THE HISTORY OF THE JEWS
IN GREAT BRITAIN
Introductory Comments
Moses Margoliouth was a learned and
respected minister in the Church of England of the nineteenth century. As his
name might indicate, he was also of Jewish extraction. Born in Suwalki, Poland
in 1818 of Jewish parentage, he arrived in England in 1837 and converted to the
Christian faith the following year. McClintock and Strong’s Cyclopedia notes
the following:
“In 1840 he entered Trinity College,
Dublin, and, after completing his studies, was ordained in 1844. He held
various positions in the Episcopal Church, and at the time of his death, Feb.
25, 1881, he was vicar of Little Linford, near Newport Pagnell, Bucks, England.
He is the author of many works: Fundamental Principles of Modern Judaism
Investigated (London 1843); The Jews in Great Britain (ibid., 1846); A
Pilgrimage to the Land of my Fathers (ibid. 1850, 2 vols.); History of the Jews
in Great Britain (1851, 3 vols.); Abyssinia, its Past, Present, and Future
(1866); The Spirit of Prophecy (1864); Sacred Minstrelsy: A Lecture on Biblical
and Post-Biblical Hebrew Music (1863); The Oracles of God and their Vindication
(1870); Vestiges of the Historic Anglo-Hebrews in East Anglia (eod.); The Poetry
of the Hebrew Pentateuch (1871); The Lords’ Prayer No Adaptation of Existing
Jewish Petitions (1876). Besides, he left a great many works in manuscript.”
A very learned churchman, he earned two
doctorates (in Philosophy and Letters). The knowledge and learning he possessed
shows clearly in this work, The History of the Jews in Great Britain.
Following is a copy of lecture one of six lectures given in 1845 on this
subject. A synopsis of this work is as follows:
On page 12, he states that Israel was
“trained to be a wandering nation” with “a peculiar migratory
disposition” (p. 13) in preparation for “their mighty dispersion” over the
earth. Israel’s progenitor, Abraham, was “a type of the same,” or example to
those who followed after. Not only that, but Israel was “trained to be a
maritime nation,” as well, and “the first colonizing expeditions were
performed by water, not by land.” These statements have proven true in
history. Other scholars (such as Aylett Sammes in the 17th century), have noted
the Hebrew-Phoenician language of the early colonists of Britain, yet want to
give the Phoenicians all of the credit by saying that the Hebrews were never
known to colonize! On pages 16 to 21, Pastor Margoliouth comments on this
Hebrew-Phoenician connection with ancient Britain, and says, “...the
conclusion is inevitable, the Israelites must have visited the western countries
in the days of Solomon.” (see also page 31) Israel and Phoenicia both
spoke the same language in ancient times, but since the nation of Israel far
outnumbered the Phoenicians, it is obvious that most “Phoenician” colonization
was in reality Israelite. An excellent and authoritative discussion of this
subject is covered in Stephen M. Collins recent book, “The Ten Tribes of
Israel...Found!”
A very interesting discussion of two
monuments found in Spain begins on page 22. “A Hebrew epitaph” of great
antiquity, reads, “This is the grave of Adoniram, the servant of King
Solomon, who came to collect the tribute, and died on the day...” (page
23) Also, “a large stone near the gate of the citadel” in Murviedro,
Spain “still retains on the front, two lines in the Hebrew language and
characters...’The sepulcher of Adoniram, the servant of King Solomon...’”
(page 25)
Pastor Margoliouth sums up this issue well in
saying, “I see no reason for disbelieving that there were [Israelites] in
Spain in the time of David and Solomon - startling as it may appear...there
existed colonies of Hebrews all over the world, in the reigns of David and
Solomon...” (page 30)
A fascinating discussion of the
language connection with ancient Israel appears beginning on page 32. The
name “Britain” itself “is a corruption of the Hebrew words Barat Anach,”
or islands of tin. We read that “an eminent Cornish scholar of last century,
who devoted a great deal of his time to prove the affinity between the Hebrew
and Welsh languages, observes, ‘It would be difficult to adduce a single
article or form of construction in the Hebrew grammar, but the same is to be
found in Welsh, and that there are many whole sentences in both languages
exactly the same in the very words.’” Two columns of quotations follow,
showing the connection between the Hebrew and Welsh languages, after which
Pastor Margoliouth asks, “where could [the early Britons] have got hold of
such whole Hebrew, purely Hebrew, sentences?”
Proper names are next referenced.
Kings of ancient Britain often had Hebrew names, such as Solomon (three
different kings!), Daniel, Abraham, Asaph, and Adam, “from which circumstance
some antiquarians attempted to prove that the Welsh are descendants of the
children of Israel.” Pastor Margoliouth expresses that he is being
“very moderate” in establishing that at the very least, ancient Israelites had
been “mixing with the Britons” in forming the foundation of the modern British
people.
Biblical prophetic references to
Britain are discussed beginning on page 37. “The command is to declare
the Lord’s purpose concerning Israel” in “The isles afar off,”
in Jeremiah 31:10 These “were supposed by the ancients to have been
Britannia, Scotia, and Hibernia (Ireland).” Again, in Jeremiah 31:7,
“For thus saith the Lord, sing with gladness for Jacob, and shout among the
chief of the nations...save thy people, the remnant of Israel.” Pastor
Margoliouth avers that, “The prophet seems to behold Britain in his vision.
There can be no doubt that Britain is now the chief of the nations. Her
monarch’s territory is one upon which the sun never sets.” Yet a third Biblical
term is also tied to the British isles. “The expression, ‘The end of the
world,’ mentioned in Isaiah 62:11, is also supposed to mean Britain, which was a
common appellation for this island in remote ages.”
In the year 1670, a contractor digging
the basement for a house in Mark-lane, London, came across an old underground
Roman-era vault beneath the pavement. The vault was sealed with a large old
Roman-style brick “of curious red clay, and in bas-relief on the front hath the
figure of Samson putting fire to the foxes’ tails, and driving them into a field
of corn.” An antiquarian of the time, writing about the find, asked, “How the
story of Samson should be known to the Romans, much less to the Britains, so
early after the propagation of the gospel, seems to be a great doubt, except, it
should be said, that some Jews, after the final destruction of Jerusalem, should
wander into Britain...”
Lastly, the spread of the Gospel into
Britain during the time of the Apostles, is a matter of historical record. “As
to St. Paul’s being one of the first heralds of salvation in this island, there
can scarcely be any doubt on the subject. Indeed, if we do not believe it we
must make up our minds to reject all the hitherto authentic historians.” Dr.
Burgess, late Bishop of Sarum, has shown that St. Paul laid the foundation of
Britain’s national church. Clemens Romanus, “who was an intimate friend and
fellow-laborer of St. Paul, declares in his Epistle to the Corinthians, that
‘St. Paul having been a herald of the Gospel both in the east and in the west,
he received the noble crown of faith, after teaching righteousness to the whole
world, and gone even. to the utmost bounds of the west’; an
expression, well-known to every scholar, that always designated, or at least
included, the British Islands.” Theodoret, a learned church historian of
the fourth century, ‘mentions Britain among the nations which had received
the Gospel.’ He states that “Paul carried salvation to the islands
which lie in the ocean.” Jerome soon after said that “St. Paul’s
diligence in preaching extended as far as the earth itself.” Venentius
Fortunatus, fifth century Bishop of Poitiers, said, “Paul having crossed
the ocean, landed and preached in the countries which the Britons inhabit.”
