians, unalterable, it was imposed not for the good, but the curb of this Nation, by the Norman Tyrant; and why may not another generation find out as good or better Principles to govern by, as that? and as wise, and as faithful Lawyers to manage it? Was the Law and the Sword too tied only to his headpiece? We know the very constitution of men in several ages do differ? And what might then be known to be necessary for that time and generation of men? Must it needs be so, also now, and of force binding for the future? Because there stands an old House built by the Conqueror, may it not be altered, or if this age thinks and finds it fitting; utterly pulled down? though the Law doth bridle, and punish many heinous and capital crimes justly, and keeps us from living like Wolves and Bears, yet the Law as now practised, and managed by some Officers, I will not say Barresters, and Benchers too; yet they are scarce excusable, the Law is made but as a stalking horse for gain, let any man seriously consider but these three things, which are strange and sad to think upon in the Law; and then let him tell the excellent necessity, and profit of it.  
1. Let them consider how most men go and get into the Law; into it I say. with what vast charge, I of Moneys and time, with malice to boot; the charge sometimes exceeding the main suit itself, and reducing a man's estate to Atoms: and the malice extending to two or three generations, if not more to the disgrace of Christianity, besides the journeys in Winter and Summer, with charge of witnesses, and the like.  
2. How it is managed when a man is in: with all subtlety, policy, contrivances, searching, plotting, undermining; tampering with Witnesses: stretching the sense of the Law on the tenterhooks, searching old rotten Records, to cull out any thing that may serve to advantage the Lawyer's Purses, continuation of the Suit, and then on the Defendants side what Subterfuges? what Pretences? what Suggestions? what Demurs? On the other side, what haste for Process, for Writs, Warrants, Arrests, Judgements, Executions, Extents, and Exigents, Restringas, Fieri facias, and Capias utlegatum, and thousands of such vexatious courses, and all grounded upon a false information, or some little Trespass at first?  
3. How to get out when once in, hopes, and friends and moneys, and able Lawyer's counsel and advice, and encouragement too, are as so many Engines to attract and draw in Game, with desire of Revenge, and to have the credit of the Day, and that they cry all's their own, not to leave his Adversary worth a Groat, and the like: and add to these the subtlety of the Lawyers, who promise fair, pretend care and dispatch, secrecy, and the procuration of helps at last by some old quirk and quillet, though for nothing else but to keep his Client in, till he is forced out, because he is outlawed or lawed out of all his Estate.  
I end this with a short but a true Demonstration of the Charges of going to Law; It was showed to a Committee at Westminster of 60. of the Parliament, in Holland that past for 2. s. for the whole Conveyance of House and Lands worth 3000. l. and at the same time 55. sheets of of Paper shown for the Conveyance but of 1500. l. and cost 50. l. a vast difference betwixt 2. s. for 300. l. and 50. l. for but 1500. l. and yet the Law nor Lawyers would be thought to be chargeable or unjust. But this by digression, to proceed.  
Mr. Prynn condemns him generally; but let him but revise the whole, and then sure all will be allowable: For first, he would have those just and necessary Premises carried on. Secondly, he would have the Law not annihilated, but truly regulated. Thirdly, he would have Registers in every Parish first settled, not done ex tempore, hand over head. Fourthly, he would have every man know his Estate, enjoy it, and be assured of the performance of his will. Fifthly, he does not say all Records simply, but all such Records as do hinder that such a settlement. Sixthly, nor all in general, but such as are Monuments of Tyranny, and oppression, and of slavery; and what matters it whether they lie in the Tower, or elsewhere? Now why is this Gentleman so far transported, that nothing will satisfy him, but as much as in him lies to disgrace, to vilify, to rail at, and revile this painful Patriot, for his wise and judicious modeling and endeavouring to reform that which stands in high need of it.  
