I'NIVIiWSlTY 01 THi: SI. OSS COU.KITION UK THH SI-MITIl 01 I Hi: IM VKKSITY UK CALIKUKMA tsion No, >i I ( >UIS M < SS. FEBRUARY. 1897. Go* JEW AND GENTILE. A CONI ! KI-INCE Israelites and Christians, ARDING THEIR MUTUAL RELATIONS AND WELFARE, C( >x'i\\ixix< ; I-'A KEV, K I'. OOOmVIN, 1). 1>, REV. J. II. HARROWS, J). D,, UEV. J. M, rALinVKLL, D. D., PROK. DAVID C. MARQl'lS, I>. l\, PROF. II. M. SCOTT, D. I)., RABPJ I?. n-il.SENTIIAL, 1>. D., KAiUIl K. G. liriiSCU, I>. h. RABIU JOSEPH STOLZ 1 , TH1C HLOCII PUBLISHING AM' I'KINTIM; UOMPAN CHICA IC1 CJN : VTJ 180 Monroe Street, JEW AND GENTILE BEING A REPORT OF A REGARDING THEIR Mutual Relations and Welfare, CONTAINING BY Rev. E. P. GOODWIN, D. D., Rev. Dr. B. FELSENTHAL, Rabbi, Rev. Dr. E. G. HIRSCH, Rabbi, Rev. J. H. BARROWS, D. D.. Rev. JOSEPH STOLZ, Rabbi, Rev. J. M. CALDWEKL, D. D., Pro! DAVID C. MARQUIS, D. D., Prof. H. M. SCOTT, D. D. fllVBE THE BLOCH PUBLISHING AND FEINTING COMPANY, CINCINNATI, O. CHICAGO OFFICE, 180 MONROE STREET. Entered according to Act of Congress, in the year 1890, by FLEMING H. REVEL L. In the office of the Librarian of Congress, at Washington, D. C, THE Committee issuing the call for a conference on "Israel" stated their object to be a desire "to give information and promote a spirit of inquiry therefor, on the basis of mutual kindness between Jews and Christians." The convention was not planned with a view to proselytizing or with the expectancy that the immediate result would change Christian to. Jew or Jew to Christian. It was known, however, that a vast amount of prejudice existed on both sides, and this, it was hoped, the conference might, in part at least, be the means of removing. This hope is cherished not only with reference to the large audiences attending the sessions, but with respect to that larger audience which it is anticipated will read these papers in their printed form. It was a new departure as contrasted with the centuries of antipathy and ecclesiastical contention heretofore characterizing these peoples. Having the Old Testament in common, it was conceived that they could' meet upon this grand fundamental rock of God's revelation to man as co-worshipeis of one God. The speakers were given the utmost liberty in the expression of their views fully from their individual standpoints, and the only request made was that they should do so in considerate language and a kind spirit. Neither Jew nor Gentile was asked or expected to do violence to his convictions, but all were desired to remember the meekness of the Law- giver and the tenderness of the Author of the sermon on the mount The result has been most gratifying, as evidenced by comments in the press and private communications received by the committee from various parts of the country. The Jew will no doubt refuse to accept all the statements made by the Christian essayists; and the Christian will certainly claim the same right of pri- vate opinion. Some may question the wisdom of convening such a conference, or of placing in more permanent form the papers there presented ; to such the only reply is, the Committee are sincere in their purpose and pure in their desire, longing for the dawning of that day when all who worship the true God may see i ruth without a mist, and, substituting love for hatred, hasten a Messianic era. -ON THB- pa$t, precept, ai?d pdture of Israel MONDAY AND TUESDAY, Nov. 24 AND 25, 1890 Jews and Christians Participating. programme, MONDAY. NOV. Chairman, - - WM. E. BLACKSTONB. 2100. Psalm 122. - . Prayer by REV. DR. C. PERREN 2:15. Address. - - REV. E. P. GOODWIN, D. Dt The attitude of Nations and of Christian People toward tht Jews. 3100. Address - REV. DR. B. FELSENTHAL, Rabbi Why Israelites do not accept Jesus as their Messiah. 7:30. Psalm 25. ... Prayer by REV. LIE BM AN ABLER, Rabbi ?pnD ]n pn 7 145. Address. - - REV. DR. K G. HIRSCH, Rabbi The Religious Condition af the Jews to-day and their attitude toward Christianity. Song. ..... MR. JOSEPH J. SCHNADK* 8:30. Address. - - REV. J. H. BARROWS, D, D Israel as an evidence of the truth of the Christian religion. Aaroiiic Benediction. Programme. TUESDAY, NOV. 25tH. t too. Psalm 53. 1:15. Address. Prayer by REV. CHAS. M. MORTON JOSEPH STOLZ, Rabbi Post Biblical History of Israel. 3:00. Address. - REV. J. M. CALDWELL, D. D. Jerusalem and Palestine as they are to-day, and the restoration of Israel. Song. . The Hebrew Captive 3:45. Explanation of maps and charts. Communications. 7 :3o. Psalm 98. Prayer by 7 :45- Address. 8 130. Address. Israel's Messiah. The anti-Semitism of to-day. PROF. DAVID C. MARQUIS, D. D. By an Israelite 9 :oo. Address. - PROF. H. M. SCOTT, D. D. Itraflites and Christians. Their mutual relation and welfare, or lessons of this conference. BENEDICTION. The "Lord bless thee, and keep thee; The Lord make His face shine upon thee, and be gracious unto thee: The Lord lift up His countenance upon thee, and give thee peace. The object of this Conference Is to give information, and promote a spirit of inquiry therefor, on the basis of mutual kindness between Jews and Chris- tians. WM. E. BLACKSTONE, Chairman of Committee, 332 Lake street. Oak Park, m. -Vs*^ J >^ n Iter. " HYMNS 1. Walk in the light, so shalt thou know That fellowship of love, His Spirit only can bestow Who reigns in light above. Walk in the light, and thou shalt find Thy heart made truly His, Who dwells in cloudless light enshrined, In whom no darkness is. Walk in the light, and thou shalt own Thy darkness passed away, Because that light has on thee shone In which is perfect day. 2. Forward, be our watchword, Steps and voices joined; Seek the things before us, Not a look behind: Burns the fiery pillar At our army's head; Who shall dream of shrinking, By our Captain led ? Forward through the desert, Through the toil and fight: Jordan flows before us, Zion beams with light 1 Glories upon glories Hath our God prepared, By the souls that love Him One day to be shared: Eye hath not beheld them, Ear hath never heard; Nor of these hath uttered Thought or speech a word: Forward, marching eastward Where the heaven is bright, Till the veil be lifted, Till our faith be sightl Far o'er yon horizon Rise the city towers, Where our God abideth; That fair home is ours: Flash the streets with jasper. Shine the gates with gold; Flows the gladdening river Shedding joys untold; V Thither, onward thither, In the Spirit's might; Pilgrims to your country, Forward into light 1 3. There is a land of pure delight, Where saints immortal reign; Infinite day excludes the night, And pleasures banish pain. There everlasting spring abides, And never-with'ring flowers: Death, like a narrow sea, divides This heavenly land from ours. Sweet fields beyond the swelling flood Stand dressed in living green; So to the Jews fair Canaan stood, While Jordan rolled between. Could we but climb where Moses stood, And view the landscape o'er, Not Jordan's stream nor death's cold flood Should fright us from the shore. 4. Zion stands with hills surrounded, Zion, kept by power divine; All her foes shall be confounded: Though the world in arms combine; Happy Zion, , What a favored lot is thine. Every human tie may perish; Friend to friend unfaithful prove; Mothers cease their own to cherish; Heaven and earth at last remove; But no changes Can attend Jehovah's love. In the furnace God may prove thee, Thence to bring thee forth more bright But can never cease to love thee; Thou art precious in His sight: God is with thee, God, thine everlasting light. 5. Soon may the last glad song arise, Through all the millions of the skies; That song of triumph which records That all the earth is now the Lord's. Let thrones and powers and kingdoms bt Obedient, mighty God, to Thee; And over land and stream and main Now wave the sceptre of Thy reign. HYMNS. 6. There's a wldeness in God's mercy, Like the wideness of the sea: There's a kindness in His justice Which is more than liberty. For the love of God is broader Than the measure of man's mind: And the heart of the Eternal Is most wonderfully kind. If our love were but more simple, We should take him at his word; And our lives would be all sunshine In the sweetness of our Lord. 7. Praise waits in Zion, Lord, for thee: Thy saints adore thy holy name; Thy creatures bend the obedient knee, And humbly now thy presence claim. Eternal source of truth and light, To thee we look, on thee we call; Lord, we are nothing in thy sight, But thou to us art all in all. Still may thy children in thy word, Their common trust and refuge see; bind us to each other, Lord, By one great bond, the love of thee. 8. Let all the earth their voices laise, To sing the great Jehovah's praise, And bless his holy name: His glory let the heathen know, His wonders to the nations show, His saving grace proclaim. He framed the globe; He built the sky; He made the shining worlds on high. And reigns in glory tin His 1 majesty and light; His beauties, how divinely bright, His dwelling place how fair. Come the great day. the glorious hour, When earth shall feel His saving power, All nations fear His name: Then shall the race of men confess The beauty of His holin< His saving grace proclaim. 9. Guide me, O thou great Jehovah , Pilgrim through this barren land, I am weak but thou art mighty, Hold me with thy powerful hand; Bread of Heaven, Feed me till I want no more. Open now the crystal fountain, Whence the healing waters flow; Let the fiery, cloudy pillar Lead me all my journey through: Strong Deliverer, Be thou still my strength and shield. When I tread the verge of Jordan, Bid my anxious fears subside; Bear me through the swelling current; Land me safe on Canaan's side: Songs of praises I will ever give to thee. 10. Watchman, tell me, does the morning Of fair Zion's glory dawn; Have the signs that mark His coming, Yet upon my pathway shone? Pilgrim, yes, arise look round thee, Light is breaking in the skies; Spurn the unbelief that bound thee, Morning dawns, arise, arise. See the glorious light ascending Of the grand Sabbatic year, Hark, the voices loud proclaiming The Messiah's kingdom near; Watchman, yes; I see just yonder, Canaan's glorious heights arise; Salem, too, appears in grandeur, Tow'ring 'neath her sun-lit skies. Pilgrim, see, the light is beaming Brighter still upon thy way; Signs thro' all the earth are gleaming, Omens of thy coming day, When the last loud trumpet sounding, Shall awake from earth and sea All the saints of God now sleeping, Clad in immortality. CONFERENCE ON THE Past, Present, Held in Chicago, III., Monday and Tuesday, Nov. 24th and 251/1, i8qo. OPENING SESSION. Two meetings were held Monday, Nov. 24, in the First Me'hodist Episcopal Church, corner of Clark and Washington streets, which inaugu- rated a conference of Jews and Christians to discuss the past, present, and future of Israel. This conference, or set of meetings, is the most remarkable that has ever been held in this city, and perhaps in the century or in the world. It is typical and significant of the age, and was successful yesterday far beyond the most extravagant hopes of the gentleman to whose efforts the conference is due, William E. Blackstone. At 2 o'clock in the afternoon the main hall was already well filled, and before the Rev. Dr. B. Felsenthal began to speak the galleries were crowded as well. A few minutes after 2 o'clock Mr. Blackstone arose and opened this most important meeting, destined to be yet historical, almost abruptly by say- ing: "You will please join in singing hymn No. on the printed sheets." Watchman, tell me, does the morning Of fair Ziou's glory dawn; Have the si ens that mark His coming, Yet upon my pathway shone? Pilgrim, yes, arise look round tnee, Light is breaking in the skies; Spurn the unbelief that bound tb.ee, Morning dawns, arise, arise. A glance about the hall and galleries showed how widespread was the interest. Everywhere were visible the dark coats and white ties of the Christian divines, many well-known scientists were there, and prominent Jews were to be seen in every other seat. It was an audience moved by evident inter- est. As soon as the concluding words of the hymn were sung, Mr. Blackstone introduced the Rev. Dr. C. Perren, of the vVesteru avenue Baptist Church. Dr. Perren read Psalm 122, as follows: 1. I was glad when they said unto me, let us go into the house of the Lord. 2. Our feet shall stand within thy gates. O Jeru- salem. ' 3. Jerusalem is builded as a city that is compact together ; 4. Whither the tribes go up. the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. 6. For there are set thrones of judgment, the thrones of the house of David. 6. Pray for the peace of Jerusalem; they shall prosper that love thee. 7. Peace be within thy walls, and prosperity within thy palaces. 8. For my brethren and companions' sakes, I will now say, peace be within thee. 9. Because of the house of the Lord our God I will seek thy good. At the end of the reading Dr. Perren offered an earnest prayer that the counsels of those who were to take part in this wonderful conference might be so guided that only good and peace should result. Mr. Blackstone then stepped to the front of the platform and said: We meet to-day as a most unique conference to consider the past, present, and future of Israel. * The history of the Hebrew people is only measured by milleniums. They have seen Babylon, Greece, and Rome rise, flourish, and pass away, and in comparison to them West- PAST, PRESENT, AND FUTURE OF ISRAEL. era nations are but fleeting ephemera. For centuries they stood alone as the exponent of the great faith underlying all true religion; that there is one and only one everliving, holy God. In common with Christians they have the foundation of all divine revelation in the Old Testament scriptures. While scattered throughout all the world, a large portion have lived in the midst of Christian nations, as pilgrims and strangers, each holding aloof from the other. Often- times their treatment at the hands of Chris- tians is enough to make the true disciple blush with shame. But a better era is dawn- ing. It may indeed be a new dispensation, but it is surely coming, a time when men shall seek each other's good, and Jehovah shall be King over all the earth. I can see no good reason for the multitude of sects among Christians. Why may not one be confirmed Talvinist and another an intense Armenian, which is all of the head, and yet fellowship together in one undivided church, for this is of the heart? And so, on a broader basis, why may not Jews and Christians, who have so much in common, come closer together in a spirit of mutual helpfulness and welfare? The fundamental basis for this must be a better knowledge of each other, and to this end I wish to emphasiza the object of this conference, viz: It is to give information and promote a spirit of inquiry therefor, on the basis of mutual kindness between Jews and Christians. _ THE R-V. E. P. GOODWIN, D. D. "THB ATTITUDE OF NATIONS AND OF CHRISTIAN PEOPLE TOWARD THE JEWS" THE SUBJECT OF HIS DISCOURSE. At the close of his introductory remarks, Mr. Blackstone introduced Dr. E. P. Goodwin, of the First Congregational Church, who upoke as follows: I apeak as a Jew. I believe in Abraham, Isaac and Jacob; believe in Moses and the prophets. I believe in Moses, as inspired of Jehovah, o be the leader of Israel out of the land of bondage and into the land of promise. I believe in him as an inspired prophet, the first of that honored brotherhood through whom the Lord revealed what the future of the chosen people was to be. I believe God reigns, that all nations are as nothing before Him; that He works all things after the counsel of His will and that there- fore what mon call history is essentially only the record of the working out of His purposes. I believe further that in the Bible we have a divine, authoritative, and infallible record of what the mighty Ruler of the Nations has done in the past, and the infallible reveLi'ion of what He will do in the future until His plans are consummated and His kingdom and HIS GLORY FELL THE EARTH. And because I so believe I am profoundly interested in all that concerns His ancient covenant people. "To them pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God, and the promises." (Romans ix. 4.) They have had a wonderful past, so this book declares, so all men admit. They are to have, not as men say, not as they believe or admit, but as this same Book says, a still more wonderful future. I have no interest in the question of Israel as a merely ethnological question, or as in- volving a historical problem, or a political enigma. I am interested simply in the teach- ing of Scripture concerning this ancient people, and in the facts of secular history as related to the testimony of Scripture. What then or" this stupendous record of the experiences of this peculiar people that faces us as we raise thi inquiry of the attitude of nations and of Christian peoples toward them? For many centuries preceding the Christian era their land was a kind of common battlefield of the nations, and they themselves oftener and more fearfully the victims of the scourge of war than any other people. From the capture of Jerusalem by Titus, A. D. 70, their political existence has been practically anni- hilated, and for the larger part of that period they have been the object of the contempt, not to say the hate, of the civilized world. Until within less than two hundred years it might almost be said that every man's hand was against them. Is there any explanation of this? Unquestionably there is. An ex- planation most full and explicit and author- itative. You will find it in the testimonies of a true son of Abraham, in an Israelite, in whom, it might almost be said, there was no guile. Fifteen centuries before Titus was born Moses spake thus: "If thou wilt not observe to do all the words of this law that are written in this book, that thou may<">t tear this glorious anil fearful name, the Lord thy Goil : then the Lord will make thy plagues wonderful, aud the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance. More- over, be will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee. Also every sickness, and every plague, which is not written In the book of this law, them will the Lord bring upon thee, until thou be destroyed. And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Lord thy God. And it PAST, 1 !,!>! NT, AND FUTURE OF 1SKAKI,. shall come to pass, th.it as the Lord re- joiced over you to do you good, and to multiply you; so the Lord will r joice over you to destroy you, a id :o bring you to nought; and ye shall be plucked from off the land whithor thou goest to poss ss it. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone. And among these nations shalt thou And no ease, neither shall the sole of thy foot have rest; but the Lord shall give thee there a trembling heart, and failing of eyes, and sorrow of mind. And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none as- surance of thy life. In the morning thou shalt say, Would God it were even I and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the si sjht of thine eyes which thou shalt see. And the Lord shall brinsr thee into Egypt again .with ships, by the way whereof I spake u ito thee, thou shalt see it no more again; and there ye shah be sold unto your enemies for bon linen and bondwomen, and no man shall buy yo\i."Deut. xxi'iii. 58 tu end of c/iavter. These are most astonishing declarations; yet every one familiar with the prophecies of this book will recognize them as samples merely of what is repeatedly set forth else- where, and especially in the prophecies of Isaiah, Jeremiah, Ezekiel, and the minor prophets. It seems impossible that such utterances should prove true, that God's chosen people should so break from their allegiance to Him and so dishonor His com- mandments as to bring upon themselves these fearful judgments. But alas! the undeniable records show that they did, and the facts of history illustrate minutely how this fulfill- ment took place. Let me ask you to note such of these facta as the time will allow. And first as to the apostacy of Israel, Moses declares: "For when I shall have brought them into the land which I sware unto their fathers, that flow- eth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other Gods, and serve them, and provoke me, and break my covenant. And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination which they go about, even now, before I have brought them into the land which I sware." Dent, xxxi, 20. 