Pastor Margoliouth observes that “the greatest men...who spent a great part of
their lives in such researches... the learned Ussher, Parker, Stillingfleet,
Cave, Camden, Gibson, Godwin, Rapin, and a great many others - have clearly
shown that St. Paul was the founder of the British church...yea, the government
of the British Christian Church was established and set in proper scriptural
order by [Israelites] themselves, be they who they may - Peter, Paul, Simon
Zealotes, Joseph of Arimathea.”
Christians owe a debt of gratitude to
men like Pastor Moses Margoliouth, who so clearly and correctly show us our
relationship to the ancient covenant people, that we may correctly see our
responsibilities as that people.
SCRIPTURE
TEXTS TO THE BOOK,
HISTORY OF THE JEWS IN GREAT BRITAIN
BY MOSES MARGOLIOUTH
page 12:
Gen 12:1 Now the LORD had said unto Abram, Get thee out of thy country, and
from thy kindred, and from thy father's house, unto a land that I will show
thee:
Gen 12:2 And I will make of thee a great nation, and I will bless thee, and
make thy name great; and thou shalt be a blessing:
Gen 12:3 And I will bless them that bless thee, and curse him that curseth
thee: and in thee shall all families of the earth be blessed.
page 14
1 Ki 9:26 And king Solomon made a navy of ships in Eziongeber, which is
beside Eloth, on the shore of the Red sea, in the land of Edom.
1 Ki 9:27 And Hiram sent in the navy his servants, shipmen that had
knowledge of the sea, with the servants of Solomon.
1 Ki 9:28 And they came to Ophir, and fetched from thence gold, four hundred
and twenty talents, and brought it to king Solomon.
page 15
1 Ki 10:21 And all king Solomon's drinking vessels were of gold, and all the
vessels of the house of the forest of Lebanon were of pure gold; none were of
silver: it was nothing accounted of in the days of Solomon.
1 Ki 10:22 For the king had at sea a navy of Tharshish with the navy of
Hiram: once in three years came the navy of Tharshish, bringing gold, and
silver, ivory, and apes, and peacocks.
1 Ki 10:23 So king Solomon exceeded all the kings of the earth for riches
and for wisdom.
1 Ki 10:24 And all the earth sought to Solomon, to hear his wisdom, which
God had put in his heart.
1 Ki 10:25 And they brought every man his present, vessels of silver, and
vessels of gold, and garments, and armour, and spices, horses, and mules, a rate
year by year.
1 Ki 10:26 And Solomon gathered together chariots and horsemen: and he had a
thousand and four hundred chariots, and twelve thousand horsemen, whom he
bestowed in the cities for chariots, and with the king at Jerusalem.
Page 20: Ezek. 27:3-26
Ezek 27:1 The word of the LORD came again unto me, saying,
Ezek 27:2 Now, thou son of man, take up a lamentation for Tyrus;
Ezek 27:3 And say unto Tyrus, O thou that art situate at the entry of the
sea, which art a merchant of the people for many isles, Thus saith the Lord GOD;
O Tyrus, thou hast said, I am of perfect beauty.
Ezek 27:4 Thy borders are in the midst of the seas, thy builders have
perfected thy beauty.
Ezek 27:5 They have made all thy ship boards of fir trees of Senir: they
have taken cedars from Lebanon to make masts for thee.
Ezek 27:6 Of the oaks of Bashan have they made thine oars; the company of
the Ashurites have made thy benches of ivory, brought out of the isles of
Chittim.
Ezek 27:7 Fine linen with broidered work from Egypt was that which thou
spreadest forth to be thy sail; blue and purple from the isles of Elishah was
that which covered thee.
Ezek 27:8 The inhabitants of Zidon and Arvad were thy mariners: thy wise
men, O Tyrus, that were in thee, were thy pilots.
Ezek 27:9 The ancients of Gebal and the wise men thereof were in thee thy
calkers: all the ships of the sea with their mariners were in thee to occupy thy
merchandise.
Ezek 27:10 They of Persia and of Lud and of Phut were in thine army, thy men
of war: they hanged the shield and helmet in thee; they set forth thy
comeliness.
Ezek 27:11 The men of Arvad with thine army were upon thy walls round about,
and the Gammadims were in thy towers: they hanged their shields upon thy walls
round about; they have made thy beauty perfect.
Ezek 27:12 Tarshish was thy merchant by reason of the multitude of all kind
of riches; with silver, iron, tin, and lead, they traded in thy fairs.
Ezek 27:13 Javan, Tubal, and Meshech, they were thy merchants: they traded
the persons of men and vessels of brass in thy market.
Ezek 27:14 They of the house of Togarmah traded in thy fairs with horses and
horsemen and mules.
Ezek 27:15 The men of Dedan were thy merchants; many isles were the
merchandise of thine hand: they brought thee for a present horns of ivory and
ebony.
Ezek 27:16 Syria was thy merchant by reason of the multitude of the wares of
thy making: they occupied in thy fairs with emeralds, purple, and broidered
work, and fine linen, and coral, and agate.
Ezek 27:17 Judah, and the land of Israel, they were thy merchants: they
traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm.
Ezek 27:18 Damascus was thy merchant in the multitude of the wares of thy
making, for the multitude of all riches; in the wine of Helbon, and white wool.
Ezek 27:19 Dan also and Javan going to and fro occupied in thy fairs: bright
iron, cassia, and calamus, were in thy market.
Ezek 27:20 Dedan was thy merchant in precious clothes for chariots.
Ezek 27:21 Arabia, and all the princes of Kedar, they occupied with thee in
lambs, and rams, and goats: in these were they thy merchants.
Ezek 27:22 The merchants of Sheba and Raamah, they were thy merchants: they
occupied in thy fairs with chief of all spices, and with all precious stones,
and gold.
Ezek 27:23 Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and
Chilmad, were thy merchants.
Ezek 27:24 These were thy merchants in all sorts of things, in blue clothes,
and broidered work, and in chests of rich apparel, bound with cords, and made of
cedar, among thy merchandise.
Ezek 27:25 The ships of Tarshish did sing of thee in thy market: and thou
wast replenished, and made very glorious in the midst of the seas.
Ezek 27:26 Thy rowers have brought thee into great waters: the east wind
hath broken thee in the midst of the seas.
PAGE 25:
1 Ki 5:12 And the LORD gave Solomon wisdom, as he promised him: and there
was peace between Hiram and Solomon; and they two made a league together.
1 Ki 5:13 And king Solomon raised a levy out of all Israel; and the levy was
thirty thousand men.
1 Ki 5:14 And he sent them to Lebanon, ten thousand a month by courses: a
month they were in Lebanon, and two months at home: and
Adoniram was over the
levy.
1 Ki 4:6 And Ahishar was over the household: and
Adoniram the son of Abda
was over the tribute.
Page 35:
Psa 24:9 Lift up your heads, O ye gates; even lift them up, ye everlasting
doors; and the King of glory shall come in.
Psa 24:10 Who is this King of glory? The LORD of hosts, he is the King of
glory. Selah.
Page 37: SCRIPTURE TEXT
Jer 31:10 Hear the word of the LORD, O ye nations, and declare it in the
isles afar off, and say, He that scattered Israel will gather
him, and keep him, as a shepherd doth his flock.
Jer 31:11 For the LORD hath redeemed Jacob, and ransomed him from the hand
of him that was stronger than he.