But how would he have had matter to have so inveighed against the noble Nation of the Jews, had not he been furnished with the old Records (as he calls them) of Friars and Popish Legends to make his Book to swell? besides the large Privileges and gains he hath perhaps made by poring into them, to help to lengthen and prolong a Suit in Law, tedious enough of itself, and therefore would not have his Supporters suppressed or removed? Add hereunto the fond humour the Gentleman hath to grace his Books, and to credit himself, to show how studious he is, and how voluminous his Library, beside to persuade men that's all true which he writes, attested with such unlegible Marginals of antiquated Popish Authors, not to be approved of in other cases, but the only Champions he uses in this; But why may not we entertain some Jews in England? when as Venice alone entertains eighty thousand of them, and Rome no less than one hundred and fifty thousand, without any offence, or trouble, or charge, but contrariwise with a great deal of advantage, and certain gain and profit.  
But to conclude all, we and so any one that's but easily read in Politics may find out the cause of Mr. Prynn's distempered Accusation against his own Brother, a godly, painful, solid, and sincere, orthodox Preacher of God's Word: seldom does any man love those that seem to stop or hinder a man's Reputation or Gains, we'll put both in. Now Mr. Prynn was a Member of the Parliament, and to be debarred sitting any longer (though they sat too long) amongst others, was a seeming blemish to his credit, and a sure stop to his profit and gains, to lose both these together unexpectedly cuts deep: and the Commonwealth having no need of him for further employment, having nothing else to do, he shows you what he would do, if his power was proportionable to his will: and because he cannot bite ●he doth injuriously and unjustly bark at those whom otherways he cannot reach or hurt; and we say, 'Twas no matter if all the Popish Authors out of which he hath fetched his far-fetched and unprofitable quotations against the Jews, and whose authority he so much relies upon, whether they be those in his study or elsewhere if they were burned, we say burned, who have been the causers and procurers of such troubles, and have had a hand in the burning of so many of God's people in this Land; for if their Calling be Popish, superstitious, and Antichristian; what hopes are there that their works should be other? Either make the Tree good and his Fruit good, or the Tree bad and the Fruit bad; A bad Tree cannot bring forth good Fruit; Do men gather (says our Saviour) Grapes of Thorns or Figs of Thistles?  
To shut up all, I found a great deal of hard measure used towards the Jews, but by none so much as by Mr. Prynn's Pen; I have done the best I could to clear the foul Imputations and Aspersions laid upon them; I desire all who shall read the Book to lay aside all prejudicacy of opinion, and to consider the business not as it is made to be, but as indeed it is, and so leave the issue to God's time and good pleasure, to whose protection I commend all upright and sincere Israelites, in whom is no guile.  
And lastly, I could desire that the said Gentleman would seriously bethink himself what a sin it is to blot and blemish a Man, an Elder in his good name, and to force and lay things to his charge that he never did speak or write, but to corrupt and pervert his words; for certain 'tis a deep fault; an ingenious Recantation or Retractation would be no derogation to him, and would show a spirit of meekness, fobriety, and ingenuity, and evidence a conscience willing to render satisfaction, and would be a ready way to work a fair and sure Reconciliation both with God and Man, which how fitting and necessary this is to be done, is left to his retired and reserved consideration.   

To the Jews.  
TO you, who are despised, and the Outcasts, and the offscouring of the World in many, too many men's opinions; to you, who are adjudged of most not fit to be entertained into Society or conference, are these few lines directed and dedicated, who though soiled and sullied with a long affliction, may yet return to him that hath smitten you, and find rest, consolation, and refreshment to your souls and bodies, by the infinite mercy and love of God the Father of our Lord Jesus Christ blessed for ever.  
You cannot but know that your Adversaries are many, both for Tongue and Pen, you see few or none appearing to plead for you, yet amongst those few this Author hath exposed himself in your defence, he weighs not the reproaches of men, so he may do you good, and be serviceable unto you, for your gathering and grafting in again.  
Two things are offered to you; the first is of comfort, the second is of direction, both necessary, that of comfort shall be first, because you stand in most need of it, and few or none afford it to you.  
Know therefore that God hath not cast away you his people, he that Exod. 3. said I have seen, I have seen the affliction of my people that are in Egypt unto your noble Progenitors, sees also all your afflictions through the whole world.  
God's Rod lay upon them 430. years in Egypt, and 70. years in the Babylonish Captivity, yet he forgot not his promise to Abraham, but did bring them out of both; and though this hath continued almost 4. times longer than the longest of them, yet a 1000 years are with the Lord but as one day, he will for certain, he will yet redeem and deliver you.  
