walk and conversation, as a community of Jewish believers. Perhaps such a community is destined, in the low state of religion amongst us, to raise the standard again, and to shew us what religion really is. But there is another reason why we would have every thing done that can be done, to promote Christianity amongst the Jews in England. Whatever takes place in this country is apt to become widely influential. The benefits, therefore, might most widely extend, to Jews in every other part of the globe. We are not urging this consideration to promote national pride; but we do feel a persuasion, that such is the position to which our dear native land is ordained of God. National pride! We have little cause for it just now, God knoweth! But such is the fact. In many things, English proceedings, English decisions, English politics, give a tone to the affairs of the whole world. The Pope and his partisans understand this well. As long as Protestantism can keep down Romanism in England, it is not likely to gain much ground any where. So in other things. In one of the battles of the late war, a regiment of Poles-we think it was-in the service of the English, was opposed to a regiment of Poles in the service of the French, and made them take to their heels. It is on this principle that we should learn to regard the English Jews. Number is not the only thing to be taken into the account. It makes some difference even in a Jew, if that Jew is an Englishman. It gives him new relations, new circumstances, new influences may we not add, new features of character? The whole body of English Jews, acting in any particular manner, might be expected to carry great weight with all the rest of the Jews in the world. And if, as a body, a religious impression could be really made upon them, we feel persuaded that it would lead, under God, to a signal impression of the same kind, on the whole of the scattered nation.

There are two things which ought to interest us, on behalf of the Jews in this country; their distress, and their nationality.As to the distress endured by the poorer Jews in London, all the accounts which we have heard agree with what we have seen, that it is extreme. The wealthier Jews are occasionally liberal to their poor; nor would we withhold from them whatever praise they may justly claim on this behalf. But what they give falls totally short of relieving the mass of misery; and when a poor Jew begins to shew the least inclination to turn Christian, he is in danger of being cut off from every thing. In fact, the measures which are taken to prevent his getting his bread, have almost the character of a conspiracy; and, we are inclined to think, might be brought under the cognisance of the law. Not,

by any means, that we would advise the Jewish proselyte to think of such a remedy for one moment: it would only shew, that, as a believer in Jesus Christ, he knew not what Spirit he was of. But still the case is so bad, that it amounts to very great hardship, and even actual cruelty and if it continue, we should almost advise the converted Jews of this metropolis to address a public letter to the chief Rabbi on the subject.

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We also mentioned the nationality of the Jews amongst us. Many Jews abroad, without embracing Christianity, have departed of late from the Rabbinical system, and established new synagogues, and a new form of worship. But, on the other hand, we are not perhaps aware how Judaism is still kept up in this country. And the English Jews, again, are far exceeded by those of Poland, who look upon them as sadly degenerate. Some of our readers may remember, at the fall of the Brunswick theatre, how one of the sufferers was discovered to be a Jew, by the Rabbinical insignia which he wore under his clothes. The festivals of the Jewish church are still regularly observed by the English Jews; and by many with much strictness, and through a great variety of details. That of the approaching Passover has not left our family circle without a friendly supply of the cakes of unleavened bread. To prepare a sufficient quantity of this, for all the Jews, mills near town are annually engaged for the occasion; and that there may be no irregularity or defilement in grinding the corn, Jews attend, to watch the process. The flour thus prepared, is made into large thin cakes, or biscuits, of which if any part in baking be turned up and doubled, it must be broken off, and not eaten. Though old persons and invalids do not always find these biscuits good for their health, no other bread must be eaten by them while the season lasts. And, indeed, if they want flour, there is no resource but to grind them down, or pound them in a mortar; and to make up the powder, thus procured, into the articles for which flour is generally used.-Meat also, to be eaten by a Jew, must be killed in the Jewish way. The person qualified to do this is called a schochet, or killer (U), and is regarded as belonging to a sacred order, and as a kind of officer of the synagogue. Every person appointed to this office must be regularly examined by the chief priest. Nor is the business always got over so easily, as some examinations amongst ourselves. The qualifications and Talmudical knowledge of the candidate are very strictly inquired into and as the knife used for killing must be entirely free from notches, the examiner will sometimes make in it a very minute one, unperceived, with his nail; give it to the candidate; ask him if all is right; and, should he not discover the flaw, in all probability reject him.

That all the blood may be taken from the animal killed, the rule appoints that the large blood-vessels of the throat should be suddenly divided, by a single cut: though this, after all, is not so effectual a mode of gaining the object, as a slower process of bleeding would be. A strict Jew, when on a journey, carries with him a knife of the proper sort, made according to rule, that he may occasionally kill a fowl for himself, and not go entirely without animal food in places where there is no schochet. With respect to the laws concerning purification, we understand that there are persons in London who get their livelihood by keeping the mikveh, MD, or bath, in which the appointed ablutions are performed.-Many other things might be mentioned, in which the Jews of England keep up their national character: for instance, their marriages, their separate burial-grounds, their ceremonies at circumcision, their distinct quarters, &c.

