3 r jL-j A-,.; U.J ( LIBEARY OF THE Theological Seminary, PRINCETON, N.J. BM 560 .B4 1809 Bennett, Solomon, 1762-1839. The constancy of Israel " V fi §. four. t>y himttlf. y J )r////r/^/ THE CONSTANCY OF ISRAEL. AN UNPREJUDICED ILLUSTRATION OF SOME OF THE MOST IMPORTANT Certs of t£e MUt : OK. A POLEMICAL, CRITICAL, AND THEOLOGICAL REPJLY TO A PUBLIC LETTER, By LORD CRAWFORD, Addressed to the Hebrew Nation. PART I. Contains his ungrounded Arguments, and their complete Refutation. It demonftrates also the impropriety of Translations, the Hyper-theological, and 'Dogmatical Comments, of Portions of the Bible. An Appendix, expounding the sole Unity, and the Veracity of the various sacred Names mentioned in the Hebrew Bible. PART II. Comprehends the Dispersion and Progress of Israel, by a Rational, Theological, and Biographical Research. Guided by various Notes and Observations, relative to ambiguous Doctrines. Besides, a Political, Lite- rary, and Domestic Account of the present State of the Jews in Europe. WRITTEN WITHOUT PREJUDICE, BY SOLOMON BENNETT, NATIVE OF POLAND, AND PROFESSING THE ARTS IN LONDON. Blontion : PRINTED FOR THE AUTHOR, AND PUBLISHED BY W. H. WYATT, PICKET STREET, TEMPLE BAR, 1809. TO THE DISCERNING READERS OF THE CLERGY AND LAITY OF ALL DENOMINATIONS EITHER CHRISTIANS OR JEWS, THIS IMPARTIAL TREATISE IS RESPECTFULLY DEDICATED BY THE AUTHOR. $tfoerttsement X AM aware, that the deficiency of the style and elegance peculiar to the English language, which will be observed in the course of my Treatise, will not sound well in the ears of the English Classical Reader. But, reason will not submit himself to the mechanical, neither will wait on the practical parts of any Language.— I then thought proper to present to the Public, only my sentiments and reason on portions of the Bible; and the dispersion and progressive state of the Jews, in an unpre- judiced manner, although not in the elegance of the Language. Reason and real sentiments will always be acceptable, and will make their appearance in every kind of dress and address. I hope then, that some of the Christians and Israelites, discerning Readers, although they will not dare to sanction my opinions or comments ; yet they will not be too preci- pitate in forming their debates, before a close examination ihereof ; they will also indulge on some deficiencies of th« Language, and attribute it to my being a Foreigner, and but a short time in this Metropolis. iiKb twucn m* npn . dov nw 1 ? 000 tro ! ib# imas win* . v^ji torn d»pi w : nW w . mrr dkj •»*» nb^ii D>pnn wid* ok . own to ^dS nj nvno lrDty* *?*n0* jn» 35. 36. ."at 1 ? rvoT " Thus saith Jehovah ! " Who giveth the Sun for the day-light, the orders u of the Moon and Stars for the nightly light; who u splitteth the sea, and maketh the waves thereof to " roar ; the Lord of Hosts is his name ! If those *' orders shall he abolished from my presence, said w the Lord, then the Seed of Israel also shall cease " to be a Nation before me for ever." Jeremiah xxxi. ch. 35, 36. v c PREFACE OR FERVENT APOLOGY. '«»«}«OOC , C | )0«o'> , «« 1 might dire6l the course of this treatise to the New Testament itself, which should perhaps he the proper aim, since it is the source from which the Author of the " Letter addressed to the Hebrew Nation," pretends to draw his arguments, but shall content myself with his own letter only. Nay, I do solemnly confess, that it may be reckoned an almost unpardonable offence, to utter an opinion on such a subjecl, which re- Jates to a nation in general. A nation which is united with us ; all the sacred records, the divine missions of the Prophets, and the primi- tive principles of religion, being embraced by A them ; them ; though varied sometimes in opinion?* yet, they are more nearly related in the sacred principles with us, than the other nations ; but moreover a glorious nation in whose light my brethren are enlightened : and in their shadow constantly refreshed. Our fore-fathers were commanded by the prophet Jeremiah's letter to the captives in Babylon, saying, " And seek the 4; peace of the city whither 1 have caused you 11 to be carried away captives ; and pray unto " the Lord for it : for in the peace thereof, shall " ye have peace." Jer. xxix. 7. When such an earnest command was given to the captives of Babylon, how fervently and zealous ought we to embrace, and heartily to obey this com- mand, in regard to the nations which are a general shelter to my brethren, and share with us their happiness and their commonwealth ? It might be esteemed an impious and ungrateful thing to express an opinion against their religious principles, which are so universally received in this part of the globe. As for my own part, I freely confess, I am far trom being affefted with religious prejudices ; the unbounded veneration I ieel for our present Nazarenes with regard to their extensive capa- cities, active in all branches of human knowledge, particularly particularly in the Arts and Sciences, and who?e examples had made a strong impression on my mind ; from my infancy I was constantly their admirer, and very much exerted myself to he their imitator : adding the benefit and liberal instructions I received in my travels abroad, but particularly herein London, from several Profes- sors, Doclors, and Artists in the many branches of human Literature and Arts, in which noble pusuit I hope to live and die. I own that I must look upon myself rather presumptious, in objecting publickly to the prin- ciples which my benefactors have embraced. My heart palpitates, and my mind is confused, at my taking the pen in hand, to proceed in such a critical treatise ; not out of fear, but for the veneration and respect 1 feel for our present JNazarenes. Notwithstanding all that, I cannot remain silent, to the roaring of the many Proselytes, who, with arrogance and pride, abuse the pure doclrine of the faith of the Hebrews, and con- stantly send forth meagre fruits, by printing books and pamphlets, in scorn of their erudition and knowledge of the Old Testament— And alas ! not one of our brethren thought proper to give A 3 any any answer to defend their principles, as if they are exposed to lay down under the burden of a continual shame and confusion. Oh ! our minds are not confused by the power of providence, nor our hands chained by the laws of the illustrious goverments f Europe, from exerting o them at full liberty in defence of our sacred principles and do&rines, the basis of all religions and laws : those Proselytes are grown so nume- rous and overbearing that thinking themselves to be the Messengers of Christ, to bring all the inhabitants of our globe io a general conversion : like the Author of the Letter addressed to tkt Hebrew Nation, who no doubt thinks himself eminent in Divinity, and skilful in the Old and New Testaments. I will not examine at pre- sent the skilfulness of the Author in the Hebrew language, which ought to be the chief merit of a translator and a critic against the Hebrews ; nay, his deficiency in that language, and in the full comprehension of the Prophetical style, will be exhibited in the course of my treatise. But i only reprobate that the Author ought to observe that, •« Israel and Judah had never beer* " forsaken of their God." jer. ch. lii, v. 5, and as our great Legislator foretold " for it will not C6 be forgotten out of the mouths of their seed." Deut. ch. xxxi. verse 21.. The vu The wise Proverbs, ch. xxviL ver. 18 said, " He that guardeth the fig tree shall eat the fruit GC thereof/'' The Author should then judiciously conclude, that the proprietors and guardians of the sacred testarnonies of the Bible, cannot be inferior to him, in the knowledge of the proper and simple meaning thereof; agreeable to the time and circumstances of the Hebrews ; (if not superior to him.) I will not at present argue with prolixity, but, it is sufficient to conclude, that we are not yet deprived of our sacred testimonies ; we have preserved them well, and are able to explain them, in a proper and simple way, also, to answer all the questions made in the above Letter, by Charles Crawford, Esq. For which reason, I thought proper to bring to the view of the impartial public, the Letter of the above Author, with many remarks and arguments, according to the questions made in it. 1 follow the Author step by step, in each page ; and in many parts, 1 will produce the original Hebrew text, with the proper transla- tion, agreeable to the Grammatical rules of the Hebrew language ; and the contexts will defend themselves from contrary explanations. — 1 beg the judicious public to pardon my bold under- taking, as my sole object is not with an offensive A 5 view* VIM view, not to defy our antagonists, but merely to stop proceedings ; as the Author promised at the end of his Letter to pursue his contest. I own, that I am sensible and bear a veneration for the Author's hearty devotion, love, and good wishes to my brethren ; yet he might do better to communicate his letter to his own persuasion, and leave mankind to their own opinions, but not to appear as a general interferer, or as a Divine convocator. Secondly, I confess, that my sole intention is merely to avoid dissension and religious pre- judices, which prevail with mankind. As to my own opinion, 1 think in reality that ail the various religions are equally good, and all the national Testaments are beneficial to mankind ; being, they all allude to one point, i. e. insTvi e»W t£>pn • mian&'j/ijnoi'iD ?? Abhor the evil and embrace justice, seek for " peace and pursue it." Psalm xxxiv. ver. 14. Heavens grant that every nation may accomplish its Testament with righteousness ! I have no, doubt but mankind will soon agree, and will attain to an everlasting happiness. — Love, unity, and justice, are the chief points of the universe ; as for the rest, I look upon merely as ceremonial afTec" tat ions, which can make no difference with mankind IX mankind at large ; and still less to a Supreme Power abstraaive from matter and Material affections. In this principle I live, and in this principle I will continue. SECOND PREFACE AND EPISTLE TO THE READER. g* 1RST, in reading this critical letter with the answer, you should always fix your attention to observe the text of the Old Testament, and judiciously refle6t, if the supposed Prophecy is simple, and plainly expressed ; or, if it is merely- forced out of the Hebrew terms ; and accordingly no argument can prevail, the most simple in* terpretation adapted to human capacity, ought to be most acceptable. Secondly, we ought to observe, that e very- text of the Bible, or any elegant speech delivered by the Prophets in regard to Israel, that his prophecy or speech should agree on one subject from the beginning to the end of it ; but not to make a confusion of comprehensions, and ex ahrvpto to interrupt his speech with another subject, XI subject, a common practice among all our Nazarene interpreters ; such a confused quality which is despicable to us mortals, would it not he more unworthy of inspired men like the Prophels ? Thirdly, we have also to observe, that the Bible includes various subjects ; like the genealogy and biography relating to Israel, the principles of divine revelation; the influence of an Omnipo- tent in general, the commands and laws beneficial to mankind at large ; which are divided into ritual, moral, political, ceremonial, and juridical laws; partly rhetorical speeches, partly poems, hymns, and visions, relative to Israel, and other Nations ; some for the present, and others for remoter times. Those veracities or contents we must not change, neither alter their meanings or their objects. Fourthly, we ought to observe that most of the prophecies are spoken in a figurative and allegorical sense, which was common to the Prophets and the divine Poets, which is usually embellished and exaggerated in style; in such cases we cannot expect, that every term allegory or figurative speech, should be completely ex- plained and fulfilled, (see Maimonides's preface to his Philosophical treatise Morah Nebochim;) aay f XI 1 nay, it is sufficient that we exlracl out of it a general idea to which the text alludes, and to understand the general meaning of the subject.. Fifthly, that every translation or interpretation should be adapted to the original Hebrew text ; and the rules of the Hebrew Grammarians, which are the chief points in ail translations, and in particular of the Hebrew language : otherwise we should never attain to the proper meaning of any text in the Bible, Sixthly, all the allegories, examples, and figures given in some parts of the Prophets, are not to be exaggerated, the most simple explana- tion comprehensible to the understanding, and agreeable to the circumstances of their existence and periodical times ; will always give us a more full and certain understanding of the greater part of the texts of our Holy Bible, Seventhly, we have also to observe, that the term D /Ij/? J or ever, in most parts of our Bible does not in general refer to the duration of the time, but to duration of the subject or person also; except when the above term relates to God or his deeds, it refers to time, which is eternal as he himself; (see the Concordance in the radical P7P Xlll D /J/ for ever or constant ;) you will easily ob- serve in (he line of that radical, that it partly alludes to the duration of the time, and partly to the duration of any subject, or the existence of an individual. Eightly and lastly, we have judiciously to ob- serve, that, there are traditions which are gener-* alized and accepted as absolute principles of faith, although we have no proper and plain visions in the Bible to corroborate them; as some Commentators have thought to explain and to force out of the poetical speeches of the Prophets. These doctrines or dogmas, I am bold to say, are but traditions, whose origin we may with justice attribute to the ancient mythology of ths Heathens, and traditionally was transferred and accepted by our faithful Nations. The ingenuity of our modern Doctors, has never endeavoured to unfold the pure principles, or to exhibit the truth in a light adapted to human reason ; nay, they embraced the traditions without any farthar inquiries on the primitives; all their endeavours have tended to additions, but never to diminu- tions, and sagaciously invented and embellished it with various ideas ; then they asserted it to be the XIV the obje& of the sacred Records, notwithstanding the conlex: does not suffer it : Nevertheless the Universe does not exhibit any symptoms for tho^e Traditions. (See in the Travels of Cyrus written by Sir A. Ramsay, a collected discourse on the Theology and Mythology of the Heathens with regard to the three States of the World; who endeavoured to combine the ancient doctrines and their traditions with our Sacred Records.) Most of the Prophecies were merely temporal ; their visions with regard to a restoration, most of them have not exceeded the time of the restoration of the second Temple ; except Daniel* Zechariah, and Ezekiel, who received visions during the Captivity, which visions related to events from the time of that Captivity, until the destruction of the Kingdom of Israel by the Romans. The other parts of the prophetical visions, which allude to the present state and a general restoration at the end of time, and a general confession of a divine Glory in all parts of our Globe, though we have no doubt of it; the present state of the world also exhibiting good symptoms of it, (as I will explain in the course g£ my treatise,) yet we have no sufficient inform- ation XT ation how ? and xvhen ? That happy event will always remain a mystery to us, until the fulness of Time. Daniel who received visions of a most remote time, by the expression, " for a time, times and " an half," was ignorant of that explanation; and on his asking it, the Angel answered him; "Go " thy way Daniel ; for the words are closed up and 46 sealed till the time of the end," Sec, It is sufficiently evident, that we are not. able to assign any fixed time, from the authority of the Holy Bible, for a general restoration, or for the coming of a Messiah once or twice according to the Nazarene Doctors, or of two Messiahs the first named Messiah Ben Joseph, and the second Ben David, according to the Rabbins, as many Commentators would forcibly deduce from the various texts of the sacred writings. Our Hebrew Commentators who struggled only for the future ; and the Nazarenes who calculate both, the past and future; have both of them discovered very little, the time will discover itself, and we shall all " stand in the lot at the end of the days," It is also advisable that the reader should apply himself to the original Hebrew where he can ; he will XVI will thereby more readily attain the true meaning .of any text; if he cannot, the translations will also be serviceable, when properly and judiciously consulted according to the rules I have given above* > I have no doubt my treatise will meet with many obstacles, many of the Theologists will not allow some of my Interpretations, as many of the Hebrew Commentators have varied in the explanations of some texts of the Scripture with regard to a future state, and prejudice which is peculiar to mankind, (at present,) will always exert itself to rejecl the most true and simple arguments and demonstrations. Nay, I flatter myself with the common proverb, " that there is no rule wiriiout an exception , \ And I am convinced, that my treatise will have also its admirers, who will do justice to the truth, and in particular by allowing that I have done justice to the sacred testimonies; by bringing in the proper texts (as I proposed,) in a simple and regular manner, to be comprehended by the hu- man understanding, and with proper rules relative to the original Hebrew language and temporary circumstances which were fulfilled according to the text, I am aho convinced^ that it will find obstacles xvu obstacles merely from the superstitions and preju- dices of some individuals, but this we must always be liable to, and on that account, we have no reason to drop any rational design. He that heareth let him hear, and he that forbeareth let him forbear.'* Ez. iii. v. 27. I trust in the glorious Poet's expression. Psalm cxviii. v. 6. "The Loisd fs on my side I will not fear \ What can man da unto me ? A\ Ul Intelligent Reader JDEFORE you begin to examine me, examine first yourself, if you are able to be a proper examiner. Why ? because the original language is now numbered among the dead ones, the ortho- graphy, the style of the divine Poets ; the allegorical and figurative representations of many visions, which are particularly to be met with ir* the Bible are not understood by every one; also many of our Hebrew Rabbins, though in a holy surplice and though Talmudists, yet are very little Orthographists and Etymologists ; for which reason, I advise my Reader, to repeat the above rules, and judiciously reflect on them; by which means, I have no doubt, he will be able to appreciate the truths contained in my treatise; and the proper explanations therein given of our aaercd testamonics. A CRITICAL AND THEOLOGICAL REPLY. ••«««(OO0^)^ s< " v " 1. 1 would affectionately request your attention to the following pages. They did not spring from hatred^ but from love; they are not written to insult but to reason. 2. It appears an evident truth, if Moses was a i. JLF it is seriously from motives of love and reason I think that my treatise will not be deficient of those motives, which I flatter myself every intelligent reader will be reasonably inclined to allow. 2. With regard to our dispersion from our B country a critica: a true prophet, that ye have not yet returned unto the Lord. It is said in Deuteronomy, chap. xxx. that when ye return unto the Lord, he will gather you from among the nations whither ye 'J are scattered, from the utmost parts of heaven,* into the land of your fathers ; and will put on your enemies, and those who persecute you, the curses, which ye yourselves have known. If therefore ye are willing to bring dozvn the blessing of the Lord upon you, it is plain there is a necessity that ye make some alteration in yourselves. To continue as ye are ivill not bring it. Think not, hozvever, I wish by this that ye should relinquish Moses and the prophets. I bear an exalted vener- ation for them, and would sooner that my tongue should cleave to the roof of my mouth, than that I should utter aught against them. 3. It was finely said of Jerusalem by Jeremiah y after the Babylonish captivity, " How doth the city sit solitary that teas full of people ! Hozv is she become as a widow I She tkat zvas great among the country and being without kings, I will treat of the same separately in the second part of this work. 5. This AND THEOLOGICAL REPLY. g the nations, and princess among the provinces > how is she become tributary /" Lam, ch. i. v. 1. 4. JVhcn xv e consider these affecting circum- stances of your tributary city in the present time, there arc some zvho could almost say with the same Prophet, "0 that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the destruction of the daughter of my People /" Jeremiah ch. ix. ver. i. 5. Many of you have supposed that the famous prophecy of Daniel, relative to the coming of the Messiah, refers to the time when ye shall be gathered 5. This ninth ch. v. 23, of Daniel, has had many- Commentators, entertaining a variety of opinions, and using a number of different calculations; so that the Evangelic Church thought that they should absolutely understand by it the first appear- ance of their Messiah, [i. e. Christ,] before the destruction of Jerusalem ; this we shall take into consideration, first to observe the context, if the vision will agree with them or not ; and after- wards I will proceed to explain it simply. B 3 Firsts A CRITICAL. gathered from your present dispersion into the land of your forefathers. It appears totally unaccountable, however, how ye can make the seventy weeks mentioned in this prophecy, to Mgnify First. The term n^D Moshiah in the Hebrew is applicable to different meanings; it expresses in general Anointed ; secondly, drawn ; " The " spirit of the Lord is drawn upon me, because " the Lord TWft Moshah hath drawn me to adver- " tise to the meek." Isaiah ch. lxi. v. 1. Thirdly, it is applied to Regencies and popular Embassies though not anointed; " and the Lord said unto " him, go, return on thy way to the wilderness of " Damascus, and when thou comest JlFltWil c; umoshahtho, prefer, Hazael to be king over 5; Syria ; and Jehu the son of Nimshi fltt^H " thimshah, you shall prefer to be King over " Israel ; and Elisha the son of Shaphat of Abel- " meholah, nitf/Si"! thimshah, you shall prefer c; him to be a Prophet instead of you." First Kings, ch. xix. v. 15, 16. It is to be observed, that heathen kings nor prophets were anointed with the holy oil. « Thus saith the Lord VPI£7^ to * s his Regent to Cyrus," Isaiah xlv. v. 1. Now the terms AND THEOLOGICAL REPLY. 5 signify four hundred and ninety years, and about nineteen hundred years in addition. It is certain^ from the evidence of sacred and prophage authors, that your forefathers interpreted the seventy weeks only terms Moshiah which are mentioned in this ninth chapter of Daniel cannot be referred to Christ, in regard to his being anointed, for that ceremony took no place in the second temple at all ; because the holy oil did not exist at that time : and as a public Embassador or Regent, it is wed known, that his mission was not accepted in general, but only by some insignificant individuals of his disciples, who followed him. Secondly, our Nazarenes will understand by the terms D^S^ PIS tf^iT?! " and to bring everlasting righteousness," that it alludes to Christ; nay, we are well informed, by all reports, that his regency or mission was not general, or ever- lasting. Above 350 years the followers of Christ were constantly persecuted by the heathen until the time of Constantine the Great, who protected the Nazarene sett, and gave liberty to propagate it publicly. And if we cast an eye over our Globe, we find many Nations more extensive than those B 5 «* A CRITICAL only as four hundred and ninety years, and that they expected their Messiah when our Savior appeared upon earth. The late Mr. Levi, one of Europe, professing the doctrines of Mahomet > Bramma, Confucius, &c. and who still oppose and do not acknowledge his mission ; we cannot then attribute to Christ in general the bringing in of * c everlasting righteousness," since it was, and still is, not constant or general, Thirdly, the Author of the Letter to the Hebrew Nation will understand by the terms tJHp TOuT) EPtiHD Ci and to anoint the most holy," that it refers to Christ; this is another mistake, be- cause in the Bible the terms Q^EHp UHp are always applied to the Temple's, Sanctum Scuictormn only, but never to persons. Fourthly, neither the nativity of Christ, or his sufferings agree with the time and calculations given in this vision to Daniel, as I will presently demonstrate, In short, if any unprejudiced man of good sense will consider the original context, he ■.vill discover nothing that can be referred to Christ cither at his first or second coming. Before AND THEOLOGICAL REPLY; J of i) our brethren, however, who entered into some controversy with Dr. Priest ley > says, that the words Ci shall Messiah be cut off but. not fur himself \ Before I begin an explanation of this vision, I think proper to lay down some rules relative to the Hebrew language, and the way of calculating the time by the ancient Hebrews, to which that vision relates agreeable to the text of that vision. First, we ought to observe that the word ^13^ Shobuah in Hebrew, is referred to the Cardinal Number Seven, and we understand by this word seven days, as well as seven years. (See the law of Jubilees, Levit. xxv. ch. 7. v. 8.) It was in general a periodical calculation of the Israelites at that time, in rotation of JT^iJH iTttO^tif " years of release and Jubilees." Secondly, we ought to observe the testimonies handed down to us in l f2fo4 fl YTl^ T^SpT] TTD the successive traditions of Rabbi Abraham Bar David, « and the QWV TJKQ Meor Enaim of Rabbi Ezariah Adomith •*' according to the testimonies of Philony and Josephus ; whose testimonies are more authentic and do coincide with the Bible, Now 3 A CRITICAL himself, refer to the death of King Agrippa. He says the word Messiah in this passage signifies anointed, which term is never applied, in the Prophets, Now the destru&ive period of Judea and Jerusalem began with the reign of Nebuchadnozar king of Babylon ; the first year of his reign he took captive Johjokim king of Judea, and Daniel, Hananiah, Mishoel and Ezarjah, with many of Judea captives to Babylon. The 8th year, he took Johjochin king of Judea with 1000 men of war prisoners. The 23rd year of his reign he took Zedkaiah the king of Judea with the rest of that tribe, and destroyed Jerusalem and the Tem- ple. Nebuchadnozar lived after the destruction of Jerusalem 22 years.