In every realm their Scripture-promised land.
What is the happiness of earth to them?
A congress forms their ‘New Jerusalem.’
On Shylock’s shore behold them stand afresh,
To cut from nations’ hearts their ‘pound of flesh.’”
But our modern Jeremiah’s indignation is not altogether disinterested. He confesses elsewhere, with a candour worthy of his prophetic character,
“In my younger days they lent me cash that way,
Which I found very troublesome to pay.”[142]
And not only Byron but piety also was still inimical to the Jew. Samuel Taylor Coleridge, whose philosophy, in its second childhood, sought comfort in the cradle of theology—a not uncommon development—gives vent to some exceedingly quaint sentiments on the subject. On April 13, 1830, he declares that the Jews who hold that the mission of Israel is to be “a light among the nations” are utterly mistaken. The doctrine of the unity of God “has been preserved, and gloriously preached by Christianity alone.” No nation, ancient or modern, has ever learnt this great truth from the Jews. “But from Christians they did learn it in various degrees, and are still learning it. The religion of the Jews is, indeed, a light; but it is as the light of the glow-worm, which gives no heat, and illumines nothing but itself.”[143] Here we find Coleridge, in the nineteenth century, reviving the complaint of Jewish aloofness—of the provincial and non-missionary character of Judaism—which was one of the causes of the Roman hatred towards the race in the first. Nor is this the only case of revival presented by Coleridge’s attitude.
Luther, three hundred years earlier had said, “I am persuaded if the Jews heard our preaching, and how we handle the Old Testament, many of them might be won.”[144] Coleridge now says: “If Rhenferd’s Essays were translated—if the Jews were made acquainted with the real argument—I believe there would be a Christian synagogue in a year’s time.”[145] He is, however, somewhat in advance of Luther, inasmuch as he does not insist upon the Jews’ abandoning circumcision and “their distinctive customs and national type,” but advocates their admission into the Christian fold “as of the seed of Abraham.” He is also in advance of Luther in forgiving the Jews their claim to be considered a superior order; for he finds that this claim was also maintained by the earlier Christians of Jewish blood, as is attested both by St. Peter’s conduct and by St. Paul’s protests. He also refers to the practice of the Abyssinians—another people claiming descent from Abraham and preserving the Mosaic Law—and asks: “Why do we expect the Jews to abandon their national customs and distinctions?” Coleridge would be satisfied with their rejection of the covenant of works and with their acceptance of “the promised fulfilment in Christ.” But what really distinguishes Coleridge’s missionary zeal from that of the great Reformer is his demand that the Jews should be addressed “kindly.” It is hard to imagine Coleridge in his old age taking a Jew on to London Bridge, tying a stone round his neck and hurling him into the river.[146]