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I hope soine of the gentlemen who are advocates for this bill will rise up and inform the House what terrible crime the people of this kingdom bave committed; for I must suppose that they have been guilty of some heinous offence, because we bave of late had some sort of bill offered every year to parliament for depriving them of their birthright; I say depriving them, sir, for the communication of a privilege is, in so far as that communication reaches, a taking it away from those who had before the sole right to it.”

The Rev. Sidney Smith, in that unparalleled work of wit and argument, “ Plymley's Letters,” has stated the same principle in better terms :

You may not be aware of it yourself, most reverend Abraham, but you deny their freedom to disqualified sectarians, upon the same principle that Sarah, your wife, refuses to give the receipt for a ham or a gooseberry dumplin; she values her receipts, not because they secure to her a certain Aavour, but because they remind her that her neighbours want it: a feeling laughable in a priestess, shameful in a priest; venial when it withholds the blessings of a bam, tyrannical and execrable when it narrows the boon of religious freedom.”

But for our knowledge of the prevalence and strength of this feeling, we should perhaps have been surprised to find among the most clamorous and reckless opponents of Jewish emancipation, men notorious for any thing rather than their attachment to Christianity. But even infidels wish to enjoy the luxuries of persecution; and as a naughty boy feels angry if you refuse to grant him the privilege of worrying kittens, so men of vulgar and depraved minds feel indignant when prevented from insulting and spurning some class of their fellow creatures with impunity. We see at this very moment the planters of South Carolina contending for their own unrestrained liberty, and at the same time for the unmitigated slavery of their negroes.

“ I wish I were free, I wish I were free,” said an Irish radical to us some months ago. “ And are you not free?" we replied; cannot you do as you please ?"

Aye,” said he, " but I cannot make you do as I please!" And we have the honourable member for Oldham one day proposing the apotheosis of Tom Paine, and the next declaring his readiness to become a martyr for Christianity. The strange inconsistencies of that singular man would assuredly form a strange chapter in the history of human nature:

• Each bour a different face he wears,
Now in a fury, now in tears,

Now laughing, now in sorrow;
Now be'll command, and now obey,
Bellows for liberty to-day,

And roars for power to-morrow."
Aud yet it is easy to show that there is one principle which gives

uniformity to all his aberrations, and consistency to all his dis, crepancies, that is, intense selfishness,—the true key to the conduct of every brawling demagogue that has kept a country in a state of agitation since the world was created.

The ministers persevered and the bill was carried; a general election was at hand, and the opposition unhesitatingly availed themselves of the popular clamour to drive their political rivals from the hustings. It is not beyond the memory of the present generation, that a party made use of a similarly disgraceful advantage; in the days of Percival, that man whom nature designed for a methodist parson, but whom cruel chance made a prime minister, the yell of “ no Popery' was raised throughout the kingdom, and the nation led to believe, that the Pope with an army of cardinals was about to storm St. Paul's, and a certain Scarlet Lady about to change Westminster into Babylon, Verily, we may say of religious folly, what the French nobleman did of the volume he read through, deeming that he was reading through a series, " il se repéte quelquefois.

Some very characteristic anecdotes are related of the scenes enacted on the passing of the bill; we extract the following from the Hardwicke papers in the British Museum: Extract of a letter from Dr. Birch to the Hon. Philip Yorke.

London, June 23, 1753. “ The post offi

bas I presume transmitted to you a sheet upon the true nature of the Jews' Bill, of which Mr. Webb tells me, he designs likewise to give the public a right notion, by reprinting it with proper remarks, having obtained Mr. Basket's consent, who is the proprietor. The clamour against that act is now evidently designed to influence the election next year; and the rage of the people is ungovernable. The Bishop of Norwich was insulted for having voted for it, in several parts of his diocese whither be went to confirm ; the boys of Ipswich in particular calling out to bim for circumcision, and a paper being fixed to one of the churches, that the next day, being Saturday, his lordsbip would confirm the Jews, and the Christians the day following."

From the same to the same.

London, September 29, 1753. “ The Jews' Bill is likely, among many ill consequences, to have one good effect, in relieving the next parliament from the oratory of Mr. Sydenham, whose declaring for that bill has rendered the city of Exeter implacable to him; though to acquit himself of Judaism, he dispersed printed papers, justifying his attachment to Christianity, and urging as a proof of it, his travelling on Saturdays when his business required it, and his strict observance of Sundays."

The member for Bristol, as Horace Walpole tells us, offered to prove that he was not a Jew, in a more rational way than the worthy member for Exeter; but we must refer to his Memoires

for the anecdote. Dr. Birch gives us also some account of the reverend pamphleteers of the period, who might easily be paralleled in our own ;-we regret to add, that having read the pamphlet described in the following extract, we consider it deserving of even greater reprobation than the writer has bestowed upon it.

London, October 20, 1753. “ Mr. Tucker acquainted me in a letter received yesterday, that bis friends have advised him to add a second letter. On the other side, there was published this day se'nnight a pamphlet of an hundred pages in 8vo., sold for sixpence, or distributed gratis, under the title of. An Answer to the Considerations on the Jews' Bill. It is ascribed to Romaine; and has all the distinguishing characters of that writer, impudence, buffoonery, virulence, and insincerity. It asserts that the Jews have no God, no king, no country, and never act upon any higher principle than self interest; that the present set of (I presume he means bishops), is the only one since the time of Christ that would have countenanced so antichristian a measure.' It cites with great triumph an anecdote, as it is called, out of Raguenet's Histoire de Cromwell,' of the Jews having sent over several Rabbis to make private inquiry whether he was not their Messiah; from which Romaine, this pamphleteer, deduces several consequences, particularly that the Jews suppose that the character of their Messiah will be like that of the accomplished villain, Cromwell. The chapter pretending to show from Scripture authority that we ought to have no commerce with that nation, is not to be matched out of the Church of Rome for falsification of the doctrine of the New Testament."