Jer 31:6 For there shall be a day, that the watchmen upon the mount Ephraim
shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
Jer 31:7 For thus saith the LORD; Sing with gladness for Jacob, and shout
among the chief of the nations:
publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
PAGE 39:
Isa 62:10 Go through, go through the gates; prepare ye the way of the
people; cast up, cast up the highway; gather out the stones; lift up a standard
for the people.
Isa 62:11 Behold, the LORD hath proclaimed unto
the end of the world, Say ye to the daughter of Zion, Behold, thy
salvation cometh; behold, his reward is with him, and his work before him.
Isa 62:12 And they shall call them, The holy people, The redeemed of the
LORD: and thou shalt be called, Sought out, A city not forsaken.
LECTURES ON THE HISTORY OF THE JEWS
By Rev. Moses Margoliouth
LECTURE I
Before I begin with the immediate
subject which brings me before your notice this evening, I would venture to
crave your indulgence if my lisping, broken accents, and my limited attainments,
should reflect the credit upon your noble Institution which it so richly
deserves. I humbly trust, that you will kindly take into consideration that it
is comparatively but a short time since I began to pay attention to your
language and literature.
It is but little more than eight
years since I landed on the shores of England, and eight years to a day (October
28, 1845) since I arrived in your town of Liverpool, at a time when you, in all
probability, little thought of erecting such a magnificent edifice for so
laudable a purpose. As for me, I positively aver that I did not then entertain
the least ambition of ever appearing before you as lecturer in any shape
whatsoever, being then totally ignorant of your language. I trust, therefore,
to your kind and well-known courtesy, that you will put the best construction
you possibly can on my humble efforts.
Whilst it would be unpardonable
presumption in me, seeing as I do before me such a host of learned and
highly-gifted men, to imagine that there were not those present who, from more
extensive reading, were not better acquainted with several, if not with all the
subjects which will come before them in the progress of these lectures; it would
be, at the same time, regarded as mere affectation and false modesty if I
pretended that there were not others as conversant with these subjects than
myself, and to whom it may be in my power to impart some information which they
may not before have possessed.
The history of the Jews--part of
which I purpose bringing before you in this and five following lectures--stands
indeed associated with all that is sublime in the retrospect of the past,
affecting in the contemplation of the present, and magnificent in the future
history of mankind.
No one who has any feeling at all
can help manifesting it at the mention of the name Jew--a name “big with a word
of import.” The Jew stands forth until the present day, in the face of the
whole world, a living and lasting miracle--a mighty, though shattered monument,
in every fragment of which is inscribed, in letters of the brightest gold, the
truth of holy writ. No wonder, therefore, that Lord Rochester, when a conceited
infidel (for such is the character of all infidels), was obliged to make the
following confession: “I reject all arguments with one singe exception, that
founded on the existence of the Jews; that alone baffles my scripture
infidelity.” I say, no one can help feeling interested in the history of the
most ancient and venerable people on the face of the whole earth. The Jewish
people can trace back their progenitors to the very cradle of the human race:
the nations about them are infantine when compared with their hoary antiquity.
The following are the words, respecting them, of a learned English divine,
father of the celebrated Addison, author of “The Spectator:”--”This people, if
any under heaven, may boldly glory of their antiquity and nobleness of descent;
there being no nation who can prove its pedigree by such clear and authentic
heraldry as the Jews. For, though a ridiculous vanity hath tempted some to date
their original before that of the world, and others, with great assurance, have
made themselves sprung from their own soil, yet the Jews, by an unquestionable
display through all periods since the creation, can prove their descent from the
first man. So that all other nations must have recourse to the Jewish records
to clear their genealogies and attest their lineage.“ The interest in the
history of such a people must at all times be intense, and, if at all times,
more especially so now.
It is a singular fact that, at this
present moment, that people draws the eyes of all the civilized nations with an
intensity never experienced before. The facilities of locomotion have covered
Syria and Palestine with visitors of the curious, or the devout; the claims of
the rightful proprietors of Canaan engage the attention of the statesman; the
tide of worldly interest rolls back upon the shores of Palestine; and upon a
question as to the possession of the land of promise, lately depended, perhaps
still depends, the peace of Europe, the fate of the habitable world. The
dominion of the heathen Roman has long since ceased, the conquest of the
Khosroes is forgotten, the Saracens have passed away, the Crusaders and the
Caliphs have alike crumbed into dust; all those are gone, and have left scarcely
a vestige behind, whist the Jews are once more brought prominently into view.
They exist still in very great numbers, and in all the separatedness of their
original character, in spite of all the persecutions they have gone through.
How true did the Jew speak when he said, “persecution cannot dismay us--time
itself cannot destroy us.” I repeat again, the interest in the history of such
a people must be intense.
The portion of Jewish history to
which I wish particularly to call your attention in this first series of
lectures, is that connected with this country up to the year 1290, when all the
Jews were banished by Edward the First. The second series, which I may deliver
at some future period, will form the history of the Jews from the time of Oliver
Cromwell to our own day.
Difficult as the historian may find
it to fathom the origin of the first inhabitants who peopled this country,
certain it is that the most difficult part of the same is that of the Jewish
early introduction and establishment in this realm; which is enveloped almost in
impenetrable obscurity. The sources from which we can draw any information at a
on the subject, are very scanty. English historians afford us no information
whatever, and neither have the ante-expulsion Jews bequeathed us any records or
chronicles of their antiquities in this country. We are left therefore to
conjecture from the glimmering sparks which we now and then catch in the pages
of foreign literature; but no one can venture to fix a positive date to the
first landing of the dispersed of Judah on the shores of Britain.
In order to prevent erroneous
conclusions, however, it may be well just to state the probable reason why the
ante-expulsion Jews yield us no light on their early history. I am aware that
prejudice will readily exclaim, as a reason, “The Jews had no learned men
amongst them to record their passing events;” or, “They were too much absorbed
in money getting, so that they could not find time to think of anything else.”
But any one acquainted with the national character of the Jews will at once
produce an array of facts which will prove incontrovertibly the fallacy of such
reasons. I have already demonstrated elsewhere, that there never has been a
period in their history when they were destitute of first rate genius and
learning. It is a striking fact, that there is no science in which some Jewish
name is not enrolled amongst its eminent promoters. They always entertained a
profound love for learning, and were inspired with an uncontrollable energy in
the pursuit of knowledge.. They grace the literary pages of Spain, as
pre-eminent philosophers, philologists, physicians, astronomers,
mathematicians, historians, grammarians, orators, and highly-gifted poets.
D’Israeli does not improperly put the following sentence into Sidonia’s mouth:
“You never observe a great intellectual movement in Europe in which the Jews do
not greatly participate” (Coningsby, vol. ii. p. 201)--which he illustrates by
notorious facts, and which Dr. Wolff corroborates. But besides all this, we
shall see from their history in this country, even from the little that we can
gather of it, that the ante-expulsion Jews really had learned men, who were able
even to vie with the most learned ecclesiastics of their day, as I shall show in
the progress of these lectures. Mr. Moses Samuel, a learned Jew of this town,
(Liverpool) observes--”Let me tell you,” addressing his brethren in this county,
“that you had great men living in England eight hundred years ago. The sayings
of the wise men of Norwich and of York are quoted in some of the additions made
by the expounders of the Talmud.” A modern Christian writer bears testimony to
the same effect; he says--”Their (i. e. Jews’) schools afforded a far more
superior education than those of the Christians, and the children of the latter
were invariably instructed in those schools in arithmetic and medicine, and also
in higher branches of study.”
