Lord George Bentinck

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toms of these Arabian tribes, all their literature and all their religion. They are therefore indebted to them for much that regulates, much that charms, and much that solaces existence. The toiling multitude rest every seventh day by virtue of a Jewish law; they are perpetually reading, 'for their example,' the records of Jewish history, and singing the odes and elegies of Jewish poets; and

this social anomaly that has h

on of our blessed Lord in the form of a Jewish prince, by the Romans, at Jerusalem, and at the instigation of some Jews, in the reign

d with evidence the most complete and unanswerable of the pre-dispersion by the sacred writings themselves. Not two months after the crucifixion, when the Third Person of the Holy Trinity first descended on Jerusalem, it being the time of the great festivals, when the Jews, according to the custom of the Arabian tribes pursued to this day in the pilgrimage to Mecca, repaired from all quarters to the central sacred place, the holy writings inform us that there were gathered together in Jerusalem 'Jews, devout men, out of every nation under heaven.' And that this expression, so general but so precise, should not be mistaken, we are shortly afterwards, though incidentally, informed, that there were Parthians, Medes, and Persians at Jerusalem, professing the Mosaic faith; Jews from Mesopotamia and Syria, from the countries of the lesser and the greater Asia; Egyptian, Libyan, Greek, and Arabian Jews; and, especially, Jews from Rome itself, some of which latter are particularly mentioned as Roman proselytes. Nor is it indeed historically true that the small section of the Jewish race which dwe

ld not be for conduct which occurred subsequently to the advent, and that they are also guiltless of that subsequent conduct which h

ndations of all faith. The followers of Jesus, of whatever race, need not however be alarmed. The belief that the present cond

t is not a principle of jurisprudence, human or inspired, to permit the criminal to ordain his own punishment. Why, too, should they transfer any portion of the infliction to their posterity? What evidence have we that the wild

d enlighten; but they who, in those somewhat lax effusions which in these days are honoured with the holy name of theology, speak of the morality of the Gospel as a thing apart and of novel revelation, would do well to remember that in promulgating such doctrines they are treading on very perilous ground. There cannot be two moralities; and to hold that the Second Person of the Holy Trinity could teach a different morality from that which had been already revealed by the First Person of the Holy Trinity,

hy neighbour as thys

icus x

ood the myriads that had preceded and the myriads that will follow him. The doctrine embraces all space and time-nay, chaos and eternity; Divine persons are the agents, and the redemption of the whole family of man the result. If the Jews had not prevailed upon the Romans to crucify our Lord, what would have become of the Atonement? But the human mind cannot contemplate the idea that the most important deed of time could depend upon hu

ts victims may have been as efficacious as if their present condition were indeed a judicial infliction. Persecution, in a word, although unjust, may have reduced the modern Jews to a state almost justifying malignant vengeance. They ma

bject, which, though of more limited

tiny of all persecuted races: the infamous is the business of the dishonoured; and as infamous pursuits are generally illegal pursuits, the persecuted race which has most ability will be most successful in combating the law. The Jews have never been so degraded as the Greeks were throughout the Levant before the emancipation, and the degradation of the Greeks was produced by a period of persecution which, both in amount and suffering, cannot compare with that which has

ew appears to us, he is rarely demoralized. Beneath his own roof his heart opens to the influence of his beautiful Arabian traditions. All his ceremonies, his customs, and his festivals are still to celebrate the bounty of nature and the favour of

eference to the past history or the future promises of Israel; dismissing from our minds and memories, if indeed that be possible, all that the Hebrews have done in the olden time for man and all which it may be their destiny yet to fulfil, we hold that instead of being an object of aversion, they should receive all that honour and favour from the north

w race: or, that the most entrancing singers, graceful dancers, and exquisite musicians, are sons and daugh

daily increasing by its inventions our command over nature, and multiplying the material happiness of man. But the happiness of man is not merely material. Were it not for music, we might in these days say, the beautiful is dead. Music seems to be the only means of creating the beautiful, in which we not only equal, but in all probability greatly excel, the ancients. The music of modern Europe ranks with the transcendent creations of human genius; the

t famous temple on an acropolis; and both produced a literature which all European nations have accepted with reverence and admiration. Athens has been sacked oftener than Jerusalem, and oftener razed to the ground; but the Athenians have escaped expatriation, which is purely an Oriental custom. The sufferings of the Jews, however, have been infinitely more prolonged and varied than those of the Athenia

l observations, irrespective of religious prejudice, is still more unjust, and that no existing race is so much entitled to the esteem and gratitude of society as the Hebrew. It remains for us to notice th

