“Honor Them Whom God Honoreth”: The Whitehall Conference on Jewish Readmission, 1655

Crome, Andrew

doi:10.1007/978-3-319-77194-6_3

Andrew Crome⁴

Part of the book series: Christianities in the Trans-Atlantic World ((CTAW))

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Abstract

This chapter examines the role played by restorationist arguments at the 1655 Whitehall Conference on Jewish readmission to England. After briefly detailing the background to the conference, the chapter analyses the literature surrounding it through three inter-related strands. Firstly, it examines the way in which literature supportive of readmission constructed Jews as superior to gentiles. Secondly, it analyses the fear that England faced providential punishment for the nation’s mistreatment of the Jews. Finally, it examines the idea that England would play the key future role in the conversion and restoration of the Jews to Palestine.

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Notes

1.
Kumar, Making, pp. 121–130.
2.
See Christopher Hill, Antichrist in Seventeenth-Century England (Oxford: OUP, 1971).
3.
Hans Kohn, “The Genesis and Character of English Nationalism”, Journal of the History of Ideas 1:1 (1940), p. 80.
4.
Jeffrey K. Jue, “Puritan Millenarianism in Old and New England”, in John Coffey and Paul C.H. Lim (eds), The Cambridge Companion to Puritanism (Cambridge: CUP, 2008), pp. 270–271.
5.
Major studies of the period as a whole include Christianson, Reformers and Babylon, Gribben, Puritan Millennium; Firth, Apocalyptic Tradition; Byron Ball, A Great Expectation: Eschatological Thought in English Protestantism to 1660 (Leiden: Brill, 1975); Tai Liu, Discord in Zion: The Puritan Divines and the Puritan Revolution, 1640–60 (The Hague: Matinus Nijhoff, 1973).
6.
David Cressy, “Revolutionary England 1640–2”, Past & Present, 181 (2003), pp. 59–61.
7.
See Crawford Gribben, “‘Passionate Desires and Confident Hopes’: Puritan Millenarianism and Anglo-Scottish Union, 1560–1644”, Reformation and Renaissance Review, 4:2 (2002), pp. 241–258.
8.
Nathaniel Homes, A Sermon Preached Before the Right Honourable, Thomas Foote, Lord Maior (London, 1650), pp. 17–22.
9.
William Sedgwick, The Leaves of the Tree of Life for the Healing of the Nations (London, 1648), p. 51.
10.
Bernard Capp, The Fifth Monarchy Men (London: Faber and Faber, 1972), p. 193.
11.
For a good examination of the complexities of failed prophecy see Diana G. Tumminia and William H. Swatos, Jr. (eds), How Prophecy Lives (Leiden: Brill, 2011) and Tuminia’s work on the Unarians in When Prophecy Never Fails: Myth and Reality in a Flying Saucer Cult (Oxford: OUP, 2005).
12.
Thomas Goodwin, The Works of Thomas Goodwin, D.D. Sometime President of Magdalen Colledg in Oxford (London, 1683), preface to the reader. Of course, dating errors could also be repudiated. A marginal notion by a reader in John Eachard’s The Great Deliverance of the Whole House of Israel (London, 1652), a work that predicted the end of the world in 1711, 45 years after the fearful date of 1666, sardonically records: “now we yt [sic] live 54 years after 1666 in 1720 know this to be a delusion” (British Library copy, p. 29).
13.
Glaser, Judaism Without Jews, pp. 92–129.
14.
Thomas Brightman, A Most Comfortable Exposition of the Last and Most Difficult Part of the Prophecie of Daniel (Amsterdam, 1635), p. 84.
15.
Robert Maton, Israels Redemption or the Propheticall History of Our Saviours Kingdome on Earth (London, 1642), sig. A4.
16.
John Archer, The Personall Reigne of Christ upon Earth (London, 1642), p. 26.
17.
Gribben, Puritan Millennium, pp. 239–262. On Alsted see especially Howard Hotson, Paradise Postponed: Johann Heinrich Alsted and the Birth of Calvinist Millenarianism (Dordrecht: Kluwer, 2000).
18.
Goodwin, Works vol. II., p. 57.
19.
Jeremiah Burroughs, An Exposition of the Prophesie of Hosea (London, 1643), p. 117.
