and the manifestation unto them of the love of the Spirit, and not putting their own garbled constructions upon the Scripture, but taking the Word in all its simplicity, and going forward in the strength and energy of the Spirit of God, have been mighty to the pulling down of the strongholds which the prejudices of eighteen centuries have raised around the Jews, and made them feel themselves more and more driven away from Christian truth. But the power of Christian love and Christian faith has prevailed. It soon began to be visible. At first when a Missionary came to some parts of the Continent, he found himself in exceeding great difficulty. The Christians did not sympathise with him; they thought it was altogether a strange thing for a Jewish Missionary to be sent among them to preach to the Jews; they had no opinion of it at all. In fact, in many of such places, the Protestant ministers did not preach the Gospel of Christ; but through the instrumentality of the labours of Jewish missionaries many Christian ministers, who had never been themselves really converted, have been led into the truth, and by these means our efforts on behalf of the Jews have brought salvation to thousands and tens of thousands of Gentiles.

This

naturally has reacted upon the Jews, and in a number of places there have been great awakenings among the Jews, to inquire and think for themselves; and though in many instances they possibly may not have had a direct influence, yet it was to the Jewish mind a great fact, that the Christians were sending agents to try and convert them; and they were obliged to study the Scriptures to be able to combat with the Missionary upon the grounds of Bible truth. The Jews, with all their prejudices and ignorance, have generally a reverence for the Old Testament Scriptures, which is much more than you can say for many Gentiles called Christians. Even the neologian Jews, who have learned, by-the-bye, all their neologianism in the school of Gentile professors of Christianity, and whom I would hold up as being less infidel than the Gentile neologians in Germany, have a respect for the Scriptures which you do not find among the infidels abroad.

Another fact I would mention, which is, the great interest that has been excited in the minds of the Jews in regard to the person of the Lord Jesus Christ. This is a wonderful change in the history of the Jewish mind. You may now speak to the most intelligent and highly

educated Jew in Germany concerning the Saviour and Christianity, and that Jew will not sneer, or curse, or treat it with contempt, but he will listen to it with respect and with reverence. He says to us, "You go too far. I do not believe in your dogmas, but I do believe that the person of Jesus Christ has been the introducer of light and liberty into the world, such as had not existed before Him, and that His principles declare Him the great liberator of all the nations upon earth." I attribute this great change to the working of this and similar societies.

I can give you no better proof than this: At the Berlin Conference of the Evangelical Alliance, last autumn, there was a very slight notice given, that there would be some conference about the Jews in one of the churches. We went. There was nothing arranged; no one knew what it was about; but the church was crowded with the most respectable Jews and Jewesses, who were waiting to hear what we might have to say. No one being there to take the lead, through the illness probably of Sir Culling Fardley, I felt it was wrong to let those people depart without speaking to them in the name of God, and I asked my friend, the Missionary of the London Jews' Society, to give out a hymn, and another to offer prayer, and I addressed them for an hour and a quarter, putting before them the principles of the Gospel. They listened with deepest feeling, and with most breathless silence all the time that I was speaking, and at the end many of them surrounded me, and spoke affectionately to me, and treated me with respect, and courtesy, and kindness, which delighted my heart. friend of mine, a fellow-student in the University of Berlin, whom I had not seen for upwards of thirty years, Dr. L-, was present at that meeting. He was an unconverted Jew, but he made himself known to me, and the deep interest with which he listened to everything I said to him, and the affection and tenderness which he manifested towards both my wife and myself, were most affecting. He seemed to feel as if new life had been given to him. "Here," he said, "I have been working at the university, passing through every stage of literature, for thirty years, not moving away from the place, and when I heard you the other evening standing up in the midst of all our learning, and for you to speak with so much authority, it struck me very much. I was delighted that you could

A

speak boldly to us all." He asked me to go with him to the Reformed Synagogue in Berlin, to which most of the educated and upper classes of Jews belong. My friend is very much interested in the progress of reform. The Jews of that synagogue have changed their Sabbath to the first day of the week. The reason they assign is thisThey said, while we profess to keep two days we keep neither. We ought to take the spirit of God's truth, and rather keep one day unto Him than to profess to keep the Saturday, and be obliged to keep the other also. We went to the synagogue. It was a very capacious church, very much like a large Protestant Church. According to the continental custom, the women sat on one side of the aisle, and the men on the other. I was hardly seated in the centre of the synagogue, when a person came and asked me to go to the top of the synagogue, and I was placed between two rabbis of that reformed synagogue. One of them was Dr. O. an eminent preacher among them, and the other Dr. Gottheil, the brother of our missionary at Stuttgardt. The devotion was carried on with great propriety-all in the German tongue-the singing was exquisite, but not at all of a theatrical kind; they sang with deep feeling and devotion the praises of God; and the rabbi went up to preach a sermon; but before the sermon he uttered an extempore prayer, marked with great devoutness and earnestness. He took for his text, "Would to God that all Israel were prophets." This, he said, was the desire of Moses, and after him prophets arose. Why should the book of prophecy be closed with Haggai, Zechariah, and Malachi? He then gave various reasons; but the greatest reason, he said, was because of the prophecy uttered by Joel-"I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy." Speaking upon this, he said, when the Spirit of God shall be poured out upon the house of Israel, so that not only every man but every woman in Israel shall be a prophet; when this shall take place, then it shall be realised why it is that those prophets closed the book of prophesy; because the law was no more to be written upon tables of stone, but upon the fleshy tables of the heart! Then the law was no longer to be a dead witness, but a living principle within the heart and mind. And so he went on in his discourse, bringing forward these principles, and he said, "My brethren,

