Chronology of Rabbinism.

The citations of pages are from the book Pugio.

Page 27, R. Hakadosch, anno 200, author of the Mischna or vocal law, or second law.


Commentaries on the Mischna, anno 340:

The one Siphra.


Talmud Hierosol.


Bereschit Rabah, by R. Osaiah Rabah, commentary on the Mischna.

Bereschit Rabah, Bar Naconi, are subtle and agreeable discourses, historical and theological. The same author wrote the books called Rabot.

A hundred years after the Talmud Hierosol., anno 440, was made the Babylonian Talmud, by R. Ase, by the universal consent of all the Jews, who are necessarily obliged to observe all that is contained therein.

The addition of R. Ase is called the Gemara, that is to say the commentary on the Mischna.

And the Talmud as a whole comprises the Mischna and the Gemara




DERPETUITY.-That religion has always existed on earth, which consists in believing that man has fallen from a state of glory and of communion with God into a state of sorrow, penitence, and estrangement from God, but that after this life we shall be restored by a Messiah who was to come. All things have passed away, and this has subsisted for which are all things.

Men in the first age of the world were carried away into every kind of misconduct, and yet there were holy men, as Enoch, Lamech and others, who waited with patience the Christ promised from the beginning of the world. Noah saw the evil of men at its height; and he was found worthy to save the world in his person, by the hope of the Messiah of whom he was the type. Abraham was compassed round about by idolaters, when God revealed to him the mystery of the Messiah, whom he greeted from afar. In the days of Isaac and Jacob abomination was spread over the whole earth, but these holy men lived in faith, and Jacob dying and blessing his children, cried in a transport which made him break off his discourse, "I await, O my God, the Saviour whom thou has promised. Salutare tuum expectabo, Domine." The Egyptians were infected both with idolatry and magic, even the people of God were led astray by their example. Yet Moses and others saw him whom they saw not, and adored him, looking to the eternal gifts which he was preparing for them. The Greeks and Latins then enthroned false deities, the poets made a hundred divers

theologies, the philosophers separated into a thousand different sects, and yet in the heart of Judæa were always chosen men who foretold the advent of this Messiah, known to them alone. He came at length in the fulness of time, and since then, notwithstanding the birth of so many schisms and heresies, so many revolutions in government, such great changes in all things, this Church, adoring him who has ever been adored, has subsisted without a break. It is a wonderful, incomparable and wholly divine fact, that this Religion which has ever endured, has ever been assailed. A thousand times has it been on the eve of an universal ruin, and whenever it has been in that state God has restored it by extraordinary manifestations of his power. This is marvellous, so also that it has survived without yielding to the will of tyrants. For it is not strange that a State subsists when its laws sometimes give way to necessity, but that

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States would perish if they did not often make their laws bend to necessity, but Religion has never suffered this or practised it. And indeed there must be either compromise or miracles. There is nothing unusual in being saved by yielding, and strictly speaking this is not endurance, besides in the end they perish utterly: there is none which has endured a thousand years. But that this Religion, although inflexible, should always have been maintained, shows that it is divine.

The religion which alone is contrary to our nature, to common sense, and to our pleasures, is that alone which has always existed.

The science which alone is contrary to common sense and human nature, is that alone which has always subsisted among men.

To show that the true Jews and the true Christians have one and the same Religion.-The religion of the Jews seemed to consist essentially in the fatherhood of Abraham, in circumcision, sacrifices and ceremonies, in the ark, in the

temple at Jerusalem, and lastly, in the Law, and the Covenant with Moses.

I say that it consisted in none of these, but solely in the love of God, and that all else was rejected by him;

That God did not accept the posterity of Abraham; That the Jews if they transgressed were to be punished like strangers. Deut. viii. 19. "If thou at all forget the Lord thy God, and walk after other gods, I testify against you this day that ye shall surely perish as the nations which God has destroyed before you.

That strangers if they loved God were to be received by him as the Jews. Isaiah lvi. 3. "Let not the stranger say, The Lord will not receive me.-The strangers that join themselves unto the Lord God to serve him and love him, will I bring unto my holy mountain, and accept their sacrifices, for mine house is an house of prayer,"


That the true Jews ascribed all their merit to God, and not to Abraham. Isaiah lxiii. 16. 'Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou art our Father and our Redeemer."

Moses himself said that God would not accept the person

of any.

Deut. x. 17. "God," said he, "accepteth neither persons nor sacrifices."

That the circumcision commanded was that of the heart. Deut. x. 16; Jeremiah iv. 4. "Be ye circumcised in heart. Cut off the superfluities of your heart, harden not your hearts, for your God is a great God, strong and terrible, who accepteth not the person of any."

That God said he would one day do it. Deut. xxx. 6. "God will circumcise thine heart, and thy children's heart, that thou mayest love him with all thine heart.'

That the uncircumcised in heart should be judged.

Jer. ix. 26. For God will judge the uncircumcised peoples, and all the people of Israel, because he is uncircumcised in heart.

That the exterior is nothing in comparison of the interior. Joel. ii. 13. Scindite corda vestra, etc. Isaiah lviii. 3, 4, etc. The love of God is commanded in the whole of Deu

teronomy, Deut. xxx, 19: "I call heaven and earth to witness that I have set before you death and life, that you may choose life, and that you may love God, and obey him, for God is your life.”

That the Jews, for lack of their love, should be rejected for their crimes, and the Gentiles chosen in their stead. Hosea i. 10.

Deut. xxxii. 20. "I will hide myself from them in view of their latter sins, for they are a froward generation. They have provoked me to anger by things which are no gods, and I will provoke them to jealousy by a people which is not my people, by an ignorant and foolish nation.” Isaiah lxv. 1. That temporal goods are false, and that the true good is to be united to God.

Psalm cxliii 15. That their feasts were displeasing to God.

Amos v. 21. That the sacrifices of the Jews were displeasing to God.

Isa. lxvi. 1-3; 1. 11; Jerem. vi. 20.

David, Miserere. Even on the part of the good, Expectavi.

Psalm xlix. 8-14. That he has established them only for their hardness. Micah, admirably, vi. 6-8.

I. Kings xv. 22; Hosea vi. 6.

That the sacrifices of the Gentiles should be accepted of God, and that God would none of the sacrifices of the Jews. Malachi i. 11.

That God would make a new covenant with the Messiah, and that the Old should be disannulled. Jer. xxxi. 31. Mandata non bona. Ezek. xx. 25.

That the old things should be forgetten. Isa. xliii. 18, 19; lxv. 17, 18.

That the ark should come no more to mind. Jer. iii. 15, 16.

That the temple should be rejected. Jer. vii. 12—14. That the sacrifices should be rejected, and purer sacrifices, established. Malachi i. 11.

That the order of Aaron's priesthood should be rejected and that of Melchizedek introduced by the Messiah. Dixit Dominus.

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