Exercitation 12

Second Principle supposed by the Apostle Paul in his Discourses with the Hebrews. The Promised Messiah was then come, and had done his Work. The first Promise recorded [in non-Latin alphabet]. Promise with the limitation of time for his coming necessary. First determination hereof made by Jacob, Gen. 49. The Promise confined to Judah; afterwards to David; no more restrained. Jews self-contradicting exceptions to the words of Jacob's Prophesie. Interpretation of Jarchi. Of Aben Ezra examined. Who meant by Judah. The Tribe. Not his Person proved. Scepter and Scribe how continued in Judah. The same Polity under various Forms of Government. How long they continued. Did not depart on the Conquest of Pompey. Nor Reign of Herod. Continuance of the Sanhedrim. The name [in non-Latin alphabet] from where. [in non-Latin alphabet]. The Place and Court of Judges. Jews Etymologie of the Word. Institution of that Court, Numb. 11.16. The order of the Court. Place of their meeting. [in non-Latin alphabet]. John 19:13. Qualifications of the Persons. Who excluded. Their Power. Punishments inflicted by them. The lesser Courts. Mistake of Hilary. Shilo who, and what the word signifies. Judaical Interpretation of [in non-Latin alphabet] refuted. Argument from the words. Rule granted to Judah. Proved by the Context. Consent of Targums. Judaical Evasions removed. Rise and signification of the word Shilo. Messiah intended thereby. [in non-Latin alphabet] opened and vindicated. Consent of Targums, Talmuds, and most Learned Rabbins. Scepter long since departed. Story of Benjamin Tudelensis examined. Messiah long since come.

§ 1 The second great Principle supposed by the Apostle in all his Discourses with the Hebrews in his Epistle to them, and which he lays as the foundation of all his Arguments, is, that the Messiah whom we have proved to have been promised from the foundation of the world, was actually come, and had finished the work appointed for him, then when he wrote that Epistle. This the Jews pertinaciously deny to this very day, and this denial is the center wherein all the lies of their unbelief do meet; and hereupon in a miserable deplorable condition do they continue crying for, and expecting his coming, who came long since, and was rejected by them. Now this being the great difference between them and Christians, and that such an one as has a certain influence into their eternal condition, as they have endeavoured to invent evasions from the force of the Testimonies and Arguments, whereby our Faith and Profession is confirmed; so are we to use diligence in their vindication and establishment; which we hope to do to the satisfaction of the sober and godly wise in our ensuing Discourse.

§ 2 The first great Promise of the Messiah at large insisted on before, declared only his coming; and the end of it in general. This Promise was recorded [in non-Latin alphabet] (Psalm 40:8), or, as our Apostle (Hebrews 10:7), [in non-Latin alphabet]; in the beginning, head, or first roll of the Book of God, namely, Genesis 3, as a stable foundation of all the rest that ensued. And it respected all the posterity of Adam, that they might have a refuge whereunto to repair in all their distresses. When the care of it, and respect to it, and faith in it were rejected by the world (Acts 14:16), God left it to the ways of its own choosing, to shift for its self; and in his sovereign grace and pleasure renewed the Promise to Abraham with a restriction and limitation of it to his Family, as that which was to be separated from the rest of mankind, and dedicated to the bringing forth of the Messiah in the appointed season, as we have declared. Upon the giving of that Promise, with the Call and Separation of Abraham, wherein the Church became in a special manner visible, there wanted nothing to confirm the faith, and fix the expectation of those that desired his coming; but only the determination of the time wherein he should so do.

And this was necessary upon a double account: (1.) That those who were to live before his Advent, or appearance in the flesh, might not only by faith, see his Person afar off, and be refreshed (Canticles 2:8), but also, Behold his Day, or the time limited and prefixed to his coming, and rejoice therein; and that not only as Abraham who knew that such a day should be (John 8:56), but also those who had a certain day so limited, as that by diligent enquiry (1 Peter 1:11), they might take some especial prospect of it. (2.) To guide them who were to live in the days of the accomplishment of the Promise, to a more earnest expectation of him, and desire after him, as Daniel had for the return of the People from the Captivity, when he understood by Books, that the time limited for it was accomplished (Daniel 9:2, 3). Accordingly it came to pass, for from hence it was, that at that season when he was to be exhibited, all men were in expectation of him, and prepared thereby to enquire after him (Luke 3:15).

Now this determination of time enquired after, was first made by Jacob (Genesis 49:8, 9, 10), accompanied with a signal demonstration of one especial person, from whom the Messiah was to proceed, even in the Family of Abraham himself; such another restriction also, and but one, ensued, when that priviledge which originally rested in Abraham and his family, and afterwards restrained to Judah and his posterity; and lastly, confin'd to David and his off-spring, was ever after left at large to any branch of that Family. And this I mention by the way, to prevent any difficulties about his Genealogie. For as in the very first instance of the Regal Succession in the house of David there was no respect had to the Primogeniture (1 Kings 2:22), so there was no necessity that the Messiah should spring from the reigning Family, although he did so; but only that he should be of the Seed of David. For as after the Promise given to Abraham, the Messiah might have sprung from any Family whatever of his posterity by Isaac, untill the limitation made by Jacob to the person of Judah; and after that limitation, might have done so from any Family of his Tribe or Posterity, untill the confinement of that priviledge to the person of David; so no restriction or limitation being afterwards added, his production by any person of his Posterity, whether in a nearer or further alliance, to, or from the Reigning Line, was all that was included in the Promise. To return, the words of the place above quoted are, Judah you are he whom your Brethren shall praise; your hand shall be in the neck of your enemies; your Fathers children shall bow down before you. Judah is a Lion's whelp from the prey, my Son, you are gone up, he stooped down, he couched as a Lion, and as an old Lion who shall rouse him up, [in non-Latin alphabet]; The Scepter shall not depart from Judah, nor a Law-giver, or Scribe, from between his feet untill Shilo come; and to him the gathering of people. These last words are the seat of our Argument, the former therefore we shall no otherwise consider, but as they give light and evidence to their interpretation.

The great Masters among the Jews are exceedingly perplexed with this Testimony, and have therefore invented endless ways for the enervating of it, openly and loudly contradicting one another, almost about every word in the Text. Some would evade the sense of it, by interpreting [in non-Latin alphabet], to be only a Rod, of correction, say some, of supportment say others; and [in non-Latin alphabet], they would only have to be a Scribe, such as they fancy their present Rabbins to be. Some by [in non-Latin alphabet], understand the person of Judah to whom they ascribe I know not what pre-eminence, and not his Family and Tribe. Some would have [in non-Latin alphabet] to be separated from [in non-Latin alphabet], that follows, because of the accent Jethib, and to signifie for ever. Some by the Shilo would have David intended, some Ahijah the Prophet, some the City Shilo, and most know not what. [in non-Latin alphabet], some would have to be destruction, some instruction and obedience: and on every one of these cavils, do they build various interpretations, and provide various evasions for themselves, all which we shall either obviate or remove out of the way in the ensuing Discourse.

