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Law of Moses : and where the Gospel doth testify of Chrift, that he did fulfil the Law, they reject the Teftimony thereof, because they do not own the Gospel. But I observ'd these Reasons of the Pharisees did not satisfy all that heard them, but there ftill remain’d some Doubt in some of them concerning Chrift; for there ftood up one Rabbie call’d Abraham, and objected against the Pharisees, the Miracles that Chrift wrought whilft he was upon Earth, as his raising of the Dead to life again, his making the Lame to walk, the Blind to see, and the Dumb to speak. And the same Abraham demanded of the Pharisees, by what Power he did these Miracles? The Answer the Pharisees return'd to him, was to this purpose: They said he was an Impoftor and a Magician; and blasphemously traduc'd him of doing all his Miracles by Magick: Thus, said they, he first caus'd them to be blind, to be dumb, to be lame; and then by taking away his Magical Charm, they were reftor'd to their former condition. Nevertheless, this Answer gave little Satisfaction to the said Abraham : but thus he re.. ply'd, That he could not charm those that were born in that condition, as blind, doc. and born also before Chrift himself was born; as it appeareth some of them were. This seemd to him an absurd Paradox; and truly the presting of this Argument did almost put them to a nonplus, till at last they had this Evasion (tho weak and vile ) They were said they) by other Magicians convinc'd to be so in their Mother's Wombs; and that altho himself were not then born when they were born with these Evils, yet he being a great Diffembler, and more cunning than any Magician before hin, Power was given him by the Devil, to remove those Charms which others had plac'd. And there was one Pharisee nain'd Zebedee, who of the Pharisees there did moft opprobriously revile him, and vehemently urge these things against him; but I conceive he did it not to thie well-liking of many there that heard him, even Members of the Council. And as the Pharisees that day play'd their -Parts againft him; so did the Sadduces also endea, vour ( for some of that Sect were also of the Council) to render Chrift vile and odious to the rest of the Jews that were affembl’d there. I observ'd it was with thein, as it was once with Herod and Pilate; tho they two could not agree betwixt themselves at other times, yet they could agree together to crucify Chrift: for the Pbarijees and Sadduces, tho they be much divided in Opinion among themselves, yet did they at this time too much agree to disgrace and to dishonour Chrift with their Lies, Caluinnies and Blasphemies: for the Sadduces, as well as the Pharisees, did in other things accuse him for a grand Impostor, and for a Broacher of corrupt Doctrine; in
that in his Gospel he teacheth the Resurrection from the Dead, which they there deny'd to be true Doctrine : but it is no new thing to see Factions diffenting, to agree in some evil delign against others, as I found it by experience, Be: ing at Rome in the Year 1650, which was the Year of their Jubilee, there was a great Strife between the Jesuits and the Fryars of the Order of St. Dominick, both which were againft the Proteftants; and altho their Differences have been by the care and vigilance of the Pope so smother'd, that the World hath not taken much notice thereof; yet this Fire broke out into a Flame greater than ever it was before, (as they certified me there) both by publick Disputings, and by bitter Writings one against another, opening the Vices and Errors of one another's Faction, thus seeking to disgrace one the other; which caus’d the Pope to threaten to excommunicate the Authors of all such black and libellous Books, that did tend to the dishonour of his Clergy and Religion, to make them infamous to the World. But this by the way.
We are come now to the seventh and la ft Day of their Council; and on this day, this was the main Query amongst them: If Christ be come, then what Rules and Orders hath he left his Church to walk by? This was a great Queftion amongft them: and because they did not believe the New Teftament, nor would be guided by it,they demanded some other Inftruction to direct and guide thein in this point: Thereupon fix of the Roman Clergy (who of purpose were sent from Rome by the Prpe, to aisilt in this Council) were call'd in, viz. two Jefuits, two Friars of the Order of St. Augustine, and two of the Order of St. Francis. And these being admitted into the Council, began to open unto them the Rules and Doctrine of the Holy Church of Rome, as they call it) which Church they magnified to them for the Holy Catholick Church of Chrift,and their Doctrine to be the infallible Doctrine of Christ, and their Rules to be the Rules which the Apostles left to the Church for ever to be observ'd, and that the Pope is the Holy Vicar of Chrift, and the Succeffor of St. Peter : And for inftance in some particulars they affirm’d the real presence of Christ in the Sacrament, the religious Observation of their Holy Days, the Invocation of Saints praying to the Virgin Mary, and her commanding Power in Heaven over her Son, the Holy use of the Cross and Images, with the reft of their Idolatrous and Superftitious Worship ; ali which they commended to the Assembly of the Jews, for the Doctrine and Rules of the 'A poftles. But so soon as the Affembly had heard these things from them, they were generally and exceedingly troubled thereat, and fell into high Clamors again them and their Religion, crying out, Na Christ, to'Woman-God,
* Intercesion of Saints, no Worshipping of Images, no praying to the Virgin · Mary, doc. Truly their Trouble hercat was so great, that it
troubled me to see their impatience : they rent their Clothes,
and caft duft upon their Heads, and cryed out aloud, Blasphemy, i Blasphemy; and upon this the Council broke up. Yet they al
sembled again the eighth Day; and all that was done then, was to agree upon another meeting of their Nation three Years after ; which was concluded upon before their final Diffolution.
