The Hope of Israel. (continued 2)

SECT. 39.

Montezinus then speaks most likely; that as other people forced the Israelites to betake them to the mountains: so America being first of all inhabited by the persecuting Tartars, they were driven to the mountains of Cordillere, where at last they were hid, as God would have it. Truly, comparing the Israelites themselves, or their Laws, with other people, I see not anything that comes nearer truth. Perhaps also America was not of old contiguous to Asia on the North side. It doth not seeme to me such an absurdity, to say, that the 55Israelites went out of Tartary into America by land; and afterward, that God, to preserve his, among other miracles, also wrought this, to make that a Sea, where now is the streight of Anian. Yea that might be don without a miracle, by accident, as we know that more than once, the Sea by a violent storm hath carryed away the Land, and made Islands. Xenophon in suis æquivoc. mentions the inundations of Ægypt, which happened in the days of Prometheus, and Hercules. Also Berosus in lib. 5. and Diodorus li. 6. mentions the inundation of Attica, in which Athens stands. Pliny in lib. 2. c. 85. & lib. 13. c. 11. Strabo in l. 1. & l. 12. and Plutarch in Alexandr. relate the drowning of the Isle Pharaonica; of which Luther speaks so elegantly in lib. ultimo. Besides, who knows not how many, and how great Cities have at divers times been almost wholly ruined by several earthquakes? Sueton, in Tiberio, c. 48. writes, that under Tiberius, twelve Cities in Asia have been by this means ruined. Orosius lib. 7. c. 4. and Dion Cassius lib. 57. do affirm the same, though they differ about the time. Tacitus in lib. 14, and Eusebius in Chron. relate the destruction of that famous and rich City of Laodicea. Origen tom. 28. in Joan and Baronius tom. 2. Annal. Ecclesiast, Ann. 340: do speak of other earthquakes, which have destroyed divers, and very many men, and Cities. And P. Alonsus in suo manual. tempor. relates, that the same hath happened in our dayes; saith he, In the year 1638. A great Earthquake happened in the Islands of the Terceræ, but especially in St. Michael, where the Governour dwells; for that unheard of shaking of the earth, and houses, struck so great terror into the Inhabitants, that al fled out of their houses & lived in the fields, a little after, two miles from thence, they saw the Sea vomit up abundance of fiery matter, which made a very thicke smoake, which covered the very clouds; and it cast up many great stones which seemed like rocks; part whereof falling downe againe, made an Island in the Sea which was halfe a mile over, and sixty fathom high, & an hundred & fifty fathom deep. That hot exhalation which that fiery mountain sent forth, pierced the very waters, and stifled so many fishes, that two Indian ships could not carry them. The same Island two years after, was swallowed up again of the Sea.

SECT. 40.

Hee that doth seriously weigh those things, may (I think) well gather, that the Sea of the Streight of Anian was an inundation. By affirming which, this doubt may be answered, sc. That after 56the universall Flood, man-kinde encreased againe, and all beasts, which had been preserved in the Arke. But how could so many kinds of beasts, (which come by propagation, and are not bred out of the earth) be found in those Countries? Some did swim thither, some were brought thither by some huntsmen, some were bred out of the earth, as Austin thinks it happened in the first Creation. But what Land-beast can swim over so great a Sea? And would Huntsmen carry Lyons thither, and other such kind of beasts, oftentimes to the great hazzard of their lives? And if God would have created those beasts out of the earth, he would not have commanded Noah to have kept them in the Ark. I am fully perswaded, that the beasts which are found there passed that way into America; unlesse any thinks that this new world is joyned to the old, on some other side, as Herrera beleeves Dec. 3. lib. 11. c. 10.

SECT. 41.

As for the other things in the relation of our Montezinus, they say nothing which savours of falshood. For their saying that the Semah, truly it is the custom of our people, in what part soever of the world they live; and it is the abridgement of the confession and religion of the Jewes. That revelation of the Magicians whom they call Mohanes, it agrees with those things which in 2 Esdras you may see, concerning the Miracles which God wrought for the Israelites, as they passed over Euphrates, concerning those conditions of not revealing secrets to any, but such an one who hath seen three hundred Moons, (which make twenty five years) it appeares to be true, by what the famous De Laet tells in many parts of America, that the Indians do compute their years by Moones. That a secret must be told in the Field, doth not that argue a Jewish custome, which the ancients have observed in Jacob? who being about to depart from Laban, he called his Wives into the field.