* Avilmerodah his son reigned after him 22 years. Balshazar his son reigned three vears. The whole amount of the time of those Regents of Babylon compleated seventy years. [See the end of the second book of Kings, and the end of Jeremiah.] The reign of Darius the son of Aswirus now commenced. " In the first year of his reign, I * 6 Daniel understood by means of the sacred books. the * This will be testified by a uiiuute observation in the text. The Ia$t CJiaptej of Jeremiah, ver. 31. AND THEOLOGICAL REPLY. 9 Prophets, excepting to a king, and therefore could not signify Jesus Christ. That Agrippa, was killed seems highly improbable. There is no author of repute who mentions it. But if tee were c; the number of years whereof the word of the ■" Lord cajne to Jeremiah the Prophet, that he " would accomplish the seventy years in the "desolation of Jerusalem." Daniel ch. ix. ver. 2. Wherefore he addressed his prayers to the Lord for the captives and the destroyed city Jerusalem : on which account he was answered in a vision from God. Dan. ch. IIITO CrinP DOT ix. v. 24. " Seventy * "f^pTI/Vl ^DVbu "weeks are appointed Onrftl * l/fc^i! ttbzh " upon thy people, and * JW IW^I * JTttttpn « upon thy holy city; : Ofdw pTX ^ar6l "to be the annihilation * ^331 ' pm Dnr6l " oftransgressions,and ♦ D^BHp fcHp n&7J7) f< to extinguish sins, and to be a reconcili- " ation of iniquities, and to bring a constant ft righteousness; * to seal up J visions, prophecy, and * See the Gth rale, the Radical Q^y for ever. The Israelites were at the second Temple more perfect in religion, morals, politics, and ab- stracted from idolatry, &c. and more glorious than at the fiist. X The verb O/lnPl tn sea ^ U P, refers equally to visions, prophecy, and the anointineni of the Sanctuary that existed, not at the second Temple. 10 A CRITICAL ipere toalloxi this fact, it would avail nothing en the argument to prove that the Prophet design- ated him.. Agrippa, if he was cut off] was not cut off in any particular manner for the benefit of others. He could not with any reason be called " and the anointment of the sanctuary" In this verse the Angel informed Daniel, that from the time of the captivity of Zedkaiah and the general destruction of Jerusalem, with the time of their constancy after the restoration will amount to 70 weeks, [by which is meant 70 Smitoth ;] which when multiplied by seven, will amount to 490 years ; which were ended with the beginning of Herod's reign ; when it became entirely a Roman province. 25th verse. "Know 8¥22 P fewTB IHm " therefore and be wise rmVl ^Wl 1 ? "121 " in the conclusion, to "KB MWO TI7 SrtttTP M restore and to rebuild 0^3*1 P«W DTC1» " Jerusalem unto the HWJl * CMOT DW» " exalted prince seven p*lffi * 3im nJ13331 " weeks ; and three- ♦ DVUffl plMl t; score and two weeks the streets shall be restored; the AMD THEOLOGICAL REPLY. It called " the most Holy" Daniel ch. is. vcr. 24. and could not be said in any manner " to bring in everlasting righteousness. It is most certain, however, that the xvord anointed is applied in the Prophets * ; the trenches shall be rebuilt, and with firmness < { of times.* In this verse, the Angel explained to Daniel, in particular the account mentioned before. If we calculate from the general destruction in the time of Zedkaiah, till the first year of Cyrus [who was the exalted Prince spoken of by Isaiah ch. xlv.] who gave liberty to the captives in Babylon to return and rebuild Jerusalem. We shall find exactly 49 years, the product of the seven weeks, [which are seven years to every week.] From the destruction till the end of Nebuchadnozer's reign twenty-two years. His son Avilmerodah twenty-two years. Balshazar three years. Darius one year, then until the first year of Cyrus's reign is complete forty-nine years. Now deducl the seven weeks from seventy, there remains * p\l f>m t " strong," p^D ^"Q Uk$ the firmness of Heaven. Job xxxvii, ver. 18. 12 A CRITICAL Prophets to others besides Icings. It is applied in the Psalms to the whole Jezcish nation. " He suffered remains sixty-three ; which are sixty-two for the existence after the restoration in a state of firmness and sovereignty; but from the sixty-second week it will be in a state of confusion, as it is explained in the twenty-sixth and twenty-seventh verses. 26. " But after the three-score and two weeks " rWO 1T13* the Regency shall be cut off " 1? PK1 and shall not belong to him, [i. e. to w Israel,] the City and the Temple JT1W* shall Moshiak " shall be cut off, but not for himself,™ which our Author of the Letter will understand was fulfilled when Christ was crucified. It is then incom- prehensible to me, being, according to those authentic testimonies, the sixty-three weeks, i. e. 441 years, were finished near the beginning of Herod's reign, (see the table.) From Herod's reign to the birth of Christ, which happened one year before Herod's death was ob years ; from Christ's birth to his crucifixion 33 years, a space of near seventy years, it will then sjnount to a sum often weeks, an addition to the @Q weeks mentioned in D-.rael, ch, ix, ver, 26. AND THEOLOGICAL REPLY.' If 6. * It is said in this celebrated prophecy of Daniel, concerning the Messiah, that upon his coming the city (Jerusalem) and the sanctuary shall be destroyed. This surely cannot refer to the second coming of the Messiah : for the city and the sanctuary have been already destroyed. In short, if any unprejudiced person of good sense will consider the passage, he must allow that it refers to the first coming of the Messiah, of Jesus Christ, and of his, not of King Agrippas, being put to death. 7. The following words are very remarkable, of one of your Rabbis, Samuel Marochanus, in his hook Angel answered him, " go thy way Daniel for the « words are closed and sealed up until the time " of the end." Dan. xii ver. 9. Then in vain do we endeavour to explain against the will of God. we must then leave it to the fulness of Time ! 7. This new fabricated Rabbi Marochanus with his book, is not yet known in the Rabbinical Dictionary ; C * This paragraph has been fully demonstrated ir> the foipgoing dlssertaneiy l8 A CRITICAL book upon the coming of the Messiah, which was written a considerable time past. « * The prophet Amos expressly mentions a fourth crime (Amos ii. 6. ) of selling the righteous for silver for which we have been in our captivity. It manifestly appears to me that for selling that just one we are justly punished. It is now a thousand years and Dictionary : the Rabbi however might have explained it in a more simple and proper manner, agreeing with the context and time; without running from one subjeel to another. The beginning of Amos explains to us ? that his vision was in the days of Uzziah king of judeah, and of Jeroboam the son of Joash king of Israel; the many burdens which he prophesied on all the neighbouring nations which are explained in the first and second chapters, are in a more reproach- ful manner addressed to the above two houses of Israel and judah. In the nth chap, verse 4. 5, he reproached Judah for having despised the law of the Lord, Sec. and in the sixth verse he reproached the house of Israel for their having accepted all kind of bribes, and committed a variety of evils, &c. (see the context.) I do not comprehend what has competed the above Rabbi to AND THEOLOGICAL REPLY, I9 and more, and in all this time zve have made no good hand of it among the Gentiles." 8. The prophet Zechariah, as well as the prophet Amos, speaks in a very remarkable man- net to deviate from the most simple meaning of that Chapter. 8. One error produced another, the misunder- standing of the above chapter in Amos, gave an opportunity of perverting also the xi. ch. of Zachariah; on which account St. Matthew super- ficially thought in his testimony, to fix the price of the bargain at thirty pieces of silver Mat. xxvi, 14, 15, ver. that it might agree with the terms mentioned in Zachariah; though Amos speaks of no sum at all. It will be obvious to the reader, that the Nazarene commentators, have changed in the original, nouns, verbs, tenses and meanings ; as I will shew in the course of the explanation. It is obvious, that the speeches of Zachariah are mostly spoken in a figurative and emblematical manner; which allude to the time and circum- stances he was in; [see the foregoing chapters of C 3 Zechariah,] 20 A CRITICAL ner of your forefathers selling that just one for silver. lt And I took my staff, even beauty, and cut it asunder, that I might break my covenant which I had made with all my people. And it was Zachariah.] Zachariah was one of them who had seen the Temple and Jerusalem in their first existence, their destruction, and the restoration. I ask the Author of the Letter, and the Nazarene commentators, who adhere to the testimony given by St. Matthew, how they cleave together that context in Zachariah ? and what is their explana- tion [when related to Christ] of the tuo staves, and the three shepherds mentioned in that Chap, who were they ? and what correspondence they have with the selling of Christ agreeable to Matthew ? I have many charges besides, against the commentators, and the Author of the Letter, i. of their altering the tense ; the text of the seventh verse is nJHKI " and I have fed" in the past time, but the commentators have explained it " / will feed"* in a future tense. 2. The tenth verse explained," that I might break my covenant which I have made ti$g}f\ *» ^** " uith al1 thc Nations," AND THEOLOGICAL REPLY. 21 was broken In that day : and so the poor of the flock that waited upon me knew that it was the word of the Lord. And I said unto them if ye think good, give me my price ; and if not forbear. So Nations," in plural and general sense; but the Author of the Letter has altered and expressed " all my people," in the singular. 3. The twelfth verse, " And I said unto them, if ye think good "HDttf "OH prepare yourself to my reward^ The verb 2H gwe, is originally Chaldee, but in the Hebrew is expressed by the verb 1J1 then, give. 4. And they weighed for my price D^bttf *|DD thirty pieces of silver ;" the Nazarene Corn- mentaters have corrupted these two words to explain them so, that the passage might coincide with the selling of Christ and the sum agreeable to Matthew, though it does not coincide with the context. In order to explain it properly and simply, I will at first mark out the allegorical figures, and after I will proceed to the context. The term D^JH Shepherds alludes to the Kings and Prophets of Israel; the two staves allude to Babylon and Persia; the staff Q^72n wounded, C z refers 22 A CRITICAL So they weighed for my price thirty pieces of silver. And the Lord said unto me, cast it unto the Potter ; a goodly price that I was prized at of them. And J took the thirty pieces of silver ; and refers to the Kings of Babylon who were the destroyers and the masters of Judah and Jerusa- lem : the staff D>0 agreeable, refers to the Kings of Persia, who were the restorers of Judah and Jerusalem; D^IH rW/W the three Shepherds, refers to the three kings of Judea i. e. Jehojokim, Johjochin, and Zedkajah, who were successively captives to Nebuchadnozar, The two words $*p2 D^ttf Sholishim Kossef the first a noun of dignity, the second a verb ; the word 0^7^ Shclishim, Captains or Chiefs, " and all the chariots of Egypt D^ 4 ?^ zvesholish- im and Captains over all;" Ex. xiv. 7. The word FpJ Kossef, a verb, longeth ; " And now thou ** wouldest needs be gone, because J1DDDJ ^DDJ " Nichsoff Nichsafth, thou sore longest after thy Ct fathers house. 5 * Gen. xxxi. verse 3c. I could furnish many more instances, but I refer the learned reader to the Concordance; the explana- tion of the words *|D0 GW*W Sholishim Kossef, * yie longing Chiefs? refers to the chiefs who were returned AND THEOLOGICAL REPLY. 23 and cast them to the potter in the house of the Lord." (Zechariah, chap, ai. vcr. 10, I I, 12, <§' 13. ) The Evangelist, Matthew, in his account of this matter, says, in his History of the Life and returned from the Captivity of Babylon like Daniel, Ezra, Nehemiah, Zerobabel, Shealthial, Marduchay, Belshon, Sec. who were the principal leaders of Judah, and the restorers of Jerusalem and the Temple. Now let us proceed to the text, the xi. chapter of Zachariah, " Open thy doors, O Lebanon ! " that the fire may devour thy cedars &c." which refers to the destruction of Jerusalem by the Babylonians; yth verse, " And I have fed the " flock of the slaughter, even you the poor of the T prepare, or proQure, or $3 to, butnoothei sense. AND THEOLOGICAL REPLY. 25 the thirty pieces of silver to the chief priests and ciders, saying, I have sinned in that I have betrayed the innocent blood. And they iaittwhai is that to as f See thou to that. And he cast down the pieces of silver in the Temple, and de- parted, and went and hanged himself And the chief c; to my reward; and if not forbear ; and they " weighed to my reward FjDD D^ILOU? the longing " Chiefs'" [which refers to Daniel, Ezra, Sec. before mentioned, who were zealous for the restoration and rebuilding of Jerusalem and the Temple.] 13th verse, " And the Lord said unto " me, deliver them ip^tf *H& § *ttf*ft *?& to « the worthy Master DIT^D WIS** IWtt 96 whom I dignified from among them;" (it refers to Zerobabel who was the Prince of the house of David at the Restoration ■) " And I took D H tivE/ " *1D3 the longing Chiefs, and deliver them to " the master in the house of the Lord," 14th verse, " And then I destroyed the second staff " D^S^nn Jlft the wounded," (which refers to the Babylonian Kings) " to annihilate the com- V mumcation between him and judah with « Israel." 4 The radical *)£* is in a general sense to create or form, see Concordance. 2 6 A CRITICAL chief priests took the silver pieces, and said, it ?> not lawful to put them into the treasury because it is the price of btood. And they took counsel, and bought with them the potter's fields to bury strangers in. Wherefore that field was called the field of blood, unto this day.*' 9. The just one, whom your forefathers sold for silver, was the true Messiah. Hezvas the sign that " Israel." This is my full endeavour, to shew that chapter in a proper light, and to make the whole of the text correspond together, agreeable also to the time of his visions. 9. This improbable Prophecy which St. Matthew thought to understand out of ch. vii. ver. 14, of Isaiah, is obvious to every one ; yet I must not pass over it in silence. First, it is well known, that in the Hebrew language the noun H TirO bethulah, refers to a virgin, but HD/J^ Elmah refers to a young woman; fsee the Con- cordance the radical QyiW " Tne wa ^ of a man >" 71^7^1 with a " young woman' Prov. xxx, ver. 19. Secondly, That chapter tells us, that the mission AND THEOLOGICAL REPLY. that was to be given, Ifaiah fays y and Jhall call mission of Isaiah was to comfort Ahaz, ancj that he might not be afraid of the two kings, i. e. Rezin King of Syria, and Pekah the son of Remaliah King of Israel. And Ahaz said, " I " will not ask, neither will I tempt the Lord." But the Prophet forced it on him and said, " Therefore the Lord himself shall give you a " sign, &c." Now that the Prophet should interrupt his speech to Ahaz and run like a mad- man, to a vision or a sign, which was to happen in a remote futurity, near seven hundred years after, which according to Matthew alluded to the birth of Christ ; a curious sign indeed for Ahaz ! that he should put any confidence in his mission. Thirdly, The 16th verse, « For before the * c child shall know to refuse the evil and to * ; choose the good, the land that thou abhorrest * ; shall be forsaken of both her Kings, &c." It shews evidently that it was merely a sign to Ahaz, but to no one else ; again, in the eighth Chapter and thud verse, there appears the fulfilment of that 23 A CRITICAL call his name Immanuel" This is thejtgn that your prophets declared that many of you would not understand. Is. vii v. 14. "* And hejhallbejora mnEtuary; but j or aftone of /tumbling, and for a rock that sign ; "And I approach the Prophetess," [taken in the same sense as, Princess, Countess, Mistress, Sec] " And she conceived and bare a son; A CRITICAL Ifa'iah, chap. vYu.ver. 14, 15. ** And again w? read in Ifaiah, " And he said, Go, and tell this people, Hear ye indeed, but understand not ; and fee ye indeed, but perceive not . Make the heart of this people fat, and make their ears heavy i andjhui their eyes; left they fee with their eyes, (ind hear with their ears, and underftand with their hearts, and convert and be healed" Ifaiah chap. himself and those of similar genius, than to the Israelites; when he proceeds to argue on a subject, which is incomprehensible to human intellect; neither is there any similar existence in the course of nature ; neither are the visions expressed in plain terms in the original Old Testament. Moreover, the Author had to observe, that the Evangelists themselves do not coincide in their testimonies with regard to the birth of Christ, (the supposed Messiah*) in their genealogies of him from David. I will only shew a few instances, in the first chapter of Matthew you will observe, from David until Zorobabel seventeen generations; but you will find a very different account in the first Chron. ch. iii. v. o, to 20, you will find 21 gene- rations ; you will therein observe, that Matthew omitted AND THEOLOGICAL REPLY. 3i chap. vi. vcr. 9, 10. Your fat hearts, your heavy ears, and your blind eyes, (I am cort- jtrained to ufe the words of the prophet) could not perceive, what is obvious to every intelligent, candid per fan , who will attend to the circumftan- ces. This imperfection of your fenfes will not always be your fault. For we are told by the fame prophet immediately afterzvards, "Then /hid omitted four generations, viz. Ahaziah, Joash, Amaziah and Jehoiakim Kings of Judah. It is then incomprehensible, that Matthew should pretend to give a biographical account preferably to that contained in the sacred records of the Prophets. It is still more astonishing, that Luke ch. iii. v. 23, 35, gives a very curious and different accouut of the genealogy of Christ. According to Luke you will find, first, from Abraham to Christ fifty -five generations ; whereas Matthew enumerates only forty-two generations. Secondly, Matthew counts from David to Zoro- babel seventeen generations; but Luke specifies from David to Zorobabel twenty-two generations. Thirdly, and most astonishing, that Matthew enumerates the seventeen generations from David to Zorobabel in the Royal line of the Kings £2, A CRITICAL faid I, Lord, how long ? And he anfwercd, Until the cities be wafted without inhabitant, and the houfes without man, and the land be utterly deflate : And the Lord have removed men Jar away, and there be a great for faking in the midft of the land. But yet in it Jhall be a tenth, and it Jhall return and Jhall be eaten : as a Kings of Judah ; but the twenty-two genera- tions according to Luke are not at all of the Regal line. Though the Evangelists should have pointed out in their testimonies, the proper day and periodical time of the birth of Christ, but they pass over in silence, we have then reason to believe that the periodical aeraof the Nazarenes, which begins on the first day of January was borrowed from the Heathen, and does not furnish them with the proper £cra of his birth. I will not obtrude on the reader many criticisms on the Evangelical testimonies; being I promised only to defend the Old Testament from contro- versy, and to explain it simply, proper to the times and circumstances of the Israelites. Not- withstanding, all that, the Author of the Letter had And theological reply; g§ # tell tree, and as an oak whose substance is in them when they cast their leaves ; so the holy seed shall be the substance thereof. Isaiah, chap, vu ver. ]\ y 12, and 13. We here have hope min- gled with s&rfow. The prophet who foretold your error, will, with the same truth, foretel your restoration. 10. I will now consider the famous and beautiful fifty -third chapter of Isaiah- Several of your own brethren, as zcell as others, have been won- derfully converted by this chapter. If we consider the. had to observe in his own bosom, yet he had the boldness to reproach us with blindness, stopping of ears, and fatness of heart, &e* indeed ! a very strange assertion for such a Doctor ! to* With regard to afuffering Meffiah I hard treated upon the subject in my Critical Fragments at large ; wherein I demonstrate by reasonable arguments and passages of the Bible, that mankind may exist and attain to a future happiness^ without a general sufferer. Besides the Old Testament does not in any place speak of the necessity of the appearing of such a D * Messiah j 34 A CRITICAL the passage with candor, and without passion , We must acknowledge that it points to a suffering Messiah. That there will in the end be a trium- phant Messiah, is another question to which I accede. But I here contend your prophets de- clare there is first to be a suffering Messiah. Isaiah very strongly j or dels this matter in this chapter. II. Isaiah Messiah ; though many Doclors of the European Churches have thought to point out such a one in the Bible ; yet I say it is but minglecf in their brains, but never found clearly expressed in the old Testament : Nay, in the fifty-third chapter of Isaiah, there only is fixed the gordian knot, 1 will then imitate Alexander to untie it as easily as possible and with little trouble, to which I proceed in the annexed paragraph.* 11. I f I have often listened in some Chapels to a crow from the pulpit, with a human voice, saying, '* The Jews never read the fifty-third" Chapter of Isaiah, for fear they should be converted by this virion, and are strictly- prohibited by their Rabbies from reading it." 1 testify, that I never have heard of such a prohibition ; yet there is some truth in it, that the Jews (i. e. English,) do neither read this Chapter, nor the whole Bible : Novel* and Romances bein g more to their taste than their sacred Records, that they scarce comprehend their common Hebrew Prayers ; but with respect to the innumerable Israelites throughout our dispersion- to my knowledge* they read, understand, and reflect on it also. AND THEOLOGICAL REPLY. 3J i ] . Isaiah in the beginning of this chapter says, €i Who hath believed our report ? and to whom is the 11.-— 15. I begin with the 52c! and after- wards proceed with the fifty-third chapters of Isaiah, being it is one vision ; both allude to one point : the errors and mistakes committed in the interpretation of those two chapters are similar to others before described. Although the Nazarene Commentators think to understand [n the fifty -second chapter " Christ's free redemption." Yet by examining it we shall not find any thing which may allude to a suffering Messiah ; it is merely a r\ietho- rian speech of comfort and a salutary vision to the Israelites of a perfect restoration : the simplicity of the context speaks no other lan- guage than that with which the Prophet concludes in the twelfth verse : " For ye shall 46 not go out with haste, nor go by flight ; for " the Lord will go before you ; and the God of " Israel shall be your rear guard. Thirteenth " verse. Behold ! my servant shall grow wise" (according to the Nazarenes, Christ ought to be regarded as a Son but not as a Servant) " he shall "bfc J? 3 3$ A CRITICAL the arm of the Lord revealed ? i( •which certainty shears " be exalted and extolled and be very high." * Fourteenth verse, " As many were astonished " at the sight of thee ; his visage was so marred "more than any man, and his form more than ** the sons of men. Fifteenth verse, So shall * c he sprinkle many nations ; Kings shall shut " their mouths at him, for they shall see that " which was not told to them; and that which " was never heard they shall have to consider." It can then by no means be applied to Christ, being that it speaks in plain terms of the restora- tion of Israel, who are in general throughout the Bible called by the name my Servant in the singular number. The last verse, " For they *' shall see that which was never before told » c them ; and that which was never heard they shall have to consider." and is moreover a general contradiction to the principles and opinions of the Evangelical Doclrines ; being they proposed to present to us, a faith and existence well known to all the Patriarchs prior to * Indeed, Christ was neither exalted or high in this world ; as for th<* F.temal world it remains also a general mystery, which could not put the fYophet on that account in great credit and confidence by his people* AND THEOLOGICAL REPLY. 