We have now come to the close of the fourteenth century. The dreadful sufferings endured by the Jews up to this time, and during future years, must remind us how surely all the prophecies contained in Scripture will be fulfilled. The prophets had foretold, that in consequence of their sins they would suffer unheard-of miseries: history shows us the accomplishment of this prediction.

Then again, it is wonderful that with such persecutions, they should not have been utterly destroyed; but, no, the Lord had said by His prophets, that they should be scattered throughout all lands, but not destroyed. The whole history of the Jews proves the truth of the Bible; and it should remind us, that Scripture equally warns us, that if we sin we shall also suffer; and that nothing will be acceptable to God, but a true, loving, and faithful devotion of ourselves to the service of Jesus Christ, Whom we acknowledge to be the Son of God, the promised Messiah.

Chapter XII.—THE JEWS AND THE INQUISITION.

In Germany, their condition continued much the same. The slightest pretence sufficed to raise a persecution; and a pretence was afforded, at the close of the century, by an impostor, named David, who declared that the Messiah would positively appear in the year 1500. He afterwards declared, that the Messiah had delayed His coming on account of the sins of the people; and he caused the credulous Jews to appoint a solemn fast, in order to obtain pardon and hasten the appearance of the Deliverer. The Jews of course suffered; and David was imprisoned, and died shortly afterwards.

In the beginning of this century, great efforts were made for the conversion of the Jews in the Spanish kingdom of Arragon. The Pope was zealous in the work; and one of their own race, named Jerome, who had himself embraced Christianity, undertook to convince his countrymen even by passages from the Talmud, that Jesus Christ must certainly be the Messiah. Although the Jews treated the Pope with great respect, they were by no means disposed to listen to Jerome, with whom they were very angry; first, for deserting the faith of his people; and, secondly, for drawing them into disputes, which might bring persecution upon them. It is said, however, that 4,000 Jews were then converted, and that a few years later, through the zeal of one of the clergy, a still larger number were baptized; but the greater part, having only submitted to baptism out of fear, continued to observe in secret all the rites and ceremonies of the Hebrews.

In 1479 a great change took place in the condition of the Jews in Spain, for Ferdinand, King of Arragon, married Isabella, the Queen of Castile; so that from this time the two kingdoms became one, called the Kingdom of Spain. Ferdinand and Isabella were very anxious that all the inhabitants of Spain should be Christians. In 1492 the Moors were driven out of Granada, and their country became also a part of the Kingdom of Spain; but many of the Moors, rather than leave their beloved Granada, pretended to become Christians. Having driven the Moors out of Spain, Ferdinand thought it would be desirable to get rid of the Jews also; and he commanded them either to be baptized or to quit Spain altogether. In order to prevent Jews or Mahometans who had been baptized, from ever returning to the practices of their former faith, Ferdinand and Isabella were persuaded to establish the Court of the Inquisition in Spain. The Inquisition was a Court of Inquiry, the members of which were charged by the Pope to examine all persons accused, or suspected of holding any opinions in religious matters, not agreeing entirely with the doctrines taught by the Church of Rome. They had power to torture the accused, in order to force them to confessions, and to put to death all who continued to hold any opinions condemned by the Pope. So much was this dreadful tribunal feared by the people, that none ventured to withhold their nearest and dearest relations from the officers of the Inquisition, whose duty it was to arrest all persons, upon whom rested the slightest suspicion of what was called heresy. The unfortunate creatures thus dragged from their homes, were kept for a long time in the dungeons of the Inquisition, until they accused themselves and declared the cause of their imprisonment; for they were not told of what crimes they were accused, nor were their accusers ever brought face to face with them to witness against them, as justice would have demanded. Seldom did any, who were once consigned to the dungeons of the Inquisition, return to their families; and so well was this known that, when they were taken away by the officers, their friends and relations looked upon them as dead: nor did they dare to make any effort to save them, lest they should themselves be looked upon as accomplices in some unknown crime.

When no shadow of proof could be brought against the wretched prisoners, they were discharged, with the loss of great part of their property, after suffering the most cruel tortures during a tedious and dreadful imprisonment. Many of those whom the Inquisitors (or Judges in this Court) chose to consider guilty, were secretly put to a cruel death, in the dungeons of the Inquisition. Sometimes a number of these so-called "heretics" were executed publicly, by being all burnt together with great pomp and ceremony, so as to make quite a show of their execution!

This terrible show was called an "Auto-da-Fé," meaning a sacrifice offered up by faithful Christians to prove their devotion to God! It is dreadful to think of all the cruel and wicked things which have been done under pretence of religion, when true religion should fill our hearts with love to God, and love to man for His sake, and make us strive to subdue all our own evil passions and tempers.

Sad too, to remember, that this cruel tribunal, under whose authority the most barbarous and wicked acts were committed through a long series of years, was established by Christian bishops, under the idea that they could thus please a God of love and mercy!

It is necessary to mention the circumstances which led to the establishment of a tribunal, so opposed to the spirit of Christianity.

