told each other of his godly life, and with one consent exclaimed, "May my last end be like his !"

On the second day after his death, according to the custom of the country, the funeral took place. The room was quite crowded with Jews, who listened with deep earnestness and solemnity. A great multitude stood before the door, who could not find admittance. "As I looked on the little assembly," writes the missionary, whose report we have followed, "I could not but put the question to myself, What brings so many to this place? Has anything distinguished the life of the departed, that so many seem interested in his death? The answer whispered, Yes: something did distinguish the life of that man, which singled him out from his fellows. Unmarked and unnoticed else, at the age of sixtyfive, he stood forth in the midst of his people, declared that his former life had been founded on a lie, and that he had found Jesus of Nazareth, the Son of David, to be the promised Messiah, and the Saviour of the world; and now, at the mature age of threescore and ten, he has died, confirming his testimony with his last expiring breath, yea, rejoicing that he goes to see his Lord face to face. In that coffin lies the first witness in Pesth, among the Jews, who has died with the standard of the cross in his hand."

"The memory of the just is blessed." The death of Rabbi Hirach left an impression which it is believed will not soon be effaced. That a man may profess Christ during life from a variety of motives, the world readily believes, but that he should meet death with composure and joy, triumphing in the cross of Christ, is what it cannot understand. The grave of the rabbi is in the Christian burying-ground at Pesth. At a little distance, on an opposite rising ground, a small hollow lying between, is seen the burying-place of the Jews. But as in life he was separated from his people, in death his bones were not united to theirs. The missionary adds, "If any kind friend could provide the sum necessary to raise an humble stone to the memory of this first witness to the truth among us, recording the simple fact, that, at the age of sixtyfive, he found the Messiah, and, five years later, died rejoicing in his name, it might perchance arrest the eye of a passer-by, and a voice from his grave might yet speak to many hearts."

GLEANING.

16.

To those who say, the Jews are to be converted by miracles, and therefore you need not labour,-it may be replied, Supposing they are,-yet, first, conversion shall be in them the same process as with us, produced by the same truth, and the agency of the same Spirit. Secondly, Ere that great day when all Israel shall be saved, there is a day wherein a remnant is to be gathered. May we not gather this now? Thirdly, Is it not the completion of this remnant that makes way for the other greater work? So long as there is left one little child, such as Christ took up in his arms and blessed, to be gathered, that other mode of dealing cannot begin. Gen. xix. 22. And, fourthly, Is not the event to precede that other miraculous interference, to be "the saints taking pleasure in her stones?" Even miracles have their forerunners. At the Red Sea, God used the east wind as his wedge to cleave the deep. At Jericho, the sound of trumpets preceded the miraculous fall. This is the position which the Christian church is assuming. First, It is holding up the truth that converts to every man of Israel. Secondly, We are helping forward that in-gathering which makes way for the fulness of Israel. Thirdly, We are giving proof of our desire to obey God, by taking pleasure in Zion.

INTELLIGENCE.

BRITISH SOCIETY FOR THE PROPAGATION OF THE
GOSPEL AMONG THE JEWS.

MISSIONARIES' JOURNALS.

From Mr. S.'s Journal.

Frankfort.-Received a visit from Dr. M. L. The Dr. expressed his wish that soon the time would come when all men should love one another as brethren, and acknowledge their Father who is in heaven, yet he doubts if that happy time will ever arrive. "Men generally," said he, "are fond of their own customs and self-created habits and opinions, and thus form separate bodies, who have more desire to dispute than to unite with one another." I replied, "Religion is the point of union, which God, the Creator and Father of all men, has himself designed as such. The religions that prevail in the world are Paganism, Mahommedanism, Judaism, and Christianity. Now Judaism and Christianity are, if properly understood, the same. If the Jews lived according to the old dispensation, they would have already acknowledged Jesus Christ as their Messiah, because, if they understand what they read, they must perceive that any further expectation of another Messiah is in contradiction to the doctrine of the old dispensation. But by such views the Pharisees and rabbis were injured in their own interests at the time of Christ as well as later, and compiled an incoherent chaos of doctrines and regulations throughout the centuries which succeeded Christ, which they called the Talmud, that is to say doctrine, which God has given by them instead

