same in the case of the Jew as it is in that of the Gentile. We have been considering their splendid and interesting ritual, but never let us forget spiritual religion is one and the same, for God is a Spirit, and requireth spiritual worship; and let us remember whatever modes and administrations there may have been, there is but one way of salvation-repentance towards God and faith in our Lord Jesus Christ. To him, while grateful for spiritual light, let us seek to turn the Jew. In doing this let us use all compassion towards those prejudices, the strength of which however they may seem futile, we can but little conceive. Let us exercise all dependence on the Divine influence to which the heart of Jew and Gentile is equally accessible. Let us be urged to duty by the assurance that all Israel shall be saved, and by the conviction that, till the nation is converted, the fulness of the Gentiles will not be brought in; and let us too, look forward to that time when Jew and Gentile, barbarian, Scythian, bond and free, shall all form one church, one holy fellowship, and after manifesting the power of religion on earth shall together enjoy that world where no ritual will ever more be required, where they need no sun, no moon, no temple, for the glory of God lightens it, and the Lamb will be the light thereof.

THE YOUNG JEWS.

As we traverse the streets of the great metropolis, and scan those striking lineaments which tell us that we are gazing on the features of a descendant of the friend of God, the scroll of their history becomes, as it were, unrolled; and while we think on the sad destinies of a people once so glorious, yet now so prostrate, an emotion is evolved akin to that melancholy sensation which is experienced when we behold the ruins of a once magnificent and far-famed edifice. When, however, we trace the physiognomy of a youthful Jew, marked by unspeakable vivacity and kindliness, and indicating that

the cares of this world have not commenced their corroding work-how much our interest is deepened; and we are constrained to inquire; Do any seek after his spiritual interests? or might he utter that most touching reproach, "No man careth for my soul?" Is it true

that he has never once heard of Jesus from the grateful lip of a Christian, and knows him only as the despised Nazarene, one on whom scorn and contumely may be fitly lavished?

:

The young Jew occupies the most melancholy position. From his birth he is led to view Gentiles, if not as his oppressors, at least as those who profess a creed alien from the faith of his fathers, and the reception of which would stigmatise him as an apostate, and cut him off from those social charities which are dear to all his religious education is thus of the most isolating character. Trained, moreover, so to misinterpret the wondrous revealings of prophecy as to imagine that the foreshadowings of Him who is "God over all, blessed for ever," merely refer to glories like to those of earthly potentates, the Bible becomes to him a sealed book, and its spiritual beauty lies hid in impenetrable darkness. The fatal results of such an education soon become apparent; hereditary obstinacy is transmuted into individual rebellion, and the national hatred of Jesus groweth into personal rancour; and it becomes as true of him as it was of Paul, that he " verily thinketh that he ought to do many things contrary to the name of Jesus of Nazareth."

Now ought there to be no special effort on behalf of young Jews before these awful consequences are developed? "Preach the Gospel to every creature," was the command of Christ; the injunction surely including the class of whom we are speaking. To whom, indeed, can the joyful message be more fitly conveyed? If it be an ascertained fact, that the larger proportion of converted Gentiles are added to the flock of the Good Shepherd before contact with the world has deadened the susceptibility of religious impression, might we not hope much if the Gospel were proclaimed to the

youthful Jew? The susceptibilities of the Gentiles to religious impressions are not naturally greater, nor is the heart of the Jew naturally more impenetrable. We admit that it is the work of the Spirit to convert; but who will affirm that the Spirit of God would not bless labour bestowed on the youthful Jew, after he hath so amply blessed it when expended on young Gentiles?

But is there anything doing specially for the conversion of young Jews? Hear it with shame, ye that sigh over the sins which have laid the once consecrate people low in the dust-Nothing! The task, it is true, is beset with difficulties: but what missionary work has not to contend against obstacles? Surely we have not so learned the will of God as to conceive that the mere existence of impediments is a sufficient reason for the abandonment of a good work; but rather that the sense of our own weakness should teach us to look for the assistance of Him whose "strength is made perfect in weakness."

