have become infidels, rejecting Moses and the prophets, as well as the traditions of the rabbies; yet we hope and believe that by far the greater number of those amongst whom this movement is taking place, whilst they cast away that which is merely human and opposed to God's revelation, hold fast the profession of their faith in Moses and the Prophets.

The representation which we gave, on a former occasion, of the religion of the Jews, and of their acknowledgment of the divine origin of the oral law, was true of them almost universally; but now, almost everywhere, there is a great change. In Germany great numbers have become Reformers. They pray in German, not in Hebrew; they cast away the oral law, and too many amongst them, in effect, deny the written law. They seek to destroy Judaism, yet offer nothing better in its place, but a cold, withering scepticism, for the long cherished, though in many respects erroneous, hopes of their nation. These Reformers omit in their prayers all reference to a Messiah, and all hopes of national restoration. They are to the Old Testament what the men of "new light" in Germany are to the New, cankerworms, eating out all life, and setting aside, in their exaltation of the human understanding, all that distinguishes the Bible as God's Word, and reducing its writers to the rank of uninspired, though sagacious, men. This evil is, we fear, spreading. The pride of the heart favours it, and the unbridled freedom of thought which it gives, leads us to fear that much evil will follow, and that many of the sons of Israel, laying aside the hopes of ages as things belonging to the past, will be ready to say, "We

will be as the nations," the nations meanwhile becoming more and more opposed to the revealed will of God. But the movement presents bright aspects, and affords great encouragement to the Christian, who is anxious for the spiritual well-being of the ancient people. In Germany, even in Poland, (that home and nursery of oldfashioned Judaism,) is to be found an earnest and anxious mind, which, whilst rejecting the Talmud, holds fast to the writings of Moses and the Prophets. In our own land we have seen congregations formed on the principle that the Old Testament alone is the Word of God, and that the writings of the rabbies, even of the most pious and learned amongst them, are to be regarded as only the productions of wise, yet fallible men. For us Israelites," they say, "there is but one immutable law, that which was given by God for the unerring guidance of His people, till the end of time." Referring to the remarkable condition of the people, a Jewish periodical, published in London, said, some time since: It is admitted on all hands that a strong movement is now agitating the mind of Israel. In every direction, from the Straits of Gibraltar to the Bosphorus, from the banks of the Thames to the shores of the Neva, the murmur of an unusual current is heard. A tide of new opinions and views has set in, sweeping away many things that were once considered sacred and inviolable, and threatening to sap the foundations of the ancient and venerable building of Judaism itself, which has triumphantly resisted the destructive hand of forty centuries.

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Speaking of encouraging facts in the present state of the Jews, the last report of the London

Society says: "Prejudice against Christianity is largely and widely disappearing. The Jewish mind is unsettled, but it is also eager, and requires something to replace what it feels is slipping away from it for ever. The Jews are

now most extensively acquainted with the Scriptures both of the Old and New Testament. They admit very distinctly, at least a large number of them do, that Christianity is a good thing. Jewish parents in many instances prefer sending their children to our Christian schools, and appreciate the instructions given in a moral and religious point of view. The acquaintance of the children with the New Testament is extensive, and there is thus reaction upon their parents. In short there is as clearly as possible a very wide diffusion of Christian knowledge among a large mass of the Jewish people."

Who can reflect on these things and not see that there is "a shaking" amongst the dry bones. The death-like stillness is broken. "The sleep of ages "is past, but yet there needs indeed the earnest prayer from all the Lord's Remembrancers, "Come from the four winds, O breath, and breathe upon these slain, that they may live."

In every place where the Gospel is preached faithfully, some result of an encouraging nature is to be seen. It is still "the power of God unto salvation to every one that believeth; to the Jew first, and also to the Gentile ;" and the testimony borne by a deputation of gentlemen from England, who visited our different Missionary stations, is no more than what we ought to expect; viz. that in no instance has the faithful Missionary laboured in vain. Oh how many an anxious Israelite carries about in him the imperishable

seed, secretly enquiring for further knowledge, fearing as yet, that his brethren should know that he seeks the despised Nazarine; how many are carrying about with them that inestimable treasure, the New Testament, reading its life-disclosing pages, and from them gathering precious, though as yet but trembling hope. The condition of the Jews is most wonderful; a chaos where confusion broods over the moving mass. He who said "light be," and "light was; He only can bid spiritual order and life arise; He only can say to the disorganized and scattered remnants, "live."

Let us

Let our prayers be more earnest. plead more constantly, more believingly, the gracious promises given for Israel; and then we shall see not merely the shaking and the coming together of bone to his bone, but many an Israelite standing up as a monument of the Divine compassion, and an additional proof of the Apostle's assertion, "God hath not cast away his people."

THE MEZUZAH.

IN Deut. vi. 6, 9, we read, "And these words which I command thee this day, shall be in thine heart. And thou shalt write them upon the posts of thine house and upon thy gates." The Jews understand this command literally; just as they do that in the eighth verse, which they endeavour to fulfil by wearing the phylacteries. No sooner does the young Israelite become the master of a house and the head of a family, than

he feels it to be his duty to place on the doorposts of his house, what is called the MEZUZAH, and thus, as he believes, fulfil the commandment which bids him write the precepts of God upon the posts of his house. The word "Mezuzah" simply means door-post: but as used by the Jews in its present application, it signifies an implement which we will now describe.

A piece of vellum, about three inches square, is prepared, and on one side of it the two following passages are written in Hebrew: viz., Deut. vi. 6–9; xi. 13—21. This writing is done with great care and beauty. The vellum is folded about half an inch wide, the writing being inside. On the outer fold is written the Hebrew word Shaddai, (2), one of the names of the Almighty. It is then placed in a glass tube, or in a case of tin or lead, which has a hole over the word Shaddai, that this name of God may be seen by the person who passes in or out of the doorway. A hole is pierced through each end of the case, that it may be nailed to the door-post. It is always fixed in a slanting position, on the right hand side as you enter. This must be done by the master of the house himself, who, whilst doing it, says the following blessing:"Blessed art thou, O Lord our God, King of the Universe, who hast sanctified us with thy commandments and commanded us to fix the Mezuzah." The same must be done with every door in the house. The pious Jew never goes out to his daily employment without kissing the Mezuzah; and seldom passes from room to room without bowing to it. When a family removes to another dwelling, the Mezuzah is also removed, unless the