3* sfrews that he was going to speak of a thing that Would he much discredited. 12. And then he sags, " For he shall grow up before him as a tender plant, and as a root out of a to Christ's birth, and particularly foretold by all the Prophets which they presume to extort out of the old Testament ; But that Isaiah proposed it as a new proclamation which was before unknown to any one. But let it not be questionable or strange to you, that the Prophet represented this vision to us in a style in which he adopted the singular instead of the plural ; for it is well known that the Israelites are in general throughout all the old Testament expressed by the singular Number of the Noun, as they are called ^2 StfW 1 **VB!2 " Israel is my first born son" sometimes by the appellation of *HDy " m Y " servant" such examples you will find every where in scripture. 12. Let us now examine the 53d chapter if it will agree with the idea of the pretended suffering C 5 .Messiah 3? A CRITICAt a dry ground : he hath no form or comeliness; and when we shall see him there is no beauty that we Messiah. If we take the sense of the context literally (according to the method of the Naza- renes,) we shall find some indications of him ; such as, his being despised by the people, rejected of men, and his sufferings &c. (and not without reason) it may be well applied to Christ. But the seventh verse, " He was oppressed and " afflicted yet he opened not his mouth ; he is " brought as a lamb to the slaughter, and as a c; sheep before her shearers is dumb ; so he open- " eth not his mouth > ' is contradicted by Matthew ch. xxvi. v. 385 " Then said he unto them, my 45 soul is exceeding sorrowful even unto death : 46 tarry ye here and watch with me" v. 39, " And " he went a little farther and fell on his face, " and prayed, saying, if it be possible, let this 46 cup pass from me, nevertheless, not as I will, " but as thou wilt." and again in ch, xxvii. v. 46", 44 and about the ninth hour Jesus cried with a 44 loud voice, Sec. my God, my God, why hast " thou forsaken me ?" the unwillingness and ^satisfaction of Christ is obvious; but he could not avoid or escape the sentence of the Sanhedrin* Farther. AND THEOLOGICAL REPLY, g£ we should desire him. lie is defpifed and rejected of men." 13. JVefindby the context, that the prophet here alludes to a very illujlrious per Jon. lie explains whom he means in this 53d chapter, by the concluding verfes in the fftyfecond chapter : Behold my fervant fiall deal prudently, hejliall be exalted and extolled, and be very high. As many were afionijhed at thee ; (his vifage xvas Jo 7nar red more than any man, and his form more than the Jons of men;) Sojhdll hefprinkle many nations" 14. The py*ophet also fays of this illujlrious per/on and exalted character, which is certainly your MeJJiah, Behold I have given him for a Witnefs to the people, a Leader and Commander to the people. Behold thoufnalt call a nation that thou Farther, the terms in Isaiah 8, v. ")XJ?D Tip*? DJittfQEfl (e from a regency and justice he was taken ;" (from the sense, " this same 12$* « shall reign over my people." First Book of Samuel ch. ix. v. 17,) " and his generation nnV^ "V3 'who can abase" (from the radical nnt# to abase) but the Nazarene Commentators have produced £0 A CRITICAL thou knowejl not> and nations that knew not thee Jhall run unto thee becaufe of the Lord thy God, andjor the holy one oflfraeUfor he hath glorified thee." Isaiah ch. lv. ver. 4, 5. 15. Isaiah, in the 5 3d chapter, continues to fay of this illuftrious Per/on, ' ' He was oppreffed and he was affiicled, yet he opened not his mouth : he is brought as a lamb to the Jlaughter, and as a sheep before her Jhearers is dumb, fo he openeth not his mouth. He was taken from prifon and from judgment, and who Jhall declare his genera- tion f For he was cut off out of the land of the, living, for the tranfgreffion of my people was he Jlricken. And he made his grave with the wicked^ and zoith the rich in his death." 16. Thispaffage is moft Jlrikingly applicable to> Jefus produced new terms in the Hebrew language 1 they translated t3J)tM3rj) lai/D « c from the Prison " and Judgement," that it might agree with the testimony of Matthew ; it is known that the noun Prison is expressed by the various terms, like K^DH JT3 Beth hacalah ; DmpNH JTD Beth haasurim; inDH JVH Beth liasahar ; but by ¥io other names. 16, Farther ninth verse 3 « And he made hrs grave AND THEOLOGICAL REPLY. 41 Jefus Christ. He silently suffered the wrong of the oppreffor. He was taken from prifon to the crqfs. "Chriji (says Taeit us) was brought to punijhment by Pontius Pilate in the reign of Tiberius" He suffered not for his own guilt, but for grave with the wicked ;" we certainly have no reason to deny this fact which took place in public at the sight of thousands of people. ™ And with the rich in his death," this expression is incomprehensible. The Author of the Letter ailudes to Joseph of Arimathea a rich man, who was one of Christ's Disciples, who obtained his body from Pilate, Sec. I take upon me to say, that the Author adapts the divine vision to his own fancy 5 for it is scarce to be believed that it should preat so minutely on every trivial circum- stance, though it might be of no consequence ia what manner and where he was buried. Farther, as to that verse in Isaiah DDH & / /jJ Tiltffl " because he had done no violence'' I think it was violence enough against a government, for a man to declare himself the son of God and King of the Nation, at the time that the Parlia- ment (or Sanhedrhi) and the public are against it t f xcept a few insignificant individuals who followed. 42 A CRITICAL for the tranfgreffions of others. lie made his grave with the wicked and with the rich at the same time ; that is, he was crucified with thieves, and Jofeph of Arimathea, a rich yuan, obtained his his imaginations, as the New Testament suffi- ciently testifies. Farther, V21 TVDft tf*7> " And neither was any deceit found in his mouth" The contrary is fully testified in Matthew ch. iii. v. 1 8, 19, ,fi And Jesus walked by the *• sea of Galilee" Szc. " And he said unto them, 45 follow me, and I will make you fishers of men ;'* this immoral fact was chewed over again by Mark, ch. i. v. 17, and in Lake, ch. v. ver. 10, $ I will not be prolix on this matter ; the testimonies of this fact, give sufficient reason to observe the truth of these proceedings, which I think is deceit and ^ This doctrine, was zealously executed throughout all the Nazarene :rra. The Roman Catholics fished in many parts of the Globe with the net of sword, fire and water ; they oppressed in all their dominions, (to their everlasting shame !) the Jews as well as other persuasions of mankind. Our modern reformed Nazarenes continue still the above doctrine, but with good prospects and humanity, and not without a beneficial view towards mankind • they formed themselves into a Fisher Society in order to support fishers or Proselytes, and to support in some measure the poor and unin- telligent fishes which fall in their net. Indeed, such a command or doctrine & not to be found in any place of the Bible, neither in the Jab- Uiudicul treatises of tne Hebrews, AND THEOLOGICAL REPLY. 43 his body from Pilate, " and laid it in his own new tomb, which he had hewn out of the rock." 17. This suffering Mtff ah, we are told imme- diately afterwards by Ifaiah in the same chapter, is and violent for any individual towards a govern* ment in general. 17. The Author of the Letter has evaded the tenth verse, being it can by no means be referred to Christ : I here present the original text with its proper translation ^THTl \iiJl V&n mm " yet, whom the Lord pleased, he chastised him with pains ; HKT , IttfSJ ptSfet D^Jl DK DW T^K 1 . IDT " when thou shalt make the " soul an offering, he shall see his seed, he shall " prolong his days; Jibs' 1 YTO miT ^flffll "and " the pleasure of the Lord shall prosper in his u hand." We must all acknowledge that Christ had not any children or posterity ; neither were his days prolonged; being he was crucified at the age of thirty-three years. And with regard to his posterity, satisfaction of the travail of his soul &c. we justly observe from the testimonies of all historians that the Nazarene seel: were per- secuted by all Nations of Asia and Africa; whd until 4-| A CRITICAL is to be a triumphant MeJjiaJu The prophet says, " The pkafure of the Lord Jhall pro/per in his hand. until the present day abhor the religious princi- ples of the Nazarenes, who after the elapse of above 300 years after the Nazarene aera, took flight to Europe, among the illiterate and uncultivated Nations of that part. And found a protector in the heathen Emperor Constantine the Great, to propagate their doctrines of Christ in Europe among the Heathen ; and publish salutary morals and laws for mankind, which they had collected from the Old Testament; and some good morals which they had borrowed from the Hebrew and Heathen Philosophers, at that time resident in Asia and Africa ; which they united in their New Testament; and pretended to be all revelations and Doctrines of Christ and visions of the Evangelical Testaments. It was then an easy matter to convert the ancient Heathens of Europe from the most gross Idolatry to Christianity ; particularly having found in the newly embraced Religion good laws, and sound morals, salutary to mankind ; 011 the other hand we ought to admire and honour Constantine the Great t for his perception of the good AND THEOLOGICAL REPLY. 45 hand. Ilejhall see of the travail of Ids soul and JJiall be satisfied : by his knowledge jfiall my righteous good morals, and principle laws which are exhibited in the New Testament, (though borrow- ed from the Old) and gave liberty to extend it among all the Heathen Nations in his dominions ; but alas ! in the course of time it has fallen into the hands of the Papal Powers ; who really pro- faned it with the most superstitious ideas and practices ; the cruelties they exercised were without example, Sword, Fire and Water were employed by them as the mild persuasives to embrace Christianity, and as strong arguments of the truth of their faith. Blessed be providence, that in the present age these kind of arguments are detested in most of the kingdoms of Europe; whose goverments liberally allow a free toleration to all religions, and persuasions. [But we Israelites, the posterity of the Patri- archs, have no need of any transcript, when we are in possession of the original, well preserved, and well understood. A faith simple and true ; and a law just and salutary.] J now return to the explanation of the abova fifty- 4$ A CRITICAL righteous Servant jufiify many ; for he jliall bear fifty-third chapter of Isaiah, whose style of rhetoric is more poetical and allegorical than that of the other Prophets, and can by no means be literally understood; which is a common case in the prophetical books. Now the fifty-second and fifty-third chapters of Isaiah relate to one and the same vision, pointing out a glorious and happy restoration; he personifies the Israelites in a single person as his servant (see the nth paragraph,) who suffer- ed much from their enemies at the dispersion ; not for their own iniquities indeed. (See Isaiah chap, xl. ver. 1, 2. Sec.) The great oppres- sions, and falling off from all moral righteousness, which had prevailed, and I am sorry to say yet prevails, in many of the Nazarene Kingdoms. We are notwithstanding consoled with fervent hopes of the accomplishment of the good wishes and comfortable promises contained in the sacred records, which the Prophets Isaiah, Jeremiah, Sec. have prognosticated of a general restoration. With admiration we have to observe, that all the ancient Nations have in general varied their existence ? AND THEOLOGICAL REPLY, Aj bear their infirmities. Therefore will I deviek hi 'm existence, as well as their religion and country; and some are intermixt with modern Nations and religions; and have totally lost their primitive extractions : but the lot of the house of Jacob was very differently signalized, and from the re- motest age of the Patriarchs until the present day; notwithstanding the innumerable calamities and oppressions which have constantly overwhelmed them, yet has resisted all the venomous ages, and continues still in its patriarchal form and prin- ciples ; and in their dispersion their Religious principles give light, their sacred books are the source of laws, their private existence affords an example of their peculiarity, to the cohabitant nations ; and through the density of the clouds, the rays of the Supreme light yet penetrate, and give light to the house of Jacob, agreeable to the promise of the Lord. " And yet for all that, " when they be in the land of their enemies, I c{ will not cast them away, neither will I abhor " them, to destroy them utterly, and to break « my covenant with them, for I am the Lord M tfceir God." Levit. xxvi. ver. 44. Isaiah in the above chapters foretells us all the calamities 4$ A CRITICAL him a portion with the great, and hejhall divide the spoil with the strong.' 7 1 8. It is not necejjitry to prove to you that David calamities and oppressions which attend our dis- persion, yet not for our own crimes ; and suc- cessively from Moses consoled the Israelites with comfortable hopes of a future and general restor- ation, more glorious and more agreeable to all minds, more animated and more particularly in- structed in Religious principles ; but by no means alluding to a suffering Messiah, as some think to press it out of that chapter* The present crisis, with the favourable changes which has taken place in all nations, when toler- ation drives out persecution ; exhibits a sufficient proof of the improved state of the world com- pared with times past, and shews also a good symptom to the Israelites of the future accom- plishment of the promises made to them in the sacred Records, [though not agreeable to the mind of the Author of the Letter.] 18. I will now examine the mutilated second Psaim which our Nazarene refers to " the King- iC dom AND THEOLOGICAL REPLY- 49 David king of Ifrael was a true prophet. The Jews with the Chrijiians acknowledge it. JVe can indifputably prove that David prophejied of Chrijl, and that he prophejied of a suffering as well as of a triumphant MeJ]iah. In the second Pfalm David say s> " Why do the heathen rage, an Let us break their bonds a [under, and caft their cords from us. He tlmt sitteth in the heavens Jha 11 laugh, the Lordjhall have them in derijion. Then Jhall lie speak to them " and his liTttftJ) anointed," (which they attribu- ted to Christ.) I have sufficiently explained and demonstrated in the former parts of this disserta- tions, that anointment ceased with the destruction of the first Temple. If Christ was baptized, by St. John, it is a fa 61 by itself, but has no relation with the Old Testament. 2dly, he said, " that the Ci Prophet in this passage means the Romans by " the Heathen, and the Jews by the people; 1 ' the two terms in the Hebrew which arc DVJINf 4 !^ D'"U refers to Nations and Persuasions In general and not otherwise. Can then the Author of the Letter translate the same in the verse, " Keep therefore 61 and do them, &c, and say surely this ^HJIl ^JH " great Nation is wise and understanding." Deut. ch. iv. ver. 6, 7, 8, where the term ^ is applied to the Israelites as well as to other Nations.. Thirdly, « Yet have I set my King upon the holy AND THEOLOGICAL REPLY, 5! them in his wrath and rex them hi his sore tiif- pleafure." It will appear to a candid mind to ba a natural and not a forced interpretation^ that the prophet in this paffage means the Ro?nans by the heathen^ and the Jews by the people ; that the paffage alludes to the sufferings of Chrift under Herod holy hill of Zion." It is known that Zion was the seat of David and was destroyed at the first destruction of Jerusalem; accordingly Christ had never possession of it. Fourthly, " Ask of me and I shall give thee the Heathens for thine inheritance, and the utmost parts of the earth for thy possession." It cannot be David said the Author of the Letter, Sec ; the translators have not observed the common Grammatical rules. It is observable, that in the singular number the term is DSK apart, in plural ^D2& the parts; but in a general sense *^D2K /D all the parts ; as it is expressed in the Hi. ch. 10. v. of Isaiah VHtf ^D2K ^3 'ttm " and all parts of the •' earth shall see the salvation of our Lord ;" this rule is observable throughout the whole of the Bible; in that Psalm is only expressed a plurali- ty VliS ^DSN ""jninNl " and the parts of land " for thine inheritance," but not in a general E 3 sense 3 5« A CRITICAL Herod and Pilate ; aM afterwards to the caU amities which the Jews experienced in the def traction of Jerufalem and in their difperjion among the nations of the world* — That Chrift is meant in the following pa/Jage of the fame Pfalm, seems equally plain; " Yet have I fet my King upon sense; and consequently it must be applied to David himself only, but by no means to any Messiah, as some of the Commentators have endeavoured to explain that chapter. Fifth, "Q lptM i. Sixthly, The Nazarene Commentators to please their fancy have changed the meaning of these two terms *n IplM being that the first is a verb, AND THEOLOGICAL REPLY. £$ vpon my holy hill of Zion. I will declare the decree, the Lord hathfaid unto me, thou art my Son ; this day have I begotten thee. Ask of me, and I Jliall give thee the heathen for thine inher- itance, and the uttermoft parts of the earth for thy verb, and the second merely an adje&ive. The radical pt#J got four different meanings, among which it expresses to approach^ as in the follow- ing examples " I heard the noise of the wings of the living creatures Jllp^D that approach one another, Ezek. ch. iii. v. 13, and also ;; Justice " and Peace *)p^ have approached," Ps. lxxxv. v. 11. Seventhly, the term "Q " barr 1 a son, is only in the Chaldean language, but the proper term in hebrew is Y^ ben. Observe, in the seventh verse, the Hebrew word }D, ben is em- ployed "The Lord said unto me rUHtf"'^ Bni, thou art my fon 9 but in the twelfth verse the expression is in the Chaldea term ^2, barr son. I wish to know what grammatical rules and ety- mology the Nazarene Commentators have used for their purpose ? — But if we apply that chapter to David himself, we shall be free from all the above questions. It is well described in the Bible that David was the anointed King by the prophet E 5 Samuel, 54 A CRITICAL thy pojftjfion?' It cannot be David that is here meant, for David never had the uttermojt parts * of the earth under his dominion. Nor can David he meant, where it is [aid in the concluding verfe of * I am au-are what some of you may say is foretold of tlie future power of David upon earth, hut it mitt appear from the context that David is here speaking of Christy and not of himself. Samuel, by the will of God; and that the neigh- bouring princes, viz. Midian, Amalak, Phelistim, Tyre, &c, were all his enemies. " They set them- " selves against the Lord and his anointed," (which refers properly to David) to destroy his regency. But God promised him to subdue all his enemies, saying, " Ask of me and I will give gi the Heathens for thine inheritance, and for * 6 thy possession V~\R NDDK the parts oj their €i land; thou wilt storm on them with the iron u rod," (to be understood the sword ;) and the promise of the Lord came really to pass, for he conquered all the neighbouring princes. Now he speaks in a language of chastisement and warning ; verse 10, " be wise now therefore, O ye " Kings ! be instruded ye judges of the land." nth verse, "Serve the Lord with fear, and " rejoice with trembling," 12 th verse, " IpltfJ " *Q Approach ye pure men/' (from the radical TO AND THEOLOGICAL REPLY. 55 of this PJalm, " Kifs the Son left he be angry.** David may he called a Son of God, but it is Chriji who is called by xvay of eminence , (*** e&xnv as . the phrafe is) the Son. 19. It appears indif put able to a candid mind that *W1 pure) " lest he be angry," (it refers to God) cc and ye will perish by the way when his wrath " begins to kindie, but happy are all that put ' /u dew of thy youth. * It is observable that the term ^'"JS$ in this place signifies my master # it is very differently pronounced from that of ^"M ( > '^ which is more t ~; applicable to the text. t " Await for my right hand," refers to the strength and assistance of Cod. u The right hand oj the Lord acted valiantly, 1 " Psalm ex-nil vet. i& 64 A CRITICAL of Chrijh (ffiefliould alfo grant that Jerufaletit mil be built again, and Ifrael have dominion. The prophet Jeremiah tells us that " in the latter days' yejhall know that " the cityjliall be build- ed upon her own heap" Jeremiah, chap. xxx. ver* 18, 24, again, which must certainly mean after its deftruclion by Titus.) In the second and third verfe of this Pfalni it is f aid, ft The Lord Jhall fend the rod of thy ftrength out of Zion : rule 4. The Lord hath ^ HIIT tfltffi sworn and will not ? ^ repent, thou art the » . . constant chief ruler ;* ^JTSXl 1% \ Wftyfy depend upon my word, ! plJJ *0 /D my just King! £ 5. The Lord at thy , -p^ ^ \H& right hand had smoten Kings, in the day of his wrath. * 1HD is here to be understood, chief ruler> as, and Davkfs sens were D'OHD chief rulers. 2 Sum. chap. viii. ver. 18. Also, " And Ira the Jairite was "jj-r^ « chief ruler about David." 2 Sam. ch. xx. ver. 26. X p"T2J "O^Q Malchi Zedek are two separate and different terms. The first is a substantive with a prvtaea *J^D n*y #*'«£• ; the second is aa edjeei'vepyjijust. AND THEOLOGICAL REPLY, 6$ rule thou in the midjl of thine enemies. Thy people fiiall be willing in the day of thy power." And in the fifth verfe of this Pfalm it is faid y u The Lord at thy right hand (which is our Chrift, and your Mefiiah) jhall jlrike through kings in the day of his wrath." 22. It 6. He shall sentence nons the heathens numerous of bodies ; he 9 ^£0 ^HQ '> JlVU struck off the head of the -,».,- »M*tt U%* Land Kabbah.* ' 7. From the stream in the way, he shall be refreshed, that he may y BffcH D^T ]3 ^ exalt his head, 22. I * ^^ y-^ The landRahbah, it is observable, that in the original both are nouas, and expressed in the singular number, (the corruption is obvious ;) it refers to the King of Rabbah, « And Joab fought against Kabbah of the children of Ammon, and took the royal city, . xii. rer. 26— -30. 66 A CRITICAL 22. It has been a great ft ambling block with many of you that there Jhould be a different dif~ ptnfation from the Mofaic law. Some of you are fond of faying that the law once given cannot be altered. Ye Jhould obferve, however* that not Chrifians only, but your oxen prophets, [peak of an alteration or an addition to your former lazv. Ezekiel fpeaks of a neiv difpenfation : " moreover I 22. I do not conceive, what the Nazarenes as well as the Author of the Letter, understand in the foregoing chapters by the expression " cov- enant ;" do they mean an alteration of, or addition to the Mosaic law ? there is not any dictionary that gives such a definition of that term, all those passsages of Ezekiel, Malchi, Isaiah, and Jere- miah in which the Author of the Letter sought for a confirmation of his conceits, produce nothing in his favour. It is obvious that ali those visions were related merely to the restoration of the second temple, and particularly to encourage the captives to animate them ; and that they might not despair, or lose any hope of a happy and glorious resto- ration. Jeremiah who was himself among the captives, AND THEOLOGICAL REPLY. 6? / will make a covenant of peace with them; itjliall be an everlajiing covenant with them" Ezekiel, chap, xxxvii. ver> 26\ Malachi says, " Behold I will send my messenger, and he will prepare the way before me, and the Lord whom you ftek Jliall fuddenly come to his temple, even the mej)hi~ ger of the covenant." Malachi, chap.nuver. 