Whether it be Lawful to Admit Jews into a Christian Commonwealth

A CASE OF CONSCIENCE, Whether it be lawful to admit Jews to come into a Christian Common-wealth? Resolved by Master John Dury Written to Samuel Hartlib, Esquire.

I Find it the Practice of most of the Protestant Common-wealths here in Germany, to admit of the Jews, but they do it with a huge mark of distinction between them and others; By which means they are made vile and contemptible. In the Cantons of Switzerland, they are not admitted, no not so much as to travel through the Country, or to come into a Town or City without leave, and paying a certain duty, or to stay in a City, over Night; Which is said to befall unto them, by reason of some heinous Conspiracie, (to do a mischief to the Country, where they had Liberty to live,) attempted by them. I know none of the Reformed Churches or Divines, who makes their Admission to be Unlawfull: but it is a work, which the Civil Magistrate takes wholly into his own consideration, to do, or not to do therein, what he finds expedient for the advantage of the State; nor do I remember, to have read or heard, that the Case hath ever been put to any of the Churches, to be scanned as a matter of Conscience.

There is one of the Chief Reformed Divines, Doctor Alting, who in his Problematicall Theology part. 2. problem: 21. puts this Question. Utrum Judaei in societate Christianorum tolerandi sint? And he doth Answer it Affirmatively, And I am clearly of his opinion, that it is not only lawful, but if matters be rightly ordered towards them, expedient to admit of them; Nay to invite and encourage them to live in Reformed Christian Common-wealths: how far it may be a sin to refuse them admittance, when they do desire it, upon lawful terms, and in a reasonable way, is a further Question, which cannot be decided, till the former points of the lawfulness and expediency of admitting of them be made out.

The Apostle makes a large difference between things lawful and expedient to be done. 1, Cor. 10, from Verse, 23. till the end of the Chapter. Things are said to be lawful, which being looked upon in themselves, are not repugnant to any law of God, or of nature; And consequently left free to be done, if there be some cause found inducing thereunto; or not to be done, if there be causes found to the Contrary: in which respect, things lawful are counted indifferent, that is by themselves, not putting any obligation upon the Conscience, to determine it either for doing, or not doing, but leaving it at liberty to be determined by the Concurrence of other Circumstances, which make the doing or not doing of the thing good or bad, as clothed with such and such qualities concomitant or consequent. An Example of concomitant Circumstances, making an Action in itself lawful, not to be expedient at a certain time, is given by the Apostle: 1 Cor. 10. Vers. 27.28.29. An example of of a thing, though lawful, yet not expedient, by reason of a consequent Circumstance, is given, 1. Cor. 6. Ver. 12.13. And another of the same kind, touching the receiving of wages, for doing the work of the Ministry. 1. Cor. 9. Ver. 14.15.16.17.18. Which the Apostle shows, was not expedient for him to receive, though it was commanded by God to be given.

By this notion of lawful and Expedient Actions, we must look upon the admitting of the Jews, if the Question be in respect of lawfulness, without any limitation to be answered Affirmatively: for taking Jews as they are, that is, men a of strange Nation; Who are banished from the Country of their inheritance, and made pilgrim •… and wanderers through the world; A People in misery • nd distress, and so an Object of hospitality, there is no doubt, out they may lawfully be received in to any civil Society of men, to live and have a being therein, as strangers. For it is not lawful for them, to desire to be received upon any other terms, because the rest of the world must be engrafted upon them towards God, and not they upon any other People. For in respect of God's Providentiall Government of the World, the prerogative is still theirs, to be a People, set a part above all others, for the manifestation both of his Mercies and Judgments. I say then that they being such a People set a part, not only in their forefathers, but in their present state, for such an end, and in this state being made strangers everywhere, and not lawful for them to make any other account of themselves. And God having recommended the Entertainment of strangers as a special duty of Charity unto all Christians; and no Nation of the World being a greater Object of charity, & fitter to be pitied by Christians then Jews. It is clear to me, that if the Question be put in General terms, concerning the Lawfulness of admitting of them; The answer cannot be other then Affirmative. But if the Question be made concerning the Expediencie of admitting of them, at such and such a time, in this or that place, upon these or these terms, Then I suppose the great Rules of Expediencie are to be observed, Which are (1.) In respect of God's Glory, according to the Apostles direction. 1. Cor. 10. Ver. 31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the Glory of God. Whatsoever then conduceth to the glory of God, is not only lawful, but expedient to be done (2.) In respect of our Neighbor, there is a Twofold Rule, the one is of Edification, the other avoiding Offences. The rule of Edification is expressed by the same. Apostle, in the same Chapter, Ver. 23.24. In these words. All things are lawful for me, but all things are not Expedient. All things are lawful for me, but all things edify not; Let no man seek his own, but everyone that which is another's. Where the 23. Ver. puts not Expedient and not edifying for equivalent terms, expounding each other, and equidistant from that which is lawful. And the 24. Ver. shows what is meant by edifying. The Rule of avoiding Offence, is again in the same place expressed Ver. 32. Give no offense, neither to the Jews, nor to the Gentiles, nor to the Church of God. Even as I please all men, &c. (3.) In respect of ourselves the Rule is, that we ourselves be not thereby deprived of our Christian or Civil Liberty: which the Apostle expresseth 1 Cor. 6.12. In these words: All things are lawful for me, but all things are not Expedient; All things are lawful for me, but I will not be brought under the power of any. If in the Circumstances of their admission nothing be found contrary to those Rules, but all can be made consonant to the Glory of God, to the Edification of others, without danger of Offence, and without bringing a yoke upon Our selves; Then their admission will be judged not only lawful, but also expedient; And to determine how the Circumstances may agree with those Rules; doth belong chiefly to those, to whom the power of admitting of them is given by God; that is, to the Rulers of the State, without whose consent, no Societies ought to be formed in the State. For seeing the Jews come into Christian Common-wealths, not as members thereof, but as strangers therein, and yet form a Society, or kind of Common-wealth amongst themselves, it can belong to none pertinently to judge of the Expediencle of admitting of them, but unto those whom God hath set over the Common-wealth to procure the welfare thereof: others may be consulted withal concerning particular Circumstances, which may be proposed unto them, to hear their opinion what they will judge of them; But upon the whole matter none ought to give a-verdict, but such as can compare all Circumstances at once, with the frame of the whole State, to discern by the forenamed Rules, whether their admission be expedient or not: And seeing it may stand in their own power, by the admission of them, to order things so towards them, as to make all Circumstances Consonant to the Rules of Expediencie, I conceive, it will be their duty, when they are entreated so to do, to endeavor the performance thereof; And if they do not so, I know not how to excuse them from a failing in the duty of their calling. And although particular Persons, to whom the judgment, super tot am materiam, doth not belong, ought not to meddle beyond their line in the business; yet being required to contribute their assistance and advice, how to frame things in a way towards them; which is most expedient, they ought not to refuse it. Therefore I also shall put in my mite among the rest, although I am as a great distance for the present, and cannot know how things stand at home.