I now conclude this discourse, in which this only was in my intention, that I might briefly, and compendiously declare mine, and the Rabbies opinion, concerning those things which I have handled. I hope that this my indeavor will not be unacceptable, being desired by many men famous both for Birth, and for Learning; not unprofitable, having therein explained the relation of Montezinus, with what brevity I could. The Name of God be blessed for ever. Amen.

57

CONSIDERATIONS Upon the Point of the CONVERSION OF THE JEWES:

God hath promised to doe great things in these last days, as namely, to subdue all his Enemies, to releive his people, to destroy all Tyranny and Oppression both civil and ecclesiasticall, and to ampliate the Bounds of Christs Kingdom, by a plentifull pouring forth of his spirit, and by converting the multitudes both of Jews and Gentiles. Herein he doth what the Ruler of the Feast said to the Bridegroome in John 2.10. he keepes the best wine till the last; he makes the last Act, the best part of the Comedy. Whereas the method of the Devill, and the World, is contrary; represented by Nebuchadnezzars image, whose head, or beginning, was of gold; but the feet, or ending, was of iron, and clay. And of these great good things (we being now upon the borders of the long-looked-for-Canaan) God hath given us some earnest (which is a small proportion, with the whole for kind) a bunch of grapes; Og, and the Amorites subdued. For he hath in our days arrested the Turks greatnesse; abated the formidablenesse of the German-Austrian Beast; revealed in good measure the hypocrisie and lies of the false Prophet, who hath his seat at Rome; and hath brought to light the subtilties of Satan, who had shifted himselfe into severall dresses of pretended Reformation. Hee is risen up like a mighty Gyant, against his enemies among 58us, and elsewhere, and hath pleaded his peoples cause so signally, that all but those whose judgement it is to be wilfully blind, will say, The Lord is on our side. He hath also scattered Light, and Truth in an unwonted measure, among all sorts of people; he hath given forth his owne good Spirit more plentifully than formerly (except in those extraordinary primitive times of Christianism;) and hath instated us into liberty for our spirits; which though too many abuse, and turne into licentiousnesse, or a liberty to sinne, yet that is no dispraise, but a commendation to the thing; for it is a signe that liberty is exceeding good in itselfe, seeing the corruption or abuse of it, is a thing so bad, but so hedged in by severall Fences, as it hath pleased God in much mercy to direct the wisdome of our State to, it is a choyse mercy, and such as is suitable to our Principles both Humane, and Christian; Thus we have a Day-star to tell us that day is at hand; something prodromous concerning almost all the great things promised, and looked for, as might be more largely showne, if that were my proper work. But yet nothing concerning the returning of the Shulamite, in Cant. 6. ult. which Mr. Brightman interprets to be the Jewes turning Christian, the clock of their conversion hath not yet given warning; it is as midnight with them still, as it was a thousand yeares agone. Upon which, some ground the hopelesnesse of their repentance, but I dare not owne that Logick, but rather conclude thus; That therefore their Conversion shall be the work of God (of which more anon) with whom all difficulties are no hinderance; and though Israel be bond-men in Ægypt, and sealed up to it by the darknesse of a midnight, yet let but God speake, and they are immediately at liberty, and sent away without waiting for the comming of the day.

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

First, because they have the same Humane nature with us; from this ground we should wish well to all men, whether Jew, or Gentile; which is the precept of the Apostle, in 2 Pet. 1.7. To adde love to brotherly kindnesse; that is, not only to love Saints, but to love Men (though the Saints with a choyse, and peculiar love.) Yea it is Gods owne practise, in Mat. 5.45. There is a φιλανθρωπία in God (as Paul saith to Titus) a love to Man-kinde. Plutarch could observe that God is not called φίλιππος, he beares another manner 59of love to men, than to horses; so ought we to doe, and even upon this generall account, to love the Jewish Nation.