Let prayer be offered and faith exercised, and light will spring up and illuminate the darkest path. Might not, for instance, classes for youthful Jews be established in connexion with many Sunday-schools? Or could not, in some cases at least, day-schools be organised, which, while not neglecting secular education, should make it their business to testify of Christ in his two aspects, as the "Man of sorrows," and as the Ruler of that kingdom for the advent of which he taught us to pray y? Doubtless the task of collecting young Hebrews together would not be easily accomplished. Yet we are all too apt to magnify difficulties, and to say in the language of sloth, "There is a lion in the way, a lion is in the streets;" and the poor Hebrew outcast has felt the effects of this sloth more than any other people.

But in this case, many of the obstacles to success might be counteracted by judicious management. Suppose, for example, that the Old Testament Scriptures were alone used in such classes or schools; much of the parental prejudice would abate. Nor should we

be guilty of any dereliction from principle by such procedure; for what Christian believes any doctrine, the germ of which cannot be traced in the Old Testament? The new covenant, indeed, reflects great light upon the old, and gives a key to the meaning of many obscure passages; yet still the elements of the truths taught by Jesus and his apostles, are clearly to be found in the doctrines communicated by the teachers of the Jewish dispensation. No writers describe the finished work of the Redeemer more plainly than does Isaiah; and none speak in such glowing terms of the glorious final victories of Him who, having "drunk of the brook by the way, shall, therefore, lift up the head." We would not ask the Jew, then, to believe any doctrine which he cannot trace in his own beloved Scriptures, but only such as he finds evidently revealed therein. The result of his inquiries, could he be induced to make them, can scarcely be doubted: he would find, as the Bereans and as Timothy found, that the Old Testament is "able to make wise unto salvation through faith which is in Christ Jesus." Besides, Scripture seems fully to warrant the mode of procedure suggested. Paul became a Jew unto the Jews that he might gain the Jews; thereby implying that he did not unnecessarily offend the prejudices of those whom he panted to save, and that he was not guilty of the folly of supplying babes with aliment which men could alone digest.

But, whatever be the means adopted, something ought to be done for the young Hebrew. If Gospel truth be solemn fact, not a mere metaphysical theory, the Jew is perishing while we are delaying; and, whilst we are discussing proprieties and modes, he is either dropping into the grave unsaved, or growing up into vigorous manhood with his heart increasingly alienated from Christ through the power of strengthening prejudice. We would, however, hope better things now that the church is aroused to the necessity of preaching Christ to Jew as well as to Gentile, and has learned the great fact that, in the midst of fallen Israel, there is a

remnant who shall be saved. A period will surely come, when the streets of the long-desolated city shall re-echo with the hymn of praise, and when Jerusalem "shall be full of boys and girls playing about the streets." Blessed era that, when the pilgrim encamped amid the hills of Palestine shall find the whole land resonant with holy joy, and see inscribed on the very "walls of the houses, Holiness to the Lord!" Nay, even blessed is it now, in the day of Israel's gloom and adversity, when the Christian feels it a privilege to plead for his elder brethren, and to tell them that he has found Him "of whom Moses in the law and prophets did write!"

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E. J. H.

JEWISH FASTS AND FESTIVALS.

NO. V. THE DAY OF ATONEMENT.

AMONG the institutions of the law of Moses, the day of atonement takes a very important and prominent position; it was the only day on which the high priest was permitted to enter into the most holy place in the temple; the whole of the ceremonies of the day were solemn and impressive, and they still retain their interesting character to the Christian because they so distinctly typify the great truths of the Gospel. It was a day of humiliation to the high priest and to all the people the high priest is arrayed not in his splendid garments, but in more humble, yet in holy apparel; clothed simply in white linen, he takes a bullock for a sin offering for himself and a ram for a burnt offering, and he takes two goats for sin offerings for the people and a ram for their burnt offering, and presents them before the Lord. He now first slays the bullock which is to make atonement for his own sins, and then taking the golden censer in his hand and placing live coals upon it from the altar of burnt offering, and filling his other hand with sweet incense beaten small, he enters