young people get out into life. It is combined with religious instruction, and mostly both subjects desert the memory together. As the children visit the Christian schools, they only participate in the secular branches, and there is generally a teacher, specially kept by the Jewish community, to teach religion and the Hebrew language. Religion includes Scripture history, but it is of the poorest description, and has no notion of a Divine plan of salvation enveloped and developed in it. It is to them a mere accumulation of hard facts. Later, a catechism is taught; the one used in these parts is teeming with rationalistic views. The all-important question of the nature of sin is dealt with more as an infirmity than a mortal evil; and as an infirmity that can be neutralized by the effort of man. Whilst the image of God (Gottaehnlichkeit) is admitted, there is no trace of the truth that this image has been sadly beclouded by sin. It is certainly admitted that this image is not fully developed, but that it can be perfected by the sole effort of Below is question and answer,* and in the next question it is stated that man can attain the highest degree of happiness by the full development of the image of God (wrought out by himself, man!), in proof of which, strange enough, Proverbs viii. 35, is quoted, and also Isaiah xxxii. 17, where, to serve the purpose, but contrary to all sound criticism, is rendered

man.

by Tugend virtue,—“the effect of virtue will be peace"! Without entering any further, just a word about that catechism's teaching regarding “Messiah,” the hope of Israel. It might be imagined that this central doctrine would be met with in an early page of the book. But page after page is turned over in vain, until at the very close of the doctrinal part, a few questiondeal with this subject; the last chapter deals with the "expectations* (Erwartungen) of Israel, and they are stated to culminate in the hope that God would enlarge his covenant with Israel so as to embrace all nations, 2 the ground of Isaiah xlv. 23; Zeph. iii. 9; Hab. ii. 14. Then it is stated one paragraph,—and this is the only one in which Messiah is spoker of that this kingdom will be established by the advent of Messiah, as pr by the prophets, of the house of David, who will be a Teacher others (ein ausserordentlicher Lehrer), on the ground of Isa. x.. xxxiii. 15; Hez. xxxvii. 24-26.) But strangest of all is the ne with its answer: "Can we do nothing to hasten the advent o time?" Answer: "Certainly, we can hasten it on throug and godliness."+ All this on the ground of Isaiah lvi. 1. 4. xxxii. 17, where this time is rendered "Rigirən the religious teaching, and in conformity with it is th pulpit, which has now become general.

Wodurch erreicht der Mensch diesen Grad der Vollkommen?” Diesen erreicht der Mensch, wenn er sich bestrebt :

1. Seinen Verstand zur moeglich hoecthsten Erkenntnis

2. Sein Gefuehl zur Empfindung des unbedingtet. Vergehen Schoenen Liebe,,-und,

3. Seinen Willen zum unabaenderlichen Volli,stere dessen, was die Erkenntniss des Wahre auszubilden.

Koennen wir zur Herbeifuehrung dieser glue, 1.** Allerdings, durch Tugend und Gottesfurent aver

1

but that they are also "things desirable to be known," we must seek means to impress upon our Jewish brethren. That these progressive steps harbour as many dangers and pitfalls for their spiritual welfare, they will scarcely ever admit, but it is nevertheless true, and we must repeat it again and again, until they themselves learn to see that it is so. Speak to parents of the future welfare of their children, and you are invariably told, “O, Sir, we spare neither pains nor expense, and are ready for any self-denial, to afford them the best education possible." So far it is true, and we have to labour with all our might lest education be set up as a sort of idol, a kind of Moloch, to which the children are sacrificed, body and soul. It is the old lesson that we have to repeat, that knowledge "puffeth up," but does not edify (I Cor. viii. 1). The knowledge of Judaism, moreover, stands with most only second in importance. It is lamentable to see how little actually is known and understood by many Jews of God's purpose in electing Israel and leading it as He did. Thus, very frequently, the very basis is wanting for us to build up the Gospel truth. Some time ago, I asked a Jewish teacher, what his view was as to the eventual restoration of Israel,-he frankly confessed that he had never thought on that subject, and that he did not believe that God had any different way of dealing with Israel as with another nation. It was evident that, to him, the history of Israel was not a whit different from that of Greece; he was well content to be a German citizen, amenable to all the laws and immunities of the country. An "exile" he objected to be called. This is the mind of many, aye most; resulting mostly from a want of knowledge of God's word, and the preference given to secular training. I need scarcely add that the "Traditions of the Elders" fare no better than God's Word. If an "enlightened age" (such is the phrase) would not stand the Bible as an inspired book, much less would these traditions find favour, with their burdens, and their frequently more than questionable taste in many things. Is tradition, then, no more a power? it may be asked. It is not, in principle, though force of habit and old associations may make a few or many conform to some obsolete" rules and observances. Unfortunately, never having been taught the difference between the revealed Word and the word of men, they fling away the one with the other. In that way their understanding is blinded, their consciences are dulled. You will find few Jews who are able to distinguish between what is of God and what is of man. Thus while the Sibbath is of small import with many, and not a few carry on business as usual on the New Year and the great Day of Atonement, they will cease from their work and visit the synagogue, and they will keep Easter as to the food, though with a bad grace. The synagogue will never see them on other days. There is a difference, certainly, as to village and town congregations. The first will witness, perhaps, a better attendance on the Sabbaths, because in a small village men are more seen and observed; but the teaching is, if possible, more indifferent than in towns; in the towns matters are growing bad to such a pass that the preachers are full of complaints. In this place there is but one Jew who shuts his shop upon a Sabbath! The knowledge of the sacred tongue sadly neglected. It is taught at the early age, but forgotten as soon as the

