I will take the liberty of giving a list of a few of the Polemic writers on Jewish controversy in each century down to the present; and I trust, under God, it may be of service to those who are desirous to cultivate that part of Divinity.*

The principal writers on this subject in the second century were,

1. Justin Martyr; who wrote a dialogue between himself and Trypho, the Jew. This book has an advantage above all others, inasmuch as he believed in the restoration of Israel, the rebuilding of Jerusalem, and the Millenium.

2. Tertullian; but his writings are much inferior to Justin Martyr's. In fact it was not possible for any of them to manage Jewish controversy with much success and dexterity, as they were very little acquainted with the language, the history, and the learning of the Hebrews.t

Those of the third century were,

1. Hippolytus; but his writings have not come down to our times. 2. Cyprian, Bishop of Carthage; who wrote the "Testimonia contra Judæos," which is divided into 3 books.

Those of the fourth century were,

1. Eusebius, Bishop of Cæsarea; who wrote the "Demonstratio Evangelica."

2. Gregory, Bishop of Nyssa, in Asia Minor, who wrote on the Trinity. 3. John Chrysostom, Bishop of Constantinople, who wrote five orations against the Jews.

Of the fifth century there are only 2 books extant; one is attributed to Augustin, and the other to Cyril of Alexandria.

The writings of the sixth century were,

1. A dispute of Gregentius with Herbanus, a Jew.

2. Those of Isidore, Bishop of Seville; who wrote disputes against the Jews. 3. Those of Leontius, of Neapolis, who also disputed against the Jews; "but with what success and dexterity, will be easily imagined by those who are acquainted with the learning and logic of these times."+ Of the seventh century there is only one writer worth mentioning, viz. Julian Pomerius.

Of the ninth century there is one most celebrated writer on this subject, viz. Rabanus Maurus, Archbishop of Mentz, who wrote against the follies of the Jews. There exists also an anonymous work on Jewish controversy written in that century.

Of the thirteenth century, Raymond Martin, a Dominican monk, who wrote the "Pugio Fidei Christianæ," a most excellent and valuable work.

* The author met with an experienced Missionary to the Jews, who said if he had known of these works before he commenced his study of Jewish controversy, he would have saved a great deal of time and labour in poring over many Rabbinical writings.

+ See Mosheim's Eccl. History.

Mosheim's Eccl. History.

Of the fifteenth century-Reuchlin, who is also to be considered as the great promoter of Hebrew learning amongst the Christians. He also rescued the Talmud from destruction, when the Dominicans wished to burn it; and suggested the following good plan: "The best method for converting the Israelites would be to establish two masters of Hebrew at each university, who might teach theologians to read the Hebrew Bible, and thus to refute that people's teachers."*

The principal writers of the sixteenth century were,

1. Luther.

2. Buxtorf the elder.

From the seventeenth century and onward the writers on this important subject are more numerous. The following are the principal.

1. Bartolocci-Bibliotheca Magna Rabbinica.

2. Frischmutt wrote dissertations on prophecies relating to the Messiah. 3. Majus wrote a synopsis of Jewish Theology.

4. Wagenseil translated tract Sotah, and wrote the "Tela ignea Satana." 5. Dantz wrote a dissertation about the Sh'chinah.

6. Bishop Kidder wrote on the Messiah.

7. Leslie wrote the "Short and easy method with the Jews."

There are, however, a great many works extant on this subject written in the same century.

Those of the eighteenth century were the following:

1. Schölgen on the Messiah, and an illustration of the New Testament.

2. Wolfius, of Hamburg, wrote the Bibliotheca Hebraica, a most valuable work.

3. Gussitius wrote an answer to Rabbi Isaac's "Defence of faith."

4. Eizenmenger wrote " An exposure of Judaism."

5. Allix, the "Judgement of the Jewish Church.”

Of the nineteenth century the most valuable works on this subject have been published by the "London Society for promoting Christianity amongst the Jews," especially those that were written by the Rev. Alex. M'Caul, D.D.

Thus have I given a short sketch of the principal polemic writers on Jewish controversy, and I trust, with the blessing of God, my humble endeavour in publishing the following Investigation may throw some light on this subject.

ROSE BANK COTTAGE, NEAR CHESTER,

JULY 15, 1843.

* See Daubignè's History of the Reformation.

of the 613 precepts. Three of these precepts, viz. Phylacteries, Fringes at the corner of Garments, and the Sign on the door posts, are styled by modern Jews "The fundamental principles of Judaism." See Voice of Jacob, No. 10. In No. 12, of the same periodical, they are denominated "coeval with the institution of Judaism." At the present juncture, therefore, when many Jews themselves begin to question their Mosaic

B

institution, and those who cannot conscientiously comply with such observances, actually absent themselves from congregational service; and since our Lord and Saviour Jesus Christ, (who made us free, that we should be no longer subject to the law of works, but to the law of grace) when reproaching our infidel ancestors takes particular notice of their Phylacteries and of the Borders of their Garments, (Matt. 23. 5.) it well becomes the Christian Biblical Student to investigate the fundamental principles of Modern Judaism, and it is no less desirable that every intelligent Jew should be acquainted with the peculiarities of these tenets.

For it is a stubborn fact that the great majority of Jews are ignorant of their real nature and tendency, and implicitly follow the teaching of their learned men, as but few comparatively can attain an adequate knowledge of Modern Judaism. Our intention, therefore, is to investigate it, and submit it to the Jewish and Christian public, as unto wise men, that they may judge for themselves.

We wish also to be distinctly understood, that we do not for one single moment identify the Jewish nation with Jewish religious tenets. We make a wide distinction. If we should, therefore, in the course of our investigation make use of some apparently harsh expressions against Judaism, we do not mean Jews, for of them we will not, cannot speak in other terms but those of love and affection.

We will, therefore, at once enter upon our investigation, of which the principal subjects will be Phylacteries, Fringes, and the Sign on the door-posts.

We shall take them in the order mentioned by our Lord; first, Phylacteries, and then the Borders of the Garments, or Fringes; though our Jewish Brethren begin with the latter.

It is recorded four times in the law of Moses, (in order that the Lord's law may be in the mouth of the children

"And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes." (Exod. 13. 9, 16; Deut. 6. 8; 11. 18.) the commandment being the same, but a little different in expression.

The meaning of these precepts will be seen by a reference to similar passages in another part of God's holy word. Every diligent reader of the Bible knows from experience, that Holy Scripture is its own best interpreter. For

"Blind unbelief is sure to err,

And scan His word in vain.

God is His own interpreter,

And He will make it plain."

Now let us see Proverbs 3. 3; 6. 21; 7. 3; where we find similar injunctions,

"Bind them about thy neck; write them upon the table of thine heart." "Bind them continually upon thine heart, and tie them about thy neck." "Bind them upon thy fingers; write them upon the table of thine heart."

No Rabbi was ever able to make out successfully, that Phylacteries were intended in these passages.

טוטפות

If we examine critically the real meaning of the word Totaphoth (which is translated in the English Bible frontlets,) we shall find that it means nothing else but an ornament. We do not find it mentioned more than three times in the whole of the Hebrew Bible; viz. Exod. 13. 16. Deut. 6. 8; 11. 18.

The Christian Hebrew Lexicographer is obliged to have recourse to some other of the Oriental languages for the etymology of it, in order to ascertain its true signification;