The Popes, from being originally the Bishops of Rome, had gradually claimed and obtained influence and power over the Church in all Christian kingdoms; and they required that every member of these churches, should believe exactly whatever they and their Council declared to be right and true. The different orders of monks, who were established in every Christian country, supported the Pope's claims, and did all in their power to increase the power and authority of the Roman Pontiffs. Not content with spiritual power, the Popes, little by little, claimed the right to interfere in temporal affairs; so that, by degrees, the Pope claimed and exercised a kind of sovereign power over all Christian kings, and required them to obey him in temporal as well as spiritual matters. Such was the influence of the priests over an ignorant and superstitious people, that their kings would not have dared to deny the superior authority of the Pope, had they wished to do so; for the people were taught to believe, that the Roman Pontiff had power to draw down upon individuals and nations who had displeased him, the severest judgments, or visible signs of the displeasure of the Almighty God Himself.

In England, the Pope's power never was so great as it became in Italy and other European countries.

But though Christians in general, and the monks in particular, were ready to profess belief in whatever the Popes declared to be the truth, there arose from time to time men who, contrary to the Papal order, dared to search the Scriptures for themselves; and thus perceived clearly, that the Church of Rome had adopted many doctrines and practices which were, in fact, quite contrary to those taught by the Apostles, and given to them by the Lord Jesus Christ. Those who made such an important discovery, naturally told others of it; and thus there grew up in the Christian Church, a party who were opposed to the Pope's authority, both in spiritual and temporal matters.

This was of course highly displeasing to the sovereign Pontiff; and, in order to check the spread of feelings and opinions which weakened the Papal power, the terrible Court of the Inquisition was established in Italy, by Pope Gregory the Ninth, in the year 1233—that is, towards the middle of the thirteenth century. It became the constant endeavour of all future Pontiffs, to persuade the various sovereigns of Europe, to introduce this iniquitous tribunal into their dominions.

But, although Gregory the Ninth may be said to have established the Inquisition as a permanent tribunal, it was not altogether a new institution; for, at the close of the twelfth century, the same desire to check the growth of feelings opposed to Papal power, led Innocent the Third, in the year 1198, to nominate Inquisitorial Courts, to examine all persons accused of heresy. From this beginning, sprang the Court of Inquisition, established by Gregory a.d. 1233.

Innocent the Third is well known in English history, as the Pope to whom King John gave up his kingdom, to be returned to him as a Papal fief. He is also remarkable for the encouragement given to the cruel persecution of the Albigenses in the south of France, and of the Waldenses in the valleys of Piedmont.

The Albigenses were a body of men living about Toulouse and Albigeois, in Languedoc, who distinguished themselves by their opposition to the doctrines and ceremonies of the Church of Rome. Their name appears to have been given them, either because a great number of them resided in the diocese of Albi, or because they were condemned as heretics by a council held in that town. The Albigenses became so powerful, that Pope Innocent the Third sent a legate into their country; but, as that step produced no good effect, he stirred up against them Philip the Second, King of France, who, being joined by other princes, carried on a regular crusade against these unfortunate people. They were at first supported by Raimond, Count of Toulouse; but when the King of France made war upon them, he deserted them, and made his submission to the Pope; but, soon afterwards, finding himself plundered by the Crusaders, he declared war against them. He was, however, defeated and slain at the siege of Toulouse; and the consequence was, that the city surrendered to the Crusaders, who also conquered the greater part of Languedoc and Provence.

His son, also called Raimond, who succeeded him, published a declaration against the Albigenses, a.d. 1253; and agreed with the Pope and the King of France, to set up the Inquisition in his territories. From this time the Albigenses gradually decreased in number, until, in the sixteenth century, the remnant had become so intermingled with the Vaudois, that all are known by the latter name.

The Waldenses took their name from Peter Waldo, who was a rich merchant of Lyons, in the latter part of the twelfth century. Waldo, being extremely anxious for the increase of Christian knowledge and piety, employed a priest, in the year 1160, to translate from the Latin into French, the four Gospels and some other parts of Scripture. When this was done, Waldo found that there was no authority in Scripture, for many of the doctrines and practices taught by the Church over which the Pope presided; in fact, that they were quite contrary to the Word of God. In consequence, he gave up his mercantile profession, distributed his riches among the poor, and devoted himself, as a public teacher, to spread a knowledge of Scriptural truth. His success was great. His followers took their name of Waldenses from him; and they were also called "The poor men of Lyons."

The Archbishop of Lyons, and other rulers of the Church in those parts, opposed Waldo vigorously, but with little effect; for the simplicity and beauty of his doctrines, and the pious and blameless lives led by him and his followers, caused a daily increase of their numbers. Being driven out of Lyons, they spread over Dauphiné, Provence, and the valleys of Piedmont.

The merciless persecution carried on against these innocent people, by Philip the Second and Innocent the Third, failed to destroy them utterly, although the king is said to have destroyed the country seats of 300 gentlemen in the attempt. Amongst those who distinguished themselves most in this barbarous persecution, was Simon de Montfort, whose son, bearing the same name, retired to England, and became a favourite of Henry the Third, who created him Earl of Leicester. After one quarrel and reconciliation with his sovereign, Leicester put himself at the head of the English barons who rebelled successfully against Henry the Third; but in the battle of Evesham, when the royal forces were led by Prince Edward, the Earl was defeated and slain.