It were endless to consider all their several Expositions, and useless, because they are fully confuted by one another. And whatever seems of importance, in any of their exceptions, will be fully answered in our Exposition and vindication of the Text and Context. Only to give the Reader a specimen of their Sentiments, I shall briefly consider the sense and Exposition of one of them; and he of such reputation that he has generally obtained the name of [in non-Latin alphabet], the Wise. And this is R.A.B. Meir, Aben Ezra. And that we may the better see the perversness of this man, and therein of his followers, I shall briefly give an account of the Exposition of Rashi his Companion in Annotations on the Pentateuch, in their Rabbinnical Bibles. First, By [in non-Latin alphabet], Scepter, he understands Rule and Government; as he does Scholars in the Law, by [in non-Latin alphabet], from these words [in non-Latin alphabet], from between his feet; expressing as he conceived the posture of Disciples. By Judah, he understands the House of David, the Ruling Family among them, the Authority whereof was preserved in the [in non-Latin alphabet], or Heads of the Captivity while they were in Babel. And on these words, [in non-Latin alphabet], waving all the former trivial exceptions, he adds expresly [in non-Latin alphabet], Untill the Shilo come, that is Messiah the King, to whom that Kingdoms belongs, as the words are interpreted by Onkelos in his Targum, and in Midrash Agadah, and [in non-Latin alphabet], he expounds [in non-Latin alphabet], the collection or gathering together of the people so agreeing with the Targum, and the truth in the most material passages of the Text.

§ 6 But Aben Ezra, as we observed, is otherwise minded; and in him, we have an example of the willful blindness of the residue of them, who will not endure the light of that conviction which is tendered to them in this testimony. First, By Shebet, he grants rule to be intended, or preeminence above others, being then somewhat more modest than their latter masters. This says he, shall not depart from Judah, [in non-Latin alphabet] until David come; and why David? [in non-Latin alphabet] for he was the beginning of the kingdom of Judah. So that it seems the meaning of the words is, that the scepter shall not depart, until the scepter come; that is, they should have rule, until they had rule, for as himself well observes, the kingdom of Judah began in David. But what scepter had the House of Judah before? Four hundred years the people were ruled under judges, of which but one was of that tribe. At length a kingdom was set up in the House of Benjamin; where was all this while the scepter of Judah, if that was the space of time designed for its continuance? Two instances he gives hereof. First, [in non-Latin alphabet], the standard of Judah marched first in the wilderness; [in non-Latin alphabet], again, God said, Judah shall go up first. But what was this to a scepter and a law-giver? The first belonged only to the order of the tribes in the wilderness, while Moses was prince of the tribe of Levi, and afterwards Joshua of the tribe of Ephraim; nor was that privilege, if any it were, peculiar to Judah, but common to the other tribes joined with him. The other was only an occasional expedition, wherein the especial concernment of Judah lay; which gave him no power nor sovereignty among his brethren. So that we have here no small instance, how the wisest of their masters do befool themselves, in seeking evasions from this testimony. Of the sense of the following words, abstracting from the design of the whole, he gives a tolerable account, nor a law-giver from between his feet. [in non-Latin alphabet], Mechochek is a scribe, who engrosseth any thing on a roll or books, [in non-Latin alphabet] and that expression of from between his feet, is taken from the common custom of such scribes, to sit at, or between the feet of the prince; namely, to record and enroll the laws of his kingdom. Although the phrase of speech seems to incline to another sense, but about this we will not differ with him.

§ 7 He next proceeds to the interpretation of the word Shilo, which before he applied to David; and to shew the uncertainty and wanderings of all them who reject the true and only intendment of the Holy Ghost in this expression, he gives us the various opinions of his masters, not knowing, himself what to adhere to. [in non-Latin alphabet]; some, he says, there are who interpret it from the Syriac, as it were as much, as [in non-Latin alphabet] to him, or cujus omnia. But this yields him no advantage. Sundry learned men suspect some such sense in the word, or derivation of it; [in non-Latin alphabet] being put for [in non-Latin alphabet]; and the translation of the LXX, reading [in non-Latin alphabet], seems to have had respect thereunto. But then the Messiah is signally denoted, whose the kingdom was; whom the promises especially respected, and to whom the gathering of the people was to be. Some, he adds, derive it from [in non-Latin alphabet], which signifies the embryo in the womb; and in allusion hereunto many interpret the word his son; from [in non-Latin alphabet], which is as much as [in non-Latin alphabet], from [in non-Latin alphabet] the second birth, or certain membranes of the womb: and he adds afterwards, that [in non-Latin alphabet], may be as much as [in non-Latin alphabet] being put for [in non-Latin alphabet]. But yet neither can he hence obtain any thing towards his design. Therefore, he proceeds, some expound it of the city Shilo, and then they interpret [in non-Latin alphabet] shall come, [in non-Latin alphabet], as that, the sun comes; that is, sets, or goes down (Ecclesiastes 4); that is, [in non-Latin alphabet] until the end of Shilo come; for so it is written, he rejected the tabernacle at Shilo; and chose David his servant. But it is evident to all who use the least attention to these things, how forced, indeed foolish this exposition is: until Shilo come; that is, until the city Shilo be deserted, or forsaken, or destroyed, so that, until it comes, signifies, when it shall be no more. The application of that word to the setting of the sun, [in non-Latin alphabet] and the sun goes down, is clearly from the nature of the thing itself; and the preceding words, [in non-Latin alphabet], the sun rises, but from there to draw it here to express the destruction of a city; in which sense it is never used, is a conceit purely rabbinical. Besides, we have showed already that scepter and law-giver could in no sense be said to abide with Judah until David came; for before his days that tribe had no especial interest in government at all. But this catching at relief from a word, no way suited to contribute the least assistance in the case in hand, is as strong an argument of a desperate sinking cause, which rather than men will forgo, they will reach after helps from the shadow of the least twig that seems to be nigh to them. I shall not contend with him about what he nextly asserts, namely that this until does not prove the ceasing of rule and government when the Shilo comes. It is enough for us, that it was not to cease before it came, as shall further be manifested in our ensuing explication and vindication of this prophecy. I have only by the way more particularly considered the evasions of this man, who is called among the masters of the present Judaical profession, the wise, that the reader may know what thoughts to entertain concerning the expositions and objections of others of them, who have not attained that reputation.