It is well known, that in consequence of the popular excitement, the parliament were forced to repeal the bill in the following year.

Other nations outstripped England in the march of liberality; in America, in Holland, in Prussia, and in France, the Jews were admitted to the privileges of citizens, and have proved by their subsequent conduct that they were well entitled to the favour. The Jewish regiment in the Prussian service was the one that acquired most glory in the memorable battles of Ligny and Waterloo.

In the year 1829, Mr. Robert Grant, the present member for Finsbury, brought in a bill for the emancipation of the Jews, but withdrew it after it had made some progress, chiefly because it was deemed imprudent further to shock the prejudices of those who had been so deeply offended by the concession of emancipation to the Catholics. The speakers against the measure, with one exception, rested their arguments on expediency. The only individual who brought religion into the debate was a Mr. Trant, one of those persons of whom it has been well said, “if it is a case of hatred we are sure they will defend it by the Gospel, if it

abridges human freedom they will find precedents for it in the Revolution."

The measure is now about to be brought forward under more favourable auspices, and we have little doubt of its success.

Opposition, however, is said to be threatened from a quarter whence it could not reasonably have been expected, we mean from the members of “ The Society for Converting the Jews." We trust, that to preserve the consistency of inconsistency, these worthy individuals will make the honourable member for Oldham the mouth-piece of their sentiments. We should have laughed at this mingled display of folly and assurance, did we not remember that a similar society for converting the Irish Catholics for some time deluded the people of England into the belief that there was no necessity for granting emancipation, for that the Irish were becoming Protestants by hundreds and by thousands, and that a

ange in the law would hinder the glorious work of conversion. But the British Reformation Society proved to be a complete failure, and the Society for the Conversion of the Jews is not one wbit better;

« The earth hath bubbles as the water bas,

And these are of them." In the “ Genius of Judaism," a work of which it is impossible to speak in terms of too great praise, the causes which must for ever operate against the conversion of the Jews by external agency, are fairly and forcibly stated. Our limits only allow of a brief extract from this most seasonable little work :

For the Hebrew, reared in the faith of his fathers, there are insuperable difficulties in abjuring his ancient creed, which lie not in the way of him who has received the water of Christianity. The Jew has to annul what he adores as the dictation of the Creator hinself, a code of perpetual obligation, and "everlasting," wbile the Christian has only to preserve his own possession. The elder religion clings to one revelation, while the younger enjoys a happier inberitance in two. The Christian exults in the completion of that Judaism which the Hebrew contemplated as perfect at its divine institution. The enlightened Christian should not, indeed, persecute his ancient brother, since Christianity and Judaism rest on the same foundation ; nor is the faith of either in danger from the other, since the apostolical narratives are not more authentic for the Christian, than when at Sinai the Lord " came in a thick cloud," and the people saw that “ God talked to man.”-A single step only divides Judaism from Christianity, but Heaven has interposed, and for “the son of the covenant," that step no human effort shall pass; though, like the Talmudical wall which divides heaven from earth, that step is but a hair's breadth.

The Society for Converting the Jews” has now existed nearly a quarter of a century-will its managers furnish us with a list of the converts made in England that have not subsequently aposta

tized ?* They may be very easily counted. But though we do not anticipate any good result, but rather the contrary, from the exertions of this society, we are by no means void of hope for “ the fallen house of Jacob." The elements of regeneration exist in the bosom of Judaism; they have made themselves manifest whenever opportunities were afforded for their free development. From internal efforts we hope, and history warrants us in hoping every thing; from external meddling we anticipate no good, and we fear much evil. When the Jews no longer feel themselves stigmatized as a degraded class, when they are allowed to become the citizens of a free state, the usurped power of the Rabbins will be perceived, the follies of the Talmudic legends discovered, the degrading nature of their present superstitions known; then, and then alone, can a genuine reformation commence. A change to be beneficial must be founded in knowledge, and knowledge can only be obtained when no restraints are imposed upon investigation. In France the Jews can no longer be distinguished from their fellow citizens, and the French nation has dropped the term “ Jews," as recalling the memory of former degradation. A friend of ours who was lately at Bordeaux having asked to be shown the Synagogue of the Jews, was instantly corrected, and told to call it “ the Temple of the Israelites.” Such conduct is at once in accordance with the principles of true policy and true Christianity; to unite all men of every denomination in the bands of brotherhood, is, and ought to be, the peculiar characteristic of a religion which was divinely announced as establishing “ Glory to God in the Highest, on earth peace, goodwill towards men."

Art. IX.-- Briefe aus Paris, zur Erläuterung der Geschichte des

sechzehnten und siebzehnten Jahrhunderts. Von Friedrich von Raumer. (Letters from Paris, Illustrative of the History of the Sixteenth and Seventeenth Centuries. By Frederic von

Raumer.) 2 vols. 12mo. Leipzig. 1831. We have already introduced Raumer to our readers, and can have no need to recall to their recollection his instructive and interesting History of the Hohenstauffen Emperors, and the period, so important to Europe, during which they reigned. Upon this second occasion of bringing him before the British public, afforded by the present publication, it may be desirable to

We well remember the reason assigned by a worthy old clergyman in Dorsetshire, remarkable for his shrewdness, for declining to subscribe to this society. “Gentlemen,” said he, “ Jesus Christ himself failed to convert that stubborn people by his preaching or his miracles; and where He failed, it would be too much io expect that you will succeed.”

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