LETTER FROM REV. LEWIS WAY TO THE BISHOP OF ST. DAVID'S. THE following extracts are from a letter dated at Moscow, Feb. 24, 1818. Mr. Way had been travelling on the continent to advance the objects of the " London Society for Promoting Christianity among the Jews." At Moscow he wrote to the Bishop of St. David's, one of the patrons of the society, stating his prospects, and the manner in which he had been received by the Jews and by others in the course of his journey. The pamphlet containing the letter, and several other important documents have been put into our hands by the kindness of Miss Hannah Adams; from these we shall present our readers with many interesting facts. "The first person, says Mr. Way, of the Jewish nation with whom we conversed in Holland, was a respectable and well informed physician, a man of credit and learning. I told him, that the object of our journey was to carry the New Testament in Hebrew to his brethren. His observation was, Sir, if that be your design, and your conduct is conformed to the contents of that book, you will ultimately succeed. The only way to make converts of our nation, is to show them personal kindness, and prove that you consider them as entitled to the common respect paid to other people of different nations. But while christians are averse to receive well disposed Jews into their socięty, as is the case with us, how can they expect them to listen to your religion.' "I am informed by several persons both Jews and Christians, that there are upwards of one hundred families predisposed to make a profession of christianity, which they believe and teach secretly to their families, while some of them at the same time attend the synagogue." Hanover. been formed under the denomination of Reformed Jews,' for whose use a splendid synagogue has been made at the expense of the most wealthy and respectable among them." Russia. "I presented the books and memorials of the Society to his Ex A number of Jews in the higher classes have lately been baptized in this place, but with few excellency Prince Galitzin, on ceptions it is to be feared chiefly with a view of obtaining civil privileges and admission into christian society, a difficulty complained of by Jews in other places as much as at Rotterdam. Prussia. "The character and condition of the remnant of Israel, resident in the capital of Prussia, exhibits an appearance altogether dissimilar from that of any other place perhaps on the face of the earth. The rabbinical opinions and system have almost disappeared, and the commercial body is composed of men of more education and liberality of sentiment than the ordinary class of trading Israelites. The origin of these distinctions may doubtless be traced to the character and writings of Moses Mendelsohn, who passed his life in Berlin, and rose by dint of industry and the exercise of no ordinary capacity to a degree of literary fame and personal distinction which no Jew perhaps has attained since the time of Abarbanel and Maimon. He is honored by his Jewish brethren as a Reformer, but a Christian would see more of Voltaire than Luther in that part of his character." The philosophical spirit they have imbibed from the reasoning and principles of Mendelsohn, has led the greater part of the Berlin Jews to reject the use of the Talmud, and a considerable party has Christmas day, with other copies for the use of his Imperial Majesty. I am happy to assure your Lordship that our utmost expectations are exceeded by the kind and Christian reception we have met with here." "I cannot close my letter without stating-that having been honored with a personal interview with his Imperial Majesty at his own apartment, I am enabled to assure your Lordship, that the object of our visit to the Russian dominions has received the unqualified approbation of their sovereign. And when it is considered that not less than two millions of the descendants of Abraham are thus rendered accessible to the operations of our Society, we ought surely to be thankful to Divine Providence for this timely and efficient co-operation with our humble endeavors for their welfare." "When I left England, I was forewarned of many difficulties which have vanished on approach. I was gravely told that I should meet with enemies at every step; and it is but a just tribute of thankfulness for the many mercies we have experienced from Him, who has all hearts at his disposal, to state that we have found this "evil report of the land," to be perfectly groundless. From Jew and from Gentile, from learned and unlearned, from Princes, Min isters and Ambassadors, Clergy and Laity, we have experienced uniform respect, and received unlooked for help and support; and if Societies have not yet been es-tablished, or large contributions levied in the places we have visited-much prejudice has been removed, much attention awakened, and some seed sown, which will doubtless spring up in its season." LETTER FROM AN ELDER OF THE WAY. THE following are extracts of a letter from an Elder of the Reformed Jews, dated, Berlin, Oct. 21, 1817. The writer was probably one of the disciples of Mendelsohn: "You, sir, I say it with a joyful conviction, are a true Christian, one of those few whose hearts are truly filled with the holy idea of their Preceptor, who understand the full meaning and weight of his Divine doctrine, and who know how to represent it in their life and actions to the benefit of their fellow creatures. "Love, charity, those significant words which the Founder of the Christian faith pronounced in such an enforcing manner, with you they are not words only as they are with so many other men; they are the animating principles of your mind; they have inflamed you with a noble zeal, to reach the hand of love to your brethren, and to lead them to peace and everlasting felicity. O what an exalted design is yours! -But, sir, give me leave to ask you one question. I may venture to lay it down before you, who love truth and sincerity in every shape. You, si, who are so earnestly bent to promote the happiness of mankind, why do you not turn your pious endeavors towards making those that are Christians already-but merely by name-better acquainted with the true dictates of their religion? Why do you not persuade your brethren in the faith, that pure and divine as it is, it can lead them to felicity only as it influences every motion of their heart, and every action of their life? "The design of your great Master was to found a universal religion, confined to no place or nation, a religion for the salvation of the world: He grounded his precepts on the moral nature of man, on the two holiest principles planted in the human mind, faith and charity. Yea, he commanded even to love our enemies, knowing that enemies can be converted into friends by confidence in this their moral