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themselves, not to rest satisfied with a secret belief in him, but to confess him openly before men in the rite of baptism, and thus to take up their cross and follow him. Seligmann at length resolved upon the decisive step. He asked his eldest sister whether she would consent to be baptized with him; and on her saying that she had desired it for a long time, they went to their father and told him, representing to him, the duty of those who had ascertained which was the right road, to walk in the same. They declared their resolution openly to embrace Christianity by the Sacrament of Baptism, as their conviction was so strong that they could not conscientiously act otherwise. The documents from which our narrative is gathered, do not inform us how this declaration was received by the father, but they state that Seligmann went the same day (June 24, 1824) to the Rev. Mr. Heinrich's, and told him of his own and his sister's desire to be instructed by him. The clergyman promised to do this as soon as his time would permit; but on the following day he sent for them, and told them that he felt himself constrained to comply with their request without delay.

Although Seligmann's conversion was gradual, and he had not first to be rescued from the depths of gross sins, he nevertheless recognised the difference between the past and the present, and acknowledged that he had been living far from God, without Christ in the world ; that hence he was subject to the curse of the law, but he had now found a Saviour in Jesus, and, through faith in him, could live by grace. He once forcibly illustrated the change that had taken place in his heart by a lively picture of the phenomena of nature. “I was sitting, on a sultry summer's day, under a turpentine-tree, lost in reflections about God, his Word, and commandments, and about man and the works of his hand. Suddenly a storm arose. The lightning flashed, and heavy peals of thunder rent the air ; it was as though the heavens above were about to overwhelm me. I fell on my face in terror, and, in trembling agony, and alarm, I cried out, 'God, be merciful to me a sinner!' The thunders ceased, the lightnings no longer flashed through the sky, the clouds divided, and Jesus Christ, full of grace and mercy, spoke from above, in accents of tenderness, "Son, be of good cheer; thy sins be forgiven thee.' I lifted myself up from the earth, and stood like a new creature.'

At another time he compared himself to the impotent man at the pool of Bethesda. (John v.) He said, that he too had lain a long time as a sick man, and earnestly desired help, but he had not the power to reach the fountain of mercy, nor was there any man who could help him to be made whole. At length Jesus Christ came and loosened the bands of his infirmity, healed and lifted him

up, that he might walk in newness of life.

(To be continued.)


I. OBJECT . Tur OBJECT of this Society is, to make known the Gospel of our Lord and Saviour Jesus Christ to the lost sheep of the House of Israel.

“Go ye into all the world, and preach the Gospel to every creature.”—MARK xvi. 15.

“ And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.—LUKE xxiv. 47.

“I will restore health unto thee, and I will heal thee of thy wounds saith the Lord, because they call thee an outcast, saying, This is Zion, whom no man seeketh after."'-JER. Xxx. 17.

There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him.”—Rom. x. 12.

“For I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth ; to the Jew first, and also to the Greek.”-Rom. i. 16.—Rom. xi, 12-15.

II. MEANS. THE MEANS used by this Society are the following:

1. The Holy Scriptures in Hebrew are circulated extensively among the Jews. The Society has published two editions of the Hebrew Bible. Previously it was not within the reach of the great body of the Jews.

The New Testament has also been carefully translated into Hebrew, and the Gospel has thus been, for the first time, presented to the Jews in the language of the Law and the Prophets.

Portions of the Holy Scriptures have been published in English, German, Dutch, Judeo. Polish, Judeo-Spanish, and Syriac.

2. The Liturgy of the Church of England has been carefully translated into Hebrew; and many of the Jews have expressed themselves delighted

with the Scriptural character of the prayers. It is used in the Hebrew Daily Service in the Society's Chapel, in London; in the Mission Church at Jerusalem ; in Warsaw, Berlin, and in some other stations.

3. Tracts in various languages are distributed ; besides publications of greater extent, which have been called for by the intelligent spirit of inquiry manifest, and the discussions carried on amongst the Jews.

The “ Old Paths,by the Rev. Dr. M'Caul, wherein the modern religion of the Jews is contrasted with that of Moses and the Prophets, has been translated into German, French, Hebrew, Judeo-Polish, and Dutch. This work is much sought after, and has had a great and decided effect upon the Jewish mind.

4. The Episcopal Chapel, at Bethnal-green, is open for Divine Service, under the license of the Bishop of the Diocese. Divine service is celebrated three times on Sundays, and every morning and evening during the week. On Sunday afternoon the prayers are in Hebrew, followed by a sermon in English ; and on Friday evening the prayers are also in Hebrew, with a sermon in German, for the special benefit of those Jewish converts or inquirers who understand English imperfectly. The attendance of baptized and unbaptized Jews and Jewesses at the daily services, averages from thirty to sixty adults, exclusive of those in regular attendance, who are the members of the Hebrew College, the inmates of the Jewish Converts' Operative Institution, and the children of the Hebrew Schools, besides other Jewish and Gentile worshippers. On Sundays there is a larger attendance of Jewish converts; many who have settled at a distance, take pleasure in paying frequent visits to the church and congregation in which they were baptized, and first brought into Christian communion; and there are many, who having been brought up as children in the Hebrew schools, continue in after life to attend upon ministrations endeared to them by early recollections. Many unbaptized Israelites are continually attracted by their connexion or acquaintance with the members of the Hebrew College, or the Operative Institution; and others, and those not a few, on account of their relation to children in the schools. Large numbers are in the habit of attending when it is known, that either an adult or a child is to be baptized,

(To be continued.)


One fact arrests the attention of the traveller in Egypt; it is this—the splendour of the sepulchres. Whatever may have been the habits of the ancient Egyptians, whether luxurious or simple, costly or plain, one thing is evident, they prided themselves upon the magnificence of the memorials of the dead. This is accounted for by an ancient writer,

“ their priests taught them that their stay in this world was of short duration, that their tombs alone could be considered as everlasting habitations, which it was a religious duty to adorn. It was for the interests of the priests to urge such doctrines, for the persons employed

* Diodorus.

who says,

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