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² Before 1655, Jews in London were considered Spaniards or Portuguese. See Wolf, Lucian, “Jews in Elizabethan England,” Jewish Historical Society of England: Transactions [= JHSET] 11 (1924–1927) 1–91Google Scholar; Samuel, E. R., “Portuguese Jews in Jacobean London,” JHSETli (1953–1955) 171–87.Google Scholar On 14 December 1655, John Evelyn wrote in his diary, “Now were the Jews admitted.”

³ That the Jews could pose a political threat to the state was frequently emphasized. See William Prynne, A Short Demurrer to the Jewes (London, 1655) 64–65; and the petition of the Lord Mayor and Aldermen of the City of London quoted in Wolf, Lucien, “Status of the Jews in England after the Re-settlement,” JHSET4 (1899–1901) 186.Google Scholar

⁴ Israel, Menasseh Ben, To His Highenesse the Lord Protector (1655; ed. Yedida, A. and Radin, P.; Occasional Papers, English Series 3; San Francisco: California State Library, 1939) 21.Google Scholar

⁵ Ibid., 9–10; cf. L. Addison, The Present State of the Jews (more Particularly relating to those in Barbary) (London, 1675) 7, who declared that the Muslim persecution of the Jews was divine punishment for the Jews’ crucifixion of Jesus.

⁶ Nathaniel Homes, The Resurrection Revealed (London, 1661) 163, 165, 167ff. See Addison, Present State, 4; James Durham, A Commentarie Upon the Book of Revelation (1658; Glasgow, 1680) 530; Thomas Beverly, An Exposition of the Divinely Prophetic Song of Songs (London, 1687) 60.

⁷ Manuel, Frank E., Isaac Newton Historian (Cambridge: Harvard University Press, 1963) 96–97.Google Scholar

⁸ Roth, Cecil, A History of the Jews in England (3d ed.; Oxford: Clarendon, 1964) 149.Google Scholar See also the extended analysis by Katz, David, Philo-Semitism and the Readmission of the Jews to England, 1603–1655 (Oxford: Clarendon, 1982).Google Scholar For the distinction between Hebraic and Judaic, see the studies by Stollman, Samuel S., “Milton's Understanding of the ‘Hebraic’ in Samson Agonistes,” Studies in Philology 69 (1972) 334–47Google Scholar; idem,“Milton's Dichotomy of ‘Judaism’ and ‘Hebraism,’” Proceedings of the Modern Language Association 89 (1974) 105–12.CrossRefGoogle Scholar

⁹ Quoted in Roth, Cecil, A Life of Menasseh Ben Israel (Philadelphia: Jewish Publication Society of America, 1934) 238.Google Scholar

¹⁰ Collier, Thomas, A Brief Answer to Some of the Objections and Demurrers Made Against the Coming in and inhabiting of the Jews in the Commonwealth (1656; ed. Yedida, A and Radin, P.; Occasional Papers, English Series 3; San Francisco: California State Library, 1939) 33Google Scholar, 36, 39; Henry Jessey, A Narrative of the late Proceeds at White-Hall Concerning the Jews (London, 1656) 4, 11. For studies on English millenarianism and the Jews see Toon, Peter, ed., Puritans, the Millennium and the Future of Israel (Cambridge/London: James Clarke, 1970)Google Scholar; Hill, Christopher, Antichrist in Seventeenth-Century England (London: Oxford University Press, 1971)Google Scholar; Ball, Bryan W., A Great Expectation (Leiden: Brill, 1975)Google Scholar; Jong, James A. De, As the Waters Cover the Sea: Millennial Expectations in the Rise of Anglo-American Mission 1640–1810 (Amsterdam, 1970).Google Scholar

¹¹ Samuel, Wilfred S., “The First London Synagogue of the Re-Settlement,” JHSETW 10 (1921–1923) 55.Google Scholar

¹² Anon., The Jews Jubilee or, the Conjunction and Resurrection of the Dry Bones of the Whole House of Israel (London, 1688) 22.

¹³ Nathaniel Crouch, Two Journies to Jerusalem, containing first a strange and true Account of the Travels of two English Pilgrims (Henry Timberlake and John Burrell); secondly, the Travels of fourteen Englishmen, by T. B.… lastly, the final Extinction and Destruction of the Jews in Persia (London, 1683) 136–38. Cf. John Durie, A True Relation of the Conversion and Baptism of Isuf the Turkish Chaous (London, 1658) 5–19. See also John Jacob, The Jew Turned Christian (London, 1678/79) 8; Richard Mayo, Two Conferences: One Betwixt a Papist and a Jew, the other betwixt a Protestant and a Jew (London, 1679); Gilbert Burnet, The Conversion & Persecutions of Eve Cohan (London, 1680) 5. Collier noted the “antipathy between Jesuites and Jewes” in Brief Answer, 34. In his memorandum to the Council of State in April 1655, Antonio Rodriques Robles expatiated on Jewish suffering under the Pope: Roth, Jews in England, 164–66. See also n. 60 below.