Secondly, because of their extraction; Their root is holy, though now the Branches be degenerate and wilde; so in Rom. 11. vers. 16, 17. Some good turnes are due to the bad children of good Parents for the Parents sake; and this Paul expresly urgeth, in Rom. 11.28. that they are beloved for the Fathers sake; yea the chief root, or head of their Nation, Abraham is mystically our substituted Father, as in Gal. 4 last; If ye be Christs, then are ye Abrahams seed, and heires according to the promise. The Jewes are children, and heires of the flesh of Abraham, but we of his faith; they by the Bond-woman, but we by the Free; but notwithstanding, Abraham is our common Father, and therefore we should love as brethren.

Thirdly, because Gods covenant with the Jewes is not nulled, or broken, but only suspended. It is with them as it was with Nebuchadnezzars tree, the leaves, fruit, and boughes were all scattered and broken, yet there was a chaine of brasse upon the root, to reserve that for future hopes; so though all true fruitfulnesse, beauty, and symptoms of life are long since gone, yet there is a root, a seed, which shall bring forth in Gods time; and this seemes a maine scope of Paul in Rom. 11. To this purpose may that be alledged of Mat. 24.22. Except those dayes should be shortned, no flesh should be saved, but for the Elects sake those dayes shall be shortned; that is, so great shall the slaughter of the Jewes be, at the destruction of Jerusalem, that if those destroying dayes should last a little longer, their whole Nation would faile, and be cut off; which shall not be, because God hath elect ones to be borne of that People in future times. Hence you see, that in their lowest ebbe, that is, in the midst of their greatest guilt, and sorest punishments, God hath still an eye upon a number of elect ones of that Nation; and Gods Covenant was never so with them, or with any People, as to take the whole of them for his inheritance. In Jer. 31.36, 37. Gods Covenant with Israel is surer than the Lawes of Nature (which we know, remaine unviolable to the Worlds end) and he saith, that must come to passe, before he will cast off the Seed of Israel, for all that they have done; yea in Isa. 54.9, 10. God confirmes it to Israel, not only by the firmenesse of the Lawes of Nature, but also by an Oath; now what God ratifies with an Oath, is his absolute and positive Wil, that which makes the conclusion immutable; as in Heb. 6.18. And in this case God is ever 60too strong for all hardnesse of heart, disobedience, unbeleefe, and any impediments that can be. See also that full place of Levit. 26.42. 44. and ver. 45. for I beleeve that place Propheticall, of times, and things not yet fulfilled.

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

Fifthly, We shall be gainers by their receiving againe; it should be motive sufficient to us, that God shall be gainer by it, and that not only by the accession of a whole Nation to him, and also of that Nation, which is as the lost Sheep, the finding of which is a matter of great joy, Luke 15. But also because as it is said in Psal. 102.16. When the Lord shall build up Zion, he shall appeare in his glory. Now glory is a manifestation of excellency, and at that time Gods excellency shall shine forth, which is now much hid, and vailed; the excellency of his mercy, of his truth and faithfulnesse, to remember an ancient Covenant made about foure thousand yeares since, and his old friend Abraham, and the Patriarks; all which have seemed to be asleep for many Generations together. So also in Isa. chap. 12. compared with chap. 11. But not only God (which might have been a distinct reason) but we also shall receive great advantages thereby; for then there shall be not only an enlargement of good to us Gentiles, as a concomitant and synchronism with the Jewes conversion (the mistake about which, hath, and doth cause black thoughts in some) as in Apoc. 7.9. after the sealing of the hundred, and forty, and foure thousand (which relates to the time of the forty two moneths) a great multitude, and innumerable, of all Nations, 61Kindred, Tongues, and people stood before the Lambe, and were cloathed with white Robes; now these numbers of all Gentile-Nations are to be converted at that time when the Jewes are to be brought home; for it is to be at the sounding of the seventh Trumpet. But beside, the Jewes conversion shall in some sort be the cause of it, else what meanes the Apostle in Rom. 11.12. How much more shall their fulnesse be the riches of the Gentiles? and in vers. 15. What shall the receiving of the Jewes be (to the Gentiles) but life from the dead? The Apostle heightens the expression of the benefit by their receiving, to an higher degree than what we got by their fall. It is observable, that the Gospel did in some sense, first goe out of Sion, for the Spirit who enabled the Disciples to preach and propagate it was there given; and Micah speaking of the times yet looked for, saith in Mic. 4.2. The Law shall goe forth out of Sion, and the Word of the Lord out of Jerusalem; that is, the fulnesse of the Spirit, and knowledge of Christ shall streame through the Jewes to the Gentiles. So that as it was in the first giving of the holy Spirit, he was first given to the Jewes, then to the Gentiles; yea by the Jewes to the Gentiles; so shall it be in the last dayes, fulfilling what Paul saith in Rom. 2. to the Jew first, and also to the Gentile, When God shall be reconciled to Israel, their condition wil be greatly changed; for they who are now actually the most accursed people, then as in Mic. 5.7. The remnant of Jacob shall be in the midst of many people as dew from the Lord; as the showres upon the grasse, that tarry not for man, nor waite for the sons of men. Dew, and Showers in those hot Countries are Heavens bounty, a cornucopia of all good things; such shall the Jewes be to the places where they shall be, when they shall owne the Lord Jesus.

