●INDICIAE JUDAEORUM, OR A LETTER In Answer to certain Questions propounded by a Noble and Learned Gentleman, touching the reproaches cast on the Nation of the JEWS; wherein all objections are candidly, and yet fully cleared.  
By Rabbi Menasseh Ben Israel a Divine and a Physicyan.  
Printed by R. D. in the year 1656.   

Most Noble, and Learned Sir,  
I Have received a letter from your worship, which was welcome to me; and I read it, because yours, with great delight; if you will please to allow for the unpleasantness of the subject. For I do assure your worship, I never met with any thing in my life which I did more deeply resent, for that it reflecteth upon the credit of a nation, which amongst so many calumnies, so manifest, (and therefore shameful) I dare to pronounce innocent. Yet I am afraid, that whilst I answer to them, I shall offend some, whose zeal will not permit them to consider, that self vindication, as defensive arms, is natural to all; but to be wholly silent, were to acknowledge what is so falsely objected. Wherefore that I may justify myself to my own conscience, I have obeyed your worship's commands: for your request must not be accounted less, at least by me. I presume your worship cannot expect either prolix, or polite discourses upon so sad a subject; for who can be ambitious in his own calamity? I have therefore dispatched only some concise, and brief relations, barely exceeding the bounds of a letter; yet such as may suffice you, to inform the Rulers of the English nation, of a truth most real, and sincere; which I hope they will accept in good part, according to their noble, and singular prudence and piety. For innocence being always most free from suspecting evil, I cannot be persuaded, that any one hath either spoken, or written against us, out of any particular hatred that they bore us, but that they rather supposed our coming might prove prejudicial to their estates, and interests; charity always beginning at home. Yet notwithstanding I propounded this matter under an argument of profit (for this hath made us welcome in other countries) and therefore I hope I may prove what I undertake. However, 〈…〉 but small encouragement to expect the happy attainment of any other design, but only that truth may be justified of her children. I shall answer in order to what your worship hath proposed.  

THE FIRST SECTION.  
ANd in the first place, I cannot but weep bitterly, and with much anguish of soul lament that strange and horrid accusation of some Christians against the dispersed, and afflicted jews that dwell among them, when they say (what I tremble to write) that the jews are wont to celebrate the feast of unleavened bread, fermenting it with the blood of some Christians, whom they have for this purpose killed: when the calumniators themselves have most barbarously and cruelly butchered some of them. Or to speak more mildly, have found one dead, and cast the corpse, as if it had been murdered by the jews, into their houses or yards, as lamentable experience hath proved in sundry places: and then with unbridled rage and tumult, they accuse the innocent jews, as the committers of this most execrable fact. Which detestable wickedness hath been sometimes perpetrated, that they might thereby take advantage to exercise their cruelty upon them; and sometimes to justify, and patronise their massacres already executed. But how fare this accusation is from any semblable appearance of truth, your worship may judge by these following arguments.  
1. It is utterly forbidden the jews to eat any manner of blood whatsoever, Levit. Chapter 7.26. and Deuter. 12. where it is expressly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And ye shall eat no manner of blood, and in obedience to this command the jews eat not the blood of any animal. And more than this, if they find one drop of blood in an egg, they cast it away as prohibited. And if in eating a piece of bread, it happens to touch any blood drawn from the teeth, or gums, it must be pared, and cleansed from the said blood, as it evidenely appears in Sulhan Haruch and our ritual book. Since than it is thus, how can it enter into any man's heart to believe that they should eat humane blood; which is yet more detestable, there being scarce any nation now remaining upon earth to barbarous, as to commit such wickedness?  
2. The precept in the Decalogue Thou shalt not kill is of general extent; it is a moral command. So that the jews are bound not only, not to kill one of those nations where they live, but they are also obliged by the law of gratitude, to love them. They are the very words of R. Moses of Egypt in jad a Razaka, in his treatise of Kings, the tenth Chapter, in the end, Concerning the nations, the ancients have commanded us to visit their sick, and to bury their dead, as the dead of Israel, and to relieve, and maintain their poor, as we do the poor of Israel, because of the ways of peace, as it is written, God is good to all, and his tender mercies are over all his works. Psal. 145.9. And in conformity hereto, I witness before God blessed for ever, that I have continually seen in Amsterdam where I reside, abundance of good correspondency, many interchanges of brotherly affection, and sundry things of reciprocal love. I have thrice seen when some Flemine Christians have fallen into the river in our ward, called Flemburgh, our nation cast themselves into the river to them, to help them out, and to deliver their lives from death. And certainly he that will thus hazard himself to save another, cannot harbour so much cruel malice, as to kill the innocent, whom he ought out of the duty of humanity to defend and protect.  
3. It is forbidden Exodus 21.20. to kill a stranger; If a man smite his servant, or his maid with a rod, and he die under his hand, he shall surely be punished, notwithstanding, if he continue a day or two, he shall not be punished, for he is his money. The text speaks of a servant that is one of the Gentile nations, because that he only is said to be the money of the jew, who is his master, as Aben Ezra well notes upon the place. And the Lord commands, that if he die under the hand of his master, his master shall be put to death, for that as it seems, he struck him with a murderous intent. But it is otherwise if the servant dies afterwards, for than it appears, that he did not strike him with a purpose to kill him; for if so, he would have killed him out of hand, wherefore he shall be free, and it may suffice for punishment that he hath lost his money. If therefore a jew cannot kill his servant, or slave that is one of the nations, according to the law, how much less shall he be empowered to murder him that is not his enemy, and with whom he leads a quiet and a peaceable life? and therefore how can any good man believe that against his holy law, a jew (in a strange country especially) should make himself guilty of so execrable a fact?  
4. Admit that it were lawful (which God forbidden) why should they eat the blood? And supposing they should eat the blood, why should they eat it on the Passeover? Here at this feast, every confection ought to be so pure, as not to admit of any leaven, or any thing that may fermentate, which certainly blood doth.  
5. If the jews did repute and hold this action (which is never to be named without an epithet of horror) necessary, they would not expose themselves to so eminent a danger, to so cruel and more deserved punishment, unless they were moved to it by some divine precept; or at least, some constitution of their wise men. Now we challenge all those men who entertain this dreadful opinion of us, as obliged in point of justice, to cite the place of Scripture, or of the Rabbins, where any such precept, or doctrine is delivered. And until they do so, we will assume so much liberty, as to conclude it to be no better than a malicious slander.  
6. If a man, to save his life, may break the Sabbath, and transgress many of the other commands of the law, as hath been determined in the Talmud; as also confirmed by R. Moses of Egypt, in the fifth Chapter of his treatise of the fundamentals of the law; yet three are excepted, which are, idolatry, murder, and adultery; life not being to be purchased at so dear a rate, as the committing of these heinous sins: an innocent death being infinitely to be preferred before it. Wherefore if the kill of a Christian, as they object, were a divine precept, and institution, (which far be it from me to conceive) it were certainly to be nulled and rendered void, since a man cannot perform it, without endangering his own life; and not only so, but the life of the whole congregation of an entire people; and yet more, since it is directly a violation of one of these thtee precepts, Thou shalt do no murder's which is intended universally of all men, as we have said before.  
7. The Lord, blessed forever, by his prophet jeremiah Chap. 29.7. gives it in command to the captive Israelites that were dispersed among the heathens, that they should continually pray for, and endeavour the peace, welfare and prosperity of the city wherein they dwelled, and the inhabitants thereof. This the jews have always done, and continue to this day in all their Synagogues, with a particular blessing of the Prince or Magistrate, under whose protection they live. And this the Right Honourable my Lord St. john can testify; who when he was Ambassador to the Lords the States of the united Provinces, was pleased to honour our Synagogue at Amsterdam with his presence, where our nation entertained him with music, and all expressions of joy and gladness, and also pronounced a blessing, not only upon his honour, then present, but upon the whole Commonwealth of England, for that they were a people in league and amity; and because we conceived some hopes that they would manifest towards us, what we ever bare towards them, viz. all love and affection. But to return again to our argument, if we are bound to study, endeavour, and solicit, the good and flourishing estate of the city where we live, and the inhabitants thereof, how shall we then murder their children, who are the greatest good, and the most flourishing blessing that this life doth indulge to them.  
8. The children of Israel are naturally merciful, and full of compassion. This was acknowledged by their enemies, Kings 1.20, 31. when Benhadad King of Assyria was discomfited in the battle, and fled away, he became a petitioner for his life to King Ahab, who had conquered him; for he understood that the Kings of the house of Israel were merciful Kings; and his own experience confirmed it, when for a little affection that he pretended in a compliment, he obtained again his life and fortunes, from which ●he event of the war had disentitled him. And when the Gibeonites made that cruel request to David, that seven of saul's sons who were innocent, should be delivered unto them, the prophet says, now the Gibeonites were not of the children of Israel, Sam. ●. 21, 2. as if he had said, in this cruelty, the piety of the Israelites is not so much set forth, as the tyranny, and implacable rage ●f the Gentiles, the Gibeonites. Which being so, and experience withal declares it, viz. the fidelity which our nation hath inviolably preserved towards their superiors, then most certainly i● is wholly incompatible, and inconsistent with the murdering o● their children.  
