still a masonic magnetic nation from age to age. English, French, Germans lose themselves in foreign races after one or more generations; their faces alter to new social surroundings and influence of climates; but the Jew, however modified superficially, is true to his type. The most inflexible, he is also the most plastic, of natural men. He enters into every country and belongs to its laws; he adopts its language and becomes its citizen; but remains Judean. Whatever progress to a different goal than his own is made, is in seeming he moves with the tide of the race in which he resides; but the movement is accommodation and not otherwise volition. He is related as a race to all races, and would fain in some sense be at their head, yet he has no interest in cosmopolitanism, or in the brotherhood of mankind; no interest in the breadth and height of theology, in the salvation of the Gentiles, in gathering all men into a Maximus Homo, and helping humanity to be one fold under one Shepherd. And where he enjoys political privileges, he is not, unless he is a fleshless Anarch, under the demagogue flag of liberty, equality, and fraternity.

It need hardly be said for the United Kingdom that no social problem can be solved by meddling with our Jews. It is a fair question whether any paupers or weaklings, Jews, or others, should be admitted into a country to share its always limited needs of work and supplies of food; and it is the right of a community to stop an immigration that is injurious to its own citizens. It is also right to supervise immigrants who import unwholesome circumstances, or abominable habits, or who live by sweating the poor, or competing injuriously with honest hire. Nations should keep the children they have bred, whether Jews or Gentiles, and not ship them angrily and impudently upon their neighbours. Each people is a body corporate, and should maintain its own personality as represented at a given time. Law should compel in these cases; but we are too busy

feeding bad ambitions which pay us with diabetic sweetness of promises that run destruction, to attend to the integrity of our national state. We suffer from a bad disease of heart and reins; from debauchery by the poisonous honey of false hopes which waste our lives.

We have no rights against Jew or Gentile otherwise. Suppose that Abraham, Isaac and Jacob were all imprisoned, or banished, or Jerusalemized. Nominal Christianity inherits Judaism profoundly in its greeds, its worldliness, and its Babylonian love of rule. The Jew has remorseless Christian confederates and successors. The great capitalists of America in sheer wealth, and capacity of money-making without doing useful work, overtop the Jews; as did the Roman proconsuls and procurators who sucked the blood of provinces and nations in their day. France and England abound in floaters of huge loans to be wiled from small men's certainties and widows' mites. And as long as standing armies and rival navies last, and war expenses are periodical and growing, money will be made by capitalists and paper-promise men, by honey-sweet politically diabetic men, whether Jews or Gentiles. From Cæsar downwards, nay from Cæsar upwards, the Jews have helped fighting; and when Divus Julius died, they howled and wailed for him as for a very patriarch and brother. But now we have learnt our lesson about banks and loans; and if all Jews were to become Christians, finance would undergo little change. The heart of man, wild with false hopes, is at the bottom of Pandora's box.

The conclusion seems to be, both from revelation, history, and broad prudence, though not from French Antisemitism or Russian jealousy, or English proselytism, that it is easiest and best to leave the Jews alone, and under just laws like other citizens. They are of use wherever they are as lawabiding and as honest as their neighbours. Many of them are excellent. Who could have known Sir Francis Goldsmidt, and not say this? or Sir Moses Montefiori, or