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

They were Gods first Wife. Did God ever assay to take any Nation before them, to be his owne people? Yea, did he take any beside them, for two thousand yeares together? In Isa. 54.6. I have called thee as a woman forsaken, and grieved in spirit, and a wife of youth, when thou wast refused, saith the Lord; and what follows, vers. 7. For a small moment have I forsaken thee, but with great mercies will I gather thee. And in verse 8. With everlasting kindnesse 62will I have mercy upon thee. We see God forgets not, though men may, and doe.

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

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

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

Lastly, They minded our conversion to God. This appeares in the writings of almost all their Prophets, especially in the Psalmes, Isaiah, Jeremiah, Hoseah, Malachi. Now then for us to love the notion, and in what we may, help forward their returne, 63what is it but an honest and just retaliation?

Having dispatched the Reasons, two things yet remaine about their Conversion, which I must speake somewhat to, and those are the Time, and the Manner; as for the time when, the determining of that is hard, though not impossible. I beleeve that it is punctually set downe in Scripture, and God wil be as criticall in looking after times as things; but all the difficulty of knowing it is from the darknesse, and defects of our understanding, and not from a supposed uncertainty in the thing. So that I am equally adverse as to the common practise of the Jewes, who because they are unwilling to owne Gods accomplishments, doe therefore dis-allow his computations, and expressly hold that man accursed who busieth himselfe in that study. So to the too common opinion of those who say, That oft in such computations God puts a certaine number for an uncertaine. No, there is an infallibility in the set times of Scripture; only the Well is deep, and the cord to our Bucket is but short! yet this difficulty should not cause despondency, but quicken our industry. All that I shall now say to it is this, I judge the time not farre off; this present age will see those things fulfilled which we have waited and prayed for. R. Maimonides saith of Jesus Christ, That since Moses his time none so like to the Messiah as the Christ of the Christians; so I say, since Christ, no period of time so like to be that, in which the Jewes shall be called, as this in which we live. And perhaps it is nearer than we are aware of, being the more comfortably perswaded of it, by that excellent Treatise called, The Revelation revealed, newly published by a Gentleman of an indefatigable Spirit for God and publick good, Mr. S. Hartlib, in which Apocalypticall computations are explained the most harmoniously, and clearly, that I have read in any discourse of that nature. He saith positively, that at the ending of the last yeare of 1655. the seventh Trumpet shall sound; whose effect will be as much good to Gods elected ones, whether Jewes, or Gentiles, as our hearts can wish for. I shall adde this, The age in which we live, hath been eyed by many Generations past, for the time wherein the Iewes shall be received to mercy; many of their owne Writers, and also of Christian Authors have pitched upon it; And I beleeve that God will be as gracious to them in this their last, and greatest restauration, as he was to them in that of their returne out of Babylon; now concerning that there were three computations and epochaes of the beginning (and consequently of the ending) of the seventy yeares of 64captivity; and observe, that those seventy yeares ended, and the Iewes returned, not at the latest computation, but with the first, for there were but seventy yeares from Jechoniahs carrying to Babylon, (which was the first Captivity) to the release by the Proclamation of Cyrus. And as God ended that Captivity with the soonest, so I hope that he will doe this; especially considering, that speaking of these mercies to them, in Isa. 60. in verse last, he saith, I the Lord will hasten it in its time; which he should not doe, if he should stay the longest calculation, and utmost period of time. O let us be Gods Remembrancers to put him in minde of this his promise.