If then the Question be: How their Admission may be so Circumstantiated, as to Answer the fore-named Rules of Expediencie? I would advise thus:

1. To advance the glory of God by their admission, I conceive they must be restrained from some things; and may be fairly induced to some other things. The things from which they must be restrained, are chiefly these. 1. Not to blaspheme the Person of Jesus Christ, or if any doth, that he shall be liable to the Law which Moses hath given, in case of blaspheming the Name of God. 2. Not to seduce any, or go about to make Proselytes: or if any doth, he shall ipso facto forfeit his Liberty, or undergo some other heavier punishment. 3. Not to profane the Christian Sabbath, but to rest upon it, as well as upon their own Sabbath; and not to dishonor any of the Ordinances of Christianity, under some punishment to be inflicted, suitable to the offense.

The things whereunto they may be fairly induced, are as I conceive these.

• 1. To hear us, concerning the grounds which we have for Christianity, and that with Patience, and without contradicting comentiously: but in case of doubts, that they should propose the same by way of Question to be resolved; that we may have cause to give them a reason of our Faith and Practice.
• 2. To declare to us the grounds of all their Faith and Practice, and to Answer such Questions, as we happily may propose to be resolved by them, upon such a Declaration.
• 3. To avoid on both fides all contradictory disputes in these Conferences, and not to trouble any of the weaker sort of either side, with the matters to be handled therein, but only to set them a foot amongst a few of the Rabbies of each side, in a friendly way.

Here at Cassel something hath been intended this way, by obliging them to come once a Mouth to a Lecture, wherein the grounds of Christianity were opened unto them, and although few or none have been thereby so openly converted, as to embrace all the truth; Yet some of them have been so moved that they have wept much sometimes at the things which they have heard: also a small Catechism of our belief, concerning the Messiah hath been penned for them, and they have been obliged to read it, and learn it, so as to Answer to the Question contained therein, that it might appear they were not ignorant of our meaning, for the aim was only to glorify God in this. For the glory of our God is chiefly made manifest in his Truth and faithfulness to make good his Word? for he hath Magnified his word above all his works; And if we can order their admission so, as to manifest unto them the truth of his Word revealed unto us by the promises of the Gospel, in the knowledge of his Name; and so lay that knowledge before them in the Lump, that they cannot but see that God hath appeared unto us, and doth rule us by Spirit and Truth, and makes a great difference between our Communion with himself and their Literall worshiping of him; if (I say) we can contrive in their admission the business so towards them, that they shall not only be restrained from dishonoring our God and his Ordinances, or overthrowing his truth in the minds of any, but that they shall be made to see the goodness of God's mercy to us, that he hath adopted us to be his People in their stead; Then the first Rule of Expediencie will be observed, and there will be no great difficulty to contrive the business so, that the other rules also will be put in practice. Now concerning the Method of spiritual Prudencie how to go about this work towards them, is a subject too large to be entered upon at this time: One Caveat only may be suggested at present, which is this; That the scanning of particular questions and doubts which they may have concerning the Genealogy of Christ, and other circumstantial matters in the New Testament, should be avoided, and the main undeniable Truths wherein the Old and New Testament agree, and which make up the substance of Saving Knowledge, and of the Practice of Piety, and the fulfilling both of the Promises made to Us, and the, Threatenings denonnced against Them, should be only insisted upon, and branched out; to let them see the Body of the whole Truth of God, made out to us, and our endeavor to glorify God thereby.