In spite of the united efforts of the Pope, the King of France, and of the Count Simon de Montfort, the Waldenses continued to exist, and were in later times known as the Vaudois.

Chapter XIII.—TREATMENT OF THE JEWS BY FERDINAND.

As time went on, the heads of the abbeys, monasteries, priories, and convents, became more and more powerful, in the various kingdoms where they were established. The inmates of these various houses belonged to different classes or "orders"; the chief of which, were the Benedictines, Dominicans, and Franciscans.

St. Benedict, the founder of the first religious order in Europe, was born at Spoleto, in Italy, a.d. 480. At the age of fourteen, he retired to a cavern, where the fame of his pious austerities brought him numerous followers. He afterwards founded the monastery of Monte Casino, near Naples, and thus established the Order of St. Benedict, or the Benedictines. The oath taken by all who entered this order, bound them never to marry, nor to quit their convent; to practise the strictest self-denial in every matter; to speak but little to the other members of the community; to give up all intercourse with the world; and to place their minds and bodies at the absolute disposal of their superior; so as not only to do at once whatever he bid them do, but to hold no opinions contrary to his. The Pope or Bishop of Rome, naturally looked with especial favour upon this order of monks; because being pledged to implicit obedience, they formed a sort of army, ready to do anything to increase the power of the priesthood and the Pope. The Benedictine Order was introduced into England by Dunstan, when he became superior of Glastonbury Abbey, in the tenth century.

The founder of the Dominican Order, was a man named Dominic, born at Calahorra, in Old Castile, a.d. 1170. He was employed by Pope Innocent the Third to convert the Albigenses; but failing in his endeavours, he joined in the horrible persecution carried on against them; and for his zeal in the cause, he was, after his death, a.d. 1221, canonized, (that is, ordered to be called a saint) by the Pope.

The founder of the Franciscan Order was born at Assisi, in a part of Italy called Umbria, a.d. 1182; and was after his death canonized, and called St. Francis d'Assisi. He was the son of a merchant, and had in his youth led a wild and dissipated life: but on recovering from a dangerous illness, he became enthusiastically devout; retired into solitude; and underwent every species of penance and mortification; so that his family thought he had gone mad. He gave up all claim to his father's property, and took a vow of poverty. Being looked upon as a saint, many joined him, and he drew up rules for them to observe; and these rules being approved of by Pope Innocent the Third, the order of Franciscan Friars was established, and its members increased rapidly. St. Francis d'Assisi was, as well as St. Dominic, a zealous persecutor of the Albigenses and Waldenses. St. Francis made an unsuccessful attempt to convert the Sultan, or sovereign of Turkey, and then returned to Assisi, where he died, a.d. 1226: he was canonized four years later, by Gregory the Ninth.

It has been said, that the members of the Dominican and Franciscan Orders were called friars, instead of monks. The difference between the two classes was, that the friars rejected the possession of all worldly wealth, and depended entirely for their subsistence upon what they could collect from the pious, in their wanderings about the country. On this account, they were also called "Mendicants," that is, "beggars." There were four orders of these Mendicant Friars: the Dominicans, or Black Friars; the Franciscans, or Grey Friars, sometimes called "Frères Mineurs" (Lesser Friars), or Minorites; the Augustines, or Mendicants, properly so called; and the Carmelites, who claimed their origin from the prophet Elijah.

Before we leave this subject, we must mention that there were also religious houses, called nunneries and convents, for females: the inmates were called nuns, and there were various orders of them, distinguished from each other by some differences in their rules and discipline.

But all monks, friars and nuns were bound by their vows never to marry, nor leave their retirement; and to be in all things obedient to their superior.

When the Court of Inquisition was set up in Spain, it was directed to pay particular attention to the conduct of the Jews, as the clergy had found out that their change of religion was generally only a pretence; and therefore the Pope exhorted all Christian princes to bring them to punishment.

Great numbers of the Jews, terrified at the fate which awaited them, gave up the observance of their own rites and ceremonies, and submitted to any penance or punishment appointed by the clergy: but many of these unhappy creatures were put to death, even after they had confessed Jesus Christ to be the Messiah: others were imprisoned for a long time, and when set at liberty, were obliged to wear two red crosses on their upper garment, which was considered as an acknowledgment that they deserved to be burnt. Property was, of course, seized; and besides their persecution by the Inquisition, the populace oppressed and ill-used them, so that their condition was as miserable as possible. The sufferings of the Jews whom Ferdinand drove out of Spain, were most extraordinary. The greater part embarked on board ships, some of which, from being too heavily laden, sunk, and all on board were drowned; some of the ships are said to have been burnt; some were wrecked on foreign shores, where the miserable passengers died of want. The master of one ship determined to murder all his passengers, in order, as he said, to avenge the death of Christ, whom their ancestors had crucified: the Jews, aware of his design, reminded this bad man, that one doctrine of Christianity was, that Christ desired the salvation, and not the death of sinners; but the master, instead of feeling how little his conduct was like what a Christian's ought to be, caused the Jews to be stripped, and landed on the coast of Africa, where he left them. Some of these poor creatures were destroyed by wild beasts; some died of hunger; but some were saved by the master of another vessel. Some of the Jews, on leaving Spain, sailed direct to the city of Fez, in Africa; but the inhabitants cruelly refused to admit them into the city, and they, too, died of want. Another party sailed to Genoa, which was at that time suffering from a scarcity of food, so that provisions were very dear: the inhabitants, seeing the miserable condition of the Jews, who had no money to buy food, met them with a cross in one hand and in the other bread, which they refused to give to any one who would not first worship the cross. Many who had hitherto resisted all temptation to conform to Christian worship, could hold out no longer, and did what was required of them.