1. JJaiah JaySy " And I xvill make an everlajiing covenant captives, spoke in a most explicit and zealous manner; the expression, " I will make JTH3- " nti^in a new covenant with the house of Israel," Sec. is to be understood that in God they shall then find a more strict ally and patron than when he took them out of Egypt. The terms in Hebrew JYHH jT\1D to form a covenant, are to be understood, throughout all the Bible, a Jirict alliance and friendship, " And both of them made JV"0 a covenant" Gen. ch, xxi. v. 27. " This they made JTHH a covenant at Beer-sheba'* v. 32. " Take heed to thyself! lest thournakest tc JTHI2 a covenant with the inhabitants of the land," Sec. Ex. ch. xxxiv. v. 12. In no part of the Bible is there to be understood by it any alteration or any reference to the laws or com- jnandments : such a strained sense of that word F 3 19 68 A CRITICAL covenant with than," Ifaiah, chap. !xi. ver. 8, ■meaning that this was to be done in the latter days, and that the frji was not everlasting. But Jeremiah is Jill more explicit, for he directly mentions u A new Covenant *" He fays, " Be- hold the days come, faith the Lord, that I will make a new covenant with the hoiiji of Ifrael, and with h only adopted by our Nazarene, that by making it allude to the law, he might endeavour to support the Evangelical Doctrine. And with regard to the Mosaical law, the Prophet said plainly, " This covenant that I shall form with " the house of Israel after those days, promised cc the Lord ; I will put my laws in their inward " parts, and will write it in their hearts, &c." Jer. ch. xxxi. v. 31, 41. The Talmudists, as well as Historians give a sufficient testimony of the Israelites having been more perfect in Politics, State Affairs and parti- cularly in divinity, and in all branches of literature, in all which the ttitftSIl ^317 Doctors of Mishnah were at the time of the second Temple far superior to those who existed in the time of the first Temple. Malachi lived also at the time of the restoration, and he as well AND THEOLOGICAL REPLY* Sg with the houft of Judah • not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt ; (which my covenant they brake, though I xvas an hufband to them* saith the Lord;) But thisjkall be the covenant that I will make with the houfe of Ifrael; After thofe days, faith the Lord, I will put my law well as Daniel, Nehemiah, Hagi, and Zachariah were the principle leaders and plenipotentiaries between the Persian kings and the houses of David and Israel, and had no other objects than those of the temporal circumstances and pacifica- tion of Israel and Jerusalem. Indeed brethren, taking all things in a candid view you will find, that all the promises made in the foregoing chapters, were not fulfilled at the time of Christ's existence, far from it ! they had not even commenced : on the contrary, at that very period the dispersion of Israel prevailed more rapidly than before ; owing to the extensive power of the Romans, (as I will give a reasonable account in the second part.) With regard to Christ, the historians give a sufficient account that his F s own JO A CRITICAL law in their inward parts, and write it in their hearts ; and will be their God and they Jhall be my people. And they Jliall teach no more every man his neighbour, and every man his brother, faying, know the Lord ; for they jhall know me jrom the leafi of them unto the greatefi of them faith the Lord.'" Jeremiah, chap. xxxi. ver. SI, 32, 33, 34. 23. Jefus Chrijlfays, " Think not I am come to own Disciples and their followers have been constantly persecuted by the Heathen for above three hundred years after his death, even until the time of Constantine the Great, who protected the Nazarene seft; from which time the Christ- ian religion has continued to flourish in Europe : but its present glorious state is not owing to the principles of that religion ; on the contrary, the, wide extent of that religion is owing to its glorious state and Politic, and the extensive knowledge of many of its professors in all branches of the arts and sciences, and the improvement of all their intellectual capacities, which embellished also their religious principles. 9$> I do not comprehend in what respect it was AND THEOLOGICAL REPLY. Jl tv dcjlroy the law and the prophets ; I am not come to dejlroy, but to fulfil" The old law, in many refpects, remains unmoved ; and what there is was said by Christ, " I am not come to destroy, H but to fulfil the law." If I should go into the detail of the Mosaical laws to shew the con- trary, I must then repeat the whole pentateuch; nay, it is sufficient to touch only the principal laws of it; as, instead of circumcision, which is observed as a sacred signature, on our bodies, his followers only sprinkle with water; (easy enough I) in regard to Sabbath, which is the principle commemoration of the creation, it is delayed until Sunday, in memory of the resur- rection day of Christ; and in general the Christian ritual laws have abolished all the holy days, &c. which ought to be striclly observed agreeable to the Mosaical law. Then if the above expression uttered by Christ, (according to Matthew,) is truly, positively, and literally to be understood, then I ask pardon of you, my good Nazarenes, that I must say in plain terms, that you do not perform and follow at all the precept of your legislator Jesus Christ, One wm HB 7 a A CRITICAL is of a nexv law or an addition to the old is what your oxen prophets foretold. 24. Many of you are offended that the gqfpel gives privileges to the Gentiles, to which they are not entitled by the Mosaic difpenfation. Ye cannot One good Nazarene Gentleman said to me, you do not know the meaning of Christ's saying " I am not come to destroy, but to fulfil the law." We are not liable to all the Mosaical code, and the meaning is, " that the ancient law was ful- " filled in the person of Christ himself." I replied, this interpretation is more incomprehensible than the text, the expression, " fulfilled in his " own person," forms only an aspiration of words, but no sense. Secondly, And why was not this sacred essence produced before Moses, to spare in the first instance the promulgation of the Mosaical Law ? " God is not a Man that he " should lie; neither the Son of Man that he " should repent." And therefore, according to your do&rine, Christ himself was the destroyer of the Mosaical Law. 24. In this passage I find nothing in favour of our Author of the Letter, in these two chapters xliic AND THEOLOGICAL REPLY, 73 cannot now make Jlaves of the Gentiles as in former times, by the law : for the Apojlle fays, *' God hath made of one blood, all nations of men, to dxvell on all the face of the earth." And again he fays, " There is neither Jew nor Greek, there xlii: and xlix. of Isaiah I do not find any thing that alludes to any personal Messiah, I shewed plainly in the foregoing passages, that in the most parts of the Bible, the whole body of the Israelites are represented in the singular number, by the names, " my first-born soil Israel" or, " my Servant" also by the single name of the house of Jacob, or Israel ; the whole context of those chapters with those annexed speaks in plain language, not only for a glorious restoration of the Israelites; but moreover, for a covenant to all Nations, and for a light to the Gentiles, &c. This xlii. beautiful poetical chapter of Isaiah, exhibits to us something more sublime than that of a triumphant Messiah, or a restoration to the holy land; he said, in the eighth verse, " I am 4£ Jehovah (which signifies in Hebrew, Eternity,) *« my y.J A CRITICAL there is neither bond nor frec y there is neither male, nor female : for ye are all one in Chrijl Jefus. And if ye be Chriffs then are ye Abra- hunts feed, and heirs according to the promt fe" 21iis doctrine ye will find rcconcilcable xcith the declarations 66 my name and my glory I will not refer to 6< another; neither my praise to images/' Ninth, f 6 Behold the former are come to pass, and news c< do I enunciate; before they spring forth I let " you hear of them." Tenth, " Sing to the cc Lord a new song, his praise is arrived from c; the ends of the Earth; all that go to the exten- " sive sea, the Isles with their inhabitants." Eleventh, " They shall elevate their voices, the " wilderness with its cities, the inhabitants of " the Tartars they shall sing : the inhabitants " of the rocks, from the top of the mountains « they shall shout." Twelfth, " They shall do " honour unto the Lord, and his praise shall be *' declared in the numerous Isles," Sec. It is judiciously to observe, that a triumphant Messiah, or a principle leader, proves always the deficiency of that generation; but, by a general gloriousncss and completeness of a gene- ration^ And theological reply, 75 declarations of your own prophets. Part of the bUffing attendant upon Abraham Was, that in thy feed Jliall all the nations of the earth he blef fed." Genefis, chap. xxii. ver 18. The prophet If alah fays, " I the Lord have called thee in righteoufnefsy ration, a chief ruler, or leader, can be entirely spared. It is evident, that in that beautiful chapter of Isaiah, the visions alludes to a general complete- ness, and an extensive knowledge of God, in all parts on the surface of the globe : besides, one ruler cannot survey all at once; who is therefore useless, and may be entirely spared. As to a safer in g Messiah, it is still more incomprehensible to my understanding, first, why should the innocent suffer for the guilty? secondly, why should the criminal and guilty be free from punishment and expiation? thirdly, if repentance and expiation are salubrious remedies and atonements for sins, then a suffering Messiah can also be spared. la short, all depends only on our own application and the general completeness foretold in that ^haptcr of Isaiah, Upon jG A CRITICAL right eoufnefs % and will hold thine hand, and will keep thee, and give thee for a Covenant of the People, for a light to the Gentiles ; to open the blind eyes, to bring out the prifoners from the prifoji Upon mature reflection, we will conclude, that any tradition or dogma, (not having the support of reason and proper demonstrations,) though it has been generally received and assented to for thousands and centuries of years ; yet, in the preseni enlightened age has reached its last period of decay and dissolution and are treated as a chi- mera : as for example, the notion of an antipode, which from eternity was entirely a secret, and was treated as the utmost absurdity and heresy. Moreover, our inhabited hemisphere was also asserted by the ancients to be barren in the frigid and torrid zones. Who would have dared to think that the universal system of the celestial bodies would be overthrown, and a new one formed ? but, the human intellect reasoning and inquiring into the law of nature, could not be extinguished; and in the last three centuries, what wonderful discoveries have not been made by mortals ! North and South America confirmed; the antipodes of our hemisphere. A new system has also AND THEOLOGICAL REPLY. *]*} prifon, and them that Jit in aarhnefs out of the prifon houfe." Ifaiah, chap. xlii. vtr. 6, 7- And also prevailed in the most parts of our globe. A general assertion of a plurality of worlds as more glorious to the Omnipotent. The prophane doclrines of invisible beings who act on mankind, faith in sorcerers, visionaries, dreamers, Sec. which had been but too successful on the human mind are now exploded, except in the brains of some chimerical individuals, or hypocrites, to dazzle the lowest class of the community. It cannot then appear strange to us, if the traditions or dogmas of a triumphant or suffering Messiah met with the same fate as all hyperbolical doc- trines before mentioned ; especially, as the sacred Tecords announce things of far greater sublimity, as I have before explained.* * I Could have supported this hypothesis, with various texts from the Talmudical Doctors, and some of the ancient Hebrew Philosophers ; — but t I am sensible, of the roaring of our modern religious Doctors, who are more partial to their traditions than to their intellectual capacities, as k Ls expressed by an ingenious Author, " Rien n'est plus rare, que de voir faire " usage de Bon Sens 5 et rien n'est plus comun, que de voir des tester la *' verite. 1 ' For which reason, I expose myself, as a sacrifice to their cruel prejudice, to preserve the character; and, honours of the ancients inviolate. ^8 A CRITICAL And again, it is /aid in Ifaiah of your Meffiak. " It is a light thing that thou Jhouldeft he my fervant to raije up the tribes of Jacob > cuid to re/tore the preferved of Ifrael : I will alfo give thee for a light to the Gentiles, that thou may- eft be my fakation to the ends of the earth." Ifaiah , chap: xlix. ver. 6. 25. The prophet Micah fays your Meffiah was to Brethren, if we pay attention to the many thousands and centuries, which have elapsed from the creation when nations were in a state of infancy and all idolaters, until the time of the Prophets, and then how they have progressively improved until the present period, we may then confidently hope for a farther progressive state of the world in general, especially, in a more exten- sive knowledge of God, and an encreased lore and unity between his creatures ; Amen. 25/ In that fifth chapter of Michah, I must challenge our Hebrew Commentators as well as the Nazarenes, in particular the two chief Com- mentators vjy"] Rahi Solomon Isack, and p"^""} Rabi David Kamshi ; the acuteness of the hebrew poetical AND THEOLOGICAL REPLY: 73 to be born in Bethlehem. u But thou Bethlehem Ephratah, though thou be little among the thou- fands of Judah, yet out of thee Jliall he come forth poetical style in the Prophets, and the fondness of alluding to traditions and mysteries, had often transported the minds of good Commentators to deviate from the true meaning of any text, and refer it to any tradition or Drash, t^T7 Sophism. This chapter of Michah affords us a particular instance of it : the acuteness of the hebrew lan- guage in that chapter, and their zeal for traditions, had led the minds of the above Commentators' to understand in it the vision of a future Messiah. Our Nazarene Commentators, who are good copyists, on that accounts referred it to Christ, -whom they acknowledge to be a Messiah, though it does not coincide with the rest of the context. I would ask the above commentators who allude it to a Messiah, to explain also the fifth and sixth verses of that chapter, in regard of the Assyrian. The Bible testifies to us, that they were generally destroyed and exterpated in the reign of Hezekiah king of Judah; then, accor- ding to A CRITICAL forth unto me that is to be Ruler in Ifrael: whofe goings forth have been from old, from cverlajting. ding to our Commentators, we must allude to that kingdom also, with the other events to be restored at the time of any Messiah. Indeed ? this is a new tradition, which we had not before any notion of : will they understand Assyria in her present state, though destroyed ? it appears to me more questionable, why the Prophet distinguished Assyria more than the other neigh- bouring countries ? As to the Nazarene Commentators we can add some other questions. First, The Prophet speaks in an absolute manner, « from thee shall " arise, that is to be ruler in Israel." Micah ch. v. ver. 2, but the historians give a reverse account, that Christ and his successors were per- secuted many centuries after his Mission : the Divine visions, we observe, are always absolute, but never conditional ; which latter must be the case according to the Nazarene Commentators- Secondly, according to them, the third verse had no communication at all with the context; and I suppose, our Author had intentionally pushed AND THEOLOGICAL REFLY. 8l everlajling. And he Jhall Jtand and feed in the ftrengtk pushed out that verse, being that he could make no use of it in his favour. To explain simply, I think it proper to refer this vision to the time of its existence. The beginning of Micah tells us, that he received the visipns, " in the days of Jotham, Ahaz, and " Hezekiah kings of Judah," which concerned Samaria, and Jerusalem ; his visions then were contemporary with those of Isaiah. You will readily observe, that this vision of Micah coin- cided with the events and visions explained in the 2d. Kings chapters, xviii. and xix. and Isaiah the xxxvi. and xxxvii. chapters. In the before mentioned chapters is fully des- cribed the general destruction of Samariah, which was the kingdom of the ten tribes of Israel, by Salmanasor, king of Assyria, and after him followed Sanherib, king of Assyria, who advan- ced towards Jerusalem to destroy also the house of David: but the Lord who promised, " that the M house of David shall be a chief ruler for ever," sent his words by Isaiah to the king Hezkaiah, that be should not fear the Assyrians, &c, and the G words 82 A CRITICAL Jlrength of the Lord, in the majrfty of the name of the Lord his God: for now jh all he be great unto words of the Lord came to pass, that, at that time the Assyrians were totally destroyed, and the house of David had triumphed over several kingdoms, and the rest of Israel. This fifth chapter of Micah, then is the pro- per vision relating to Ilezekiah king of Judah, with regard to the destruction of the Assyrians, and the success of Hezekiah. The poetical style in that chapter does not exaggerate any- thing in regard to a Messiah, or a future resto- ration, it expresses plainly a temporal vision to Hezekiah, as I have before explained. It is also to be observed that the house of David derived its origin from Bethlehem, " And David " answered, I am the son of thy servant Jesse, " the Bethlehemite," 1 Sam. ch. xvii. ver. 58* I listen also to a question which may be made, who are the " seven shepherds/' (which allude to Kings) " and the eight principal ?nen, 1i &c. mentioned in the 5th. and 6th. verses of that chapter ? to which I answer, seeing, that the Bible records give us not in particular the account of the AND THEOLOGICAL REPLY. 83 unto the ends of the earth." Micah, chap, v. ver. % 4. 52(3. The evangcllji Matthew fays, "Now when Jefas the destruction of the Assyrians, " who wasted *' the land of Assyria, and the land of Mimrod," " &c. then it should remain indifferent to us, to know them in particular ; see the fifth chapter of Micah, you will find it well adapted to the vision, as I have explained. Yet, I think, we cannot be intirely ignorant, but that we may recover the seven shepherds? alluding to seven kings : as, Gozan, Haran, Rezeph, &c. men- tioned in Isaiah, ch. xxxvii. ver. 12, 13, which the Assyrian kings had destroyed; but they rebelled and joined again in the days of Hezeki- ah king of Judah, who wasted the Assyrian kingdom. &c. 26. I think, that St. Matthew was a little confused in his assertion, with regard to the massacre of any children at Bethlehem, he said, " then was fulfilled that which was spoken by < c Jeremiah, &c. Rachel weeping for her chil- " dren and would not be comforted because they " are not." Jeremiah ch. xxxi. v. 15. It is to G 3 be 84 A CRITICAL Jefus was horn in Bethlehem, of Judca, in the days of Herod the king, behold there came wife men from the Eqft to Jerufalem, faying. Where is he that is born King of the Jews ? For ice have feen his far in the Eajl, and are come to worjlnp him. When Herod the king had heard thefe things, he was troubled and all Jerufalem with him.'* And afterwards Matthew fays that Herod u zcas exceeding wroth, and sent forth and flew all the children that were in Bethlehem, and alt the coaji thereof from two years old and under, according to the time which he had dili- gently enquired of the wife men. Then was fulfilled that which was fpoken by Jeremy the prophet, faying , " In Ramah zvas there a voice heard be observed, that, Bethlehem was tributary to Judah who was one of Leah's children; then in vain did Rachel weep over strange children, but not for her own. Nay, if we consult the context of that chapter we shall find, that it alludes to the restoration of the second temple, and that not only the tribe of Judah, but also part of the tribes which had belonged to the kingdom of Samariah, the house AND THEOLOGICAL REPLY. 85 heard, lamentation and weeping, and great mourning Rachel weeping jar her children, and would not be comforted becaufe they art not.'" 27. Your city Ramah, ye know, was near Beth- lehem, tC in the ceq/t thereof." And jrom other drcumjlances we have rcafon to fappofe that the evangeliji house of Joseph, i. e. Manashah and Ephiaim the posterity of Rachel shall also be restored at that time. See the complete chapter Jer. xxxi. 27. I mean to introduce an extract of Hero i's cruelties, from historians more authentic, and varying much from that of Matthew and the report of Macrobius ; varying also, in fact :s and time. I will make a short account of the events of Herod's reign, reported to us by Josephus and TD"&"Tn PbSp ^e tradition vf Rabbi Abraham Ben David. Herod the son of Anti- pater of a Roman extraction, who was in tne service of the King and high Priest Hurcanus, cfthe house of Hashmonay, formed a conspiracy against the regency of the high priests of Jerusalem; and with the assistance of the Roman Emperor Augustus, he obtained the Crown, to be King over Judah; the hatred he entertained against G 5 the 86 A CRITICAL cxangelifi properly applied the words of the prophet to fhh remarkable cruelty of Herod, to which he was excited by his ambition ; which as the the Pharisees and the High Priests, produced the greatest cruelty in the commencement of his reign, when he killed all the Pharisees, and in particular every person of the house of the Hajlimonaim the High Priest ; he extirpated children from the birth to mature age; not to leave any remnant to the house of the High Priests, for fear lest the regency of Israel might return as in its primitive state to the house of the High Priests. From out of the unfortunate family of Hur- canus the High Priest, and King, Herod took (but not without compulsion,) Meriani a grand child of Hurcanus for his wife, though he had many wives of the vulgar, he promised her to leave the crown to her posterity ; she bore him two sons Alexander and Arijioiolus. At an advanced age Herod sent these two Princes to Rome to be educated under the eye of the Empe- ror Augustus ; in state and politic affairs of the Romans ; they were also married to some princesses. AND THEOLOGICAL REPLY. 8/ the Wife man fays ofjealoufy, it were better to be the hog, than the son of Herod."* * Macrobius, where he speaks of the witty sayings of the Emperor Augustus, says, Cum audisset, v.\ter pueros, quos in Syria, Herodes Rex Judceorum, infra bimatum jussit intcrfici, fihum quoque ejus occisum, ait, Melius est Herodis esse porcum, quam filium. Lib. 2. Cap. 4, Saturnal. Macrobii. De Jocis Augusti in alios, &c. Leyden edit. 1670. 8vo. p. 332. Bethlehem, has no connection with the report (of that witty saying of Augustus) by Macrobius before mentioned, the last refers only to the cruelty of Herod to his own sons, in regard of domestic conspiracies ; the report of which cruelty spread until it reach'd the ears of Augustus at Rome; but it hath no appearance of any Massacre at Bethlehem. Except Matthew who testifies the fad of Bethlehem, whose testimony is also dubious, being Matthew wrote his testimony forty years after the birth of Christ; can we therefore regard him as an eye witness to an event which was forty year prior to the testsmony given, and consequently happened in Matthew's infancy, and perhaps before his birth ? it is then obvious, that it was spuriously reported and entered in manuscript; just as our Author C. Crawford, Esq. thought to combine the report of Macrobiusj with the testimony of Matthew* AND THEOLOGICAL REPLY. 9I 28. Here Gentlemen, I close my treatise agreeable to my promise, to treat only in regard to a Defence of the Old Testament, in those prophecies which were fallen in my way, by means of the Author's Letter, but by no means by way of offence to enter into the details of the New Testament; and less to go on with the Author of the Letter in debates by way of sophistical demonstrations ; although the Author promised that he will p?*ove, Sec. yet, I think, that all his proofs will not be Mathematically demonstrated, but merely by spurious reports and testimonies of some of the Monks, which has also alternately arrived to us. Then I conclude, that every man may form his own ideas and demonstrations, in the manner most suitable to his capacity and intellectual judge- ment. APPENDIX. ilAVTNG finished my dissertation, the reply to the public Letter directed to the Hebrew Nation, I was induced by a Gentleman, a friend of mine, to answer other questions which were made against th^ religious principles and the doelrine of the Hebrews. That Gentleman pre* sented me a book published in the year 1710 intitled ;; an Address to the Jews by John Xeres, t! containing his reasons for leaving the Jews, * ; and for embracing the Christian religion. " Listning to his voice, I cast a cursory view on the different contents, which the above convert brought to his purpose, to assert his reasons for his having turned his mind similar to the turn of his coat. To answer all the contents, which the above Xeres thought to bring for his reasons or arguments, might be a useless thing, as the most of his arguments deduced from the Old Testa- ment, are explained and demonstrated in the foregoing dissertation. The other parts of his arguments^ are merely sophism and pedantry, as I APPENDIX. 93 I will prove in the present dissertation, and do not deserve any answer. But there is one subject which is observed as a general doctrine by all the Nazarenes, and the above Xeres took the utmost pains to alledge it to the best of his knowledge of the Hebrew text, (perhaps in a degree supe- rior to some of the Nazarene doctors,) u and pt& adjectives or abstracted nouns: mentioned before, which are attributed to mor- tals, are also attributed to God as ; D^n wise, niM strong, tt§ltp just, pnx righteous, |cm merciful, *n live, WYTf holy, Sec. They dien thought proper to contrive a peculiar name. i. e. Fourthly, ^Kuno DIP a borrowed name, being it is borrowed from the adjectives relating to mortals ; at the first they are merely abstract nouns, but when attributed to God, they become all substantives, being absolute, unlimited and eternal : the source of all the above qualities. The Philosophers instructed us, that we ought to understand also the above adjectives when at- tributed to God rh*)W Yn ^y in a deprhative sense, i. e. excluding from the divine essence all the opposite qualities, as ^h^foolislmess, HWta weakness, APPENDIX. 