of by the Messiah. The whole work, consisting of twelve large volumes in folio, commended itself more by its quantity than by its quality, and the rabbis succeeded in deceiving all Israel through this Talmud, so that even the Jewish Neologists are possessed with the idea that Judaism is essentially different from Christianity, instead of directing to it. Christians adore the God of Abraham, Isaac, and Jacob, and believe the word of God; they acknowledge Jesus Christ as the Messiah of the whole world, who has appeared as the Holy One of Israel according to the promises of the old dispensation. Hagg. ii. 6-9; Dan. ix. 21-27; Gen. xlix. 10; Micah v. 2. Through their erroneous opinion that the Messiah has not yet appeared, the Jews deny the veracity of the Old Testament as well as of the New; and if they, as is often the case, try to get rid of the idea of a Messiah by affirming that an honest man stands in need of no Messiah, I would observe that, before God, no man is honest or righteous." Dr. L. left me, not without interest, and promised to call on me frequently.

Carlsruhe.-Called on missionary Sutter and his father-in-law, in order to receive information on the condition of the Jews in this place. Their number is above two thousand. As they enjoy full emancipation, they have no grievance from the government. All those on whom I called spoke of that point in very satisfactory terms. I asked what they did in those cases where their duties as citizens and officers of the government came in collision with their religious duties, which must probably happen frequently, for Judaism enjoins a great number of such religious observances, which must interfere with their duties as neighbours and citizens;* e.g., the precise number of steps which is

* Concerning the strictness of the Talmudical regulations in respect to the Sabbath, the following extracts are appropriate and valuable, as coming from one whose knowledge of modern Judaism is the result of many years' study :

(The Talmud commands,) Whosoever does any work on the Sabbath, even though he does not do it for the sake of the work itself, is nevertheless guilty. How so? If, for instance, a man extinguishes a lamp, because he wants the oil or wick, and wishes that it should not waste, nor be burned, or that the earthenware part of the lamp should not be cracked, although the mere act of extinguishing it was not the ultimate object, but, on the contrary, the saving of the oil, or the wick, or the earthen lamp, he is, nevertheless, guilty. And in like manner, whosoever removes thorns a distance of four ells in a public place, or whosoever extinguishes coals to prevent the public from being injured, though he simply intended to prevent the injury, is guilty, and so in all similar cases. What is meant by being guilty on account of doing work? If it be done voluntarily and presumptuously, the meaning is, that he is liable to excision, and if there were witnesses and a warning, he is to be stoned.' If this were the law of the land, and the executive were in the hands of Talmudistic zealots, the peace of the world would be at an end. The poor man could not be happy when he saw his little property wasting, and the humane man would either be made miserable at the thought of being able to prevent much injury, and yet not doing it, or would have to expose himself to the danger of a cruel and ignominious death. We know enough of the general character of the Jewish nation to believe that

not permitted to be exceeded on the Sabbath day. I alluded also to the fact that it was not long ago that a Jewish teacher was punished by the sentence of a rabbi in Bavaria, because he had taught that, in urgent cases, it is permitted to neglect the commandments concerning the Sabbath (e.g. not to touch fire) in order to help and assist his neighbour. I received the reply, "The rabbis who will keep these things so strictly are fools indeed." As the greater number of Jews in Carlsruhe are attached to reform principles, they care not much about Talmudical injunctions.

When I returned in the evening to my hotel, I entered a saloon which was full of merchants, officers of the government and army, and Jews. The conversation was on the emancipation of the Jews. Almost all, except the Jews, spoke against it. One of the Gentiles present having expressed his opinion on the matter more sharply

there are amongst them those who would brave the danger, whose generous hearts would rise above personal considerations, but how dreadful would be the consequences! . . . This one law would clothe the world with mourning, and make the light of the Sabbath sun the curse of mankind."-Old Paths, pp. 105, 106.