9 There are some Christians, that use to insult against the jews as Christian homicides, that will venture to give a reason of these pretended murderous practices. As if the accusation were the● most infallibly true, if they can find any semblance of a reason why it might be so. As they say, that this is practised by them in hatred and detestation of Jesus of Nazareth. And that therefore they steal Christian Children, buffeting them in the same manne● that he was buffeted; thereby to rub up, and revive the memory of the aforesaid death. And likewise they imagine that the jews secretly steal away crosses, crucifixes, and such like graven images, which Papists privately and carefully retain in their houses, and every day the jews mainly strike, and buffet, shamefully spitting on them, with such like ceremonies of despite, and al● this in hatred of Jesus. But I admire what they really think, when they object such things as these, laying them to our charge. Fo● surely we cannot believe, that a people, otherwise of sufficient prudence, and judgement, can persuade themselves into an opinion that the jews should commit such practices, unless they could conceive they did them in honour and obedience to the God whom they worship. And what kind of obedience is this they perform to God blessed for ever, when they directly sin against that special command Thou shalt not kill? Besides, this cannot be committed without the imminent, and manifest peril o● their lives and fortunes, and the necessary exposing themselves to a just revenge. Moreover, it is an Anathema to a jew to have any graven images in his house, or any thing of an idol, which any o● the nations figuratively worship, Deut. 7.26.  
10. Matthew Paris p. 532. writes, how that in the year 1240▪ the jews circumcised a Christian child at Norwich, and gave him the name jurnin, and reserved him to be crucified, for which cause many of them were most cruelly put to death. The truth of thi● story will evidently appear upon the consideration of its citcumstances. He was first circumcised, and this perfectly constitute● him a jew. Now for a jew to embrace a Christian in his arms, and foster him in his bosom, is a testimony of great love and affection. But if it was intended that shortly after this child should be crucified, to what end was he first circumcised? If it shall be said it was out of hatred to the Christians, it appears rather to the contrary, that it proceeded from detestation of the jews, or of them who had newly become proselytes, to embrace the jews religion. Surely this supposed prank (storied to be done in popish times) looks more like a piece of the real scene of the Popish Spaniards piety, who first baptised the poor Indians, and afterwards out of cruel pity to their souls, inhumanely butchered them; then of strict-law-observing jews, who dare not make a sport of one of the seals of their covenant.  
11. Our captivity under the Mahometans is fare more burdensome, and grievous then under the Christians, and so our ancients have said, it is better to inhabit under Edom then Ishmael, for they are a people more civil, and rational, and of a better policy, as our nation have found experimentally. For, excepting the nobler, and better sort of jews, such as live in the Court of Constantinople, the vulgar people of the jews that are dispersed in other countries of the Mahometan Empire, in Asia and Africa, are treated with abundance of contempt and scorn. It would therefore follow, that if this sacrificing of children be the product and result of hatred, that they should execute and disgorge it much more upon the Mahometans, who have reduced them to so great calamity and misery. So that if it be necessary to the celebration of the Passeover, why do they not as well kill a Mahometan? But although the jews are scattered, and dispersed throughout all those vast territories, notwithstanding all their despite against us, they never yet to this day forged such a calumnious accusation, Wherefore it appears plainly, that it is nothing else but a slander, and such a one, that considering how the scene is laid, I cannot easily determine whether it speak more of malice, or of folly: certainly Sultan Selim made himself very merry with it, when the story was related him by Moses Amon his chief Physicyan.  
12. If all that which hath been said is not of sufficient force to wipe off this accusation, because the matter on our part is purely negative, and so cannot be cleared by evidence of witnesses, I am constrained to use another way of argument, which the Lord, blessed for ever, hath prescribed Exod. 22. which is an oath; wherefore I swear, without any deceit or fraud, by the most high God, the creator of heaven and earth, who promulged his law to the people of Israel, upon mount Sinai, that I never yet to this day saw any such custom among the people of Israel, and that they do not hold any such thing by divine precept of the law, or any ordinance or institution of their wise men, and that they never committed or endeavoured such wickedness, (that I know, or have credibly heard, or read in any Jewish Authors) and if I lie in this matter, then let all the curses mentioned in Leviticus and Deuteronomy come upon me, let me never see the blessings and consolations of Zion, nor attain to the resurrection of the dead. By this I hope I may have proved what I did intent, and certainly this may suffice all the friends of truth, and all faithful Christians to give credit to what I have here averred. And indeed our adversaries who have been a little more learned, and consequently a little more civil than the vulgar, have made a halt at this imputation. john Hoornbeek in that book which he lately writ against our nation, wherein he hath objected against us, right or wrong, all that he could any ways scrape together, was notwithstanding ashamed to lay this at our door, in his Prolegomena pag. 26. where he says, An autem verum sit quod vulg ò in historiis legatur, etc. i.e. whether that be true which is commonly read in histories, to aggravate the jews hatred against the Christians, or rather the Christians against the jews, that they should annually upon the preparation of the Passeover, after a cruel manner sacrifice a Christian child, privily stolen, in disgrace, and contempt of Christ, whose passion, and crucifixion the Christians celebrate, I will not assert for truth; as well knowing, how easy it was for those times wherein these things are mentioned, to have happened, (especially after the Inquisition was set up in the Popedom) to forge, and fain; and how the histories of those ages, according to the affection of the writers, were too too much addicted, and given unto fables and figments. Indeed I have never yet seen any of all those relations that hath by any certain experiment proved this fact, for they are all founded; either upon the uncertain report of the vulgar, or else upon the secret accusation of the Monks belonging to the inquisition, not to mention the avarice of the informers, wickedly hanquering after the jews wealth, and so with ease forging any wickedness. For in the first book of the Sicilian constitutions tit. 7. we see the Emperor Frederick saying, Si vero judaeus, vel Saracenus sit, in quibus prout certò perpendimus Christiano cum persecutio minus abundat ad praesens, but if he be a jew or a Saracen, against whom, as we have weighed, the persecution of the Christians do much abound, etc. thus taxing the violence of certain Christians against the jews. Or if perhaps it hath sometimes happened, that a Christian was killed by a jew, we must not therefore say that in all places where they inhabit, they annually kill a Christian Child. And for that which Thomas Cantipratensis lib. 2. cap. 23. affirms, viz. that it is certainly known, that the jews every year, in every province, cast lots what city or town shall afford Christian blood to the other cities. I can give it no more credit than his other fictions and lies wherewith he hath stuffed his book. Thus fare john Hoornbeek.  
13. Notwithstanding all this, there are not wanting some histories, that relate these and the like calumnies against an afflicted people, For which cause the Lord saith, He that toucheth you toucheth the apple of my eye, Zach. 2.6. I shall cursolarily mention some passages that have occurred in my time, whereof, I say not that I was an eye witness, but only that they were of general report and credence, without the least contradiction. I have faithfully noted both the names of the persons, the places where, and the time when they happened, in my continuation of Flavius Josephus, I shall be the less curious therefore in reciting them here. In Vienna the Metropolis of Austria, Frederick being Emperor, there was a pond frozen, according to the cold of those parts, wherein three boys (as it too frequently happens) were drowned▪ when they were miss, the imputation is cast upon the Jews, and they are incontinently indicted, for murdering of them, to celebrate their Passeover. And being imprisoned, after infinite prayers and supplications made to no effect, three hundred of them were burnt, when the pond thawd, these three boys were found, and then their innocency was clearly evinced although too late after the execution of this cruelty.  
In Araguza about thirty years ago, there was a Christian woman, into whose house there came a little girl (of eleven years of age, daughter to a neighbouring gentleman) richly adorned with jewels: this wretched woman, not thinking of a safer way to rob her, then by killing her, cut her throat, and hide her under her bed, the girl was presently missed, and by information they understood that she was seen to go into that house, they call a Magistrate to search the house, and find the girl dead, she confessed the fact, and as if she should have expiated her own guilt by destroying a jew, though never so innocent, she said, she did it at the instigation and persuasion of one Isaac Jeshurun, for that the Jews wanted blood to celebrate their feast: she was hanged, and the Jew was apprehended, who being six times cruelly tottured, they employing their wits in inventing unheard of, and insufferable torments, such as might gain Perilous the estimation of merciful and compassionate, still cries out of the falsehood of the accusation, saying, that that wickedness which he never committed, no not so much as in his dreams, was maliciously imputed to him, yet notwithstanding he was condemned to remain close prisoner for twenty years, (though he continued there only three,) and to be fed there through a trough, upon the bread and water of affliction, being close manacled, and naked, within a four square wall, built for that purpose, that he might there perish in his own dung. This man's brother Joseph Jeshurun is now living at this time in Hamborough. This miserable man calling upon God, beseeching him to show some signal testimony of his innocence, and citing before his divine tribunal the Senators who had with no more mercy, than justice, thus grievously and inhumanely afflicted him; the blessed God was a just Judge, for the Prince died suddenly at a banquet, the Sunday next ensuing the giving of the sentence, and during the time of his imprisonment, the aforesaid Senators by little and little dropped away, and died, which was prudently observed by those few that yet remained, wherefore they resolved to deliver themselves by restoring him to his liberty, accounting it as a particular divine providence: this man came out well, passed throughout all Italy, where he was seen, to the admiration of all that had cognizance of his sufferings, and died a few years since at Jerusalem.  