¹⁴ Alexander Ross, A View of the Jewish Religion (London, 1656) 94, 98, 153.

¹⁵ Ibid., 381; cf. A View of all Religions in the World (London, 1655) 37.

¹⁶ Samuel Lee, Israel Redux: or The Restauration of ISRAEL, and A Superaddition to the former Dissertation Containing a Discourse of the grand Charter of Donation of the Land of Canaan to Israel (London, 1677) 63, 79.

¹⁷ Homes, Resurrection Revealed, 179; Manuel, Frank E., The Religion of Isaac Newton (Oxford: Clarendon, 1974) 134.Google Scholar For a similar opinion see anon., Eclectical Chiliasm; or a Discourse Concerning the State of Things from the Beginning of the Millennium to the End of the World (London, 1700) 50Google ScholarPubMed; Increase Mather, The Mystery of Israel's Salvation (London, 1669) 21; William Sherwin, λογος περι λογου (London, 1670) 6; Lee, Israel Redux, 72; Henry More, Apocalypsis Apocalypseos; or the Revelation of St. John the Divine unveiled (London, 1680) 82; anon., Jews Jubilee, 38, where the Turkish Muslims will not only be “blasted” and “dried,” but also convert, like the Jews, to Christianity. For a hostile attitude to the Muslims and the Saracens similar to More's and Mede's, see Samuel Cradock, A Brief and Plain Exposition and Paraphrase of the Whole Book of the Revelation (1690; London, 1696) 82–91.

¹⁸ Mather, Mystery, 36; Roth, Menasseh Ben Israel, 231; John Milton, “Upon the late Massacre in Piedmont.” See my “Milton and the Jews, and the Idea of the Restoration of the Jews,” Studies in English Literature (forthcoming).

¹⁹ For the effects of the movement in Europe, see Scholem, Gershom, Sabbatai Sevi, The Mystical Messiah (Princeton: Princeton University Press, 1973) 461–602.Google Scholar

²⁰ Even before the Zevi movement, such Jewish expectations were known to Englishmen. See Cohen, Abraham, An Anglo-Jewish Scrapbook, 1600–1840 (London: Cailingold, 1943–1969) 217; Crouch, Two Journies, 142ff.Google Scholar

²¹ R. R., A New Letter from Aberdeen in Scotland (26 October 1665), quoted in Roth, Cecil, Anglo-Jewish Letters (London: Soncino, 1938) 68Google Scholar; note also the title of The Last Letters to the London-Merchants and Faithful Ministers Concerning the further Proceedings of the Conversion and Restauration of the Jews; With most strange and wonderful Miracles, performed by the Holy Captain-General of the Wandring Israelites; A Prophecie touching the Downfall of Babylon in 66, and the time of the Gospel to be Preach'd throughout the whole World (1665).

²² Hyamson, Robert M., “The Lost Tribes, and the Influence of the Search for them on the Return of the Jews to England,” Jewish Quarterly Chronicle 15 (1903) 640–76CrossRefGoogle Scholar; Katz, Philo-Semitism, chap. 4.

²³ See the various letters from Antwerp, Leghorn, Florence, and Amsterdam, collected in The Restauration of the Jews (London, 1665).

²⁴ John Evelyn, The History of the Three late famous Imposters (London, 1669) 92.

²⁵ It is striking that the two most popular names for the land in that century were Canaan and Palestine, the first signifying a fresh messianic start for Christian Jews and the second the contemporary geopolitical reality.

²⁶ Maundrell, Henry, A Journey from Aleppo to Jerusalem in 1697 (ed. Howell, David; Beirut: Khayats, 1963).Google Scholar

²⁷ Ibid., 83–84.

²⁸ Ibid., 95.

²⁹ Mather, Mystery, 122; Lee, Superaddition, 61. See also Vavasor Powel, “A Collection of the Prophecies which concern the Calling of the Jews, and the glory that shall be in the latter days,” in A New and Useful Concordance to the Holy Bible (London, 1671).