§ 8 The subject here spoken of is Judah; and that not as merely declaring the person of the fourth son of Jacob; but the tribe and family that sprang, and was to spring from him. So are the whole tribes everywhere called in Scripture by the name of him from whom they sprang; and that principally from the prophecy and blessing in this chapter, wherein the common stream of patriarchal blessing, hitherto running in one channel, is divided into twelve branches; each son of Jacob being constituted a distinct spring of benediction to his posterity.

Now that the Tribe of Judah and not his person, but only as from him the whole received its denomination, and as he is included therein is intended in this Prophesie, is evident. For (1.) The things mentioned in this great Patriarchal Benediction were such, as should befall the Posterity of his Children, to whom he spake [in non-Latin alphabet] in the latter days; or in the end of the days, as were all the blessings of them that went before Jacob also. Now that expression in general signally denotes the times of Messiah, as we shall afterwards declare, and as has in part already been made manifest. And as it relates in particular to any of the Tribes, it denotes the whole continuance of their times until that season should be accomplished. So that it cannot be restrained to the persons of any of them. (2.) Nothing that is spoken of any of the rest of the Sons of Jacob, belonged to them personally, no though it had its foundation in their persons, or in an allusion to their personal actings. Thus the dividing of Simeon and Levi in Jacob, and the scattering of them in Israel, belonged not to their persons, though what befell their posterity of that nature, had a special eye to their personal miscarriage, v. 5, 6, 7. Neither was any thing here spoken of Judah in any measure fulfilled in his person, who spent his days in Aegypt, without any pre-eminence among his Brethren, or rule with conquest, and terror like a Lion over others. It is then the Family, Tribe, or Posterity of Judah that by that name is here intended.

Now this Tribe of Judah may be considered either absolutely in itself, as it was in § 9 its separated stations and condition in the Wilderness, without the mixture of any not of his posterity, or with respect to that accession which was afterwards made to it occasionally from the other Tribes. And this was fourfold: First, From the Lot of Simeon falling within its lot in the first inheritance of the Land (Joshua 19:1), from where that Tribe, though still keeping its distinct genealogy, was reckoned to Judah, and became one people with them. Secondly, By the cleaving of the Tribe of Benjamin, whose lot lay next to it, and mixed with it in the very City of the Kingdom, to the reigning house of David in the fatal division of the people (1 Kings 12:20, 21, 27), upon which both those Tribes were after called by the name of Judah, v. 20, and the people of both [in non-Latin alphabet] Judaei or Jews. Thirdly, By the falling off of the Tribe of Levi, with multitudes of other good men to it out of all the Tribes of Israel, upon the idolatries and persecution of Jeroboam (2 Chronicles 11:13, 14, 15, 16, 17), by which means that one Tribe quickly became more numerous and potent than all the rest. Fourthly, By the mixture and addition of those great numbers which out of all the Tribes of Israel joined themselves to them upon their return from Babylon, and the restitution of the worship of God among them in its proper place. Now it is Judah with all these accessions that is intended in this Prophesie and Benediction, yet so, as that in many things, as namely, in the production of the Messiah, the natural genuine off-spring of Judah was still to have the pre-eminence.

§ 10 That which is foretold concerning this Judah is that it should have [in non-Latin alphabet] and [in non-Latin alphabet], a Scepter, and Law-giver, or a writer of laws for others' observation. That rule, power and government are hereby intended, shall be afterwards evinced. What time this should come to pass, is not limited, only after it did so; it was not to cease until the Shilo came. The foundation of the execution then of this Promise, in the erection of polity and government in that Tribe, was not laid until about six hundred and twenty years after this time. So certain is that which we before observed, that this Patriarchal Benediction concerned not the persons of his Sons, and their then present condition, but that of their posterity in the latter days. And this was done, when the Kingdom was given to David of the Tribe of Judah. Neither is the kind of government or rule, which should be erected in that Tribe, expressed in the words; only a rule and polity is promised to it; or that they should be a people having the principle of rule or government in and among themselves. While they continued such, the Scepter and Scribe departed not from them; and this they did as with great variety in the outward form of government, though the law and polity among them were still the same: so not without some intercision of rule until the time specified was accomplished. And where the law and polity are still the same, accidental alterations in the modes and manner of governing make no essential change in the state of the people, or nature of the government. Thus the first constitution of rule in that Tribe, was in a way of government absolutely monarchical; this being imprudently managed by Rehoboam, lost the ten Tribes who would never afterwards submit to the regal family of Judah. Its retrieval after an intercision made of it in the Babylonish Captivity was ducal, or by an honorary President, with a mixture both of aristocracy, and of the power of the people. Upon the ceasing of these rulers extraordinarily called, the aristocracy in the Sanhedrin prevailed; whereunto succeeded a mixed monarchy in the Hasmonaeans into their power and place, their interest being ruined by intestine divisions, Herod by craft and external force intruded himself.

Neither did his usurpation make any essential change in the rule or polity of the Nation; although in his own person he were a foreigner: for even during the turbulent government of the Herodians, with the interposition of the Roman Arms, the Nation with that which constitutes a people, its laws and polity, was still continued though the administration of superior rule was not always in the hands of Jews. In this state things continued among them until the destruction of the Commonwealth by Vespasian, and of the City and Temple by Titus; only as a presage of the departure of Scepter and Scribe, the power of judgement as to the lives of men was some years before taken from the Sanhedrin (John 18:31).

§ 11 By this fixation of rule in general in Judah, we are freed from any concernment in the disputes of learned men, about the precise time of the departure foretold. And indeed if any thing be more intended in this prediction, but only that the Tribe of Judah should continue in a national political state, with government in itself, it will be utterly impossible to determine exactly and precisely upon the accomplishment of this prophecy. Some would fix it on the conquest of Jerusalem by Pompey, during the time of Hircanus, and Aristobulus the Hasmonaeans; not many years after which the Shilo came; which small remnant of time as they suppose, impeacheth not the truth of the prediction, for in that action of Pompey, Cicero declares the Nation conquered: Orat. pro Flacc. victa est, elocata, servata. But if this might suffice for the departure of scepter and scribe, much more might the former conquest by the Babylonians do so; which yet by all men's consent it did not. Besides, the Nation was left free by Pompey to its own laws and policy, as were many other nations subdued by him [in non-Latin alphabet], says Appianus, he left some of the conquered nations free to their own rule and laws; among whom were the Jews. Some fixed the period in Herod an Idumaean, a stranger to Judah, only a proselyte; on which account we have many contests managed by Baronius, Scaliger, Casaubon, Bulinger, Montacue, Pericus, A Lapide, Capellus, Scultetus, Rivetus, Spanhemius, and others innumerable.