And therefore lift up your heads, for the time of your Redemption draweth nigh, yet a little while and he that shall come will come and not tarry, with healing in his wings; Malac. 3.  
Secondly, know what a change you shall partake of; beauty for ashes, joy for mourning, the Garments of gladness for the garments of sadness, he will gather up his Jewels, and you that have been tossed, and given for lost, will he embrace and honour and Crown with everlasting love and glory?  
To stir up and kindle men's affections to regard you and show honour and love to you, and to keep up your spirits from failing to wait upon God; I manifest four things tending to your glory, the first is your noble Pedigree and extraction. The second, your honourable Titles. Thirdly, your eminent Prerogatives. And fourthly, your exceeding Privileges: of each succinctly.  
First, for your extraction and pedigree, you have been studious to search about Genealogies, now according to the Scriptures, your Original is from the first of Men, this is evident in the first of Chron. the nine first Chapters, and so in Luke 3. from the 23 vers. bringing your descent even to him who was the joy of the whole earth, and the Glory of Israel, from whom you had the truest, highest, and greatest Nobility that ever was given to men.  
Secondly, for your Titles, illustrious and stupendious. Called Hebrews from Heber Son of Salah Noah's grandchild, Gen. 11.14. which name signifies passage or in a passive signification, passing passage, you being as it were an Intermedium for the conveyance of Grace, God giving you his Ordinances to receive as it were by the first hand, the Gentiles by a second; Actively taken, you were more near God in your services; and therefore, surpassing in the truth and purity of your Religious worship of the true, pure, and everlasting God. You are called Israelites from Israel, an name of Honour given by the Angel to Jacob, Gen. 23. v. 28. Prince of God, or Prevailer or Conqueror of God, who was a chief Patriarch of, and amongst you, prevailing in prayers, sacrifices, and services; therefore are you styled commonly the Children of Israel, Deut. 33.1. And frequently the people of Israel; St. Peter is very desirous to ingratiate himself with you, for he calls you the Men of Israel. Acts 2.22. You are the people who properly are called a chosen Generation, a holy Priesthood, a holy Nation, a peculiar people, 1 Pet. 2.9. you are called Jews from Judah, Jacob's, fourth son, Gen. 29.35. which signifieth praise, you being the praise of all Nations, yet the Scripture gives you higher and more honourable Titles than these, more relating to the Deity, as his peculiar treasure Exod. 19.5. the people of the Lord, Deut. 29. the Lords Children. Deut. 14.1. his firstborn, Exod. 4.22. his Inheritance. 1 Kings, 85.1. the Lot of his Inheritance. Jer. 10.16. you are called God's Vineyard, Psal. 80. Isay 5.1. Jer. 2.21.  
3. For your Prerogatives large and wonderful indeed, God chose you out of a people to be a chosen people to himself, Deut. 6.7. To make you high above all Nations of the Earth, in praise, and in Name, and in Honour, Deut. 26.19. He is said to be more nigh to you than any Nation, Deut. 19.7. you received God's word before any Nation He hath not dealt so with any Nation. Psalm 104.19.20. In Judah is God known, his Name is great in Israel; in Salem or (Jerusalem) was his Taberracle, and his dwelling in Zion; the mount whereon Solomon's Temple stood, Psal. 76.1.2. And John, 4 22. unto you did Christ preach, called you Children the Gentiles Dogs; Christ would not let his disciples preach the Gospel to the Gentiles, or to any Cities of the Samaritans, till they had begun at Jerusalem, Matth. 10.15. Luke 24.47. Which precedency belonged to you by right of Covenant, to you and to your seed, Acts 2.39.  