103 weakness, rojjttn injustice, TWitp* cruelty, Sec. Both good and bad qualities are relative to mor- tals, but only the former are to be observed in an essence omnipotent, all good and all wise. The intellectual reader, I have no doubt will hesitate in his mind : observing, by the general and particular law of nature, that no faculties can be produced without the effects and motion of material substances; no qualities can arise either good or bad, but by means of the impres- sion of various subjects or events, either temporal or local, which is the cause of alterations of mind; and accordingly the qualities begin to unfold themselves and produce effects in the individual. Then from observing this absolute law, it might be requested; having excluded the divine essence, from all material substances; how then can we attribute to him faculties or qualities which are the productions of matter, and which are produced by way of excitement from various subjects ? matter could by no means aft on pure spirit, as 1 have explained before. To resolve this question, it is sufficient to cast our attention to our own constitution and mate- rial combination only, to which Job expressed in his discourse ch. xix. ver. 25, 26. " For I « know my Redeemer's • ^n ^WJ WT *W\ " living essence, who will ; Dipi ~\SV %* pnrun ** exist 304 APPENDIX. M exist posterior to the • nw ^pi Hiy inKI « earth. And after my : fi^a n?nK '•nttDBI " animation * surrounded thus, § then from my " own flesh (i. e. my own combination) I do " observe a Divinity." It is observable, that material substances are immoveable and mortal. An artificer might produce a figure fashioned with utmost mechanical art, and cause motions also; yet, it will not produce effects with absoluteness, though exposed to the atmospherical and celestial effecls, but it will be always observed but as an artificial figure. The peculiar qualities like growing, moving, the rational qualities and the intellectual essences with which w r e are endowed^ and causes us to be the superior part of the ma- terial and mortal creations; these principle qualities consequently are abstracted from matter, and accordingly an essence existing by itself, and which is the causal animation of the grand Universe in general, and in particulars. This essence '* From the radical "py animate or stir up. " The Lord T^H animated " the spirit of Cyrus kin<< of Persia." 2 Chron. cli. xxxvi. ver. 22, also, NSP "iimD mil 1 "The Lord shall appear like a hero, like a warrior " "Vj^ stirred up his vengeance.'" Isaiah chap. xlii. ver. 13. § From the radical Pjp> surround. " Know now, that God hath Over-. " thrown me, and his net *)pfl ty surrounded me." JEob ch. xix. ver. 6, also Q^^ 'O'DSD " they compassed me like water, daily Itypft V they surrounded ms together." FsaJm lxxxTiii ver 17. APPENDIX. IO5 essence then we observe with justice as a divine essence, which is constant and immortal (though the material parts die, consumes, and evaporates, yet the essential qualities arising from the ab- stracted spirit are immortal.) Then it is to be concluded, if there is an abstract essence which giveth motion, life, feeling and understanding in mortal substances ; then, beyond doubt, that it is an essence of itself, abstracted, powerful and absolute, beyond mortal comprehension; and the source of all qualities and effects; t as, expressed by the divine Poet : " He that planted ** the Ear, shall he then not yot^ *6n |?tf JNMfn " hear ? he that formed the tfnr tfbn ]y y& ££ ** Eye, shall he not s^e ? Ps. xciv. ver. 9, which expresses in few words, what I have before de- monstrated. Having explained the above grammatical rules and the incontestible philosophical principles agreeable to the human mind; I return now to explain ■f Indeed we have no superior proof of a Supreme Power, than animation: ■which enlivens and acts in general, and in particular mortal and massy bodies ; which is also fully expressed, ; \nn# *0X1 * ]WN1 H 2I& « I am the first, and I am the last ; and • QM^tf ^tf HP*?2C1 " beside me there is no God " Isaiah ch. xliv. ver. (3, by the expression, * l I am the first," it denotes the visible supremacy, and the prime cause of ^n universal animation •, and by " I am the last," denotes being posterior to all material and mortal essences : it comprehends the same sense with, the above mentioned u> Job. £C6 APPENDIX. explain the above various texts which Xeres brought forward to support his whimsical asser- tions. As to the first we ought to observe, that the name TflfyH Aloha is a noun common, and substan- tive, it may be declined with the pronouns ; as, ■*?f?K my God, yrhx thy God, WflSjl our God &c. it bears also in the plural an additional } i, VftK the gods, as, PW '•ft 1 ?** " the ££$ pozvcr, " It is 7^ in the power of my ? { hand to do you hurt * Gen. xxxii. v. 29, though similar in the pto, jumciation ; the first position of that name is attributed to the prime cause and borrowed after as an adjective to secondary causes, or moitals. j| Alo/tim, denotes Justice ; as " The cause of both parties shall come " before DYT^KH the J™Hce ; and whom QM^K the Justice shall coo- f f demn, he shall pay, &e" Expd. ch. 22, ver. 9. This name in He- b-ew is constantly in the plural, being it includes various sentences, guilty and not guilty, mercy and punishment, &c.-~lt is also borrowed from th& primitive attribute of God. % " And God sad unto fcfoses, PIT!** ~W& IT.!** T om **** ? "< % and he said, thus shalt thou say unto tlie children of Israel, nVlft U Afuak ft hath sent me unto you." L>:od ch. iii, ver. 21. I08 APPENDIX. grammatical rules and the philosophical demon- strations, you will observe, that the above five objections I quoted against the doctrine of a plurality in the divine essence will be resolved; there being not any thing more to object ; and the first of Xcrcs assertions is also completely annihilated. Having proceded thus far, I shall the easier go on with the passages which Xcres has brought as proofs to his assertions. His second is, " And Cribs GoJsaid, let us make irniJD-O "UB^S D"IK c; Man in our image and likeness^ see the laud- able exclamation of Isaiah, " To whom then will " (that is to the material and spiritual) c; to know good and •$ evil, and now lest he put forth his hand and take also of the tree of life, and will eat, and live for ever." This microcosm will then become Eternal, and matter will be constant and un- changeable, similar to the divine essence; but very dangerous (for the human specimen) on account of his animal qualities arising out of his material substance and natural inclinations. On that account " God sent him forth from the garden of Eden," Sec. to become mortal, similar to * It is observable that in the five days creations, the expression is, u And " God said, lot there be light, &c. Let there be a firmament, &c. Let 4t the wateis, &c. Let the earth brin* forth, &c. Let there Delights in " the firmament, Sec. Let the waters bring forth, &c. Let the earth " bring forth the living creatures, &c.'V.l in an absolute commanding style : but on the sixth day, at the noble creation of Man, which is a part of his Own Es:once, the above commanding JCyla would have been improper, and « Let us make t &C. 11 in that ~:se was inore just and comprehensive. to common matter, the substance of his animal constitution ; to put a full stop to his intellectual qualities: The fourth assertion of Xtres evinces more ignorance, he understands plurality in the verse " Hear O Israel irrfrll mPP Jehovah, Alohinu, « the Lord our God, is nntf ffilf Jehovah, achad, " one Lord." Deut. ch. vi. ver. 4, it is observable, that the servile W nu is merely, the pronoun plural added to the root, similar to i^OK obimt, our Father, or ij^bD malhanu, our King, but no otherwise; it is accordingly in his interpreta- tion, a corrupt explanation. (See above the first grammatical rule.) As to Xeres fifth assertion; of having found adjcftivcsin the plural number attributed to God ; (see above.) He also corrupted the sense of the quoted terms ; they are to explain cm errfWJ " the God of the living" ETMff XSSfh* u the •* God of Judges" * CTttH? E&TH& " the God « of the holy ones" in which the plural adjeBives are * Xere's explanation of that term, is found contradicted, in other place?, where the nam Alolntn with the fame adjective, are expressed in the singular number, hkc If! DT6x Sprf? " To ^lasphamc the living God,- Isaiakch.37, ver. 4, and ver. 17. Also, j^tS BSE TO « God is the righteous Judge," Psalm 1 1 , ver. 1 1 . Also, DEW ON"!?** ^ «« For God is Judge himself." Psalm v. ver, 0. and more in the same style-. 112 APPENDIX. are referred to the subordinate essences and cre'a* tions, but not to God himself; and we find constantly and in general that the verbs* and adjectives when attributed to God, are in the singular number, as I explained before > but we must not explain in such a way that the Bible texts should contradict themselves. For the rest of his assertion, the few verbs in the plural number attributed to the name Alohim, I without hesitation acquaint the Reader; having shewn before in general the verbs either active or passive when attributed to God, are always in the singular number; then I think, that an exception of only two verbs deviating from the general rule, can by no means prove a dogma, which is against all reason and true philosophical principles, as I have demonstrated before. Our conclusions must rather be taken from general rules; and in particular when adapted to intellectual reason and incontestible principles. Repetition on that account will be useless ; I will then conclude my dissertation, and pass the sentence of the Mosaical code, on this converted wretch, who has reviled the command Kb Errf7tf V?J>n " Alohim thou shalt not revile." Exod. ch. xxii. ver. 28. PART II. hxrwr ronan THE DISPERSION AND PROGRESS OF ISRAEL I will now proceed to the Second Part according to my promise, which I will treat with the solemnity of reason and regard due to the sacred Records, as far as my intelle&ual faculties allow me. I mean not to flatter, or to degrade any comments on any class of man- kind; prejudice, I thank God is eradicated from my mind, « And that which the Lord shall « put in my mouth, that I will speak.'' mm) renan THE DISPERSION AND PROGRESS OF ISRAEL. 1 . W E are generally scorned and reproached with our present depressed state; dispersed as we are in all parts of the globe, without a patrimony, and without a king, indeed we are so ; but I will prove critically and theologically that our present state cannot be regarded as a disadvantage to the posterity of Abraham ; on the contrary, I will prove by the sacred records, that the objeft of the house of Jacob from its origin until the end of time is very different from that of all other nations. The different opinions which have "been hand- ed down to us, by a variety of oral traditions, have given rise to various contests ; so that most of the commentators of the sacred records thought that they discovered in them, a general restoration to the holy land, and a Messiah, as a king or chief leader. The numerous opinions of all the I 3 Commentators; Il6 THE DISPERSION AND PROGRESS Commentators, Hebrews as well as Christians, on that account, concerning the how? who? what ? and when ? were the objects of their doc- trine ; at length the time which elapsed without confirming the expectations of one or the other, caused a despair of the execution of the promises, and a detestation of those visions in the sacred records which contained them ; it was more- over the cause of a general discord among mankind: Nay, how those doctrines differently affected the human mind, will be explained in the next. " This is the book of the generation " of Adam ; in the day when God created Adam, " in the likeness of God he created him. Male " and Female he created them ; he blessed them " and called their name Adam, in the day of " their creation" Gen. ch. v. ver. 1,2; the divine blessing to Adam's posterity was absolute and without bounds, or limitations. But although the blessing and the will of God are absolute, yet the methods or the way to obtain it are con- ditional ; the cause of the latter we must refer to the power of choice, which is planted in mankind, and formed him to be an intellectual essence. The successive discourse will prove the truth of this sentiment. " It came to pass, when Men began to multi- " ply on the face of the Earth, and Daughters " were OF ISRAEL. 117 U ^rere born unto them, that the Sons of the « great saw the Daughters of Me?z, that they " were fair ; and they took from among them c; wives agreeable to their choice" Gen. ch. vi. ver. 1, 2. The Philosophers of Divinity, understand the above two verses allegorically ; to give us a hint of the human capacities and intellectual essence, which form Ideas and strengthen them by demon- strations; also to embellish them with herogly- phic figures; which at last corrupted the mind and gave way to Idolatry and material essences. Although Adam being the only Man, had no other idea of a divine power, but as Omniscient, and Omnipotent, simple in essence, immaterial and indivisible ; yet his posterity being multi- plied and spread over the face of the earth, the emergencies and the inclinations of the multi- plicity, was the cause of new inventions, and their forming ideas suitable to their Congregation, which we understand by the expression, " and ct daughters were born unto them T those beau- ties were the cause, that ? ' they took wives from lc among them, agreeable to their choice," by which is meant, that they formed ideas of nu- merous deities and idols, according to their own choice; very different from that tradition of their forefather Adam, on which account, " the I 5 " Lord Il8 THE DISPERSION AND PROGRESS « Lord said, my Spirit shall not always strive " with Men," &c. and the deluge took place. A new period began with Noah; the true principles of divinity which were known to Adam, were yet preserved in the line of Sheth> Enosh, Keiion, <$c. and transmitted unto Noah : the posterity of Noah, which were numerous^ and extended to several parts of the globe, car- ried also with them idolatry, and deities were then scattered over the face of the earth ; yet it was well preserved by the posterity of Noah in the line of Shem, Arpakshad, Shelah, Eber, &e. until the time of Abraham. With this patriarch commences the most au- thentic History of Divinity, by the propagation of his posterity, and all those nations, which embraced the principles of this great patriarch, who, though they vary in particulars, yet adhere to one grand point, which is the Supreme Cause and Power; and posses the divine law, which is beneficial to mankind at large. Abraham, though he was so rich in cattle, household goods, and servants, that he was able to engage himself in war, and conquests, as the Bible gives us an account of his conquering many kings. (See Gen. xiv.) Yet he was not in- clined to establish himself as a king or prince in any part of the vacant countries; he travelled by OF ISRAEL." 119 by the command of God, from one country to another, merely to instruct the nations in points of divinity, law, and morals ; and his fame be- came so great, that the heathen princes entitled him by the great name \jSVD iintf D^ilbtf 5WJ " Thou art a godly prince among us" Gen. ch. xxiii. v. 6. on which account, after the vision of Abram, God altered his name, saying, cc Neither shall thy name any more be " called Abram" (which denotes OTDtf father of Aram) "but thy name shall be Abraham" << (which denotes DiVVDK Ab hamon) " for a u father of many nations, have I made thee," Gen. cru xvii. v. 5. The Scripture shews us plainly, that the principles and motives of that Patriarch were widely different from those of the rest of the other nations. Nay, Abraham seeing himself with his wife Sarah far advanced in years, barren, and without children; and that all the fruits of his endeavours would be transferred to his servant, and perhaps all his doctrines and divine princi^ pies would decay and vanish away when he ex- pired; was comforted when under this great and sublime embarassment. M The word of the * Lord came to Abram in a vision, saying, fear " not Abram ! I am thy shield, &c. and he J* brought him forth, and said, look now to- " wards J20 THE DISPERSION AND PROGRESS " wards the heaven, and tell the stars, if thou " be able to number them; and he said unto " him, so shall be thy seed: 9 Gen. ch. xv. ver. This symbolic vision of the stars, with the expression, " so shall be thy seed," was pecu- liarly adapted to the desire of that patriarch, and has really come to pass. This symbol includes many objects, 1st. Thy seed will be innumer- able like the stars in heaven : 2d. They will be spread over the convex surface of the terrestial globe, like the stars in the cavity of the heavens, 3d. Just like the stars which give light, bright- ness, and animation to all creatures, and ex- hibit the glory of an Omnipotence ; so might it be with the posterity of Abraham, that the true principles of divinity, law, and morals of the sa- cred Code, were exhibited by the Israelites, by means of their dispersion ; so that most of the cohabitant nations have embraced the records of the Bible, equally with the Israelites, (see Ps. xix. where the poet speaks of that similarity, first, he speaks of the divine glory exhibited by the celestial bodies ; and after, of the glorious divine laws and commandments delivered to mankind.) 4thly, and lastly, Like as the hea* venly bodies shall never be destroyed so shall the posterity of Abraham never be destroyed ; on 0* ISRAEL. i2f on which account, Jeremiah said, " if those " (heavenly) orders shall be abolished from be- cc fore me, said the Lord, then the seed of Is-. ** rael also shall cease from being a nation before f f me for ever.'* Jer. ch. xxi. ver. 35, 36. The promise of the Lord came to pass, thrt marvellous birth of hack took place. Abraham, though at the age of an hundred years begat, and Sarah at the age of ninety, brought forth a son, whom they called Isack^ with regard to his birth. " And Sarah said, God hath made me " to laugh, so that all that hear will laugh with me;" (indeed, a more miraculous fact, than if a young virgin bore a child) Isack had attained the age of thirty -seven years, when his father was commanded to offer him up a sacrifice, yet, both of them inclined to the will of God ; and the act had just commenced, when an angel ap- peared, saying, " Lay not thine hand upon the « lad," &c. and then the angel informed Abra- ham a second time, saying, " By myself have I « sworn, saith the Lord, for because thou hast « done this thing, and hast not withheld thy * c son, thine only one, that I will bless thee, and M will multiply thy seed as the stars of heavea s f* and like the sand on the sea shore; and thy * c seed shall possess the gates of his enemies, *« and in thy seed shall be blessed all nations of « the ear tli/' &c, 122 THE DISPERSION AND PROGRESS Indeed gentlemen, we must acknowledge that the promise to Abraham, " And in thy seed " shall be blessed all the nations of the earth," does not allude to their mercantile state, their stock-dealing, or eating good roast beef; neither does it allude to any mortal vain glory, no ! Any object which was detestable to that patriarch, he could not have been blessed with ; Why ? be- cause all material actions and projects are mortal and changeable, and not to be attained without numerous of troubles and dangers; the bless- ings then must consequently be referred to some sublime, spiritual subjects ; agreeable to the mind, beneficial to mankind at large, as well as individuals, in regard to their present and fu- ture state, to be acquired without trouble or danger, and to be enjoyed with pleasure and composure of mind ; and consequently immor- tal — such is the state of the Doctrine of Divi- nity, with its derivated Law and Morals ; also such are the beauties which we discover in the arts and sciences. We have also reports of some Doctors of Di- vinity, that Abraham's endeavours were not only to instruct the nations in points of Divi- nity, Sec. but also in points of science ; as, Astronomy and Astrology, they assert also, that Abraham was the first who instructed the Egyptians in OF ISRAEL. 123 in the above Doctrines. I will not speak of this matter with prolixity, being I cannot either argue or prove this fact; yet it is sufficient t3 prove, and incontestibly, that the sublime prin- ciples of Divinity with its doctrines, law, and morals, are owing to that Patriarch and his pos- terity, which was the true blessing to him, that the divine manifestation shall be displayed by his descendants. I mentioned before, that the will of God, as well as his blessings are absolute, unbounded, and irrevocable; nay, they are conditional in the receiver, or mankind, with regard to their fa- culties of choice. This I will prove by making a serious recital with the testimony of the sacred records; that the posterity of the Patriarch, in their glorious and flourishing times, as well as in their dispersion and oppressive times, has always been attended by the general Providence mani- fested on them, and that C5 Israel and Judah " were never yet forsaken of their God." Jen, ch. li. v. 5. In the first vision, God said, Gen. ch, xv. ver. ^ 13, Know of a surety, that thy seed shall be " strangers in a land that is not theirs ; and shall «< serve them, and they shall afflict them four hundred years" The Bible does not say in Egypt, 124 THE DISPERSION AND PROGRESf" Egypt* b ut 6; * n a lan( * ^ iat is not t ^ ieirs * , 't — This period then began with the birth of Isack. Isack was aged sixty years, when he begat Jacob ; Jacob was an hundred and thirty years of age, when he first appeared before Pharaoh in Egypt; these hundred and ninety years together, were passed by these two patriarchs, in travelling into strange countries, with inquietudes and troubles, though not without the success of manifesta- tion of the divine principles of their father Ab- raham ; the remaining two hundred and ten years^ from the entrance into Egypt, were passed in slavery and servitude. After the decease of Joseph and his brethren, the Egyptians thought that the posterity of those patriarchs might not only be dangerous, from their multitude, to the political state of their country, but moreover, that their divine prin- ciples and manners would overturn their esta- blished religion and magical practices also ; for which reason they concluded to bring the House of % It cannot be understood that the Egyptians slavery should last 400 years : for, Kehoth was among Jacob's family who came into Egypt, then if we calculate the whole, the life of Kehoth which was 133 years; of JZmrwn his son 137, and of Moses his son until the exit out of Egypt 80 years, yet it will not amount to 400 years ; though we add the many years of Kehath before the entrance into Egypt, and the many years of their fcirths, before the deaths of their parents. Ex. xlvii. 9. OF ISRAEL, 12f§ of Jacob into slavery : and in consequence that the true principles of Divinity followed by Ab- raham's seed would come to decay, " but the " more they afflicted them, the more they mul- 6i tiplied and grew." Ex. ch. i. v. 12. The op- pression of slavery was then not sufficient; the Egyptians contrived a new plan for the decay of Abraham's seed and his endeavours; a com- mand was issued, saying, " Every son that shall " be born, (to Israel) ye shall cast him into the « river, and every daughter ye shall save alive.'* Ex. ch. i. v. 22. By the mercy of God, the House of Jacob was not consumed, " And God heard their " groaning, and God remembered his covenant " with Abraham, Isack, and Jacob." And God " observed the children of Israel, and the Lord " reflected on them." Ex. ch. ii. v. 25. 2. A wholesome fruit began to spring forth from the house of Levi, a son was born to Em- ram the son of Kehoth, Levi- Jacob ; he was put into the water according to the order of Pha- raoh, yet not without good care, that by chance he might be saved; the child was miraculously saved by the princess the daughter of Pharaoh, the princess took him as an adopted son, and gave him the name of Moshah, referring to the events 126 THE DISPERSION AND PROCRESS event, " being drawn out of the water" whom we call Moses. Moses was not only miraculously saved, but lie also received his education at the court of Pharaoh, being an adopted son of the princess. Moses then must have had a double and superior advantage ; he was from his valuable native parents side instructed in the principles of divi- nity of the Patriarchs : and from his adopted parent's side he received the instruction of the doctors and chiefs at the court, in state and politic affairs. Moses's intellectual capacities, manifest that all his endeavours during his stay in Egypt were exerted for the benefit of Israel. " And Moses was eighty years old, and Aaron u eighty three years old, when they spake unto •* Pharaoh;" at that venerable age Moses had acquired, in a sublime degree, the doctrines of divinity of the Patriarchs, and the doctrines of the Egyptian Magic with all the mysteries of the Heathen religions, also in state and political affairs ; to be a legislator and to govern a nation, by means of these sublime intellectual capacities. Moses then arrived at the highest point of human intellect, which is the Divinity, by receiving visions of God visibly " face to face." Now Moses was employed by God to deliver the Israelites out of Egypt. The Egyptians for their OF ISRAEL. 