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 creatour 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 custome among the people of Israel,
and that they doe 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 wickednesse, (that I know, or have
credibly heard, or read in any Jewish Authours) 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 intend, and certainly this may
suffice all the friends of truth, and all faithfull 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 civill then
the vulgar, have made a halt at this imputation. _Iohn 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 wayes scrape
together, was notwithstanding ashamed to lay this at our door, in his
_Prolegomena_ pag. 26. where he sayes, _An autem verum fit quod vulgò in
historiis legatur, &c._ _i.e._ whether that be true which is commonly
read in histories, to aggravate the _Iewes_ hatred against the
Christians, or rather the Christians against the _Iewes_, that they
should annually upon the preparation of the Passeover, after a cruell
manner sacrifice a Christian child, privily stollen, 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 happen’d,
(especially after the Inquisition was set up in the Popedome) 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 _Iewes_ wealth, and so with ease forging any wickednesse. For in the
first book of the _Sicilian_ constitutions tit. 7. we see the Emperour
_Frederick_ saying, _Sivero Iudæus, vel Saracenus fit, in quibus prout
certò perpendimus Christianorum persecutio minus abundat ad præsens_,
but if he be a _Iew_ or a _Saracen_, against whom, as we have weighed,
the persecution of the Christians do much abound, _&c._ thus taxing the
violence of certain Christians against the _Iewes_. Or if perhaps it
hath sometimes happened, that a Christian was kill’d by a _Iew_, 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 _Iewes_
every year, in every province, cast lots what city or town shall afford
Christian bloud to the other cities. I can give it no more credit then
his other fictions and lies wherewith he hath stuffed his book. Thus
farre _Iohn 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 witnesse, but
onely that they were of generall 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 lesse curious therefore in reciting
them here. In _Vienna_ the Metropolis of _Austria_, _Frederick_ being
Emperour, there was a pond frozen, according to the cold of those parts,
wherein three boyes (as it too frequently happens) were drowned. when
they were missed, the imputation is cast upon the _Jewes_, and they are
incontinently indicted, for murthering 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 boyes were found, and then their innocency
was clearly evinc’d although too late, after the execution of this
cruelty.
In _Araguza_ about thirty yeares ago, there was a Christian woman, into
whose house there came a little girle (of eleven yeares 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 hid her under her bed, the girle was presently mist, 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 girle dead, she
confest the fact, and as if she should have expiated her own guilt by
destroying a _Iew_, though never so innocent, she said, she did it at
the instigation and perswasion of one _Isaac Jeshurun_, for that the
_Jewes_ wanted bloud to celebrate their feast: she was hang’d, and the
_Jew_ was apprehended, who being six times cruelly tortur’d, they
employing their wits in inventing unheard of, and insufferable torments,
such as might gain _Perillous_ the estimation of mercifull and
compassionate, still cryes out of the falshood of the accusation,
saying, that that wickednesse 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 yeares, (though he
continued there onely 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 mans brother _Joseph Jeshurun_ is now
living at this time in _Hamborough_. This miserable man calling upon
God, beseeching him to shew some signall testimony of his innocencie,
and citing before his divine tribunall the Senatours who had with no
more mercy, then 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 Senatours by little and
little dropt away, and died, which was prudently observed by those few
that yet remain’d, 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 yeares 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 Catholick 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 whip’t an image, which by the frequent lashes, issued
forth a great deal of bloud, 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
missed 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 passe by the same night, not
farre 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, burnt him. One year passed over,
and a thief at the foot of the gallowes confessed how he himself had
rifled and plundered the shrine of the host, and not that poor innocent
whom they had burnt. This young mans brother was a Frier, 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 _Jewes_, that which they themselves with their own mouthes have
confest. But surely he hath little understanding of wracks, and tortures
that speaks thus. An Earle 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 _Iew_, and
became a penitentiary. At which the Earl being much incenst, 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 confesse that himself was a _Iew_, 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 threatned torment, takes him aside to
confesse, and also he writ with his own hand that he was a _Iew_:
whereupon the Earl takes occasion to reprove his injustice, cruelty, and
inhumanity, saying, in like manner as you have confest, did my Physicyan
confesse. Besides that, you have presently, onely out of fear, not sence
of torment, confest more. For this cause in the Israelitish Senate, no
torture was ever inflicted, but onely 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 confesse that they have whipt an image, and been
guilty of such like criminall offences, daily experience may
demonstrate.