Fourthly, for your Privileges, exceeding many and high ones, God himself will be known by this, I am the God of the Hebrews, Exod. 3.18. He promiseth to set you on high above all Nations, showering down all blessings upon you, Deut. 28.1, 2. and to make you a Kingdom of Priests, and an holy Nation, Exod. 10.4, 6. Unto you did God commit his Oracles, Rom. 3.2. But above all, is that, that Christ was born of you, and made his first proffers of grace and love to you; amongst those eight several Privileges God bestowed on you: St. Paul ends all in this, Who are Israelites, to whom appertaineth the Adoption, and Glory, and the Covenant, and the giving of the Law, and the service of God, and the Promises, and of whom as concerning the flesh Christ came, Rom. 9.4, 5. And when as the Apostle Paul would defend his Apostleship, and keep up the Dignity and Honour of it, he useth Arguments from his Privileges, as he was a Jew, Are they Hebrews, so am I? Are they Israelites, so am I? Are they of the Seed of Abraham, so am I? 2 Cor. 11.22. accounting these Privileges the greatest carnal blessings that were given unto men. To these add, that you were Holy Brethren, Partakers of the heavenly Calling, Phil. 3.1. Of you it was that Saint Paul spoke and thought such things as accompany salvation, because of your work and labour of love, which you have showed in ministering to the Saints, Hebr. 6.9, 10. These are those comfortable, honourable, and excellent Titles, Prerogatives, and Privileges, that are ascribed unto you above all other Nations and People, and are high Incentives and deep Engagements to make you walk worthy such excellent Endowments and benefits, and to raise up your drooping spirits, even in the midst of all your long and deep Visitation; for as the Prophet, Though you have lain among the Pots, yet shall ye be as the wings of a Dove covered with Silver, etc. Psalm 68.13. and God will bring again his own people, even as he did sometimes from the depth of the Sea, Psalm 68.22. (i. e.) beyond all men's help and expectation, with a mighty hand, and outstretched Arm, and then shall Jacob rejoice and Israel shall be glad, that for your comfort. The second thing premised:  
2. Is for your direction, and that shall be brief: First, Hate and leave off that sin which procured this your suffering by repentance, that your sins may be blotted out when the time of your refreshing shall come from the presence of the Lord, Acts 3.  
2. Be incessant with God in Prayer, that he would be pleased to remember the time, the set time, to have mercy upon Zion, for it pitieth her Servants to see her in the dust, and that he would open your eyes, and give you understanding hearts to believe in and know him whom God hath sent, Jesus Christ, John 17.3.  
3. To search the Scriptures, and in reading them, to pray God to take away the vail that is upon your hearts, for the Letter killeth, but the Spirit giveth life. And consider the Ministration of the Spirit is much more glorious than that of the Letter, and old things are passed away, and all things are become new, and that though the Law was given by Moses, yet grace and truth came by Jesus Christ, John 1. and that now there is no difference betwixt Jew and Gentile, Barbarian or Scythian, bond or free, but we are all one in Christ Jesus.  
4 Wheresoever you shall come, to be careful of your carriage, to give no offence, but to walk worthy of the excellency of that high Calling in Jesus Christ.  
To conclude all, I have discharged my conscience in your behalf; God is able to bring great things to pass by small Instruments, though I be the least, yet I am one that wish well to Zion and do hearty pray, that God would give you favour in the sight of the Nations, and that all those that keep you captives may pity you, and that the Nations seeing your conversion may glorify God on your behalf, and say, What hath God done? This is the Lords doing, and it is marvellous in our eyes. So be it.  
Yours, etc.  
FINIS.   

Certain Cautions concerning the Jews Admission into England.  
IT is not fit to direct, much less to prescrthe to Superiors, in laying down these few Cautions neither is intended, only to render some satisfaction to such who are the great and violent Opposers of the Jews Admission amongst us, who though they have no solid or substantial grounds for their Opposition at all, yet by these Cautions that may seem tolerable, if not allowable to their judgements, which before was held altogether unjust and unreasonable.  
And certain it is, that had Mr. Prynn in his multitude of Scripture-quotations seriously considered that most, if not all these places, which mention either the sins or the punishments of this people related to the Babylonish Captivity, or to what of judgements, before that, God was pleased to inflict upon them, he would not have so injuriously branded one Generation for another, and make those Curses & Plagues which are terminated in the third or fourth Generation of them that hate him, to be due to the thirteenth or fourteenth Generation downwards, and of them too who he knows not, whether they hate God or not.  