ian crusaders, Gothic princes, and holy inquisitors have alike devoted their energies to the fulfilment of this common purpose. Expatriation, exile, captivity, confiscation, torture on the most ingenious, and massacre on the most extensive, scale, with a curious system of degrading customs and debasing laws which would have broken the heart of any other people, have been tried, and i

igious element. They are a living and the most striking evidence of the falsity of that pernicious doctrine of modern times-the natural equality of man. The political equality of a particular race is a matter of municipal arrangement, and depends entirely on political considerations and circumstances; but the natural equality of man now in vogue, and taking the form of cosmopolitan fraternity, is a principle which, were it possible to act on it, would deteriorate the great races and destroy all the genius of the world. What would be the consequence on the great Anglo-Saxon republic, for example, were its citizens to secede from their sound principle of reserve, and mingle with their negro and coloured populations? In the course of time they would become so deteriorated that their states would probably be reconquered and regained by the aborigines whom they have expelled, and

e this race which should furnish its choice

istian form, the natural equality of man, and the abrogation of property, are proclaimed by the secret societies who form provisional governments, and men of Jewish race are found at the head of every one of them. The people of God co??perate with atheists; the most skilful accumula

rope. But the fiery energy and the teeming resources of the children of Israel maintained for a long time the unnecessary and useless struggle. If the reader throw his eye over the provisional governments of Germany and Italy, and even of France, formed at that period, he will recognize everywhere the Jewish element. Even the insurrection, and defence, and administration of Venice, which, from the re

s, fully aware of these premises. It was always his custom, great as were the difficulties which in so doing he had to encounter, to employ as much as possible the Hebrew race in the public service. He could never forget that Napoleon, in his noontide hour, had been checked by the pen of the greatest of political writers; he had found th

forced, long preceded the advent. Between the vast carnage of the Roman wars, from Titus to Hadrian, and the profession of Christ by his countrymen, which must have been very prevalent, since the Christian religion was solely sustained by the Jews of Palestine during the greater part of its first century, it is improbable that any descendants of the Jews of Palestine exist who disbelieve in Christ. After the fall of Jerusalem and t

e Jewish colonies heard of the advent, the crucifixion, and the atonement; the latter, however, a doctrine in perfect harmony with Jewish ideas. When they first heard of Christianity, it appeared to be a Gentil

ilistines in the course of the long struggle which occurred between them and the invading tribes previous to the foundation of the Hebrew monarchy. We know that in the time of Cicero the Jews had been settled immemorially in Spain. When the Romans, converted to Christianity and acted on by the priesthood, began to trouble the Spanish Jews, it appears by a decree of Constantine that they were owners and cultivators of the soil, a circumstance which alone proves the antiquity and the nobility of their settlement, for the possession of the land is never conceded to a degraded race. The conquest of Spain by the Goths in the fifth and sixth centuries threatened the Spanish Jews, however, with more serious adversaries than the Romans. The Gothic tribes, very recently converted to their

the Spanish Jews in the same abrupt and ferocious manner in which the monks saluted the Mexicans and the Peruvians. All those of the Spanish Jews, who did not conform after the fall of the Mohammedan kingdoms, were expatriated by the victorious Goths, and these refugees were the main source of the Itali

bility the progeny of the expatriations of the times of Tiglath-Pileser and Nebuchadnezzar. They are the posterity of those 'devout men,' Parthians, Medes, and Elamites, who were attending the festivals at Jerusalem at the time of the descent of the Holy Spirit. Living among barbarous

in customary pilgrimage to the central sacred place, both for purposes of devotion and purposes of trade, and they might have heard from Semitic lips that there were good tidings for Israel. What they heard from their savage companions, and the Italian priesthood which acted on them, was,

Asia Minor; at Bagdad, at Hamadan, at Smyrna. We know from the Jewish books how very scant was the following which accompanied Esdras and Nehemiah back to Jerusalem. A fortress city, built on a ravine, surrounded by stony mountains and watered by a scanty stream, had no temptations after the gardens of Babylon and the broad waters

pe, bishop, or presbyter, there is nothing, one would suppose, very repugnant to the feelings of a Jew when he learns that the redemption of the human race has been effected by the mediatorial agency of a child of Israel: if the ineffable mystery of the Incarnation be developed to him, he will remember that the blood of Jacob is a chosen and peculiar blood; and if so transcendent a consummation is to occur, he will scarcely deny that only one race could be de

ade their history the most famous in the world? Has not He hung up their laws in every temple? Has not He vindicated all their wrongs? Has not He avenged the victory of Titus and conquered the Caesars? What successes did they anticipate from their Messiah? The wildest dreams of their rabbis have been far exceeded. Has not Jesus conquered Europe and changed its name into Christendom? All countries that refuse the cross wither, wh

persecute Jews, and Jews may persist in disbelieving Christians, but who can deny that Jesus