17. Others will perchance alledge, these are histories indeed, but they
are not sacred, nor canonicall. I answer, Love and hatred sayes
_Plutarch_, corrupt the truth of every thing, as experience sufficiently
declares it; when we see that which comes to passe, that one and the
same thing, in one and the same city, at one and the same time, is
related in different manners. I my self in my own Negotiation here have
found it. For it hath been rumoured abroad, that our nation had
purchased S. _Pauls_ 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
entred into the thoughts of our nation; as I have seen a fabulous
Narrative of the proceedings of a great Council of the _Iewes_,
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 _Iewes_
to eat any manner of bloud, and that to kill a man is directly
prohibited by our law, and the reasons before given are consentaneous
and agreeable to every ones understanding, I know it will be inquired by
many, but especially by those who are more pious, and the friends of
truth, how this calumnie did arise, and from whence it derived its first
originall. I may answer, that this wickednesse is laid to their charge
for divers reasons.
First, _Ruffinus_ the familiar friend of S. _Hierome_ in his version of
_Iosephus_ 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 gratifie _Antiochus_, to excuse his sacriledge, and justifie
his perfidious dealing with the _Iewes_, making their estates supply his
wants. _Propheta vero aliorum est Apion_ &c. _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 fowles, and that this man was
astonished at them, and presently adores the entrance of the King, as
coming to succour and relieve him, and prostrating himself at his knees,
& stretching out his right hand, he implores liberty; whereat the King
commanding him to sit down and declare who he was, why he dwelt there,
and what was the cause of this his plentifull provision? the man with
sighs and tears, lamentably weeps out his necessity: and tells him that
he is a _Grecian_, and whilst he travelled 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, then suspicion,
after that astonishment, and last of all, advising with the Minister
that came unto him, he understood that the _Iewes_ 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 solem rites and ceremonies, they sacrifice
his body, and every one tasting of his intrails, in the offering up of
this Greek, they enter into a solemn oath, that they will bear an
immortall feude and hatred to the Greeks. And then they cast the
reliques of this perishing man into a certain pit. After this _Apion_
makes him to say, that onely some few dayes remained to him, before his
execution, & to desire the King that he, fearing and worshipping the
Grecian gods, would revenge the bloud of his subjects upon the _Iewes_,
and deliver him from his approaching death. This fable (saith
_Iosephus_) as it is most full of all tragedy, so it abounds with cruell
impudence, I had rather you should read the confutation of this slander
there, then I to write it in this place, you will find it in the
_Geneva_ edition of _Iosephus_, pag. 1066.
Secondly, The very same accusation and horrid wickednesse of killing
children, and eating their bloud, was of old by the ancient heathens,
charg’d upon the Christians, that thereby they might make them odious,
and incense the common people against them, as appeares by _Tertullian_
in his _Apologia contra gentes_, _Iustin Martyr in apologia 2. ad Anton.
Eusebius Cæsareensis_ 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 onely
in memory, is to the very same purpose, at this day charged upon the
_Iewes_. And as they deny this fact, as being falsly 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 bloud, wherein they
do not think themselves obliged.
Now the reason of this slander was alwayes the _covetous ambition_ of
some, who desiring to gain their wealth, and possesse themselves of
their estates, have forg’d and introduc’d this enormous accusation, to
colour their wickednesse, under a specious pretence of revenging their
own bloud. And to this purpose, I remember that when I reproved a Rabbi
(who came out of _Poland_ to _Amsterdam_) for the excesse of usurie in
_Germany_, and _Poland_, which they exacted of the Christians, and told
him how moderate they in _Holland_ and in _Italy_ were, he replyed, we
are of necessity constrained to do so, because they so often raise up
false witnesses against us, and levie more from us at once, then we are
able to get again by them in many yeares. And so, as experience shews,
it usually succeeds with our poor people under this pretext and colour.