For the manner how, and meanes whereby their conversion shall be compassed; this also is a depth equall to the former. And as it is in things Propheticall, the event will best determine it; yet I shall say something to it, according to what I have attained. That of the ordinary way of Christianizing a person, or people, seemes to me not of use here; which hath been by Discourses, written or printed Books, Preachers, or the will and command of a Conquerour; for all these have had their efficacy in (at least a seeming and out-side) conversion of many Nations. But after the application of these to the Jewes, for many ages together, yet we must say as Gehazi did to Elisha, when he had laid his staffe on the Shunamite her Son, thereby to bring him to life; The childe is not awaked. I then conclude, that their conversion shall be in an extraordinary way, it shall be the worke of our Lord Jesus, and of his good Spirit. As Paul was turned by the appearing of Christ to him; so shall they. He will manifest himselfe to them eminently, powerfully, and graciously, to forme them to be a people to himselfe. Whether this his presence to them shall be personall, or only in the Spirit, I will not now say, but leave the Reader to make a judgement, as he sees most cause, out of the Scriptures which I bring. Consider that of Mat. 23.38, 39. Behold your house is left unto you desolate, for I say unto you, ye shall not see me hence-forth, till ye shall say, Blessed is he that comes in the name of the Lord. Here you have their doome fore-told, their house shall be desolate, the Temple and Jerusalem shall be destroyed; also their conversion, in those words, their saying, Blessed is he that comes, &c. the medium to compasse it, cf. their seeing Iesus Christ; ye shall not see me, &c. In the order of causes, Christs discovering himselfe to them shall be first, and shall produce their relenting towards him. And for a further proofe, let those two places be joyned 65together, as bearing the same sence; that of Mat. 24.30, 31. and of Apoc. 1.7. both which are taken out of Zechar. 12.10. And all three not to be understood of Christs appearing to Judgement; for here, saving repentance is the effect of his appearance; but repentance will be then too late when the Judge is come; that shall be a night to all sinners, in which no worke can be done. Againe, there are but three grand periods mentioned in Mat. 24. namely, the destruction of Jerusalem, Christs comming (when, and whereby the Jewes shall be converted, who though they have resisted him, when he came in the flesh, yet they shall not, they cannot, when he comes in the Spirit) and the end of the World. Now the signes of the first of these are in vers. 14, 15.21, 22. Of the second in vers. 29, 30, 31, &c. And of the last, in vers. 36, &c. So that this of ver. 30, 31. must concerne some other thing than the end of the World. And that the three fore-named Scriptures are properly to be understood of the Jews, the texts doe show; for that of Zechariah, (from whence the other two places are taken) expresly saith, I will poure upon the house of David, and the inhabitants of Jerusalem, &c. and other passages to the same purpose in vers. 11, 12, 13. of Zechar. 12. And in the two places of Mat. 24. and Apoc. 1. it is expresly applyed to the Jewes; for in Mat. it is, All the Tribes of the earth shall mourn, and see him; that is, All the twelve Tribes scattered upon the face of the whole earth, and these shall be gathered by the Angels from the foure winds. And that of Apoc. 1.7. is clearly to be applyed also to them, for it is said, They that pierced him, shall see him; that is, the Jewes; and All the Tribes (for so the word φυλαὶ ought to be rendred) of the earth shall waile; that is, the twelve Tribes scattered throughout all places. Now the meane whereby these Jewes shall be converted, is, And they shall see him; that is, Jesus Christ, for those words are in all the three Scriptures. It shall be such a sight, as the Israelites had of the Brazen Serpent in the Wildernesse, it was healing to them. Such a sight as Paul had of Christ in Heaven, upon which he saith, that he had seene the Lord. For particularities about this sight. I shall leave them, knowing that secret things doe belong to God.

And because after that I had published in English, about last Autumne, the Booke of Menasseh Ben Israel, called, The Hope of Israel, I received a Letter from an Honourable Person, concerning that Booke, to which I wrote an Answer, and both containe 66some further discourse about the Jewes, and their Conversion; therefore I thought good to give you them, and they are these which follow.