The way in which Ferdinand had treated the Jews, was greatly blamed; and many nations expressed their astonishment, that the king should have so little regard to his own interest, as to banish a people, whose skill in money matters was so useful to the country. This very skill enabled the Jews to disappoint the avarice of the king; for they had managed to send the greater part of their wealth safely out of the country, and consequently Ferdinand got much less money from them than he had expected.

Meantime his subjects felt the loss of Moors and Jews, and the nobles complained that their towns were deserted and ruined.

Many of the Jews on leaving Spain, went into Portugal, where their brethren had done good service to the king, by bringing him accounts of the coasts of the Red Sea; and also by helping his subjects to discover the way of reaching India, by sailing round the southern point of Africa.

But notwithstanding the services of the Jews already in Portugal, the king only allowed the fugitives from Spain to enter his dominions, on condition of their paying a sum of gold, with an understanding, that on a certain day fixed, they must either leave Portugal again, or be sold as slaves: on his part, the king promised to provide ships to take them wherever they wished to go.

When the time came, the king really wished to keep his promise; but his orders were not obeyed, and the Jews who were about to sail, were so barbarously used by the seamen, that they chose rather to be sold as slaves than to put themselves into the power of such ruffians.

The next king of Portugal had pity on the Jews, and set them free from slavery; but afterwards, in order to gain favour with Ferdinand and Isabella, he ordered the Israelites to leave the kingdom on a certain day, after which, all who remained would be again treated as slaves. But the king did not like the idea of expelling such a number of skilful and industrious people, and he determined at least to keep all the children under fourteen years of age, and have them baptized and brought up as Christians. When, therefore, the time of departure drew near, he forbade the Jews to embark from any port except Lisbon; and when they came to that city, the king's officers seized their children, and dragged them away from their parents. We may imagine what a dreadful scene this was! Many, in despair, rather than give their children up, killed them and then put an end to their own lives. Besides this, the king contrived to delay their embarkation so much, that the day fixed passed away before they had sailed, and consequently they became slaves. In utter despair, these poor creatures now agreed to become Christians, in order to recover their liberty, and their children. But such Christianity could only be a pretence; and their enemies, suspecting this, watched them narrowly. The least sign of their observing any of the rites and ceremonies of the Jewish religion, or of their preferring the Law of Moses to the Gospel, exposed them to the horrible cruelties of the Inquisition. Shame upon Christians, who could thus treat their fellow creatures! and instead of trying to win them over by Christian love, could thus render the very name of Christian more and more hateful to them.

Chapter XIV.—SEPARATION IN THE CHURCH.

This naturally produced evil consequences, and for more than two centuries the corruptions of the Church of Rome went on increasing: the real doctrines and truths of the Gospel were more and more forgotten, and its precepts disobeyed; so that wickedness seemed everywhere triumphant. Such a sad state of things led many to think, that as the Pope and his clergy were not teaching the truth as contained in the Scripture, some reform was greatly needed. This feeling once roused, spread rapidly; and in the beginning of the sixteenth century, it was strengthened and confirmed by the preaching of a German, called Martin Luther. Luther was born in a.d. 1483, at Eisleben, in Lower Saxony: wishing to devote himself to a religious life, he entered a monastery of Augustines. His fondness for learning caused him to be appointed as a teacher in the new University of Wittemberg: but his studies soon taught him that the church to which he belonged, had departed very far from Gospel truth and practice; and a journey to Rome showed him so much that was wrong in the lives and conduct of her clergy, as quite to destroy all his reverence for the Pope. His own mind being thus made up, Luther boldly declared his convictions; and taught that all who wished to be saved by Jesus Christ, must make a great change in their religious opinions and practice; and instead of blindly obeying the Church of Rome, must strive to worship God as the Apostles and early Christians had done; for this purpose he urged every individual to read and study the Holy Scriptures, which the Pope did not permit any member of his Church to do. People of all ranks listened to Luther's words; and many determined no longer to submit to the Pope's dictation, but to purify the Church, by extirpating the errors which had one after another crept into her doctrines and practice, so as to restore her to her original condition of a scriptural Church.

Whole nations now shook off the authority of the Pope, and became separate branches of the One Catholic or Universal Church established by the Apostles, and of which Jesus Christ is the true and only head. In a.d. 1517, when Henry the Eighth was King of England, such a branch was established in our own country, and called "the Church of England"; whilst to that branch over which the Pope still rules, we give the name of "the Church of Rome."