19. And so it hath been divers times; men mischieving the _Iewes_ to
excuse their own wickednesse; 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 _Ahashuerus_) 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 espyed two men
carrying a dead corps, which they cast into a _Iew’s_ yard. He presently
dispatches a couple of servants, and commands them, yet with a seeming
carelesnesse, 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 _Iewes_ of murder.
Thereupon the King apprehends these rogues, and they confesse the truth;
and considering that this businesse was guided by a particular divine
providence, calls some of the wise men of the _Iewes_, and asks them how
they translate the 4. verse of the 121 Psalm, and they answered,
_Behold, he that keepeth Israel will neither slumber nor sleep_. The
King replied, if he will not slumber then much lesse 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 witnesse of that wickednesse which is this day laid to your
charge. This with many such like relations we may read in the book
called _Scebet Iehuda_, how sundry times, when our nation was at the
very brink of destruction, for such forged slanders, the truth hath
discovered it self for their deliverance.
20. This matter of bloud hath been heretofore discussed and disputed
before one of the Popes, at a full councell; where it was determined to
be nothing else but a mere calumnie: and hereupon gave liberty to the
_Iewes_ to dwell in his countryes, 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 _Iew_
did so, yet this were great cruelty to punish a whole nation for one
mans wickednesse.
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 sicknesse and every plague which is not written
in the book of this law, them will the Lord bring upon thee, &c. because
thou hast not hearkned to the voice of the Lord thy God._ _David_ in the
44. Psalm make a dolefull complaint of those evils, and ignominious
reproaches, wherewith we are invironed round about in this captivity, as
if we were the proper center 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 calumnie; God, blessed for
ever, promising Chap. 36.13. that in time to come the devouring of men,
or the eating of mans bloud 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 joyntly, to know what ceremony, or humiliation the
_Iewes_ 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 _Iewes_ hold themselves bound to stand up when the book of
the Law written upon parchment, is taken out of the desk, untill it is
opened on the pulpit, to shew it to the people, and afterwards to be
read. We see that observed in _Nehemias_, chap. 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 Angelicall, or Earthly; but _Worship_ may be given to
either of them, as to men of a higher rank, commonly stiled
_worshipfull_. 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 _Iosuah_ 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
_Iericho_. 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 _Iewes_ are very scrupulous in such things, 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 passe by a
Church, that had images on the outside, 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 strictnesse, if that were any appearance of idolatry
to bow to the Law, the _Iewes_ would utterly abhorre it; and since they
do it, it is an evident sign that it is none.
Thirdly, to _kisse images_ is the principall 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 kisse 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 sheweth, 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 shew that in the opinion of all nations, it is no
idolatry, and therefore much lesse, 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 kisse
it, and set it upon the head. We owe much more to Gods word, and to his
divine Commandments.
Sixthly, _Ptolomeus Philadelphus_, receiving the 72 _Interpreters_ with
the book of the Law, into his presence, he rose from his seat, and
prostrating himself seven times, worshipped it, (as _Aristæus_ assures
us.) If a Gentile did this to a law which he thought did not oblige him,
much more do we owe 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; eternall, incorporeall;
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 mens works, and
rewardeth or punisheth them. Lastly, that one day _Messias_ 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 _Iewes_ (in which he makes the King of
_France_ to be their leader, when they shall return to their country,)
the _Iewes_, saith he, shall be saved, for yet we expect a _second_
coming of the same _Messias_; and the _Iewes_ believe that that coming
is the _first_, and not the second, and by that faith they shall be
saved; for the difference consists onely in the circumstance of the
time.
THE THIRD SECTION.