To the Translator of Menasseh; Ben Israels spes Israelis.

SIR:

I Desire to be acquainted with you, because we have both fallen upon one Booke, with the same intentions to convert the Jewes, though we take not one way; I desire therefore to conferre with you, to see who taketh the rightest way. You by your Translation seeme to me to prize the learned Jewes writing too much, which will beget pride, and not humility in him, without which he will not turne, repent, and be saved. Therefore for his good, and also for the Christians, and for the credit of us who are Parliamentarians, I would not see them too much yeelded unto. You justly perstringe him in his thirtieth Section, wherein he talkes so wildly of his goodly Martyrs, and truly if you marke him in his Discourse upon the Sabatticall River, which where it is he knownes not, you will finde him as faulty and dangerous, if we have any of the race of the Thraskytes left among us; but Sir, in that you thinke that the Jewes shall now be called as a Nation, and not only by particulars, and would have them have an earthly Kingdome againe; you doe more for the ten Tribes then he would have himselfe, Sect. 25. p. 79. 80. and for the other two, of Judah, and Benjamin, it is not so likely they should have a second Call, seeing that Christ and his Apostles preached to them, and all that were of the Election were then converted, as you may see by many texts, and after their rejection of the Gospell, their Country-men, Paul, and Peter turned to the Gentiles. Therefore those two Tribes who Crucified our Lord, and persecuted his Apostles, are not so likely to be called againe as the ten Tribes who did neither, except some few who returned into the holy Land; neither did many of them so much as heare of it, you might see your owne sentence fulfilled then. First, 67the Jew was called, and then the Gentile. But now looke not for it, but for their single conversions, though numbers may be called upon one day, one Sermon as they were heretofore; but they must not exalt themselves as a Nation, for they must be ingrafted againe upon that branch, or Vine, Christ Jesus, and we must have one Shepheard, and be one flock. See Rom. 11. ver. 31. which you cite. Through your mercy they may also obtain mercy; I had writ it (shall) but it is only (may:) see the place to which this relates, Isa. 59. v. 19, 20, 21. where you shall finde that all their hope is in eternalls, not in temporalls; and looke upon Rom. 11.24. concerning the engrafting, and clearly, (unlesse you be a Millenarian) you will finde no such Nationall glory of the Jewes; therefore I pray you take heed you fall not into the same snare wherein the Jewes are, to looke for a temporall reigne, which you seeme to intimate, and too many were, and are of that opinion. Assure your selfe that Christ will come to such as a theife in the night, though his comming will be very glorious, yet it will be suddaine; the learned Jew can finde no text punctuall in all his Booke, but whatsoever he citeth, the same Chapter makes against him, and speakes not of temporallity, but of eternity, and the new Jerusalem. I rest, desirous of your friendship.

Octob. 5. 1650. E. S.

Postscript.

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

Octob. 25. 1650.

68SIR: The answer to the Letter.