But what then may the reason be for
the melancholy deficiency of their own historical records? The probable reason
strikes me to be this; the severe ill-usage’s which have been their painful lot
to encounter. For the history of the then Jews is an extremely dreary tale of
woe.
The Jewish historian finds himself
in the same dilemma in which Gildas, commonly called “the wise,” found himself;
who sadly lamented (in the beginning of his epistle, in which he has undertaken
to give some account of the ancient British Church) the want of any domestic
monuments to give him certain information. “For,” saith he, “if there were any
such, they were either burnt by our enemies, or carried so far by the banishment
of our countrymen, that they no longer appear, and therefore I was forced to
pick up, what I could, out of foreign writers, without any continued series.”
So it is with the Jewish historian.
Fearful in length is the catalogue
of the massacres, extortions, and persecutions which the Jews have sustained in
this country during the dark ages of its annals. Consider how many times they
were plundered, how often fire was set to their houses, which destroyed all
their possessions. Behold them at York, how that before they destroyed their
own persons, they first burnt every thing belonging to them--view them just
before their final banishment, robbed on every side--all which I shall show more
fully in their proper places. I say, take all this into consideration, and the
probable reason will suggest itself--viz., that the Jewish records perished with
their persons and other possessions. It is not too much to assume, for any one
who knows the real character of the Jews, that they were in possession of
valuable documents relative to their earliest introduction into this country,
but which were lost with the rest of their valuables, by which not only they
themselves sustained a great loss, but also their survivors.
Deprived as we are of the Jewish own
information respecting this important inquiry; and silent as are the ancient
English historians about their first setting foot on Albion’s ground, which put
it beyond the modern historian’s power to ascertain the positive date of their
doing so: still any one who, having paid critical attention to the subject,
must come to the conclusion that those English historians who fixed the time of
their introduction into this country to be coeval with their Norman conquest,
were wrong. It is highly probable that the Jews visited this country at a very
early period.
Be it recollected that the Jewish
nation had been trained to be a wandering nation, to prepare them, no doubt, for
their mighty dispersion. Their progenitor, Abraham, seems to have been a type
of the same, who was commanded (Genesis, xii. 1), “Get thee out of thy
country, and from thy kindred, and from thy father’s house, unto a land that I
will show thee;” and his descendants have ever and anon manifested a
peculiar migratory disposition, as you always find in holy writ.
Methinks, however, I hear some one
say, It may be all true that the Jews betrayed a migratory disposition at a very
early period of their history, which must, however, be confined to the east, for
surely it cannot be imagined that they traveled as far as the west, at a remote
age; especially, when we take into consideration the rudeness of the state of
navigation in those days. I would respectfully call to such objectors’ minds a
statement of an eminent ancient writer--I mean Tacitus--who says that the first
colonizing expeditions were performed by water, not by land; and the result of
research into the affinities of nations seems to have established, that at no
time, however remote, has the interposition of sea presented much obstacle to
the migratory dispositions of Mankind.
As I said before, however, that
Abraham’s descendants were trained to be a wandering people, so say I, moreover,
now, that they were trained to be a maritime nation; in which pursuit we find
them employed soon after they entered the land of promise. Not only did they
possess the small sea of Galilee, but they were placed all along the upper
border of the great, or Mediterranean, Sea; and no sooner were they established
in their country than they began to be engaged in maritime affairs, as we read
in sacred history (I Kings, ix. 26-28)--”And King Solomon made a navy of
ships in Ezion-geber which is beside Eloth, on the shore of the Red Sea, in the
land of Edom. And Hiram sent in the navy his servants, shipmen that had
knowledge of the sea, with the servants of Solomon., And they came to Ophir,
and fetched from thence gold, four hundred and twenty talents, and brought it to
King Solomon.”
As aso in chap. x. 22--”For
the king had at sea a navy of Tharshish, with the navy of Hiram: once in three
years came the navy of Tharshish, bringing gold, and silver, &c.”
The Israelites, therefore, had an
opportunity of traversing the known world at a very early period of their
history, and thus made known the wisdom of their heaven-taught monarch; we can,
therefore, admit in the amplest magnitude of signification the narrative
contained in verses 23-26 of the same chapter. “So King Solomon exceeded all
the kings of the earth for riches and for wisdom.
“And all the earth sought to
Solomon, to hear his wisdom, which God had put in his heart.
“And they brought every man his
present, vessels of silver, and vessels of gold, and garments, and armour and
spices, horses, and mules, a rate year by year.
“And Solomon gathered together
chariots and horsemen: and he had a thousand and four hundred chariots, and
twelve thousand horsemen, whom he bestowed in the cities for chariots, and with
the king at Jerusalem.”
It will be interesting to our
subject to take a brief view of the navigating expeditions of the Phoenicians at
that period, which was their most prosperous epoch, and who, with far more
knowledge of the art of navigation than modern assumption gives them credit for,
were to be seen in the Mediterranean, the Baltic, the Atlantic--everywhere upon
the waters; and in doing so, I must refer you to the twenty-seventh chapter of
Ezekiel, where we have a concise, but precise description of their marine
expeditions, which is as follows--”O thou that art situate at the entry of the
sea, which art a merchant of the people for many isles, thus saith the Lord God;
O Tyrus, thou hast said I am of perfect beauty.
“Thy borders are in the midst of the
seas, thy builders have perfected thy beauty.
“They have made all thy ship boards
of fir trees of Senir; they have taken cedars from Lebanon to make masts for
thee.
“Of the oaks of Bashan have they
made thine oars; the company of the Ashurites have made thy benches of ivory,
brought out of the isles of Chittim.
“Fine linen, with broidered work
from Egypt, was that which thou spreadest forth to be thy sail; blue and purple
from the isles of Elishah was that which covered thee.
“The inhabitants of Zidon and Arvad
were thy mariners: thy wise men, O Tyrus, that were in thee, were thy pilots.
“The ancients of Gebal and the wise
men thereof were in thee thy calkers; all the ships of the sea with their
mariners were in thee to occupy thy merchandise.
“They of Persia, and of Lud, and of
Phut, were in thine army, thy men of war; they hanged the shield and helmet in
thee; they set forth thy comeliness.
“The men of Arvad with thine army
were upon thy walls round about, and the Gammadims were in thy towers: they
hanged their shields upon thy walls round about; they have made thy beauty
perfect.
“Tharshish was thy merchant by
reason of the multitude of all kind of riches; with silver, iron, tin, and lead,
they traded in thy fairs.
“Javan, Tubal, and Meshech, they
were thy merchants: they traded the persons of men and vessels of brass in thy
market.
“They of the house of Togarmah
traded in thy fairs with horses, and horsemen, and mules.
“The men of Dedan were thy merchants; many isles
were the merchandise of thine hand; they brought thee for a present horns of
ivory and ebony.
“Syria was thy merchant by reason of
the multitude of the wares of thy making: they occupied in thy fairs with
emeralds purple, and broidered work, and fine linen, and coral, and agate.
“Judah and the land of Israel, they
were thy merchants; they traded in thy market wheat of Minnith, and Pannag, and
honey, and oil, and balm.
“Damascus was thy merchant in the
multitude of the wares of thy making, for the multitude of all riches; in the
wine of Helbon, and white wool.
“Dan also and Javan going to and
fro, occupied in thy fairs; bright iron, cassia, and calamus, were in thy
market.
“Dedan was thy merchant in precious
clothes for chariots.
