does, without controversy, signify spiritual blindness. And the idea here suggested to us, is, that the Jews, though surrounded with the false blaze of the light of revelation, and dwelling in that light, shall be unable to discern one single ray of it; and, though involved in long continued and most dreadful calamities, they shall be unable to discover the cause of them, but shall grope and feel their way, even as we see the blind do at noon day. How unspeakably awful and affecting is this description of the spiritual condition of this once highly-honoured and happy nation! O! that every Jew who may read these pages would take it to heart; and, retiring into his closet, would bend his knees to the God of Abraham, and Isaac, and Jacob, beseeching God to enlighten the eyes of his understanding, to know the true nature of the blindness, which, according to the prediction of Moses, the servant of the Lord, has befallen the people of God!..

I need scarcely add, after what has been said, that this state of spiritual blindness is

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quite opposite to the opinion formed by David Levi, of the condition of his own nation. We have already seen that the learned Jew represents one party of his nation as having con"stantly adhered to the truth, and made open "profession of the faith, and always continued "in the covenant." Another party he states (Vol. I. page 30.) as "consisting of such, who, "through the length of the captivity, number"less massacres, persecutions, and banishments, "have not sufficient fortitude to support them, "and therefore seem to apostatize, and pretend "to embrace Christianity; but, in their hearts, "secretly adhere to the true faith and law of "Moses and such are, at this day, called "among us DN The compelled ones; because

they act by compulsion; for, as soon as they "can by any means escape from the popish "countries, they instantly return to Judaism."

According to Levi, then, both these parties of the nation know the truth, and the covenant; and, while the one party openly professes the faith, the other secretly adheres to it. But,

in the Hebrew Scriptures, they who know the truth, and adhere to the covenant of God, are said to walk in the light. (Ps. lxxxix. 15.) 'Blessed are the people that know the joyful 'sound; they shall walk, O Lord, in the light ' of thy countenance: in thy name shall they

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• rejoice all the day.' (cxix. 165.) Great peace ' have they which love thy law; and nothing 'shall offend them.' (xcvii.) Light is sown

for the righteous, and gladness for the upright ' in heart.' If, therefore, Levi be right in the account which he gives of his nation, we might expect that, at least, that party of it which openly adheres to the covenant, and law of God, would dwell in that light which is sown for the righteous; and as they know the joyful sound of God's statutes, which, according to the declaration of the psalmist, (xix. 8.) rejoice the heart of those who walk in them, we might suppose that they would enjoy the light of God's countenance in the lands of their captivity. But, instead of this, we are informed by Moses, that the whole nation are to grope

' at noon-day, as the blind gropeth in darkness; ' and therefore it is manifest that they are to see no light, and to enjoy no comfort or consolation of a spiritual nature, during their captivity. (Vide Deut. xxviii. 65.) Thus, it is quite appa ́rent, from the whole of what has been said, that the scheme of David Levi is directly opposite to the account which is given of the state of the Jews during their captivity, by Moses the servant of God: and, whether Moses or David Levi be right, let the Jews themselves judge.

If Levi, to escape the conclusion of his having advanced sentiments altogether inconsistent with the writings of Moses, shall refer to other parts of his work, wherein he expressly acknowledges the present "impious and irreli"gious behaviour of the Jewish nation," (Dissert. Vol. II. page 230.) it will only prove, that, besides being chargeable with supporting sentiments inconsistent with the writings of Moses, he is inconsistent with himself!...

The commission given to the prophet Isaiah, when he saw that remarkable vision of the Lord

in the temple, (vi. S.) confirms, in the most decided manner, the view which is taken above, of the nature of the blindness which was to happen to Israel. The prophet says, Also, I heard the ' voice of the Lord, saying, Whom shall I send? ' and who will go for us? Then, said I, Here am I; send me. And he said, Go, and tell this people, Hear ye, indeed, but understand * not; and see ye, indeed, but perceive not.

Make the heart of this people fat, and make 'their ears heavy, and shut their eyes; lest they 'see with their eyes, and hear with their ears, and "understand with their heart, and convert, and 'be healed.' It is impossible that language could convey, in plainer or more significant terms, a denunciation of spiritual blindness, hardness of heart, and stupidity, in the midst of all the means of knowledge. The words do not signify that the Jews were to be deprived of the light of divine truth; but that, though surrounded by this light, and having the word of God sounded in their ears, they should be so hardened, as to become morally incapable