All the works of man are liable to error, and in this great separation from the Church of Rome, some mistakes were probably made; nor were all who advocated the changes actuated by holy and religious motives. But whatever mistakes may have been made, we find in the teaching of the Church of England the way of salvation. All of us who have been baptized into this Church, must ever remember with thankfulness that we belong to a Church which bids us take the Holy Scripture as our rule of life. As members of such a Church, let us always strive to act up to our baptismal vows, carefully studying all the articles of the Christian faith, that we may hold them fast; and that our faith may be firm and lively: let us renounce the world, the flesh, and the devil, constantly striving against sin in every form, so that we may truly keep the commandments and precepts of God: loving Him with all our hearts, and our neighbour as ourselves, for His sake. If we are thus true and worthy members of the Church Militant upon earth, we shall, through the atonement and mediation of Jesus Christ, be hereafter received into His Church triumphant in Heaven.

Before we go on, it will be well to say a few words as to the word "Protestant," often applied both to Churches and individuals who have separated from the Church of Rome. To "protest," means to "object to," to "declare against." "Protestant," therefore, only means one who objects to anything, or declares against it; and so the word came to be applied to those, who so objected to the errors and false doctrines of the Church of Rome (which claimed for itself alone the title of Catholic), as to separate from it, and establish a reformed branch. In this sense the Church of England may be called Protestant; but we must never give up our claim of being a true and pure branch of the Holy Catholic and Apostolic Church, of which Jesus Christ is the Head.

The separation from the Church of Rome was not effected in any country without great struggles; many battles were fought, and many crimes committed, under pretence of religion, on both sides.

Luther died in 1546, having lived to see the doctrines he had taught, too firmly established ever to be overthrown by the opposition of the Pope and his supporters, who made great efforts to bring all men back to the Church of Rome.

Mary, the daughter of Henry the Eighth, who became Queen of England on the death of her brother Edward the Sixth, a.d. 1553, tried hard to make her subjects submit again to the Church of Rome, and many were burnt to death for refusing to do so.

Elizabeth, who succeeded her sister Mary in 1558, was zealous for the doctrines opposed to the Papal teaching; and in her time the Church of England was firmly established in this country, though many Englishmen have never joined it, and continue to this day to be Roman Catholics, as we call those who belong to the Church of Rome, to distinguish them from those who have renounced her errors; for we all claim to be Catholics, as members of the Catholic or Universal Church of Christ. Many, too, in our own times have unhappily forsaken the Church of their forefathers, and joined that of Rome. Let us watch and pray, that we fall not into such grievous error.

The Reformation relieved the Jews from much active persecution, but, on the other hand, Luther declared, that no Christian might even employ a Jewish physician; for as the whole race lay under the curse of God, they ought not to cure those who were the children of God: the Jews naturally detested Luther, by whose advice many Christian princes in Germany, refused to receive them into their dominions. The chief persecution against the Israelites in Europe during this century, arose from their being falsely accused of causing a fire that did great damage in Bohemia. In Persia they suffered much from one of the kings, who was resolved to make them embrace the Mahometan faith.

The Jews at this time, seem to have enjoyed more peace in Egypt, Abyssinia, and other parts of Africa, than in any other countries in the world. They became numerous, wealthy, and powerful at Cairo, and also in Morocco, from whence one of them was sent as ambassador to the united provinces of Holland, in the beginning of the seventeenth century. Although the King of Portugal had banished the Jews from his European dominions, he allowed them to settle at Goa and other places, which then belonged to him in the East Indies: but, unfortunately, after some years, these Jews allowed themselves to be deceived by a pretended Messiah. The news spread to Portugal where some of the Israelites, who had become Christians, showed such joy at the intelligence, as to make it clear that they still clung to their old faith, and were Christians only in name. The Inquisition, therefore, interfered, and all Jews living in such parts of the East as were subject to the King of Portugal, were forced either to become Christians, or to leave the country.

The Jews had now been shut out of England for about 350 years; but when, after the murder of king Charles the First, Cromwell became ruler under the name of Protector, a.d. 1654, he, seeing the benefit which Holland had gained by allowing this persecuted race to settle in that country, was anxious to bring their industry and their riches back into Great Britain. At his request, the Parliament allowed Manasses Ben Israel, who was greatly looked up to by the whole Jewish people, to come to England, to beg permission for his countrymen to return: but the idea was so displeasing to the people in general, and was so strongly opposed by some persons of ability and learning, that Cromwell was unwillingly obliged to dismiss Manasses, without giving him any positive answer. Some of his countrymen, however, did venture into England, where they were left in peace, and allowed to reside together in a certain part of London: but no laws were made for their protection, though they were ready to pay large sums for any such marks of favour.

Unfortunately for Cromwell's project of re-establishing the Jews in England, a deputation arrived from the Asiatic Jews, for the purpose of making out that Cromwell was the Messiah. This made the Protector very angry; and when the object of these Jews became known, it excited so much indignation throughout the country, that they were obliged to leave the kingdom in all haste. This incident greatly increased the feelings of prejudice and dislike, with which the children of Israel were regarded. When Charles the Second was restored to the English throne, a.d. 1660, he, being greatly in want of money, sold to the Jews permission to settle in England, and their numbers increased greatly in consequence.