“Arabia, and all the princes of
Kedar, they occupied with thee in lambs, and rams, and goats: in these were
they thy merchants.
“The merchants of Sheba and Raamah,
they were thy merchants: they occupied in thy fairs with chief of all spices,
and with all precious stones, and gold.
“Haran, and Canneh, and Eden, the
merchants of Sheba, Asshur, and Chilmad, were thy merchants.
“These were thy merchants in all
sorts of things, in blue clothes, and broidered work, and in chests of rich
apparel, bound with cords, and made of cedar, among thy merchandise.
“The ships of Tarshish did sing of
thee in thy market, and thou wast replenished and made very glorious in the
midst of the seas.
“Thy rowers have brought thee into
great waters; the east wind hath broken thee in the midst of the seas.”--Ezek.
27:3-26.
It would be beside my subject to
enter into an investigation, on this occasion, of all the places mentioned in
this portion of Scripture. I will therefor confine myself to the meaning of
Tarshish, which bears close connection with the object I have in view. After a
rigorous and critical examination of different works written on it, I am led to
adopt the view of the profoundly learned Bochart--viz., that the Tarshish of the
Scriptures was the Tartessus of Spain, with a district around including Cadiz.
Let us view for a moment the state of Spain in ancient times. Its treasures of
gold and silver were immensely vast. We read in Strabo a description of the
natives by Posidonius, who, he says, used mangers and barrels of gold and
silver. Such a country could not fail being very attractive to the
Phoenicians. Indeed, it is a well authenticated fact that the Phoenicians did
trade to Carthage and Spain.
But we also read of Israel’s monarch
(l Ki. l0:21-22)--”And all King Solomon’s drinking vessels were of gold, and all
the vessels of the house of the forest of Lebanon were of pure gold; none were
of silver; it was nothing accounted of in the days of Solomon.
“For the king had at sea a navy of
Tharshish with the navy of Hiram: once in three years came the navy of
Tharshish, bringing gold, and silver, &c.” Now if Tharshish be Spain, the
conclusion is inevitable, the Israelites must have visited the western countries
in the days of Solomon.
The conclusion resulting from the
examination of the meaning of Tarshish, is confirmed by two very ancient
sepulchral monuments found in Spain. As these monuments attracted the attention
of the learned Christian antiquarians about two hundred years ago, it may not be
uninteresting to give a short sketch of their history, and especially since they
form an important link in the chain of evidence of the very early wanderings of
the Jews.
The Duke of Savoy, formerly viceroy
of Velencia, presented Francis Gozanga, Bishop of Mantua and General of the
Franciscans, with a manuscript which was originally dedicated to Alfonso Duke of
Segorbe and Count of Ampurias, written in an antique Spanish dialect, in which
the ruins of Saguntum are noticed. After many Roman monuments being described,
a sepulchral monument, bearing a Hebrew epitaph, is mentioned as being of far
greater antiquity than the Roman monuments; for the characters were more ancient
than the square alphabet now in use, which must have been the Samaritan, as
those characters were used by the Hebrews prior to their Babylonish captivity.
In consequence of the stone being much fractured and defaced, the following
could only be deciphered, but which gives us still a somewhat correct idea of
its date. Following is the Spanish manuscript version:--”De Adoniram la fossa
es esta, que vigne Salomo del Re servent dia, y mori tribut lo pera rebre....”
The following is a literal English translation:--”This is the grave of Adoniram,
the servant of King Solomon, who came to collect the tribute, and died on the
day....”
The Bishop of Mantua published a
history of the Franciscan order, in which he mentioned, on the authority of the
manuscript alluded to, the existence of the above-mentioned monument.
Villalpando, a learned Jesuit and a shrewd critic, read the book, but not being
willing to put implicit confidence in the bishop’s startling assertion, desired
his brethren, the Jesuits, who lived in Murviedro, a beautiful little place
built from the ruins of Saguntum, to make great search for that particular stone
on the site described; his request was complied with; an investigation was
instituted. The Murviedro natives immediately pointed out a large stone near
the gate of the citadel, which was commonly called by the natives, “The Stone of
Solomon’s Collector.” There was an almost obliterated Hebrew inscription on the
selfsame stone, but not corresponding to the one looked for: which we shall
presently notice. There was, however, a manuscript chronicle preserved in the
town, in which they found the following entry: “At Saguntum, in the citadel, in
the year of our Lord l480, a little more or less, was discovered a sepulcher of
surprising antiquity. It contained an embalmed corpse, not of the usual
stature, but taller than is common. It had, and still retains on the front, two
lines in the Hebrew language and characters, the sense of which is--’The
sepulcher of Adoniram, the servant of King Solomon, who came hither to collect
tribute.’ Of this Adoniram, the servant of Solomon, mention is made in the 5th
chapter [14th verse] of the first book of Kings, and more expressly in the 4th
chapter [6th verse] of that book. The Hebrew letters rendered into Roman are
these: ‘Ze hu keber Adoniram ebed ha Melec Selomo, seba ligbot et hammas,
voniptar yom.’
In page 112 of the same chronicle
they found the following: “The marble mausoleum of surprising antiquity, which
was discovered at Saguntum in the year of our Lord, l482, and was inscribed with
the Hebrew letters which are these in Roman, ‘Ze hu keber,’ &c. still exists in
the citadel before the outer gate.” Villalpando did not stop there; he
succeeded in possessing himself afterwards of a careful copy (through others of
his order) of some other manuscript, which make honorable mention of the same
monument.
Were the rabbis the originators of
this circumstance, I would certainly have hesitated before I brought it before
you; not because I think that every thing rabbinical is of necessity absurd,
ridiculous, and false; but in order to conciliate the strong prejudices of some
who do think so, and treat every thing coming from that quarter with contempt;
and generally, because they do not understand them. Not a word of the whole
transaction is mentioned by any of the rabbis. The investigation was set on
foot by Christian authors of great learning and extensive reading. Nor can it
be said that it was a story conjured up by the Jesuits. There was no object in
their doing so. They were never friendly to anything Jewish; and in
Villalpando’s time the most venomous animosity prevailed in their breast against
every thing Jewish. Again, if their object was to deceive, why did they not
make out the inscription on the monument which the natives have pointed out to
them, to correspond with the one recorded in the Duke of Savoy’s ancient
manuscript. There is not the remotest affinity between the two epitaphs. All
the incidental circumstances connected with those monuments seem to me to
conspire to attest that it was not their object to deceive in this matter.
Now, I wish to call your attention
for a few minutes to the inscription which Villalpando’s friends discovered on
the stone pointed out to them by the natives. [Pastor Margoliouth here gives the
Hebrew characters.] The inscription, as given, though it makes rhyme, certainly
makes no sense whatever. To say the least, it is very bad Hebrew, it Hebrew at
all; and is enough to puzzle the worst Hebrew scholar to make any sense of it.