21. Astonishing as it may appear, this declara- tion ofMosea proved litera ly true. Instead of being anchored in their faith the people turned their backs on Jehovah and went after the gods of the heathen nations round about. And they not only did this, but they seemed to take a delight in setting up the vilest of all these gods. They wont after Baal, Moloch and Astarte and set up their images even ill the sacred enclosure of tun temple, shut up its doors, and with bloody and licentious or- gies, gave themselves up to the abominations coupled with Huch worship. There is nothing viler known to history among even tho most de-ruled and besotted heathen than what was practiced by the Jews in the worship of these ileiiu's. And they kept it up M that for cen- turies such gross idolatry was characteristic of them. And all tho entreaties and re- monatrance3 and threatening of God's prophets could not turn them back. They were stiff of neck and hard of heart 1 and they souuded the abyss of heathenism to its blackest depths. But what came of this? Prophesies we are to consider will make an- swer. These prophesies will group themselves around three points the city of Jerusalem, the land, and the people. Let us note them in this order. Our Lord's declaration con- cerning the city, contained in Matthew xxiv., are a sample of the first class of prophesies. His disciples called His attention to the mag- nificence of the temple, and in His roply He declared that the time should come when the temple should be thrown down and not one stone should remain upon another. That there should be wars and rumors, nation rising against nation and kingdom against kingdom. THEBB SHOULD BE great earthquakes in di/ers places, and famines and pestilences, and great signs from heaven, and His disciples should be perse- cuted and delivered up into synagogues and into prisons, and brought before kings and rulers for their Master's sake. That many should be offended, many false prophets and false Christs should arise and deceive many. That Jerusalem should be encompassed with armies; that there should be great distress and tribulation such as was not from the from the beginning of the world. That Jerusalem should oe encompassed around with a trench, be trodden down of the Gentiles and the abomination of desolation set up in the holy place. What now are the facts? Precisely what our Lord predicted. The country was filled with impostors and deceivers claiming to be Christs. Josephus says many Jews were led away into the wildderness after them, were stirred up by them to rebellion and were slain. There were wars and rumors of wars. As in Jerusalem, as when the Jews resisted the setting up of tbe statue of Caligula in the temple and were slaughtered. As at Cesarea, where Jews and Syrians contested for the city and perhaps 20, 000 Hebrews were put to death ; every city in Syria, indeed, was divided into I'AST. P1IKSKNT, AND FUTURE OF ISRAEL. two factions and multitudes of Jews were slam. Fifty thousand Jews fell in one strug- gle in Alexandria and 10,000 in another in Damascus. All Italy was convulsed with con- tentions about imperial rule, and within two years four emperors, Nero, Galba, Otho, and Vitellius suffered death. So there wer fam- ines and pestilences and earthquakes and fear- ful signs and sights from heaven. Tacitus and Josephus both describe these and de- scribe them as surprising and supernatural. So the disciples of Christ were persecuted, imprisoned, hated, and afflicted among all nations and many were put to death. THE VERY NAME OP OHBIST aroused the intensest hatred. Nero only expressed the general feeling of pagan nations when he had Cliristians covered with pitch, fastened to stakes, and then set on fire, "that they might be," as they claimed they were, 'the light of the world." Terrified by such horrors, many apostatized. In due time the Roman armies encompassed the sacred city, a trench was dug, a wall cast up, and the city besieged, though not until all believers among Christians had followed our Lord's injunc- tion and had fled across the Jordan, so that not one of them perished in the city. The eiege at length brought woe and famine and distress unnameable. Dissensions broke out among the factions, and they slew each other by thousands. Robbers fierce and ferocious defied all law, and pillaged and murdered at will. Bands of desperate men were urged on by hunger Whtjrcver there was a suspicion of food to be had they scented it like bloodhounds. By and by the streets became fairly filled with the nnburied dead, and many a dwelling was hardly more than a charnel house. In one home into which these insatiate robbers forced their wav, attracted by the scent of food, a noble lady, Mary, the daughter of Eleazar, who. impelled by hunger, had snatched the babe from her bosom where it was vainly suckling nourishment, and had prepared and partaken of it as food, met their demands by spreading before them the half- eaten body of her child and invited them to hare her feast. At last the end came. Tno walls wore breached, the temple fired, the city plundered and razed. Subsequently, when Rufus was Governor of the city, the foundations of the temple were torn up with a plow, so that literallv not one stone re- mained upon ano THUS IS KVKHY PA.BTICULAK, to the last jot and tittlo, wore the predictions of Christ fulfilled and Titin him* -If, when eulogized for the victory, .Unclaimed the praise, affirming, pagan though he was, that he had only been the instrument of executing the sentence of divine justice, and Josephus indorsed the utterance. The second class of predictions respects the land. When the day of judgment and olam- ity should come the land itself was to ^otfer. The cities were to be burnt with fire, and for- saken until they were without an inhabitant, until they became the pasturage of Hocks, and lairs of wild beasts. The fields were to be un- tilled and briars and thorns to grow up therein. At most there was to be only like the gleanings of a vintage and the shaking of an olive tree, two or three berries on the top- most boughs, and four or five on the outmost branches. In a word the land was to bo spoiled and made utterly desolate, and tae cry of it was at last to come up as the cry of a man smit- ten, stripped aud nigh to perishing from wounds and nakedness and hunger. That all of these predictions were fulfilled, and to the letter almost every child knows. Indeed, the devastation was so complete that infidels have made it a basis of aitack upon the iJible. They have affirmed that a land so stripped, and barren, and forlorn never could have been what the scripture claimed, "a land flowing with milk and honey " Voltaire ridiculed such a statement, and declared that Palestine could only be reckoned fertile when compared with the desert. Proofs of these fulfilled prophecies are abundant and em- phatic even at this day. Ruins of cities once most flourishing meet the eye on every side. Jericho, Capernaum, Betusaida, Chorazin, Bethel, Jezreel, Samaria, Cesarea, and scores of like cities are little else than heaps of stones with here and there perhaps a ouiseled block of marble or a broken column to tell THE STOUT. OF THEIB FOBMEB GBEAT..ESS. Some, like Jericho and Capernaum and Chorazin, are utterly uninhabited, others have a handful of wretched, villainous-looking Arabs living in hovels. On all aides the traveler sees the crumbling terraces built centuries ago, the broken cisterns, pools that no longer contain water. The highways are thu merest goat paths. Thickets of briartj ami thorus abound, and make some of the paths almost impassable. Very little of the best laud is cultivated. Only a fraction of the fertile plain of Sharon and hardly enough to say so of the far larger plain of E^liaelou. South of the Carmol range the whole country has been completely cleared of trees, and the hills are hence nearly all of them bare and bleak and desolate. Flocks and herd* are very rarely seen. I do not remember seeing one north of Hebron partly because of peril* from wild beasta and partly perils from rob- bers. Only in a few of the larger villages aro PAST, PRESENT, AND FUTURE OF ISRAEL. there gardens or fruit trees. Only here and there an olive tree or or a vine. Jackals and foxes abound. Wolves, lynxes, hyenas and bears are not (infrequently teen. Wild boars are found in tin- thiekets of the Jordan. Every traveler must needs go armed and set a watch around about his tent by night. What few shepherds there are always stand guard over their llueks and kindle fires by night to keep wild animals away, Kobl.ers infest the land,neither traveler nor inhabitant is safe at any time from their attacks. In the most exact sense the prophecies are fullilled. The cities are forsaken, the fields lie waste, the land is empty and spoiled, all joy is dark- ened, and the mirth of the land is gone. BUT THE GREAT BURDEN of these prophesies of judgment to come be- cause of disobedience falls on the people themselves. They were, as this text chapter gets forth to be smitten before their enemies, scattered into all lauds, sifted among all nations, to find no rest for the sole of the foot, to have no ease or assurance of life, to have a trembling heart and failing of eyes and sorrow of mind; their very life was to hang in doubt. They were to become a proverb, a by-word and a hissing among the nations. They were to be sold to their enemies, to be reduced to such want that they should eat flesh of their own sons and daughters. Their silver and their gold were not to be able to deliver them. They should cast them into the streets be- cause of their uselessness and they were to be visited with plagues and those of such long continuance that at last they should say in they extremity of their anguish, in the morning, "Would God it were evening," and in the evening, ''Would God it were morning." This is a fearful Category of calamities and theoretically we should say it must be a vivid oriental picture o f disasters in general. It can not be a statement in detail of what was to bo actually experienced. Let us see what history has to say upon the matter. Fulfill- ment began when, because of their gross idolatry and disobedience of Jehovah the surrounding nations were used as rods where- with to scourge them. Phillistines, Moabites, Amorites, Midianites, Edamites, Canaanites all in turn conquered and plundered and ruled over them. When Nebuchadnezzar and the Assyrians came terrors came. FAMINE AND PESTILENCE and children cooked for food. Then followed the captivity, with its dispersion. Then after the return came the conquest of the land un- der Antiochus Epiphanes (B. C. 168), when Jerusalem suffered its fourteenth siege and when the whole city was pillaged, forty thou- sand inhabitants put to death, three times that number sei/'d t< 1. sold as slaves, the walls destroyed, the finest buildings burned, the altar and tho temple defiled by the sacrifice of swine. Two years later he threatened and attempted the extermination of the Jewish people. He let loose his soldiers upon them on the Sab- bath while in their synagogues, and slaught- ered them tili the streets ran red with blood. He prohibited every observance of tho Jewish religion, forced the people to profane the Sabbath, to eat swine's flesh, dedicated the temple to Jupiter Olympiu-*, substituted the feasts of Bacchus for the festival of taber- nacles, and compelled the Jews to join in these riotous orgies. He came near being as good as his word, and exterminating both the Jewish race and the Jewish religion. But this was only the beginning of sorrows. A. D. 21 the Jews were banish^;) from Rome ; in A. D. 42 they were massacred at Alexandra; in A. D. 52 50,000 were slain in Jerusalem in a tumult with the Romans; in A. D. 66, under the grasping, covetous, and tyrannical rule of Jessius Florus the people were exasperated and finally rose in revolt. They were at first su ^cessful, but Nero, roused from his debaucheries, sent Ves- pasian, and a most bloody war followed. At least 40,000 Jews were slain at Jotanata, 30,000 more were taken prisoners and sold as slaves after a desperate battle on the Sea of Galilee, whose waters were said to have been crimsoned by the struggle. BESIDES THOSE CAPTURED, 12,000 unable to bear arms were put to death, 20,000 more were massacred at Cesarea, and large numbers in different places during the four years' struggle preceding the siege of Jerusalem. The horrors of that siege are well known. The city was thronged with people, gathered for the celebration of the Passover. Josephus says there were not less than two and a half millions there. The defense was desperate so desperate that at last Titus, failing to persuade the Jews to surrender and stung by the slaughter of his soldiers, planted crosses, with his Jewish prisoners upon them, on all the heights and ramparts overlooking tho city; and the story goes that he ceased this only when he could no longer obtain wood for the crosses. But this did not avail. Finally he compassed the city with a wall and a ditch, and set about starving the inhabitants into subjection. They were reduced to the most dire extrem- ities, as has already been noticed. The most frightful dissensions sprang up, and robbery and outrages of evorv sort were committed. PAM', PRESENT, AND FUTURE OF ISRAEL. The dead lay unburied in the streets, and mothers devoured their own children. Finally the temple was wrapped in flames, the last wall breached, and the city given over to pillage and slaughter. Milman estimates that 12,000 died of hunger, 110,000 were slain dur- ing the siege, and 97,000 were taken priseners. The captives were sent in part to Egypt to work in the mines, and in part distributed among the provinces, to be exhibited as glad- iators in the public theaters, and to fight in combats with the wild beasts, and a| very large part were sold in all the markets of the world as slaves. They were so numerous, in fact, and so cheap, that the markets were glutted, and numbers could find no pur- chaser. SIXTY YEARS LATER, when Hadrian was Emperor, the Jew* revolted tinder the fanatic Bar Cocheba, Son of a Star, who claimed to be the Messiah. The Romans, under tlie celebrated Julius Soverus, in a war of three years' duration, slew 530,000 Jews, exclusive of those who perished by famine, disease, and fire. Hadrian determined to annihilate all hope of a restoration of the Jewish kingdom. He razed utterly the old c ty, built upon ita ruins a city called Aelia O&pitolina, which he peopled with a colony of foreigners, prohibited every Jew from enter- ing it on pain of death, or from coming within sight of it, except on a single day in each year, and the more effectually to keep them away he set up the image of a swine over the gate leading to Bethlehem. Milman says that as a result of this war the whole of Judea became a desert. Wolves and hyenas went howling aloag the streets of the cities. The people who escaped the sword were brought in droves to the very terebinth tree under which, it was said, Abraham had pitched his tent, and were there sold as slaves, and sold as cheap as horses. The Rabbis, who were considered ringleaders in the revolt, were pur to dea h with fearful tortures. The political existence of the Jew- ish nation was then annihilated. It was n> again recognized as one of the states or king- doms of the world. This was under pagan Rome. It will hardly be believed that under Christian Rome and the rules of Christian kingdoms the fate of the Jew became harder Btlll. YET SUCH WAS THE PACT. What Milman calls the Iron Age of the Jew began with th< - m rulers. Constan- tino, tin- ft] in cinperor, upon his ac- >n to j.ow T, at OMCU began to oppress and persecute the Jews. Hay- ing suppressed a revolt which they rigina'ed, he ordered their ears to be cut off, banished tlum as fugitives and vagabonds into different countries. Justinian, the great law giver, went further. He abolished their synagogues, and would not suffer them even to enter cav^s to worship, would not let them testify in courts of law. nor allow them to bequeath their property to their families. In fine, he denied them all civil rights and made tlum a race of outlaws, to be maltreated, plundered and outraged, with no possibility of redress. From this time on for centuries the sky over them grew darker and more ominous year by year. Nothing was too bad to be said and believed about them. They practiced, it was generally believed, the Black Art; were in league with Satan; they would steal the sacramental wafer and then in their assemblies spit upon it, tear it to pieces and insult it. They celebrated the Passover with the blood of Christian children, whom for this purpose they kidnaped, tortured, and cruci- fied. The effect of such slanders was what might b3 expected. Confiscation, violence, torture, massacre, banishment with every kind of ingenious and systematic insult and outrage were the common lot of Jews throughout Europe. The Church of Rome denounced them as heretics, forbade com- munion with them, prohibited them from holding office or possessing Christian slares. THE POPES COMPELLED THEM to wear a yellow hat, shut them up in the Ghetto, the filthiest and worst part of the city of Rome, compelled them to hear a monk preach on Fridays and required them to be in their quarter by 8 o'clock of the evening. The Kings and Emperors of Europe vied in their oppressions and exactions. Most of them prohibited their ownership of land, compelled them to wear some badge of op- probium, in one instance to have fastened to them a kind of clog, which they dragged as felons do a chain and ball. But with the era of the Crusades began the longest, darkest, bloodiest nr'ght of all. Gibbon says that ''the mad enthusiasts of the first Crusade found their first and most easy warfare against the Jews, the murderers, they were wont to term them, of the Son of God. Many thousands were pillaged and massacred." They had folt no more bloody stroke since the days of Hadrian. A few abandoned their faith under these persecutions and professed conversion to Christianity, but tho most, un- able to escape, barricaded their houses and precipitated themselves and their families into ra or the flames, and so disappointed the malice, or at least the avarice, of their implai-abb! foes." These first Crusaders began V. D. what they called the holy war, in PAST, PBESENT, AND 1THKK <>1 [SRAEL, 11 which they attempted to put to death all the Jews in Europe who would not submit to bap- tism. Similar atrocities marked the second crusade also. The moneys for carrying on thn crueados generally were very largely moneys wrung from the Jews. Louis VII., of France, released the Crusaders from all debts to the Jews. HENET II., OF ENGLAND, ORDERED 60,000, an enormous sum in that day, to bo levied on them to meet his expenses as a cru- sader. The kings of France employed them habitually as SJHUUCS, first to suck up the monay of their subjects and then to have it squeezed out of them into the royal treasury. In the German States they were reckoned the slaves of the Emperor, and under Edward the Confessor, of England, the Jews and all their possessions, so the law ran, belonged to the \ing. They had no legitimate rights whatso- ever. King John of England ordered all the Jews of the realm to be imprisoned until they made a full discovery, under torture, of all they possessed. Upon discovering which he compelled them to pay an enormous sum to be released. One rich Jew at Bristol was ordered to have a tooth extracted daily until he should pay 10,000 marks. Philip V. of France, like King John, im- prisoned the Jews of Paris, made them prove up all that was due to them as debts, then seized these obligations, obtained 150,000 francs, and then condemned many of his prisoners to the flames. Like this runs the record among nearly all the crowned heads of Europe. The common practice was to charge the Jews with unnatural crimes, with poison- ing wells and rivers, in order to produce plague or cholera, and then fine them for it. In 1220, for example, the body of a girl was found in the Rhine. The Jews of Cologne were thereupon accused of the crime and the Bishop fined them 4,200 pieces of silver. The Jewish physician of John I. of Portugal was accused of poisoning him and the Jews, in consequence, were required to pay 50,000 crowns. Money and blood often flowed to- gether, and as little account was made of the atter as of the former. AT THE CORONATION OF RICHARD I. of England, the populace slaughtered every Jew they could find, plundered their houses and then set them on fire. The next year, during a similar persecution, the governor of York Castle offered the Jews protection therein, which they accepted, to the number of 1,500, but being besieged and finding escape impossible, one night, at the instigation of a venerable rabbi, they burned first their treasure, set the castle on fire, and plunging their daggers into the hearts of their wives and children, cunipleted tbe tragedy by plunging tliem into their own bosoms, and so nil perished together. They \\ero finally, in 1L*.M, the time of Edward 1., banished troin the kingdom, and for 4i><> veins no Jew dared openly set foot in ilu English realm. In 1181 Philip Augustus of France, seized the Jews in their synagogues, imprisoned them, cancelled all deb's duo them confiscated their property and h>.