14. The act of the faith (which is ordinarily done at Toledo) was done at Madrid, Anno 1632. in the presence of the King of Spain, where the Inquisitors did then take an oath of the King and queen, that they should maintain and conserve the Catholic faith in their dominions. In this act it is found printed, how that a family of our nation was burnt, for confessing upon the wrack the truth of a certain accusation of a maid servant, who, (provoked out of some disgust) said, that they had scourged, and whipped an image, which by the frequent lashes, issued forth a great deal of blood, and crying with an out stretched voice, said unto them, why do you thus cruelly scourge me? the whole nobility well understood that it was all false, but things of the inquisition all must hush.  
15. A very true story happened at Lisbon, Anno 1631. A certain Church miss one night a silver pixe or box, wherein was the popish hosts. And forasmuch as they had seen a young youth of our nation, whose name was Simao pires solis, sufficiently noble, to pass by the same night, not fare from thence, who went to visit a Lady, he was apprehended, imprisoned, and terribly tortured. They cut off his hands, and after they had dragged him along the streets, burned him. one year passed over, and a thief at the foot of the gallows confessed how he himself had rifled and plundered the shrine of the host, and not that poor innocent whom they had burnt. This young man's brother was a Friar, a great Theologist, and a preacher, he lives now a Jew in Amsterdam, and calls himself Eliazar de solis.  
16. Some perhaps will say, that men are not blame worthy for imputing to the Jews, that which they themselves with their own mouths have confessed. But surely he hath little understanding of wracks, and tortures that speaks thus. An Earl of Portugal, when his Physicyan was imprisoned for being a Jew, requested one of the inquisitors, by letter, that he would cause him to be set at liberty, for that he knew for certain that he was a very good Christian, but he not being able to undergo the tortures inflicted on him, confessed himself a jew, and became a penitentiary. At which the Earl being much incensed, feins himself sick, and desires the inquisitor by one of his servants, that he would be pleased to come and visit him. when he came, he commanded him that he should confess that himself was a jew, and further, that he should put it down in writing with his own hand, which when he refused to do, he charges some of his servants to put a helmet that was red hot in the fire, (provided for this purpose) upon his head; at which, he not being able to endure this threatened torment, takes him aside to confess, and also he writ with his own hand that he was a jew: whereupon the Earl takes occasion to reprove his injustice, cruelty, and inhumanity, saying, in like manner as you have confessed, did my Physicyan confess. Besides that, you have presently, only out of fear, not sense of torment, confessed more. For this cause in the Israelitish Senate, no torture was ever inflicted, but only every person was convicted at the testimony of two witnesses. That such like instruments of cruelty may enforce children that have been tenderly educated, and fathers that have lived deliciously to confess that they have whipped an image, and been guilty of such like criminal offences, daily experience may demonstrate.  
17. Others will perchance allege, these are histories indeed, but they are not sacred, nor canonical. I answer, Love and hatred says Plutarch, corrupt the truth of every thing, as experience sufficiently declares it; when we see that which comes to pass, that one and the same thing, in one and the same city, at one and the same time, is related in different manners. I myself in my own Negotiation here have found it. For it hath been rumoured abroad, that our nation had purchased S. Paul's Church for to make it their Synagogue, notwithstanding that it was formerly a temple consecrated to the worship of Diana. And many other things have been reported of us that never entered into the thoughts of our nation; as I have seen a fabulous Narrative of the proceed of a great Council of the jews, assembled in the plain of Ageda in Hungaria, to determine whether the Messiah were come or no.  
18. And now, since that it is evident that it is forbidden the jews to eat any manner of blood, and that to kill a man is directly prohibited by our law, and the reasons before given are consentaneous and agreeable to every one's understanding, I know it will be inquired by many, but especially by those who are more pious, and the friends of truth, how this calumny did arise, and from whence it derived its first original. I may answer, that this wickedness is laid to their charge for divers reasons.  
First, Ruffinus the familiar friend of S. Hierome in his version of josephus his second book that he writ against Apion the Grammarian (for the Greek text is there wanting) tells us how Apion invented this slander to gratify Antiochus, to excuse his sacrilege, and justify his perfidious dealing with the jews, making their estates supply his wants. Prophet a vero aliorum est Apion etc. Apion is become a Prophet, and said that Antiochus found in the temple, a bed, with a man lying upon it, and a table set before him, furnished with all dainties both of sea and land, and fowls, and that this man was astonished at them, and presently adores the entrance of the King, as coming to secure and relieve him, and prostrating himself at his knees, & stretching out his right hand, he implores liberty; whreat the King commanding him to sit down and declare who he was, why he dwelled there, and what was the cause of this his plentiful provision? the man with sighs and tears; lamentably weeps out his necessity: and tells him that he is a Grecian, and whilst he traveled about the province to get food, he was suddenly apprehended, and caught up by some strange men, and brought to the temple, and there shut up, that he might be seen by no man, but be there fatted with all manner of dainties, and that these unexpected benefits wrought in him at the first joy, than suspicion, after that astonishment, and last of all, advising with the Minister that came unto him, he understood that the jews every year, at a certain time appointed according to their secret and ineffable law, take up some Greek stranger, and after he hath been fed delicately for the space of a whole year, they bring him into a certain wood, and kill him. Then according to their  rites and ceremonies, they sacrifice his body, and every one tasting of his entrails, in the offering up of this Greek they enter into a solemn oath, that they will bear an immortal feud and hatred to the Greeks. And then they cast the relics of this perishing man into a certain pit. After this Apion makes him to say, that only some few days remained to him, before his execution, & to desire the King that he, fearing and worshipping the Grecian gods, would revenge the blood of his subjects upon the jews, and deliver him from his approaching death. This fable (saith josephus) as it is most full of all tragedy, so it abounds with cruel impudence, I had rather you should read the confutation of this slander there, than I to write it in this place, you will find it in the Geneva edition of josephus, pag. 1066.  
Secondly, The very same accusation and horrid wickedness of kill children, and eating their blood, was of old by the ancient heathens, charged upon the Christians, that thereby they might make them odious, and incense the common people against them, as appears by Tertullian in his Apologia contra gentes, justin Martyr in apologia 2. ad Anton. Eusebius Caesareensis l. 5. cap. 1. & 4. Pineda in his Monarchia Ecclesiastica l. 11. c. 52: and many others, as is known sufficiently. So that the imputation of this cruelty, which as to them continues only in memory, is to the very same purpose, at this day charged upon the jews. And as they deny this fact, as being falsely charged upon them, so in like manner do we deny it, and I may say perhaps with a little more reason, forasmuch as we eat not any manner of blood, wherein they do not think themselves obliged.  
Now the reason of this slander was always the covetous ambition of some, who desiring to gain their wealth, and possess themselves of their estates, have forged and introduced this enormous accusation, to colour their wickedness, under a specious pretence of revenging their own blood. And to this purpose, I remember that when I reproved a Rabbi (who came out of Poland to Amsterdam) for the excess of usury in Germany, and Poland, which they exacted of the Christians, and told him how moderate they in Holland and in Italy were, he replied, we are of necessity constrained to do so, because they so often raise up false witnesses against us, and levy more from us at once, than we are able to get again by them in many years. And so, as experience shows, it usually succeeds with our poor people under this pretext and colour.  
19 And so it hath been divers times; men mischieving the jews to excuse their own wickedness; as to instance one precedent in the time of a certain King of Portugal. The Lord, blessed for ever, took away his sleep one night, (as he did from King Ahashuer us) and he went up into a belcony in the palace, from whence he could discover the whole city, and from thence (the moon shining clear) he espied two men carrying a dead corpse, which they cast into a jew's yard. He presently dispatches a couple of servants, and commands them, yet with a seeming carelessness, they should trace and follow those men, and take notice of their house; which they accordingly did. The next day there is a hurly burly and a tumult in the city, accusing the jews of murder. Thereupon the King apprehends these rogues, and they confess the truth; and considering that this business was guided by a particular divine providence, calls some of the wise men of the jews, and asks them how they translate the 4. verse of the 121 Psalms, and they answered, Behold, he that keepeth Israel will neither slumber nor sleep. The King replied, if he will not slumber then much less will he sleep; you do not say well, for the true translation is, Behold, the Lord doth not slumber, neither will he suffer him that keepeth Israel to sleep. God who hath yet a care over you, hath taken away my sleep, that I might be an eye witness of that wickedness which is this day laid to your charge. This with many such like relations we may read in the book called Scebet jehuda, how sundry times, when our nation was at the very brink of destruction, for such forged slanders, the truth hath discovered itself for their deliverance.  
20. This matter of blood hath been heretofore discussed and disputed before one of the Popes, at a full council; where it was determined to be nothing else but a mere calumny: and hereupon gave liberty to the jews to dwell in his countries, and gave the princes of Italy to understand the same, as also Alfonso the wise King of Spain. And suppose any one man had done such a thing, as I believe never any jew did so, yet this were great cruelty to punish a whole nation for one man's wickedness.  
21. But why should I use more words about this matter, seeing all that is come upon us, was foretold by all the prophets? Moses Deut. 28.61. Moreover, every sickness and every plague which is not written in the book of this law, them will the Lord bring upon thee, etc. because thou hast not harkened to the voice of the Lord thy God. David in the 44. Psalm makes a doleful complaint of those evils, and ignominious reproaches, wherewith we are environed round about in this captivity, as if we were the proper centre of misery, saying, For thy sake are we killed all the day long, we are counted as sheep for the slaughter. The same he speaks Psalm 74. and in other Psalms.  