Peregrine Fernandez, or John Elliotson? The good Jews are humane to their own people and self-respecting. They have their poor always with them in a good sense. Their lack of spiritual faculties is inherited; and is now providentially kept up through their active genius in worldly cares. Moreover, from the proselytizing side, nothing definitely better is offered them than their own religion; and nothing doctrinal is offered them at all. Christ comes before them as one of three Gods, three God-persons, and they have been warned by Moses and the Prophets that their own proclivity is polytheism; and they have been punished in the past, and lost Canaan, for falling into it. Chiefly because Christ fulfilled none of their ideas of Messiahship, and now for pretext because they are monotheists, they refuse the three Gods of the three mutually hostile Christian Churches. As to civilized laws, so far as they are an improvement upon former morals, the Jews are disciplined in the best way by enforced attrition with western communities who do not admit metaphor, parable and correspondence as veracity; their Orientalism is usefully tempered by a dead-letter of truth-speaking as a rule of life and business. So though the Jews will not change, they are outwardly modified; and images of mercy and tolerance of a gentler kind than their own are held up before them. And no Providence denies to any individual of them to enter the New Religion. The doctrine that Jesus Christ is the Lord, One God in One Person, may be accepted as a continuation of their Jehovah, Who appeared to their prophets as the Ancient of Days in a human form. And when these new disciples read the Gospels, they will learn that Christ on the cross prayed the Father to forgive them because they knew not what they did; and also told us that His death was of His own consent; that no man took His life from Him, but He Himself laid it down. May we call this, for our brethren's sakes, divine confession and human absolution ?

Let us be then thankful for Good Use which is the desir

able administration of all things; and let us pray for our brother, the Jew, that he may indeed be the trusty keeper and treasurer of the Old Testament, and clasp it in its everlasting Hebrew; and that our own Churches may sympathize with him in the trust; and still learn of the divine letter at his hands. For we know by a new revelation that he, the Jew, now in his best estate, is an ark and casket of the Psalms, and of Moses and the Prophets, and that he is enlisted in his very nature and its frailties on the side of this divine fortune.

XXXIX.-INSTANCES OF CORRESPONDENCES.

GOD AND JEHOVAH.-It is expedient to give some instances of the internal sense which characterises the Word, and shows its verbal inspiration; and which no writer, whether Archeologist or "Higher Critic," supposes to exist in the polytheistic writings of the nations. This shall be done as briefly as possible, and in simple language.

Goodness and Truth in their essence are One God. Where the Word treats of Truth, God is mentioned; where of Good, Jehovah. In the first chapter of Genesis, God is the Creator: the six days of Creation, from man's "earth without form and void," through his various stages of regeneration, up to the sixth day when he is an "Image of God," are his receptions of Divine Truths into his life. ELOHIM, gods, truths in the plural, are the Divine agent here. This is no recognition of many gods; but of the nature of Truth; for "divine truth is various, but divine Goodness is one."

In chapter two, Jehovah, the Lord, is the agent. The six days of labour are over: the image of God, the spiritual man, is created. He is not the end; truth never is, but life according to it; making it good in the spiritual man in charity. But there is a higher good to come, in love to the Lord. Until this is effected, man is still the dust of the

ground. Man is now taken on the seventh day, no longer by God, but by Jehovah, and formed into a "likeness of God"; or a celestial man; an end of creation; where before there was no man to till the ground. "The celestial man is the seventh day on which the Lord rested." In him, the celestial degree of life, love has gained the dominion; and what was still the dust of the ground correspondentially, is Adam, the Lord's primeval man.

So there are not two creations, an Elohist and a Jehovist creation, but one with no break in the narrative; and there are not two documents put together, but there is one divine organ of continuous correspondences, introducing us for all ages into a knowledge and acknowledgment of the primeval or Adamic Church.

There is no more need for two creations here than for several creations in one human life; a boy is born; a man appears in the course of him, where there was no man; but the one life accounts for both without insisting that the boy was one being and the man another; or that two makers were demanded for the two. A rude analogy, but it may help.

Without Correspondences, such things could not be written, without a knowledge of them the writings cannot be understood. This is the true most ancient and ancient learning by which we can commune with the mode of being, thinking, and speaking, which belonged to the first regenerate men. It is the lore of the Garden Eastward in Eden. When Jehovah's love and Adam's love were in harmony, man in conjunction with heaven talked creations as Jehovah acted them. The Word was written in him. These men lived in the East, which signified love, and so were Orientals; but Oriental speech to-day, if more figurative than English, is averse to the words which named all the creatures and Jehovah sanctioned the nomenclature. Archæology is locked up in modern Orientalism; and has the privileges of it; but they are not celestial or spiritual; and apply to only