I Received a Letter directed, To the Translator of Spes Israelis, which worke thus corrected, as I here-with present to you, I confesse mine. I left it with a friend to see it printed, my selfe going into the Country; but his occasions called him from the City also, when it should have been reviewed; which is the reason that though there be many Errata’s in the Booke, that they are not gathered up at the end. At my owne reading of it, I found many, and mended those I found; and now I know that it hath farre fewer then it had, and may passe tollerably; though neither I, nor what I doe, can be said faultlesse. Concerning your desire of converting the Jewes, it is truly Christian, and a worke that shall not loose its reward. But you say, We disagree about the way, that is very possible, for apprehensions are various, and men must thinke, not as others doe, but as themselves can, taking what is truth to them, to be their guide. But the quære is, Who lights on the best way. For my part, I pretend not to any way to convert them, for I verily thinke that when it shall be done, it will be Gods worke, and not mans; as much as Pauls conversion was wholly of God; which himselfe makes the type, or patterne of the conversion of his Country-men; as Mr. Mede saith upon 1 Tim. 1.16. in his Fragmenta sacra, which I know not whether they be in print, or no. You say, I prize the learned Iewes writing too much, and that it will beget pride in them (Sir, pardon me, if I doe not recant till I see my errour; but then I shall freely doe it. I confesse, I doe prize the Learned, whether Iew, or Gentile, for though I am not σοφὸς, yet I am φιλόσοφος and I doe beleeve the Author of Spes Israelis to be a very learned man; and I have it from those who are acquainted with him, that he is a very ingenuous and civill man; and others there are, and have been among them, not wanting a name for good learning. As for the fomenting their pride) truly that vice is of evill, that I would not cherish it, neither in myself, nor in others. But Sir, whether is a more likely way to gaine upon men, to use them civilly, and with the spirit of meeknesse, or to be supercilious and tart towards them? What got Austine the Monke by using the Brittaines of Bangor so Lordly as he did? and (to come to latter dayes) did Mr. Broughton gaine upon a learned Rabbi, in a Conference at Dort, where Mr. Forbes was Moderator, by his high and peremptory language? This he reaped, to set the Iew at a greater distance from Christianisme, and an abating of his owne esteeme, in 69the judgement of wise men. As for Menasseh’s Sabbaticall river, I know many Authors have said it, but whether true, or false, that is nothing to the Translator; and I am as farre from beleeving that story, as I am from the wilde opinions of Mr. Thrask. But these are of lesse concernment; you fall upon the maine of your judgement which relates to them, and pardon me if I deale as roundly in my answer; for I desire to have respect to Truth, and not to man. I doe firmly beleeve, and feare not to professe it; That the Jewes shall be called as a Nation, both Judah and Israel, and shall returne to their owne Land, and have an earthly Kingdome againe. For the proofe of which, I could say much, but shall now but little; and if possibly I cite any thing which Menasseh Ben Israel brings for himselfe, beleeve me that I have it not from him, but from my owne observations out of Scripture, some yeares since. There is weight in that place of Mic. 4.8. The first dominion, the Kingdome shall come to the daughter of Jerusalem; and this is spoken of times after Christs incarnation, and not yet performed. See that of Zech. 10.6, 7, 8, 9, 10. there is Judah and Ephraim fore-told to be brought to Gilead, and Lebanon, and they shall so encrease, that they shall want room. Say not this was done in the returne of those now from the Captivity of Babylon; for those of the ten Tribes that then returned, were but some gleanings of them; and of Judah it selfe, there returned but about one halfe: now God doth not promise Mountaines, and performe but Mole-hils; yea in vers. 6. God will save and strengthen the house of Judah, and of Joseph, and they shall be as though I had not cast them off. Which, if since that Prophesie, it hath been made good of Judah, yet be sure not of Joseph. And in v. 7. They of Ephraim shall be like a mighty man, but since the captivity of Salmanassar to this day, what might hath Ephraim shown? yea is he not poore, weak, scattered, and unknowne? And in ver. 8. I will gather them, and they shall encrease as they have encreased; hath this been fulfilled of Ephraim? Where is his fruitfulnesse, which his name imports? much lesse hath there been a time since their great captivity, in which they have encreased to their numbers and strength, mentioned in the dayes of Moses, Joshua, David, Solomon, and under their owne Kings, after the defection from the house of David. See that noted place of Ezek. 37.16, 17. 22.24, 25. Sir, in good earnest, hath this Scripture been fulfilled? hath Judah and Ephraim been but one stick in Gods hand, but one Nation, so that they shall be no more two Nations, 70as in ver. 22. Surely to this day they have been from their last dispersion not only two, but many Nations. Neither will it be an answer to say, That now they are no Nation, therefore they are not two; yes, Historians report them many Nations; though perhaps scarce after the just rules of Nations. And that phrase hath not a negative, but a positive sence, not that they should be nothing, but that they should be one Nation. More-over, in ver. 24. Judah and Ephraim were so to be one Nation, that David (that is Jesus Christ) was to be King over them: And when did Judah and Israel ever to this day, as a Nation acknowledge the Soveraignty of Jesus Christ? and he to be their Prince for ever, as in ver. 25. But I must not too much enlarge. I shall only adde this; That as many places of the Old, so many in the New Testament agree thereto, as Rom. 11. ver. 12. 15. 25, 26. 28. Though this of the Romans, chiefly proves one point, sc. their generall or Nationall conversion. Give me leave briefly to answer your objections. You say, The call of Judah and Benjamin is not so likely, because Christ and the Apostles preached to them already. I answer; that by their preaching, all of those living, who were elected, were converted; but after-ages have a new race, and God hath his number among them too; yea the words run high, then All Israel shall be saved. You say, those two Tribes who crucified Christ, not so likely to be converted. I answer, by how much their sin is greater, by so much the greater will Gods mercy be; Et Dei novissima erunt optima, & maxima. You say, Their conversion shall be single, that is answered already; but I adde, that Isaiah is contrary to it, in Isa. 66.7, 8. which Chapter I doubt not but it points to times after our Saviour. As for their being engraffed upon the Vine Christ, or being brought to one sheep-fold, what doth that hinder but that they may be a Nation of Converts brought to their owne Land? You object that of Rom. 11.31. That through your mercy they may obtaine mercy. I answer, that I beleeve the maine of their conversion will be from Heaven, and extraordinary; though the Gentiles by provoking them to emulation, and also by their gifts and graces, may some way be auxiliary to them. After this you are pleased to put the term Millenarian upon me; which, though for what I have writ, I need not owne, yet I will not disclaime; they are not Names that affright me, but reall falsities. The term Chiliast, as it congregates the many odde, and false opinions of them of old, I explode; though to beleeve those thousand yeares in Apoc. 20. to be yet unfulfilled, that, I willingly owne. To 71put that sense upon them, as that they imply the thousand yeares of eternity, I can thinke little lesse of it then to be a contradiction. Againe, if the thousand yeares be the eternity in Heaven, what meanes that in ver. 3. Till the thousand yeares be fulfilled, and after that he must be loosed for a little season; I pray, what little season is that that is after eternity? neither doth Christs comming suddenly in the night as a theife, hinder, but that when he doth come, he may stay a thousand yeares. But whether that time be ante, in, or post diem judicii, is not my taske to determine, or maintaine. As for what you adde in the Post-script, not to looke for a fifth Monarchy, because Christ reignes now. I answer, that though he reignes de jure, yet not de facto; for expresly in Scripture the Devill is called κοσμοκράτωρ he is the grand Tyrant, and great Usurper, and the whole world κεῖται ἐν πὁ πονηρῶ yet I am farre from denying to Christ a Kingdome now in being, sc. Spirituall, and Invisible, but I looke for a visible one to come. In the close (as also at the beginning) you are pleased to desire my acquaintance; but Sir, I look not upon my self as a Star of so considerable a magnitude, as to present my selfe to your eyes; but if I might be so happy as to be capable to serve you really, none should be more desirous of it (both as you are a Gentleman of Learning, by which you have obliged the publick; and also a Member of that House which I so much honour) than Sir,