Strange to say, however, there were found such bad Hebrew scholars, who were
able to favor the world with a literal translation, as they think, of the
inscription; and it is the following: “Of Oran Nebahh, the President, who
rebelled against his prince. The Lord has taken him.... and his glory to King
Amaziah.” The only words which I conceive to be Hebrew are Marah,
which has been translated “rebelled,” instead of bitter; yah, the
Lord; and Melech Amaziah, King Amaziah. I candidly confess, that
were I asked to translate the above, I would have humbly acknowledged my
ignorance, without the least compunction. I find, however, in an old Hebrew
book, called Darcay Noam, or “Ways of Pleasantness” (written by R. Moses, bar
Shem Tob, Aben Chaviv, above a century before Villalpando instituted the
inquiry), an account of an epitaph which, I have no doubt, is none other but the
same with the one which the Jesuits attempted to decipher; and the following is
the rabbi’s account of it according to his own words: “When I was in the
kingdom of Valencia, at the synagogue of Morvitri [Murviedro], all the people at
the gate, as well as the elders informed me, that a sepulchral monument existed
there, of a prince of the army of Amaziah, King of Judah; I hastened, therefore,
to inspect it. The monument stands on the summit of a hill; whither having
ascended with labour and fatigue, I read the inscription, which was in verse,
and as follows:--
“Raise with a bitter voice, a
lamentation for the great prince; the Lord has taken him.”
I could not read more; but at the
conclusion was the word “To Amaziah.” It seems evident that there was more than
one Hebrew monument at Murviedro.
I hesitate not in saying that, after
having examined rigorously these and various other evidences bearing on the same
question, I see no reason for disbelieving that there were Jews in Spain in the
time of David and Solomon--startling as it may appear. It is easy indeed to
treat the arguments of a young lecturer with a sneer, and to resolve them into
the rashness, or conceit, of inexperience; allow me to suggest, however, that
denial is not answer, and that of all logic flat contradiction is by far the
most illogical.
Villalpando did certainly not arrive
hastily at his conclusion; but it was after mature consideration that he decided
that there existed colonies of Hebrews all over the world, in the reigns of
David and Solomon, and that the Hebrews thus scattered remitted large sums of
money for the erection and support of the temple.
The short time allotted for a
lecture of this kind, prevents me from dwelling much longer now on this
subject. To do justice to this investigation would require a whole series of
lectures, exclusively, on it. I proceed, therefore, at once to trace the
probable footsteps of the Israelites into Britain.
Taking for granted that it is highly
probable that the Jews visited Spain in the days of David and Solomon, in
company with the Phoenician merchants; may we not extend the probability also to
Britain?
Appian tells us, that the Spaniards
of his time used to perform the passage to Britain in half a day. Britain was a
place of attraction to mercantile persons at a very early period, and London was
styled by the ancients, at a remote date, “nobile emporium.” There remaineth
now no doubt whatever respecting the early intercourse between the Phoenicians
and the Britons--all historians are unanimous upon it.
Sir Isaac Newton tells us, “With
these Phoenicians came a sort of men skilled in religious mysteries.” Might
they not have been Jews? True it is that we cannot appeal to monuments in order
to establish our position; but we can, at the same time, appeal to the languages
of the Hebrews and ancient Britons, which furnish a strong argument that they
have known something of each other.
I begin with the name your country
bears, viz. Britain. Various are the conjectures which antiquarians and
philologists advanced in order to account why this island is so called.
Herodotus calls the British Isles Cassiterides, which signifies, the island of
tin. It is a name whereby the Phoenicians jealously contrived to conceal from
their Mediterranean neighbors the locality of these islands, being the remote
sources of their wealth. Bochart, a profound Oriental scholar, shows that
Britain is a corruption of the Hebrew words Barat-Anach, which are in
signification the same with Cassiterides. Is it not highly probable that Jews
came over to this island with the Phoenicians, and named it according to its
peculiar quality; which designation was ultimately adopted by the aborigines
when they began to have intercourse with the Jews.
Any one having paid critical
attention to the early history of this country, can scarcely remain in doubt as
regards the existence of an intimate acquaintance between the Jews and the old
Britons or Welsh. An eminent Cornish scholar of last century who devoted a
great deal of his time to prove the affinity between the Hebrew and Welsh
languages, observes, “It would be difficult to adduce a single article or form
of construction in the Hebrew grammar, but the same is to be found in Welsh, and
that there are many whole sentences in both languages exactly the same in the
very words.”
Now, if the aborigine Britons knew
not the Jews, where could they have got hold of such whole Hebrew, purely
Hebrew, sentences? I say, then, again, Is it not highly probable, if not
demonstrated, that the Jews visited this island at a very early period, and
tried to teach the natives the lessons which they have themselves learned?
They possessed already the simple
but most sublime Mosaic records, written above l000 years before the history of
Herodotus; the Psalms and Proverbs written l040 years before Horace; and
probably Isaiah and Jeremiah, for they were written 700 years before Virgil.
Many Jews were fathers in literature before any of the present nations,
especially those of Europe, had their existence. Did time permit, I would have
called your attention to some of the proper names which have prevailed among the
aborigines Britons, as Solomon, of which name, according to Lloyd’s Cambria,
they anciently had three kings. We read of a Duke of Cornwall, Solomon by name,
openly professing Christianity about the middle of the fourth century; Daniel,
also Abraham, Asaph, and Adam, from which circumstance some antiquarians
attempted to prove that the Welsh are descendants of the children of Israel.
(See the Jewish Expositor, 1828, pp. 125-130) I think that I am very
moderate in endeavoring only to establish a probability of the Jews mixing with
the Britons earlier than it is generally supposed.
It may not be out of place here to
state that “The isles afar off” (Jer. 31:10) were supposed by the ancients to
have been Britannia, Scotia, and Hibernia. The following statement was made by
a celebrated and venerable divine of the Church of England, when pleading the
cause of the “London Society for promoting Christianity amongst the Jews”--I
mean the Rev. Dr. Marsh:--”The command is to declare the Lord’s purpose
concerning Israel ‘in the isles afar off’ (the expression always used by the
Hebrews for these islands--known to them through the reports of the merchants of
Tyre--Britannia, Scotia, and Hibernia). The proclamation is to be made here.”
This notion receives additional force from the command contained in the 7th
verse of the same chapter. “For thus saith the Lord, sing with gladness for
Jacob, and shout among the chief of the nations: publish ye, praise ye, and
say, O Lord, save thy people, the remnant of Israel.
“Hear the word of the Lord, O ye
nations, and declare it in the isles afar off, and say, He that scattereth
Israel will gather him, and keep him as a shepherd doth his flock.”
The prophet seems to behold Britain
in his vision. There can be no doubt that Britain is now the chief of the
nations. Her monarch’s territory is one upon which the sun never sets. The
expression “The end of the world,” mentioned in Isaiah 62:11, is also supposed
to mean Britain, which was a common appellation for this island in remote ages.
An expression which readily brings to our mind the phrase
“....ultimo Orbs Britannos.”
I wish now to call your attention to
another circumstance, which also gives color to the idea, that the Jews visited
this country earlier than is generally supposed.
There existed once a very amicable
alliance between the Hebrews and the Romans. It is a well-known fact, that many
Jews served as soldiers in the Roman army; they resided in great numbers at Rome
and other western countries in the days of the Caesars. Josephon ben Gorion
informs us that when Julius became Caesar, Hyrcanus sent messengers to Rome to
renew the alliance, which had just then expired. Now (B.C. 55) Caesar invaded
Britain twice, and defeated its gallant natives in several battles, and
compelled them to give hostages, and ultimately planted the Roman standard in
this country. Why should it be a thing unlikely that the Jews went with him as
warriors into Gaul, and aided in his conquests, and from thence accompanied him
into Britain, and remained here under the protection of the Roman banner. For
to assist each other in war was just in accordance with their original
agreement, which is preserved in the first book of the Maccabees, 8:22-29, and
which is as follows:--”This is the copy of the epistle which the senate wrote
back again, in tables of brass, and sent to Jerusalem, that there they might
have by them a memorial of peace and confederacy:--
“Good success be to the Romans, and
to the people of the Jews, by sea and by land for ever: the sword also and
enemy be far from them. If there come first any war upon the Romans, or any of
their confederates throughout all their dominion, the people of the Jews shall
help them, as the time shall be appointed, with all their heart. Neither shall
they give any thing unto them that make war upon them, or aid them with
victuals, weapons, money, or ships, as it hath seemed good unto the Romans, but
they shall keep their covenant without taking any thing therefore. In the same
manner also, if war come first upon the nation of the Jews, the Romans shall
help them with all their heart, according as the time shall be appointed them.