127 their obstinacy in denying the power of an Omni- potent, and their cruelties towards the Israelites> were also severely punished; they then acknow- ledged their crime, and said, " That this is a " finger of God" and at last relinquished the Israelites, and said " Rise up, and get you forth " from among my people, both ye, and the " children of Israel, go and serve the Lord as " ye have said : also take your flocks and your " herds as ye have said, and be gone ; and bless ** me also." Ex. ch. xii. verses 31, 32. Now Moses brought the Israelites out of Egypt, and brought them to the Mount Sinay, where they received the ten commandments and a variety of laws, relative to the principles of divinity, state and policy necessary for establish- ing a nation; yet the imperfection of the Israel- ites at that time prevented them from occupying the land of Canaan, which God promised to the Patriarchs. In the mean time, Moses led them in the Deserts of t Arabia, and several kingdoms, to instruct them in several capacities relative to a nation at large. Moses established among them Ritual, Political, Juridical, and Ceremonial laws, suitable and beneficial to a nation. Moses also warned the Israelites, saying, " If ye walk in my " statutes and keep my commandments," Sec. then ye shall prosper in general, agreeable to the 128 THE DISPERSION AND PROGRESS covenant God made with the Patriarchs; ff But if " ye will not hearken unto me, and will not do « these commandments," Sec. " then the Lord " wiil punish you rigorously and disperse you " among nations," Sec. (see Lev. Chap, xxvi.) yet all those exhortations and chastisements arc mingled with good hopes and promises, and the providential manifestation of the forefathers is also waiting on their posterity; he promised also, saying, " And yet for all that, when they shall be " in the land of their enemies, I will not scorn " them, and I will not abhor them, to destroy M them utterly, and to break my covenant with u them ; for I am the Lord their God." Levit. Ch. xxv. verse 40. The acuteness of mind of this great Legislator, reached so far, as to give particular commands to prevent any dangerous opportunities, which might occasion mischief and harm to the religion and state of Israel ; observing that the Heathens are inclined to prognostics, miracles, and varie- ties of witchcraft, &c. things of simple and natural causes they observed often as miracles and supernatural ; any thing that was incompre- hensible or unknown to the public, they looked upon with divine admiration ; these kind of jugglers and conjurers have always distracted m common the superstitious and chimerical people : for OF ISRAEL* 129 for which reason he gave a strict command, Deut. ch. xviii. ver. 9— -15, that they should abominate and abhor such people. But saying farther, <( that they should be strict and perfect with the Lord their God." For these nations which thou shalt possess hearkened unto observ- ers of times, and unto diviners, but as for thee, the Lord thy God hath not suffered thee to do so. The Lord thy God will rise up a Prophet from among thee of thy brethren like unto me (being of natural parents, and a mortal, like all his brethren) unto him ye shall hearken, &c." But by no means to a supernatural or a misterical Prophet as some interpreters would endeavour to discover in this chapter. Secondly, Moses gave not any absolute com- mand (and not without good intention) for esta- blishing a king among the Israelites ; for such a vain dignity, was held in abhorrence by the Pa- triarchs (the calamities arising from such egotis- tic beings, are more numerous than the benefits derived from them to the people) he could not establish among their posterity. Although we find in the Mosaical Code, Deut. ch. xvii. ver. 14 — 20, some laws with regard to kings; yet, with a solid attention we shall observe that this command is merely spoken conditionally y but by- no means abfolutely, as I will explain hereafter. k Thirdly, I3O THE DISPERSIONS AND PROGRESS Thirdly, It was a general rule among the Heathens, that all their laws and commands were peculiarly kept in secret by their Priests and Ministers. The generality were accordingly led in darkness, and in a strict submission to their chiefs, who were observed as the mediators between God and man, to which purpose the Sybillical books were adapted, and kept in a state cf mystery among the chiefs. But Moses by establishing a Republic and a free Nation, was the first, not only that abolished this treacherous way, but gave a strict command to every indi- vidual of Israel to write for himself these records and laws, that there should be no mystery, and that every man might attain to a perfection in principles of religion and laws, beneficial to mankind, saying, " Now therefore write ye this song (it refers to the Code) for you, and teach it the children of Israel ; put it in their mouths that this song shall be a witness for me against the children of Israel. For when I shall have brought them into the land, and it shall come to pass, when many evils and troubles shall have befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed." Deut. ch. xxxi, ver. 19, 20, 21. Fourthly, he enacted also for the general welfare, " Judges and Officers shall thou esta- " blish OF ISRAEL. 131 c? blish in all thy places, which the Lord thy God Cf giveth thee, throughout thy tribes, &c." Deur„ xvi. ch. 19. v. The object of this establishment does not tend, as to make or to contrive new laws or innovations, being he enacted in another place, cc ye shall not add neither diminish my commands," but this establishment tends only for them, as to be the expounders of the law, be- ing not expressed in detail ; secondly, to observe and to judge with equity in all matters of human life, according as they find it proper to time and circumstances ; but by no means to make from the Divine Law as a burden or load on mankind, (as is customary by the modern Doctors and Rabbies) as is fully expressed by some Talmud- ists, saying, " God does not interfere with his cc creations, with quarrels or impositions." It is also expressed in the Bible V *1)ltf ft " from behind burthens," from the radi- cal 71}/ a burthen or load, of which there are numerous instances in the Bible. OF ISRAEL. I37 explained also, that Moses in Dent. chap, xvii, where he speaks of a king, he speaks not of an absolute law, but merely conditional ; saying, f all force of Rhetorick in their speeches to Israel ; in order to bring the Israelites back to the religious principles of their ancestors ; but alas ! without success, and dis- tentions OF ISRAEL. 153 sentions took place among Israel, as I described before ; and their dispersion in strange countries was a most salutary event that could take place ; not only for their personal welfare, but for the preservation of their religious principles. Divine Providence found it more proper, for the safety of the posterity of Abraham to put them under the protection of other nations, than to be their own masters and to be governed by arbitrary vile Kings, (as I have explained before.)* Lastly, we have seriously to reflect, that all the above mentioned dispersions, as, the dispersion of the Samaritans by the Assyrian powers ; and the dispersion of Judah by the Babylonian and Egyptian ; by which means the Israelites were spread all over Asia, and in the most parts of Africa j * Though the inattention of our Theological Doctors towards this sentiment will appear, yet I do not hesitate to maintain it by reasonable principles. This sentiment was also not strange to the Tahnudical Doctors, see Massecheth Psachim, the 8th sec. . uins mp*uc ■ n'ron wo * »win *i *)%$ tntst? btrwb ft'im r\w mpi* • Stnwn Rabbi Aushiah understood, "therigh- ""Dl mftlftrT \*27 i( teous acts towards the dispersion of Israel." Judges ch. v. ver. 11. '* Righteousness hath God performed toward Israel, t* in dispersing them among nations, &c. &c." (The Talmu- dical method in Drash is the combination of the Radical letters : and in this place they combine *1?D Pazar, disperse., instead of H£) Paraz, open,) 1^4 THE DISPERSIONS AND PROGRESS Africa ; this dispersion indeed my good brethren can by no means be understood as having any connection with the supposed crime committed on the body of Jesus Christ, as is a common opinion in the doctrines of Christianity ; the Israelites could not have been punished for an event which was to happen at a future period of about 700 years. Although the Christian doctrine gives a mys- terious instruction on that account ; saying, that the existence of Christ was prior to the creation, that by his consent God created the world, and that all the Patriarchs had a notion of him, &c. (I will not at present examine that subject, having treated on it at large in my Critical Fragments.) Yet, according to the general testimonials and doctrines, they instruct us that the incarnation (a term used in the Christian Do&rine only) by means of the Holy virgin, as well as his sufferings was nearly 4000 years after the Creation, and was in the time of the Roman Emperor Augustus ; consequently that all the dispersions which took place before Christ's mission and incarnation, could not be punish- ments arising from crimes committed against his body. I leave it then to the contemplation, and judgements of the docile reader. 6. Let OF ISRAEL. I55 6. Let us return to our history, to observe the state of our captives at Babylon. Though the ancient practice in general among the Heathens, as well in latter times by Romans and Greeks was, that all their captives were made slaves, and as private property to be disposed of at pleasure, the princes also were not exempted. But the lot of the noble captives of the Israelites in general at Babylon was widely different ; they were treated liberally like freemen,(see Jeremiah, ch. xxix. the latter he addressed to the captives which proveth the full liberty of their political and domestic existence) their princes, nobles, and doctors, possessed their functions, as is fully described in the prophetical records; and as I will give a short account of hereafter; the only object of the Babylonian was to keep the Israelites in subjection, but not in the usual way of captivity. The last captives many of them were princes of the posterity of the house of David, and many of the High priests, and nobles of Jerusalem, could not easily forget the glory of their country and the temple : the captives were also not exhausted of great men among them. The prophet Jere- miah who was a spectator and mediator between the Judeans and the Babylonians, consoled the captives in Babylon, gave them proper advice in 1^6 THE DISPERSIONS AND PROGRESS in the name of God, in a letter which he sent to the elders, priests and prophets (or speakers) in Babylon (see the Letter Jeremiah, chap, xxi.) Jeremiah wrote also letters and received visions with regard tothe Israelites who were settled before the Babylonian captivity in Egypt and other African Provinces (Jer. xiiy.) to exhort them to continue in the holy faith of their parents, and in general to comfort and to console all tne dis- persed in Asia and Africa, and in particular to form a union between all the dispersed Israelites. Ezekiel was also endowed at that period with visions, among the captives by the river Chebar ; (though out of the Holy Land) he similar to Je- remiah admonished the captives of their former situation and actions, exhorted and encouraged them in their national principles, not to despair, and to expect a restoration to their native country. Ezekiel also received particular visions, for the erection of a second temple after a peculiar exe- cutive plan fully desciibed in the last chapters of his book, (which second temple was merely in part an imitation thereoi >*, Daniel, * I have in my possession two different Plans of theTEMPLE described by Ezek'el, which I performed in the earlier part of my life for the Bible Society when in my native Country, accord- ing to different Commentators, executed in a proper manner, with OF ISRAEL. J 57 Daniel, Hananiah, Mishacl and Azariah, who "were children among the first captives with king Jehoikim, were now grown men of great sagacity and doctrine, " and in all matters of wisdom and understanding, that the king inquired of them, he found them ten times superior to all the magicians and astrologers that were in all his Realm, and Daniel continued even unto the first year of King Cyrus." Daniel, chap. i. verses 20, 21. There were also many doctors, philosophers, poets and men of genius, in points of state and policy among the captives of Israel in Babylon ; who with great patience and earnest attention waited for a favourable opportunity lor their re- storation.* Let with all dimensions, geometrically represented, and fully de- scribed, agreeable to the text of the Bible, (which at a more successful period, I intend to engrave and pub] * 1 know, that many of our modern prejudiced Philosophers will not admit of the perfection of the ancient Israelites ; but the records of the prophetical books prove the facts. Like the do- mestical constructions, the Fortresses, Military Tactics, and Engineer Works with geometrical calculations, adapted to the ancient method of war; see 2. Chron. xxvi. ch. also in other places of the Bible, As to their perfection in Architecture, Hy- draulics, Aqueducts, &c. I refer the reader to the account given by Aristiah, Librarian to Ftolomy, to Plutarch his Brother; in particular in Josephusthe sixth Book chap. 6, where he gives a full account of the construction of Jerusalem and the arts of war of the Israelites at the second Temple. I58 THE DISPERSIONS AND PROGRESS Let us also observe the state of Babylon; Ne* buchadnezar having conquered the Assyrians and Egyptians ; in the 23d year of his reign, finished his conquests with Judah, took captive the King Zedekiah, and destroyed Jerusalem and the temple. Having executed all his designs, and all his endeavours having succeeded to his wishes, his unlimited pride transported his mind to the utmost cruelties and extravagancies ; his abomi- nable thoughts and boundless thirst of power and glory, caused in him the most shocking dreams, (naturally arising from illusion, enthu- siasm, unlimited thoughts and desire, which ail were united in this King. ) The dreams described in the testimonies of" Daniel give a proof of Ne- buchadnezar 's abominably imaginative mind ; those dreams not being explained to his wishes, caused the utmost cruelties, " and the decree went forth that all the .vise men should be slain,' ' &c. Dan. ch. ii. verse 13. Nebuchadnezar oppressed the people and all the captives, he gathered them to Babylon, to make that Metropolis the most wonderful city in the World ; the extensiveness of the City, its spacious walls, the many temples and buildings ; in particular the historians attribute to him those famous structures the Horti Pensiles or hanging gardens, the erection of the famous Temple of BeluSp OF ISRAEL. I59 Belus % and the famous statue of Jupiter, which was the golden image, sixty cubits high and six cubits broad, mentioned in Daniel ; historians also agree that the image was of his own likeness, and a strict order was given, " those who will re- sist to worship or refuse any service and to fall down before this image, the same shall be cast into a burning fiery furnace." All his orders were punctually executed ; on this account his abominable mind transported him to madness, qualified with all the ferociousness and characters of a wild beast ; yet, not without feeling his un- fortunate situation, and the pains he endured, and there was no other power or his own to re- medy his illness : it was in general regarded as a divine punishment for his abominable conduct, on his oppressing the public, and his horrid blasphemy against God. This inflicted punishment, according to the Bible testimonies, lasted seven years ; the go- vernment was then in the hand of his wife Amytis, a daughter of Astyages King of Medea, and in the hands of the ministers her favurius ; accordingly conspiracies took place, and dissen- tion opened a way to future circumstances. The Persian Monarchy at that period had tie- come master of the greater part of Asia. Cyrus the son of Cambyses, King of Persia, having overpowered 160 THE DISPERSIONS AND PROGRESS overpowered the Medes, (who were afterwards united into one kingdom in the reign of Cyrus) went in person to visit the Court of Babylon, to treat with Amytis the wife of Nebuchadnezar and sister of Mandana his mother* (See the universal history of the Asiatical Regencies.) Cyrus arriving at the Court of Babylon, observed the unfortunate state of Nebuchadnezar; the distressed state of the Court, and the dissatis- faction of the Babylonians, promised him good success in his design of making himself master of all Asia, according to the prognostications of the Oracles. The Israelites who were captives in Babylon, observing this great Prince and Hero of Persia, whereas from two centuries back numerous Jews were spread in all Persia, Medea and Hindostan and other parts of Asia* which happened in the reigns of Salmanassor and Sanherib the Assyrian Kings ; and now become united citizens in those dominions and subjects to Cyrus : the captives of Babylon then addressed also their private de- sign to Cyrus, Daniel, Hananiah, Mishael and Azariah, who were in Babylon, in a ministerial dignity, and were observed to be superior to all the magicians and doctors of the Chaldeans ; in addition the many princes of the house of David, and the many OF ISRAEL, 161 many philosophers of the Hebrews who were at Babylon, inspired also Cyrus to have a private conference with the Hebrew doctors and the chiefs of that nation. The chiefs of the Judeans in Babylon gave many instructions to Cyrus, concerning the divine essence and providence to nations at large, the rise and fall of kingdoms, as a reward or punishment for their conduct in state affairs. The Kingdoms of Israel, and the Kingdom of Babylon were examples and proofs of the divine power; moreover, the doctors of Judea repre- sented to Cyrus the fulfilling of the many pro- phecies relative to the Hebrews, and other na- tions ; in particular the state of Babylon and the unfortunate state of their vain glorious King Nebuchadnezar; ail their instructions improved the mind of Cyrus, and inclined his attention to- wards the Hebrew doctors. They represented also to Cyrus, although the fall of many nations according to the Hebrew Prophets had been accomplished ; yet that the God of Israel would not forsake the posterity of Abraham, that the lot of Israel was very diffe- rent from that of all nations, and that their captivity would be ended with the monarchy of Babylon in a space of 70 years from the first in- vasion in the reign of Jehoiakim King of Judah ; m according l6l THE DISPERSIONS AND PROGRESS according to the prophecies of Jeremiah and Ezekiel. At last the Hebrew doctors represented to Cyrus that they had a prognostication, and a very ancient one, that their restoration to their primi- tive state would be by the assistance of the Per- sian Monarchy, and by a king whose name would be Cyrus ; on which account they represented to Cyrus the prophecy which was prophecied near 200 years before by the prophet Isaiah, ch. xlv. the jealousy of neighbouring do- minions, the intrigues of the nobles and chiefs, the treasons among allies, and the many com- motions arising in State affairs; all those incon- veniences caused the above dispersed Israelites to resign all the dominant authorities, and prefer living in a manner like strangers, and under the subjection of other princes ; as it is expressed, « For we are strangers be- ♦ T^ tiPUK fr-ll<*3 fore thee, also sojourners, . similar to all our parents; . ^^ our days are similar to a mowing shade on the earth, yet ungatherable."* 1st. Chron. chap, xxix. ver. 15. And so they neglected and *The radical Hip gather, from the sense, " And God said, "Hp* let the waters under the heavens be gathered unto one place, &c. Gen. ch. i. ver. 9. m 3 refrained l66 THE DISPERSIONS AND PROGRESS refrained entirely from their Mother country, till the present day. 8. But in the first year of Cyrus King of Persia he published a proclamation throughout all his dominions, saying, " Thus saith Cyru?, King of Persia, God the Lord of heaven hath given me all the Kingdoms of the earth, and he hath charged me to build him an house at Jeru- salem in Judah : who is there among you of all his people ? his God be with him, and let him go up to Jerusalem which is in Judah", &c. Ezra, ch. i. verses i, 2, 3. At this divine proclamation, many families of the Jews captives in Babylon, were animated, and joined a body of 42660 men, besides servants, &c. At the head of this body were the chiefs, Zerubabel, Joshuah, Nehemiah, Shroiah, Rea- liah, Marduchay, &c. And the Prophets, Hagi, Zachariah, Malachi, and numbers of Priests and Levites ; whose zeal for their native country, and the holy service of the temple, was not yet entirely decayed : This colony then returned to Judah and fervently assisted one another with one zealous determination, to re-establish Jeru- salem and the Temple with the rest of the Pro- vinces of Judea. Yet OF ISRAEL. 167 Yet the enemies of Judah and Benjamin, which were their neighbours endeavoured con- tinually to disturb the Judeans in their under- takings ; and the enemies hired counsellers against the Judeans, to frustrate their design during the days of Cyrus. Even in the be- ginning of the reign of Ahasuerus they wrote unto him accusations, against the inhabitants of Judah and Jerusalem ; these interruptions in- cluded the time of near 22 years. But the design of the Judeans was completely executed in the reign of Darius the son of Ahasuerus; they finished the temple, the walls and the trenches, and all the necessary structures of Jerusalem ; and Darius issued a strict decree to the governors who governed beyond the river (Ephraths) that they should assist the Judeans, with all necessary articles for re-establishing the city, the temple, and for the sacrifices of that holy place. Darius at last issued a decree, saying, u that whosoevor shall alter these my words, let timber be pulled down from his house and a gallows be set up, and let him hang thereon; and his house let be made a dunghill for this. And the God that hath caused his name to dwell there, shall destroy all Kings and People, that shall put their hand to alter or to injure this house of m 4 God l68 THE DISPERSIONS AND PROGRESS God which is in Jerusalem. I Darius made the decree, let it be executed with all speed. " Ezra, ch. vi. verses u, 12. Now the returned colony established their government democratically y governed by the riVn^H nD^D great congress \ adapted to the principles of the Patriarchs and the Mosaical code mentioned before ; with a first Consul, chosen of the house of David. Zerubabel was the first Consul, and after him, the first Consuls were constantly chosen from the line of David. This government was strictly observed, and was protected successively by the Persian Kings, for a term of 160 years ;* until the reign of Alexan- der the Great, f King of the Macedonians, when the government of Israel assumed another form. Alexander having conquered the most parts of Asia ; conquered Persia also; accordingly Pales- tina fell also into his possession. Alexander advanced towards Jerusalem, but he found no * Historians do not coincide in the account from Cyrus to Alexander ; some make it above 200 and some less then 100 years. But I refer to the account of Josephus which is the most authentic. See the Table I have placed in the fifth paragraph of the first Dissertation. f Historians give us no accountof any particular events, in that long period of time of this Government, from which we may conclude that this Government was very peaceable and successful ip its state and political management. resis- OF ISRAEL. 