"If a man venture out into a public jurisdiction with a pocket handkerchief, or a snuff-box, or a half-crown in his pocket, and carry it only five ells, he is guilty of death; and if the Talmudists held the reins of power, would be led out as soon as the Sabbath was over, and stoned. Humanity shudders at the thought of stoning a man for carrying a pocket handkerchief, and the Bible teaches us that a religion, teaching such inexorable and wanton cruelty, cannot be from God. It is true that, at present, the power of Christianity protects Israelites from such harsh treatment; but wherever the Talmud has any degree of influence, Israel groans under its bondage. Many a time have we seen Jews with their pocket handkerchief tied round their knee like a garter, for this is lawful, though to carry it in their pocket would be a grave and capital offence. And we once knew an Israelite who was taking a walk on the Sabbath-day, and being addressed by a Gentile beggar, put his hand into his pocket, and gave the poor man a small coin. He was observed by some Talmudists, who immediately attacked him for his profanation of the Sabbath. Afraid of losing his character, and being at that time more anxious for the praise of man than that which cometh of God, he defended himself by saying, that he had unintentionally taken out the money in his pocket, but had remembered it when addressed by the beggar, and therefore took the opportunity of getting rid of that which it was not lawful to carry. The Talmudists were satisfied, and their wrath changed into profound admiration for his piety. These cases exemplify the practical working of the rabbinic system. It burdens the consciences of the sincere, and makes the unscrupulous hypocrites. It may be replied, that such things could not happen in England, and that here the Jews are too enlightened to observe such distinctions. But every one who makes this reply, condemns modern Judaism as a religion unfit for the observance of the enlightened, and if he be a conscientious man, should protest against doctrines which he believes to be false, and laws which he abhors as cruel. These sabbatic laws are a part, an essential part, of modern Judaism. There is not any

than the others, and having asserted that, among a hundred Jews, there is scarcely one honest, because their religion incites them to what is wrong, an old Jewish merchant, L- by name, stood up and said that he was very sorry to find so much want of love among so many professors of Christianity, which is asserted to be the religion of love. As for himself, he had no desire to speak of the legality or illegality of the emancipation of the Jews, neither had he ever taken any pains in soliciting it, as it was his continual effort to realise in himself, as far as possible, the emancipation of his human nature. He only wished to speak of the falsity of the assertion that the Jewish religion justifies and authorises what is base and mean, and he must absolutely contradict such an assertion. This theme was talked of for a long while. I maintained that if Rabbinical Judaism were what they were disputing about, it admitted of no question that the Talmud teaches much that is base and foolish. "It is the holy duty of Jews," said I," to become Jews in the sense of the Scriptures-to become Biblical Jews, that is to say, to become Christians, and it is a false opinion that Christianity is another religion than the true Divine Judaism." The next day I called with missionary Sutter on some Jewish families, and I hope not without a blessing from on high; we then called on the Jewish chief teacher R—, to whom I presented my little work, "The Reading Eye," because he had shown a great desire after it. Our discourse, which lasted for two hours, on Judaism and Christianity, was listened to with great attention by his wife and daughter.

Heidelberg.-Called on several Jews; everywhere there was alarm on account of the hostile spirit of Christians against Jews. Not long ago the house of the Jew E was assailed, and his warehouse destroyed. In Heidelsheim and other places on the Odenwald, the Jewish houses were utterly demolished, and the Jews escaped to Bruschab and other places to save their lives. I found the cause of all this to be the emancipation question.

part of the oral law upon which Talmudists lay more stress. The man, therefore, who does not observe them, has changed his religion. He has got a new faith, as really as if he had been baptized, and professed Christianity. Every Israelite who carries a pocket handkerchief in his pocket through the streets of London on the Sabbath-day, has apostatised from that Jewish religion which has been professed for near two thousand years, and practically declares that the religion of the synagogue is false. How then can he, without hypocrisy, profess to believe in the religion of the Jews? or how can he, as an honest man, uphold a system which he regards as false, and which would have him executed as a criminal if it had the power? If such persons, who live in the habitual transgression of all the sabbatic laws, have any regard for truth and for Divine revelation, they should openly declare their sentiments, announce to the world that they have forsaken the religion of their fathers, and assert that religion which they regard as true. The blindest and most bigoted Talmudist is a far more respectable man, and more acceptable in the sight of God, than he who pretends to profess a religion in which he does not believe, and whose precepts he regards as fanatical and superstitious." -Old Paths, pp. 118, 119.