> ordered them forthwith to leave the couuiry. They were in all seven times banished from France ana seven times recalled for tin: sake of the money that could be wrung out of them, but themostdiro calamity that befell them was in Spain. They had remained here nearly un- molested sine? the Moorish conquest and had greatly thrived. They rivaled their Mahom- medan masters in civilization, in literature and surpassed them in wealth. For a time their Christian rulers tolerated them, but by and by the general prejudice prevailing all through Europe swept like an atmosphere of plague over the Pyrenees and the firea of persecution burst furiously forth. IN THE VERY TEAR that Christopher Columbus discovered Amer- ica, 1493, the sovereigns we are wont to speak so highly of for their supposed Christian spirit, Ferdinand and Isabella, set their faces fiercely against the Jews; they were ordered, under penalty of death, to leave the realm within four months, unless they embraced Christianity. A wealthy Jew offered in behalf of his people 600,000 crowns for the revocation of the edict. The King was inclined to relent, but Torquemada, the infamous Inquisitor General, boldly venturing into the royal presence, and lifting his silver crucifix before the King, declared that if he should accept this offer, he would be like Judas, selling his Master for the thirty pieces of silver. Ferdinand did not dare accept the proposal, and accordingly 800,000 Jews were compelled to turn their backs upon their homes and to set forth to go they knew not whither. No one was allowed to supply them with bread or meat or water or wine. The story of that exile can not be put in words, Almost every land was shut against them. Some ventured into France and were persecuted there, others into Tur- key and were persecuted there, others into Italy and were persecuted there. Some crossed the sea to Morroco, where they suffered frightful privations; 80,000 ventured into Portugal, where they bought at a great price the privilege of remaining eight months, many being unable to procure means for going elsewhere, were sold as slaves, and, to crown all, the PAST, PRESENT, AND FUTURE OF ISRAEL. King Emanuel, in 1495, *,hree years from the banishment from Spain, himself banished them from his kingdom, issuing a secret order that all Jewish children under 14 should be torn from their parents and brought up as Christians. MANY OF THE JEWISH MOTHERS, rather than surrender their children, de- stroyed them with their own hands, throwing them into wells and rivers, to prevent their being seized by their persecutors. So runs the terrible story all through the centuries of the middle ages. The Jew, reckoned as an animal, and paying toll with the donkeys, compelled to wear a peculiar dress that stamped as the felons' stripes orand them, confined to the worst quarters of the cities, shut in at stated hours, forbidden to follow honorable trades, not Allowed to own land, taxed when- ever he left the bounds of the country he called his home, and taxed in every other way human ingenuity could devise. Shut out of schools, subject to insults, outrage, and plun- der, at anyone's caprice and utterly without redress, for the most part, deemed in all lands a common object of scorn and hate; extortion, oppression, cruelty, persecution, massacre, banishment, practically every- where, no one can read this dark record with- out feeling that history has no blacker page aud that our so-called Christian faith no more damning disgrace than that stamped upon it by the outrages perpetrated in its name, True, all this may be said, and truthfully, to be the fulfillment of prophecy. But this furnishes no apology for the perpetration of wrong. No man is to do evil that Scripture may be fulfilled or that good may come. Evermore it will be true that "offenses must needs come," but evermore while the earth .stands, "Woe be unto him by whom the of- fense cometh." BUT I CANNOT GO FUBTHEB, nor is there need. Go back now to the chap- ter of Scripture with which we began; go over i,s specifications of the judgments there de- nounced for disobedience, that the people should be scat fnd into all lands, smitten by ilieir enemic-H, nhould find no rest for the sole of their feet, should have their sons and daughters taken from them, should be spoiled and crushed, hhould know hunger and thirst .ni.| nakedness and want, should have no assurance of life, but a trembling heart and failing of eyes and sorrow of mind, that their lite should hang in doubt, that they should bu sold for bondsmen and that no man should buy them; that their money. their silver and their gold should not be able to save them; that their woe should be of long continuance, till in the morning they should say, "Would God it were evening." and at evening, "Would God it were morning." Go over, I repeat, these prophetic specifica- tions, and then, with the facts I have given in mind and I have given only a tithe of what might be presented say whether, in any jot or tittle, there has been a failure of fulfill- ment. No man, with honest mind, can possi- bly compare these prophecies and these facts and not admit that here are practically two thousand vears of history of the Jewish na- tion, exactly and exhaustively written in ad- vance IT IS A GEEAT RELIEF to come at last to a brighter page. It seems as if, when one is reading these terrible rec- ords, running from the fourth century to the sixteenth, a morning of hope never would dawn for this outcast and persecuted people. So doubtless it seemed to the House of Israel toiling under the lash in the brick yards of Egypt, but the limit of that bondage was fixed, and all the might of Pharaoh could not prolong it by a single hour. The God of Abraham had settled the duration of that Egyptian sojourn, and when the fullness of his preappointed time was come the iron gates swung under the touch of the death angel's hand, and in a single night Israel went forth to freedom. It will be so again. The same God of the Fathers stands pledged to his covenant people by the word that can never be broken, and the day of their deliverance must come. The twilight that foreruns the morning is as it seems to me, breaking on us even now. There was a manifest diminution of oppres- sion and cruelties in the treatment of the Jews early in the seventeenth century and from that time on there has been a steady, though slow improvement, in their condition. In 1055 Cromwell was petitioned that the Jews might be allowed to return to England. After long discussion in council this was granted, Cromwell urged it on the ground that the scriptures promised their conversion and that, therefore, they should be allowed to come where the jrospel was preached. The next year, 1656, the cemetery at Mile End. still us.-d l.y the Jews, was leased to them for 999 years, and the signifi- cance of that will be seen when it is remem- bered that hitherto there had been but one burial place in all England for the Jews, and tnat was in Cripple Gate, London; wherever in the realm a Jew died he m ist be BROUGHT HERE FOB BHRIAIj. In 1670 toleration and liberty of con- science were granted to the Jews PAST, ri;i;si;vr, AND FUTUUK <>F ISI;AI:I.. 13 in Persia, where, they luul been greatly oppressed and persecuted. Ronnie sance did not begin until l?2:?,whon Loui gave the Jews permission to hold real estate in France. In that same year the British Parliament for the firm; time acknowledged them as British subjects. In 1738 Christian VI. of Denmark opened all trades to the Jews. In 1740 Charles of Naples and Sicily allowed the Jews to resettle in his kingdom. In 1750 Frederick II. of Prussia granted toleration, though under harsh restrictions. In 1753 England took a decided step forward and enacted a naturali- zation bill, but so bitter was the popular op- position that it had to be repealed the next year. In 1782 Joseph II. of Austria opened the schools and universities of the empire and allowed them to take any and ali degrees, granted the right of following any trade and establishing manufactures, and to release them from all of the odious and oppressive restrictions. In 1788 Louis XVI. of France issued a similar edict. What he began the revolution virtually completed. Thence forward all Europe seems to have taken up the good work and steadily carried it on, till now Jews have been made citizens in most of the countries and, with the exception of Kussia, nearly all the tyrannous laws have been swept from the statute books. England was one of the latest to take the final step but in 1858, the Jew was admitted to Parliament. TO THE CREDIT OP OUR OWN NATION, we were the first among the nations to em- bodv in our laws the principle that the Jew and Gentile are equal in rights and privileges be- fore the law. The Declaration of Indepen- dence, planting itself on the inalienable rights of man as man, knew no Jew to be denied its privileges. Thus to-day the world over, the Jew stands with his face toward the sunrise and the prophecy of the day soon to be ushered in is already gilding the mountain peaks May the Lord God of Israel speed its coming! I can not close this review without noting two convictions with which I am profoundly im- pressed by the study of these prophetic scrip- tures and the consideration of the facts to which they point, and, first, this, the proof that is given here of God's rulership of the nations. Such a record as this of the experiences of the Jews, if it proved anything from a human standpoint, would prove the annihilation of the nation. Other nations, without a tithe of such bitter experience, have utterly perished, and Phoenicia, Moab, Am- mon, Edom, Assyria, Greece, Borne, are to-day only names. Of all the nations round uhout .Iinl.-a il u , lVrsi:iiin alone, who restoml tin m from their captivity, remain a kiiiKdnni. IV t to .lay tlm Jew in &B dis- tinotivuly a Jew and the Jewish people is as distinctively a people as in the days of David or of Moses. More than that, notwithstanding all these oppressions and persecutions and subjections and tyrannies and the pouring out of blood like w;iter, tlio Je\\ish j)i-oj.l(' are to- day more numerous than ever in their history; not only so, but they surpass in culture and wealth and influence and power unquestion- ably the foremost place they ever held. HOW EXPLAIN THIS MARVEL? There is but one explanation. This people has been through the centuries God's cov- enant people. His gifts and His callings to them, as toHis church, are without repent- ance. He has never forgotten them. Ho has never cast them off. His hands has been alwa s over them. His purposes have had them in perpetual keeping. He, and He onlv, rules in the affairs of men. Ho lifts and He puts down. He works His will among the armies of Heaven and the inhabitants of the earth. When His time comes the children of Israel leave their brick yards, and in spite of Pharoah march out of Egypt. So again, when His hour strikes, the captives in Babylon, set their faces toward Jerusalem, so always, not crowns and scepters, not fleets and armies, not iron dads and Krupp guns and repeating rifles, but God rules among the nations. Tha t was ever Israel's hope of old, and it is to-day, and therefore the day of their redemption u sure. 2. We see what a glorious future awaits the Jew. As you read prophecies, these prophe- cies of judgment, you will notice that every- where, almost without exception, alongside of the foreshowings of punishment and woe, there run the promises of a restoration to the favor of God. They are not to remain always scattered always to be without a rest- ing place always trodden under foot always a byword and a hissing far from it. There is to be a gathering the second time out of all nations, a rebuilding of the waste places, the land become fruitful, the people prosperous. Indeed, the most glowing pictures in the Bible are those which portray the glad times when this very people, so scattered and peeled, shall be gathered in their own land, cleansed from all their uncleanliness, then, says the prophetic Scripture, "The land that was desolate shall become like the Garden of Eden, and the Prince of the House of David shall be King over them forever." That day will come, when the fullness of the gentiles will be gathered in, when the church 14 PAST, PRESENT, AKD FUTUEE OF ISRAEL. is com'plete, when the chosen of God are all called out. Then the natural branches of the olive tree shall be grafted in again to their old stock. Then the fullness of God's time will have come. Then the Deliverer shall come forth out of Zion and turn away ungod- liness from Jacob and all Israel shall be saved and in their own land, under their own ac- cepted Messiah as their king, they shall be forever their holy and happy and exultant people whose God is the Lord. RABBI F-:LSENTHAL. THE NOTED RETIRED HEAD OP ZION CONGREGA- TION ON "WHY ISRAELITES DO NOT ACCEPT JESUS AS THEIR MESSIAH." Dr. Goodwin was followed by Rabbi B. Felsenthal, formerly of Zion Congregation, who spoke as follows: I have been requested to give, from my own Jewish standpoint, an answer to the question, "Why do the Jews not accept Jesus as their Messiah?" The question should lhave been amplified; some other questions should have been connected therewith and should have been added thereto. For instance, Why do the Unitarians refuse to acknowledge Jesus as their Messiah, as their Savior and Redeemer, and why are they so decidedly opposed to adore him as a divine being, as the second person in the holy trinity, aye, as a God himself, a God incar- nate? And you might further ask, Why do the members of free religious associations, and those who have joined ethical culture so- cieties, totally ignore Jesus, and why are they BO bold and so outspoken in their antagonism and opposition to the whole Ghristology? You who ask the Jew for his reasons why he does not accept Jesus as his Messiah, and who are so anxious for the salvation of his aoul, you might even go out into still larger circles, you might ask the tens of thousands, aye, the hundreds of thousands and the millions, who are Christians in name only, but who in reality are as far from acknowledging Jesus as a Redeemer of mankind and as a Savior of the world as the strictest Jew ia from such an acknowledgment. YOU CAN FIND SUCH nominal Christians and real heathens, to uao one of your own terms, in ex- ceedingly large numbers almost everywhere in our United stat.-s, in Canada, in the British Isles, on the European oon- tinout, everywhere. Chicago is full of them. O 'o and approach them, and ask them your question, "Why, friends, do you not accept Jesus as your Messiah? 0, we pray you, come to Jesus! Believe in Hinal Your salvation depends on that belief." You will be astonished what answers you will receive from those whom you address in such words, from those physicians, and lawyers, and teachers, and merchants, and bankers, and mechanics, and clerks, and others, from gentlemen and from ladies of good education and in various positions of life and standing in society, provided that they have the leisure and the inclination to listen to your questions and exhortations, and are candid enough to reveal to you their real honest opinions regarding your Christian system of creed and its various dogmas. Please don't bother us so they will say don't bother us with your antiquated super- stitions, with your irrational notions, with your obsolete Christian scholasticism and mysticism, which may have appeared accept- able enough in the dark ages, but which is certainly out of time in our nineteenth cen- tury; please let us alone. And if you continue to press them for further answers and ask them to state more in particular their religious views, the one will probably say, I am a deist; and the next one, I am a theist; and a third one, I am a monist; and others, we are pantheists, or agnostics, or Buddhists, or Darwinian evolutionists, or adherents of some other philosophical or theological system. THE ONE WILL CONTISUK stating that he is just as much of an orthodox Christian and just as much a believer in the Messiahship and divinity of Jesus as Thomas Jefferson was, or as Charles Sumner, or Will- iam Emory Channing, or Theodore Parker, or Ralph Waldo Emerson, and a number of other most eminent men and women in our land have been. Others will confess themselves as sharing the unchristian views of Herbert Spuncor, of Professor Huxley, of John Stuart Mill, of ImmanuelKant, of Benedict Spinoza, and other philosophers and thinkers of our own age and of former ages. You see here you have a large field for your missionary efforts, for your endeavors to convert and to "save" your infidel gentile brethren, aud you ought indeed first try to reconquer these un- believing sons and daughters of Christian parents and to bring them back to the Chris- tian fold before you proceed with your mis- sionary work among these obstinate and be- nighted Jews. Yes, my dear orthodox Christian friends, you to whom the conversion of the unbelievers to the belief in the messiaship and divinity of Jesus is the holiest and most exalted work you can conceive, yes, you ought to convert your own backsliders first, and you ought to try with all your might to stem, if you can, the disintegrating process now going on within PAST, 1'1.1.H;NT, AND FUTURE OF [SB your own Christian churches. Go to the preachers and teachers in the I'nitarian ohurches here, to the preachers and teachers of the independent, nominally Christian, con- gregations, to the unbelieving masses of ladies and gentlemen who fill their churches and lecture halls whenever they ascend their p ulpits or come forward on their platforms, go to them, move among them, preach your gospel to them, and convert them. Try to bring them back to your fold. The game is numerous, and it is noble game, and it is worth that you should try to catch it And after you hare succeeded in "saving" them, then, dear friends, will it be time enough to "save" ns 8TIFFNECKED AND OBSTINATE JEWS. I may be interrupted here, and I may be re- quested to keep more closely to the question proposed to the question, why do the Jews not accept Jesus as their Messiah. But as in the main the Jews have the same reasons for the non-acceptance of Jesus as a Messiah as o large numbers of non-Jews have, I thought it proper to show by what I have said thus far, that it would have been more logical to have the wording of the question amended and to have it read, why do so many millions of people, Jews and Gentiles, Semites and Aryans, refuse to acknowledge Jesus as the Messiah of the world, as the redeemer of mankind? But let this pass now, and as you explicitly desire me to give the reasons why the Jews do not accept Jesus as their Messiah, I shall now stick more closely to the question, though the same id so imperfect and faulty. However, before I proceed, I must again point out another illogical feature in the question. The question presupposes the fact that the Jews do not