not only is the whole house of Israel to become a body of prophets from the Lord, but all the Gentile nations-the destiny of Israel is to be the destiny of the Gentile nations. If all Israel become prophets, according to Moses's desire, then all the nations of the earth will prophesy likewise, and then there shall be light from the rising of the sun to the going down of the same.' He then paused a little, and said, "Ah, dear brethren, you say, by this means you extinguish Israel's nationality. Be it so. If by Israel's death life is to come to all the nations of the earth, a happy and blessed death this will be."

This will be sufficient to prove to you the progress that missionary work among the Jews has made. Though you may not hear so much of the direct influence, the indirect influence has been far mightier than you could possibly have conceived, and far surpasses all that has been done among Gentile nations comparatively. I do not undervalue the latter, for I have been many years labouring among Gentiles, but looking at the comparatively feeble energy of the Church on behalf of the Jews, the results have far surpassed all that the most ardent love for Israel could have expected.

But this is only like a little cloud seen to rise out of the sea; it is only a token for good, because of the Word of the Lord quoted by the apostle Paul, when he saw that the believers at Rome had already begun to look with prejudice and even contempt, or, at least, indifference, upon the Jews; and although Jews at that time were in no good repute in Rome, the apostle Paul ventured, if I may so speak, to give vent to his ardent love for Israel, and to declare that God had not cast away Israel, declaring himself an Israelite, and declaring to the believers in Rome that they were only grafted into the natural olive-tree, and that God is able to graft Israel in again; and declaring in the most positive manner, that the Deliverer shall come out of Zion, and turn away ungodliness from Jacob, declaring his firm belief in the predictions concerning the house of Israel; and declaring that in accordance with all the prophecies, the bringing in of Israel stands associated, not only with their own spiritual well-being, but with the well-being both of the Church of Christ, and of the nations of the earth.

The third resolution

That this meeting, collectively and individually, renew the avowal of heartfelt interest

in the cause of Israel's salvation, resolving, in prayerful dependence on the Holy Spirit, to sustain and extend the Society's usefulnessto use every holy influence for and with our Jewish brethren-aud, above all, to seek the outpouring of that Spirit of prayer and Christian love that shall best secure and improve the promised blessing,

was moved bythe Rev. W. J. Tweddle, who said, I feel very happy in having an opportunity of advocating the cause of a mission to the Jews, as I always feel when I have an opportunity of expending what energy or talent I may have in vindicating the claims of the Gospel of Christ to the enlightened homage of all men. The very name of this Society is suggestive of the marvellous changes which time, in the providence of God, brings to pass. It is for the Propagation of the Gospel among the Jews. Eighteen centuries ago, and the Jews were the great depositories and stewards of that Gospel; they proved unfaithful to their trust, and it was taken away from them. Time rolled on, and the Romans were made the trustees of that Gospel; they proved unfaithful, and it was taken away from them. Time rolled on, and there was a period when the Germans became the great depositories of that Gospel; they, too, have proved unfaithful to their trust; and I believe that the time has come when the Gospel has been entrusted to the English people, to the Anglo-Saxon race, and it is at the peril of England if she prove unfaithful to her trust. We have been taught amid gloom, and disaster, and shame, the great doctrine of national responsibility during the last year. Affairs in India have shewn us, in a manner in which we never saw it before, that nations are not intangible abstractions, without conscience or without a God, and beyond liability to Divine justice. I say, it is at the peril of England if she forget, for one moment, that the Gospel of the grace of God has been entrusted to her, to disseminate it, not only among the Gentiles, but among the ancient people of God. England is covering the world with her flesh and blood, with her gold and her language, and therefore it is incumbent upon England, that wherever her flesh and blood are to be found, there shall be the Gospel of Christ-wherever the English language is spoken, there shall be the Gospel of Christ proclaimed -wherever English gold passes current, there shall be a free and uncorrupted and an unfettered Bible.