20.
William Gouge, The Progresse of Divine Providence (London, 1645), p. 31.
21.
William Strong, XXXI Select Sermons, Preached on Special Occasions (London, 1656), p. 296.
22.
Finiens Canus Vove [John Fenwicke], Zions Joy in Her King (London, 1643), sigs. A2r-v.
23.
Christopher Syms, The Swords Apology, and Necessity in the Act of Reformation (London, 1644), p. 5.
24.
The Native Americans needed to be identified as part of the great dispersion at Babel to place them within biblical history. Suggestions for their origins included that they were the lost tribes, that they were Asians, that they were Tartars, and (albeit tongue in cheek) that they came from the moon. The best overview of these theories can be found in Zvi Ben-dor Benite, The Ten Lost Tribes: A World History (Oxford: OUP, 2009) and Lee Ernest Huddleston, Origins of the American Indians: European Concepts, 1492–1729 (Austin and London: University of Texas Press, 1967).
25.
For example, see particularly Dury’s preface in Edward Winslow, The Glorious Progress of the Gospel Amongst the Indians in New England (1649).
26.
For more on this see Andrew Crome, “Politics and Eschatology: Reassessing the Appeal of the ‘Jewish Indian’ Theory in England and New England in the 1650s”, Journal of Religious History 40:3 (2016), pp. 326–346.
27.
Cogley, “Judeo-Centric”. On the “Jewish Indian Theory” see: Richard W. Cogley, “‘Some Other Kinde of Being and Condition’: The Controversy in Mid-Seventeenth-Century England Over the Peopling of Ancient America”, Journal of the History of Ideas, 68:1 (2007), pp. 35–56 and “The Ancestry of the American Indians: Thomas Thorowgood’s Iewes in America (1650) and Jews in America (1660)”, English Literary Renaissance 35:2 (2005), pp. 304–330; Claire Jowitt, “Radical Identities? Native Americans, Jews and the English Commonwealth”, Seventeenth Century 10:1 (1995), pp. 101–119; Amy Sturgis, “Prophesies and Politics: Millenarians, Rabbis, and the Jewish Indian Theory”, Seventeenth Century 14 (1999), pp. 15–23. For a recent examination of the popularity of restorationism in colonial America, see Goldman, God’s Own Country, pp. 13–42.
28.
Ephraim Huit, The Whole Prophecy of Daniel Explained (London, 1644), p. 340.
29.
John Cotton, Briefe Exposition of the Whole Booke of Canticles (London, 1642), p. 196.
30.
Peter Bulkeley, The Gospel Covenant or Covenant of Grace Opened (London, 1646), p. 16.
31.
Robert Maton, Israel’s Redemption Redeemed. Or, The Jewes Generall and Miraculous Conversion to the Faith of the Gospel and Returne into Their Owne Land (London, 1646), sig. A2v.
32.
Maton, Israel’s Redemption Redeemed, p. 312.
33.
[Fenwicke], Zions Joy, p. 80.
34.
Huit, Whole Prophecy of Daniel, p. 59.
35.
Huit, Whole Prophecy of Daniel, p. 351.
36.
Burroughs, Hosea, p. 681.
37.
Archer, Personall Reigne, pp. 22, 26.
38.
Cotton, “The Sixth Vial”, in The Powring Out of the Seven Vials (London, 1642), p. 21.
39.
Alexander Petrie, Chiliasto-mastix. Or, The Prophecies in the Old and Nevv Testament Concerning the Kingdome of Our Savior Iesus Christ (Rotterdam, 1644), pp. 9–10.
40.
On the dispensational division between Jews and gentiles, see Chap. 6.
41.
Burroughs, Hosea, p. 106.
42.
Gouge, Progresse of Divine Providence, p. 5.
43.
Bulkeley, Gospel Covenant, p. 341.
44.
Bulkeley, Gospel Covenant, pp. 1–22, 43.
45.
Burroughs, Hosea, pp. 106, 681.
46.
Kohn, “Genesis”, pp. 79–87; Guibbory, Christian Identity, pp. 89–120.
47.
Holmberg, Jews in the Early Modern English Imagination, pp. 1–6.
48.
Burroughs, Hosea, p. 62.
49.
For more on the idea of England’s duty to fight against Antichrist see Jordan S. Downs, “The Curse of Meroz and the English Civil War”, The Historical Journal 57:2 (2014), pp. 343–368.
50.
Burroughs, Hosea, p. 310.
51.
[Fenwicke], Zions Joy, p. 47.
52.
Syms, Swords Apology, p. 10.
53.