But granting Herod to have been an Idumaean, as he was undoubtedly by extract, and that nation not to have been incorporated into Judah upon the conquest made of it by Hircanus, only that he was in his own person a proselyte, why the scepter should any more depart from Judah, because of his reign, than it did in the days of the Hasmonaeans before him, who were of the Tribe of Levi, I see no reason. The government and polity of the Nation was that of the Jews, whoever usurped and enjoyed the place of supreme rule. As in the Roman Empire the rule and government was that of the Romans, though Philip an Arabian, Maximinus a Thracian, and sundry other foreigners, were Emperors among them. One would salve the difficulty of the Hasmonaeans and Herodians by affirming that the supreme power of the Nation in their days was in the Sanhedrim; the greatest number of the persons whereof it was constituted, being always of the Tribe of Judah, as the Talmudists constantly affirm. But neither are we concerned herein. The government as has been manifested was still in and of the Tribe of Judah, with the fore-mentioned accessions denominated from it, until the destruction of the country, city and temple by Vespasian and Titus, which is all that in the prediction is intended. And that was the precise season aimed at, especially if we suppose as rationally we may, that [in non-Latin alphabet], is to be repeated, [in non-Latin alphabet], and to respect the last clause of the prediction, and to him the gathering of the nations; which was accomplished signally before the final ruin of the church and state of the Jews according as Christ himself foretold (Matthew 24:14).

Now because some fix the departure of the scepter and law-giver to the removal of § 12 the Sanhedrin, it may not be amiss to declare in our passage, what that Sanhedrim was, and what the power wherewith it was entrusted, and this briefly, because it is a subject that many learned men have laboured in. The name [in non-Latin alphabet] or [in non-Latin alphabet] Sanedrim or Sanhedrim is taken from the Greek, [in non-Latin alphabet] sometimes signifies the place where the senators meet, the same with [in non-Latin alphabet]; as in Herodian, [in non-Latin alphabet]. They assembled not in the accustomed council house, but in the Capitol, the Temple of Jupiter. But most frequently it is taken for consessus Judicum, an assembly of judges. A court made up of many assessors; from where the Areopagum, that is, the court of judges, is so called in Aeschines. [in non-Latin alphabet] is an assessor in such a court; and [in non-Latin alphabet], is such an assembly of magistrates or princes, as they call corona considentium, such as the Sanhedrim was. And this name of Sanhedrim though it be plainly a Greek word, a little corrupted as is the manner of the Jews in their use of them, is frequently used in the Targum of the Hagiographa, which places are collected by Elias in Tishbi. Some of the Jewish masters would have it to be a word of their own language, from where they invent strange etymologies of it, which are some of them mentioned by Buxtorf. Lex. Tal. Coll. 15 13. in Aruth they would have derived from [in non-Latin alphabet]; haters of gifts; not knowing doubtless that doronoth was a Greek, and no Hebrew, word.

The first appointment of this court, the original of this Consessus Judicum is recorded, § 13 Numbers 11:16, where by God's order, LXX Elders are called and designed to join with Moses in the rule of the people, and are instructed with gifts to fit them for that purpose. The continuance of this with the institution of other courts depending thereon is enjoined the people, Deuteronomy 16. Some say the first LXX were of them who had been officers over the people in Egypt, and had suffered for them; whom you know to be the elders of the people and officers over them. [in non-Latin alphabet]; and [in non-Latin alphabet], in the New Testament, elders and elders of the people. Others think these had been elders and officers of the people, before in criminal and civil causes; but now were absolutely joined with Moses in all. These with him made up LXXI, which was the constant number afterwards.

The principal things recorded concerning this court of elders, or judges, are § 14 (First,) their orders, namely, that there was one that always presided among them, whom they called [in non-Latin alphabet], the Prince, and [in non-Latin alphabet], the Excellent, who supplied the place of Moses. And on his right hand sat he, whom they called [in non-Latin alphabet], the Father of the House of Judgement, or consistory, who gathered the suffrages of the assessors. By whom stood two scribes [in non-Latin alphabet], scribes of judgements, one on the right hand of the Prince, the other on his left; one whereof wrote down the sentences of them who condemned, the other them who absolved the persons that were to be judged. There belonged also to the courts two cryers, and two who received the alms that was given by them who were absolved. Before them at some distance sat these wise men, out of whom the number of the Sanhedrim when any died, or were removed, was to be supplied.

Secondly, the place of their meeting; which usually and ordinarily was at Jerusalem, in a chamber of hewed stones, where the Judges are sometimes called by them the Wise men of the stone chamber. Although it may be, no more is intended in that expression but that it was a magnifick stately place, or building, such as usually are made of stones hewed and carved. And they tell us that this place was built nigh the Temple, part of it being on the holy ground, and part on that which was prophane and common. From where also it had two doors, one on the sacred side, by which the Prince and the Assessors entered, the other on the prophane, by which criminal persons were brought in before them by their officers. So Talmud in Joma. And this some take to be the place where our Lord Christ was judged (John 19:13). They sate down in the judgement seat in the place that is called [in non-Latin alphabet]; that is [in non-Latin alphabet], the place built and raised up with hewed or squared stones. For that [in non-Latin alphabet] does not signifie meerly the pavement, as we translate it, or the floor of the place, the Apostle manifests by adding that in the Hebrew it is called Gabatha, [in non-Latin alphabet], in the Hebrew; for although the word have a Syriack termination according to the corrupt pronuntiation of the Hebrew in those dayes among the people, yet the Original of it is Hebrew; and the Syriack renders it here, [in non-Latin alphabet], and reads not [in non-Latin alphabet], now this signifies an high-place, or a place built up on all sides and exalted, such as the Roman [in non-Latin alphabet], or judgement seats were placed in. But this might be an alike place to the other; for I much question whether the Roman Governour sate in judgement in the meeting place of the Sanhedrim.