James the Second, who in 1685 succeeded his brother Charles, also favoured the Jews; and during this seventeenth century, they also regained a footing in France, from whence they had been finally banished in 1394, though, as has been said, some Jews were always to be found in different parts of that kingdom. The first place in which they were now permitted to reside and carry on trade, was Bordeaux; they were also allowed to buy estates in France.

Chapter XV.—SEVENTEENTH AND EIGHTEENTH CENTURIES.

The most curious event connected with the Jews in the seventeenth century is the history of the impostor, Zabathai Tzevi, who was born in Syria, of poor Jewish parents; and being gifted with wonderful talents and great powers of learning, was enabled to take advantage of the ignorance and credulity of his countrymen. Towards the close of the century, there was a general idea amongst the Jews, that some wonderful event was about to take place, and all sorts of strange tales were told, and believed: amongst others, it was related that a ship had reached the coast of Scotland, filled with sailors who could speak nothing but the Hebrew language; that the sails of this ship were made of the most beautiful silk; and that upon them were embroidered the words, "The Twelve Tribes of Israel." Tzevi immediately took advantage of so favourable an opportunity, proclaimed himself to be the Messiah, and promised the Jews a glorious kingdom, in which they should enjoy peace and prosperity. He pretended to work miracles, and reproached some of his followers with wilful blindness, because they would not own that they had seen him rise up into the air! The multitude believed in Tzevi, but many of the better instructed and more intelligent Jews condemned him as an impostor, and would gladly have put him to death, could they have done so. After visiting Greece and Alexandria, Tzevi went to Gaza, where he persuaded a celebrated Jew, named Nathan Levi, to act as his forerunner. Tzevi and Levi then went to Jerusalem, and actually named a time when the Jews should recover their kingdom by the conquest of the Sultan, who then held it in subjection.

Some of the more sensible among the Jews, saw that such folly could lead only to their own destruction, and therefore they condemned Tzevi and his forerunner, to be put to death as impostors; but they went off to Constantinople: the Jews there had, however, been warned not to listen to them, and they therefore proceeded to Smyrna.

Here Tzevi received presents from the Jews of many countries; and although the Jewish Council at Smyrna condemned him as an impostor, his party was too numerous and powerful for any active steps to be taken against him. At length Tzevi having, as he said, received the command of God to do so, went again to Constantinople, where, by the Sultan's orders, he was seized and cast into prison; but this event did not in any way shake the faith of his followers, who firmly believed that it was not in the Sultan's power to put him to death.

When he was questioned by the Sultan's ministers, Tzevi declared that he had only called himself the Messiah, because his nation had forced him to do so: his life was therefore spared, and although he was kept in prison, all who chose were allowed to visit him. He remained a prisoner for some months, visited by the infatuated Jews from all parts, who still persisted in looking upon him as the Messiah; but as the Turks made all these Jews pay for the privilege of visiting Tzevi, they did not interfere with the attentions and honours paid to him. In the height of his fame he was visited by a learned Jew from Poland, who wanted to be admitted in some manner to share his honours: this, Tzevi was by no means inclined to allow, and the two men quarrelled. In revenge, the Polish Jew told the Sultan that Tzevi was a dangerous impostor, who was plotting to overthrow the Turkish dominion: upon this, the Sultan ordered that he should be set up as a mark for his archers to aim at, and that if he escaped unwounded, it would be a proof that he was not an impostor. Tzevi naturally had no mind to submit to such a trial of his truth, and therefore he at once confessed himself to be an impostor; and when he found that this was not now enough to save his life, he became a Mahometan, declaring that he had long wished to do so. This step filled his followers with grief and horror.

Tzevi lived for many years at Constantinople, and became a learned and zealous Mahometan: he still declared himself to be the appointed deliverer of the Jews, but told them that he should not be able to prevail with the Almighty to restore them as a nation to the Holy Land, until they gave up the Law of Moses and followed that of Mahomet, as he had done. Multitudes did actually, in consequence, go to Constantinople, and there declare themselves to be followers of the false prophet Mahomet. By this means, Tzevi hoped to keep his influence over the Jews, and at the same time remain in favour with the Turks; but all his impiety and wickedness soon met with just punishment, for, for some cause or other, he was beheaded by order of the Sultan.

During the eighteenth century, the condition of the Jews improved greatly throughout Europe. No more dreadful persecutions took place; and though the prejudices of the people often led them to treat the Jews with contempt and ridicule, and to annoy them in many ways, still the laws of the different countries in which they lived, did more or less, protect the Hebrew race from real injuries and violence. In the middle of the eighteenth century there were nine synagogues in Rome, and also an academy for the instruction of youth: the Jews in this city seem to have exercised some authority over their brethren in other parts of Italy, who consulted them upon all important matters, and paid great respect to their advice. There are now great numbers of Jews in Rome, who are all obliged to dwell together in one part of the city, called the Ghetto.

The King of Naples, in the eighteenth century, granted such great privileges to the Jews, as to make the Roman Catholics very uneasy; but in spite of the remonstrances of the clergy, he persevered in this course, until the Jews, by their ill conduct, forced him to make a change.

