Lord George Bentinck by Benjamin Disraeli (best free e reader TXT) 📕

about six weeks or two months hence, when the returned lists of the stoppages in the East and West Indies, consequent upon the late failures here, come home. The Western Bank of Scotland is whispered about. If that were to fail, it might bring the canny Scots to their senses; but they are a headstrong race.

A committee on commercial distress having been appointed, the principal reason for the summoning of the new Parliament in the autumn had been satisfied, and an adjournment until a month after Christmas was in prospect. Before, however, this took place, a new and interesting question arose, which led to considerable discussion, and which ultimately influenced in no immaterial manner the parliamentary position of Lord George Bentinck.

The city of London at the general election had sent to the House of Commons, as a colleague of the first minister, a member who found a difficulty in taking one of the oaths appointed by the House to be sworn preliminarily to any member exercising his right of voting. The difficulty arose from this member being not only of the Jewish race, but unfortunately believing only in the first part of the Jewish religion.


CHAPTER X.


The Jews


THE relations that subsist between the Bedoueen race that, under the name of Jews, is found in every country of Europe, and the Teutonic, Sclavonian, and Celtic races which have appropriated that division of the globe, will form hereafter one of the most remarkable chapters in a philosophical history of man. The Saxon, the Sclav, and the Celt have adopted most of the laws and many of the customs 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 they daily acknowledge on their knees, with reverent gratitude, that the only medium of communication between the Creator and themselves is the Jewish race. Yet they treat that race as the vilest of generations; and instead of logically looking upon them as the human family that has contributed most to human happiness, they extend to them every term of obloquy and every form of persecution.

Let us endeavour to penetrate this social anomaly that has harassed and perplexed centuries.

It is alleged that the dispersion of the Jewish race is a penalty incurred for the commission of a great crime: namely, the crucifixion 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 of Tiberius Augustus Caesar. Upon this, it may be observed, that the allegation is neither historically true nor dogmatically sound.

I. _Not historically true_. It is not historically true, because at the time of the advent of our Lord, the Jewish race was as much dispersed throughout the world as at this present time, and had been so for many centuries. Europe, with the exception of those shores which are bathed by the midland sea, was then a primeval forest, but in every city of the great Eastern monarchies and in every province of the Roman empire, the Jews had been long settled. We have not precise authority for saying that at the advent there were more Jews established in Egypt than in Palestine, but it may unquestionably be asserted that at that period there were more Jews living, and that too in great prosperity and honour, at Alexandria than at Jerusalem. It is evident from various Roman authors, that the Jewish race formed no inconsiderable portion of the multitude that filled Rome itself, and that the Mosaic religion, undisturbed by the state, even made proselytes. But it is unnecessary to enter into any curious researches on this head, though the authorities are neither scant nor uninteresting. We are furnished 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 dwelt in Palestine rejected Christ. The reverse is the truth. Had it not been for the Jews of Palestine, the good tidings of our Lord would have been unknown for ever to the northern and western races. The first preachers of the gospel were Jews, and none else; the historians of the gospel were Jews, and none else. No one has ever been permitted to write under the inspiration of the Holy Spirit, except a Jew. For nearly a century no one believed in the good tidings except Jews. They nursed the sacred flame of which they were the consecrated and hereditary depositaries. And when the time was ripe to diffuse the truth among the ethnics, it was not a senator of Rome or a philosopher of Athens who was personally appointed by our Lord for that office, but a Jew of Tarsus, who founded the seven churches of Asia. And that greater church, great even amid its terrible corruptions, that has avenged the victory of Titus by subjugating the capital of the Caesars, and has changed every one of the Olympian temples into altars of the God of Sinai and of Calvary, was founded by another Jew, a Jew of Galilee.

From all which it appears that the dispersion of the Jewish race, preceding as it did for countless ages the advent of our Lord, could not be for conduct which occurred subsequently to the advent, and that they are also guiltless of that subsequent conduct which has been imputed to them as a crime, since for Him and His blessed name, they preached, and wrote, and shed their blood 'as witnesses.'

But, is it possible that that which is not historically true can be dogmatically sound? Such a conclusion would impugn the foundations of all faith. The followers of Jesus, of whatever race, need not however be alarmed. The belief that the present condition of the Jewish race is a penal infliction for the part which some Jews took at the crucifixion is not dogmatically sound.

2. _Not dogmatically sound_. There is no passage in the sacred writings that in the slightest degree warrants the penal assumption. The imprecation of the mob at the crucifixion is sometimes strangely quoted as a divine decree. It 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 suggestion was sanctioned by Omnipotence? On the contrary, amid the expiating agony, a Divine Voice at the same time solicited and secured forgiveness. And if unforgiven, could the cry of a rabble at such a scene bind a nation?

But, dogmatically considered, the subject of the crucifixion must be viewed in a deeper spirit. We must pause with awe to remember what was the principal office to be fulfilled by the advent. When the ineffable mystery of the Incarnation was consummated, a Divine Person moved on the face of the earth in the shape of a child of Israel, not to teach but to expiate. True it is that no word could fall from such lips, whether in the form of profound parable, or witty retort, or preceptive lore, but to guide and 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, is a dogma so full of terror that it may perhaps be looked upon as the ineffable sin against the Holy Spirit. When the lawyer tempted our Lord, and inquired how he was to inherit eternal life, the great Master of Galilee referred him to the writings of Moses. There he would find recorded 'the whole duty of man;' to love God with all his heart, and soul, and strength, and mind, and his neighbour as himself. These two principles are embalmed in the writings of Moses, and are the essence of Christian morals.*


* 'Thou shalt love thy neighbour as thyself: I am the Lord.'
--Leviticus xix. 18.


It was for something deeper than this, higher and holier than even Moses could fulfil, that angels announced the Coming. It was to accomplish an event pre-ordained by the Creator of the world for countless ages. Born from the chosen house of the chosen people, yet blending in his inexplicable nature the Divine essence with the human elements, a sacrificial Mediator was to appear, appointed before all time, to purify with his atoning blood 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 human will. The immolators were preordained like the victim, and the holy race supplied both. Could that be a crime which secured for all mankind eternal joy--which vanquished Satan, and opened the gates of Paradise? Such a tenet would sully and impugn the doctrine that is the corner-stone of our faith and hope. Men must not presume to sit in judgment on such an act. They must bow their heads in awe and astonishment and trembling gratitude.

But, though the opinion that the dispersion of the Jewish race must be deemed a penalty incurred for their connection with the crucifixion has neither historical nor doctrinal sanction, it is possible that its degrading influence upon its 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 may have become so odious and so hostile to mankind, as to merit for their present conduct, no matter how occasioned, the obloquy and ill-treatment of the communities in which they dwell and with which they are scarcely permitted to mingle.

Let us examine this branch of the subject, which, though of more limited interest, is not without instruction.

In all the great cities of Europe, and in some of the great cities of Asia, among the