169 resistance ; on the contrary, the High Priest at that time Simon the Just, (called also Edow or Joduah) uith a grand suite of Priests met him with dignity, and saluted the conqueror; Alex- ander granted that the Israelies should continue to enjoy their liberties. There was a colony established in Samariah, consisting of a mixture of Heathens and Jews, which Sanherib king of Assyria had settled in these places ; the chiefs of the places were San- balat of Horony, Tobiah the Ammonite, and Gashem the Arabian ; this mixture was con- stantly in opposition to the Jews of Jerusalem: also at the beginning of the reign of Cyrus, they were the hirers of the counsellors sent to Cyrus to interrupt the rebuilding of Jerusalem and the temple ; though they did not succeed, yet they were a constant hindrance to the Israelites. After the restoration many of the priests and chief families of the Jews were intermarried with them; but the prophets Ezra and Nehemiah banished the priests from the holy service and the others they parted from among the Israelites, (See Ezra and Nehemiah. J But this mixt colony, also found shelter in the tim^ of Alexander; Alexander tolerated them also to build a temple and an altar at Samariah, similar 170 THE DISPERSIONS AND PROGRESS similar to that of Jerusalem for the divine service ; then arose the dissention, part adhered to the High Priest Simon the juft of Jerusalem, and part joined Sanbalat and his Sons in law, who were the High Priefts of Samariah : and Zaduk and Bithose his companions were the chiefs of those new establishments, which was the beginning of the Sect known by the name of Zaduzees. cc In the preceding recital, the reader will perceive the cause of the new dispersions to the different parts of Africa, and Europe, which happened in course at the existence of the second Temple ; all which happened also prior to the birth of Christ and his sufferings ; then in vain and spuriously do our Christian Doctors propagate the doctrine that this dispersion ought to be regarded as a punishment for the cruci- fixion ofChiist. This absurd doctrine, difficult as it is, and incomprehensible to the human intellect, yet is sufficient to prejudice the illite- rate class of people, who are blinded with this belief. " 9. Let us proceed farther with our chronolo- gical recital. After the death of Alexander, his dominions were divided among his generals; and £hen arose four Kingdoms, one of those Kingdoms was 0F ISRAEL. I7I was Palestina and Egypt, which were united in the hand of Ptolmeus Philadelphia, who was during the life of his master governor of Alex- andria, and now become king of those domi- nions. Ptolmeus for establishing that famous commercial city, drew to that place Egyptians, Greeks, and a colony of 30,000 Jews whom he took anew from Palestina, to establish them in Alexandria. To him is ascribed the foundation of the famous Museum, and the Library at Alexan- dria ; also, the first and famous translation of the Old Testament into the Greek language by the Septuaginte of Jerusalem, to be deposited in the Library; the Jews of Palastina and Jerusalem were liberally treated by him and his posterity. The above famous translation of the complete Sacred Records into the Greek language, made the Jews very famous in all the Parts and Pro* vinces, where the Greek language was circula- ting ; no doubt such a compendious work was very remarkable to the Heathens at that time. But after a space of time Antiochus the Great King of Assyria drew Palastina into his power 1 Antiochus (who was of the posterity of Selucus Nicator of a Medean extraction) and his succes- sors, treated the Jews of Palestina very differently, sometimes peaceably, and sometimes with the utmost oppression and cruelties. The Jews were then 172 THE DISPERSIONS AND PROGRESS then many times compelled to establish them- selves in Besarabia and Greece, part as Captives and part of them voluntarily : observing that they could not resist the Antiochan powers, they chose rather to become incorporated Citizens with the Greeks: (from which settlements arose the dispersion from South towards the North on the East of Europe.) But Palestina arrived at the very verge of de- struction, in the reign of Antiochus Epiphanus, this cruel Prince was not satisfied with the op- pressions and plundering of the Temple as well as private property, but also compelled the Jews to accept the Heathen Religion. The inconstancy of succession of the Jews of Palastina, during the reign of the Greeks according to Josephus was t 54 years * ; but it ended with that cruel Prince. f The Priests and Levites who were constantly zealous for the Temple and their sacred services, * This account of Josephus differs only 12 years from other His- torians who have exaggerated the time. f In this as well as other places of my Dissertation it is not my intention to give a minute historical account ; but merely a gene- ral and concise extract adapted to my Deisgn, to shew the pro- gress and dispersion of Israel with their divine principles, by means of their dispersion. As for a minute account 1 refer the reader to Josephus and other Historians. now OF ISRAEL. 1*73 now took their ruin into consideration ; to pre- vent the destruction of the Temple and the pure principles of the Patriarchal Religion, were now the chief points to contend for. At that critical time, the High Priests of the house of Hashmonay were zealously encouraged : Judas Maccabeus, with a body of Priests, Levites and Israelites fought zealously against Antiochus ; no doubt,(toconquer or to die)the High Priest was so successful as to be the conqueror, he subdued the Greeks, cleansed the country from its profane enemies, re-established the Temple and the di- vine service ; in memory of which the High Priest instituted an eight days celebration, by the name of rntwH rDjn the dedication of the Altar. The High Priest then re-established the go- vernment of Israel, according to former princi- ples of state, to be governed by the H^HJin DD'D Great Congrefs > with the assistance cf the Priesthood. This reign was successful in her undertakings and conquests : they weakened also the power of the sect of the Zaduzees their oppo- nents. This glorious reign of theSanhedrinand High Priest occupied a space of near 60 years succes- sively. But the High Priest Hurcanus not satis- fied with the dignity of the chief Priesthood, thought also to assume a royal dignity 5 this de- sign 174 THE DISPERSIONS AND PROGRESS sign was executed in Aristobolus, the first King and High Priest. Conspiracies and dissensions then took place ; he also protected the Zaduzees, and civil war began between the factions of the Pharisees and Zaduzees. The royal dignity then was also invested in the High Priests of the line and posterity of the house of Hashmunay until Herod. The successive reigns of the High Priests, from Judas Maccabeus until the end of Hurcanus the last, was according to Josephus (who differs from other historians only in eight years) nearly 130 years. During the reign of the High Priests, the bad conduct and discord which existed between the public and the Maccabean Princes prevailed so far, that the Romans began to interfere between them and became their mediators; at last Pompey the Roman General who was cotemporary to Hurcanus the last, brought Palestina under the submission of the Romans. Under the protection of the last, Herod an Adomith who was in the service of the King and High Priest Hurcanus the last, formed conspira- cies against his master; and with the assistance of the Romans, he obtained the royal dignity to be King of Judea. This ambitious and cruel Prince, notwithstanding his barbarity exercised on the royal family of the High Priests his mas- ters ; OF ISRAEL. 175 ters; yet from motives of self interest sought to ingratiate himself into the confidence of the Ro- mans, and the love of his subjects the Judeans ; on which account he enlarged the Temple of Jerusalem, and embellished it in a most magnifi- cent style; so that according to the testimonies of the Talmud, it is pretended that the Temple of Herod was superior to that of King Solomon. Even in the reign of the High Piiest Aristobo- lus the first, the Romans had began to be masters over Judea ; in the beginning, the Romans suf- fered them to set Kings in Jerusalem chosen from among the Judeans, to protect the royal dignity in the hands of the High Priests, and that of Herod ; but at last it became an absolute Pro- vince of the Romans, commanded by a Roman Governor. u At the end of Herod's life, was the miracu- lous birth of Christ, and the obscure testimonies of his facts ; he was sentenced by the Sanbedrin to suffer for his inticements and thrusting out of the Mosaical Law, (according to the command of the xiii ch. of Deuteronomy) ; which happen- ed under the Roman Governor Pontius Pilate. •* A supremacy was constantly granted by the Romans to the posterity of Herod, until the last destruction, in the time of Agrippa, lid. King of Judea. The I76 THE DISPERSIONS AND PROGRESS The Roman superiority over the Judeans, was the cause, and gave way to their dispersion and settlement in all the Roman dominions, in the south-west parts of Europe; from which at last the dispersion has been extended from south ta north and all the west parts of Europe, which includes Italy, Spain, Portugal, &c. The Israelites dominion then under the medi- ation of the Romans, lasted according to Josephus a space of near 180 years, which began with Aristobolus the first, and ended in the reign of Agrippa lid. when Jerusalem was entirely des- troyed by Titus, for having entered into a general rebellion against the Romans. 10. Let us now cross the Mediterranean Sea, to the South banks, and visit the Israelites in that part of the Globe. Egypt which had begun to be a retreat and a settlement to the Israelites at the existence of the first Temple even in the reign of king Solomon, (as I have described before) became in course of time populous ; particularly at the decline of the first Temple, when the Israelites fled from the cruelties of the Babylonians, as it is fully des- cribed in the Bible records. But the Israelites became more populous and incorporated inhabitants, in the successive reigns of OF ISRAEL. 17/ of the Ptolornians, and according to the Histo- rians, the Israelites of Alexandria the capital of Egypt shared also with the Egyptians in politics and state affairs. The Talmudical testimonies give us a particu- lar account of the existence of the Jews at Alex- andria, during the existence of the second Temple at Jerusalem. The Jews of Alexandria erected also a Temple in the capital city Alexan- dria for their Divine Service, similar to that of Jerusalem ; they established the great Sanhedrin, which was more glorious than that of Jerusalem ; for the command and superintendance of the dis- persed Jews in Africa ; the African Jews then formed their National Society, for duties in Divi- nity and branches of Doctrines though not dif- ferent, yet separate from those of Jerusalem and those dispersed in Asia.* But this glorious duration, existed cotempo- rary with that of Jerusalem ; the Romans who at that time were Masters of all Europe and the greater part of Asia, brought also Egypt, and all the coast of Africa along the shore of the Me- diterranean Sea under their subjection j by which means * See Trac. Talmud Massecheth Sukah5Ui Section. I78 THE DISPERSIONS AND PROGRESS means the liberties of the Jews in those parts fell victims with those of the rest of the Inhabitants. Let us now return to Europe, to reflect in ge- nera! on the progress of the principles of religion, the proper fruit of the Patriarchs ; and the chief object of the divine blessing to Abraham, "In thy seed shall be blessed all the nations of the earth,*' &c. Although, in the theological sense, some may vitiate, scoff, or satyrize, as they please, at the common expression, u God's cho- sen People ;" (and as I myself, who am not much intoxicated with this holy Title) yet, in a his- torical sense, none can deny, but the authentic History, and the Code of the Patriarchical pos- terity, must be acknowledged, as a foundation and architype to all posterior persuasions, doc- trines of divinity, and moral philosophy, &c. ; and their dispersion as an unextinguished Monu- ment, replaced in all parts of the Globe, and in particular in Europe. (I say again, none can deny its authority, except those who are able to deny their own progeniture.) 1 have explained in the foregoing passages the cause and the way which brought the Israelites into Europe; that even in the earliest time of the second Temple, by the supreme powers of the Greeks and Romans, the Israelites were become, (and not without Juftice) inhabitants and incorpo- rated OF ISRAEL. 179 rated Subjects to the respective Dominators and Princes of Europe. The holy records of Israel, which have become universally known through the famous Greek translation by order of Ptolomeus, which were manifested in the Greek dominions, was again translated in the time of the Romans into the Latin language. Indeed such a complete work which included numerous Divine, ritual, civil and juridical laws ; which included and reported to us the records of the earliest time of our /Era, from the creation until the restoration of the se- cond Temple, of above 345 6 years j an historical re- cord, intermixed with theological, philosophical, rhetorical, and poetical Speeches ; which with justice we may observe as an original for the cul- ture of mankind ! (I without hesitation, am bold to say, that all the posterior works zr 1 doc- tines, are merely extracts and irriitatio is from the Old Testament,) no doubt, had produced good effects among the Heathen nations of that time, and must have been valuable to a well cul- tivated people. Even at the period of the second Temple, in the reign of Alexander the Great, and the High Priest of Jerusalem Simon the first, began the period of the doctors of Mishnah. The office of the Sanhedrin with the president chosen from the n 2 house I SO THE DISPERSIONS AND PROGRESS house of David, and the chief doctors were a legis- lative body, to preserve and to expound the law, the religion, and all that related to the general conduct and regulation of their nation, and were the principal composers and doctors of the Mish- nah. The kings of the high Priests and Herodi- ans, performed their offices in politic and state affairs only ; they were also to protect and exe- cute the divine code, the laws and records of the Sanhedrin. At that period thedoctors also formed our pre- sent perpetual Chronological Calendar, which was brought to perfection, and passes by the name of the Calendar, of the Rabbi Adah, and Samuel Jarchinoy, who were of the Christian Yiira 240 ; which is composed of the lunar and solar revolutions. I will exhibit to the reader the basis and a short extract of this ingenious calculation, though it is not the object of this dissertation. According to the Mosaical law, we are order- ed to calculate our yearsand to compute our holy days, according to the lunar years ; twelve lunar synodic al revolutions , i. e. 29 days, 12 hours, and 44 minutes, 3 seconds, compose one simple year ; this we make sometimes 353, 354, 355 days (on account of its fractions.) Yet, OF ISRAEL. l8l Yet, the Epacten of 10 days, 21 hours, 11 mi- nutes, 20 seconds, in which the solar year ex- ceeded the lunar, might be a cause that our holy days would be removed from their respective seasons, (which is a common occurrence with the Mahometans and Arabs, who calculate by the lunar year only) ordered also by the Law of Mo- ses ; Deut. xvi. ch. 1. 9. 13. verse, which must be the case, when calculating by the lunar only ; so that in a period of 17 years the feast of Passo- ver would be in the Autumn instead of the Spring, and the feast of Tabernacle in Spring instead of the Autumn ; on which account our first Chro- nologers have taken care to remedy this defect ; by forming alternately, some time to compose the year of 13 lunar months, i. e. 383, 384, 385 days ; (according to the fractions of minutes and seconds) for which reason they adapted a period of 1 9 years ; in which they formed 7 com- plete i. e. the 3. 6. 8. 11. 14. 17. 19 th . years com* plete of 13 lunar Months ; and the interval twelve years simple \ of 1 2 lunar months only ; and in this periodical calculation of 19 years ; according to the above rotation of 1 2 simple and 7 complete years ; the lunar and solar years then agree with- out any diyidence. The above traditions of the Mishnah were suc- cessfully transferred from generation to genera- n 3 tion ; 1 82 THE DISPERSION AND PROGRESS tion ; and was concluded by K^fi iTtlil* CH Rabbi Jndah the Qoief \ which happened near 200 years after the birth of Christ : and the Creation 3960, who was cotemporary and a favorite of the Roman Emperors Antoninus Philosophus, Marcus Antoninus, and Commodus. These Emperors be- stowed dignities on the Rabbi Judah, and invested him with a supremacy of power for his office. There were also established general Colleges in some places where the Jews were dispersed, the chief Colleges were at that time established in Assyria, Chaldea, Jerusalem, and Egypt ; all these Colleges were superintended by a chief and supreme Doctor, also invested with a dignity and power by their respective Princes for the ex- ecution of their sacred offices. The Colleges mutually corresponded with each other, and at this period, the Talmud Bably was the product. This extensive work is a commentary on the Bible, and the Mishnah ; the contents thereof, includes all the Juridical, Criminal, Ritual Conjugal, and Agricultural Laws at large. It was produced by means of correspondence among those Colleges, by way of Polemical questions, controversies, and debates. It contains also, numerous of moral Philosophy, Ethics, and va- rious allegorical phrases, (however " no granary is pure of chafF," and many whimsical and non- sensical OF ISRAEL. I83 sensical ideas, phrases, and allegories, have been interpolated and crept into this extensive work, from some insignificant disciples of the great. I oftentimes reflect on it with vehemence, that those interpolations were the cause of degrading, and throwing a rustic and corrosive liquid on the whole doctrine of the Rabbies, by the pretended doctors of our adversaries. I without fcruple maintain, that a purification of the Talmudica! Dogmas, and the allegorical phrases, is at our present time requisite, and perhaps more useful for the preservation of our faith, and the patri- archical principles.) All these doctrines were collected into one work, which bears the title of the Talmud 1 which was concluded by Rabbi Jofli, the first to the Rabinan Sahoroy y who fuc- ceeded Rabina and Rabbi Ashah, the chief doc- tors in Assyria, and the first promoters of the Talmud. They produced also some branches of the Sciences, as Mathematics^ Astronomy, and Chronology 1 all which was concluded in the year of the Creation 4260,* and according to the Christian ^ra 500 years, n 4. There * The above calculation, I acquaint the Reader, is adapted according to the Hebrew Chronology of the Creation, which differs from the others a space of near 200 years ; tnis difference as to my opinion, arises from the different accounts given in the ancient Historians, of the succession of the Heathen Monarchies, 184 THE DISPERSIONS AND PROGRESS There were very often public disputes and de- bates between the Hebrew Doctors and the Hea- then Philosophers, yet they never produced any ill effects between the opposite Champions. Bon Jecbiah, Rabbi Saadiah, Rabbi hack Alpbossy, Rabbi Joseph Cant ; of the latter Rabbi Joseph Candid) Rabbi Bavid Ganz, Rabbi Manasha Ben Israel; and more Doctors of Philosophy, Divinity and Theology, have given proofs to the world of their wisdom ,and sagacity ; their Phi- losophical Works are well known in the Literary World of Europe. They were honoured some time to share in Politic and State Affairs j they were also often chosen Ministers, Physicians, and Philosophers to their respective Kings, as, at Na- ples, Spain, and Portugal, (though these King- doms have now for the space of 350 Years been vacant of Jews.) All the Divine fruit of the above mentioned Doctors, are safely preserved, and published ; yet the greater parts of their doctrines are still in manuscript, preserved in several Museums. I have had myself the satisfaction to see in my travels numerous Hebrew manuscripts in na- tional and private libraries, and very ancient, most of them treating on Philosophy and Science; but partly are unfortunately transmigrated, and not without corruption, into the other European languages, OF ISRAEL. 201 languages, and the name of its ancient Author changed into a modern. I have myself very often had the satisfaction, abroad as well as in England, of meeting with works, which we may authentically observe, were mere translations from some Hebrew manuscripts; in general we find whole passages and texts dis- persed in Works of Divinity, Philosophy, Kabala or Magic, which are merely extracts from the Hebrew, and sometimes for the want of a proper translation or explanation, have exhibited the texts or subjects in the original language, and left it entirely to the judgment of the reader. Let us further notice the proceedings of our Christians, (still in the earliest period ) who hav- ing finished their religious conquests among the Heathens in Europe, thought to extend them to the other parts of the Globe. Missionaries were then sent to Asia and Africa, to propagate Chris- tianity in those quarters of the World also ; but they met with no success, great obflacles occurred in every part, and their design was fruftrated. Accordingly a new event began to take place in those regions, and a most dangerous opponent to Christianity made his appearance. 13. A private Gentleman of a gentile extrac- tion, endowed with bold faculties, and know- ledge 202 THE DISPERSIONS AND PROGRESS ledge of some branches of literature, by the name of Muhameth, a native of Mecca, in Arabia, 622 years after the Christian ^Era ; who was in- spired with the thought of establishing among the Heathens of his Native Country, the Reli- gion of Abraham the Patriarch ; though also not without enthusiasm and force. In the beginning Muhameth met with ob- stacles, but his dexterity in politics, war, and his zeal for that Religion surmounted them all; and at last brought his design to perfection at his presence. His Testament known by the name of Alkohran, exhibits some good principles of the Patriarchs : it is also supported with some Ritual and Ceremonial Laws, extracted from the Mosai- cai Law ; they acknowledge the Supreme Being, without any Mediator or Secondary Essences, and Muhameth merely as a Prophet and their Le- gislator ; yet not entirely free of superstitious ideas. Abubeker, his father-in-law, assisted him as a Chief in that Religion, who propagated it throughout ail Arabia. Omar, one of his disci- ples, conquered the Greeks, Palestina, and Egypt, and propagated Mahometism through^ out all these conquered dominions, and all along the African coast of the Mediterranean. Ally, another disciple of Muhameth, pursued his con- quest OF ISRAEL. 203 quest in Asia, towards the East ; in his share was fallen Assyria and Persia, and it was extended in India also. The greater part of Asia, besides a part of Europe, were successfully turned to the Muhamethan Faith, in which they continued to the present time. Now our two religious factions began to make hawks of one another, and religious war was the principal cause. The zeal of the Califs or M«- hametans for their Religion and the Alknran's Commands, that they should suppress the Chris- tian Religion, encouraged them to engage in war against them ; they built numerous ships along the Mediterranean coasts, to invade the Christian dominions in Europe ; they conquered Sardinia, wasted Sicily, took Spain, Portugal, and ravaged part of France ; but at last they were defeated by the allied Christian Powers in Europe, (see the general History of Europe) and were repulsed to their own territories. At the end of the nth century, the collision of the Crusaders and the Knights of St, John be- came to be established in Europe ; with the view to carry on the war against the Mahometans and the Saracens and to push on the conquest as to Palestine. — It is impossible to describe the en- thusiastic and illusive proceedings of those esta- blished sects, and the cruelties committed to- wards 204 THE DISPERSIONS AND PROGRESS wards every sect or persuasion who had not ac- knowledged Christianity. The Jews in Europe then became the most sufferers in all the Chris- tian dominions ; no fictions, charges, and false accusations were spared, as to oppress, to kill, and at least to extort money of this helpless people. In Smollett's history of England, we find also displeasing accounts, in particular, in the reigns of Richard I. King John, and Edward I. ; in the reign of the latter, which was at the end of the 13th century, the Jews were totally expelled from that kingdom ; and a population of 15000 fami- lies were obliged to quit this island by pain of death, and with an allowance to take of their property only as much as to defray the expences of their voyage to the Continent. As to their estates and property, all was confiscated to the King and the Public. (If it was from mo- tives of religious zeal or selfishness, as to be masters of the Jews property, I leave it to the judgment of the impartial Reader.) England then became vacant of Jews, till the time of Oliver Cromwell, when they became privileged to re-establish in that kingdom. The critical period of the Crusaders lasted (ac- cording to the European Historian) till the mid- dle of the 14th century, when both Champions became to be tired, and returned to their own dominions, OF ISRAEL, 20S dominions, without any interest or advantage, except having diminished the number of millions of souls of both parties, and tainted their altars with human blood. A curious advantage indeed ! and a particular honour to the Great Creator ! The Roman Catholic Church was now the only- one sovereign Religion throughout all Europe: Kings and Princes were subjected to the Pope's holy Slippers ; state and political affairs were not to be transacted without the consent of the holy Church of Rome. Such an unlimited power in- vested in mortals, by numerous, luxurious, proud and idle fellows, sunk in the utmost ignorance and superstition ; pure morals and philosophy banished ; what was then to be expected of such arrogant leaders ? Unfortunately, the Monks and Doctors of their Church began to corrupt the Testaments with false and pernicious comments and doctrines ; to impose their principal vote in state and political affairs, merely to the satisfaction and benefit of the Church ; to make taxations, to sell Ranks and Orders of the Church, to vend to the public in general Absolutions for Sins y Deliverances out of Purgatory (which by the bye was inventions of their own, and very profitable to them) though at a cheap rate ; and more of these kind of whim- sical inventions for the benefit of the Church, that 206 THE DISPERSIONS AND PROGRESS that they might be furnished with luxuries. The Church then became a burthen to all its sub- jects, but moreover, alas! the house of Jacob was fallen a victim to the ignorance and ambition of that Church. Having finished, though without success,: their religious wars, with the Calif's or Mahumethans, the blood-thirsty altar which constantly strug- gled for new Converts,* found no other means but * Specimens of such proceedings (or religious barterers) are still prevailing now a-day among the Schisms of the Reformed Church ; though in a more moderate way, and an expensive man- ner, under the mask of Religion and Humanity ; yet not without insidiousness and seduction. Brokers are sent to spy among the poor, illiterate, and distressed families or individuals of the Jews, (like those of Petticoat-lane, Fryingpan-alley, &c.) handsel is given, and the bargain is concluded. The converts of the lat- ter are also applicable to different denominations, partly nVnri/ *")OllD on account of necessity (as mentioned be- fore), partly P^lKD/ 1D1D on account of voluptuousness or vanity to live free and easy, or to be intermarried with Chris- tians ; and others from motives to avoid oppression and scorn, which prevail between the two sectaries. But there is a third sort of Converts, which are more pernicious and hypocriti- cal, i. e. D*JOri7 1D1D to irritate or to provoke; henoe the Scholastic Theology degenerates into mere Sophism ; while those possess no other object, but like Sutlers of the word of God, to gain by the Christian public, credit and money ; strol- ling from Religion to Religion, starting futile questions, framing hyperbolical OP ISRAEL. . 