Novemb. 5. 1650.

Your most humble Servant

M. W.

SIR:

I doe now very highly esteeme of my interest in your conversation, and thanke you very much for your kinde visitations, which I shal endeavour to repay, and desire by these you will tell me where, if you be in town; I shall continue in town till monday noone be passed, and will meet you at the Stationers, or any where else you shall appoint; very necessary, and too urgent occasions hindred my comming to —— untill last night. I have somewhat thought with my self of the faire proposition of re-printing what concernes Ben Israel, the conversion and generall call of the Jewish Nation, to which I now more perceive our serious endeavours and hopes doe encline. But I must needs say, that Ben Israels Booke gives very small hopes of his conversion; Of which notwithstanding neither you nor my selfe ought 72to despaire, for Saul the learned Jew from a severe Persecutor became a Paul, a holy and remarkable Saint; I shall not at present enlarge my selfe unto you, least I should prove troublesome, or impertinent till things be ripened between us by a conference, but if it be necessary you should print againe before I see you, I only desire this Letter of mine should be printed. For I embrace your candor and ingenuity as much as you doe mine, and I hope love and knowledge will still encrease between us, and I shall say with the Psalmist, Let the righteous smite me friendly, and reprove me, but let not their precious balme breake my head; I have no desire to gaine applause of those who are without, or hazard their censure in that which more learned men, but not so loving, may say, that I write slight things, but I had rather first shew them that I can write serious things as well as slight, by translation of some part of Peter Galatine & Reuchlin, which is now my travaile, as I in part shewed you; I remaine,

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

FINIS.

Errata maximi momenti.

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

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