Ezekiel more particularly mentions this calumny; God, bles-for ever, promising Chap. 36.13. that in time to come the devouring of men, or the eating of man's blood shall be no more imputed to them, according to the true and proper exposition of the learned Don Isaac Abarbanel. The blessed God, according to the multitude of his mercies, will have compassion upon his people, and will take away the reproach of Israel from off the earth, that it may be no more heard, as is prophesied by Isaiah, and let this suffice to have spoken as to this point.   

THE SECOND SECTION.  
YOur worship desired jointly, to know what ceremony, or humiliation the jews use in their Synagogues, toward the book of the Law; for which they are by some ignorantly reputed to be idolaters. I shall answer it in Order.  
First, the jews hold themselves bound to stand up when the book of the Law written upon parchment, is taken out of the desk, utill it is opened on the pulpit, to show it to the people, and afterwards to be read. We see that observed in Nehemias', cap. 8.6. where it is said, And when he had opened it, all the people stood up. and this they do in reverence to the word of God, and that sacred Book.  
For the same cause, when it passeth from the desk toward the pulpit, all that it passeth by, bow down their heads a little, with reverence; which can be no idolatry for these following reasons.  
First, it is one thing adorare, viz. to adore, and another venerari, viz. to worship. For Adoration is forbidden to any creature, whether Angelical, or Earthly; but Worship may be given to either of them, as to men of a higher rank, commonly styled worshipful. And so Abraham, who in his time rooted out vain idolatry, humbled himself, and also prostrated himself before those three guests, which then he entertained for Men. As also josuah the holy Captain of the people, did prostrate himself to another Angel, which with a sword in his hand, made him afraid, at the gates of jericho. Wherefore if those were just men, and if we are obliged to follow their example, and they were not reprehended for it, it is clear, that to worship the Law in this manner as we do, can be no idolatry.  
Secondly, The jews are very scrupulous in such things, and and fear in the least, to appear to give any honour or reverence to images. And so it is to be seen in the Talmud, and in R. Moses of Egypt in his Treatise of idolatry: That if by chance any Israelite should pass by a Church, that had images on the out side, and at that time a thorn should run into his foot, he may not stoop to pull it out, because he that should see him, might suspect he bowed to such an image. Therefore according to this strictness, if that were any appearance of idolatry to bow to the Law, the jews would utterly abhor it; and since they do it, it is an evident sign that it is none.  
Thirdly, to kiss images is the principal worship of idolatry▪ as God saith, in the 1 of Kings 19.19. Yet I have left me seven thousand in Israel, all the knees that have not bowed unto Baal, and every mouth that hath not kissed him. But if that were so, it would follow, that all men, who kiss the Testament after they are sworn, should be idolaters. But because that is not so, since that act is but a simple worship, by the same reason it will follow, that to bow the head, cannot be reputed for idolatry.  
Fourthly, Experience showeth, that in all Nations the ceremonies that men use mutually one towards another, is to bow the head: And also there are degrees thereof, according to the quality of the person with whom they speak; which show that in the opinion of all nations, it is no idolatry, and therefore much less, to reverence the Law with bowing of the body.  
Fifthly, In Asia (and it is the same almost in all the world) the people receiving a decree, or order of the king, they take it, and kiss it, and set it upon the head. We own much more to God's word, and to his divine Commandments.  
Sixthly, Ptolomeus Philadelphus, receiving the 72 Interpreters with the book of the Law, into his presence, he risen from his seat, and prostrating himself seven times, worshipped it, (as Aristaeus assures us.) If a Gentile did this to a law which he thought did not oblige him, much more do we own reverence to that Law which was particularly given unto us.  
Seventhly, The Israelites hold for the Articles of their Faith, that there is a God; who is one in most simple unity; eternal, incorporeal; who gave the written Law unto his people Israel, by the hand of Moses, the Prince, and chief of all the Prophets; whose Providence takes care for the world which he created; who takes notice of all men's works, and rewardeth or punisheth them. Lastly, that one day Messiah shall come to gather together the scattered Israelites, and shortly after shall be the resurrection of the dead.  
These are their Doctrines, which I believe contain not any idolatry; nor yet in the opinion of those that are of other judgements; For, as a most learned Christian of our time hath written, in a French book, which he calleth the Rappel of the jews (in which he makes the King of France to be their leader, when they shall return to their country,) the jews, saith he, shall be saved, for yet we expect a second coming of the same Messiah; and the jews believe that that coming is the first, and not the second, and by that faith they shall be saved; for the difference consists only in the circumstance of the time.   

THE THIRD SECTION.  
SIr, I hope I have given satisfaction to your worship, touching those points. I shall yet further inform you with the same sincerity, concerning the rest. Sixtus Senensis in his Bibliothaeca, lib. 2. Titulo contra Talmud, and others, as Biatensis, Ordine 1. Tract. 1. Titulo Perachot. aver out of the Talmud. cap. 4. that every jew, thrice a day, curseth all Christians, and prayeth to God to confound, and root them out, with their Kings and Princes. And this is especially done in the Synagogue, by the jews Priests, thrice a day. I pray let such as love the truth, see the Talmud, in the quoted place; and they shall find nothing of that which is objected: only there is recited in the said fourth Chapter, the daily prayer, which speaks of Minim, that is, Heretics, ordained in Tabne, (that is a town not fare from jerusalem, between Gath and Gazim, etc.) the Talmud hath no more. Hence Sixtus Senensis by distillation, draws forth the foresaid calumny, when as, what the Talmud rehearseth briefly, to be made only by the wise men in the said Town, he saith, was a constitution in the Talmud long after.  
Now let us see what was done by those wise men in the said Town; and let us examine, whether that may justly offend the Christians.  
There is in the daily prayers a certain Chapter where it is thus written, la-Mumarim, etc. that is, For Apostates, let there be no hope, let all Heretics be destroyed, and all thine enemies, and all that hate thee, let them perish. And thou shalt root out the kingdom of pride forthwith, weaken, and put it out, and in our days. This whole Chapter speaketh nothing of Christians originally, but of the jews, who fell in those times, to the Zaduces, and Epicureans, and to the Gentiles, as Moses of Egypt saith, Tract. Tephila. cap. 2. For by Apostates and Heretics are not to be understood all men, that are of a divers religion, or heathens, or Gentiles, but those renegado jews, who did abrogate the whole Law of Moses, or any Articles received thence; and such are properly by us called Heretics. For according to the Law of Christians, he is not properly an Apostate, or Heritick, who is originally bred a scholar and a candid follower from his youth of a divers law, and so continueth: otherwise native jews and Hagarens, and other Nations that are no Christians, nor ever were should be be properly called Apostates, and Heretics in respect of Christians; which is absurd, as it is absurd for the jews to call the Christians Apostates, or Heretics. Wherefore it speaketh nothing of Christians, but of the fugitive jews, that is, such as have deserted the standard, or the sacred Law.  
2. Lastly, neither the kingdoms, nor kings that are Christians, or Hagarens, or followers of other Sects are cursed here, but namely the kingdom of Pride. Certain it is that in that time (wherein, our wise men added to the daily Prayers the foresaid Chapter) there was no kingdom of Christians. what therefore that kingdom of pride was, should any man ask, who can plainly show it? So much as we can conjecture by it, it is the kingdom of the Romans which then flourished, which did rule over all Nations tyrannically and proudly, especially over the jews. For, after that, Vespasian, with his son Titus, had dissipated all judea. And though some Roman Emperors after that became Christians, or had a good opinion of Christianity, yet the kingdom of the Romans was heathenish, and without distinction, was proud, and tyrannical And however the jews repeated the same words of the prayer when the Prince was very good, and they lived under a just government, that they did, only of an ancient custom, without any malice to the present government. And now truly in all their books printed again, the foresaid words are wanting, lest they should now be unjustly objected against the jews; and so for Apostates and Heretics, they say, secret accusers, or betrayers of the jews. And for the kingdom of pride, they substitute all Zedim, that is, proud men.  
3. After this manner, to avoid scandal, did the 72 Interpreters, who coming in Leviticus, to unclean beasts; in the place of Arnebeth which signifies the Hare, they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, rough foot; leaving the Name, and keeping the sense. They would not retain the Hebrew word Arnebeth, as they have done in some other appellatives, lest the wife of Ptolemy whose name was Arnebet, should think that the jews had mocked her, if they should have placed her name amongst the unclean beasts. Neither would they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lagoon, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lagon, which in the Greek language signifies a Hare, lest Ptolemy himself who was the son, and nephew of the Lagis, should be offended, to see the name of his family registered among the creatures that were unclean. Besides, Plutarch records, how that it was deeply resented, as a very high affront, and contempt, when one asked Ptolemy, who was Lagus his father, as if it scoffingly reflected upon his obscure extraction and descent.  