And so also for his almost innumerable but unnecessary Rabble of Popish antiquated Writers, Edicts, Statutes, Decrees, and Records; for these (I say) if he had considered that what was then (if yet it was then, for we may not give credit to all he says and quotes) is not Now, for Now is not Then, nor Then Now; he would (I believe) in modesty have spared that needless search, nor have so been confident to pin his faith upon those Popish Papers and wormeaten Scribblers, who yet (as it is by wise men judged) writ out of malice, and the the Spirit of Lying too against the Jews; for how much credit is to be given to such persons who have not blushed to corrupt the sacred Text itself, and to adulterate all both Greek and Latin Fathers; for certain such audacious Spirits would not spare (when their gains and credit lay at stake) and when it was in their power too) to lay load enough and the heaviest always on the weakest shoulders, and such was the people of the Jews in these times, to cause them to be odious to the Nation.  
This man's great opinion of Learning and Judgement hath tainted and poisoned many men's affections, and hardened them absolutely against the Admission of any Jews amongst us; when yet any one sees how weak his Arguments are, if well scanned, and how little of truth is in them.  
To persuade therefore the ingenious, that what at first did seem altogether unfitting, upon second and serious reflections shall be found not only fitting but beneficial also, and what at first apprehension seemed so full of danger, may upon review be found nothing so, I say, it is not our intendment, that the Jews should come in, so as Mr. Prynn seems to fear, to dishonour God and Chrst Jesus, subvert Religion, disturb the Laws, raise up Wa●s and Combustions, starve our own Countrymen and Natives, undo merchandizing, seduce the People, disgrace the Gospel, rob us of our Wealth, bring God's Plagues, Curses, and Judgements amongst us, with many other such terrible conceited Chymaeraes.  
No nor yet to come Rushing in, as an overflowing flood, to drown all Religion, Laws, and all our Privileges, nor yet to be such Horseleeches, and Sponges of out Treasure, and transport it away; nor to usurp upon any man's Birthright, nor yet to Cousin, oppress, poll, pill, defraud, fleece, and squeeze the English Nation, nor yet to grind them, or cheat them by usury, fraud, or the like. Nor last, to circumcise or crucify, any children in derision of Christ, nor to sacrifices any Bulls, or Oxen, or Sheep, or Lambs; for that part of their Religion is too costly; and the other is too painful; both unsufferable: but for certain they may be admitted in upon divers considerations, some of them are these.  
1. By the leave of the supreme Legislators of our Nation; they formerly have been, and may if when they please be again, introduced; and who can, or dare charge their Actions for unjust? they having power to save, or destroy; and therefore, power to determine matters of less consequence; and then,  
2. Their admission, being from them, and but Premissive, not absolute, but quod diu se bene gesserint, restrained to such solid orders as by the Governors of our Nation shall be adjudged most convenient, justest and most conducing to God's glory, and this Honour of our Religion and benefit of our people.  
3. That there chief heads, and Rulers, do at their entrance or immediately after give in good security, for all that come in to live quietly, and subordinately, to our Laws, in all civil respects; so that justice, as well communitative, as distributive may have its full vigour, as well to relieve, succour and defend them when oppressed, or molested, as also to be executed against them, when as they molest other.  
4. All covenants, and agreements made with them by our Governors; to be confirmed, publicly under hands, and Seals as mutually bnding and obliging our Magistrates, to afford them just and honourable protection, and security for Lives and Estates, and they to render all Obedience, and Tribute, and Custom; to them for the same, that so we with them, and they with us, may lead a quiet, sober, and godly life; as being all children of the same Father, and Heirs of the same promise, and all hoping for the same Crown of Righteousness, Immortality, and Glory: many others might have been added, but 'tis presumption and unmanners, to give prescription to our betters; and therefore we quietly and conscientiously submit, to their judgements and conclusions; praying hearty to God to give them the Spirit of wisdom, and counsel, and valour, and the fear of the Lord; that they may know how to go in and out, before this great people of the Lord their God; and the blessings of God be upon all their counsels and actions, for the good of the cause of God, in these and other Nations. Amen:   
FINIS.