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Untitled Article
insubordination was this ? While the Christian boys were attending service on Sundays , the Jew boys would be at play ! The masters were required to be Clergymen of the Church \ what a mockery to say to such a master that he must admit Jews , who are to sit while the others are at prayers ! A Synag-og-ue was not a place of public worship ; within the meaning * of the Act it was a place of private worship . Mr . Shadwell ) on the same side , observed , that the Court was uow called upon not to determine what ought to be but what was the nature of this Charity , not to make law but to declare it . The Charity was originally founded by letters patent of Edward VI . to which he should call the Courts attention . In these the King * , who described himself as the supreme head of the Church , founded the school for the cultivation of grammatical learning and good morals ; and what were the morals which such a king so describing himself intended to promote ? It was well known that King Edward was more firmly attached to the religion of the Church than almost any other of our sovereigns , and could he mean any thing but the spread of that religion ?
He did not mean to say that the other object of the King , the promotion of grammatical learning , was inconsistent with the Jewish religion ; for he was aware that St . Paul himself , before his conversion , was well versed in the learning of the
agethat in his Epistles he even quoted Menander and Euripides . He knew too , that the Jews , down to the time of the Ptolemies , translated the Scriptures into the Greek language ; he did not , therefore , mean to take so narrow a ground , as to contend that the Jewish religion was inconsistent
with the spread of literature ; but as to good morals , it was important to consider what it was that this King must have meant * He contended that Jews were alien enemies , though born in this country . It might be true that modern liberality had softened this , but we were to look what
was law when this Charity was established . Calvin's case had been cited , in which it was decided by the twelve judges and the Chancellor , in the reign of James I ., that infidels are by law alien enemies , perpetui inimici . It was not decorous , perhaps , to mention the reason given by Lord Coke ,
"but so the law was settled . In Coke upon Littleton , title , Dower , the same opinion was expressed ; the Jews were considered , it was clear , as a people $ ui generis , altogether under the power of the Crown , which could de what it pleased with their liberties and properties . It was not even necessary , ** in cane of -other aliens , that an 4 > fltoe khmftA l > e formed . The Crown eouW seise their | M «^ per < y at mmy time . Wh # n the
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Jew Naturalization Bill was argued in Parliament , in 1753 , a great doubt was entertained whether Jews were naturalborn subjects , and it was most ably argued by Mr . Fazakerly that they were not . Sir R . Raymond had , he was aware , some years before given a contrary opinion , but he contended that he was wrong- in that
opinion . When Jews were tried , the jury used to be medietatis lingua ; . Mr . Shadwell then reviewed the Act of George III . regulating the Charity , arguing-, that it did not mean to alter its nature in any respect .
The trustees were , generally speaking " , to be members of the corporation ; now the Corporation Act prevented Jews from belonging to such a body . Blackstone certainly considered that Act as applying not only to sectarians , but also to infidels and Jews , and no one understood better the true and liberal spirit of toleration of the laws of this country .
All notices are under the Act to be given in the parish church ; and could it be meant to benefit persons who never went there , and could not , therefore , receive the notice ? One of the trusts , which every trustee took an oath to execute was , to maintain
the statue of Sir William Harper in repair . Now could a Jew do this ? If any thing was prohibited by the Jewish law , it was to set up a graven image of any sort . When it could be shewn that a Jew might keep up a graven image , he was willing to give up the matter .
Good manners and morals were to be supported ; now Jewish good manners must be different from Christian good manners . Would the Jews think that good manners were inculcated where nothing- of their religion was taught ? Could Chris , tians be satisfied without teaching their faith ? If Jews and Christians were
indiscriminately admitted into the trusteeship , there must spring up an irreooncileable difference of opinion on these points . As Christians they could not teach Judaism , as Jews they could not teach Christianity . The portions were to be given to persons
sending in their Christian and surname . When it could be shewn that any Jew ever bore a Christian name , he would give up the argument . This provision , if there were this alone , told in glowing terms , in , letters written with a sun-beam , that the persons to take the benefit were to be
Christians . There were to be certificates by the minister of the parish of the good morals oi the persons applying for the exhibitions 5 what morals could a minister of the Church think be co-rtld certify , but those which wore built upon the Christian fakh ? Could a man in his eitumtiot * e « rtify a peroon to be « xf good moral * who placed hU faith .
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590 Intelligence . —liight of the Jews to English Charities .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1818, page 590, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2480/page/54/
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