Peter Sterry, Englands Deliverance from the Northern Presbytery (Leith, 1652), p. 35.
54.
Sterry, Englands Deliverance, p. 43.
55.
Cotton, Powring, “Fifth Vial”, p. 7.
56.
Cotton, Powring, “Sixth Vial”, p. 22.
57.
Bulkeley, Gospel Covenant, pp. 14–15.
58.
Edmund Hall, Lingua Testium, Wherein Monarchy is Proved 1. To be Jure Divino 2. To be Successive in the Church (London, 1651), sig. A3v.
59.
Edmund Hall, Manus Testium Movens, or a Presbyteriall Glosse Upon Many of Those Obscure Prophetic Texts (London, 1651), pp. 60–110; Lingua Testium, pp. 6–42.
60.
Arise Evans, Light for the Jews, or, the Means to Convert Them (London, 1664). The main body of the text was written in 1656, translated into Latin, and given to Menasseh.
61.
[Anon.], ΚΑΕΙΣ ΠΡΟΦΗΤΕΙΑΣ or, The Key of Prophecy (London, 1659), pp. 20–24.
62.
Archer, Personall Reign, pp. 52–53.
63.
David S. Katz, “English Redemption and Jewish Readmission in 1656”, Journal of Jewish Studies 34:1 (1983), pp. 73–76.
64.
Capp, Fifth Monarchy Men, pp. 130–172.
65.
Richard W. Cogley, John Eliot’s Mission to the Indians Before King Philip’s War (Boston: Harvard University Press, 1999), pp. 90–104; Neal Salisbury, “Red Puritans: The ‘Praying Indians’ of Massachusetts Bay and John Eliot”, William and Mary Quarterly 31:1 (1974), pp. 27–54.
66.
Roger Williams, The Bloudy Tenet, of Persecution for the Cause of Conscience (London, 1644), sig. A2v.
67.
On how far toleration could be extended, the answer was often limited in practice. John Coffey, while noting this, argues for the growth of a more tolerant attitude in England over the seventeenth century. See his Persecution and Toleration in Protestant England, 1558–1689 (Harlow: Longman, 2000). Alexandra Walsham provides a more complex picture, seeing persecution and toleration occurring in cycles, with acceptance of unorthodox opinions being linked to the concept of local neighbourliness. See Charitable Hatred: Tolerance and Intolerance in England, 1500–1700 (Manchester: Manchester University Press, 2006). See also Glaser, Judaism, pp. 92–112.
68.
Gribben, Puritan Millennium, pp. 254–255.
69.
Anna Trapnel, Reason and Plea, or a Narrative of Her Journey into Cornwall (London, 1654), pp. 14–15.
70.
For full discussions of the circumstances surrounding the conference see David S. Katz, Philo-semitism and the Readmission of the Jews to England (Oxford: Clarendon, 1982), pp. 190–231; Shapiro, Shakespeare, pp. 55–62; Crome, Restoration of the Jews, pp. 188–196; Lucien Wolf, Menasseh ben Israel’s Mission to Oliver Cromwell (London: Macmillan, 1901).
71.
Endelman, Jews of Britain, p. 21.
72.
Menasseh ben Israel, To His Highness the Lord Protector (London, 1655), sig. A3ⁱr; Vindiciae Judaeorum (London, 1656), p. 37.
73.
See “The Relation of Master Antonie Monterinos, Translated Out of the French Copie Sent by Manaseh ben Israel”, in Thorowgood, Iewes in America (London, 1650), pp. 129–139. The importance of Menasseh’s role and inter-continental networks in introducing this theory in England has recently been highlighted in Brandon Marriott’s work. See Transnational Networks and Cross-Religious Exchange in the Seventeenth-Century Mediterranean and Atlantic Worlds (Farnham: Ashgate, 2015), pp. 19–36.
74.
ben Israel, Vindiciae, p. 3, 37.
75.
Katz, Philo-Semitism, pp. 193–195.
76.
ben Israel, To his Highnesse, sigs.A3v-A3ir. See also a reprint of the petition in Publick Intelligencer 12 (18th–24th December 1655).
77.
Quoted in Hermann Adler, “Homage to Menasseh ben Israel”, Transactions of the Jewish Historical Society of England 1 (1893), p. 48.
78.
[Henry Jessey], A Narrative of the Late Proceedings at White-Hall Concerning the Jews (London, 1656), p. 10.
79.
On this possibility, see Glaser, Judaism, pp. 7–13.
80.
Mel Scult, Millennial Expectations and Jewish Liberties (Leiden: Brill, 1978), pp. 23–34.
81.
Shapiro, Shakespeare, pp. 189–193; Glaser, Judaism, pp. 92–112.
