Children are apt to act from impulse, and are peculiarly liable to forget justice in generosity.

But we of maturer years may also be guilty of the same fault. Many have we seen, in their zeal for God, devoting their property and influence to his cause; others have been known to offer themselves as living sacrifices on his altar, and to part with all that is most dear to them, to tell "the good news of the kingdom" to the heathen. Such a sight has filled us with delight, and kindled our drooping love to Him who left his inconceivable glories for our sakes. We should do well, however, not to forget to be just before we are generous."

66 We are debtors." Have we not overlooked to whom? To a people surrounding us on every hand, who were the only rich ones once, but "whose fall has been our riches," Rom. xi. 11 and 12. We need not wander far to discover our creditors, for this "poor" people we "have always with" us. We need not go beyond our own country, to ascertain where many of the nation of Israel have found a restingplace.

"We are debtors." For what? A cursory glance at our Bibles may answer this question. To whom are we indebted for that book? Doubtless to its Divine Inspirer; but also to the instruments which he employed in its composition. But to particularise; to whom, humanly speaking, are we indebted for that law wherein we delight to meditate for the histories of those witnesses of the faith which are our ensamples for those "exceeding great and precious promises," which are our support in life, and in death-for those psalms which have expressed the experience of believers in every age? And to whom are we indebted for the New Testament? As for Peter, "his speech bewrayeth him;" and Paul answers for himself—“ of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews." And He, on whose finished work we now rely, was an Israelite as concerning the flesh," though "God over all, blessed for ever," Rom. ix. 5. Let me also ask, who first preached the gospel to the Gentiles? We were the heathen once, and the Jews were missionaries to us.

66

Dear brethren, "their debtors verily we are, since we have been made partakers of their spiritual things."

"We are debtors." As Gentiles, we can never atone for

the persecution of ages, nor, as Christians, for the neglect with which we have hitherto treated the Jews; but let us now, as honest men, do what we can. Let us present them with the sequel to their Bible, and, if possible, by personal intercourse, point them to "the Lamb of God." And let us pray for them with the earnestness of St. Paul, when he said, “My heart's desire and prayer to God for Israel is that they may be saved."

"We are debtors." Gratitude to those who have cared for us, is one of the most natural and most pleasing traits of an amiable mind. It is displayed in the child supporting a parent in declining years, in the respect of a scholar for the teacher of his youth, in the disciple's testimonies of affection to his spiritual father, and in the Christian labouring for the Jew: The parent has a claim to the gratitude of his child; the teacher, to that of his scholar; the minister, to that of his charge; and the Jew, to that of the Christian. Let us go on then in our labour for the heathen, still remembering the apostle's words, "To the Jew first," and let us "be just" as well as generous." "We are debtors."

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H. H. H.

SYNAGOGUES.

THE word "σvvaywyn” denotes an assembly, being similar in meaning to "ékkλeσía," whence our word church is taken. The precise time of the introduction of synagogues amongst the Jews, does not appear. The Talmudists assert that they were in use in the days of Abraham: but we have no proof of this. If, indeed, Psalm 1xxiv. were written before the exile, it would seem that synagogues were known previously to that event. They have burned up all the synagogues of God in the land," Psalm 1xxiv. 8. But Ewald refers this composition to the time of Nehemiah, B.C. 445. Even supposing that it were written before the exile, the Hebrew words do not necessarily denote synagogues. "House of God" is a general term, and may refer to any sacred place. Possibly, reference may be here made to the schools of the prophets, which might yet be standing. It appears that, in these schools of the prophets, at a very early age, the praises of God were sung, and those who felt any particular interest in religion, were assembled by the seers, on the sabbath and the new moons, for prayer and religious

instruction. 1 Sam. x. 5-11; xix. 18-24; 2 Kings iv. 23. We may here not improbably find the germ, out of which the proper synagogue worship arose.

To the return from the Babylonish captivity it is, that the origin of synagogues is generally referred. Deprived of the solemnities of their national worship, the Israelites must then have felt a peculiar need of meetings for mutual sympathy, counsel, and prayer.

Of this we are certain, that, in the time of our Saviour, there were synagogues in all the towns of Palestine. They were built in imitation of the temple, with a court and porches, as is the case with the synagogues in the east at the present day.

In our modern synagogues, the reading-desk, which is elevated, is placed in the midst of the building. The reader faces the veil, or holy of holies, which conceals the ark, where are deposited the scrolls of the law, wrapped in richlyembroidered velvet, and ornamented with gold, silver, and precious stones. The person who presides in the synagogue is the Chasan (reader), and is chosen for his fine voice. The law of Moses is divided into fifty-two portions, one of which is read every Jewish sabbath.

There is a strange custom observed in connexion with bringing out the law from the holy of holies. The privilege of doing this is sold by auction. Any Jew who likes, gives the signal for a bidding with his finger, and the head clerk proceeds as an auctioneer. The highest bidder is the buyer. He may either perform the honourable office himself, or, as is frequently the case, he may say that he purchased the honour for some friend present, mentioning him by name. In this case, the friend selected walks with a solemn step before the chief reader, to the holy of holies, takes the scroll of the law out of its depository, and puts it on the shoulder of the chief reader, and then goes to the buyer to thank him for the honour conferred. Meanwhile, the reader carries the law to the desk. Arrived at the desk, the clerk calls up one of the congregation to have a portion of Scripture read to him. The person called goes up, lays the fringes of his garment upon the scroll of the law, kisses them three times, and offers a short prayer. The reader chants a chapter, and then the ceremony is performed again. The Pentateuch being then rolled up, the reader offers up a blessing for the father and

mother, wife and children, or any other relatives or friends of the individual. Six persons are thus called up every sabbath, and, in course of time, the whole congregation is gone through.

