I am persuaded that both individuals, being sincere disciples of Christ, have providentially been preserved from worse consequences; but still their conduct brought reproach on our cause. Yet I hope that this also will be overruled for good, and that this Institution will continue to be a blessing. Last year turning was introduced into it, and now we have introduced shoemaking, in order to be less dependent on the trades-masters in the place for the in-apprenticing our proselytes. Of the three inmates that were in it last year, one has gone to Egypt, and one has been appointed to another department of the mission, whilst the third, still unbaptized, has left, with the intention of seeking for baptism elsewhere, under less stringent conditions. Now there. are again three, one baptized, and two still under instruction previous to baptism. May the Lord graciously watch over this institution.

"I have continued to employ the same number of Scripture Readers as last year; viz., one, a Jewish proselyte, chiefly amongst the Spanish Jews, amongst whom a considerable amount of Christian knowledge, I mean the knowledge of the contents of the New Testament, has thus been spread; one, who is at the same time my Secretary, labours chiefly amongst the higher class of Christians, and in correspondence with divers persons in other places who seem to seek the truth. He is still engaged under my direction, in a very interesting correspondence with the clever Priest of the Samaritans, who reads most attentively the New Testament, and now and then proposes his objections and difficulties in a clever but apparently candid manner. He has, for example, found several statements in the speech of Stephen,

(Acts vii.) which do not agree literally with those of Moses; but he seems to be satisfied with the solution given him. He has lately applied to me for help in establishing a School for his people, (as the Moslems will not allow the Samaritans to send their children to my School,) promising that he would have the whole of the Old Testament taught in it. (It is well known that the Samaritans receive only the Pentateuch as inspired.) I have some hopes that he will agree to my conditions of having the New Testament taught also.

"This Bible Reader has been the means of exciting a spirit of research amongst a good number of Priests; but they are so strictly watched, that it would not be prudent to enter into any details, except that latterly one, a young man, who began to show his attachment to the Gospel, has been suddenly removed to some confinement hitherto unknown to me.

"The third Scripture Reader, Michael, has been engaged for some time in the spring in visiting the low country, Ramlah, Lidd, and Jaffa; but there he found a strong opposition to the Gospel, people, afraid of one another and their priests, did not dare to receive him in their houses, nor to speak to him. He could, however, collect a few in some retired places, when he learned that a good number of persons are secretly reading the Word of God. He has spent several summer months at Nazareth. He could not visit Salt on account of the disturbances which have scattered our friends of Salt into the mountains.

"Finally, beloved brethren, I thank all those of you who have hitherto helped and supported us, by your prayers, your advice, and your money, to carry on the work intrusted to us;

especially the London Society for Promoting Christianity amongst the Jews, and the Church Missionary Society. The first for their pecuniary aid in favour of the Diocesan School, and the Deaconesses, and for many refreshing tokens of Christian affection and confidence; and the last for their continued good-will towards their former missionary, and for sending labourers into this (I hope I may say) harvest.

"And commending myself and fellow-laborers, both lay and clerical, together with all the subjects mentioned above, to your intercessory prayers, I remain, your humble servant and brother, "S. ANGL. HIEROSOL.

"Jerusalem, October 30th, 1851."

BIBLE HISTORY OF THE JEWS.

CHAPTER L.

ASA, when he was smitten with a severe disease in his feet, applied to physicians for a cure, instead of to God, which was the more reprehensible in him, as it was considered that medical treatment at that time consisted chiefly in the practice of incantations and charms. His singular want of confidence in God, in the present instance, cost him his life; for the disease was permitted to continue its ravages, and he died at the end of two years, in the forty-first year of his reign.

Notwithstanding these defects in the faith and conduct of Asa, we have assured testimony that his heart was perfect with the Lord all his

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days," and he was one of the most pious of the descendants of David. During this time many changes had been taking place in the kingdom of Israel. Baasha, who, it will be remembered, had slain the preceding king, and exterminated every member of his family, followed in the same course of idolatry as his predecessors. A prophet was therefore sent to announce a similar fate to his posterity, on account of this sin, and also for the murder of Nadab. He was, however, permitted to reign for the period of twenty-four years, at the end of which time he died, in the year B.C. 931. He was succeeded by his son Elah, who, to the sin of idolatry, added that of drunkenness. Whilst indulging in intemperance he was slain, in the second year of his reign, by Zimri, one of the captains of his chariots, who, after doing by the rest of the family of Baasha what the latter had done by the family of Jeroboam, seized upon the reins of government, in the year B.C. 930. His reign was of short duration, as it only lasted seven days. The army was again engaged in the siege of Gibbethon; and as soon as the soldiers heard of the murder of Elah, they proclaimed Omri king, who was the captain of the host; then raising the siege, they marched against Zimri, who, despairing of success, set fire to his palace, and threw himself into the flames. The choice of the army was not generally approved, and Tibni was set up as a rival to Omri, of whom we know nothing besides his name. For four years the kingdom was disturbed by civil war, at the end of which time the military faction prevailed and slew Tibni; after which Omri reigned undisturbed. He built the city of Samaria, and called it after Shemer, of whom he

had purchased the land. Omri exceeded in ungodliness all his predecessors, and he died in the eleventh year of his reign. Ahab, the son of Omri, succeeded him, in the year B.C. 919; and of him it is said, that he did evil" above all that were before him.”

He married Jezebel, the daughter of Ethbaal, or Ithobalus, a priest of the Sidonians, who had murdered the king of Sidon, and usurped the throne. Jezebel proved herself worthy of such a father, for she was devoted to idolatry, and she never hesitated to shed blood when it was to gratify her ambition. Her influence caused Ahab to introduce into his kingdom the worship of Baal, to whom he erected a temple in Samaria; and, on the other hand, he carefully endeavoured to suppress all remaining traces of the worship of the true God.

Four gradations of the progress of the nation into apostacy under the monarchy, may here be noticed. First: The burning of incense in the high places, which, though it was offered to the true God, was contrary to his appointed ordinances. This practice had been gaining ground in the reign of Solomon, but David had quite discountenanced it, never having had recourse to it even when deprived of the means of grace. Secondly: The introduction and worship of idols in addition to that of the true God, which was more particularly Solomon's offence. Thirdly: The setting up of idols and ordinances to compete with those of God, with the view of diverting the people from Jerusalem, at the same time that the worship of God was tolerated in those who chose to perform it in their own cities or in high places; this was the sin of Jeroboam. Fourthly