82.
See ben Israel, Hope, pp. 32–36; To His Highnesse, p. 9. See Katz, Philo-semitism for a discussion of the role of philosemitism in readmission and Wolf, Menasseh ben Israel’s Mission, pp. xxx–xxxvi for claims of economic motives.
83.
Shapiro, Shakespeare, pp. 55–62.
84.
Glaser, Judaism, pp. 113–129.
85.
All of these positions have something to commend them. As the previous chapter showed, restorationism was an important current of English thought, and had clearly come to influence thinking on the Jews in the 1640s and 1650s. While they should be downplayed, the claims that there were economic motives to readmission (although cried down by merchants in the Conference itself) are not entirely baseless, as tracts in favour of readmission do talk in terms of financial benefit. Likewise, Glaser has done a great service to our understanding of events of 1655 by teasing out the allusions to contemporary legal debates in works ostensibly about the Jews. The caveat here must be that these works, for all that they say on these debates, were still about Jews and still genuinely interested in either admitting or barring them from admission into England.
86.
This is a reference to James Harrington’s utopian suggestion that Jews colonise Ireland.
87.
Shapiro, Shakespeare, pp. 177–179.
88.
D.L., Israels Condition and Cause Pleaded: Or, Some Arguments for the Jews Admission into England (London, 1656), sig. A3ⁱv.
89.
William Prynne, A Short Demurrer to the Jewes Long Discontinued Remitter into England (London, 1656), p. 66. This is the most notorious piece of antisemitism produced in the course of the debate. Prynne was also identified as the author of the anonymous pamphlet Case of the Jews Stated or Jews Synagogue Opened (1656), which repeated these charges, by Joseph Copley (The Case of the Jews in Altered [1656], p. 1) where he tore into Prynne’s ignorance.
90.
The writers are Sir Thomas Shirley in 1607 and Harrington. Nabil Matar has suggested just this motivation—of setting up a colonial state for English economic interests—behind desires to restore the Jews to Palestine in the early modern period. See Nabil Matar, Islam in Britain 1558–1685 (Cambridge: CUP, 1998), pp. 167–183.
91.
On the links between Israel and England in popular preaching see, in particular, Alexandra Walsham, Providence in Early Modern England, (Oxford: OUP, 1999), pp. 281–325. See also: Patrick Collinson, “The English Nation and National Sentiment in the Prophetic Mode”, in Claire McEachern and Debora Shuger (eds), Religion and Culture in the English Renaissance (Cambridge: CUP, 1997), pp. 15–45; Michael McGiffert, “God’s Controversy with Jacobean England”, American Historical Review 88:5 (1983), pp. 1151–1174.
92.
Guibbory, Christian Identity, pp. 186–219; See also her “Commonwealth, Chosenness and Toleration: Reconsidering the Jews’ Readmission to England and the Idea of an Elect Nation”, in Eliane Glaser (ed.), Religious Tolerance in the Atlantic World: Early Modern and Contemporary Perspectives (Basingstoke: Palgrave Macmillan, 2014), pp. 171–192.
93.
Prynne, Short Demurrer, p. 1.
94.
William Prynne, The Second Part of a Short Demurrer to the Jewes Long Discontinued Remitter into England, (London, 1656), p. 133.
95.
Margaret Fell, For Manasseth ben Israel. The Call of the Jewes Out of Babylon (London, 1656), p. 16.
96.
George Fox, A Visitation to the Jewes (London, 1656), p. 20.
97.
Guibbory, “Commonwealth, Chosenness and Toleration”, pp. 171–182.
98.
Katz, Philo-Semitism, pp. 180–182.
99.
See Smith, More Desired, pp. 104–107. Indeed, Menasseh’s Jewishness was an aspect of his marketability. See Sina Rauschenbach, “Christian Readings of Menasseh ben Israel: Translation and Retranslation in the Early Modern World”, in David Wertheim (ed.), Jew as Legitimation, pp. 63–81.
100.