These two things taken together, their nationality and their distress, constitute the interest of the Jewish people. We cannot look at them without discerning, that these are the very nation, the very people, of whom the Bible speaks: and, when we come to know the particulars of their condition, we make the further discovery, that they are the people of whom the Bible speaks, bearing the most awful tokens of Bible denunciations; and thus most satisfactorily assuring us, that they shall one day exhibit the fullest accomplishment of Bible promises.

And one would think, if this is to be so, it surely must be soon; at least if the mercy of God is to come upon them, according to our expectations, as a separate people for, after all, their most distinguishing mark as a nation seems in danger of being speedily obliterated. We refer to their expectation of a Messiah. This, we say, must be regarded as their distinguishing mark; for if it were taken away, circumcision would not distinguish them from Mohammedans: and this, we fear, too many of them, even now, are voluntarily laying aside, so as to be in danger of losing it. Such is the fact. The numerous texts referring to the Messiah, in the Jewish Scriptures, were once equally regarded as having this reference, by Jews and Christians. That this was formerly the case with respect to the Jews, their ancient commentators testify, beyond contradiction. But now, as Christians go on urging these texts, there are Jews who go on denying them: so that, if they proceed at their present rate, there is reason to fear that they will soon be left without a single text relating to the Messiah, in the whole Bible!!! And we say again, when they have done this, what will they have to distinguish them from Moors and Mussulmen?

Thus it seems necessary that the Lord should come to them soon; or, when he does come, he may find no such people.

We ask our Jewish readers to lay these observations to heart. The subject is one which deserves their most serious consideration. The Christians of this day, like the primitive Christians, of the Jewish nation, go on urging upon them those passages of the Law, the Prophets, and the Psalms, which refer to the Messiah; and the Jews go on denying that they have any such reference. Now, which of these two parties look most as if they BELIEVED in a Messiah,-those who endeavour to accumulate scriptural proofs of him, or those who endeavour to diminish their number? Must we not say, The former? Persons augmenting the number of proofs, must be perfectly conscious, if they are mistaken in saying that Jesus is the Messiah, that they are augmenting the means of detecting their own error, and only doing that which will make it more and more easy to prove them in the wrong. They would not do so, if they had any doubts of what they say: the very circumstance of their acting thus proves that they believe.-We will not push the subject further at present. At present, our Jewish, brethren may deny these texts. But let them once turn to the Lord, let the vail be once removed from their hearts, and the glory of the Messiah will shine upon them, not only from the direct predictions of the Prophets, but from every sacrifice, from every ordinance, from every type.

FAVOURABLE NOTICES AND REVIEWS OF INFIDEL PUB

LICATIONS.

WE must here call the attention of our readers to a subject of great importance, and one which has caused us much pain and perplexity. Omitted duty is always a burden upon the conscience and it is partly, perhaps, to discharge that burden, that we now refer to the painful subject before us. We allude, then, to the favourable notices and reviews of infidel, pernicious, and blasphemous writers, in periodicals; and to similar notices in other publications, professing to direct the theological student in his choice of books. To give one instance in particular, we may mention the works of Professor Gesenius. According to our judgment, and we feel no hesitation on the subject, the principles therein manifested are those of systematic, shocking, and undisguised infidelity. In reading them in the original, we have met with many things which we con

sider not merely unsound, but shocking, revolting, and blasphemous. The observation applies even to his elementary works. In his Reading-book (a work for beginners!) we find things which we will not repeat, and which it would make some of our readers wretched to hear. Of course there are persons amongst us, who will commend any thing; and the rather if irreligious, to shew their liberality, and because it agrees with the sentiments of their own hearts. But pious writers! religious works! Who can be safe, if we are to be misled in such quarters as these? We may all go wrong, if we are misdirected in our choice of books. The following is the account of Gesenius in a religious periodical, not many months old.

"The revival of Hebrew literature in Germany, in America, and in this country, is, indeed, a happy omen of the age in which we live; and a great encouragement, as well as aid, to the rising ministry. Of all the lights that have arisen in this department, in modern times, we cannot hesitate in ascribing to Dr. Gesenius the very first rank. Possessing a mind eminently endowed by nature for the successful prosecution of philological studies, he has distinguished himself by a degree of zeal and application sufficient to surmount the most formidable difficulties. While he has aimed at the advancement of no new or startling theories, he has, nevertheless, evinced great originality of mind, and a scholarship alike independent and commanding. To the Hebrew language, in all its departments, he has devoted immense study. Feeling dissatisfied with all former lexicographers, and firmly believing that something more worthy of the vernacular of the ancient Hebrews might be produced, he set himself, in good earnest, to the task; determined to think for himself, and only to follow preceding authorities in so far as they shed real light upon the structure and peculiarities of the Hebrew tongue."

Is that the way to speak of such a writer as Gesenius, in a work professing Evangelical principles? "No new or startling theories" indeed! A man who could read many pages in some parts of Gesenius without starting, would hardly start if he saw the devil himself.

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But," it may be said, " is there nothing in these favourable notices by way of qualification? No warning? Nothing to give the student a hint of his danger?'

That, we answer, is the worst part of all. German Neology is just now making a grand effort to get into the Church of England, and into other communions of British Christians generally. In this it is mainly succeeding, by means of German books upon Oriental and Biblical literature. The reviewers of such books are the porters, who ought not to let them pass.