own Scriptures, that their Talmud is filled with palpable falsehoods, and that their hope is a chimera; but they turn a deaf ear to argument and entreaty, and turn upon you with fierce resentment at your efforts to show them the truth.  Although they know that their habits of grasping and hoarding wealth, driving hard and unfair bargains, their hunting for small profits by contemptible methods like hungry dogs searching the offal in the alley, rouses the enmity of communities against them and causes them to become a blight to all true progress, to honest trade and business in any land where they have become firmly established, so that laws must be made against them, still they blindly and passionately continue their covetous strivings.  When Luther observes the corrupting influence of the Jews on the public life and morals, he declares that they ought to be expelled from the country, and their synagogs ought to be destroyed, that is, they have deserved this treatment.  But it is a remarkable fact that even in these terrible denunciations of the Jews Luther moves on Bible ground, as any one can see that will examine his exposition of an imprecatory psalm, like Psalm 109 and 59.  If these words of God mean anything and admit of any application to an apostate and hardened race, the Jews are that race, and a teacher of the Bible has the duty to point out this fact.  But Luther has not been a Jewbaiter; he has not incited a riot against then, nor headed a raid upon them, as Prof.  Worman tells us that Catholic priests in the Middle Ages occasionally would do.  What Luther thought of persecuting the Jews for their religion can be seen from his exposition of Psalm 14.  He did not believe in a general conversion of the Jews, but he held that individual Jews would ever and anon be won for Christ and would be grafted on the olive-tree of the true Church.  “Therefore,” he says, “we ought to condemn the rage of some Christians—­if they really deserve to be called Christians—­who think that they are doing God a service by persecuting the Jews in the most hateful manner, imagining all manner of evil about them, proudly and haughtily mocking them in their pitiful misery.  According to the statement in this Psalm (Ps. 14, 7) and the example of the Apostle Paul in Rom. 9, 1, we ought rather to feel a profound and cordial pity for them and always pray for them. . . .  By their tyrannical bearing these wicked people, who are nominally Christians, cause not a little injury, not only to the cause of Christianity, but also to Christian people, and they are responsible for, and sharers in, the impiety of the Jews, because by their cruel bearing toward them they drive them away from the Christian faith instead of attracting them with all possible gentleness, patience, pleading, and anxious concern for them.  There are even some theologians so unreasonable as to sanction such cruelty to the Jews and to encourage people to it; in their proud conceit they assert that the Jews