Edward Nicholas, An Apology for the Honorable Nation of the Jews, and all the Sons of Israel (London, 1648), p. 4.
101.
Nicholas, Apology, pp. 12–13.
102.
Nicholas, Apology, p. 6. He states firstly that he doesn’t know what God intended in scattering the Jews (p. 6); later, he suggests a lack of thankfulness for “peculiar blessings” might be the cause (p. 13).
103.
Nicholas, Apology, p. 4.
104.
Moses Wall, “Considerations Upon the Point of the Conversion of the Jews”, in Menasseh Ben-Israel, The Hope of Israel (London, 1651), p. 49.
105.
Spencer quoted in Wall, “Considerations”, p. 57.
106.
John Tillinghast, Generation-Work (London, 1655), p. 39.
107.
Tillinghast, Generation-Work, p. 51.
108.
Nathaniel Homes, Apokalypsis Anastaseos. The Resurrection Revealed, or the Dawnings of the Day-Star About to Rise (London, 1653), p. 72. Interestingly, Homes was paid £50 by Parliament for printing this work. See Jason Peacey, Politicians and Pamphlets (Aldershot: Ashgate, 2004), p. 176.
109.
Homes, Apokalypsis, p. 141.
110.
Roger Williams, “A Testimony to the Fourth Paper presented by Major Butler”, in The Fourth Paper Presented by Major Butler to the Honourable Committee of Parliament, for the Propagating of the Gospel of Christ Jesus (London, 1652), p. 16. Smith argues that Williams should not be seen as a Judeo-centrist, due to his calls for toleration rather than conversion (Smith, More Desired, p. 104). While this is an important point, Williams nonetheless predicted a glorious future for the Jews and their continued blessing under God.
111.
Thomas Collier, A Brief Answer to Some of the Objections and Demurs Made Against the Coming In and Inhabiting of the Jews in this Common-Wealth (London, 1656), pp. 16–17.
112.
Thomas Collier, The Day-Dawning, and the Day-Star Arising in the Dispersed of Judah & Israel (London, 1655), p. 2.
113.
J.J. Philo-Judaeus, The Restoration of Dead Bones, or the Conversion of the Jewes (London, 1655), pp. 23–24.
114.
Philo-Judaeus, Restoration, p. 96.
115.
Philo-Judaeus, Restoration, pp. 104–105.
116.
[Jessey], Narrative, p. 6.
117.
Burroughs, Hosea, p. 681.
118.
Nicholas, Apology, pp. 5,8.
119.
Johanna Cartenwright and Ebenezer Cartwright, The Petition of the Jewes (London, 1648), p. 3.
120.
Williams, “Fourth Paper”, p. 19.
121.
Collier, A Brief Answer, sig. A2ⁱr.
122.
William Tomlinson, A Bosome Opened to the Jewes (London, 1656), p. 1.
123.
Philo-Judaeus, Restoration, p. 18.
124.
[Jessey], Narrative, p. 4.
125.
[Jessey], Narrative, p. 7.
126.
Nicholas, Apology, p. 5.
127.
Nicholas, Apology, p. 12.
128.
Nicholas, Apology, pp. 14–15.
129.
Cartenwright and Cartwright, Petition, p. 2.
130.
On the hope for an alliance built on ideas of both nations’ apocalyptic mission see Steven C.A. Pincus, Protestantism and Patriotism: Ideologies and the Making of English Foreign Policy, 1650–1658 (Cambridge: CUP, 1996), pp. 15–39.
131.
Philo-Judaeus, Restoration, pp. 118–119.
132.
Philo-Judaeus, Restoration, p. 92.
133.
Laura M. Stevens, The Poor Indians: British Missionaries, Native Americans and Colonial Sensibility (Philadelphia: University of Pennsylvania Press, 2004), pp. 34–61.
134.
Collier, Brief Answer, p. 12.
135.
Collier, Brief Answer, sig. A2ⁱr.
136.
Tillinghast, Generation Work, pp. 5–20.
137.
Tillinghast, Generation Work, Part II, pp. 53–54.
138.
Capp, Fifth Monarchy Men, pp. 172–194.
139.
Tillinghast, Generation Work, Part II, pp. 52–53. See also pp. 63–67, 83–88.
140.
Tillinghast, Generation Work, Part II, pp. 58–64.
141.
[Anon], The Banner of Truth Displayed, Or a Testimony for Christ (London, 1656), p. 42.
142.
Jessey, Whitehall, p. 6.
143.
Jessey, Whitehall, p. 4.
144.
Jessey, Whitehall, p. 9.
145.
Shapiro, Shakespeare, pp. 55–62.
146.
Tillinghast, Generation Work, Part I, p. 49.
147.
D.L., Israels Condition, pp. 33–34.
148.
