The English subjects began to murmur that too much favour had been shown to the Jews, and consequently charged the king with indifference towards the Christian religion. The king therefore, wishing to convince them that he was zealous for Christianity, and thereby quiet the turbulent minds of his subjects, determined to seize upon the whole effects of any Jewish convert to Christianity.¹ It is a pleasing consideration, however, that in spite of such a cruel and anti-Christian conduct, there were some Jews of some celebrity in this country who hazarded every thing for the sake of truth. We have an instance in a Jew of Canterbury, Augustin by name, who about that time embraced Christianity. And the monkish historians relate as an act of great kindness on the part of Henry, that he was _actually_ graciously pleased to give him his house again to live in, notwithstanding that he was converted.² ¹ A most impious custom practised by a great many Christian monarchs of that period, who justified their infamous conduct by a reference to Jesus’ command to the young ruler. ² See Appendix O. The change of feeling on the part of the government towards them, was first manifested in the fourteenth year of this reign. In this year they were compelled to give up a third part of their moveables to the crown. Immediately after the imposition of this tax, the Jews in London were subjected to another unexpected act of injustice and oppression. By permission of the king, they had lately completed a synagogue, upon a scale of great magnificence, which surpassed all the Christian churches in architectural taste. No objection whatever was made to the work in its progress; but as soon as it was finished, the king sent directions to have it seized, and forthwith granted it to the brothers of St. Anthony of Vienna, to be by them converted into a church. Dr. Jost, a modern German Jewish historian, who has been often referred to during these series of lectures, observes, “A folly into which all Jews at all times suffered themselves to be misled by propitious circumstances; not considering that this desire of vain self-exaltation stimulated jealousy, and had the inevitable effect of bringing them down very low.”¹ ¹ “_Eine Thorheit, zu welcher die meisten Juden zu allen Zeiten sich durch gunstige Umstande verleiten liessen, nicht bedenkend, dass dieses auf Eitelkeit beruhende Sich-Erheben den Neid erwecken und zu ihrem tiefem Sinken Anlass geben musse._”――Geschichte der Israeliten, vol. vii., p. 140.