And thus much shall be at this time hinted at, concerning the Observation of the first Rule of Expediencie towards them in their Admission; which being not only feasable, but a main duty incumbent to all Christian Magistrates to intend and endeavor: It is to me evident, that their Admission is not only lawful, but Expedient also.

II. To advance their Edification by their admission, according to the second Rule of Expediencie. I conceive matters may be so ordered towards them, that they may be made to understand, that the intention of the State in admitting of them, is not to have profit or temporal advantages by them; (which may be had as well by our own industry, and perhaps better, without theirs) but rather out of Christian love and compassion towards them, and in witness of our thankfulness to God, for the good which hath been derived from them to us; and for the hope which we have, that all his goodness shall be fulfilled both in them and us, when the Messiah shall return in his Glory. The Apostle saith, that Charity edifieth, and it is a truth, approved by daily experience, that without Charity, no ground can be laid of mutual commerce, or increase of good things, mutually-communicable. Therefore I would suggest humbly this; that to open a door in their hard hearts, for doing good unto them, the Charity of the State in the act of their admission, should be ratified to wards them & they made fully sensible, that it is not for any profit, which they can bring to the State that they are admitted, but for a desire in us, for doing them good; for the good which through their Miserie is befallen to us Gentiles viz: that we have the Oracles of God by their means, preserved and conveyed to us, and the knowledge, and the accomplishment of the benefit of all the promises, whereof we desire, that they may be made partakers again with us: and this being made professedly the ground of their Admission: viz. our Thankfulness to God, to show that mercy to them which he hath shown to us: All other duties of good will, and lawful communion, tending to the accomplishment of this end, may be wisely and kindly built thereupon, so as without prejudice they will be glad to receive the same, and entertein the motions which we may make to that effect; and amongst other effects of our love, they may receive by the same act of their Admission an assurance, that in all Treaties with the Nations which persecute and oppress them, a care shall be had of them & their Interests; as with Spain and Portugal, and the Grand Signior, and others, if any be, who seek to destroy them: That in public Transactions their liberty of living with them shall be procured so far, as in the power of our State shall lie by God's permission.

III. To avoid offenses between them & us, in admitting of them, it will be expedient that they live by themselves, and that their worship be performed in their own tongue: that the insolencies which the common sort of both sides may use one towards another, be prevented by Laws and special Orders, to keep them from encroaching upon others beyond their bounds; for they are naturally more high minded then other Nations, and make less conscience of oppressing the Gentiles then others do; because they find they are oppressed by them, and imagine themselves the only noble people in the world; and therefore aspire to have, not only liberty to live by themselves, but riches and power over others, where ever they can get it; which inclinations of theirs being the chief causes of offenses, must be prevented, not as here in Germany, by making them base and vile; but by other more friendly ways, which prudency and equity will suggest.

IV. To avoid the temporal incoveniencies which may arise from their covetous practices and biting usury, and other subtilities in trade, by which we of the Nation may be prejudged in our Liberty, and brought in some respect or other under their power. The wisdom of the State will look to it, nor is it in my way to take it into consideration: Therefore I shall leave this last Rule of expediency unto their vigilancy, and draw to a conclusion of these suggestons, wherein I have no more to say but this. That if they desire admittance, and will receive it in a way wherein these Rules can be observed, then they should be admitted, and that it will be a sin in those who will not admit them upon these terms; or who will not propose such terms as these unto them, when they desire admittance; or who having an opportunity to invite them in their distress, do not mind these principles in admitting of them to give them, entertainment in their Common-wealth. At for other Considerations of future hopes, although I believe as much of them, as most men do; yet I can draw no argument from thence for any particular admittance of them at this time, because I know that the times and seasons of their deliverance is in God's hand alone, and that we are very much inclined to mistake in conjectures of that nature. But the Universal Rules which are grounded upon the main Ends and duties of Christianity, must be observed by those that will trust unto God for a blessing upon their endeavors. And when they have (towards such Ends, and according to such Duties) done that which they think is acceptable to God, then they ought to acquiesce, and leave the issue to Providence, which I am persuaded will be favorable to the State. And in this assurance I resi ever,

Postscript.

Concerning the Jews, if I can, I will send you the Abstract of the Laws, by which they are received here. Our State doth wisely to go warily, and by degrees, in the business of receiving them. Manasseh Ben Israel's Demands are great, and the use which they make of great Privileges, is not much to their commendation here, and elsewhere. They have ways beyond all other men, to undermine a State, and to insinuate into those that are in Offices, and prejudicate the Trade of others: and therefo •… if they be not wisely restrained they will in short 〈…〉 oppressive, if they be such as are 〈…〉 •… rait's would fright away these 〈…〉 Enemies. Time must ripen 〈…〉 may lead them on.