Neither shall victuals be given to them that take part against them, or weapons,
or money, or ships, as it hath seemed good to the Romans, but they shall keep
their covenants, and that without deceit. According to these articles did the
Romans make a covenant with the people of the Jews.”
A copy of a letter preserved in
Josephon ben Gorion, which the Jews of Asia sent to Hyrcanus and to the nobles
of Judah, contains the following passage:--
“Be it known to you that Augustus
Caesar sent, by the advice of his ally, Antoninus, throughout all the countries
of his dominion, as far as beyond the Indian Sea, and as far as beyond the
British territory, and commanded that in whatever place there be man or woman of
the Jewish race, servant or handmaiden, to set them free without any redemption
money. By the command of Caesar Augustus and his ally, Antoninus.”
In the “Branch of David,” a Jewish
chronicle of some importance, written by Rabbi David Ganz, we have the following
paragraph:--
“A.M. 4915.--Caesar Augustus was a
pious and God-fearing man, and did execute judgment and justice, and was a lover
of Israel. And as to that which is recorded in the beginning of the book,
“Scepter of Judah,’ that Caesar Augustus caused a great slaughter amongst the
Jews, his informant deceived him, for I have not met even with a hint respecting
it in all the chronicles I have ever seen. On the contrary, in all their [i.e.
Gentile] annals, and also in the fifteenth chapter of Josephon, it is recorded
that he was a faithful friend of Israel. He also records in the forty-seventh
chapter, that this Caesar sent an epistle of freedom to the Jews in all the
countries of his dominion; to the east as far as beyond the Indian Sea, and to
the west as far as beyond the British territory (which is the country Angleterre,
and which is designated England in the lingua franca.”)
The Jews in this country chronicle
the same event, annually, in their calendar; in the following
words:--”Augustus’s edict in favor of the Jews in England, C.A.E. l5.”
An ingenious antiquary of the
seventeenth century, Mr. Richard Waller by name, came to the same conclusion in
consequence of a curious Roman brick which was found in his time in London, when
digging up the foundation of a house in Mark-lane. The brick had on one side a
bass-relief, representing Samson driving the foxes into a field of corn. The
whole circumstance is thus related in Leland’s Collections, in the preface to
the first volume, pp. 70, 7l:--
“And now I shall take notice of a
very great curiosity found in the Mark-lane--more properly called Mart-lane, it
being a place where the Romans, and not improbably the ancient Britons, used to
barter their commodities, as tin, lead, &c. with other nations, it may be the
Greeks, who often came into this island to purchase the like goods.... The
curiosity I am speaking of is a brick, found about forty years since [i.e. about
l670], twenty-eight feet below the pavement, by Mr. Stockley, as he was digging
the foundation of an house that he built for Mr. Wolley. This brick is of a
Roman make, and was a key-brick to the arch of a vault where a quantity of burnt
corn was found. ‘Tis made of curious red clay, and in bass-relief on the front
hath the figure of Samson putting fire to the foxes’ tails, and driving them
into a field of corn. This brick is deposited in the museum belonging to the
Royal Society’s house, Fleet Street.” Dr. Leland then gives an extract from a
letter of Mr. Richard Waller, which is the following: “How the story of Samson
should be known to the Romans, much less to the Britons, so early after the
propagation of the Gospel, seems to be a great doubt, except, it should be said,
that some Jews, after the final destruction of Jerusalem, should wander into
Britain; and London being, even in Caesar’s time, a port or trading city, they
might settle here, and in the arch of their granary record the famous story of
their delivery from their captivity under the Philistines.”
All these circumstantial evidences
are sufficient, to my mind, to establish a probability, at least, that the Jews
visited this country at a remote age.
Baronius may therefore be right
after all, that St. Peter preached the Gospel in Britain, notwithstanding the
learned Stilling-fleet’s opposition. The principal argument which the Bishop of
Worcester advances against St. Peter’s visiting this island for the purpose of
preaching the Gospel, is, that St. Peter was emphatically called the “Apostle of
the Circumcision;” but--argues the learned prelate--as there were no Jews in
Britain at that time, consequently Baronius must be wrong. With all due
deference to the most learned Stillingfleet, I venture to say, that his lordship
took for granted what remains to be proved. Baronius himself must certainly
have been convinced that there were Jews in this realm in the days of the
Apostles, or else he must have contradicted himself. He states that, until the
65th year of our Lord, the Gospel was preached to none but to the Jews; but he
also tells us, that A.D. 6l, Peter came over to Britain in order to preach the
Gospel. Of course, he must have meant, to the Jews of Britain.
Lippomanus declares, and Nicephorus
makes use of his declaration, that St. Peter preached also to the Britons; “for
he carried,” says the latter, “the same doctrine to the Western Ocean and to the
British Isles.”
But methinks I hear one say, Suppose
there were a few Jews in this island, would that circumstance afford St. Peter
sufficient encouragement and invitation to visit it. I answer, yes--there was
encouragement and invitation enough for an apostle to the Jews to travel such a
great distance. The Jews, being thus far removed from Jerusalem, had no
opportunity of hearing any thing of the awful scene that was exhibited on
Calvary, they would, therefore, be free from all the prejudices which prevailed
in the breasts of their brethren in Palestine. The apostle might, therefore,
calculate on sure success, for he would come to them, and preach the things
noted in their Scriptures of truth respecting their Messiah, who was then
universally expected by them. St. Peter would unfold to them the ninth chapter
of the Book of the Prophet Daniel, where the time of Messiah’s first advent was
fixed, as also that He was to “be cut off, but not for himself;” all of which
is, to unprejudiced and unbiased minds, so self-evident, that the then British
Jews could not but believe, especially when preached by a holy and pious
countryman of their own. Dr. Wolff’s last journal of his travels to Bokhara
convinces me, that where the Jews are ignorant of the controversy at issue
between Jews and Christians, the Gospel meets with an easy and favorable
reception by them, as you will perceive from the following extract:--
“Here I may as well notice the Jews
of Yemen generally. While at Sanaa, Mose Joseph Alkaree, the chief rabbi of the
Jews, called on me. He is an amiable and sensible man. The Jews of Yemen
adhere uniquely to the ancient interpretation of Scripture in the passage
(Isaiah 7:l4), ‘A virgin shall conceive,’ and they give to the word ---- the
same interpretation, virgin, that the Christians do, without knowing the history
of Jesus. Rabbi Alkaree asserted, that in Isa. 53, the suffering of the Messiah
is described as anterior to his reign in glory. He informed me that the Jews of
Yemen never returned to Jerusalem after the Babylonish captivity; and that when
Ezra wrote a letter to the princes of the captivity at Tanaan--a day’s journey
from Sanaa--inviting them to return, they replied, ‘Daniel predicts the murder
of the Messiah, and another destruction of Jerusalem and the Temple, and there
fore we will not go up until He shall have scattered the power of the holy
people, until the thousand two hundred and ninety days are over.’ I demanded,
‘Do you consider these days to be literal days?’ The Alkaree replied, ‘No; but
we do expect the coming of the Messiah from the commotions now going on at
Yemen. We think he begins to come from Temen, i.e., Yemen, for you see the
tents of Cushan are now in affliction, and the curtains of Midian tremble. There
is now war in the wilderness unprecedented in our memory. There are twelve
gates at San. As soon as one of them--the Bab Alstraan, which is always kept
closed--is opened, we expect Him. Rechab and Hamdan are before it.’ I then
expounded Isaiah 53, and read him the holy history of Jesus. He said, ‘Your
exposition is in better agreement with the ancient interpretation; I approve it
much more than that of our nation, which ascribes the passage to Josiah.’ This
kind Jew assisted me in the distribution of Testaments among his people. Sanaa
contains l5,000 Jews. In Yemen they amount to 20,000. I conceive the total
population of the Jews throughout the world amounts to l0,000,000. I baptized
here sixteen Jews, and left them all New Testaments.”