Alas! whilst the law of God is read by the Jews in their synagogue, the veil is upon their heart. But better days are dawning. Reforms are being effected in the synagogue worship. Christianity is silently influencing and renovating the Jewish mind. And ere long, Jew and Gentile shall sit together in the house of God, and, in the same words of prayer and adoration, "have access by one Spirit unto the Father."

THE CONVERSION OF A DESCENDANT OF ABRAHAM.

[Ir is always delightful to trace the series of various means employed in the wisdom and foreknowledge of God, for bringing a sinner back to Himself. He leads the blind in a way that they know not, and keeps for Himself the glory of His own work. May the following narration of the conversion of a descendant of Abraham, win a tribute of praise to our gracious God! The narrative is in the words of the Jew whose conversion it records, and may be found more at large in the Baptist Reporter.]

I was born in the great duchy of Posen, my parents being conscientious Jews. Being in good circumstances, as regarded temporal things, my father resolved to have one of his sons educated for a Rabbi, believing it to be a great honour to parents here, and that a great reward will follow hereafter. No expence was spared to attain his object; and as I manifested an aptness to learn, he flattered himself respecting my future prospects. But a cloud soon passed over his mind. The Jews wear a garment in the shape of a waistcoat, with four corners, and on each corner is tied, in a very curious manner, a fringe, consisting of eight threads of worsted. (Deut. xxii. 12.) These fringes are kissed several times during the morning prayer, and the children are taught that the fringes are sweet. One day, after morning prayer, at the house of my teacher, his son cried, "How sweet the fringes are!" Now, I had often kissed these fringes, to taste, if pos sible, some sweetness; and I at last declared that they were not sweet. This was considered as great impiety. From that time forth, I became a marked child, though only nine years old, and frequently had to suffer reproach from other children. But my father's sorrow was increased a few months afterwards. I was playing with some children in the market-place, where a pillar was erected, and, on the top of it, an image of the Virgin Mary with the child Jesus in her arms, as may be often seen in Poland; and I had, either by accident or necessity, taken off my cap, which was interpreted by the rest that I had done honour to the idol. Some of the children ran to inform my father, and, when I returned home, I could perceive that his countenance was changed, though he said nothing to me at that time. The persecution of the other children, and my father's coldness, became intolerable to me, and I determined to commit suicide, and went to a river

near the town to drown myself. When I arrived there, whom should I see at a little distance but my father, and the Rabbi, my teacher! Their presence frustrated the rash design. Who can doubt that He who so often prevented my forefathers by His goodness, prevented me in this way, from doing this great wickedness? The following week, my father told me that I was to live with the Rabbi at Z-, about thirty English miles off, for me to be instructed by him in the study of the Talmud. This was welcome news, for I was really as a stranger at home. I went with a firm determination to apply myself diligently to study, and to acts of piety, and thus, if possible, to redeem my character. This I was enabled to do.

Some years after, during which time I filled one or two situations as Rabbi, I went to the house of a Rabbi, in order to undergo a new examination, to fit me for another situation, with an increased income, which I was anxious to accept. Till now I had been conscientious, but in the house of the Rabbi I became corrupted. I now began to question the sincerity of all professors of religion, and the truth of religion itself. In consequence, I relinquished my title and station as Rabbi, and entered into business. I began to set my heart in right earnest to get rich, when (mark the guiding hand of God!) my brethren according to the flesh, moved with envy, commenced persecuting me. The pretence was, that I had broken the law of the land. A native Jew cannot establish himself in any kind of business, in any other town except that in which he was born; by doing so, he is punishable by confiscation of goods and imprisonment. I was thus necessitated to leave the country, and set out for England. As I was deprived of my property, and only just escared the prison, I felt much cast down, and, for the first time in my life, I began to reflect on the state of my people-oppressed by others, and oppressing one another -despised, as I thought, by all, and a reproach and proverb among the people. While thinking in what way their condition could be altered for the better, I thought, that would only be by the coming of the Messiah. But here a difficulty arose before my mind. If the Messiah were to be only a temporal deliverer, what better would their state be after his coming than now? Their moral character would remain as corrupt as ever, and they would oppress one another. There would still be poor in those days, for it is written, "The poor will never cease out of the land," and the poor would still be miserable. With these thoughts I was perplexed while on the deep waters, and my mind was like the troubled sea, tossed about more than even the waters on which I glided along to blessed England. In this state of mind, I arrived at Hull. I could not speak or understand a single word of English; and thus agitated in mind, and cast down on account of my temporal prospects, I resolved to visit the High Rabbi in London, to see whether he could clear up my difficulties. The good man tried, but they were increased by the attempt. The noise and bustle of London were intolerable to my troubled mind. I longed for solitude, and left London, after a few days, for Hull. In the course of three or four weeks, a school-fellow of mine arrived there, who had been several years in England, and whose house of business was at L —, in Lincolnshire. He offered to take me as a partner, to which I gladly agreed. Upon arriving at L-, having leisure from business, I resolved to examine the Bible, to ascertain whether the