Thirdly, the Jews treat much of the qualification of the persons, who were to be of the number of the Assessors of this Court. For first, they were to be of the Priests, Levites, or nobles of Israel; that is principal men in the commonwealth: yet none were admitted into their number meerly on the account of their dignity or offices; not the King, not the High Priest, unless they were chosen with respect to their other qualifications. For they, secondly, were to be [in non-Latin alphabet], men of stature, and [in non-Latin alphabet], men of countenance, or good appearance to keep up, as they say, a reverence to their office: and they were also to be [in non-Latin alphabet], men of wisdom, and [in non-Latin alphabet] men of age, according to the first institution; and this carried the common appellation, Elders of the People. They add in Dine Mmoneth, that they were to be [in non-Latin alphabet], men skilled in the art of incantations and charms to find out such practices; which the Talmudist thought good to add, to countenance themselves, many of whom were professed Magicians. And lastly, they were to be [in non-Latin alphabet] skilled in LXX tongues, that they might not need an Interpreter; but fewer I suppose served their turn. They treat also in generall that they ought to be men fearing God, hating covetousness, stout and couragious to oppose Kings and Tyrants if need were.

From this number they exclude expresly persons over old, deform'd, and Eunuchs whom they conclude to be cruel and unmerciful, as Claudian does.

Adde quod Eunuchus nulla pietate movetur Nec generi natisve cavet, clementia cunctis In similes, animosque ligant consortia damni. Mercy from Eunuchs is remov'd away, No care of Race or Children does them sway; This only renders men compassionate, When misery is known their common fate.

The power of this Court was great, yes, supream many times in all things among the people; and at all times in most things of concernment. All great persons and weighty causes were judged by them. When a whole Tribe offended, or a High Priest, or a King of the House of David, by these were their causes heard and determined. They had power also to determine about lawful war. They had two sorts of war, [in non-Latin alphabet], Commanded War. Such they esteemed war against the Nations of Canaan, against Amaleck, against any nation that oppressed Israel in their own land; and this kind of war, the King at any time of his own accord might engage in. And they had [in non-Latin alphabet], war permitted only; as war for security and enlargement of territories, which could not be engaged in at any time, but by consent, and upon the judgement of this Court. The enlargement of the City of Jerusalem, the reparation of the Temple, and the constitutions of courts of judicature in other cities, belonged also to them. In a word they were to judge in all hard cases upon the law of God.

This sentence extended to life and death; which last they had power to inflict four wayes; [in non-Latin alphabet], four deaths, (four kinds of death) were committed to the House of Judgement, to stone, to burn, to slay with the sword, and to strangle. These were they who in the dayes of the restauration of the Church by Ezra, who by reason of the excellency of the persons (many of them being Prophets, and men divinely inspired) are usually called [in non-Latin alphabet], the men of the great Congregation. And the power of this Court was continued, though not without some interruption and restraint to the time of the last destruction of the City by Titus.

Besides this greater Court, they had also two lesser in other places; one of the twenty-three Assessors, which might be erected in any City or Town where there was an hundred and twenty families or more, but not less, and these also had power over all causes criminal and civil which happened within the precincts of their jurisdiction, and over all punishments to death it self.

Hilary on the second Psalm tells us, that, Erat a Mose ante institutum in omni Synagoga LXX. esse Doctores. Moses had appointed that in every Synagogue there should be LXX Teachers. He well calls them Teachers because that was part of their duty, to teach and make known the Law of God in justice and judgement; and he adds, Cujus doctrinae dominus in Evangeliis meminit dicens. Whose teaching our Lord mentions in the Gospel saying, the Scribes and Pharisees sit in Moses Chair. So referring the direction there given by our Savior to the judicial determinations of these judges, and not to their ordinary teachings or sermons to the people. But herein his mistake is evident, that he supposes the number of seventy to have belonged to every Synagogue which was peculiar to the great Court before described. For besides this judicature of twenty three in the greater towns, there were also in the lesser towns appointed a Court of three Assessors, who might judge and determine in many cases; about money, debts and contracts, but had nothing to do in transgressions that were capital.

In these Courts judging and determining according to the Law of Moses, consisted the rule and polity of the nation; and it is evident that they were continued among them until the coming of the Shilo. For themselves constantly aver that the power of judging capitally, was taken from the Sanhedrim about forty years before the destruction of the second Temple; though I suppose it will be found, that their power was rather occasionally sometimes suspended by the Romans, than absolutely taken away until the final destruction of the city.

To this Judah, that we may return, upon the grant and during the continuance of this scepter and law-writer, it is promised that the Shiloh should come; that is the Messiah, and that to him shall be the gathering of the people. So was the promise to Abraham, namely that in his seed, all people, or all nations of the earth should be blessed. ⟨in non-Latin alphabet⟩, Shilo is a word used only in this place; and it comes from ⟨in non-Latin alphabet⟩, Shalah, to prosper, or save. So that the most probable denotation of the word is a prosperer, a deliverer, a Savior, as we shall afterwards more fully manifest. The promise of the continuance of scepter and law-writer is ⟨in non-Latin alphabet⟩, until this Shilo should be come.

The Jews, as was intimated before, lay a double exception to the sense and interpretation which we give of the particles ⟨in non-Latin alphabet⟩ until. First, that ⟨in non-Latin alphabet⟩ signifies for ever: so that the meaning of the words is, that the scepter and law-writer shall not depart from Judah for ever. The reason whereof is given in the next words, because the Shilo shall come, ⟨in non-Latin alphabet⟩ being often causal. But though ⟨in non-Latin alphabet⟩ may sometimes signify as much as for ever, though mostly it does but adhu[illegible], yet, or, as yet; yet it does not, nor can so, when it is joined as here with ⟨in non-Latin alphabet⟩, which limits the duration intimated by the subject matter treated on, and sense of the ensuing words that they have respect to. They except again, that ⟨in non-Latin alphabet⟩ is burdened with the accent Jethib, which distinguishes the sense, and puts a stop upon it. But this they can give no instance in the confirmation of, especially when it has Athnac immediately preceding it, as in this place it has. Besides ⟨in non-Latin alphabet⟩ and ⟨in non-Latin alphabet⟩, scepter and law-writer are long since actually departed from Judah, and in their judgement the Shilo not yet come; which perfectly destroys the verity of the prediction.

Having taken this brief view of the words, we may draw our argument from them, which is this. The Messiah according to this prediction, must come while the rule and government of Judah was continued, or before it was utterly removed or taken away; but they are long since departed, and taken away. They have been so at least ever since the destruction of the nation, city and Temple by Titus. And therefore the Messiah is long since come, which was proposed to confirmation. To manifest the uncontrollable evidence of this testimony and our argument from it: there is no more necessary but that we demonstrate; first, that by scepter and law-writer, rule and government are intended; secondly, that the promised Shilo is the Messiah; thirdly, that all rule and national polity was utterly long since taken away from Judah, even in the destruction of the city and Temple. Now the proof of the two former, we shall take first, from the text and context; secondly, from the confession of the ancient Jews themselves. The last being matter of fact, must be evinced from story; and the state of things in the world from those days, whereon there will be no rising up against this testimony by any thing but that pertinacious obstinacy which the Jews are judicially given up to.