207 but co lay hold on Cf Israel ! a scattered Sheep : " Lions urged her dispersion, the first King of " AiTyria hath devoured him ; and the second " Nebuchadnezar, King of Babylon hath broken tf his bones, Jer. I. ch. 17 v." but the last one, the fragment and the part of our own Image, was more cruel than all the former. The Church determined, and the subordinate Kings executed the design, to compel all the Jews in their dominions to become Converts ; this unjust barter was effected by the strong and undeniable argument of Fire and Sword, whole towns, inhabited by thousands of innocent souls, were condemned to massacre ; thousands were converted, though against their will, merely to save hyperbolical opinions, forcing the Scripture by introducing strange senses on intricate words, more sounding than argumen- tative ; out of which cavilling Sophists gain matter of contention 5 they draw arguments from authors whose authority they do not acknowledge, und whose doctrines thus have entirely resigned, going from chapel to chapel, amusing their hearers with stories and legendaries of their opponents, merely in spite of their for- mer persuasion. In short, they pretend to assert what they really do not believe. Those miserables have no other object in view, than to gain from their protectors, credit, honour, and to enrich their pockets from the ignorance of their adherents. J then have full reason to say, that all such mutual endeavours are not from motives of humanity or moral accomplishments, but rather from political views, to infuse into the minds of the illite- rate dissention and fatal prejudice. 2CS THE DISPERSIONS AND PROGRESS save their lives ; (similar to their actions in South and North America, and perhaps for a similar cause *\b* bvi . on r\y%& br\ . bun byi . nvw OF ISRAEL. 211 fr mies, I will not cast them away, neither will I Cf abhor them, to destroy them utterly, and to " break my covenant with them, for I am the cc Lord their God." Levit. xlvi. ch. 24. v. 14. New events took place at the end of the 15th century; the cruelties and superstitions of the Roman Church, and the unlimited power of a Pope, became too great a burthen to the public in general ; measures were promoted to shake off the Papal Power, and a Reformation began ra- pidly all over Europe. It is then astonishing, that these Authors have observed that the Law of the Mymonidos is unjust and unlawful ; are these com- mands not strictly observed in all cultivated Nations, who pu- nish its culprits with death ? Moreover, Adam Clarke in the above note, draws from the Mymonidos, an ill-natured and un- principled conclusion. The intelligent Reader will easily ob- serve, that circumcision cannot be included among the precepts of the Noahids, because it was not given until the time of Abra- ham, and his posterity ; also, it cannot be observed as a princi- ple necessary to mankind at large; his conclusion then is entirely false and erroneous. If these Prelates were ignorant of the par- ticulars described in the above text of Mymonidos, silence would then become more honourable to them, than to expose their illusive minds ; which tends only to furnish the illiterate with matters of contention and dissention. I then use his own terms, and to conclude : " if Mr. Adam Clarke, with his adherents, should have authority and influence in Government affairs, their career would surpass those of the Roman Catholic Church! I" p 2 In 212 THE DISPERSIONS AND PROGRESS In the last centuries, the most happy period of mankind at large, the most sagacious discoveries for the universal welfare, have been made. Branches of literature, and various opinions of religious doctrines, which were the private property of some individuals only, have became the general ; by the sagacious discovery of the letter-press which happened in the year 1450, by which means literature has become universal and common, and minds became cultivated. — In the year 1492 was the marvellous discovery of Ame~ rica, by Columbus \ this discovery opened new plans and systems in Geography and Astronomy ; and the Antipodes were effectually acknowledged ; by which means numerous Isles with inhabitants, and a variety of Nations were discovered. It opened also the new way for the physical, meta- phyfical, and philosophical researches. In 1517, Martin Luther y an Augustine Monk, of IVirtemhergy objected the papal power, and the superstition, doctrine, laws, ceremonies and dogmas of the Roman Church ; Luther was so successful as to find protectors in the most illus- trious Princes of Germany, and the Reformation took place rapidly in most of the kingdoms of Europe. In the year 1547 Nieolaus Copernicus , a gentle- man of Thorn, in Pruffia, constructed the new Astro- OF ISRAEL. 213 Astronomical System, by which means Natural Philosophy, Mathematics, and Optics were brought to perfection : The doctrine of a Plura- lity of Worlds became more general, as an object more glorious to an Omnipotent. In the year 1680, John Kepler, in particular, gave instruction on the extensive Constellations, with proper Tables for the observation of the Heavenly Bodies. In the year 1726, Sir Isaac Newton, brought the above Sciences to a greater perfection, which systems became general in most parts of Europe. In these last periods, Philosophy and Logic became universal and progressive in Europe ; a doctrine which was very little practised, but more oppressed, now became the chief study, and a topic in state and politic affairs : Religion itself became refined and embellished with Moral Philosophy and Reason ; an& a general Tole- ration to the different persuabions in Europe was granted. " The Dross being extracted from the Silver, " And the Vessel shall come forth for the finer." Prov. xxv. 4. 15. In this last century when superstition and prejudice has been evaporated and extirpated from mankind, the house of Jacob then became also p 3 more 214 THE DISPERSIONS AND PROGRESS more confiderable ; the gross oppressions, in- sults, derision were rejected with shame ; and with true humanity liberties was granted them to share in fome realms in Europe, the common- wealth with their co-habitant nations; they were accepted as united Citizens, to bear the public burthens and duties, and to share the be- nefits without any exclusion or difference. I will give here a short account of the pre- sent state of my dispersed brethren in Europe, according to experience in my native country, and in my travels ; an intimate and practical knowledge of their existence, related without pre- judice, must be far more preferable than the nar- rations of theoretical observers, or the superficial accounts given by some gentlemen travellers. Worthy Reader ! by examining this short ac- count I give to the public, of the present state of the Jews in the various countries of the Christian dominions ; every impartial mind will see, that the ancient prejudice of the Roman church towards the Jews, more or less, still prevailsamong the mo- dern; and in some parts the oppressions are still visible. Their deprivative and oppressive situation and occupations, mental,as well as vital, taken in a proper consideration, ought to be rather pitied than scorned ; as some of the ancient and modern Christian writers, who filled their sheets with poison* OF ISRAEL. 215 poison, so as to stain the general race of Israel ; and draw a curtain before the public, as to cover this immoral and inhuman private or general con- duct towards the house of Jacob. Deprive a tree of its nourishing ground, its efficacy no doubt will be diminished, and its fruit will be- come meagre ; this is just the case with indivi- duals and a population at large. The ci-devant Poland for ages back was ob- served as the principal asylum for the Jews in Eu- rope ; and there are not any cities, towns, vil- lages, farms or inns, which are not inhabited by a due proportion of Jews ; indeed it was com- monly calculated, that above two millions of Jews were resident in Poland. The memory of my infancy is still struck with horror, at the op- pressions and cruelties, individually inflicted on the Jews in that kingdom, and the shedding of their blood for false accusations, by the induce- ment of the Priests ; the principal and most ab- surd one was, to charge the Jew with murder, in order to procure Christian blood to put in their Holy PaiTover Cakes; this was a general opinion, and a malicious doctrine propagated in all the Catholic dominions, and sprang from Italy, Spain and Portugal, before the exile of the Jews from those kingdoms ; (symptoms of such fictions we find also in the English History, in p 4 the 2l6 THE DISPERSIONS AND PROGRESS the reign of Henry III.) and which still some of the vulgar allege to be true; this was the only accusation insidiously guided with great cruel- ties, and produced also good bargains by way of extortion for the Church and its Superintendents ; but the last King of Poland, with his Ministers, have sworn by the Sanctuary of the Throne, those accusations to be false; and not only to reject any accusation of this or a similar nature, but also to punish the accusers as sanguinary murderers ; and a general liberty and toleration w 7 as granted throughout the Polish dominions. As to the civilization and moral conduct of the Jews in Poland, they are principally distinguish^ ed by their dress, religiousapplication to the He- brew theological Studies ; as the Talmud, Ritual and Juridical Laws; they are also men of acute minds, very much inclined to philosophical and scientific Studies ; notwithstanding the Country- is not yet cultivated for thefe sublime knowledges; they produce able Physicians, Surgeons, Rheto- ricians, &c. (They possess also the advantage, that these insignificant reptiles who pass by the name of Rabbies, whose faculties are not superi- or to those of the Roman Catholic Monks, form no figureatall in these Countries.) As to their domes- tic occupations, the rich class carry on an exten- sive commerce wholesale and retail ; some carry on OF ISRAEL. 217 on Breweries and Distilleries of all kinds; some are Publicans and Innkeepers; the poorer class are mechanics of ail branches, from a Blacksmith to a Jeweller; in short they are active in all oc- cupations, chaste, modest, and sober in their do- mestic concerns, (though a little unclean also improper in their dwellings,; strict in religion, sociable, hospitable, and kind ; especially to strangers of any persuasion. In the year 1775 wnen tne ^ rst partition of Po- land was made, a great part of that country fell under the dominion of Russia, under the opu- lent and wise Empress Catherine II. This new captured Territory (which is my native Country) was divided into two departments, i. e. Polotzk, and Mohiloff. The long established Jews in these two Departments were calculated according to the Government List at 40,000 fami- lies, contributing ro the duties, besides the Clergy and poor Families, which are exempted from paying duties. Possession being taken, a general and equal H-, berty was granred to subjects of every religion. But in the year 1786 mines were digged under the House ot Jacob in that country ; the ancient hostility of the Catholics towards the Jews was not yet lorgotcen ; conspiracies were formed be- tween the Polish Nobility, Gentry, the Russian General 21$ THE DISPERSIONS AND PROGRESS General, Governors and Superintendants, to de- prive the Jews of their liberties, under the pre- text of the benefits which would thence accrue to the Nobility, Gentry, and even to the Crown itself; (an imitation of the Prussian and German Constitution towards the Jews,) on the first attack they were deprived of their Breweries, Distille- ries, Public-houses, Inns, &c. which was a great part of their business ; (I myself was also a sufferer by these innovations) thousands of fa- milies were reduced to poverty for want of their usual business ; besides other innovations took place in regard to Trade, Mechanics, &c. But the assault on their genealogy, morals, and good conscience, was more horrible to them than the former attack ; it was also decided not to receive the testimony of a Jew, neither administer to him an Oath in any Court of Justice. What was there then more to expect ? but a general destruction ! The consequence was, a provincial Congress of the Jews of both departments was held, a sub- scription was raised, and a proportionate tax was made to support the design ; four deputies and two secretaries were chosen from among themselves, to send to the High Court and Cabi- net of Petersburgh, to plead their own cause. The deputies represented and proved to the Court that most of the Citizen Duties, the income of the OF ISRAEL. 2I9 the Custom Houses of both departments, was chiefly owing to the extensive commerce of the Jews, both inland and abroad ; that the income of the Cities was also owing to the Breweries, &c. being in the hands of the Citizens, and which were mostly occupied by Jews; which, accord- ing to the innovation, the one will be deftroyed, and the Treasury decreased. In short, the dex- terity of the Deputies attracted the favourable attention of the Ministers at that Court, and the affair was taken into consideration. An immediate order was issued to the General Governor (at that time Pioter Bogdanowitch Passi- cojf) with some of the Superintendants, to appear before the Court at Petersburgh,. to give a full and proper explanation of those innovations ; to answer the objections made against them, and to give a reason for reviling the moral and civil cha- racter of the Jews. The answers being cold and dry, and incompatible with the questions put to them, the merciful Empress advanced towards the General Governor, and expressed herself in these terms : " Passicoff! I placed you in these ■* Countries to guard my Subjects, to endeavour f f for the Commonwealth and benefit of my citi- " zens ; but, by no means to oppress or to dis- cc tress ; I will not treat you according to your €€ deserts, for I respect your age, and the many €( services 220 THE DISPERSIONS AND PROGRESS " services you have performed in your former u time; but return back and accommodate the " business ; that no complaints or the tears of my cc Citizens may appear before my Throne." Per- mission was then granted for the speedy depar- ture of the General Governor, and two of the Deputies, an.l mediations took place. The other two Deputies remained still at Court, to carry the design into its full execution; and a new Charter was granted to the Jews in all the conquered dominions, to be incorporated Citi- zens, like the Russians and Poles, either in bear- ing public burthens and duties, or in enjoying all the benefits of the Commonwealth without exception ; also, to have Assessors of the Jews, according to the proportion, in all offices of Ma- gistracy ; the Mechanics also to be incorporated with their respective guilds; in short, that all the transactions of public business, as Magistrates and Citizens, regulations of City revenues and expences, were not to be proceeded in without the additional presence of the Jewish Assessors; in which happy state the Jews in that Empire continue until the present moment. In May 1792, I undertook to travel abroad, to pursue studies ; leaving behind me in White Rus- sia, my wife, children, parents and relations, to- gether with some property. 1 departed in pur- suit OF ISRAEL. 221 suit of studies which were known to me merely nominal, but not particularly j to study at my own hazard and expence, though incompatible With my fortune ; to visit countries, nations, and languages, that I scarce knew by their names ; an undertaking seldom practised in our climate, and particularly by those of our persuasion. Yet my natural zeal for study, which at that time sur- passed my understanding, fortune, and the natu- ral tendency towards my family, parents and re- lations, impelled me to prepare for my journey. On the above date, I set off from my abode in Palotzk, in White Russia, for Riga, in Courland ; from Riga I embarked for Copenhagen, the me- tropolis of Denmark; in which city I laid the foundation of my studies : and the Arts became my principal object. This kingdom, though Sovereign, yet the mild- ness of the government, the moral character, ci- vilization, industry, and activity of that nation, attract the attention of every traveller; and al- though my testimony on that account may be un- necessary, yet the strong impression this little country made on my mind, urges me not to pass it over in silence, The Jews inhabiting that kingdom, enjoy alfo the full liberty of incorporated Citizens, to bear in general public burthens and duties; and to share also 222 THfi DISPERSIONS AND PROGRESS also the Commonwealth with their cohabitant nation. With regard to the civilization, politic and domestic occupations of the Jews in that kingdom. As to Religion, they are rather of a mild nature; as to acuteness of mind and spirit (not to flatter them too much) very moderate; not very partial to theological studies ; yet they are not destitute of good qualities: being in ge- neral proper in domestic management, hospitable and serviceable to their countrymen or foreigners ; industrious in their business, whether trade or mechanics; they have produced also some clas- sics, as Physicians, Surgeons, and likewise some Artists. In this metropolis I resided three years, until the unfortunate accident of the great conflagra- tion which befel this city in the year 1795, when seeing the greater part of that metropolis merely a heap of stones, and every thing in disorder, pare of the Academies consumed, and some con- verted into offices for the public service; the No- bility and Gentry fled into the country, and the place then became desolate : I was then under the necessity of quitting that kingdom; and in further pursuance of my design, I concluded to go for Germany ; and Berlin, the metropolis of the Prus- sian dominions was the second station and object ©f my views- During OF ISRAEL. 223 During my stay in Copenhagen, I often con- versed with Jews arriving from Sweden, on account of business ; I inquired on the nature of the Jewish situation in that kingdom, and received the favourable answer, that they had in no respect to complain of their situation. In July 1795, I arrived at Berlin, where I laid the second degree of my studies. This king- dom is Sovereign, its civilization, policy and in- dustry, is very different from what I before expe- rienced. I will then drop my reflections on that head, and proceed with a recital of the essential capacities, civilization, and liberties of the Jews, who inhabit that extensive country. With regard to their liberties, I experienced very little. By the civil and political law of the Sovereign and Government the Jews are exclud- ed from the natural rights of mankind ; in gene* ral they are not permitted to learn any mechanic or handicraft trade ; all the attempts which were .made by the Jewish Congregation to obtain the favor of that Government, to grant permission to learn those branches, as an assistance to the poor class of their persuasion, having been all rejected; moreover, though the rich Jews who have the privilege of keeping Manufactories of Silk, Cotton, Leather, and Manchester Goods, (though not without the interest of Government,) vet 224 THE DISPERSIONS AND PROGRESS yet they must not employ any Jew workman in their Fabricks. The commerce and public trade is also limited to certain articles : as Clothes Shops, Jewellery, and some Silk and Cotton Shops. Notwithstanding, to compensate their emer- gencies, they mercifully are indulged to lend money on moderate interest, and 50 percent, is the general allowance. — The Heavenly blessing to Adam y fJ Be fruitful, and multiply, and re- u pienish the Earth/' is also in a deprivative state with the posterity of Jacob in that king- dom ; as the marriages of the Jews must be privileged by the King and Government, and are also overburthened with heavy taxations and peculiar duties to the Crown ; those privileged parents are permitted to bring forth only two children v. ho shall inherit the parental propagat- ing privilege ; the rest of their children may feed on strange grounds or be eradicated. These are the principal liberties the Jews enjoy in that be- nevolent kingdom ; besides the additional bur- thens and duties which are peculiar to their Con- gregation throughout that kingdom. Notwithstanding their oppressed state, yet their sagacity of mind, industry, and applica- tion to Classic Studies, make them worthy of ac- ceptance among the most refined class of man- kind, As OF ISRAEL. 225 As to religious forms and ceremonies, they are in general of a mild nature ; but partly deformed, on account of the above mentioned depreda- tions. They are not very partial to the branch of Theological study, yet their love and zeal for the various classic studies, is worth the notice of every unprejudiced man. The Universities and Academies of that kingdom in all the branches of Literature, Arts and Sciences, are filled also with Jew Students, either rich or poor gentlemen; this is the only liberty which the Jews are granted ; the latter are supported by the rich families of the Jews in every place. Specimens of their noble productions are well known throughout all Germany. The famous Doctor and Philosopher Moses JSfendlesohn, whose philosophical and poetical writings have enlightened the public mind, and caused him to be immortal. — Doctor Marcus Hertz, Physician, and Professor of Experimental Philosophy; Doctor Marcus Block, Physician and Professor of Natural History ; both were famous in their professions throughout all Germany. — Profes- sor Lconeny, at the Cadet School of Berlin. — Pro- fessors Joel Brill and tVolfsohn, at Preslau in Silesia, exhibited also a good example to the pub- lic: Abrahamson the King's and Government's Madalier ; there were also some Jews young Ar- tists, in the various branches of academical per- cl, formances. 226 THE DISPERSIONS AND PROGRESS formances. There were at the time of my resi- dence at Berlin may ingenious Gentlemen from the Jews, distinguished for their talents in Geo- metry, Algebra, Mathematics, Geography, and Philosophy ; it is useless to mention them all by name, which might be a burthen to the reader. All this bears a sufficient testimony as to their political and moral conduct, their friendly and hospitable character. In this metropolis I resided four years ; the op- pressed state of the Jews in that kingdom (though honored with a patent of the Royal Academy, and private complimentary letters with promises of his and her Majesty) caused me to abhor staying there any longer, and far less from think- ing qf a settlement in that kingdom ; I then pre- pared for my journey to England. I then sent off my property with the waggon from Berlin to Hamburgh, and set off myself to make an excursion in the North part of Germany, when I visited Dresden, Lipzig, &c. till I reached Hamburgh. I paid attention to the civil and political state of the Jews in the other parts of Germany, but unfortunately I found it throughout in a similar condition to that before mentioned in the Prussian dominions. I cannot here omit mentioning an observation made by an ingenious Author of Germany, say- ing,