4. The very like calumny fell out concerning the very same Chapter of our Prayer, when Mulet Zidan reigned in Morocco. A certain fugive jew, to show himself constant in the Mahometan Religion, and an enemy to his own Nation, accused the jews before this king, saying, that they prayed to God for his destruction, when they mention in their prayers all Zedim, as though they would have all the Family of Zidan destroyed. They excused themselves with the truth, and affirmed, in praying against Zedim, that they prayed only against proud men, (as that word in their Hebrew language properly signifieth) and not against his Majesty. The King admitted of their excuse; but said unto them, that because of the equivocation of the word, they should change it for another.  
5. For certain, the jews give no occasion, that any Prince, or Magistrate should be offended with them; but contrariwise, as it seems to me, they are bound to love them, to defend, and protect them. For, by their Law, and Talmud, and the inviolable custom of the dispersed jews, every where, upon every Sabbath day, and in all yearly solemnities, they have prayers for Kings and Princes, under whose Government the jews live, be they Christians, or of other Religions, I say by their Law, as jeremiah ch. 29. commandeth, viz. Seek ye the peace of the city, whither I have caused you to be carried away captives, and pray for them, unto the Lord, etc. By the Talmud ord. 4. Tract. 4. Abodazara. cap. 1. there is a prayer for the peace of the Kingdom, from custom, never intermitted of the jews: Wheresoever they are on the Sabbath day, and their annual solemnities, the Minister of the Synagogue before he blesseth the people of the jews, doth with a loud voice, bless the Prince of the country under whom they live, that all the jews may hear it; and they say Amen. You have seen the Form of the prayer in the book entitled The humble Addresses.  
6. In like manner the ancients observe, that whereas God commands in Numbers 29.13. that seventy bullocks should be sacrificed upon the seven days of the feast of tabernacles, that this was in respect of the seventy nations (who shall one day come up to jerusalem, year after year, to keep this feast of tabernacles, Zechar. 14.16.) for whose conservation they also sacrificed. For they say, that all the nations of the earth shall be blessed in Abraham, and in his seed, not only spiritually, and in the knowledge of the one first cause, but also that at this time they shall enjoy temporal, and earthly blessings, by virtue of that promise. And so in the time of the second temple, they offered up sacrifice for their confederate nations, as may appear by these ensuing instances.  
In Megilat Tahanit. cap. 9 it is reported, that when Alexander the great, at the instigation of the Samaritans, that inhabited mount Gerizim, went with a resolution to destroy the temple, Simeon the just met him in the way, and amongst divers reasons that he urged to divert him from his purpose, told him, this is the place, where we pray unto God for the welfare of yourself, and of your kingdom, that it may not be destroyed, and shall these men persuade you to destroy this place?  
The like we find in the first book of the Maccabees, cap. 7.33. and in josephus his Antiq. lib. 12. cap. 17. when Demetrius had sent Nicanor the General of his army against Jerusalem, the Priests, with the Elders of the people went forth to salute him, and to show him the sacrifice which they offered up to God for the welfare of the King.  
In the same history lib. 2.3. and in Josephus Gorionides lib. 3. cap. 16. we may read, that Heliodorus General to Selencus, came to Jerusalem with the same intent, Onias the Highpriest, besought him, not to destroy that place, where they prayed to God for the prosperity of the King, and his issue, and for the conservation of his kingdom.  
In the first Chapter of Baruch, the disciple of Jeremiah, we find that the jews, who were first carried captive into Babylon with jechonias, made a collection of money, according to every one's power, and sent it to Jerusalem, saying, Behold, we have sent you money, wherewith ye shall buy offerings, and pray for the life of Nabuchadnezzar, and for the life of Baltasar his son, that their days may be upon earth as the days of heaven, and that God would give us strength, and lighten our eyes, that we may live under their shadow, that we may long do them service, and find favour in their sight.  
The jews in Asia did the same, as is reported by Josephus Gorionides, lib. 3. cap. 4. they sent letters, with a present to Hircanus the Highpriest, desiring that prayers might be made for the life of Augustus Caesar, and his companion Marcus Antonius.  
Philo Judaeus, in the book of his Embassage to Caius, making mention of a letter which Caius sent, requiring his statue to be set up in the sacred temple, and Agrippa's answer thereupon, unto the said Emperor, reports, that there were these words in it, viz. The jews sacrifice for the prosperity of your Empire, and that not only upon their solemn feasts, but also every day.  
The like is recorded by Josephus, (lib. 2. cap. 9 De bello Judaico) the jews said to Petronius General to the Emperor Caius, we daily offer up burnt offerings unto God, for the peace of the Emperor, and the whole people of Rome. And in his second book against Apion, he says, we Hebrews have always accustomed to honour Emperors with particular sacrifices.  
Neither was this service ever entertained unthankfully, as appears by the decree of Cyrus, Ezra 6.3. where also Darius commands, that of the King's goods, even of the tribute, expenses should be forthwith given unto the Elders of the jews etc. and that which they had need of, both young bullocks, and rams, and lambs for the burnt-offerings of the Lord of heaven, and wheat, salt, wine; and oil, etc. that they might offer sacrifices of a sweet savour, unto the God of heaven, and pray for the life of the King, and of his sons.  
The same also was commanded afterwards by Artaxerxes, who also conferred liberally many large gifts, as well towards the building of the temple, as the maintaining of the sacrifices. As for Alexander the great, he lighted down out of his chariot, and bowed himself at the feet of the Highpriest, desiring him to offer up sacrifice to God on his behalf. And who can be ignorant of Ptolemy Philadelphus, how richly he endowed the temple, as is recorded by Aristeas? Nor did Antiochus king of the Greeks unlike this, when by a public edict, he forbidden that any stranger should enter the temple, to profane that place, which the Hebrews had consecrated to religion, and divine worship. (Josephus lib. 12. cap. 3.) Demetrius did the like, (Josephus lib. 13. cap. 5.6. To which may be added, that when they of jerusalem contended with them of Samaria, about the honour and dignity of the temple, before Alexander the great, the jerusalem Priest in his plea, urged, that this temple was ever had in great reverenee by all the Kings of Asia, and by them enriched with sundry splendid and magnificent gifts. In the second book of josephus against Apion, we read, that Ptolemy Euergetes, when he had conquered Syria, offered up Eucharistical sacrififices, not to idols, and false Gods, but to the true God, at jerusalem, according to the manner of the jews. Pompey the great, as is mentioned by josephus de bello judaico (lib. 1. cap. 5.) durst not spoil, no nor so much as touch the treasures of the temple, not because (as Tully in his Oration for Plancius supposeth, to whom Augustine in his book de civitate Dei assentoes) he feared lest he might be thought too avaricious; for this seems in comparison, very ridiculous, and childish; for military law would soon have acquitted him for this; but because of the reverence to the place with which his mind was so affected. Philo judaeus, (p. 102. 6.) relates a letter of Agrippa's, where he writes, that Augustus Caesar had the temple in so great reverence, that he commanded a sacrifice of one bullock, and two lambs, to be offered up every day out of his own revenues. And his wife julia Augusta, adorned it with golden cups, and basons, and many other costly gifts. Neither did Cleopatra Queen of Egypt, fall short of her liberality. Tiberius throughout the 22 years of his Empire, commanded sacrifices to be offered up unto God, out of his own tribute. The like did Nero, till the unadvised rashness of Eleazar in refusing his sacrifice, alienated the mind of the Emperor, that he became the cause of a bloody persecution.  
And by all this, we may the better interpret that 11 verse of the 1. chap. of Malachy (who flourished in the second temple,) The words are, From the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, saith the Lord of hosts. For besides that the heathens termed the the temple the house of the great God, (Ezra 5.8.) they and their Monarches, and Emperors, both of Persia, Grece, and Rome, desired, as we have heard, to have sacrifices, and incense, offered for them in God's name.  
9 And let the reader be pleased further to observe, that the jews were accustomed, not only to offer up sacrifices, and prayers to God, for the Emperors, their friends, confederates, and allies, but also generally for the whole world. It is the custom (saith Agrippa to Caius according to Philo p. 1035.) for the Highpriest, at the day of atonement, to make a prayer unto God, for all mankind; beseeching him to add unto them another year, with blessing and peace. The same Philo judaeus in his second book of Monarchy saith, The priests of other nations pray unto God only for the welfare of their own particular nations, but our Highpriest prays for the happiness and prosperity of the whole world. And in his book of sacrifices, p. 836. he saith, Some sacrifices are offered up for our nation, and some for all mankind. For the daily sacrifices, twice a day, viz. at morning, and evening, are for the obtaining of those good things, which God the chief good, grants unto them, at those two times of the day.  
And in like manner, josephus in his second book against Apion saith, We sacrifice, and pray unto the Lord, in the first place, for the whole world, for their prosperity, and peace, and afterwards more particularly for ourselves, forasmuch (as we conceive) that prayer which is first extended universally, and is afterwards put up more particularly, is very much acceptable unto God. Which words are also related by Eusebius Caesareensis, in his Praeparatio Evangelica, lib. 8. cap. 2.  
10. 'Tis true, that no outward material glories are perpetual; and so the temple had its period, and with the paschal lamb, all other sacrifices ceased: But in their stead, we have at this day prayer, and as Hoseah speaks Cap. 14.2. For bullocks, we render the calves of our lips. And three times every day, this is our humble supplication, and request to God, Fill the whole world, O Lord, with thy blessings; for all creatures are the works of thy hands; as it is written, the Lord is good to all, and his tender mercies are ever all his works Psal. 145.9.  