§ 24 The first thing proposed, namely that by Scepter and Law-giver, Rule and Government are intended is evident, not only from the words themselves, which are plain and expressive, but from the Context also; neither was it ever denyed by any of the Jews untill they found themselves necessitated thereunto by their corrupt interest. Among other things, the dying Patriarch foretelling the erection of a Rule and Government among his posterity, whereas it might have been expected that of course it should have been fixed in Reuben his first born, according to the line of its descent from the foundation of the world, he deprives him of it, v. 4. Though he was in the ordinary course of nature, [〈 in non-Latin alphabet 〉], the excellency of his dignity, and the excellency of his strength, v. 3. Yet says he, [〈 in non-Latin alphabet 〉], you shall not excell; not preserve that Excellency in your posterity; nor have the pre-eminence of Rule, for the reason which he there expresseth. In like manner he passeth by the next in order, Simeon and Levi, taking from them all expectation of that priviledge, by foretelling that they should be divided in Jacob, and scattered in Israel, v. 7. Coming to Judah there he fixeth the seat of Rule, v. 8. Judah, you are he whom your Brethren shall praise, alluding to his name, [〈 in non-Latin alphabet 〉]; you shall be exalted to that Rule among them, from the right whereunto the others fell by their transgression. And this rule, says he, shall consist as all prosperous dominion does in two things. First, in the regular obedience of those who de jure are subject to it, Your Fathers Children shall bow down before you; you shall have the authority among, and over the rest of my posterity. Secondly, in the conquest of the enemies and adversaries of the dominion it self; Your hand shall be in the neck of your enemies; as a Lions whelp you are gone up from the prey; whereunto the words insisted on are subjoyned; The Scepter shall not depart; that is the Scepter of Rule among your Brethren, and prevalency against your enemies, however it may be weakened or interrupted, shall not utterly depart or be removed untill the Shilo come. The Context is clear and perspicuous: the Jews only as we shall see cavill at words and syllables; the reason of the Scripture, and the coherence of the Context, they take no notice of.

§ 25 Secondly, the Targumists have with one consent given us the same account of the sense and importance of these words; and some of them are acknowledged by the Jews in Shebet Jehuda to have been composed by Divine Inspiration, or assistance of the [〈 in non-Latin alphabet 〉], as they express it in their Talmuds. Thus Onkelos the best of them, [〈 in non-Latin alphabet 〉], The Ruler, Lord, or Prince, he that has Dominion, shall not be taken from the House of Judah. And Jonathan, [〈 in non-Latin alphabet 〉], Kings and Rulers shall not cease from the House of Judah. The same words are used by that called of Jerusalem. The authority of these Paraphrases among the Jews is such, as that they dare not openly recede from them. And therefore Manasse in his Conciliator, where he endeavours to enervate this Testimony, passeth over these Targums in silence, as having nothing to oppose to their authority, which is a sufficient evidence, that he saw the desperateness of the cause wherein he was engaged. Solomon and Bechai acknowledge Rule and Dominion to be intended in the words, but according to the latter they are not to be erected untill the coming of the Messiah, which is no less expresly contrary to the Targum, then to the Text it self, affirming plainly, that then it was to end, and not begin. Add hereunto, further to manifest the consent of the Antient Jews to this sense of the words, that in their Talmuds they affirm the Law-giver here mentioned to be the Sanhedrim whose power continued in Judah, untill the Shilo came, whereof we have spoken before.

§ 26 To these Reasons and Testimonies we may subjoyn the use of the words themselves. [〈 in non-Latin alphabet 〉] is originally and properly a rod, or staff; all other significations of it are Metaphoricall. Among them the principall is that of Scepter, an Ensign of Rule and Government. Nor is it absolutely used in any other sense, in that very frequently; Psalm 45. [〈 in non-Latin alphabet 〉], A Scepter of uprightness is the Scepter of your Kingdom, Numbers 24:17. [〈 in non-Latin alphabet 〉], a Scepter shall arise out of Israel; that is, a Prince or a Ruler; Targum; Christ shall rule out of Israel. And this sense of the words is made more evident by its conjunction with [〈 in non-Latin alphabet 〉], a Law-giver; he that prescribes and writes Laws with authority to be observed. Deuteronomy 33:2. in a portion, [〈 in non-Latin alphabet 〉], of the Law-giver hidden, that is Moses; the great Scribe says the Targum: for as they suppose, the Sepulchre of Moses was in the Lot of Gad. Mechokek says Aben Ezra; that is [〈 in non-Latin alphabet 〉], the great President or Ruler. Psalm 108:19. Judah [〈 in non-Latin alphabet 〉], my Law-giver; with Allusion to this Prediction of Jacob. Isaiah 33:22. The Lord is our Judge, the Lord is [〈 in non-Latin alphabet 〉], our Law-giver. These two words then in conjunction, do absolutely denote Rule and Dominion.

The latter Masters of the Jews to avoid the force of this Testimony, have coined a new signification for these words: Shebet, they say is only a rod of Correction, and Mechokek any Scribe or Teacher which they would refer to the Rabbins, they have had in every Generation. Some of them by Shebet understand a staff of supportment, which they were to enjoy in the middest of their troubles; so I remember Manasse Ben Israel not long since made it one of his reasons for their admission into England, that therein this Prophesie might receive somewhat of accomplishment, by this countenance and encouragement in this Land. But the most of them adhere to the former sense of the words. So they call the story of their calamities and sufferings, [in non-Latin alphabet]; the rod of Judah. But this evasion is plainly and fully obviated in the former opening of the words, and confirmation of their genuine importance: For, (1.) It is openly contrary to the whole Context and Scope of the Place. (2.) To the meaning and constant use of the words themselves, especially as conjoined. (3.) To the Targums, and all old Translations. (4.) To the Talmud, and all their own Antient masters. (5.) To the truth of the Story; Judah having been long in a most flourishing and prosperous condition, without any such signal calamity as that, which they would intimate to be intended in the words; namely such as for sixteen hundred years they have now undergone. (6.) The supportment they have had, has not been National, nor afforded to Judah as a Tribe, or People, but has consisted meerly in the greatness and wealth of a few individual persons scattered up and down the world, neither themselves, nor any else, knowing to what Tribe they did belong. And (7.) This has been in things no way relating to the Worship of God, or their Church-state, or their spiritual good. (8.) Their Scribes were not formerly of the Tribe of Judah, and their latter Rabbins wholly of an uncertain extraction; so that this pretence proves nothing, but the misery of their present state and condition, wherein they seek a refuge for their infidelity, in vanity and falshood.