accept Jesus as their Messiah, and it demands that we should giro our reasons and our proofs for our non-be- lieving. But how can we prove a negative? One who is familiar with the A B C of the Science of Logic knows that the burden of proof lies upon him who makes a positive assertion, and not upon him who negatives the same. If any one in conversation with me should tell me tnat upon the moon a kind of human beings are living, each one of whom is four feet high, white as snow, and provided with a pair of large wings, I should in all likelihood answer, I don't believe that. IP NOW MY FRIEND. who has told me so, is otherwise of a sane mind who in his reasonings, consciously or unconsciously, is governed by logic, do you think he would now turn to me and say, Why don't you believe that? Why will you not ac- cept what I said as a truth? Come forward with your arguments and your proofs for not believing mo! Certainly, he would not make such a foolish demand that I *hou d piovi, a negative. But he would acknowledge it as perfectly correct and justified it' 1 w.mld iiHk him to prove what ho said, to domoDltratt tint truth of it, and to make it convincingly clear to me that the moon in inhabited by winded human beings. The same logical law applies here. I am asked to give the reasons why the Jews do not believe in the Christian M dogma. But I come ^ith a more logical counter- question, and with a more proper counter-ro- quest. I say to my < hristian interlocutor, Why do you believe that a certain Jew named Jesus who lived in Palestine and died thero nearly 1860 years ago, was a Mes- siah, a Savior and Redeemer of all mankind from the consequences of sin? What are your reasons for such a belief? What are your supports and your proofs for such assertions? Let me hear your argu- ments, let me examine your supports, so that I may know whether these arguments are strong or weak, and whether these SUPPORTS ARE SOUND OR ROTTEN. Yes, sir, it is I who propose now a ques tion, and it is you from whom I expect a logical and rational answer. My question, I repeat it, is, Why do you, my Christian friend, be- lieve that the Jew Jesus is your savior and the savior of all the generations of men? Do not trouble yourself, however, with formulating an answer. My question is after all but a rhetorical question, and in reality I have neither a taste nor a willingness to enter into dogmatical discussions with confes- sors of another religion. Your religious con- victions, my friend, are sacred to me, and far is it from me to disturb you in your faith and in your convictions so dear and precious to you. And I sincerely wish that all the Chris- tians, without exception, would also re- gard as sacred and inviolable my relig- ious convictions and the religious convictions of my Jewish coreligionists, and would not offend us by sending to us their missionaries and converting agents and by attempting to persuade us. by means fair and foul, to give up our Judaism and to become Christians. If I, notwithstanding this, address you thia day in the manner as I do on dogmatical mat- ters, I have to apologize for it. By an es- teemed ^ntleman who undoubtedly was ani- mated by the purest of motives I was urgently requested, and this request was made twice, to participate in this conference, and the par- ticular question on which I was asked to speak was handed to me in writing. I was not strong enough to decline positively and firmly, and thus it eomes that I am here. PAST, PRESENT, AND FUTURE OF ISRAEL. BUT I DO CONFESS my heart is not with such conferences in which articles of faith are discussed by con- fessors of different religious systems, for it is not to be expected that by such conferences we all, Jews and Christians, should come to a peaceful agreement as to the truth or untruth of the dogmas under discussion. Such a final outcome should aot be thought of. Religious dogmas do not belong to the realm of exact science, and they can not be proven, and their truth can not be demonstrated as a mathe- matical problem can. Therefore, different opinions concerning them will prevail among men as long as men will live upon earth. It is for this reason easy to understand why nowadays so many educated peop e thinklthat such public discussions between Jews and Christians are perfectly out of times in our age. Some of this class of people mock at such conferences, others remain totally indifferent toward them and take not the least notice of them. As for me, I am free to say that such conferences ap- pear to me how shall I say? Comical? Hu- morous? Involuntarily I am reminded here of the great "disputation" in Toledo, of which the poet Heine sang in one of his ballads. AND IP A SECOND HEINE would arise and would sing of the disputation which took place on the 24th and 25th of No- yember, in the year 1890, "in der Aula zu Chicago," he would earn the plaudits of many. Friends, what we need are conferences of another kind and for other purposes, and not uch which will remain resultless, and which may become irritating, peace-disturbing, harmful, if not the speakers and the listeners, one and all, are beforehand honestly agreed to disagree. Without waiting for any one coming forward and stating the substance of the doctrine of the messiahship of Jesus and the essential parts of the whole Christological system, of which system the dogma that Jesus was and is the Messiah is but a single part, I shall now proceed to examine briefly the oliristologioal points coming here into consid- eration. I shall try to be fair, just, and fully impartial. According to the theology of the orthodox Christian churches the Messiah in a superhu- man being, and Jetms is this Messiah. Hu is not merely the theocratic King of the Jews, but He is the Messiah and Redeemer of each human being and of the entire humau race. He died at the cross as a vicarious sacrifice for the sinful human family, and by His self- sacrificatiou He effected atonement for tin- sins of men and redeemed men from the eter- nal punishment which otherwise an offended God and a stem divine judge would have vis- ited them, hrist has saved us so it is claimed He has redeemed us, and by His dying for us He continues to save us and re- deem us and those that will come after us, provided we believe in Him. THIS IS THE CENTBAL IDEA of Christianity and the head and corner-stone upon which, if I am not mistaken, the whole structure of c hristianity is reared. It con- tains several presuppositions, for which the claim is raised that they must be accepted as firmly established facts and as eternal and unshakable truths. What are these presup- positions? The first one is: Man is morally rotten to the core and saturated with sinfulness BO deeply rooted and so full of strength that he, by his own powers and exertions, can not get rid of this state of sinfulness. The second presupposition is: Atonement for our sins can be had only and exclusively by a vicari- ous sacrifice; such a sacrifice alone will affect it that the wrath of God is appeased. It' we now look a little closely into the face of these presumed facts and alleged truths, we come to the conclusion that they are not in agreement with well-established Jewish doc- trines; that, in the contrary, they are heathen- ish. Is it true that all men are indeed impreg- nated with siu in such a high degree so that it is not possible for tiiem to free themselves from it and to rise above it by their own en- deavors? Did the Creator befoul man's na- ture by incorrigible wickedness aud moral rottenness from tlie- beginning? Did He, whom we call our Father, soil aud spoil the nature of man, even before man was born? No, not exactly so, we are answered by orthodox Christianity. Adam, the first of men, was made and put into the world pure and sinless. But he fell from the state o purity after he had beeu tempted by the ser pent and had committed what Christian theologians call the original sin. Thereby his whole moral being became deteriorated and he descended into such a low depth o binfuluoss that he could not rise again. An< still more BY THE FALL OF ADAM all his descendants became miserable hopelesi sinners, for they all inherited siu from th first man. Even the bai>" d-x-s not seethe light of the world as an innocent child; as a sin-laden and vile being it comes into the world, and if it should die one day old its lo would bo eternal damnation if it were no baptised in the name of Christ and saved b, divine grace. And BO all men would fall a prey to eterna . \M, PRESENT, AM) PUTUBB "l L8KAEL, 17 perdition if God, the Father, had not sent into the world His only he-otten son, who took upon Himself the sins of the world, who dfad a vicarious death in order to suv and redeem mankind from sin and ita consequences at least those who believe in Him. The others, Jews and others who do not believe, it is awful to think of their future. But it serves them right. Why do the Jews not accept Jesus as their Messiah? Why do the infidels among the Gentiles reject Jesus, who was a ransom for them, too, and who appeased the wrath of the Monarch in heaven by sacrificing Himself? Within the time allotted to me it is impossi- ble that I should enter at length into a critical examination of such redemption theories. A few brief counter statements must be suffi- cient. And so I say: If a human being en- dowed with reason and possessed of the fac- ulty to think rationally, a being who never went into a Christian Sabbath-school, and never read the writings of orthodox Christian theolo- gians, and never listened to the sermons and exhortations of orthodox Christian preachers, would descend to-day from heaven and would hear for the first time an exposition of the Christian dogmas concerning Messiah and Redeemer and what is connected therewith this being would wonderingly shake his head, and would say, '"THIS IS THE MOST CONFOUNDED MYSTICISM, and the most irrational religious philosophy which I ever heard." I think that many of my Christian friends, who believe that they believe, would also never have come to assent to such unintelligible ideas if such ideas had not been instilled into their minds since the days of their childhood from without, in the Sabbath schools they visited, in the churches they attended, in the books and papers they read. To such an expression as I laid just now into the mouth of my supposed visitor from heaven, a Jew would probably add, the theory that sin is inborn in man and inherited from Adam is not only mystical and against all rea- son, it is also decidedly un-Jewish, and has no support in my Bible. The Jewish theory is, man has a natural inclination to sin, but he has also the power to master this inclination. And when he has sinned, he has the power and the duty to repent, to forsake the evil paths, to return to the ways of righteousness and holiness, and thus to regain moral purity, and to raise himself to the heights of a virtu- ous and blameless life. No ransom can be paid for him, no one else can die in his stead if he is guilty, he must be his own redeemer, he must repent and return, and he can then come without a mediator to the Heavenly r. who i> thr f love and of .. ami not lik) a cruel and revengeful earthly Kuiu;. Kurtln-riuor,-, thu theory that sin can bo effaced and blotted out by H.icrifloe only, is mi-Jewish, and HAS NO 8UPPOKT IN MY 1UBLE. No rain and no bullock, no human and no vine being can die a vicarloun Synagogue. But the unJewish ideas within Judaism re- mained foreign plants on Jewish soil and wou d not flourish there. And furthermore, has all mysticism been taken possession of by members of the Christian church alonef Has Christianity alone the exclusive privilege of being mystic? There are also some Jewish mystics. But while in Judaism mysticism remained a foreign, uncongenial growth, in Christianity mysticism was overshadowing all theological thinking, and Christianity and mysticism are almost synonymous terms. I can not let you go yet, continues my Christian friend. What do you, Jew, sav to the miracles worked by Jesus? And are these PAST, PEESENT, AND FUTURE OF ISRAEL. miracles not proof enough that Jesus was the Messiah? I again respond with a counter-suggestion- What are your evidences for the truth of these miracle stories? Why. I am answered, here are my witnesses, St. Matthew, St. Mark, St. Luke, St. John, St. Paul. And this you call good evidence? There is good reason for saying that the books ascribed to the men whom you have just named have been written a great many years after the death of Jesus, and that their authors offer, therefore, only hearsay evidence. Such hearsay evidence is ruled out in every court of justice as inad- missible. AND IF YOU INSIST that the testimony of those four or five men, who wrote the gospels and the epistles, should be admitted as classical evidence, then I will ask you, why don't you believe in the miracles said to have been effected by the holy water at Lourdes, in France, in our own days? Not only five men came forward who report from hearsay that these waters in Lourdes are wonder- working, but thousands of men who have been there themselves as pilgrims and who claim to have seen the wonders by their own eyes and to have heard tne voice of the Holy Virgin by their own ears, will step before you and bear witness to the truth of what they say. The words of these thousands of living, co- temporary witnesses are, according to all laws of evidence, better evidence than the words of those five New Testament writers who, many years after the death of Jesus, re- peated the legendary stories concerning Him which were in those days circulating among women, children, and uneducated, credulous country people. And are the stories as to the miracles of Mohammed and of the saints of the Roman Catholic Church not just as well authenticated by men and by books? Why, then, do you reject them? ANOTHER SUPPORT FOR TOUB ASSERTION that Jesus was our Messiah will probably be pointed out by you by your referring us to numerous so-called Messianic passages in the Old Testament. Your own sacred scriptures, so you will say to the Jew, contain in large numbers predictions and prophesies which point clearly to Jesus the Messiah; re are types in large numbers, to which Jesus is the great anti- type; there is the Shiloh clearly spoken of, and the Immanuel and the virgin mother of Immanuel and the Man of Sorrow who bore our sins and died for our sins ami all that. Will you Jews still remain blind enough and close willfully your eyes before the glaring light shining out of these Bible words? Yes, the Jew will not shut his eyes, but see with open eyes that you read the Bible with- out understanding it. You take verses out of their context and then explain them most arbitrarily. You read the thoughts of the Bible not out of the Bible but you read your own thoughts into the Bible. There is no book in the world tiiat has suffered so much by false interpretations as the Bible has. For evpry philosophical or theological system, for every heresy, for every nonsense, for every crooked idea entertained by Jew, by Christian, or by Mohammedan, support was found in Bible words. And it is astonishing, in hun- dreds of cases the very same Old Testament passages are explained by different parties in different manners. "The Desire of all the Nations," who according to an old Jewish prophet is to come, is understood by a New Testament writer as having reference to Jesus, and in the Koran it is explained as being a prediction of Mohammed, and by Jewish commentators it is taken neither in the New Testament sense nor in the Koran sense, but is interpreted by them in a way differing from both. Yes, I say, not only Bible expositors of later times, but also your New Testament itself can not be excepted from the charge of interpreting the Old Testament wrongly. OPEN, FOR INSTANCE. THE GOSPEL according to St. Matthew, and look over the very first leaf of the New Testament. It is said there that Mary was to bring forth a son whose name will be Jesus, and who will save his people from their sins. Now all this was done, St. Matthew continues, that it might be fulfilled what the Lord said by the prophet. Behold, a virgin shall be with child and shall bring forth a son, and they sjiall call his name Immaiiuel. If we open now the book of Isaiah and read this passage quoted there- from in its connection with what precedes it and what follows it, we shall find that it does not in the least refer to a Messiah in a distant future, nor to Jesus especially. You certainly do not expect that in the few minutes I have yet at my disposal I should givo you a true explanation of the chapter in Isaiah in which the quoted verse is to bo found. Such is not possible in so short a time. Only brief state- ments can be made here and all lengthy proofs for them L must necessarily omit. We go on for a few moments with looking up a few more Old Testament quotations in thr beginning of St. Matthew's gospel. In the second chapter of this gospel it is reported that Joseph took his wife and his young child and departed into Egypt, and was tli.-r,- until the death of Herod, "that it might be fulfilled what was said by the Lord, Out I'Asl. PRESENT, AM FUTUBE OF I.>I;AI;L. 19 of Egypt I have called my Son." Iu the book of the Prophet Hoaea where i In- original passage is found, the Israel- ites who were taken out from the Egyptian bondage are spoken of. The verse is IH-IV homiletically applied as having boon fulfilled by the return of Joseph and his family not from bondage, but from a place of safety in Egypt. IMMEDIATELY AFTER THIS the evangelist, St. Matthew, speaks of the massacre of the babes in Bethlehem by Herod, aad that "then was fulfilled what was said by Jeremiah, In Ramah a voice was heard, lamentation, and weeping, and great mourn- ing, Rachel weeping for her children," and so forth. Every unbiased and impartial Bible reader must admit that this is a very forced application, not to say a very unmistakable misunderstanding, of a verse in the Old Testa- ment. By the scholars among Christian theologians and there are very learned, very upright, and very noble ones among them such mis- understanding by the New Testament writers of the original sense of Old Testament pass- ages are now pretty generally admitted, even by conservative scholars who know what they are talking about. But in order to support the Christian doctrines, these orthodox or rather half-orthodox scholars say that there were deeper meanings in the prophetic words, of which even the prophets themselves who uttered them had not the remotest idea, and these deeper meanings were, by virtue of in- spiration, clothed into such a form that by the facts in the life of Jesus they became finally lucid and clear. Undoubtedly there are some who are satisfied with such subtle and illusive reasoning; others, and we Jews among them, are not. And among these others who dissent are also great Bible scholars. The German Julius Wellhausen and the Frenchman Ernest Renan, and the Dutchman Abraham Kuenen, and the English- man Robertson Smith, and many others, are also entitled to be heard when Bible questions are discussed. I WOULD LIKE TO CONTINUE and to say something more. Especially I would have liked to give you the Jewish con- ception of the messiah-idea and the history of this idea among our people since it germinated in the days of the prophets until the present times. But I must drop the sub- ject here, and concerning this Jewish messiah-idea I shall but remark that never, never was the Messiah understood by Jews as a superhuman being; that never, never a divine character was attributed to Him; that never, never He was said to be able to forgive sins and to ml. -em fallen mankind from ninR, and so forth, and HO forth. If wo could have fuller ami : records regarding tho lit. ( .f .J.-HU* than we really have, then each one of us would admit that tho groat man of Nazareth Himself had religious idra* and conviction* which decidedly differed from tho ideas and teach- ings of many in our own days, who call th.