LETTER XII.

An estimate of the doctrine in its tendencies.-Hints to such as are zealously affected towards the House of Israel.—Official and public sanctions of the doctrine injurious to the Jews.-The employment of divinely appointed means for their conversion urged. The principle of the Bible Society, and the avoidance of all disputable points recommended.-Conclusion.

MY DEAR FRIEND,

May 3, 1828.

SUPPOSING the conclusion of my last to be (what indeed I conceive it to be) the plain truth of the matter, and supposing it to be the conclusion of every Christian in the world, what damage would the Jews sustain? The writer can only answer for himself; but his answer, if it were the universal one, would ensure to the Jews as great a share of sympathy in the rejection as in the belief of the doctrine of their literal restoration. It must

not, however, by any means be conceded, that the truth or falsehood of a controverted opinion may always be decided by its apparent practical tendency, when compared with an adverse hypothesis, because in some cases, as in the present one, the quality of tendencies is, or may be, as much a matter of opinion as an hypothesis itself. But admitting the tendency of the doctrine to its full account in the weight of evidence, I feel that the position assumed in the conclusion referred to, presents a more powerful appeal to the highest motives and the best principles in behalf of Israel, than is presented by the doctrine of their conversion, coupled with the doctrine of their restoration also.

Upon what principle, approved in social life, can those who regard the Jews as aliens, never destined to resume their place among the nations, or to repossess the land of their forefathers, behold them with less interest than they excite in the breasts of those who look for their literal restoration? Do we admire less the instances of disinterested generosity, than those of generosity rendered, by some connected

circumstances, evidently, or even probably, politic? Selfishness, as well as generosity, might lead us, as a nation, to protect and entertain a royal fugitive, expatriated for a season, but with a kingdom in expectancy. In such a case, policy might dictate, not only the generous hospitality due to fallen greatness, but extra tokens of consideration, originating in the prospect of his future resumption of a throne. In such a case, at least, generosity might receive a stimulus, even though no sordid principle were consciously allowed to operate. But would not the alien have as great a claim on sympathy and hospitality, upon every principle that humanity would love to recognize, although the future were all dark, and not a glimpse of returning glory shone? There would be kindness and hospitality, doubtless, in the first case, but those qualities would be more conspicuous, if exhibited in the last. And, to apply this to the present question, Christianity asks the highest and the purest motives-she is not indeed insensible to the promise of reward, but she is most herself, when "giving, hoping for

nothing again;" and the supposition which involves the strongest appeal to the noblest principles of Christianity, possesses in that very appeal, presumptive evidence of its truth. If the truth of doctrines is to be judged of by their effects, what will be gained, upon such a test, by those who hold the doctrine of a literal restoration ? Will their opinion suggest any procedure beneficial to the Jews that is not suggested by the simple belief of their future conversion? Far be it from those who entertain this simple belief to be heedless of Israel's welfare! No: remembering the glory that once pertained to them-remembering all the benefits instrumentally derived from them, and, especially, that from them, as concerning the flesh, Christ came, "who is over all, God blessed for ever," they are "beloved for the fathers' sakes ;" and the more abject their present condition, the more generously should we strive to soothe them in their exile, and to compensate them for their loss of temporal possessions. But let the efforts of Christian charity be made intelligently-let the end contemplated be clearly understood,

and be pursued upon substantial grounds, and let the means employed be suitable.* Look at the wretched Jews-wretched,

"The Christians have fallen into two opposite errors respecting them (the Jews); either a culpable indifference, and a want of that gratitude which was due to them for their fathers' sakes, of whom, as concerning the flesh, Christ came;' or, if any earnestness was felt about their state, it was accompanied with a total hopelessness of the efficacy of human means, since they seemed reserved in a miraculous manner, till some great moral revolution, beyond the reach of man to accelerate, should occur."DOUGLAS'S Advancement of Society in Knowledge and Religion.

Dr. Bogue, speaking of the comparative claims of the Society for the Conversion of the Jews and the Missionary Society, says of the supporters of the latter, "They consider that unspeakably most important, on account of numbers and external circumstances. Of one thousand millions of inhabitants of the earth, nearly five hundred millions are ignorant of the gospel. The Jews do not amount to above three or four millions. Those Heathens and Mahometans live in distant countries, and far from Christians; the Jews are in the midst of Christians, and have numerous opportunities of acquiring knowledge of Christ. Besides, if the Christians and ministers live where there are Jews resident, they might instruct them and preach to them with little trouble and expense. These, many consider, as the grand legitimate means of converting the Jews, and that other methods which have been resorted to, instead of promoting, will retard the wished-for and glorious event.”—Letter to the Rev. Lewis Way, cited in Dr. Bogue's Memoirs, recently published by Dr. Bennett.