³⁰ Lee, Superaddition, 114. Not all writers, however, were in agreement over blaming the Turks for the land's bad condition. Josephus Ben Gorion maintained that the “rich ground in Palestine” became arid as a result of the Jews’ sins (The Wonderful, and most Deplorable History of the Latter Times of the JEWS [London, 1671] 368).

³¹ Lee, Israel Redux, 85.

³² Lee, Superaddition, 11.

³³ Ibid., 63ff.

³⁴ Ibid., 123.

³⁵ Increase Mather, A Dissertation Concerning the Future Conversion of the Jewish Nation (London, 1695) 27.

³⁶ Burnet, Thomas, The Sacred Theory of the Earth (1684; ed. Basil Willey; Illinois: Centaur, 1965) 344–45.Google Scholar See also Margaret Fox, A Loving Salutation to the Seed of Abraham among the Jewes (London, 1656) and idem, A Call to the Universall Seed of God (London, 1665) 5–9. See the study by Ross, Isabel, Margaret Fell (London: Longmans, Green, 1949) 89.Google Scholar Cf. John Perrot, Immanuel The Salvation of Israel (London, 1660); Isaac Penington, Some Questions and Answers for the opening of the Eyes of the Jews (London, 1661); Lodowick Muggleton, A True Interpretation of All Chief Texts, and Mysterious Sayings and Visions opened, of the whole Book of the Revelation of St. John (London, 1665) 169, 185.

³⁷ Edward Bagshaw, The Doctrine of the Kingdom and Personal Reign of Christ (London, 1669) 12. For the Restoration, see 31.

³⁸ Roth (ed.), Anglo-Jewish Letters, 50. See also Lee, Israel Redux, 63.

³⁹ Mather, Mystery, 113; Cradock, Brief and Plain Exposition, 218.

⁴⁰ Mather, Mystery, 147.

⁴¹ Lee, Israel Redux, 104, 105.

⁴² Ibid., 118–19. See also Beverly, Exposition, 62, 67.

⁴³ Lee, Israel Redux, 122. Beverly identified 1772 as the appointed year. The anonymous author of Jews Jubilee identified 1691 or 1692 (p. 2).

⁴⁴ Durham, Commentarie, 531, 532.

⁴⁵ Anon., Jews Jubilee, 28.

⁴⁶ Hammond, Henry, A Paraphrase, and Annotations Upon all the Books of the New Testament (1653; Oxford: Oxford University Press, 1845) 4. 502.Google Scholar

⁴⁷ Increase Mather was in the mainstream when he associated the millenarians with the propagators of the idea that the “Jews shall be repossessed of the Land of their Fathers, and that they shall have an external temporal glory” (Mystery, C3v).

⁴⁸ Sir Paul Rycaut, The Turkish History, from the Original of that Nation, to the Growth of the Ottoman Empire (6th ed.; London, 1687) 174.

⁴⁹ Ibid.; cf. Kidder, Richard, A Demonstration of the Messias (London, 1700) 313.Google Scholar

⁵⁰ G. Hickes, Peculium Dei, a Discourse about the Jews (London, 1681) 21. See also Kidder, Demonstration, 328.

⁵¹ Hickes, Peculium Dei, 11, 22.

⁵² Addison, Present State, 21.

⁵³ Jacob, Jew Turned Christian, 15.

⁵⁴ Henry Danvers, Theopolis, Or The City of God New Jerusalem (London, 1672) 237, 239, 240.

⁵⁵ Ibid., 245. Cf. Mather's feeble attempt to distinguish the Jews on a “National” rather than a “Genealogical” level in Mystery, 13.

⁵⁶ In a few years Richard Baxter would challenge even the survival of Jewish ethnicity: once converted, the Jews “would be no Jews immediately in a Religious sense, nor within sixty or eighty years in a natural sense” (The Glorious Kingdom of Christ [London, 1691] 62).

⁵⁷ Ben Gorion, The Wonderful and Most Deplorable History, B2v, 371, 375.

⁵⁸ Addison, Present State, 26, 35.

⁵⁹ The Jews' position in relation to other religious communities was invariably dictated by the subjective attitude of the writer: Jews supported Protestants against the Turks and supported Protestants against the Catholics. On the other hand, Jews could be allies of both Protestants and Turks against Catholics (anon., Jews Jubilee, 33) or could be attacked by Protestants and Turks together (Crouch, Two Journies, 203; Kidder, Demonsstration, 3. 480). It is noteworthy that Protestant, Turk and Catholic agreement against the Jews is nowhere to be found; for English Protestants, the most heinous enemy was the Catholic.

⁶⁰ Addison, Present State, 8.

⁶¹ Ibid., 21.