-m selves His followers and His disciples. I religion of I'hrist and tho Christian religion are not identical. More than a hundred years ago Leasing already, Lessing the man of the clearest mind and of the noblest heart, the man before whom, whenever his name is mentioned, let us all take off our hats, made this distinction between the religion of Christ and the Christian religion. The re- ligion of Christ was no doubt the \ -^ religion of the Jewish prophets. The religion of Christ was the religion of the Pharisees, freed from some untenable out- growths of the times and from the over- burdenings with ceremonies which had be- come meaningless and were practiced mechanically. The religion of Christ has a future; the Christian theology has not. I must refrain from all further remarks, aa I must not occupy more time and must not further tire you. Only one word more I beg to say before I conclude. It is a Jew who, upon request, has spoken to you and before you, and I trust that you wilj have listened to him with indulgence and in kindness. Jews and Christians differ in some articles of creed. Let us consider these articles of creed on which we disagree as personal opinions, and let both parties agree to work, each one with all their means and all their power, for the firmer establishment and for the more rapid \,-'' spreading of peace and harmony, of truth and of righteousness, of mental and of moral culture among the human family. Dr. Felsenthal's address was listened to with the greatest attention. His age made his voice weak, and at the invitation of Mr. Blackstone the audience clustered to the front, and more than once interrupted him to applaud. The Rev. Dr. Schwartz dismissed the congregation for the afternoon witn the benediction. TH- EVENING SESSION. Long before 7:30 o'clock in the evening the hall was crowded to its fullest capacity. Promptly on time Mr. Blackstone opened the meeting. The Rev. Dr. George F. Magoun, of , Iowa, read Psalm 25: Y-L uj Unto thee, O Lord, do I lift up my soul. 2. O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. 3. Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. 20 PAST, PRESENT, AND FUTURE OF ISRAEL. 4. Shew me thy ways, O Lord; teach me thy paths. 5. Lead me in thy truth, and teach me: for thou art the God of my salvation ; on thee do I wait all the day. 6. Remember, O Lord, thy tender mercies and thy loving kindnesses; for they have been ever of old. 7. Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness* sake, O Lord. 8. Good and upright Is the Lord: therefore will he teach sinners in the way. 9. The meek will he guide in judgment: and the meek will he teach his way. 10. All the paths of the Lord are mercy and truth uuto such as keep his covenant and his tes- timonies. 11. For thy name's sake, O Lord, pardon mine iniquity; for it is great. 12. What man is he that feareth the Lord? him shall he teach in the way that he shall ohoose. 13. His soul shall dwell at ease; and his seed shall inherit the earth. 14. The secret of the Lord is with them that fear him; and He will show them His covenant. 15. Mine eyes are ever toward the Lord; for He shall pluck my feet out of the net. 16. Turn thee unto me, and nave mercy upon me; for I am desolate and afflicted. 17. The troubles of my heart are enlarged: O bring thou me out of my distresses. 18. Look upon mine affliction and my pain; and forgive all my sins. 19. Consider mine enemies; for they are many; and they hate me with cruel hatred. 20. O keep my soul, and deliver me; let me not be ashamed; for I put my trust in thee. 21. Let integrity and uprightness preserve me; for I wait on thee. 22. Redeem Israel, O God, oui of all his troubles. Then Rabbi Liebman Adler came forward and offered the following prayer: Heavenly Father, Father of mankind I It is said in Thy holy writ: In every place where My name shall be mentioned I will come and bless tnee. In many different terms Thy name is mentioned among the believers of a deity in their conversa- tions, supplications, and prayer. So also with the utterance of the words: Sholom, peace, and Emeth. truth, we mention Thy name with due rev.-n.-nce. To meditate and deliberate in behalf of these two of Thy names is worshipping Thee. rn here assembled to further this holy cause first at home, among ourselves, who are here assembled, and in th-- narrow circle of our daily life, and then, as far as our influence reaches, abroad, in the community at lar^-. O, Lord Goal Thou who makest sun, moon and stars, millions of worlds run their course in har- mony, not disturbing but attracting each other, come and bless this assembly in their endeavor to stimulate and strengthen the sense of truth and love for peace among those that are near and those who are far off. Thou, whom the prophet calls "Creator of the fruit of lips," bles-, the fruit of the lips of the pleaders for this holy cause, that their words may find mind and heart sus- ceptibl- soil fer a harvest. May their expr.-s- sions in craving for truth not hurt peace, and in i nx for peace not sacrifice trut i. May Hit- b.-auty of the Lord our God be uoon us, and the wont of our hands do Thou firmly estab- lish. The first speaker of the evening was then introduced by the Chairman. RABBI E. G. H'RSCH. THE Lt UK UKFORMED JEWISH MOVE- Ofl mi: KI.UGIOUS CONDITION OF THE D IHEIB ATTITUDE TOWAKD K;i \> bi Hi inch scarcely needed an introduc- tion. He had made it a positive condition of speaking that he should be allowed to speak out his own beliefs and convictions without any one taking offense thereat. Rarely has the eloquent Rabbi spoken more earnestly or more eloquently. Again did Christians, both layman and clergyman, and Jew applaud his utterances, and for full fire minutes after he concluded did the applause continue. He said: A few words by way of preface may not be unnecessary. It has been said mat that woman is the best about whom the least is said, either in praise or in condemnation. Now, that same truth applies to the Jewish religion. If we had our choice in the matter, we would be extremely contented to have little said about ue either by way of praise or by way of censure. It is not a very pleasant feeling to come and stand before an audience as an archaeological specimen (laughter), or as an object of curiosity. Another word by way of preface: What I am going to say is simply my own opinion. I speak by no other authority than by my own individual conviction, responsible only to my own conscience. A JEWISH BABBI is simply what his name implies a teacher. We have no ecclesiastical authority vested in us. The distinction between your layman and priest is not to be found in the modern or medieval synagogue. We have, as teachers, no privileges, and have no information that a scholarly Jew has no , even if he occupy not the post of a rabbi. I speak merely what I believe, and I have no right to tell you what others believe, because the others may be- lieve differently from me. And yet a third word: As one of the Jews I am exceedingly grateful for the spirit of kindness with which you meet me, and in which we have been invited to come here. We have always borne the kind- liest feelings to all mankind. We do not pro- yoke ill-will unless by the mere fact of our existence we be a source of provocation. If we do so, the logic upon which ill-will rests is extremely faulty. Then, let us all turn over our wages to the pickpocket, for the mere fact that we have wages which the pick- pocket desires is then a provocation. We hope and I know you who are here to-night have not come in the spirit whion character- izes the mental pickpocket; that you are will- ing to grant that a Jew has the right to live, and that his existence among you is not a source of provocation. I HAVE BEBN TOLD that these conferences are merely for the sake of spreading information, that the pres- ent religious condition of the Jews is almost totally unknown, and that, therefore, I should PAST, PRESENT, AND FUTUJtE i'K ls|;.\i;i-. como and tell you what I know about the religious condition of the Jews. In the first case in point, let me usk you to disabuse your minds of the notion that the modern Jew be- longs to a race distinct and different from the race to which you belong. I emphasize the word Jew. We are Jews and wish to be known as such. We are not Hebrews; at least we have no certainty that we are. "Hebrew" is the race term, and you, my friends at the reporter^ table, take this lesson with you to- uight: That whenever you speak of me or my co-religionists you use the name which is our religious name "Jew" and leave the "He- brew" name to the archaeologist. We are not Hebrews. From the beginning of our history down to the present time ele- ments that are not Hebrew have been mingled with our blood. If you read the acaount of the exodus from Egypt in the biblical descrip- tion you find that many non-Hebrews accompanied the Jews out into the desert, and all throughout the biblical period many non-Hebrews were absorbed by both the Judaic and the Israeli tish nationality. And later, in our dispersion we have authority for the statement that very many Proselytes were admitted; and thus again, the pure racial character of the Jews was rendered less pure than it is generally supposed to be. At least, we do not desire to be known as a race. The racial affinity does not constitute a bond which binds the Jew to his fellow Jew throughout the world. Nor are we a political nation. IN THE OOUBSH OF MY BEMABK.S to-night you will learn that a large portion of the Jews that live in westorn Europe and in America have entirely given up the belief and the hope of an ultimate national restoration. We are members of the nation where our cradle stood, or whither we have come from freedom of choice. My nationality is the American nationality. [Applause.] Politically I owe allegiance to no other flag than the banner of liberty, the beauteous flag remind- ing me of the stars of the heavens, the light of the sun, and the white palm of peace and of freedom. We Jews are a religious community, and the bond that unites the Jew to the Jew is a re- ligious tie. Being a religious community, we have not escaped the fate of other religious communities. We are divided, not into sects for all of us have been careful to protest that the divisions are not so strong as to con- stitute lines which would separate us into different sects but we are divided into parties, and, neglecting minor differences, we may be grouped into three grand divisions: First, the Orthodox Jews; secondly, the Con- servative Jews; thirdly, what we call Ke- .I. \ss, or, ;IH the Conservative and Orthodox call us. tin- Kulioal Jews. OUIMODOX JUDAISM IS NOT DISTINCT from radical Judaism in matter of creed. There is no Jewish creed that has authority the world all over. Never was a Jewish creed written, either by prophet or priest, by synod or by council, that the Jew being a Jew must blindly accept. In the early ages some phil- osophers have attempted to write creeds. Some of thos i creeds have found entrance into the prayer-book of the Jew, and are re- cited by the Jews to-day. But other philoso- phers, differing from those who wrote those creeds, summarized their tenets of belief in different form, and in fact every Jew has the private right of judgment and formulates hia principles in language best suitable to him- self and according to the light which he has. There are certain fundamental principles in which all Jews believe. We believe that the universe is the work of all wise, and all governing, and all directing God. We believe that the world's history is guided by a purpose divine. We believe that righteousness and justice are the grand principles which should control men's actions, and we believe that every man is responsible to his conscience and through his conscience to his God for his actions. Those are the fundamental princi- ples of Judaism the world all over. WE BELIEVE THAT EVEBY MAN is created, to use a Biblical phrase, "in the "image of God;" that all men are "children unto God." Before the God whom Israel worships the world over, there is no distinc- tion between Jew and gentile; between free- man and bondsman; between strong and weak. They are all children unto one and the same Father. One God means, for the Jew, one humanity. We are not, then, divided on matters of belief. We are divided in mat- ters of practice. The Orthodox Jew believes that on Mount Sinai Moses received two revelations; that one found body in the written law, and the other was handed down orally from generation to generation. The oral tradition finally reduced to writing, and constitutes what is known as the Talmud, and the law derived from Talmudical discussions and Talmudical amplifications. While, for the orthodox Jew, God is the Father of all man- kind, He has chosen Israel not to enjoy pre- rogatives, but to bear heavier burdens. He gave to the Jew His law. That law is binding upon the Jew alone. The Jew asks not why or what the reason is for his responsibility to these divine laws, but he knows that God gave these laws, and because God gave them there- fore he performs them. But the most ortho- PAST, PRESENT, AND FUTURE OF ISRAEL. dox Jew knows that if he be faithful to what the law demands, and therefore is entitled to enter the portals of immortality, the same right and the same glorv is in store for the non-Jew who lives a right- eous life. The eternal principles of mor- ality, the life lived by Noah and in his family, are given to all mankind to practice and to live up to; and the non-Jew, the righte- ous man of non-Jewish birth and non-Jewish belief, will enter the portals of immortality and enjoy the felicity of the Hereafter in as extended a degree as will the faithful Jew. THIS IS DISTINCT from the announcement of the church fathers that outside of the church there is no sal- vation. The orthodox Jew practices his law and obeys the commandments of the law, but he knows he does not thereby earn a crown of higher glory than is in store for the non-Jew who practices the eternal principles of jus- tice and of righteousness. [Applause.] The orthodox Jew, furthermore, believes that ultimately he will return to the land of his ancestors. Far away from Jerusalem, while the temple is in ruins, he can not prac- tice the whole law. Sacrifices and other priestly ordinances can not be carried out away from Jerusalem. He bewails this fact. He is sorry for it, and he explains the dispersion of the Jews throughout the world as a punishment for the eins of the fathers. But he has a hope that one day a scion of the House of David will come, will gather the dis- persed of Israel, and will take them back to their own country. There will be re-estab- lished the Temple, and refounded the inde- pendent Jewish nationality. In other words the orthodox Jew expects and prays for the coming of a "Messiah." But bear in mind that to the Jew, orthodox or not orthodox, the word "Messiah" never stands for a redeemer from original sin. In the old Bible the Messiah was always a political ruler. To the orthodox Jew the son of David that is prayed for and hoped for is the King who will bring back the Jews to Jerusalem. That is the confident hope of the Orthodox Jews; and when He comes, then will be es- tabliHhod, not merely in Jerusalem, but throughout the world, a reign of peace and A KINGDOM OP LOVE AND OF JUSTICE That in, in brief description, the religious standpoint of the Orthodox Jews. With this, what we call "legalism," is bound up for the Orthodox Jew the highest morality. The moral laws for him are sacred; and while he prays for the coming of the time when he can go home to his own land, he is, while staying among the nations of the earth wherever al- lowed by law as faithful a citizen as citizen can be, and as devoted an inhabitant of the city where he dwells as an inhabitant of the city should and can be. That the orthodox Jews in the middle ages cherished the belief of ultimate restoration is no reason for astonishment. They had no land that they could call their own. They had no city where they were citizens. The poor Russian Jew to-day can not claim that country as his own where his cradle stood. The past thus assumes glory for him, and he looks back to the destroyed temple as a light in the night, and to the land of the fathers as the central focus of his hope. There he will be again a free man. There he will be allowed to exercise all his faculties in behalf of his own and in be- half of all humanity. Russia denies him this right, and in the middle ages we were denied that right all over the world. Did not Isa- bella to whom they will soon erect a statue in this city did she not cast out 300,000 Jews for no other reason than that they were Jews. Those Jews had no country that they could call their own; and therefore they looked back longingly to the past, to the land rendered sa- cred to them by the dust of their prophets and by the graves of their remote ancestors (applause). THE BUSSIAN JEW TO-DAY, therefore, is orthodox as yet, because to him the coming of the Messiah means freedom and opportunity, the freedom of untrammeled manhood and the opportunity of fu 1 enjoy- ment of all the duties and the rights that go with manhood. (Applause). On the other pole stand what we call the Reformed Jews, or the radical Jews. Born in Germany about fifty years ago, this movement is not distinct from orthodox Judaism in re- gard to the belief iu God, or Providence, and in regard to the obligation to load righteous lives, to follow the principles of morality. It is not distinct from orthodox Judaism in its love for all mankind. Fanaticism is never an attribute of the Jew. The Jew is tolerant al- ways as regards another race, and whatever intolerance he has is always exorcised gainst those of his own creed or of his own religion. We are different merely from our orthodox brethren in regard to the question whether the law the ceremonial law is still obliga- tory upon us or not. We say it is not obliga- tory upon us. Some of the great reformers have drawn a distinction between the cere- monial law and the moral law, and they say that for the modern Jew the ceremonial law is no longer binding. Other reformers have drawn attention to the fact that what is called "ceremonial law" in PAST, PRESENT, AND FUTURE OF 1M;.