His first task after he had settled down in his “study” in the Strand was to print his “Humble Addresses,” in which he appealed to the Protector and the Commonwealth to readmit the Jews, and stated the grounds of his petition. This tract was written and translated into English long before he left Amsterdam. It had probably been prepared three years before, when he first received his passes for England. That it was in existence at a time when his final mission was uncontemplated is proved by its mention in a list of his works he sent to Felgenhauer in February 1655 (N.S.).[70] The title is there given as _De Fidelitate et Utilitate Judaicæ Gentis_, and it is described as _Libellus Anglicus_. This was nine months before he arrived in London, and three and a half months before his brother-in-law sent for him. My impression is that the tract was prepared at the time of the St. John mission in 1651, and that Menasseh had drafted it in accordance with the advice of Thurloe, who had pointed out that the faithfulness and profitableness of the Jewish people were likely to weigh more with Cromwell than the relation of their dispersion to the Messianic Age. At any rate, the style and matter of the pamphlet are in welcome contrast to the fantastical theories of the “Hope of Israel,” resembling more the matter-of-fact petition of Dormido. The Danielic prophecy is, it is true, still asserted, but only as an aside, the case for the Readmission being argued almost exclusively on grounds of political expediency. Incidentally certain floating calumnies against the Jews—such as their alleged usury, the slaying of infants for the Passover, and their conversion of Christians—are discussed and refuted. In regard to the conversion of Christians, Menasseh had completely changed his attitude since writing the “Hope of Israel,” for in that work he had boasted of the conversions made by the Jews in Spain.[71] The prudent restraints Menasseh had imposed upon himself in the composition of this pamphlet are the more marked, since we know that he had in no way modified his original views as expounded in the “Hope of Israel.” This is shown by a letter he wrote to Felgenhauer early in the year, thanking him for dedicating to him the _Bonum Nuncium Israeli_, one of the maddest rhapsodies ever written.[72] In this letter he reiterated all his former views, with the exception of his belief in the imminence of the Millennium. Nor had he adopted any idea of compromising the question of the Readmission to meet the prejudices or fears of the various political and religious factions in England. His demand was for absolute freedom of ingress and settlement for all Jews and the unfettered exercise of their religion, “whiles we expect with you the Hope of Israel to be revealed.” The necessity of such a privilege had been the more impressed upon him by the renewal of the persecutions of his co-religionists in Poland, which had sent a great wave of destitute Jews westward.