Our second enquiry is concerning the subject of the Promise under consideration, which is the Shilo; whereby we say the promised Seed is intended. About the derivation and precise significations of the word, we have no need to contend. Most learned men look upon it as derived from [in non-Latin alphabet], to be quiet, safe, happy, prosperous, from where also is [in non-Latin alphabet] (Psalms 122) safety, peace, prosperity, abundance. Hence Shilo says Mercer, sonat tranquillum, prosperum, pacatum, felicem, Augustum, victorem, cui omnia prospere succedunt; signifies one, quiet, prosperous, peaceable, happy, honourable, a Conqueror, to whom all things succeed well and happily. To this Etymologie of the word, agrees Galatinus, Fagius, Melancthon, Pagninus, Prusius, Schindler, Buxtorfius, Armama, and generally all the most learned in the Hebrew tongue. The Vulgar Latin, rendring the words qui mittendus est, who is to be sent, as if it were from [in non-Latin alphabet], corrupts the sense, and gives advantage to the Jews to pervert the words, as both Raymandus and Galatinus observe. Neither is there any thing nearer the truth in the derivation of the word from [in non-Latin alphabet], as though [in non-Latin alphabet] were put for [in non-Latin alphabet] and [in non-Latin alphabet] for [in non-Latin alphabet], so making it as much as [in non-Latin alphabet], quae ei, which to him; whereunto yet that [in non-Latin alphabet], and the [in non-Latin alphabet], of the Greeks, the first mentioned by Eusebius, the latter in the present Copies, both by Justin Martyr, do relate or allude.

Others suppose [in non-Latin alphabet], to signifie a Son, from [in non-Latin alphabet], which denotes the after birth; or Membrane wherein the Child is wrapt in the Womb. From there [in non-Latin alphabet] Shilo should be the same with [in non-Latin alphabet], his Son; [in non-Latin alphabet] being put for [in non-Latin alphabet], which is not unusual, says Kimchi. But Galatinus supposeth [in non-Latin alphabet], to be a foeminine affix, denoting that the Messiah was to be the seed of the Woman, or to be born of a Virgin. Neither is his conjecture absolutely to be rejected: although Mercer pronounce it to be against the rule of Grammar; for we know they hold not alwayes in things mysterious. He that would be further satisfied about the importance of the word, may consult Reymandus, Porchetus and Galatinus in their Discourses against the Jews on this subject; Kimchi, Pagnin, Mercer, Schindler, Philip ab Aquino, and Buxtorf in their Lexicons; Munster, Fagius, Drusius, Grotius in their Annotations on the Text; Helvicus, Rivet, Episcopius, Boetius, Hornebecke in their Discourses from it. The weight of our Argument lyes not in the precise signification of the word: the Messiah it is who is intended in that expression.

For first, this is manifest from the Context and words themselves. The promise of the Messiah was the foundation of that Nation and people; the reason of the Call of Abraham, and of the erection of a Kingdom and a State in his posterity. This we have elsewhere demonstrated. This promise concerning him, and Covenant in him, was alwayes the chief matter and head of the Patriarchal Benedictions, when they blessed their Children and posterity. Now unless we grant him to be intended in this expression, there is no mention of him at all in this Prophetical Eulogie of Jacob. Besides, his posterity being now to be distributed into twelve distinct Tribes or Families, and each of them having this peculiar blessing appropriated to him, wherein it is certain and confessed by all the Jews, that this priviledge of bringing forth the Messiah was henceforth impaled to Judah. It must be done in this place, or there is no footstep of it in the Scripture. And it is very strange that Jacob, in reckoning up the priviledges and advantages of Judah above his Brethren, should omit the chief of them, from where all the rest did flow. And the very tenour of the words manifest this intention; fixing on that which was the fountain and end of all blessing in the promised seed, he passeth over his Elder Children, and determines it on Judah with the continuance of Rule to the coming thereof.

§ 30 Secondly, that which in the text is affirmed concerning this Shilo, makes it yet more evident, who it was that is intended, [in non-Latin alphabet], To him the gathering of the people [in non-Latin alphabet]; LXX. [in non-Latin alphabet], the expectation of the nations; that is, [in non-Latin alphabet], from [in non-Latin alphabet], to expect or look for: So the Vulgar, Expectatio Gentium. Onkelos [in non-Latin alphabet], and him shall the people obey, or to him they shall hearken. Ben Uzziel; [in non-Latin alphabet], because of him the people shall faint; that is, ease their opposition, and submit to him. Targum Hierusal. [in non-Latin alphabet]; and to him shall all the kingdoms of the earth be subject: all to the same purpose. [in non-Latin alphabet] in construction from [in non-Latin alphabet] is from [in non-Latin alphabet] to hear, attend, obey. The word is but once more used in the Scripture, Proverbs 30:17, where it is rendered Doctrine, or Teaching given out with authority, and therefore to be obeyed. So that primarily it may seem to denote obedience to doctrines; which because men gather themselves together to attend to it, it signifies also that gathering together; and so is rendered by Rashi, [in non-Latin alphabet] the gathering together, Collection, or Congregating. And also is it by others, who seem to look on [in non-Latin alphabet], as its root, which signifies to gather and collect as well as to hope, expect, and look after. That which in all these interpretations is aimed at, wherein they all agree, is one and the same thing, namely, that the Gentiles, People, Heathen, should be called and gathered to the Shilo, should hear his doctrine, obey his law, and be made subject to him.

Now as this was eminently contained in the great fundamental promise concerning the Messiah made to Abraham, namely, that in him all the nations of the earth should be blessed: so there is not any description of him in the following prophets more eminent than this, that to him the gathering of the people should be, which in many places is made the characteristical note of his person and kingdom. Hence some of the Jews themselves interpret this place, as Rabbi Solomon by that of Isaiah, [in non-Latin alphabet], to him shall Gentiles seek; and that of Chap. 42:4, [in non-Latin alphabet]; the Isles shall wait for his law. The sense also of the words given by the LXX. and that Vulgar, [in non-Latin alphabet], expectatio Gentium, have good countenance given to it, in other places of Scripture. For as he is called, (Haggai 2:7) [in non-Latin alphabet], the desire of all nations, that which they desire and expect; so speaking of himself, (Isaiah 60:9) he says, [in non-Latin alphabet], the Isles, the same with [in non-Latin alphabet], the Gentiles shall wait for me, or expect me. Now he to whom the Gentiles shall seek, whose doctrine they shall learn, whose law they shall obey, to whom they shall be subject, in whom they shall be blessed, and to whom they shall be gathered, for all these ends and purposes, is the true and only Messiah, and this is the Shilo here mentioned.