In Spain and Portugal during this century, there were a great many Jews who, according to the permission granted them by the Talmud, pretended to be Christians, and as such, filled various offices in the state, and even performed the functions of priests in the Roman Catholic Church. Outwardly they were zealous Roman Catholics; inwardly they were Jews: so that it has been said, that whenever a house was more than usually furnished with crucifixes, images of the Virgin and of the Saints, relics and lamps, the inhabitants were sure to be Israelites in heart. By pretending great zeal for the Christian religion which they detested, these dissemblers generally escaped detection; though from time to time some of them did fall into the hands of the Inquisition.

Jews can now live openly and unmolested in Spain and Portugal: they claim to be descended from the tribe of Judah, and declare that many of their ancestors went into those countries, at the time of the captivity, more than two thousand years ago! For these reasons, the Spanish and Portuguese Jews think themselves superior to those in other countries, and will not allow of marriages with them. The daughter of a Portuguese Jew having married a Jew of Berlin, the parents of the bride put on mourning for her as if she had been dead, which she was to them, as they never would see or hear of her again: they renounced her for ever.

After the revolution in France towards the end of the eighteenth century, when the king Louis the Sixteenth was murdered, the Jews were allowed all the privileges of citizens, on condition of taking an oath of obedience to the Government of the country. Their numbers then increased amazingly in France.

In Germany also, during this century, the Jews gained many privileges from the Emperors. In short, the children of Israel were now everywhere protected by the laws, though they were still often robbed of their property, ridiculed and scoffed at, and employed in the lowest work.

At Frankfort, as in Rome, the Jews rich and poor, are all obliged to live in one quarter of the town: this consists of a long street, with high walls at the backs of the houses, to separate them from those parts in which the Christians dwell.

Zealous Christians have often formed plans for the conversion of the Jews; not, as formerly, by violence, but in a manner more suitable to the spirit of the Gospel; that is, by endeavouring to convince them that Jesus Christ was indeed the Messiah prophesied of in the Holy Scriptures, and that they must look for no other, until in the end of the world He shall come again in glory, to judge both the quick and the dead. These efforts have met with some little success, but still there are an immense number of Jews. One of these converts to Christianity in the middle of the eighteenth century, was a young man named Moses Marcus, whose parents, rich Jews of London, had him carefully instructed in Hebrew and Chaldee, and in all the learning of their people. When he was old enough, he was sent from England to finish his education at Hamburg, and there became acquainted with some clergymen of what was called the Reformed Church,—that is, a branch of the Church which had given up many of the doctrines and practices of the Church of Rome. With these clergymen, Marcus frequently talked of the difference between the religion of the Christians and that of the Jews. By their advice he studied the Scriptures of the New Testament, and became thereby convinced that Jesus Christ was indeed the Messiah. Mean time the father of Marcus had been to India, and when he returned to England he sent for his son, then about twenty years old. On his arrival, the young man at once told his father of the change which had taken place in his religious feelings and opinions. His father received this intelligence with the greatest displeasure, and spared neither threats nor promises to induce the young man not to desert the synagogue. But the faith of Marcus had been strengthened by conversation with clergymen of the Church of England, and therefore, disregarding all threats and promises, he persevered, even at the risk of his life, and was baptized: soon afterwards, he published a work explaining his reasons for becoming a Christian; pointing out the fulfilment of prophecy in the person of Jesus Christ; and showing how many absurdities and contradictions were contained in the Talmud.

Chapter XVI.—CONCLUSION.

Of late years many privileges have been granted to the Jews in England, and many societies have also been formed, for the purpose of trying to prove to them from their own Scriptures, that the promised Messiah, has accomplished His work, and that the Christian religion should now take the place of the Jewish Dispensation,—that the two are but in fact, only two parts of one religion,—that the Jewish Dispensation, the Law, the Covenant of Works, was designed to prepare mankind for the Coming of the Messiah,—and that, as that event has taken place, we are now living under the Christian Dispensation, the Gospel, the Covenant of Grace. Some have believed; but many, alas! believe not, and still cling to their old faith.

At the present time, no persecution is carried on against the Hebrew race, and Jews are to be found in all parts of the world, having free liberty to observe the rites and ceremonies of their own religion, as far as they can do so. Their manners and customs, and their mode of observing the ceremonies of their religion, differ in different countries; but all agree in denying that Jesus Christ was the Messiah.

One thing we must remark about the higher class of Jews in the present day—they are very charitable, not to their own people only, but also to Christians, helping even to support Christian schools.

It is said that there is in these days a growing feeling amongst the Jews, that the Messiah must have come unobserved by them. Let us pray, that through this feeling, they may be led to see and acknowledge, that Jesus of Nazareth is indeed that Messiah. Great efforts have been made, and are still being made, for the conversion of the Jews, but with little success at present. The time is not yet come for them to be brought into the fold, and made one flock with the Christians, under one Shepherd, Jesus Christ our Lord.

But the time will come, when by some means or other, the Lord God Almighty will do this thing, for the Scriptures contain very many prophecies as to the restoration of the Children of Israel to the favour of God. The Scripture predictions of future happiness for the Jews, will as surely be fulfilled, as those have been, which foretold the miseries that have fallen upon the once chosen people of God.