11. Yea further, we pray for the conversion of the nations, and so we say in these most excellent prayers, upon Ros a sana and the day of atonement, Our God, and the God of our Fathers, reign thou over the whole world in thy glory; and be thou exalted over all the earth, in thine excellency; cause thy influence to descend upon all the inhabitants of the world, in the glorious majesty of thy strength; and let every creature know that thou hast created him; and let every thing that is form, understand that thou hast form it; and let all that have breath in their nostrils say, the Lord God of Israel reighneth, and his kingdom is over all dominions. And again, Let all the inhabitants of the earth know, and see, that unto thee every knee shall bow, and every tongue swear; before thee, O Lord our God, let them bow, and prostrate themselves; let them give honour to the honour of thy name, and let them aell take upon them the yoke of thy kingdom, etc. And again, Put thy fear, O Lord, our God, upon all thy works, and thy dread upon all that thou hast created; let all thy works fear thee, and let all creatures bow down before thee and let them all make themselves one handful, (that is, with joint consent) to do thy will with a perfect heart. etc. A most worthy imitation of the wise King Solomon, who after he had finished the building of the Temple, in that long prayer King. 1.8. was not unmindful of the Gentiles, but v. 41. he saith, Moreover, concerning a stranger, that is not of thy people of Israel, but cometh out of a fare country, for thy name's sake, for they shall hear of thy great name, and of thy strong hand, and of thy stretchedout arm, when he shall come, and pray towards this house, hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for, that all people of the earth may know thy name, to fear thee, as do the people of Israel, and that they may know that thy name is called upon this house which I have builded. Where it may be observed, that when the Israelite comes to pray, he saith, 29. and give every man hccsrding to his ways; but upon the prayer of a stranger, he saith, and do according to all that the stranger calleth to thee for. And this distinction is made to this end, that by the evident, and apparent return, and answer of their prayers, all Gentiles might effectually be brought in to the truth, and knowledge, and fear of God, as well as the Israelites.  
12. Moreover, since the holy prophets made prayers, and supplications for all men, as well for the nations, as the Israelites, how should not we do the same, for the nations, among whom we inhabit, as engaged by a more especial obligation, for that we live under their favour and protection? In Deuteronomy 23.7. God commands Thou shalt not abhor an Egyptian, notwithstanding the heavy burdens they afflicted us with, only because thou wast a stranger in his land, because that at the first, they entertained, and received us into their country.  
As on the other side, Ezek. 23.11. he saith, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. We ought therefore to imitate his actions, and not to hate any man, upon the mere account of religion, but only to pray to the Lord for his conversion; and this also, without giving offence, or any kind of molestation. To detest, or abhor those, to whom we own that prosperity which we enjoy, or who endeavour their own salvation, is a thing very unworthy, and ill becoming; but to abhor their vices, and sins, is not so. It was a very excellent observation, of a most wise, and virtuous Lady, Beruria, who (as it is recorded in the Talmud, Berachot cap. 1. when her husband R. Meir was about to pray to God, to destroy some of his perverse, and froward neighbours, that had no less grievously, then maliciously vexed, and molested him, gave him this seasonable admonition, that such a thing ought not to be done in Israel; but that he should rather make his prayer, that they might return, and break off their sins by repentance ', alleging that text, Psal. 104.35. Let ssn be consumed out of the earth; it is not said sinners, but sins; and then the wicked shall be no more.  
13. We have now in this Section shown, that it is a mere calumny to imagine, that we jews should pray to God, so as to give an offence to the Christians, or cause scandal, by any thing in our prayers, unless it be that we are not Christians. we have declared to the contrary, how we daily pray for them. As also that during the temple, we offered up sacrifices, for nations confedederate with us, and how all Emperors desired this. Yea, and we offered sacrifices, not only for particular princes, but for all mankind in general. How, since sacrifices ceased, with the temple, we at this day, do the same in our prayers, and how we beseech God for their salvation, without giving any scandal, or offence in respect of religion; and how we think ourselves obliged to perform all this, by the sacred Scripture. By all which laid together, I hope I have sufficiently evidenced the truth, of that I have asserted.   

THE FOURTH SECTION.  
BY consequence, the accusation of Buxtorphius, in his Bibliotheca Rabbinorum, can have no appearance of truth, concerning that which he puts upon us, viz. that we are blasphemers, I will set down the Prayer itself.  We are bound to praise the Lord of all things; to magnify him, who made the world, for that he hath not made us, as the Nations of the earth; nor hath he placed us as the families of the earth; nor hath he made our condition like unto theirs, nor our lot, according to all their multitude. For they humble themselves to things of no worth, and vanity, and make their prayers to gods that cannot save them; but we worship before the King of kings, that is holy, and blessed; that stretched forth the Heavens, and framed the Earth; the seat of his glory is in heaven above, and his divine strength in the highest of the Heavens; He is our God, and there is no other; He is truly, our King, and besides him, there is no other; as it is written in the Law. And know this day, and return into thine own heart, because the Lord is God, in Heaven above, and upon the Earth beneath, there is no other. 
Truly, in my opinion, it is a very short, and most excellent prayer, and worthy of commendation. The Sultan Selim, that famous conqueror, and Emperor of the Mahometans, made so much account of it, that he commanded his Doctor Moses Amon, (who translated the Pentateuch into the Arabian and Persian languages) that he should translate our prayers. And when he had delivered them to him in the Turkish Tongue, he said to him, what need is there of so long prayers? truly this one might suffice, he did so highly esteem and value it. This is like an other prayer which was made at that time. viz.  Blessed be our God, who created us for his honour, and separated us from those that are in errors, and gave unto us a Law of truth, and planted amongst us eternal life. Let him open our hearts in his law, and put his love in our hearts, and his fear, to do his will, and to serve him with a perfect heart, that we may not labour in vain, nor beget children of perdition. Let it be thy will, O Lord our God, and God of our Fathers, that we may keep thy statutes, and thy laws in this world, and may deserve, and live, and inherit well, and that we may attain the blessing of the world to come, that so we may sing to thy honour, without ceasing. O Lord my God, I will praise thee for ever. 
But neither the one, nor the other is a blasphemy, or malediction against any other Gods, for these reasons following.  
1. It is not the manner of the jews by their law to curse other gods by name, though they be of the Gentiles. So in Exod. cap. 22.27. Thou shalt not revile the Gods. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is Gods, or God, as Philo judaeus in libro de Monarchiâ, doth interpret, and not Judges, as Onkelus and jonathan translate in their Chald. Paraphr. Where Philo adds this reason, which is, lest they hearing their own Gods blasphemed, should in a revengeful way of retaliation, blaspheme the true God of Israel. And we have examples enough, how the idolatrous heathen used to revile, and defame each others Gods, both in Cicero, and juvenal.  
And in that sense Flavius Josephus in his book written against Apion, saith these words: As it is our practice to observe our own, and not to accuse, or revile others; so neither may we deride, or blaspeeme those, which others account to be Gods. Our Lawgiver plainly forbade us that, by reason of that compellation, Gods. According to this, by our own religion, we dare not do that which Buxtorfius chargeth us with. And upon this account the Talmudists tell us, that we ought to honour, and reverence, not only the Kings of Israel, but all kings, princes, and governor's, in general, forasmuch as the holy Scripture gives them the stile of gods, in respect of the dignity of their office.  
2. The time wherein these, as also the other prayers were composed, and ordered, was in the days of Ezras, who, with 120 men, amongst whom were three Prophets, Haggai, Zechary, Malachy, composed them, as we have it in the Talmud. Wherefore he cannot say, that there is any thing intended against honour, or reverence of Christ, who was not born till many years after.  
Moreover, the jews, since that calumny was first raised, (thouh that was spoken of the Gentiles, and their vain gods, humbling themselves to things of no worth, and vanity) because they desire to decline, and avoid the least occasion of scandal, and offence, have left off to print that line, and do not in some books print any part thereof. As John Hoornbeek also witnesses, in his  Prolegomena, and William Dorstius, in his observations upon R. David Gawz, p. 269. and Buxtorf in his book of Abbreviatures. And perhaps it will be worthy our observation, that all these three witnesses say, that it was first made known to them, by one Antonius Margarita, who was a jew, converted to the Christian saith. That this part of the prayer was intended Contra idola Papatus, against the Popish idols, which they therefore, as by a necessary consequence, interpret, as against Christ; but how justly, let the unprejudiced and unbiased reader judge.  
3. If this be so, how can it be thought, that in their Synagogues, they name him with scornful spitting, (fare be it from us.) The Nation of the jews is wise, and ingenius. So said the Lord, Deut. cap. 4.6. The Nations shall say, surely this is a wise, and an understanding people. Therefore, how can it be supposed, that they should be so brutish in a strange land, when their Religion dependeth not upon it? Certainly, it is much contrary to the precept we spoke of, to show any resemblance of scorn. There was never any such thing done, (as it is well known) in Italy, and Holland, where ordinarily the Synagogues are full of Christians; which with great attention, stand considering, and weighing all their actions, and motions. And truly they should have found great occasion to find fault withal, if that were so. But never was any man heard thus to calumniate us, where ever we dwell and inhabit, which is a reason sufficiently valid, to clear us. Wherefore, I suppose, that I have sufficiently informed you, concerning our prayers, in which we purpose nothing, but to praise God, and to ask spiritual, and temporal blessings, and by our service, and worship, implore the divine benevolence, protection, and defence.   

