soul:-and then He says, 2. I will plant them in their own land assuredly with my whole heart, and with my whole soul;-and then again, 3. He will rejoice over them with joy; He will rest in his love; He will joy over them with singing:nay, more, 4. They shall be a name and a praise among all people of the earth." His thoughts on this and the following days, as might be anticipated, were chiefly given to the subject of the Jews: and he then dictated the address to the Undergraduates.

In an interesting Funeral Sermon preached on Sunday, November 27, 1836, by the Rev. J. B. Cartwright, at the Episcopal Jews' Chapel, belonging to the Society, the address referred to is thus introduced:-" Now hear his dying testimony. Listen to his earnest appeal, when time and experience had matured, when the near view of eternity had solemnized his views, and the blessed prospect of soon being with Christ had imparted a heavenly character of devotion to his expressions." Yes, hear his testimony.

"MY DEAR YOUNG FRIENDS,-I have long wished to address you on this occasion; and since I had no hope of doing it by word of mouth, I have wished to do it, through the medium of Mr. Spence; but the weakness that has come upon me incapacitates me from doing it as I could desire. You will, however, excuse my infirmities.

"The thing which I wish to bring before you is this-ought we, or ought we not, to resemble Almighty God in the things most near and dear to God himself?

* Then one of the Curates of Trinity Church, Cambridge.

"It has been the one object of my life to do so, and it is my dying prayer for you that you may do so also.

"Now, I ask, what is at this very moment, God's view of his ancient people, and his feelings towards them? 'I have delivered the dearly beloved of my soul into the hands of her enemies.' (Jer. xii. 7.)

"Are such God's feelings towards them even now? and ought not ours to resemble them? Have we no cause for shame and sorrow and contrition, that we have resembled him so little in past times? And has not every one of us cause for shame and sorrow and contrition, for his sad want of resemblance to God at this very hour? -yea, for his very contrariety to God in this respect? Yes, have we not reason to blush and be confounded, before God, when not even a desire for this resemblance has existed in our mind? Respecting them at this moment also, God says (Rom. xi. 28), They are beloved for the fathers' sakes;' and have we no sense of shame that there is no correspondence of mind between God and us in that respect?

66

"But God says concerning them, 'I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned amongst the heathen, whither ye went, and I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land.' (Ezek. xxxvi. 22—24.)

"Now, I ask, let the Jews be ever so insignificant, that we do nothing for their sakes, ought not the glory of God's holy name to be as dear to us as it is to him? Are there no obligations lying upon us on this ground? Have we no cause for shame and sorrow and contrition, that these considerations have weighed so little in our minds? Surely, if we felt as we ought, the glory of God, as connected with this subject, should be dear to us, dearer than life itself. But who, in this view, does not stand self-condemned before God?

"But let us come upon another part of the subject-God's design and purpose towards them (Jer. xxxii. 41), Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart, and with my whole soul.'

66 Now, I ask, is this God's state of mind towards them? What, then, should have been ours? But, alas! what are our own? What have they been in times past? What are they at the present moment? Tell me are they not sadly unlike to God? And should it not be matter of daily humiliation that we are so? Yea, should we not all rise this moment, as one man, with self-indignation against ourselves that we are so utterly unlike to God, and so little ardent to resemble him and to accomplish his will?

"Read what is said at Zeph. iii. 17-20:'The Lord thy God in the midst of thee is mighty he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing. I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.

Behold, at that time I will undo all that afflict thee; and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. At that time I will bring you again; even in the time that I gather you; for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord.' And having read it, ask whether we should not rise to this mind? Can we hope for God's blessing on our own souls when we have so little regard for the souls of his most dear people, and so little resemblance in ourselves to him respecting them?

"I say no more! May God speak to all of you with thunder, and with love: and may my dying hour be a source of life to God's interest among you all, both in this place and throughout the world!"

THE SERVICES OF THE JEWS.

It is not our intention to go regularly through the services of the Jews; but only to give extracts from them illustrative of their beauty and their defects. The one grand want in all is the name, the only name given under heaven among men, whereby we must be saved. There are also

inconsistencies and errors of various kinds, as must indeed be expected when the Word of God is set aside by the traditions, and conjectures, and assertions of erring men.

*

In the morning service, we have the following beautiful prayer. The Christian will

* Daily Prayers, page 6.

find in it two petitions like two of those in the Lord's Prayer.

"And may it be acceptable in thy presence, O Lord! our God, and the God of our fathers, to accustom us in thy law, and cause us to cleave to thy precepts; and lead us not into the power of sin, transgression, iniquity, temptation, or contempt. Suffer not the evil imagination to have dominion over us; and remove far from us evil men and wicked associates and works; humbling our imagination that it may be subservient unto thee. O grant us this, and every day, grace, favour, and mercy in thy sight, and all that behold us; and grant us mercy for our good. Give us an inclination to good and good works. Blessed art thou, O Lord! who bestoweth gracious favours on his people Israel."

*

"Creator of all worlds! we presume not to present our supplications before thee for our righteousness, but for thine abundant mercies. What are we? What is our life? What is our help? What is our righteousness? What is

our goodness? What is our power? What is our might? What, then, shall we say in thy presence, O Lord! our God, and the God of our fathers? Are not the mightiest heroes as nought before thee? and men of renown as though they had not existed? wise men as if they were without knowledge? and the intelligent as if void of understanding? for the majority of their actions is emptiness; the days of their life but vanity in thy presence: even the pre-eminence of man over the beast is nought; for all is vanity."

"But we are thy people, the children of thy covenant; the children of Abraham, thy beloved,