nature, by exerting love and charity towards them, by showing a gentle pardon for their errors and offences. Such were his noble intentions, such was his beneficial aim ! Now, I may ask, sir, can there be found in the life and behavior of most of those who call themselves Christians, the least sign of such a pure universal love? Nay, are not the actions of the most of them wholly contradictory to that which was practised by Christ? In every part where the Christian religion is predominant, those who profess another faith are hated, despised, persecuted, and cruelly driven out. Even the Christian priests do not forcibly reject this evil, but as idle spectators, they permit it to grow up every where. "Turn your eyes with impartiality to the history of ancient or modern Christians, and your be-nevolence will ask no farther proof, that what I urge is nothing but the strictest truth. Under such circumstances can the Christian religion be spread by conviction? Can those who misunderstand its mightiest principles hope for many proselytes? The unenlightened non-Christian cannot be persuaded of the beneficence of a doctrine that makes him undergo so many persecutions. He whose mind is enlarged by knowledge feels, it is true, a great veneration for the pure and exalted principles of Christ, but he can have no confidence in his followers." Whatever may be thought or said of the opinions of this Reformed Jew, in other respects, it must be acknowledged that he has given a correct and humiliating picture of the inconsistency of those who profess to be followers of Christ, and yet indulge the spirit of hatred, contempt and persecution towards unbelievers. We think also, that he is correct in supposing that no great success in the attempts to convert the Jews can reasonably be expected, unless the efforts be made with the conciliating spirit of the Gospel; and that much more might have been effected before this time had the Jews been treated by professing Christians according to the precepts of our religion. It is indeed true that the Jews, in the days of our Savior, persecuted him, and afterwards his followers; but this is no apology for the persecuting spirit of Christians towards the Jews in later times. The testimony which this disciple of Moses Mendelsohn has given in favor of the beneficent character of the Christian religion, as taught by its founder, is truly just and important. If this favorable opinion of the character of Christ's instructions should become general. among the Jews, and they should in future be treated with that kindness which the gospel enjoins,it will not be long before the tribes of Israel will be seen bowing the knee to the Prince of peace, acknowledging him as Lord, to the glory of God the Father. REMARKABLE UKASE OF ALEXANDER. Regulations respecting the Society of Christian Israelites. In order to insure to the Hebrews who have embraced the Christian religion--of what confession soever it may be a peaceful abode in the bosom of the Russian empire, we have permitted them to form among themselves a community under the denomination of THE SOCIETY OF CHRISTIAN ISRAELITES-but to promote among the members of that Society industry, trade, and all kinds of useful business, we constitute the following regulations. 1. Lands for settlement and domestic economy will be assigned by the crown to the Society of Christian Israelites gratis, and for an everlasting possession to them and their posterity. These lands will not be assigned to each individual in particular, but to all in common: And for this reason they can neither be sold nor pawned, nor in any other way be brought into the hands of others, but must always remain an unalienable property of the whole community. 2. On these lands appointed for them they may, if they please, settle on their own account, and build every kind of establishment, borougir or town, according to their means and circumstances. It is likewise left to their choice either to build all in common, or each one for himself, provided he does not exclude himself from these connexions of the Society unto which they must all without exception belong. 3. Those Christian Israelites who enter the Society, as also to their posterity, will be allowed an equal, full and entire freedom of the Christian confession of faith without any difference; and each confession permitted to enjoy their divine service according to the rules of their church. Consequent ly the congregations of each Christian confession, which belongs to the union of the Society, may build and establish churches, schools and institutions for education, or other God-pleasing purposes, according to the principles of their own church. 4. The Society of Christian Israelites will stand under our protection, and be dependant only on the Committee established in St. Petersburg for the management of their affairs, who are bound to watch for their welfare, and to whom alone they have to give account of their concerns. On this ground not one single government of the place where this society may found their establishment, has to exercise any power over them, or mix with their affairs. The preachers who may be appointed in their settlements are to apply in necessary cases to the said Committee, according to laws which respect all other colonies settled in the Russian dominions. 5. The Society form an Office for the management of their internal affairs, consisting of different members chosen from among themselves, viz. two Superintendants and four Assistants, approved of by the said Committee, under the name of Office of Administration for the Society of the Christian Israelites. This Office is permitted to have its own seal; and it is their duty to care as much as possible for good order in the Society, and to reconcile any misunderstanding, disunion or quarrel among themselves, which may come before them; but what respects disputes about property, hereditary possessions, and similar civil affairs, or individual criminalities, that must, according to the common laws of the empire, be examined and decided by their respective courts of justice. The office has also to erect in the settlements a police of their own, for the maintenance of peace, quiet, and order; and it is at the same time bound to keep a watchful eye over the conduct and behavior of every one of the Society's members. Rebellious, disobedient, and immoral members, who are only an offence to others, they must expel from their Society, after they have informed the Tutelary Committee concerning it, as they are also bound to do respecting every member whom they are newly receiving into the Society. Every one who is expelled, forfeits in consequence all the rights and advantages granted to the Society. 6. All civil rights are hereby granted to every member of the Society of Christian Israelites, |