I do believe there were many Jews there that would have been persuaded to own the Lord Jesus; and this I assure you for a Truth, and it is for the Honor of our Religion, and the enCouragement of our Divines: One eminent Rabbi there did deliver me his Opinion in conference with me, that he at first feared that those which were sent from Rome, would cause an unhappy Period to their Council; and professed to me, that he much desired the presence of some Proteftant Divines, and er pecially of our English Diyines, of whom he had a better Opinion, than of any other Divines in the World : For he did believe tbat we have a great Love to their Nation; and this ReaSon he gave me for their good Opinion of our Divines, because he underftood that they did ordinarily pray for the Conversion of their Nation; which he did acknowledg to be a great Token of our Love towards them : And especially he commended the Ministers of London for excellent Preachers, and for their Charity towards their Nation; of whom he had heard a great Fame. As for the Church of Rome, they account it an Idolatrous Church, and therefore will not own their Religion : and by conversing with the Jews, I found that they generally think, that there is no other Christian Religion in the world, but that of the Church of Rome ; and for Rome's Idolatry, they take offence at all Christian Religion. By which it appeareth that Rome is the greatest Enemy of the Jews Conversion.
For the place of the Jews next Meeting, it is probable it will be in Syria, in which Country I also was, and did there converse with the Seat of the Rechabites, living in Syria. They ftill observe their old Customs and Rules ; they neither sow nór plant, nor build Houses ; but live in Tents, and often remove from one place to another, with their whole Family, Bag and Baggage. And seeing I find, that by the Italian Tongue I can converse with the Jews, or any other Nation, in all the parts of the world where I have been ; if God give me an opportunity, I shall willingly attend their next Council. The good Lord prosper it. Amen.
Certain Letters, evidencing K.
Charles ll's Stedfastness in the
A LETTER from the Princess of Turenne, to
* Noble Lady her Cousin-German, Madam de Caftelnaut, as London,
My Dear Cousin,
F you had not been for a long time accustom'd to bear with, and to pardon my Laziness, I should be in pain for
the judgment you might make of my Silence, and that I have delay'd so long to answer the laft Letter I receiy'd from you : But if your Goodness protects me from the Reproaches which you have reason to charge me with, it does not secure me from those which I ought to lay to my own charge, when I neglect to give you such Teftimonies as I am able of the Tenderness I have for you. It is true, that I shall be more earneft to give you real and useful Proofs of it, than I am to let you see these weak Affurances; and you may be confident, ny dear Confin, that I shall ever cherish such Opportunities,
and embrace them with all my heart as often as I am able. Yet
I must complain of you to your self, because you have again written to me with Ceremony, and did not follow this Me. thod which is more fiank and more convenient; and truly this was the thing which did contribute to my Laziness: for I am so anacquainted with formal Writing, especially to those I love so heartily, that I know not how to set my self to it, and I was afraid that it would be too uncivil to use such freedom after all those Complements you gave me. Yet at laft, Madam, my dear Cousin, I thought this should not make you suspect that I could fail to join to that Affe&tion I have for you, all thofe Rerentnients of Honour and Respect which are due to you, and to which I am more particularly oblig'd than another, both by nearnefs in Blood, and by many other Reasons :
Therefore I am fix'd to continue in this way in the Resolution i to overcome you, and to oblige you to do so too; otherwise,
i do declare, that I shall take a refusal for such a Complement 7 as witneffes more Civility than Friendship, and for a kind of
renouncing of this Commerce. I will therefore, Dear Cousin, expe&t a very kind Letter with little Ceremony; such a one I do defire, and that you would receive this with the same Af. fe&tion wherewith I do write it. I long much for the Satir. faction to see you again in this country, you have already seen many Revolutions in that where you are; and whatever my longing be for your return, I do avow it, That I wish with all my heart you may yet see there that Change, which the present condition of affairs gives us reafon to hope very Tort. İy, and which all good Men desire with an extreme Passion that is, The King's return into his former Lustre and Authority. Í have ever wish'd with great Passion the re-eftablishment of that Prince for divers Reasons, both for the desire which I think every one
ought to have, that things be done according to Justice, and for the horror of the Crime committed upon the Person of the King his Facher, which hath since drawn down such terrible Jugdgments on those Nations, and so fear, ful Confusions in those Churches, which God had gather’d. there, and which he had made flourish with so much Luftre and Purity, that one cannot forbear to'weep over their Ruin as bitterly as Ezra, Nehemiah, and Daniel did over that of Jerufalem, until it may please the Lord to hear us and settle them. 1 profess I canħot believe that that Sin can be expiated, nor the Interdict remov'd from among them, but by the re-establishment of their Lawful and Sovereign Lord, and by the rendring to him that Power which he receiv'd from God, and which for so long a time hath been usurp'd over him. The same who commands to give God the things which are God's, com