The whole history of this remarkable nation, the chosen people of God, warns us in a most forcible manner of the evil of sin, which made the Almighty at last cast off the people whom He had so loved, and whose sins He had so long borne with. Let us learn from this, that sin persisted in will bring destruction upon any people; though, for the Lord Jesus Christ's sake, those who repent of it and forsake it, shall be forgiven.

The history of the Jews gives also the clearest proofs of the truth of prophecy.

To go no further than Moses, let us see how exactly his words have been accomplished in the sufferings of the Jews. His prophecies, fulfilled in part when the children of Israel and Judæa were carried into captivity, also describe most truly the circumstances of the Jews, since the destruction of Jerusalem by Titus, a.d. 72, put a final end to their existence as a nation.

Moses says, "And the Lord shall scatter thee among all people from one end of the earth even to the other." In the sketch which has been given of the Jews, we have read of them as being found in all parts of the known world.

Again, their condition, as described by Moses, "Thou shalt only be oppressed and spoiled evermore," exactly agrees with all that has been said of them. We have seen that, in the East as well as in the West, they have been continually "oppressed" by the cruel laws and heavy taxes of the rulers of the various countries in which they sought refuge, as well as by the violence of the people, who have repeatedly "oppressed" them in every way, robbed them, "and spoiled" them of all their possessions. Again Moses says, "The Lord will make thy plagues wonderful, even great plagues, and of long continuance." No people have ever suffered so much as the Jews: their "plagues," or calamities, have indeed been wonderfully great, and of "long continuance," carried on, as we have seen, with little intermission through 1,700 years.

Some of the calamities inflicted upon the Jews were especially foretold; for instance, "Thy sons and thy daughters shall be given unto another people"; and "Thou shalt be mad for the sight of thine eyes which thou shalt see." We have read that the children of the unhappy Jews were cruelly taken from them by force, and "given to another people," to be educated as Christians. Their despair on this and other occasions, when they saw that their children were likely to fall into the hands of their enemies, drove them to madness; and in their frenzy and despair, they often destroyed their families and themselves. They were indeed made "mad," by the sight which their eyes had seen.

Again Moses tells them, "Thou shalt become an astonishment, a proverb and a by-word among all nations, whither the Lord shall lead thee." The amazing sufferings of the Jews, and their existence through them; their obstinate attachment to their own religion; and the manner in which they have constantly believed in impostors declaring themselves to be the Messiah,—must ever be an "astonishment" to all who read their history: and, whether justly or unjustly, their avarice, usury, and hard-heartedness, did everywhere become a "proverb." Even now, if any person is peculiarly avaricious and miserly, it is not unusual to hear his neighbours say of him, "Oh, he is quite a Jew,"—meaning that he has those bad qualities ascribed to the children of Israel. In short, the name of Jew has been a "by-word," or term of reproach, signifying all that is bad; and the treatment of the poor creatures has been in accordance with such notions. Then again, rulers have forced them to wear marks on their clothes, and have made their condition as low and disgraceful as possible: the people have insulted and abused them, and treated them rather as brutes than as fellow creatures. Pagans, Mahometans, and, sad to say, Christians also, have alike persecuted them; making their very name a "proverb" and a "by-word," in every part of the world whither they have been scattered.

That any Jews should be left, after all that this persecuted race has gone through, must ever appear truly wonderful. They have, as we have read, been massacred by thousands, and exposed to privations and sufferings, which might have blotted out their name from the face of the earth; yet they still exist. Let us once more refer to Moses, for the reason of this wonderful circumstance. "And yet ... when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God."

These words, and these only, explain why their unprecedented sufferings have, contrary to all human expectation, failed to "destroy" the Jews "utterly."

The prophet Jeremiah also, in regard to the Jews, says, "I am with thee, saith the Lord, to save thee; though I make a full end of all the nations whither I have scattered thee, yet I will not make a full end of thee." Since the Jews were first scattered amongst all nations, great changes have taken place amongst the kingdoms of the earth; old empires have been utterly destroyed, and new ones have risen in their place; a "full end" has been made to many of the Eastern nations, amongst whom the Jews were scattered; most, if not all, the nations of Europe have changed their masters, and become, as it were, new nations: but amidst all these changes, the race of Israel has ever remained a distinct people, a nation without a country, "a homeless race," clinging to the religion, laws, and customs of their forefathers.

Many prophecies there are, pointing to great blessings still to come upon the Jews; and, as has been already said, they will come as surely as the miseries foretold, have done: how and when these things will be, it is not for us to know, until the Lord shall perform his work of mercy, and take His chosen people again into favour.

Mean time the exact fulfilment of prophecy, as shown by their history, has ever been regarded as one of the strongest proofs of the truth of the Christian religion: thus through the dispensation of the Almighty, the Jews have been made the means of strengthening the faith of others in those blessed Gospel truths, which unhappily for themselves, they still refuse to believe.

It only remains for us to pray for the conversion and salvation of the Jews; and to ask God to pour out upon us the help of the Holy Spirit, that we may so truly believe all the articles of the Christian faith, as to practise the duties which the Gospel sets before us, and act always as the servants of the Lord Jesus Christ, whose followers and disciples we became at our baptism.

LONDON: PRINTED BY E. J. FRANCIS, TOOK'S COURT, E.C.