⁶² For studies on the Jews in this period, see Diamond, A. S., “The Community of the Resettlement, 1656–1684: A Social Survey,” JHSET 24 (1970–1973) 134–50Google Scholar; Roth, Cecil, “New Light on the Resettlement,” JHSET 11 (1924–1927) 112–42Google Scholar; Kohler, Max, “The Doctrine that ‘Christianity is a part of the Common Law,’ and its Recent Judicial Overthrow in England, with Particular Reference to Jewish Rights,” Publications of the American Jewish Historical Society 31 (1928) 105–34.Google Scholar

⁶³ See God's Covenant Displayed, by John Alexander A Converted Jew (London, 1689); An Account of the Conversion of Theodore John, A late Teacher among the Jews (London, 1693); A True Narrative of God's Gracious Dealings with the Soul of Shalome Ben Shalomoh (London, 1699); A Declaration of the Conversion of Mr. Aron de Amanza (London, 1703).Google Scholar

⁶⁴ Baxter, Glorious Kingdom, 57.

⁶⁵ As early as 1655, the anonymous author of Anglo-Judaeus had made a similar statement in the context of opposing the Jews' settlement in England (32–33). See also, but in a different spirit, Prynne, Short Demurrer, 64–65.

⁶⁶ Baxter, Glorious Kingdom, 54.

⁶⁷ Ibid., 60, 69.

⁶⁸ Ibid., 61.

⁶⁹ Durham, Commentaries 532.

⁷⁰ Ibid.; Lee, Israel Redux, 88.

⁷¹ Baxter, Glorious Kingdom, 67–70.

⁷² For Jewish commercial and financial involvement, see Wolf, Maurice, “Foreign Trade of London Jews in the Seventeenth Century,” JHSET 24 (1974) 35–58Google Scholar; Adler, Elkan Nathan, London (Philadelphia: The Jewish Publication Society of America, 1930) 113Google Scholar; Samuel, Wilfred S., “Sir William Davidson, Royalist (1616–1689), and the Jews,” JHSET 14 (1935–1939) 39–79.Google Scholar

⁷³ Jews were to be found in only two other cities—Dublin and Cambridge; Roth, Jews in England, 185–86; Stokes, H. P., Studies in Anglo-Jewish History (Edinburgh: Jewish Historical Society of England, 1913) 220–21.Google Scholar

⁷⁴ Roth, Jews in England, 194.

⁷⁵ Mather, Mystery, 35.

⁷⁶ Increase Mather feebly tried to respond to Baxter, but only produced a survey of the previous literature on the subject: A Dissertation Concerning the Future Conversion of the Jewish Nation (London, 1695).

⁷⁷ Samuel Hayne, An Abstract of all Statutes Made Concerning Aliens Trading in England (London, 1685) 9: “The Jews are a sort of Persons admired at by most Trading People all the World over, as well as here in England for their great Wealth.”

⁷⁸ Another fear was that the Jews would become wealthy enough to buy up England as “another land of Goshen” (Collier, Brief Answer, 32).

⁷⁹ Menasseh Ben Israel, To his Highnesse, 8.

⁸⁰ Josiah Child, A New Discourse of Trade (London, 1692) 126–27.

⁸¹ Sir Henry Finch, The Worlds Great Restauration, or The Calling of the Jewes (London, 1621) 3. See the attack on Finch by Laud, Archbishop, Works (Oxford: Parker, 1867) 1. 16ff.Google Scholar

⁸² Baxter, Glorious Kingdom, 67.

⁸³ Anon., A Short and Easie Method with the Deists … to which is Added a Second Part to the Jews (London, 1699) 338.

⁸⁴ Ibid., 247.

⁸⁵ “Bevis Marks Synagogue,” JE

⁸⁶ Kidder, Demonstration, 3. 460.

⁸⁷ For attitudes toward the Jews in the nineteenth and twentieth centuries, see Hyamson, Albert M., British Projects for the Restoration of the Jews (London: Leeds, Petty & Sons, 1971)Google Scholar; Sokolow, Nahum, History of Zionism (2 vols.; London: Longmns, Green, 1919)Google Scholar; Vrete, Mayir, “The Restoration of the Jews in England Protestant Thought, 1790–1840,” Middle East Studies 8 (1972) 3–50CrossRefGoogle Scholar; Sharif, Regina, “Christians for Zion: 1660–1919,” Journal of Palestine Studies 5 (1976) 123–41CrossRefGoogle Scholar; idem, Non-Jewish Zionism: Its Roots in Western History (London: Zed, 1983).Google Scholar