this in procuring a little broth, and other such necessaries, for those poor Jews and Jewesses who are recovering, and for want of it must relapse into more hopeless misery and suffering. If we receive 5l., or 107., or 157., we will do the same on a proportionably extended scale. If we receive 201. or more (as we certainly trust the time will come when we shall,) we can then take a clean and airy room, and receive the most destitute and helpless into it. One great cause of the shocking diseases and accumulated wretchedness among Jews here, is the manner in which they crowd and herd together; three or four families in one little, dark, damp, and dirty room. Let me sum up briefly the principal reasons for such an attempt.

"1. The imperative duty upon Christians to relieve abject poverty and misery wherever found, but especially among the descendants of those to whom we owe every solace and every hope for time and for eternity which we possess.

"2. The absolute necessity of some such measure to give efficiency to Mr. G.'s labours among them in his profession.

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"3. The direct manner in which it would bring those thus relieved under the influence and instruction of the mission.

"4. The moral effect it would produce upon Jews in general, Christians, and Moslems also in this country."

The appeal thus made was responded to by many of the friends of Israel, and great good resulted. Mr. Gerstmann continued to labour in his two-fold office of Physician and Missionary as long as he remained in the Holy City. A Dispensary was established: Mr. Bergheim, also a believing Israelite, assisted in dispensing medi

cine, and both were fully occupied in their benevolent work.

In January, 1842, Dr. Macgowan, who had offered his valuable services to the Society as Physician, arrived at Jerusalem, with the late Bishop Alexander, and immediately entered on those arduous duties which he has ever since so efficiently discharged. His description of the wretched state of the Jews in the former metropolis of their ancient heritage is touching in the

extreme.

On February 26, 1842, Dr. M. wrote:-" My labours are almost exclusively confined to the Jewish population. Their number here, according to the statement of one of the chief of their body, amounts to five thousand. Of these, three thousand are Germans, Russians and Poles; and the remainder Spanish and Portuguese. As they

exercise no trade, they are generally in very needy circumstances, and are maintained principally by the alms of their brethren in other parts of the world. The condition of some families which I have visited is wretched in the extreme. Their dwellings are in dark vaulted caves, the roof dropping with damp from above, and the bare earth beneath, and often without door or window to keep out the wind and rain. It is in these dark and dismal abodes, that the descendant of God's chosen people drags out a miserable existence, and presents a striking fulfilment of that utter desolation which has fallen on his city and nation....

"The necessaries of life, which are already too scanty in health, are miserably deficient in sickness. The want of attendance, of cleanliness, of suitable nourishment and of ordinary precautions

is quite appalling. The absence of these destroys more lives than the disease itself......

"The knowledge of these circumstances justifies me in venturing to make a strong recommendation to the Committee to lose no time in carrying into effect their plan of establishing a hospital at Jerusalem in connexion with the Mission. However small the scale on which it shall be commenced, such an institution would be the means of incalculable benefit to the great cause we have at heart as well as to the interesting objects of it."

Dr. Macgowan was soon able to find a large house calculated for the commencement of such an institution as was contemplated. This was fitted up for the reception of patients, and soon completely occupied by poor suffering Jews. We hope to give some details of its success in our future numbers, as well as a description of the hospital as it now is, a view of which we have prefixed to these introductory pages.

The Rev. Dr. M'Caul, in a Sermon entitled "The New Testament plan of Missionary operation," has clearly and forcibly illustrated the duty of Christians, in accordance with the example of their Lord, to go about doing good to the bodies of men, whilst they seek to promote the salvation of their souls. In the case of poor Jews this is especially necessary; because, as soon as they become even enquirers into the truth of Christianity, they are generally deprived of their previous means of existence. It is heartless, inconsistent and unchristian to say, "Be ye warmed and filled," and not to help them in the very distresses which come upon them in consequence of the accomplishment of our most ardent desires and earnest prayers. In the case of the poor

Jews at Jerusalem, there seemed to be double urgency. On the one hand we had to wipe off the reproach which they attached to the name of Christian, because those bearing it had uniformly treated them with contempt and scorn and cruelty; on the other hand, by such proofs of love we could gain access to their houses and their hearts, and tell them, in the depth of their poverty, of the "unsearchable riches of Christ," of Him who though he was rich, yet for their sakes became poor, that they through his poverty might be made rich."

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NATHAN, OR THE POWER OF LOVE AND TRUTH.

(Concluded from page 84.)

Nathan passed another week in prison, though he was now better accommodated. These days were spent in thanksgiving and praise to the Lord his God, who had not only delivered his soul, but had also freed him from temporal bonds, by making a full manifestation of his innocence; thus showing himself to Nathan, as to his people of old, a very present help in time of need.

After the murderer of Eleazer had fully confessed his crime, Nathan was set at liberty, and received the most heartfelt sympathy of the inhabitants of the town. Nathan repeatedly said, "The sympathy expressed in my behalf, and the joy evinced at my restoration to liberty, moves me greatly; but I am not an object of compassion, for by my imprisonment I have lost but little, whereas, my gain is great beyond expression."

This assertion was incomprehensible to many, but Nathan soon explained his mysterious words by

his actions. He inquired for a pious Evangelical Clergyman, and as he was advised to go to the Rev. Mr. B., he made him acquainted with the change which had taken place in his views during his imprisonment; he told him how he had been brought to faith in Christ; and how while suffering under the pressure of temporary bonds, he had attained to the liberty of the children of God. He earnestly besought the Clergyman to baptize him, and also to admit him to the Lord's Supper.

Mr. B. heard Nathan's account with much astonishment; it was so simple, so evidently bore in itself the stamp of sincerity, that he could not doubt the truth of all that he communicated. It also appeared to Mr. B. very much in Nathan's favour, that during his protracted imprisonment, he had not solicited the visit of any spiritual teacher to whom he could declare his conversion, with a view of thereby obtaining some mitigation of his punishment; while, immediately on experiencing so remarkable a proof of the special providence and intervention of God in his favour, he should declare his desire to own himself a true Israelite and a disciple of Jesus. He however, had to undergo a rigid examination of his profession and belief.

Nathan first read the New Testament under the most unfavourable circumstances; he had been falsely accused and imprisoned by professing Christians, but the Holy Spirit so blessed the reading of the sacred volume to his soul, that he was converted from the error of his ways, and a few weeks after his release from imprisonment we find him in the church in the town of where he made a public avowal of his faith in Jesus as the Messiah. He was then dedicated

;