66

young people get out into life. It is combined with religious instruction, and mostly both subjects desert the memory together. As the children visit the Christian schools, they only participate in the secular branches, and there is generally a teacher, specially kept by the Jewish community, to teach religion and the Hebrew language. Religion includes Scripture history, but it is of the poorest description, and has no notion of a Divine plan of salvation enveloped and developed in it. It is to them a mere accumulation of hard facts. Later, a catechism is taught; the one used in these parts is teeming with rationalistic views. The all-important question of the nature of sin is dealt with more as an infirmity than a mortal evil; and as an infirmity that can be neutralized by the effort of man. Whilst the image of God (Gottaehnlichkeit) is admitted, there is no trace of the truth that this image has been sadly beclouded by sin. It is certainly admitted that this image is not fully developed, but that it can be perfected by the sole effort of man. Below is question and answer,* and in the next question it is stated that man can attain the highest degree of happiness by the full development of the image of God (wrought out by himself, man!), in proof of which, strange enough, Proverbs viii. 35, is quoted, and also Isaiah xxxii. 17, where, to serve the purpose, but contrary to all sound criticism, is rendered

by Tugend virtue," the effect of virtue will be peace"! Without entering any further, just a word about that catechism's teaching regarding "Messiah," the hope of Israel. It might be imagined that this central doctrine would be met with in an early page of the book. But page after page is turned over in vain, until at the very close of the doctrinal part, a few questions deal with this subject; the last chapter deals with the "expectations" (Erwartungen) of Israel, and they are stated to culminate in the hope that God would enlarge his covenant with Israel so as to embrace all nations, on the ground of Isaiah xlv. 23; Zeph. iii. 9; Hab. ii. 14. Then it is stated in one paragraph,—and this is the only one in which Messiah is spoken of,that this kingdom will be established by the advent of Messiah, as promised by the prophets, of the house of David, who will be a Teacher unlike all others (ein ausserordentlicher Lehrer), on the ground of Isa. xi. 1–5; Jer. xxxiii. 15; Hez. xxxvii. 24-26.) But strangest of all is the next question, with its answer: "Can we do nothing to hasten the advent of this happy time?" Answer: "Certainly, we can hasten it on through a life of virtue and godliness."+ All this on the ground of Isaiah lvi. 1, and again Isaiah xxxii. 17, where this time is rendered "Righteousness." Such is the religious teaching, and in conformity with it is the preaching from the pulpit, which has now become general.

*

Wodurch erreicht der Mensch diesen Grad der Vollkommenheit?

Diesen erreicht der Mensch, wenn er sich bestrebt:

1. Seinen Verstand zur moeglich hoecthsten Erkenntniss des Wahren und Guten (Weisheit).

2. Sein Gefuehl zur Empfindung des unbedingten Werthes des Wahren, Guten und Schoenen (Liebe),-und,

3. Seinen Willen zum unabaenderlichen Vollbringen des goettlichen Willens, oder alles dessen, was die Erkenntniss des Wahren und Guten fordert (Siftlichkeit, Tugend) auszubilden.

Koennen wir zur Herbeifuehrung dieser gluecklichen Zeit nichts thun?

Allerdings, durch Tugend und Gottesfurcht koennen wir sie beschleunigen.