\I 1, symbolism that all these actions stand for ideas, and that what is symbolized in the law should now, without the symbol, be pr as ideals and ideas by the Jews. WE, THE MODERN JEWS, say that we do not wish to be restored to Pal- estine. We have given up the hope in tho coming of a political, personal Messiah. We say "the country wherein we live is our Pal- estine, and the city wherein we dwell is our Jerusalem. [Applause. J We will not go back. We do not expect to go back to Pales- tine to again form a nationality of our own." Therefore we say: "Not wishing this, our service should lose its Eastern character. Our religious life should be visible in the symbols and signs taken from our Western surround- ings." The orthodox Jew is reminded constantly of a distant home in the East. Every rite that, he practices links him to Jerusalem or to Palestine. We, not wishing to go back to Jerusalem; we, who have given up the belief in the coming of a personal Messiah, we say: "Let our religious life be clothed in the symbols of the life we see living round about us. Let our synagogues speak the language of our cities in which we dweii. Let our cere- monial be so constituted as to be in harmony with the culture and the flow of life by which we are surrounded. We hope for the coming of the Messianic age. We hope for the dawn of that day when justice will reign supreme, and love will bind man unto man. That is the hope that we cherish. On that day the Lord God will be one and his name will be one." WE LAY STRESS ON A LIFE devoted to high principles of virtue and of righteousness. We say the Jew is here to ex- emplify the possibility and the beauty of a life devoted to righteousness. This is according to our conception, the mission, or rather the message of the Jew to preach to the world the efficacy of righteousness and the beauty of a life devoted to duty, a life which knows higher principles than competition and selfishness; a life which recognizes humanity as a band of fellows, working, co- operating one with the other, and who should share the fruitage of the common work one with the other: a life that knows no distinc- tion of creed or of class; a life that knows no distinction between the cultured and the un- cultured, a life of humanity, pure and simple. This, to illustrate, is our conception. The message that Judaism is to deliver to the world is the mission with which the Jew has been charged through his wonderful history by Him whose spirit governs history and guides the nations and the individuals ac- cording to His purposes, though in our blimlnt >* we may sometime* presume to thwart HiH ends, and in t the old interpretation of our old texts. Yea, we who know Hebrew often find that words which should bo translated in the past tense, have been traublated as having refer- ence to the future, and that much of the argu- PAST, PR] mentation that comes from misaionariei and from others is based upon ;i mistranslation and can not \><- borne out by tin- suppose even that tho old Bible did fore- tell this and that, we, the modern can not be moved by that argument. We have great respect for the New Testament, though yon may have a conceit that we never read it. I believe that some of the rabbis are better scholars in the Ne\v Testament than many of your Methodist exhorters and others that speak in the name of Christianity [ap- plause and laughter), for the New Testament for us is largely a portion of our own Hebrew literature, and it can not be understood until it be re-translated into the language in which it was first written, or at least into the lan- guage of Jesus and his Disciples the lan r guage of the Jews at the time when the Prophet of Nazareth lived and when his disci- ples went out to carry HIS MORALITY INTO THE WORLD. Now, when we read the New Testament and find "for thus it is written, this was fulfilled" with a quotation from the Old Testament, we are reminded by the style of our literature of that period, for we have a vast literature known as the "Midrash," made up of explana- tions, interpretations and sermons upon the old Hebrew texts; and in all these Hebrew writings we always find that texts from the Old Testament are quoted in exactly the same manner as they appear in the New Testament, and that "fulfillment" means in Hebrew occa- sionally something quite different from what the Anglo-Saxon word implies. Finally, the Prophet of Nazareth says: "I have not come to destroy the law, but to ful- fill it." If we translate it into the Aramaic, it will read: "I have not come to destroy the law, but to fulfill, namely, to perform, the law down to its last minutiae." And Jesus is pictured in the New Tes.araent as a Jew of Jews, full of the Jewish spirit; and if ever a good Jew lived, it is He who is pictured in the New Testament. [Applause.] This bringing to us the texts of the Bible and arguing on this point will not convince us. ANOTHER POINT and again I hope I may state my opinion without giving the least offense to what is sacred to your religious convictions. We be- lieve that Christianity has for many, many centuries yet a much more urgent mission than to come and convert the Jew. "In Darkest England," as the General of the Sal- vation Army writes in darkest America, there is a wide field of missionary work for Christianity, and the Jews might be saved for the last effort. [Laughter and applause.] In the meantime we can point to our family life and challenge comparison \\nh \.mrs, ami I t'ell,-Ve the | will II if us. \\ 6 r;m chit. I ID believe that until you OOXH6 '" n .-Luii. have pr.-tty well | :ng up our children | | men ami good " We can say, "Do we need your agitation?" \\here do \.' li -hut in a toper or a drunkard? Ho in the rarest of rare exceptions. \VKXT, AND FUTURE OF ISRAEL. that the rich have duties to perform toward ti.eir poor fellows, and thus he preaches a humanity that is independent of condition. To illustrate, a fellowship independent of creed, in being to- gether as we are, as inheritors of a common past and sharers of a common hope. That hope is this: That ultimately the world will learn and appreciate the eternal lessons of love, and that finally the day will come when neither Jew nor non-Jew will be found on eurth.but when from the smallest to the highest all will' know God, for the knowledge of God then will cover the earth as the water-drops cover the deep abysses of the eternal ocean. [Applause.] Following Rabbi Hirsch, Mr. Joseph J. Schnadig, who possesses a bass voice of great power and purity, sung, "Who Treads the Path of Du v" to the well-known air of Mo- zart's "Magic Flute." THE REV. JOHN H. BARROWS, D. D. THE WELL-KNOWN PRESS YTE EUAN DIVINE SPEAKS ON "ISRAEL AN EVIDENCE OF THE TRUTH OF THE OHRISTJAN RELIGION." Dr. John H. Barrows, of the First Presby- terian Church, was then announced. He spoke as follows: He whom the Christian calls Messiah and Master is recorded as having spoken these words, at the old well of His father Jacob: "We know what we worship, for salvation is of tte Jews." Suc.i a declaration from the lips of Jesus reveals tho vital intimacies of Christianity and Judiasm. To the Jews had been committed the oracles of God. They had received and guarded the long series of wondrous writings, which, as Jesus affirmed, anil His church has always believed, testified of Him. He, the Sou of David and the Son of Abraham, said of M>-t<: ''He wrote of me." He came not to destroy but to Juifill the venerated law. His beatitudes were a chime of Hebrew bells, a sweet chime, that is rung to-day in all the churches in Christendom. 'Beginning at Jerusalem/' was the injunc- tion which came from Him who sought first "the lost sheep uf the house of Israel." The earliest preachers of the Gospel, and the witnesses of that resurrection on which historic ( hristiauity is built, wore Jev. uflinm-d I'mm their own scriptures that /M1U was the Chris:. "TO THE JEW fl\. Paul, the greatest of Christian preachers, who said, "I, also, am an Israeli;.-. ' When wo listen to th,- .-ub- music of the Christian church, iu liraiing Handel's "Messiah, 1 ' \\e lind our Savior depicted, almost exclusively, iu tho words of Unit Hebrew prophet, whose poetry, as Lowell has said, "has the wide-orbited meter of constellations." The Jewish synagogues were the cradles of Christian- ity, and every Christian who succeeds to the spirit of his Master and to the spirit of him who wrote the larger part of the New Testament, is possessed by a yearning love for that chosen people, whose unique and marvelous history is one of tho most commanding evidences of the truth of the Scriptures. On the rock of Judaism was built the Church of Christ. From the strong root of Judaism has sprung the tree of Chris- tian civilization. A well-known story is told of Frederick the Great, that he said to his chaplain: "If your religion is a true one it ought to be capable of very brief and simple proof. Will you give me an evidence of its truth in one word?'' The chaplain might have answered "Experi- ence." Men have known and tested the Chris- tian religion as something personal, and it has astonished, delighted and satisfied them. Or, he might have answered "Conscience." Here is a religion that reaches man's inmost self, where God dwelleth, and finds him, as the sun finds and floods all earthly darkness. Or, he might have replied: "Christ, the unsolved enigma of humanity, who is Himself the solu- tion of man's deepest problem, t hrist, 'the mightiest among the lowly,' the svmbol of di- vine wisdom, as Spinoza called him, the in- com parable One, 1 whose peasant-hand, uailed to a malefactor's gibbet, overturned the em- pire of Rome and established for Himself a monarchy within whose circuit to-day lies the MASTERY OF THE GLOBE." Or, he might have said in reply to the King's question: "History. Here is a religion which vindicates its Divine origin by its his- torical effects, over many nations, and through many centuries effects that become more potent and benign tho more closely men approach to the spirit of its Founder." And he might have answered, "The Bible, which is tho anomaly among all books, most ancient and most modern, the life blood of civilization, the builder and bulwark of order and freedom, working its moral miracles wherever, in three hundred languages, it tells to-day of the law that was given by Moses and the grace and truth which caino by Jesus Christ." The \Mse chaplain said none of these things, but u ,-red instead the word ''Israel." In that word Experience, < onscience, Christ, History and tli.' Bible are all wrapped up. And it is to Israel as a supremo, conspicuous, ever- present and even startling evidence of Chris- tianity that I call your attention. H re is a people without a home in any one laud, but whose ancient home is the Holy PAST, PKKSF.M, AM. PUTURB OF C8RAEL, Land of Jew and Cliristian alike. l'aletine, which Kenan found a fifth gospel, is, indeed, a part of Israel's testimony to religion. The Bible, which more than any other book is adapted to the \\antn of all nations, eamo from that land which. lin its u'eo^raphieul features is a marvellous miniature of tin- entiro globe. The traveler who visits the City of David to- day and sees her, dishonored, despoiled, dis- crowned and desolate, opens hid New Testa- ment and reads the words of the Nazarene prophet that "Jerusalem shall be trodden down of the Gentiles until the times of the Gentiles shall be fulfilled." THE JEWS HAVE BEEN BOBBED. of their capital city and dispersed among all nations. God seems to have taken up this handful of wheat and chaff and to have blown upon it in His wrath, the winds of heaven carrying it everywhither. What has been the r suit? They are just as distinct a people to- day as when Moses led them out of Egypt. The stream of Judaism entered the oceau of humanity, and, though stormed upon and crossed by a thousand adverse currents, it has not lost its distinct and marked peculiar- ities. Back in the dawn of their history, as they were entering their Promised Land, God declared that if they foorsook His command- ments their land should be taken from them. Go to Palestine with an open Bible, the best of guide-books, and note how these predic- tions have been fulfilled. One night sixteen years ago I was enter- tained at the house of a Jew in the city of Hebron, where Abraham was buried, and the next morning, riding over the desolate hills where ruin seemed heaped upon ruin, I took out my Bible and read as the slow horse paced along. I had been thinking of the marvelous people who called Abraham their father, and was meditating on the course of history which, for 4,000 years, had been evolving according to Divine promise from the seed which the patriarch planted. And then I thought of his children according to the flesh, hated, ostracized, again and again driven from their land, mak- ing their homes among all nations, and then I read the exhortation and prediction which Moses made before Israel crossed the Jordon. I read the curses which were announced should Israel BEJEOT THE COUNSEL OF THE LORD. I looked around on the plagues and desola- tions of the land, which had once been the vineyard of Judah, and had also flowed with milk and honey, while I pondered these words: "So that the generations to come of your children, and the stranger that shall come from a far land, shall say, when they see tlie phi-lies nl ma land: ' \\ tin- Lord il >n<- HIM unto tins !, H .-ill auso they have forsaken tho cove- nant of th' Lord ivs>i,ms ,,f ti,,. xi- !,<, 8 or- row, ami faith of tli might Wipe Jerusalem from tin- earth and plough up its sacred hills and remove- iis.mci.-nt name, but all this effort wan vain. With no capital city, with no land they r<>uM all their ,>wu, wandering everywhither, like tin- I i Jew of legendary fancy who contemn. -d tho Messiah, but still holding in his hand tho Book, Israel has maintained him*. -If. As wo stand beneath tho arch of Titus, in Horn.-, and behold tho bas-relief which represents tho seven-branched almond-flowered, golden .-;ui- dlestick, raptured from tho t. mpl.' in Jeru- salem, and which decked the triumph of the imperial spoiler, we seem to reach our hand backward through more than thirty centuries to that people who reared their tabern the desert and lit its holy place with the eternal lamp of God. Begirt in his ancient Canaan by hostile Am- morite and Moabite, Idumean and Pnilistine, he was not cut off. A slave in Egypt, a slave in Nineveh, a slave in Babylon, smitten by Macedonian sword and Roman spear, and Mo- hammedan srimeter and Christian battl-' ax, and scorched by the infernal liruH of persecu- tion, he has not been exterminated, and he has not been assimilated. When even the Old Testa- ment did not appear sufficient to protect the Jew and prevent his mingling with oth-r peo- ples there was reared up a new wall, the Tal- mud, which became almost as sacred as the Scriptures, that marvelous rabbinical achieve- ment in literature, which was long the princi- pal food of wandering Israel, their manna in the wilderness of this world. THUS HAS BEEN FULFILLED the prediction made in the desert: "Thy peo- ple shall dwell alone and shall not be num- bered among the nations." More conspicu- ously and persistently than any other race the Jews have set themselves against Christian- ity. While India is honeycombed with Chris- tian institutions in a century, and Japan in a generation; while the pagans of Britain and Germany ages ago yielded to the cross, that symbol of the Christian faith is now, as it was when Paul wrote to the Corinthians, "a stum- bling-block to the Jew." Israel has had little reason to be in lore with so-called Christian nations, and, though better days have come, though thousands of Israelites have accepted Jesus as their Mes- siah in our own age, though Christian scholar- ship is indebted to such < hristian Jews as Neander and Edersheim, it must be confessed that the efforts to reach the ancient people of God have not been crowned with that marvel- ous success which has met the church in other lines of activity. But did not Paul say, 30 PAST, PRESENT, AND FUTURE OF ISRAEL. ''The veil is on their heart?" The whole his- tory of Israel has been written in advance, and the record of it is in the word of God. The Messiah of the Old Testament Avas to be rejected by the people. Jesus came to His own and His own received Him not. And then this was to be a persecuted and an afflicted nation. They were to drink of the cup of bitterness. Prophet and apostle and the Messiah foresaw it. Our own land, how glad we are to remember it, has been even more than Holland, the holy land of the exiled and persecuted Jew. Social ostracism is, perhaps, the extent of our sin against him. That October day when the prow of Columbus touched the shores of San Salvador has been called a "blessed day" for Israel, for it began the opening up of the new world which was not to repeat the frightful barbarities of the old. THE JEWS, IT HAS BEEN' SAID, "had helped to write the books which led Columbus to his great discovery. They were represented among his sailors, and it was one among their number who first touched the soil of the new world." But out of what agonies have they come! On them were \\reakedthe cruelty and demonism of the baptized barbarians whom Toiquemada mar- shalled in the dungeons of the Inquisi- tion. Eren Luther had given the dying in- junction "to treat the Jews as Gypsies, to deny them the privileges of the Synagogue and to cut the tongues from the mouths of their Rabbis." The Crusaders had striven to murder every Jew that would not be baptized. The English populace had plundered and slaughtered them at the coronation of an English King. But why rehears >. the awful story? The stream of modern Jewish history starts from the destruction of Jerusalem and was made lurid at the beginning by the fires of an uneqnaled tragedy. The Reign of I error in Paris was mildness to the reign of terror in the doomed city. All sorrows are eolorless before the sorrows of Zion You remember the linen of our own poet upon 'he Jewish Cemetery at Newport. "How ran.. What burst of Christian hate What persecution mcn-iii-sp jnd blind, late, These Ishraaels and I/Hear- of mankind? Tliey lived in narn> -cure, Ghetto ami Judenstrass, in mirk ami mire; Taught in tin- -ii-hool of patience to endure The life of anguish and tin- d.th of fire. All their lives long, with the u: !>read And bitter ln-rl. ..f exile and its f. Tue wasting famine of the heart they fed, And slaked its t ir^t with Marah of their tears. 'athema Maranutha! ws the cry That rang from town to town, from street to street ; At every gate the accursed Mordecai Was mocked and jeered and spurned by Christ- ian feet." Israel mav surely say, in words spoken many thousand years ago: "Is there any sor- row like unto my sorrow?" In the ancient book of Deuteronomy we read: "The Lord shall scatter thee among all people; from one end of the earth even unto the other; and among these nations shall thou find no ease, neither shall the sole of thy foot have rest. Thy life shall hang in doubt about thee; and thou shalt fear day and night, and shall have none assurance of thy life. In the morning thou shall say 'Would God it were even,' and at even ye shall say 'Would God it were morn- ing,' for the fear of thine heart wherewith thou shall fear, and for the sight of thine eyeg which thou shall see." It has been said that "any one who wishes to prove the authenticity of the Old Testament Scriptures, their divine origin, and their divine preservation, can take a stand on these words alone, and then follow the history of the Jews through all the cen- turies that have intervened since the death of Christ." But the Israelites were not only a chosen, a separated, and a suffering nation, but they were the Messianic people, bearing in their hearts the living hope of a Coming One who should be their deliverer, and through whom, as Isaiah wrote: "The Gentiles should see thy light." The Messianic idea ran through the whole of Israel's ancient history; that his- tory was a prophecy. 