If Christ has made us free, let us send that freedom; if He has enlightened us,

let us send that light; if He has given us power, let us send that power to those who have not power, or light, or freedom. No man has a right to be indifferent to the welfare of another man. That was a very fine sentiment quoted from Lord Bacon, who, in uttering it, I believe, only paraphrased Lucretius, that it is a pleasant thing to stand on the vantage ground of truth. But, I believe there is a far higher, and deeper, and holier pleasure than anything that can spring from the sense of security merely, it is that pleasure which springs from beneficence in action. This will give a purer and deeper joy than even the consciousness that your own soul is safe.

It has been regretted to-night, by the first speaker, that our ecclesiastical organisations are so often fragmentary and isolated. I do not believe that we shall ever bring about oneness of opinion among men by the force of law or of argument; but I think we may bring about oneness of sympathy by the force of Christian love. I never expect any ecclesiastical organisation so perfect in all its parts as was that elaborated by Moses, the old Jew, which, I believe, for centuries after his decease, was free from all sectarian disruptions; but neither the battles of controversy, nor the assertions of authority, will bring about that oneness of feeling which we all desire. Suppose we take two candles: you find that the flames, standing apart as they do, aspire, assuming a conical pyramidal shape; but if you were to take those candles and put them close together, each would then instinctively aim at a more intimate approximation, however slightly, still they will bend towards each other. And so, if you can take two different organisations that are aiming at one great purpose (just as these two candles are), namely, the enlightenment of men, and if you could remove some barrier that divides them, then I think, by the power of love and life that is within them, they would aim at more intimate approximation, and they would by and by be united altogether.

The collective power of the Church depends upon the force and action of individual character and individual energy, and, therefore, this resolution wisely connects collective with individual action and power. Your organisa. tion may be perfect, your resources may be almost exhaustless, but all this will be vain unless you have what this resolution recognises-men, real men, Godsaved men, men of fire and force of

character, men who will allow the bubble to burst and the garland to wither while they labour on to pioneer the path of the Gospel into lands where it is not known: and unless you have that holy divine power, which is the result of the indwelling of the Holy Spirit. And, therefore, it is essential that we give ourselves to earnest and vigorous prayer.

Sir, you remember in that inimitable parable of the prodigal son (which we may, with almost equal propriety, call the parable of the selfish brother), when the poor trembling penitent and heartbroken prodigal came to his father's house, that father received him gladly; but the elder brother, who seems to have been one of those stiff, and starched, and buckram people, who though irreproachable, are most unamiable, was angry, and would not come in, therefore came his father out and entreated him in. Did it ever occur to you that the circumstances are now reversed, that the Jew is now the prodigal away from his father's house, and his father's love, and that we, the Gentile nation, represented, as some suppose, by the prodigal in that parable, are now in our father's home, and in our father's love? Let us beware how we act the part of the elder brother, as we certainly shall if we refuse to the Jew our sympathy. Though I would not infringe upon a political subject, I say we shall enact the part of the elder brother to the Jew if we refuse to him his political rights. We are not told in that parable whether that final appeal of the father, "This my son was dead and he is alive again; he was lost and he is found," was successful with the elder brother; but we do know this, that the Jews refuse to enter in, and to this day they are shut out.

That is a mysterious law of the human heart by which the parents' love is very often strengthened rather than lessened by the misfortunes, and even by the crimes, of their children. Ask any mother which of her children she loves the most? Will she point you to the healthiest and most robust-to the one most blooming in beauty, and most brilliant in accomplishments? No ;will she not rather point to that poor decrepit boy, over whose couch she has watched, like a sentinel angel, for many nights, smoothing his pillow, and wiping the damp sweat from his marble forehead; gazing through her tears, as though by the very gazing she might prevent that ever varying flush from

dying out into mortal paleness? Ask any father, who is most in his thoughts when he kneels down to pray to his God? Will he tell you the thrifty, and industrious, and steady, and temperate boys at home? Will he not rather talk of that wild and dissolute lad that has gone off to sea, or is away on the battlefield, or, which is infinitely worse, deep down amid the dens of infamy, vice, and crime? Yes, those children of decrepitude and vice very often have the affluence of a parent's sympathy, and they will bring tears to the parent's eye, and prayers from the parent's heart, when the other children are apparently neglected or forgotten. So it is with that other Father in heaven. He rejoices more over one sinner that repenteth, than over ninety and nine just persons that need no repentance. And therefore I say, that our efforts at converting men should be aimed at those who need us most, as well as those who need us least; at those who are furthest from God, as well as those who are nearest to their Father's house.