THE FIFTH SECTION.  
BUt forrasmuch as it is reported, that we draw, and seduce others to our religion, etc.  
1. Never unto this day, in any part hath this been suspected, where the jews are dispersëd; nor can it find place here. Truly, I have held friendship with many great men, and the wisest, and most eminent of all Europe; and also they came to see me, from many places, at my house, and I had many friendly discourses with them, yet did not this give occasion to make us suspected of any such things. Yea, Gaspar Barleus, the Virgil of our time, and many others, have written many verses in my commendations, which I mention not, for vain glory (fare be it) but for vindication of my innocent repute.  
2. By our ritual books we are clear of this seducing. For if any man offer to become a jew, of what Nation soever he be, before we receive him, and admit him as a member of our Synagogue, we are bound to consider, whether he be moved by necessity to do it, or if it be not for that he is in love with some of our nation, or for any other worldly respect. And when we find no reason to suspect him, we have yet another obligation upon us, which is, to let him know the penalties he subjects himself unto, if he breaketh the Sabbath, or eateth blood, or fat, which is forbidden Levit. 3.17. or disannulleth any precept of the Law, as may be seen in the Targum upon Ruth. And if he show himself constant, and zealous, then is he admitted and protected. Wherefore we do not seduce any one, but contrarily, avoid disputing with men, concerning religion, not for want of charity, but that we may as fare as it is possible, avoid scandal, and hate; and for this cause we refuse to circumcise them that come to us, because we will give no offence. Yea, I have known some, that for this cause have circumcised themselves. And if Ferdinand and Isabel, King and Queen of Castille did make an order to expel the jews, because they seduced many Christians, and some of the Nobility to become jews, this was but a pretence, and colour for their tyranny, and only, as it is well known, having no other thing to object against us. Truly, I do much commend that opinion, not only of Osorius, de rebus Immanuelis, but of our Flavius josephus, the most famous of all Historians, which he relates in his history of his own Life.  At that time (saith he) there came unto me, two Noble men, of the Trachomites, subjects of the king; bringing with them horsemen, with arms, and money. These, when the jews would compel to be circumcised, if they would live amongst them; I would not suffer them to trouble them; maintaining that every man ought to serve God, of his own free will, and not be forced thereto by others. For, should we do this thing (saith he) it might make them repent, that ever they fled unto us. And so persuading the multitude, I did abundantly afford unto these men, their food, according to their diet. 
Truly, this was an action worthy or a noble, and wise man, and worthy of imitation, for defending common liberty, leaving the judgement, and determination to God alone. The Spanish Inquisitions, with all their torments, and cruelties, cannot make any jew, that falls into their power, become a Christian. For unreasonable beasts are taught by blows, but men are taught by reason. Nor are men persuaded to other opinions, by torments, but rather, on the contrary, they become more firm, and constant in their Tenet.   

THE SIXTH SECTION.  
HAving thus discussed the main exceptions, I will now proceed to smaller matters, though less pertaining to my faculty, that is to business of Merchandise. Some say, that if the jews come to dwell here, they will draw unto themselves the whole Negotiation, to the great damage of the natural Inhabitants. I answer, that it hath been my opinion always, (with submission to better judgements) that it can be no prejudice at all to the English Nation: because, principally in transporting their goods, they would gain much, by reason of the public payments of customs, excise, etc.  
Moreover, they would always bring profit to the people of the land, as well in buying of commodities, which they would transport to other places, as in those they would trade in here. And if by accident, any particular person should lose by it, by bringing down the price of such a commodity, being dispersed into many hands; yet by that means the Commonwealth would gain in buying cheaper, and procuring it at a lesser rate.  
Yea, great emolument would grow to the natural Inhabitants, as well in the sale of all provision, as in all things else that concern the ornaments of the body. Yea, and the native Mechanics also would gain by it, (there being rarely found among us, any man that useth any such art.)  
2. Add to this, that as our nation hath sailed into almost all parts of the world, so they are always herein profitable to a nation, in a readiness to give their opinions, in favour of the people amongst whom they live. Beside that, all strangers do bring in new merchandises, together with the knowledge of those foreign Countries wherein they were born.  
And this is so fare from damnifying the natives, that it conduces much to their advantage; because they bring from their country's new commodities, with new knowledge. For the great Workmaster, and Creator of all things, to the end, to make commerce in the earth, gave not to every place all things, but hath parted his benefits amongst them; by which way, he hath made them all wanting the help of others. This may be seen in England, which being one of the most plentiful countries that are in the world, yet wanteth divers things for shipping; as also, wine, oil, figs, almonds, raisins, and and all the drougs of India, things so necessary for the life of man. And besides, they want many other commodities, which are abundant in other countries, with more knowledge of them; though it be true, that in my opinion, there is not in the world, a more understanding people, for most Navigations, and more capable of all Negotiation, than the English Nation are.  
3. Farther, there may be companies made of the natives; and strangers, (where they are more acquainted) or else Factors. All which, if I be not deceived, will amount to the profit of the natives. For which, many reasons may be brought, though I cannot comprehend them, having always lived a sedentary life, applying myself to my studies, which are fare remote from things of that nature.  
4. Nor can it be justly objected against our Nation, that they are deceivers; because the generality cannot in any rational way, be condemned for some particulars. I cannot excuse them all, nor do I think, but there may be some deceivers amongst them, as well as amongst all other nations and people, because poverty bringeth baseness along with it.  
5. But if we look to that which we ought by our Religion, the moral precept of the Decalogue, Thou shalt not steal, it belongs in common to all jews, towards all Gentiles. As may be seen in Rab. Moses of Egypt, Tract, Geneba, cap. 1. and Gazela. cap. 1. It is a sin, (saith he) to rob any man, though he be a Gentile. Nor can that be alleged out of the sacred History, concerning the jewels and household stuff, of which the Israelites spoilt the Egyptians, as I have heard it sometimes alleged by some, to some men; because that was a particular dispensation, and a divine precept for that time. So it is recorded in the Talmud, in the Tract of the Sanhedrim, cap. 11. that in the time of Alexander the great, those of Alexandria accused the jews for being thiefs, and they demanded restitution of their goods. But Guebia Ben Pesria answered them, our Fathers went down into Egypt but seventy souls, there they grew a numerous nation, above 60000. and served them in base offices, for the space of 210 years, according to this, pay us for our labour, and make the accounts even, and you shall see you are yet much in our debt. The reason satisfied Alexander, and he acquitted them.  
6. By consequence, the jews are bound not to defraud, nor abuse in their accounts, negotiation, or reckon, any man whatsoever, as it may be seen expressly in R. Moses of Egypt, and R. Moseth de Kosi in Samag.  
7. Yea, they farther say, that by restitutions, there is a result to the praise of God, and the sacred Law. whence that holy, and wise man, R. Simeon Ben Satah, having bought an ass of a Gentile, the head stall whereof was a jewel of great value, which the owner knew not of, afterwards he found it, and freely, and for nothing, he restored it to the seller, that knew not of it, saying, I bought the ass, but not the jewel. Whence there did accrue honour to God, and his Law and to the nation of the jews, as Midras' Raba reports in Parasot Hekel.  
8. After the same manner they command, that the oath which they shall make to any other nation, must be with truth, and justice, and must be kept in every particular. And for proof thereof, they quote the history of Zedekias, whom God punished, and deprived of his kingdom, because he kept not his word, and oath, made to Nabuchadnezzar, in the name of God, though he were a Gentile, as it is said, 2 of Chronicles, cap. 36.13. And he also rebelled against Nabuchadnezzar, who made him swear by God.  
9 These are the laws and obligations which the jews hold. So that the Law that forbids the jews to kill any Gentiles, forbids them also to steal from them. Yet every one must look to it, for the world is full of fraud in all Nations. I remember a pretty story of what passed in Morocco, in the Court of the king of Mauritania. There was a jew that had a sort of false stones, etc.— He making a truck with a Portugal Christian, for some Verdigrease that he had, which was much sofisticated, (as they are wont to do there) being all falsified with Earth; one of the Portugals friends laughed at him, saying, the jew fitted thee well; he answered, If the jew hath stoned me, I have buried him. And so they ordinarily mock one another.  
This I can affirm, that many of the jews, because they would not break with other men's goods, were very poor at Amsterdam, lived very poorly, and those that did break with other men's goods by necessity, became so much the more miserable, that they were forced to live on alms.  