The latest intelligence we received
from Persia bears testimony to the same striking fact. The following is an
extract from a letter of the Rev. H. A. Stern, dated Tehran, June l9, l845:--
“May 16th, Kermanshah.--We were
visited by Hassan Khan Kalentar: he was very polite, and offered us the use of
his house, but we declined his offer, preferring to remain where we were. We
went to the Jewish quarter, which is situated in the lowest part of the town,
and inquired for the synagogue. A crowd of Jews quickly surrounded us, and
conducted us to it. We had to wait several minutes while a messenger was
despatched for the keys. On entering, we descended into an extremely poor place
of worship, affording he strongest evidence of the poverty and oppression of the
Jews here. They told us that they had repeatedly laid down expensive carpets,
and ornamented the books of the law, but the soldiers had as often broken in at
night, and stolen every article of value. We then called upon one of the
mullahs or rabbis, and preached Jesus of Nazareth to him. He confessed he had
never heard of the message of salvation, and was entirely ignorant of every
thing respecting a Redeemer. He repeatedly said, ‘Did our forefathers so err?’
During our conversation the greater part of the Jewish population had crowded
round the door, and the people were anxiously listening to what was said.
“May 17th.--We went again to the
synagogue, and had scarcely entered before we were called up to the oratory.
The mullah, with whom we had the conversation after our former visit, said he
was very sorry that we did not come before the reading of the law, as he would
have conferred the honor upon us. Some of the Jews gave us vases of roses which
were standing near the reading-desk; and at the conclusion of the service, two
of the mullahs and another influential Jew requested the congregation to remain
quiet while we addressed them. We did so, for some time, on the first advent of
the Messiah, his rejection by the Jewish nation, his sufferings and atonement,
the reason of his coming in humility the first time, and of his future coming in
glory. We entreated them to believe in Christ, and no longer to reject the
proffered salvation. One of the Mullahs said, “We are in captivity, and groan
under oppression. What can we do?”
“I--’Believe in Jesus Christ, and he
will redeem you. It grieves us much to see you scattered like sheep without a
shepherd--instead of hearing the lovely songs of Zion, to hear the wailings of
affliction. Shall the gold always remain dim, and the sword always reek with
your blood? No: come to Jesus, hear the blessed Gospel, and you will then find
peace here and life eternal hereafter.’ Upon which, the whole synagogue--men,
women, and children--loudly answered, ‘Amen! speedily, speedily; and may the
blessing of God rest upon your heads!’ We spoke Hebrew, and the mullahs
interpreted all we said to the people. We have each of the mullahs a New
Testament, and presented a Bible to the synagogue. Thus were we enabled, by
God’s grace, to preach Christ to no less than three hundred souls, and in a
public synagogue.
“As we were on our way home, one of
the mullahs sent a messenger to invite us to his house; but his wife being ill,
and he poor, we did not accept the invitation.”
But Dr. Wolff’s late enterprise
convinces us, likewise, that it is possible for a man who is inspired with
benevolence and zeal, to travel 5,000 miles, in order to deliver two
fellow-creatures only. Considering the superiority of the Apostle’s mission,
there will be no reason to object to the probability of St. Peter’s visiting the
Jews in this island, few as they may have been, in order to rescue them from
that eternal death which ever dying never dies.
As to St. Paul’s being one of the
first heralds of salvation in this island, there can scarcely be any doubt on
the subject. Indeed, if we do not believe it we must make up our minds to
reject all the hitherto authentic historians. By them we can prove to a
demonstration, that St. Paul did preach the Gospel in Britain. However, as to
prove this is not my object at present, I shall, therefore, only confine myself
to a few writers on the subject.
Dr. Burgess, late Bishop of Sarum,
one of the most learned and pious bishops of our Church, has shown most
satisfactorily, in the tracts he published, that whilst to the Apostles
generally--to St. Paul most particularly is Britain indebted for the foundation
of her national Church. Clemens Romanus, who was an intimate friend and
fellow-laborer of St. Paul, declares in his Epistle to the Corinthians, that
“St. Paul having been a herald of the Gospel both in the east and in the west,
he received the noble crown of faith, after teaching righteousness to the whole
world, and gone even, to the utmost bounds of the west:” an expression, well
known to every scholar, that always designated, or at least included, the
British Islands.
Theodoret, one of the most learned
and sound Church historians of the fourth century, mentions Britain among the
nations which had received the Gospel. He states in his observations on Psalm
116, that “Paul carried salvation to the islands which lie in the ocean.”
Jerome shortly afterwards writes, when commenting on The fifth chapter of Amos,
that “St. Paul’s diligence in preaching extended as far as the earth itself.”
Again, “after his imprisonment he preached the Gospel in the western parts” (De
Script. Eccl.), in which (as is evident from a passage in his Epistle to
Marcella) he included Britain. Venentius Fortunatus, Bishop of Poitiers, who
lived in the fifth century, states that “Paul having crossed the ocean, landed
and preached in the countries which the Britons inhabit.” I could multiply
quotations on this subject almost without end; but they would be as tedious, as
they are unnecessary. I may, however, observe that some of the greatest men of
this country, who spent a great part of their lives in such researches--viz. the
most learned Ussher, Parker, Stillingfleet, Cave, Camden, Gibson, Godwin, Rapin,
and a great many others--have clearly shown that St. Paul was the founder of the
British Church. But Archbishop Ussher proves also, that St. Paul did not quit
this island before he had appointed the first bishop or bishops, and the other
ministers of the Church--that Aristobulus was the first bishop he had
appointed. Some of the old Welsh writers state, that Bran, son of Llyr
Llediaeth (who had been a hostage for several years at Rome, for his son Caradoc
or Caractacus), brought with him as preachers, on his return from Rome, one
Aristobulus, an Italian, and two Israelites, named Ilid and Cynvan (Hughes’
Hora Britanica, vol. 2, p. 23), which must have taken place soon after St.
Paul left Rome.
As far as the investigation of my
subject is concerned, all the above rays of historical light converge to one
point, which is, that some Jews must have been in this country during the first
century; yea, the government of the British Christian Church was established and
set in proper scriptural order by Jews themselves, be they who they may--Peter,
Paul, Simon Zealotes, Joseph of Arimathea. So that the British Church actually
owes to the Jewish nation a great debt of gratitude, for her beautiful and
scriptural order, and for all her godlike religion.
[End]
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