But some say it is impossible to convert the Jews. Who told them that? The Duke of Wellington, I have read or heard, once commanded that certain trench works should be done during the Peninsular War. In the meanwhile he laid him down and slept in his campbed; but in the middle of the night one of the officers came to him and awoke him; and the Duke started up, rubbed his eyes, and asked what he wanted. "My lord," said the officer, "that piece of work is found to be impracticable." The Duke replied, "Bring me the orderbook." It was brought, and he turned over the page, and he pointed to the inscription, and he said, "It is down in the book; it must be done." Sir, when anybody says it is impossible to convert the Jews, I say "It is down in the book, and it must be done." And it can be done.

I am reminded of an incident which took place at Lucknow during the siege of that Residency. A part of the gar rison gave way-I mean the brick and mortar garrison, because the flesh-andblood garrison did not give way one inch-certain pillars of a large verandah were struck with shot, and huge timbers and masses of stone fell with a terrible crash. It was in a moment discovered that a living man lay buried beneath that solid masonry, and with the hearts of true Englishmen, all who could, immediately rushed to his rescue. As they looked upon that heaped-up ruin,

one said, "Oh, he must be dead;" but up from that living grave there came a low and long-drawn sigh. With that they knelt down, and put their ear to the ground, and there came a voice from that depth-"I am not dead-give me air-help me out." And the gallant fellows set to work heart and hand. They lay down flat on their faces and worked away, for they lay down to protect themselves from the round shot and musketry falling around them. They toiled on for hours, but all seemed of no avail. The cry became fainter and fainter, and at length one of them said, "Oh, it is of no use; it is impossible to save him." But at that noment-for the dying man heard itthere came forth a cry as of agony"It is not impossible-try." And they did try, and they cleared away the rubbish of wood work and stonework, until they saw him, and touched him, and grasped his upraised hand. And when they saw him walk forth a living and uninjured man, they saluted him with one of those glorious hurrahs that thrills the heart of every true Englishman. Here, my friends, is not one man, but a whole nation who lie down deep buried and held in as by the solid masonry of superstition, and error, and ignorance, and prejudice, and bigotry, which Satan has been building up around them for ages past; and from many parts of that deep and dark grave there comes a voice,-Give us light-give us air-give us freedom. You who walk the earth in dignity and power, and upon whose brow the sun-light of heaven rests, give us light. We were once like you, the masters of the world, but now we lie here, deep down. Do you say it is impossible to save them-that they are too far gone-too deep down? I say, in God's name, try! Try to save those for whom Jesus died. By our common humanity, try. By our common Gospel, try. And if you fail in this attempt, remember that you will be able to rejoice in the consciousness that you made the effort. But I say, again, that every doubt and every fear should be banished from the minds of those who believe in God; and that the very word "fear" should be struck out of the lexicon of those who engage in work so high and holy as that of striving for the salvation of souls, for whom our Lord Jesus Christ gave His own blood.

THE REV. J. SPENCER PEARSALL seconded the resolution :-As I listened to that little historical speech of Dr. Hamilton, my mind went to one part of

the great city, I mean the Old Jewry, and I thought of that spot, now Gresham Street, where that massacre took place in the reign of Richard the First, to which our friend referred,—that massacre to commemorate the coronation of the king; and I thought, certainly the past days were not better than these days; certainly those days were not to be compared with these, if, in Richard's time, there could be a massacre, and in Edward's time that large number of Jews could be banished from this country. In the time of Victoria, instead of the Jew being persecuted, the question is not whether he shall be the chief magistrate of this great city, but whether he shall occupy a place in our senate; and although there may be a difference of political views, yet we all seem now to be drawing nearer together as the various members of Christ's Church, in regard to our own duty and privilege in using every means for bringing Israel

home.

I am one of those that think that a Jew's heart is as hard as a Gentile's, but not harder. What can be harder than adamant? And some of our hearts are so hard that God knows nothing but the omnipotence of His grace could have changed them. And although it is pleasing to think of places on the Continent where they have given up their traditions, and again where we see some of those results to which our excellent friend Mr. Herschell has referred, yet I believe the heart of the Jew, equally with the heart of the Gentile, until touched by the Spirit of God, dislikes sacrifice, though his Testament was full of it. Not only abroad, but in Eugland, in our universities and in some of our pulpits, the old-fashioned doctrine of the sacrifice of Christ is not palatable. Let us not forget that the heart of man is opposed to the humbling doctrine of the Cross, and whether we preach circumcision or baptism as a saving ordinance, then is the offence of the Cross ceased. When I think of the sister country, the land of the pilgrim fathers, and what God is doing there; when I think of the prayer-meetings at high noon, and the merchants and bankers and tradesmen and operatives all rushing to the prayer-meeting, and falling prostrate before God; I say, let that Spirit come here, and we shall find that the heart of the Jew will be melted as well as the heart of the Gentile. And if there be one country on the face of the globe where we could desire this outpouring of the Spirit, with a view