And whereas in the time of K. Edward 1. the jews were accused of clipping the King's coin; it appears that this accusation drew its original mainly from the suspicion and hatred the Christians bore against the jews, as appears in the story, as it is set forth by Mr. Prynne, In his second part of a Short Demurrer to the jews etc. p. 82. where quoting Claus. 7. E. 1. n. 7. De fine recipiendo à Iudaeis, brings in the King, writing to his Judges in Latin, in these words. Rex dilectis, & fidelibus suis Stephano de Pentecester, Waltero de Helyn. & Th. de Cobham justiciariis ad placita transgressionis monetae audienda, salutem. Quia omnes Judaei nuper rectati, & per certam suspicionem indictati de retonsura monetae nostrae, & inde convicti cum ultimo supplicio puniuntur; & quidam eorum eadem occasione, omnia bona, & catalla sua satisfecerunt, & in prisona nostra liberabantur, in eadem ad voluntatem nostram detinendi. Et cum accepimus, quod plures Christiani. ob ODIUM Judaeorum, propter discrepantiam fidei Christianae, & ritus Judaeorum, & diversa gratia minus per ipsos Judaeos Christianis hactenus illata, postquam Judaeos nondum rectatoes in indictatoes de transgressione monetae, per levas, & voluntarias accusationes accusare, & indictare de die in diem nituntur, & proponunt, imponendas eis ad terrorem ipsorum, quod de ejusmodi transgressione culpabiles existunt super ipsos Judaeos faciendae, & sic per minas hujusmodi accusationis, ipsis Judaeos metu incutiant, & pecuniam extor queant ab eisdem; Ita quod ipsi Judaei super hoc, ad legem suam saepe ponuntur in vitae suae periculum manifestum. Volumus quod omnes Judaei qui ante primum diem Maii proximo praeterit, indictati, velper certam suspicionem rectati non fuerunt de transgressione monetae predictae; & qui facere voluerint finem juxta discretionem Vestram, ad opus nostrum facere pro sic, quod non occasiorentur, etc. hujusmodi transgressionibus factis ante primum diem Maii propter novas accusationes Christianorum post eundem diem inde factas non molestentur, sed pacem inde habeant in futurum. Proviso, quod Judaei indictati, vel per certam suspicionem, rectati de bujusmodi transgressione ante praedictum diem Maii, judicium subeant coram vobis, juxta form am prius inde ordinatam & provisam. Et ideo vobis maneamus, quod fines hujusmodi capiatis, & praemissa fieri, & observari faciatis in forma praedicto. Teste Rege apud Cantuar. 8. die Maii.   

THE SEVENTH SECTION.  
ANd now by this time, I presume (most noble Sir) I may have given abundant satisfaction, (so fare as the nature of an epistle will permit) to all your objections, without giving just ground of offence, or scandal to any. And forasmuch as you are further desirous to know somewhat, concerning the state of this my expedition, and negotiation at present, I shall now only say, and that briefly, that the communication and correspondence I have held, for some years since, with some eminent persons of England, was the first original of my undertaking this design. For I always found by them, a great probability of obtaining what I now request; whilst they affirmed, that at this time the minds of men stood very well affected towards us; and that our entrance into this Island, would be very acceptable, and wellpleasing unto them. And from this beginning sprang up in me a semblable affection, and desire of obtaining this purpose. For, for seven years on this behalf, I have endeavoured, and solicited it, by letters, and other means, without any interval. For I conceived, that our universal dispersion was a necessary circumstance, to be fulfilled, before all that shall be accomplished which the Lord hath promised to the people of the jews, concerning their restauration, and their returning again into their own land, according to those words Dan. 12.7. When he shall have accomplished to scatter the power of the holy people, all these things shall be finished. As also, that this our scattering, by little, and little, should be amongst all people, from the one end of the earth even unto the other; as it is written Deut. 28.64. I conceived that by the end of the earth might be understood this Island. And I knew not, but that the Lord who often works by natural means, might have designed, and made choice of me, for the brsnging about this work. With these proposals therefore, I applied myself, in all zealous affection to the English Nation, congratulating their glorious liberty which at this day they enjoy, together with their prosperous peace. And I entitled my book named The hope of Israel, to the first Parliament, and the Council of State. And withal declared my intentions. In order to which they sent me a very favourable passport. Afterwards I directed myself to the second, and they also sent me another. But at that juncture of time my coming was not presently performed, for that my kindred and friends, considering the chequered, and interwoven vicissitudes, and turns of things here below, embracing me, with pressing importunity, earnestly requested me not to part from them, and would not give over, till their love constrained me to promise, that I would yet a while stay with them. But notwithstanding all this, I could not be at quiet in my mind, (I know not but that it might be through some particular divine providence) till I had anew made my humble addresses to his Highness the Lord Protector (whom God preserve.) And finding that my coming over would not be altogether unwelcome to him, with those great hopes which I conceived, I joyfully took my leave of my house, my friends, my kindred, all my advantages there, and the country wherein I have lived all my life time, under the benign protection, and favour of the Lords, the State's General, and Magistrates of Amsterdam; in fine (I say) I parted with them all, and took my voyage for England. Where, after my arrival, being very courteously received, and treated with much respect, I presented to his most Serene Highness, a petition, and some desires, which for the most part, were written to me by my brethren the jews, from several parts of Europe, as your worship may better understand by former relations. Whereupon it pleased his Highness to convene an Assembly at White hall, of Divines, Lawyers, and Merchants, of different persuasions, and opinions. Whereby men's judgements, and sentences were different. Insomuch, that as yet, we have had no final determination from his most Serene Highness. Wherefore those few jews that were here, despairing of our expected success, departed hence. And others who desired to come hither, have quitted their hopes, and betaken themselves some to Italy, some to Geneva, where that Commonwealth hath at this time, most freely granted them many, and great privileges.  
Now, O most high God, to thee I make my prayer, even to thee, the God of our Fathers. Thou who hast been pleased to style thyself the keeper of Israel; Thou who hast graciously promised, by thy holy Prophet jeremiah, (cap. 31.) that thou wilt not cast off all the seed of Israel, for all the evil that they have done; thou who by so many stupendious miracles, didst bring thy people out of Egypt, the land of bondage, and didst lead them into the holy land; graciously cause thy holy influence to descend down into the mind of the Prince, (who for no private interest, or respect at all▪ but only out of commiseration to our affliction, hath inclined himself to protect, and shelter us, for which extraordinary humanity, neither I myself, nor my nation, can ever expect to be able to render him answerable, and sufficient thanks,) and also into the minds of his most illustrious and prudent Council, that they may determine that, which according to thine infinite wisdom, may be best, and most expedient for us. For men (O Lord) see that which is present, but thou in thy omnisciency seest that which is afar off.  
And to the highly honoured nation of England, I make my most humble request, that they would read over my arguments impartially, without prejudice, and devoid of all passion, effectually recommending me to their grace and favour, and earnestly beseeching God that he would be pleased to hasten the time promised by Zephaniah, wherein we shall all serve him with one consent, after the same manner, and shall be all of the same judgement, that as his name is one, so his fear may be also one, and that we may all see the goodness of the Lord, blessed forever, and the consolations of Zion. Amen, and Amen.   
From my study, in London, April the 10. in the year from the creation 5416. and in the year, according to the vulgar account, 1656.   

As to give satisfaction to your worship, being desirous to know what books have been written, and printed by me, or else are almost ready for the press, may you please to take the names of them in this Catalogue.  

A Catalogue of such books as have been published by Menasseh Ben Israel, in Hebrew.  
NIsmachaim, four Books, concerning the Immortality of the soul, wherein many notable, and pleasant Questions are discussed, and handled, as may be seen by the Arguments of the particular Chapters, prefixed to the book, in Latin, dedidicated to the then Emperor Ferdinand the third.  
Pene Rabath, upon Rabot, of the Ancient Rabbins, in Latin and Spanish.  
Conciliatoris pars prima in Pentateuchum.  
De Resurrectione mortuorum libri tres.  
Problemata de creatione.  
De termino vitae.  
De fragilitate humana, ex-lapsu Adami, deque divino in bon● opere auxilio.  
Spes Israelis. This is also in English.  
Orationes panegyricae, quarum una ad Illustrissimum principem, Aurantium, altera ad serenissimam▪ reginam Sueciorum, in Spanish only.  
Conciliator 

the second part, upon the first Prophets.  
the third part, upon the later Prophets.  
the fourth part upon the Hagiographa.    
Humas, or the Pentateuch, with the several precepts in the margin.  
Thesoro de los dirim five books of the rites▪ and ceremonies of the jews, in two Volumes.  
Humas the Pentateuch, with a commentary.  
Piedra pretiosa, of Nebuchadnezzar's image, or the fifth Monarchy.  
Laus or ationes del anno, the jews prayers for the whole year, translated out of the original.   

Books ready for the Press.  
De cultu Imaginum contra Pontificios Latin.  
Sermois, Sermons in the Portugal tongue.  
Loci communes Omnium Midrasim, which contains the divinity of the ancient Rabbins, in Hebrew.  
Bibliotheca Rabbinica, together with the arguments of their books, and my judgement upon their several editions.  
Phocylides in Spanish verse cum Notis.  
Hippocratis Aphorismi in Hebrew.  
Flavius josephus adversus Apionem, in Hebrew, ejusdem Monarchia rationis in Hebrew.  
Refutatio libri cui titulus Praeadamitae.  
Historia sive continuatio Flavii Josephi ad haec usque tempora.  
De divinitate legis Mosaicae.  
De scientia Talmudistarum, in singulis facultatibus.  
Philosophia Rabbinica.  
De disciplinis Rabbinorum.  
Nomenclator Hebraius & Arabicus.   
I have also published, and printed, with my own press, above 60 other books, amongst which are many bibles in Hebrew, and Spanish, with all our Hebrew prayers corrected, and disposed in good order.  
FINIS.