'The seers of God searched what or what manner of time the spirit of Christ that was in them did signify when it testified beforehand the sufferings of Christ and the glories which should follow. As in the Ober-Ammergau Passion Play, every great scene, in the last days of Christ, is pre- ceded by a picture of some Old Testament , whim is in harmony with its spirit and is typical of its events, so the Christian tinds the Hebrew Scriptures crowded with intimations, in type and symbol, in priestly and kingly personages, and in prophetic words, of that wondrous life which has actu- ally In -coine the renovating life of humanity. And surely Chri tianity presents a marvelous problem to thoso who do not see in Jesus the Messiah of God. AT.L MUST ACKNOWLEDGE that the Christian Church shows some signs of universality Scholars believe that it has in it tin- elements of universal religion. It surely satisties he human heai! in its craving for forgiveness, after the knowledge of God as a loving Father, and in its quenchless 1-AST. l'i:i-:>l NT, AND FUTUHK "\' ISRAEL. yearning after immortality. Christianity seeks to make itself universal. When it i.rays, "Thy Kingdom come," it asks that its King may rule all the world. It reaches after every nation; it puts the Bible into nearly all languages. But the spirit of .Judaism has been the reverse of this. It is expressed by the great Moses Menuels^ohn, who wrote: "Pursuant to the principles of my religion I am not to seek to convert any one who is not born according to our laws. The religion of my fathers does not wish to be extended. We are not to send broad missions." Except through Christianity Judaism is not a con- quering religion. The intellectual world can not see in Juda- ism the culmination of God's redeeming thought and purpose. In America alone, in the last twenty-five years, the ( hristian church has added more persons to the num- ber of its communicants than there are Israelites amoug all nations to-day. It is certain that the church which built the modern world out of the fragments of the Roman Empire, and. alas! absorbed much of the barbarism and corruption of Roman im- perialism, is rapidly purging away its baser elements, eliminating savagery and supersti- tion, and returning to the purer and simpler forms of its oriental cradle. The Christian church expects the national conversion of the Jews to Christianity. Zachariah says: "They shall be as though I have not cast them off for I am the Lord their God." We believe that Christ is come, and "to Him shall the gathering of the peoples be." WE BELIEVE THAT CHRISTIANITY needs Judaism; that is, it needs the mighty re-enforcement which shall come from Israel and hasten forward the consummation of all things. Did not Paul write: "If the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?" Writes one who has given his life to Israel: '"'Consider that the Jews are in all lands; have access to all people; are familiar with all languages; are acclimacized to all countries; believe three-fourths of our Bible; are waiting for the Messiah; that the Messiah of the Old Testament can be proved to be the Messiah of the New ; and that, while unconverted they are formidable enemies; when converted they are found to be power- ful auxiliaries in blessing the Gentiles." If there be one trace of prejudice still remain- ing in Christian hearts toward children of Is- rael it ought to be removed by the thought that "salvation is of the Jews," and that Sesus took upon Him the seed of Abraham. One of our own poets has told of hfe mingled feelings on meeting the Hebrew in the Crowded thoW, ami ho\\ evil tlmu-hts gaV way, and from thinking of .Judas his mind u a> turned to .Jesus: And tliou couMst scorn tlio peerless blood That (lows utimiiiu'led from the Hood. Thy scutcheon, spotted \vith the stain. Of Norman thieves and pirate Danes! The new world's foundling in thy prido Scowl on the Hebrew at thy side I And lo, the very scmlilance there The Lord of Glory deigned to wear? So looked the other child of Sl.ein. The maiden's boy of Bethlehem! The Church which once forgot all her Master's tenderness toward the house of Israel and His dying prayer; forgot Paul's wish that ho him- self were accursed if Israel might be saved; which made the annals of the Inquisition the chronicles of hell; which butchered and robljed the children of Jacob everywhere and drove them to seek shelter under th-- un- speakable Turk who was more merciful than the Christian, and which to-dny in Russia has not been ashamed to visit outrage upon this fated people; the church, in our land especi- ally, is fitted by its own temper and by its own history to meet the chosen people of God in the spirit of brotherhood. For in America, as Israel himself has re- corded, "there is not one instance of Jews being led to the stake on the charge ol slaughtering Christian children for the Pass- over; no diverting incidents, like Jews having their teeth pulled out to gratify a President, or their scrolls of the law burnt, or their synagogues despoiled, or an entire congrega- tion being ordered to dance to death." Chris- tianity and Judaism can here nieer in the friendless spirit and with the fullest appivcia- tion of the good which each has wrought, but which, I believs, will be vastly augmented when the two become one. The Jew in Christ conquered his stubborn and ruthless Roman conqueror, Jewish slaves built the Roman Coliseum, but a crucified Jew overturned the Roman paganism. The Aryan races received their religion from the Semite. Our thoughts of God, of salvation, of eternitv, have come from the Jewish Carpenter. Under the mild yoke of the "blessed Jew" THE CHIEF NATIONS BOW TO-DAY. The cross on which He died breathing for- giveness to His enemies has proved mightier than Caesar's throne. The Jew who has con- quered the world is called upon in tin.; provi- dence of God to conquer himself. When Christianity came, then it was that Israel en- larged the place of his tent and stretched forth the curtains of his habitation breaking forth on the right hand and the left, his seed inher- iting the gentiles. The world's future gathers PAST, PRESENT, AND FUTURE OF ISRAEL. not around the parchment scroll of the Torah, but around the cross wherecn was written those words of stumbling which are yet to be words of glory: "Jesus of Nazareth, the King of the Jews." He before whom the Christian world bows to-day was called: "A light to enlighten the Gentiles and the glory of thy people Israel," What other glory has the chosen nation like unto this? Wrote the most famous of modern Hebrew statesmen: "He is the fairest flower and eternal pride of the Jewish race; a son of the chosen royal family, and the chosen peo- ple. Northern Europe worships the Son of the Jewish mothei and gives Him a place at the right hand of the Greater; Southern Eu- rope worships besides as Queen of Heaven, a Jewish maiden. Thus both in what he has wrought and in what he has refused, and in what he has suffered, Israel has been a witness of the truth of the word whose central light the Christian sees in Jesus the Christ. A Hebrew preacher of the Christian faith in Rome writes of his people: "We con- tinue to be God's witnesses, witnesses by our very existence and dispersion that the Bible is the inspired Word of the living God ; wit- nesses by our feasts and fasts of the truthful- ness of the wonderful events of our national history, of our dispersion to the four corners of the earth; of prophecy fulfilled and to be fulfilled in and by us; witnesses by our very unbelief in the Lord Jesus that He is indeed and in very truth the Messiah promised to our fathers, the Prince of Israel and the Savior thereof. "JUDIASM AND CHRISTIANITY are yet to become one, not, I believe, through any scheme of comprehensive rationalism which shall sink both into mere societies of ethical culture, and by surrenderioq; the supernatural, take away from both their power as religion, but through the acceptance of the truth which is written out in the Old Testament and the New, that God has "so loved the world" as to interfere in its behalf; that He, who through miracles of creative might has bridged the ohasm between the non-existent and the existent, has, by mira- cles of redeeming love and power, made known His will unto men, giving authority to His word and conquering grace to His Gospel; that He, who spake in times past unto the fathers by the Hebrew prophets, hath in later days spoken unto us by His Son, whom He hath appointed the heir to all things, and who shall "reign over the House of Jacob for- ever." And when men ask us why we cherish this invincible faith, we point to Israel, the ever- burning bush, which has been siibjected to seven-fold fires through ages, and has not yet been consumed, and to the question, why this bush has not been burned up? we give the answer which gladdens our hearts and fills us with a new sense of the Divine pres- ence and love, 'and new hope that all the earth shall yet be redeemed, "Because God is in it." When Dr. Barrows had finished speaking the Rev. Dr. Holmes pronounced the Aaronio benediction: The Lord bless thee, and keep thee. The Lord make His face shine upon thee, and be gracious unto thee. The Lord lift up His countenance upon thee, and give thee peace. And the first day's session came to an end. THB SESSIONS FULL OP THE SAME INTEREST WHICH CHARACTERIZED THE FIRST. There was no evident of any diminution of interest in the conference on the past, present, and future of Israel at the afternoon session Tuesday. The same deeply inter- ested and attentive audience of Jew and Christian thronged into the hall and rapidly filled every seat on the floor and in the gal- leries. Few of the Christian divines who had at- tended the first day's meetings were absent, and Bishop Fowler's countenance and that of Dr. Edwards, of Evanston, were noted among the new comers. Promptly at 2 o'clock Mr. Blackstone in- vited the audience to join in singing the hymn, beginning: Let all the earth their voices raise, To sing the great Jehovah's praise, And blfss His holy name: His glory let the heathen know, His wonders to the nations show, His saving grace proclaim. Dr. S. I. Curtis, professor of Hebrew in the Theological Seminary, read Psalm LI II. The fool hath said in his heart, There is no God. Corrupt are they, and have done abom- inable iniquity; there is none that doeth good. 2. God looked down from heaven upon the children of men, to see if there were any that did unders;and, that did seek God. 3. Every one of them is gone back; they are al- together become filthy; there is none that doeth good, no, not one. 4. Have the workers of iniquity no Knowle.lge? Who eat up my people as they eat brea 1 : they have not called upon God. 5. There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee: thou hast put them to shame, because God hath despised them. 6. Oh that the salvation of Israel were come out ofZion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. He followed the reading with a brief prayer, invoking God's guidance and protection. Mr. William E. Blackstone, evidently well pleased by the deep interest .aken in the conference, said: "I am gratified exceedingly at the evi- dence this great assembly this afternoon gives of tin- great interest attaching to this confer- ence. It may be that it shall npi .t i out of this room, beyoinl this city, and become unions the nations a harl'iii-er ..i of a <_;ooil time coming. I :lll , r ; ,i, :t ti,-a| enough to believe that Satan will nor :il \vayn control the world, but tint XKACHCB <>N "THIS POST BIBLICAL HISTORY OF ISRAIM . At the end of his little speech of gratulation Mr. Blackstono introduced Rabbi Joseph Stolz, of Zion Congregation. He looked youthful and slender as he stood and looked out over his waiting audience, but his clear resonant voice, and the force and eloquence of his able paper soon effaced all other im- pressions, and breathles.s attention was his greatest meed of compliment. He said: "The history of the Jews is the greatest poem of all times," said Herder. Indeed, it is the grandest of all heroic poems, for in all history and in all literature there is not the record of another such people, that without a country of its own, without a lan;-, r u;ig 6O*m the highest obligation ,,| tlio pious, and igm>ram-e \\as m>t onlv branded a8 race, but a SCHOOLS D in every town and eoiintry district* ami they -.i'' d in i impress the truth that study and research is a means of worshipping <;,,d. Al.out the \, -m il ', \. K, education was made oompul-oi \ lor all chil- dren ahove tins in history, and it was forbnld-n a made for the, instruetion of \ouih. 1 ho teachers, called rabbis ' -were men distinguished for their knowledge and the Maillele.s.-lieSS of their Clial;;.'!, |. |\,r their services they received no remuneration, because "the law should not be mad-- a spade to dig with," and they supported them by following trades, having been sho. -makers, tanners (Jose b. Chale upon you." "Let thy house be wide open to receive the poor." "Upon three things doth the world stand upon truth, upon justice, and upon p 'ace." "sl'KAK LITTLE AXD DO MUCH." "Whenever your lives are in danger you are relieved from the performance of cere- monies." "The Sabbath was given for you, and not you for the Sabbath." "Love peace, pursue peace, love your fel- low men and bring them near to the law." "The pious of all nations of the world will inherit eternal bliss." ^ayingH like these, which might be enu- merated by the hour, certainly indicate that the Pharisean system was by no means mere ceremonialism. With the fall of Jerusalem the Sadducees went under. As a class or sect no trace is left of them after the destruction of the Tem- ple. The Essences also went under in the catastrophe or were amalgamated with the Pharisees, who alone survived that shock, and appreciated and were prepared for the emergency. To a disciple who burst out in tears when he heard the sad news of the de- struction of the Temple and said "Alas! destroyed is the place where Israel's sins were forgiven," Rabbi Joshua ben Chananyah replied: "Grieve not, my son, we have an- other means of atonement that is of equal importance, charity and benevolence." Rabbi Meir grasped the true import of that sad event, when he said: "The Temple was destroyed and Israel was dispersed among the nat'ons, not as a punishment, but in order to make converts for the religions and the laws of God." And Rabbi Jochanon ben Saccai at once went to work and gathered the scattered members of the Sanhedrim and organized them into a new school at Jamuia, making that city the new Jerusalem. The priesthood was dis- banded. The sacrificial fires were extin- guished. Judea was captured, but the Ju- dean mind was free and active and at once adapted itself to the new conditions. UNDER THE GREATEST DIFFICULTIES, and despite the rigorous enforcement of Hadrian's decree, tha* whoever studies the law shall be put to deatn, a decree that made martyrs of ten of the greatest scnolars of Israel, the school was perpetuated. For many centuries the deliberations were preserved by tradition, I, in wh.-n on account of recurring itions it wan fr.nvd that they would bo '1 to oblivion, they w tod and written down in the .M -'-phta, Medii!- ^ifri, and in tho Mini and the two T:i 1 in ud-< of Jerusa- lem ail 1 ll:ih\ Ion, the prilieipul , printed folio pages, styled "Talmud Ha Mi," which are treasured up th doctrines, de- niaMins. teachings, opinions, beliefs, Hup rsiitioiiH of tho people and tho more than r>i>(> rabbis that lived butw- :. G. and r>u> A. i>. In tin; short space of time allotted me I can not even attempt, to give you tho barest idea of that unique literary work. I will but quote the words of Professor Delitzsch: "Suppose you have about 10,000 legal definitions all relating to Jewish life, and classified under different heads, and add to these 10.000 definitions about 600 doctors and lawyers belonging mostly > Ionia, who make these defini- tions, one af:er the other, the subject of exam- ination and debate, and who, with hair-splitting acuteness exhaust not only every possible sense the words will bear, but every possible practical occurrence arising out of them. Suppose that these fine-spun threads of these legal d<. tions frequently lose themselves in di.^r. and that, when one has waded through a long tract of this sandy desert, one lights, here and there, on some green oasis consisting of stories and sayings of universal int'-rest. This done, you will have some toleraWe idea of this enor- mous and, in its way, unique code of laws, in comparison with which, in point of comprehen- siveness, the law bo ks of all i th T nations are but liliiputian; and, when compared with the hum of its kaleidoscopic Babel, they resemble, indeed, calm and studious retreat." ("Juedisc?l88 Hii/n/irerkerlebeii zur ZeitJesu.") But whatever the defects of this book may be, the one good influence it had, it kept alive the intellectual activity of the people, even in the darkest period of the middle age and in the seasons of the most dismal oppres- sion. It was a fountain of thought, the mother of thousands of books in which the Rabbis discussed with hair-splitting sagacity every phase of jurisprudence with the exception of international law. It whetted the intel- lectual powers. It made keen the mind. It furnished food for reflection. It stimulated thought. It awakened a love for learning. It made a literary people and while the nations of Europe were steeped in ignorance and superstition tho Jew zealously devoted himself to intellectual pursuits, to medicine, mathematics, astronomy, physics, philosophy and dialectics. He knew no conflict between religion and science. For his investigations he condemned no one to prison or to the stake. As did the PAST, PRESENT, AND FUTURE OF ISRAEL. Christian monks of Alexandria, the Jew would never have ventured to order whole libraries to be burned. Truth, he Raid, was the seal of God, and whoever had truth to offer from him he was ready to receive it. Often- times does the Talmud mention the names of the heathens at whose feet the Rabbi sat for the purpose of gaining secular knowledge, and it is well known with what zeal the Jews rivaled the Moors in resurrecting Aristotle, Hippocrates, Ptolemy, Euclid, and Galen from their graves. The Emperor Justinian had driven the last remnants of Greek ph losophy and science out of Europe. Secular knowledge was spurned. Philoso- phical research was prohibited. Physical science was held in avowed contempt. Valu- able manuscripts were destroyed by the hundreds and thousands. In Germany, France and Northern Spain scarcely one priest out of a thousand could write his name. IN ENGLAND, KING ALFBED informs us that he cannot recollect a single priest south of the Thames who could trans- late the ordinary Latin prayer everywhere stupendous ignorance. The masses were in- tensely ignorant. The nobility despised book- learning as disgraceful to the sword. Kings repudiated it as unworthy of the crown, Philippe le Bel, King of France, having to sign his name with the sign of a cross as late as the thirteenth century. The gros&est superstitions prevailed. Crucifixes shed tears of blood. Images performed miracles. Witches and demons appeared on every cross-road. Then, says Lecky in his "Rationalism in Europe" (vol. IL, p. 271), "'While those around them were grovelling in die darkness of besotted ignorance; while juggling miracles and lying relios were the themes on which almost all Europe was ex- patiating; while the intellect of Christendom, enthralled by countless superstitions, had sunk into a deadly torpor in which all love of inquiry and all search for truth was aban- doned, the Jews were still pursuing the path of knowledge, amassing learning and stimu- lating progress with the same unflinching constancy that they manifested in their faith. They were the most skillful physicians, the ablest financiers, and among the most pro- found philosophers, while they were only second to the Moors in the cultivation of natural seience." Yes, the Jews were the mediators of knowledge to the world. Whithersoever they went they carried with them their Bible. They took it to Alexandria, where Philo says a million Jews resided, and there they wedded Greek philosophy and Semitic lore, from which union sprang every philosophical and religious system that has risen ever sinoe. They took it to Rome and Asia Minor, where already before Caesar's time the Jewish popu- lation was so large that it was dangerous for a governor to offend the Jews in his province (Wellhansen, page 543, note), and from the New Testament we learn how the apostles at- tached themselves there to those heathens that from contact with the Jews had gained an in timate acquaintance WITH THE OLD TESTAMENT. Thev took it to Arabia, where a whole tribe was converted to Judaism, where they had become the teachers of Mohammed, and where they had furnished to the Bedouin caravans the soil in which the Koran's seed sprouted. They took it with them to Spain, where it added luster to the high civilization of the Moors. They took it with them to Italy, and there effecting a revival of the Biblical studies that since the days of Jerome had been almost entirely neglected in the church for scholastic theology, it is a well-known his- torical fact that they inspired the thought and the activity of Reuchlin and the other human- ists who were the precursors of the great protestant reformation of Germany. But also in the world of science the Jews were mediators. The philosophy and science of Greece and Rome they translated from Syrian into Arabic ; from Arabic into Hebrew, and finally from Hebrew into Latin for the benefit of Christian scholars. They were the chief interpreters to Western Europe of Arabian learning. They were the best physicians, and king and pope employed them. They invented scientific instruments. They drew astronomi- cal and geographical maps for the later use of Columbus and Kepler. They promoted the study of mathematics. They taught in the colleges of Cordova. Toledo, Seville, Grenada, Paris, and Oxford. Thomas Aquinas bor- rowed much from Maimonides, and Dr. Munk made the happy discovery that the renowned philosophical treatise, "Fons Vitae," so fre- quently discussed in medieval literature, and for a long time attributed to a Moslem, was simply a translation of the M'Kor Hayim of the gifted Solomon Ibn Gabitol. For some centuries the Jews stood as the literary mediators between the Moslem and the Christian. Without the Jews the benefit of Mohammedan culture would never have come within the reach of Christians, and the wildest imagination can not dream the thou- sandth part of WHAT THAT IMPLIES. I dare not weary you still longer by further pursuing thia subject that is as vast as the eiupii VH over which the Jew is scattered, and I must corno to an abrupt stop. . PRESENT, AM> M I i i;i \i i . 