If it be the fact that very few of them strictly observe her precepts, when her precepts are opposed to their passions and interests, may not loyalty, may not humanity, may not the love of ease, may not the fear of death, be sufficient to prevent them from executing those wicked orders which the Church of Rome has issued against the sovereign of England? When we know that many of these people do not care enough for their religion to go without beef on a Friday for it, why should we think that they will run the risk of being racked and hanged for it?
People are now reasoning about the Jews as our fathers reasoned about the Papists. The law which is inscribed on the walls of the synagogues prohibits covetousness. But if we were to say that a Jew mortgagee would not foreclose because God had commanded him not to covet his neighbour's house, everybody would think us out of our wits. Yet it passes for an argument to say that a Jew will take no interest in the prosperity of the country in which he lives, that he will not care how bad its laws and police may be, how heavily it may be taxed, how often it may be conquered and given up to spoil, because God has promised that, by some unknown means, and at some undetermined time, perhaps ten thousand years hence, the Jews shall migrate to Palestine. Is not this the most profound ignorance of human nature? Do we not know that what is remote and indefinite affects men far less than what is near and certain? The argument too applies to Christians as strongly as to Jews. The Christian believes as well as the Jew, that at some future period the present order of things will come to an end.
Nay, many Christians believe that the Messiah will shortly establish a kingdom on the earth, and reign visibly over all its inhabitants. Whether this doctrine be orthodox or not we shall not here inquire. The number of people who hold it is very much greater than the number of Jews residing in England. Many of those who hold it are distinguished by rank, wealth, and ability.
It is preached from pulpits, both of the Scottish and of the English Church. Noblemen and members of Parliament have written in defence of it. Now wherein does this doctrine differ, as far as its political tendency is concerned, from the doctrine of the Jews? If a Jew is unfit to legislate for us because he believes that he or his remote descendants will be removed to Palestine, can we safely open the House of Commons to a fifth-monarchy man, who expects that before this generation shall pass away, all the kingdoms of the earth will be swallowed up in one divine empire?