§ 31 We have the concurring assent of all the Targums to this application of the word Shilo. Ben Uzziel; [in non-Latin alphabet], Until the time wherein the King Messiah shall come. The same are the words in that of Jerusalem; both of them as we saw before interpreting the next words also of the Messiah. And Onkelos to the same purpose: [in non-Latin alphabet], Until the Messiah shall come whose is the kingdom. Now after the Scripture itself, there is no greater evidence of the persuasion of the Old Church of the Jews than what is found in the consent of these Targums; and of how little validity the exception of the modern Jews are against their authority, is known to all.

And we have also the concession of their Talmuds, and most learned masters, fully § 32 consenting in this cause. So in the Talmud Hierusal. in Chelek: The world, say they, is created for the Messiah, [in non-Latin alphabet], and what is his name, in the house of Rabbi Shilo, they said, his name is Shilo, as it is written, until Shilo come. And in Bereshith Rabba, on this place of Genesis, The Scepter shall not depart from Judah until Shilo come, [in non-Latin alphabet]; This is Messiah the Son of David, who shall come to rule the kingdoms with a scepter; as Psalm 2. And in Beresh. Rebanna; until the Shilo come, [in non-Latin alphabet], For it shall come to pass, that the nations of the world shall bring their gifts to Messiah the Son of David. And Kimchi in [in non-Latin alphabet], Shilo is interpreted his Son, and it is a prophecy of the Messiah; and innumerable other testimonies, from them to the same purpose may be produced. Yes, this sense is so common among them, and so known to have been the sense of the ancient Church, that the wisest among them turn every stone to retain this interpretation of the words, and yet to avoid the force of the testimony insisted on from them.

This then we have from this testimony obtained, namely, that the Political Rule, and National Government should not absolutely and irrecoverably be removed and taken away from the Tribe of Judah until the promised seed should be exhibited, until the Messiah should come. It remains that we also evidence that all Rule, Government and Polity is long since taken away from, and ceased in Judah, and that for many generations there has been no such thing as a Tribe of Judah in any National or Political Condition or Constitution in the world. And had we not here to do with men obstinate and impudent, there would need very few words in this matter. But they must have that proved to them, which all the world sees and knows, and takes care to make good, and which themselves, as occasion serves confess and bewail. Is it not known to all the world, that for these sixteen hundred years last past, they have been scattered over the face of the earth, leading a precarious life, under the Power of Kings, Princes, Common-wealths, as their several lots in their dispersion have fallen; sine Deo, sine homine rege, cast out of God's especial care, they wander up and down without Law, Government, or Authority of their own or among themselves. And this, as I said, themselves also confess, as they have occasion. To this purpose see Kimchi on Hosea 3:4. [in non-Latin alphabet]; And these are the days of Captivity, wherein we are at this day, for we have neither King nor Priest of Israel: But we are in the power of the Gentiles, and under the Power of their Kings and Princes, does this man think that Scepter and Law-giver are departed from Judah or no? And the Targum of Jonathan on that place is considerable: for, says he, The children of Israel shall abide many days without a King of the house of David, and without a Ruler in Israel; afterwards the children of Israel shall repent, and seek the Worship of the Lord their God, and shall obey the Messiah the Son of David the King. So also are the words of Abarbinel on Isaiah 53: he tells us, that in their Captivity and Banishment part of their misery is, [in non-Latin alphabet], that in Israel there is neither Kingdom, nor Rule, nor Scepter of Judgement: that is, plainly, Scepter and Law-giver are departed. And therefore if there be any truth in this prophecy, the Messiah is long since come. In like manner Maimonides: from the time that we have left our own Land we have no power of making Laws; and they jointly confess in the Talmud, Tract. Saned. that sometime before the destruction of the Temple, all power of Judging both as to life and death, and as to pecuniary punishments, was taken from them. So that if there be a certainty in any thing in this world, it is certain that Scepter and Law-giver are long since departed from Judah.

There are not many things wherein the present Jews do more betray the desperateness of their cause, than in their endeavour to obscure this open and known truth in matter of fact. That which they principally insist upon, is a story out of the Itinerary of Benjamin Tudelensis.

This Benjamin was a Jew, who about 500 years ago passed out of Europe into the Eastern parts of the world in a disquisition of his countrymen, and their state and condition whereof he has given an account in his Itinerary, after the manner of vulgar Travellers. Among other things which he relates, fide Rabbinica, he tells us of a Jew that has, or then had, a principality at Bagdat, whom his countrymen called the Son of David, there being a thousand of them living there all in subjection to him. This honor was allowed him by the Caliph, who in those days ruled there; so that when he passes in the streets they cry before him, make way for the Son of David. Fagius long since returned a proper answer to this story in a proverb of their own; [in non-Latin alphabet], He that has a mind to lie, let him place his Witnesses at distance enough. When Benjamin passed over those Eastern parts of the world, they were greatly unknown to Europeans, and he had from there advantage to feign what he pleased for the reputation of his Nation, which he was not wanting to the improvement of. Time has now brought truth to light. The people of Europe, especially the English and Hollanders have some while since discovered the state of things in those parts, and can hear no tidings of Benjamin's principality, nor his Son of David; nor could the Jews ever since get any one to confirm his relation. Besides, if all that he avers should be granted to be true, as in the main, it is undoubtedly false, what would it amount to as to the matter in hand: Is this the Scepter and Law-giver promised to Judah as the great privilege above his Brethren? It seems an obscure unknown person in Bagdat in Captivity, by the permission of a Tyrant whose Slave and Vassal he is, has a pre-eminence among a thousand Jews, all slaves to the same Tyrant.

And this is all they pretend to in [in non-Latin alphabet], in the forty-second story, where they give us an account of this [in non-Latin alphabet] or [in non-Latin alphabet], Prince, or Head of the Captivity, as they would have him esteemed. A rich Jew they would make him to be, chosen to a Presidentship, by the Heads or Rectors of the Schools of Bagdat, Sora, and Pombeditha; and they confess, that for many ages they have chosen no such President, because the Saracens killed the last that was so chosen. Is this I say the continuance of the Tribe and Scepter of Judah? Judah must be a Nation, a People in a Political Sense and State, dwelling in his own Land, and have Rule and Dominion exercised therein according to its own Law, or the Scepter and Law-giver are departed from it; and this they evidently are sixteen hundred years ago, and therefore the Shilo, the promised Messiah is long since come; which is the Truth whose confirmation from this testimony was intended.