II. THE OBSTACLES

in the way of the work are accordingly great-great from within and from without. From within, inasmuch as time-honoured doctrines, views, and ceremonials are crumbling to pieces before our very eyes, giving place to a system partly negative, partly built on puny human reason and not on the Word. From without,-since the influence of Gentile literature and Gentile views on things mundane and things celestial, to which the Jews are now subject, so frequently differs from the Word of God, if it is not antagonistic to it. Great guilt in this respect rests on Christendom, and it has come to this in many cases already-that there is no material difference whatsoever between a Jewish unbeliever and a Gentile unbeliever. There can be no doubt that indifference---akin to unbelief, is growing apace among our Jews; and, moreover, that Jewish writers are contending in the race with their Gentile compeers, how best and quickest to "rationalise" the human race, the Jews, of course, not exempted, and put the world in a position to do without God, without heaven, without the Bible. Of course, sin is, under such circumstances, a word without meaning, and conscience has no voice. Unfortunately, death is a hard fact, which all arguing will not put out of the world; but then it is defined to be an annihilation into empty space! These are not extremes, but views more or less tingeing all thought and action. The name of "Jew" is often a great annoyance to many of the race, and there is a Jewish friend of mine who has bound me over never to speak to him as a Jew, if I desire to converse with him at all! Indeed, a Jewish missionary in these parts is much in the position described by the great Apostle, I Cor. ix. 22. For

III. THE MEANS

he has to employ for the futherance of his work must in many cases be such as will meet the case of unbelievers both among Jews and Gentiles. Though glad and thankful for the reminiscences that, like vestiges of ancient glory, still cling to the Jew, yet they are so slight, and so overgrown by modern views, that they are mostly insufficient to attract his attention and win his favour. As, in many cases, if you do not mention to him the names of such modern sceptics, the Jew will refer you to them, the missionary must be in a position and prepared to meet these views. Renan, Strauss, &c., are read and known and accepted by the Jews, and Darwin is now sharing this questionable honour. The means then we employ must be such as to meet cases of this nature. While the firm position on God's Word must always remain paramount, other means, especially those of a literary nature, dare not be slighted. The word of mouth is of great value,i.e., the personal address to the Jew, and the appeal to the mercies of the past, and the hopes of the future, the appeal especially to the conscience and the heart,-while the contact of mind with mind and eye with eye is often of lasting value; yet the spoken word as frequently escapes or is transplanted by other thoughts, swallowed up in the current affairs of life. Hence the value of the written Both, the spoken and written

(i.e., printed) Word,-the tract, the Book. Word must go together. Both must be carried, depending on the aid of

God's Holy Spirit, to the homes, and if possible, hearts of our Jewish brethren; and the great thing is, to hit the right word, in order to secure the right entry and the desirable acceptance. Many a word is thus spoken in the course of summer travelling. How is it harboured, on what ground does it fall, is the enemy, from within and without, ready and at hand to root it up? That is known to Him alone who searcheth the hearts. There is, alas, so much to disturb and engross the attention, away from the one thing needful. Last summer it was the war, with all its horrors and terrors. It was the one subject of which men would talk. "How can you," said a Jew to me, "talk of anything else in these stirring times?" "Not even of eternity?" I asked. What, eternity," was the answer, "the present is the great time to think of!" The same as to reading. Newspapers and pamphlets on the great national event only, found attentive readers. Thank God that time has passed, and our people are cooling down again, and their minds are becoming accessible to other questions. During last travelling season, however, a good deal of ground has been covered, though under the difficulties already referred to, and hence under great disadvantages. Yet many acquaintances were renewed, and many new ones formed. In some cases former animosity was found to have given way to a more friendly spirit, or to a better appreciation of our motives. The conversations are so varied, and yet always treating on the same subject, that it is difficult to particularize. A Jew said to me, "You are always at the old story-tell me something new." It is the same story of the love of God in Christ, the only refuge and hope of sinners, the same story certainly, ever old and new! Books and tracts have been placed by many hundreds; but the craving is always for something "new." I remember the case of two Jewish girls, who, when shown our tracts, declared that they knew them all, had read them, and could mention many by their titles; but they wanted something new! May we have in our power to offer them the same truth, if they desire it, in a new and attractive shape! Now, as to

III. THE RESULTS

of the work, within a given period,—it is very difficult to delineate and define them. The precious seed has been scattered in faith, and in hope. Both by word of mouth and by the printed page, the testimony has been conveyed to the minds of many Jews, that Jesus is the Christ. The searcher of hearts alone knows the result. We still go forth with our precious seed, weeping, looking for the bright time of the harvest. In God's good time we shall not look in vain! A Jewish youth, who has been much with me, especially during the winter, and has heard much of the truth, and knows a good deal about it, has not yet had strength and grace given him to forsake all and seek Christ. My new work, "Lebensbrod," is finding favour and friends among the Jews. I know of one Jewish lady who has made the little book her daily companion. She reads, as she told me, the first thing when she rises, the page for the day, and carries the thoughts suggested there about with her for the whole day, and looks at it again before going to rest, and it is a great comfort to her, according to her own words.