Pincus argues that the failure of Barebones resulted in the side-lining of radicals and the moving away from an offensive “apocalyptic” foreign policy by the Protectorate to a more positive and reactive anti-Spanish position. See Pincus, Protestantism and Patriotism, pp. 149–191.
149.
Oliver Cromwell, The Lord General Cromwel’s Speech Delivered in the Council Chamber, Upon the 4 of July, 1653 (London, 1654) p. 25.
150.
[Jessey], Narrative, p. 9.
151.
Goodwin, Workes, Vol. II, pp. 58–59.
152.
Lawrence had also been an elder in Goodwin’s congregation in Arnhem before returning to England in the mid-1640s. See Murray Tolmie, The Triumph of the Saints: The Separate Churches of London 1616–1649 (Cambridge: CUP, 1977), pp. 105,120.
153.
See Oldenburg’s letter to Menasseh dated 25th July 1657 in Royal Society MS MM 1, fo.24, reprinted in Rupert Hall and Marie Boas Hall (eds), The Correspondence of Henry Oldenburg (Madison: University of Wisconsin Press, 1965), pp. 125–127. Oldenburg was also a Judeo-centrist. His letter concerns a book he has been given, which confirms his belief that “the magnificent and splendid prophecies of the glorious restoration of the Jews to their homeland are about to be fulfilled”.
154.
A helpful discussion of the subtleties of elect nation rhetoric in early modern England can be found in Guyatt, Providence, pp. 11–52.
155.
The idea of a pan-European Protestant crusade was one that was regularly articulated in the earlier seventeenth century, and grew particularly fervent at the time of the start of the Thirty Years’ War. This was seen as a fight against international papal influence, rather than having any specific geo-political aims of Jewish restoration. See Gribben, Puritan Millennium, pp. 106–112 and Arthur H. Williamson, ‘Britain and the Beast”, pp. 15–27.
156.
Tillinghast, Generation-Work, Vol. II, p. 54.
157.
Guyatt, Providence, pp. 6–52.
158.
Philo-Judaeus, Restoration, pp. 93–94.
159.
D.L., Israels Condition, pp. 37–38.
160.
Kumar, Making, pp. 35–38.
161.
Tillinghast, Generation-work, Vol. I, p. 71.
162.
Smith, The Cultural Foundations of Nations, pp. 107–134.
163.
Shapiro, Shakespeare, pp. 167–193.
164.
ben Israel, To His highness, p. 9.
165.
Sean Durbin, “‘I Will Bless Those Who Bless You’: Christian Zionism, Fetishism and Unleashing the Blessings of God”, Journal of Contemporary Religion 28:3 (2013), pp. 507–521.
166.
Walsham, Providence, pp. 281–325. See also Keith Thomas, Religion and the Decline of Magic (Harmondsworth: Penguin, 1971), pp. 90–132.
167.
Blair Worden, “Oliver Cromwell and the Sin of Achan”, in Derek Beales and Geoffrey Best (eds), History, Society and the Churches: Essays in Honour of Owen Chadwick (Cambridge: CUP, 1985), pp. 125–145; Downs, “Curse of Meroz”, pp. 346–368.
168.
Jessey and Dury, for example, undertook charitable collections to aid Jews then suffering in Jerusalem. On the friendship between figures see Andrew Crome, “Friendship and Enmity to God and Nation: The Complexities of Jewish-Gentile Relations in the Whitehall Conference of 1655”, in Albrecht Classen and Marilyn Sandidge (eds), Friendship in the Middle Ages and Early Modern Age (Berlin: de Gruyter Press, 2011), pp. 749–777.
169.
Walsham, Charitable Hatred, pp. 1–6.

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Parts of this chapter originally appeared in “English National Identity and the Readmission of the Jews, 1650–1656”, Journal of Ecclesiastical History 66:2 (2015), pp. 280–301. I am grateful to the journal’s editors and Cambridge University Press for permission to reprint them here.

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Crome, A. (2018). “Honor Them Whom God Honoreth”: The Whitehall Conference on Jewish Readmission, 1655. In: Christian Zionism and English National Identity, 1600–1850. Christianities in the Trans-Atlantic World. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-77194-6_3

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