30 illv. In i : thoso The wandering Jew is not yet dead, \ is more alive to-day than ho over was. In the year 70, the Roman Emperor had tho word* "Judaea Capta" impressed upon hi- and when he saw those captive Jews pass In- fore him in the triumphal inarch, little did ho dream that they would lonx' ontliv,- his colos- sal empire, little did he think that 18 " later they would still pr.nlu.-e the Moudels- sohns to write for tolerance, tho Homes and Bornes to sound tho trumpet of liberty, the LaSalles and Mai-x.-s to promote socialism, tho Halevys and Meyerbeers t > conipo> charming straiuslof melody, the Mnnkai-sysand Israels to paint on canvas their exalted fancies, and the Laskers and Cremieuxs to make their voices ring in Parliamentary halls. Judea may be captured, but not the Judean mind. Well nigh two thousand years hath Israel Suffered the scorn of man for love of God ; Endured the outlaw's ban, the yoke, the rod, With perfect patience. Empires rose and fell, Around him. Nebo was adored and Bel; Edom was drunk with victory, and trod On his high places while the sacred sod Was desecrated by the infidel. His faith proved steadfast, without breach or flaw. But now the last renouncement is required. His truth prevails, his God is God, his Law Is found the wisdom most to be desired. Eabbi Stolz's effort was heartily applauded. Then the audience joined in singing the hymn: Walk in the light, so shalt thou know That fellowship of love, His spirit on.y can bestow Who reigns in light above. Walk in the light, and thou shalt find Thy heart made truly His. Who dwells in cloudless light enshrined, In Whom no darkness is. Walk in the light, and thou shalt own Thy darkness passed away. Because that light has on thee shone In which is perfect day. THE REV. J. M. CALDWELL, D. D. "JERUSALEM AND PALESTINE AS THEY ABB TO- DAY AND THE RESTORATION OP ISRAEL" THE SUBJECT OF His DISCOURSE. Mr. Caldwell being briefly introduced by Mr. Blaekstone, spoke on his interesting sub- ject as follows: A large map of Palestine and plans of ancient and modern Jerusalem dis- played on the platform permitted the audi- ence to follow him in his wanderings in the Holy Laud. Among the requests that reached me while I was tarrying in Jerusalem last spring was this: That I should tell upon my return what was the strongest evidence of the inspiration of the Bible to be observed now. Another was that I should tell what impressed me hi I should nnh. m-<\vor, tho nnmen;u* evidm -,* of tin; t'nltilliiMnt of proph, power- fully aii'l also (1 MII .'ion Of tin- Holy S,-np:iir. :>hosies I a I'con fulfilled, hir . being fullilh-d, in iy 1) observed on ovory h ; ilfiii and i When I \v.-ir :ii>ro:i-l it was not with the hope of H -fin in >n- proof of t'i -Mipornatural in the Word of i jod, ini 1 a I might hotter unfold and illustrate M tnrh I al- insults, howv.-r, have, I trust, been socu MY LOGIC 18 THIS: Only God knows tho future so as to d scribe it clearly and accurately. If, therefore, any man or book has minutely de- scribed any incidents an 1 condi- tions centuries before they existed, and as no human wisdom or experience could have suggested, then that man or author must have been inspired. Because Jerusalem and Pales- tine, as they are to-day, wore Hpu-ilicnlly de- scribed many centuries ago in the Bible, I am happy to tell you of what appears to tho tour- ist now. 1. The prophets Jeremiah (xxvi. 18) and Micah (iii, 12), both make use of the sion, '-Zion shall be plowed like a field." Mount Zion WUH the origina^ site of the city, but later the city extended north and occu- pied Mountains Ba/.etha, Akra, and Moriah. But in the time the prophets wrote those words, it is believed that the walls enclosed all of Mt. Zion, and that here were the finest residences and business houses of the city. Now about three-fifths of Zion are outside the walls, which enclose but 210 acres in all. The city is very compactly built except on Zion, but the southern part of Mt. Zion within the walla between the Dung gate on the south- east and David's gate on the southwest, is not built upon, and has been cultivated as a garden as has all Mount Zion outside the walls except that used as a cemetery. More than half of Mount Zion is to-day "ploughed as a field." When the prophets wrote these words this was apparently as improbable as that the business center of Chicago shall be ploughed during tho next century. 2. Another prophetic expression found in Psalms Ixxix, 1, is "Jerusalem shall become heaps." To one who carefully observes the mode of constructing houses there it will not at once appear that this expression would best indicate the condition of this city after the destruction which history tells us has oome once and again to Jerusalem. Where still re- main the former ruins this describes their PAST, PRESENT, AND FUTURE OF ISRAEL. character. The houses have their two outer walls of stone, one facing without, and the other instead of plastering facing within. The floor is the earth cemented or paved. The ceiling is arched, and then the space above filled in so as to make a level space for the floor of the rooms of the second story. The ceiling is again arched, and filled in and ce- mented or rolled hard to make a roof. Henco fire will not consume such houses, and when destroyed they become heaps. To-day a part of Jerusalem is in heaps, and after the destruction by Titus, that expression indicated undoubtedly THE CONDITION OF THE CITY. 3. "We are become a reproach to our neighbors, a scorn and derision to them that ale rcund about us," says the Psalmist in the sad, prophetic Seventy-ninth Psalm, and tliis is in perfect harmony with the prophetic utterances of Moses and Jeremiah. For in- stance, "And thou shalt become an astonish- ment, a proverb, and a by-word among all Cations whither the Lord shall lead thee." (Deut. xxviii, 37.) That the Israelites have been strangers led among all nations and in all lands, is too well known to need assertion. In every nation they are found, preserving their nationality and characteristics among all people. None have been subjected to so much and such ill deserved scorn. Notwithstanding the fact that they can boast of a pride of ancestry known to no other people, tracing their lineage back without interruption 4,000 years, that their national history is the most interesting of that of any people; that not only in the past had they the most eminent soldiers, statesmen, and prophets, but in modern times, in spite of the greatest obstacles have they given scholars, statesmen, philanthropists, and the ablest financiers the world has ever known. Notwithstanding all these facts, they have 1aeen subjected to the severest persecutions, and have been a proverb and by-word among all nations. Hardly ever found in riots, poor- houses, or prisons; law-abiding, orderly, in- dustrious, and loyal; yet they are suspected, Hland'-red and abused by those in every respect their inferior. One of the darkest pages in the history of Christendom has re- corded the un-Christian treatment accorded Jews by nominal Christians. THE VERY YEAB AMERICA was discovered, the sovereigns, through whose liberality Columbus was able to execute his purpose, instituted the most terrible system of persecu- tion against the people who contributed most to the pecuniary prosperity of Spain. But in Jerusalem to-day is one pained by the con- stant evidence that this people are unjustly a reproach to their neighbors. Our dragoman, a well-educated man, a native of Bethlehem, but trained first in Bishop Gabet's school and later in London, passing up David street one day reached up and pulled the curl worn by a Poland Jew. When I reproved him he said: "I always do that when I see a Jew alone. They don't dare resent it." No amount of talk could convince him that he had done a mean, cowardly thing. Another said: "We all hate the Jews, and would keep them out of the country if we could." So fully do the Jews of Jerusalem realize that the prophecy is being fulfilled in this respect, and so keenly do they feel the fact, that every Friday afternoon scores of them gather under the shadow of a part of what they believe to be an old temple wall and read the seventy-ninth and one hundred and seventh Psalms, and weep and wail aloud over the la- mentable condition of their land and people. Old and young, men and women, and even little children came, called by some htrange impuls ;, and wept and wailed as they read these psalms. In vain did we try to show any sympathy even to their young boys. So gen- erallv had they been abused by nominal ( hristians that they MISUNDERSTOOD OUR KINDNESS. 4. But nothing impressed me more than the return of the Jews to the land of their fathers. This was clearly and repeatedly prophesied. Jeremiah says (xvi., 15): *'I will bring them again into the land that I gave unto their fathers." Again (xxiii., 3): il They shall dwell in their own land:" and again (xxx., 3): "I will cause them to return unto the land that I gave unto their fathers, and they shall pos- sess it." Once more allow me to quote from Jeremiah (xxxii., 37-44): "Behold I will gather them out of all the countries," etc. That they are in every country is well known. But from these countries thev are being gathered, and are buying the fields round about Jerusalem and Palestine, precisely as the prophets have declared. According to "Baedekee's Guide Book of Syria and Palestine," published in 1875, the population of Jerusalem was esti- a 2 V>iK, of whom 5,OOJ were Jews. Now it is brliuvi'd that thoro are 50,000 people in Jerusalem, of whom 30,000 are Jews. Against 10,000 Jews in the Holy Land, fifteen years ago, it is now estimated there are at least 50,000, and some put the figure much higher. They have so bidden for fields as that prices havo multiplied many fold during the last decade. PAST, PRESENT, AND FUTUi, They have an agricultural college at .1 A largo school designed to give instruction in nearly all arts and trades, is directly opposite the Jerusalem Hotel, where we were enter- tained. They have colonies at Joppa, Jeru- salem, Bethlehem, near Kamah, between Bethlehem ami Hebron, n. ar Nablous, the ancient Schechem, at Tiberias, and I know not where else. The Polish and I. Jews have settled, imuiy of them in and about Jerusalem, 1 the gate of the corner, ih bodies, the wine press, th" ash heap, and llio valley of the brook Kidron ma\ mined without difficulty t< i mark clearly :he bounds of the rxten-ion city. So much interested wan I in this tnat I walked all about and over thin ground, as in- dicated by these prophecies, several th company with two of th.- American colony, Mho had been there several years. That Zion should bo plowed as a field, and within and under the shadow of the walls be unoccupied, while the city is extending on so far in another direction, seems to mo unac- countable, but both have been prophesied twenty-live centuries. The bounds are so deii n .1 by the prophet as that thore can be no d .ubt as to the ground they described. The (oiirist thero sees these prophetie^ fu.tiiled. , 6. Jeremiah prophesied (Jer. viii., 1-2) that ti.o bones of the kings and prin<4' priests and prophets, and inhabit- an s of Jerusalem shall be brought out of the graves and spread before the sun and moon, as dung upon the face of the earth. The tombs about Jerusalem are almost innumerable, cut out of the solid rock, with many chambers and niches, so that a sin- gle tomb could give room for scores of bodies. Some of these tombs were prepared with great expense and labor, but they are de- spoiled now, and some of them are used aa stables and houses for the living, while the bones have been scattered upon the ground. My friend was walking across a field, recently bought by a Jew, who was industriously set ting out vines and trees, and gathering out the stones. AS HE PASSED he found this thrifty Jew scatcering human bones about these vines. He had taken the bones from a tomb upon his land, which h* had found and opened. Seeing this, Mr. Drake opened his Bible and read to him the first part of the eighth cnapter of Jeremiah, and he was BO impressed that he turned pale, trembled and became faint as he r> PAST, PBESENT, AND FUTURE OF ISKAEL. that his deeds had been predicted long ago by God's prophet. 7. That the land should have rest and be- come a desolation, and should not be culti- vated nor yield fruit for many years, is clearly and repeatedly prophesied. Moses (Leviticus xxvi., 30-46) and Jeremiah (xxv., 11-18) both clearly describe the land as it has been for many centuries and as much of it is at the present time. The picture Moses drew thirty- five centuries ago could be inserted in a book of travels now and describe accurately what the traveler sees. The details and particulars are as Moses saw them and described so min- utely. All history, both sacred and profane, indicate that this has been a land of marvel- ous fertility, literally flowing with milk and wines. Its plains and valleys were exceed- ingly fertile. Its hills afforded abundant pasturage and were used for vines and fruit trees, as indicated by the remains of terraces seen on the sides of the hills and mountains. THE PLAINS OF THE JORDAN, Esdirelon, Dotham, Sharon and Gennesaret, are marvelously rich and productive, or would be under favorable conditions. The variety of climate is so great from the differ- ence in elevation that the fruits of all zones may be secured within a few miles. The flora indicate a variety and abundance, seen no where else. But in spite of all these ad- vantages the land has rest and is in desolation. Many reasons have been contributed to this result. Bedouins are the dog in the manger, who will not cultivate the soil nor let others. If they do, unless the grain and fruits are buried they are liable to be stolen, and the nocks to be driven away. The lack of a gov- rrnment that secures protection is one occas- ion for rest. Again, the people have no method of cultivation adapted to securing the wealth of the soil. Their plows never turn over, but only stir the surface of the soil. The soil is not enriched, hence the surface becomes exhausted. But first and last, the latter rains, or the spring rains, have failed them for centuries. Hence the land has rest and is a desolation as Moses and the prophets declared. From Jerusalem to Jericho is twenty-five mill s and there is not a house for consecutive miles of the way, and all is desolation. Yet the hillsides show they were once terraced and cultivated, and ili. !, are indication* of former homes where now IH a \\ildcrness of rocks. This is the con- dition of a land tiiat the Bible and Josephus alike describe as flowing with milk and honey, and that Koine counted her richest province. .1 i-.-niiali in.. :;. declares that there shall be no latter rains for a season; referring to the rains so essential to a crop, and (Jer. xiv., 1-4) describes the mourning and desola- tion of the people on this account. And again he calls upon the people (Jer. v., 24-25) to serve God who giveth the early and latter rains. Surely these prophecies AEE BEING FULFILLED. 8. But God promised the early and latter rains upon the conditions of their repentance and obedience. Deuteronomy (xi., 13, 15) and Joel (ii., 22, 27), Hosea (vi,, 3) and Zechariah (x., 1) all predict the returns of the latter rain and great prosperity, and to every one grass of the field. Now mark how these prophecies are being fulfilled in this land where there were droughts in the lime of Abraham, Naomi, and Jacob, and where there has been a drought and famine for centuries. In 1875 Dr. H. B. Kidgaway spent three months in the Holy Land, and used his rubber coat but twice between the middle of March and June. Our company was there thirty- five days, and it rained more or less upon eight of them. We were detained in Jerusalem from Monday, our advertised time of leaving, until Friday, and during three of those four days it rained almost incessantly. Kollo Floyd, who has been twenty-seven years in the country, and proba- bly knows it better than any living American, says: "I never used to carry a rubber coat, but now I never go without." During the last year it rained every mouth. Colonists are coming. A railroad is being built from Joppa to Jerusalem; irrigation is being introduced; the entire valley of the Jordan may be easily and economically irrigated. Cultivation and irrigation has largely increased the rainfall in California and Colorado. All these signs of the times not only show the marked increase of the latter rain but that it will increase more and more. Thus is prophecy being fulfilled in tLe EYES OF THIS GENEKATION. 9. Several of the prophets have declared concerning the city and land of Samaria that it shall become an neap, shall be desolate, shall reap to the whirlwind, and strangers shall swallow it up. Notice especially Micah i., 1-6 and Hosea viii., 5-7; x., 13; xiii., 16. The ruins of Samaria indicate that the city built by Ahal-'s father, and whereiuthe father and son both reigned, was beautiful for situa- tion, and adorned with great labor and expense. But now it is in a heap, a heap of ruins. Their land, the middle section of the Holy Land, is indeed a desolation. Their capital was Nablous, the ancient Sheehem. In it live all the Samaritans that remain, less than 150, with less than fifty women and girls. Tnis is all that are left of a people whom Josephus estimated at millions. As they never inter- PAST, PRES1 N I. AM> FUTUJ ! IEL, mairy with other nations, it is only a question of a few years when they will have become entirely extinct, judging by what we see. It is pitiful to go as we, did into their litUe old synagogue and see those poorh faced people come and show you their pn/.cd copies of the Pentateuch, while tliuir faces awl raiment picture the desolati< by the PKOPHET CENTURIES GONE. 10. In Matthew xi, 21, and Luke x, 13, we read the prophecies uttered concerning tluvr of the cities upon the north side of the Sea of Galilee. This sea is about seven by fourteen miles, and Josephus tells us that there were many cities upon its shores, no one of which had less than 15,000 inhabitants. Perhaps a mile west of the mouth of the Upper Jordan are the ruins of a city, whose walls must have inclosed 300 acres, more by ninety acres than are included within the present walls of Jerusalem. The ruins indi- cate that the city was well built, and had some magnificent marble edifices. Now, a few Bedouins herd their flocks in the old cellars and basements, and weeds grow up rank about the stones, and lizards and snakes crawl over the debris, and this is all that re- mains of Chorazin. A mile or two west are a few walls and ruins to tell us where Bethsaida upon the Sea was, for there was another Bethsaida a mile or two north, upon the bank of the Jordan. Still a mile farther west and south we come to the plain of Gennesaret, that Josephus thought the richest in the world. Here willows and oleanders grow thickly upon the shore. Among them we pitched our tents and camped for the night. At the sur- face a sandy s^il appears. Dig down eight feet or more and we find pavements and ruins and evidences of a well-built city. Here was Capernaum "thrust down to hell," or the grave. Could language better describe the present condition of these three cities than that uttered and recorded near nineteen centu- ries ago: "Woe unto thee, Chorazin! Woe unto thee, Bethsaida! 1 ' etc. "And thou, Ca- pernaum, which art exalted to heaven, hall be THRUST DOWN TO HELL." I need not multiply illustrations. He who believes these are simply coincidences has need of far more credulity than he who be- lieves that God has shown His servants what should happen centuries after, and herein to- day gives ample proof of the inspiration of the holy Bible. The land and book agree. Each interprets the other. These indisput- able evidences of the inspiration of Scriptures impressed me more than anything else I saw. Seeing so manv prophecies either being ful- lilleil, [ can have DO ,1'out tin- ivht..i-;iti.,u of Israel. Not only doe* the I'.ilil.- declare it. I. tit the signs of the tunes all nnli.Mt.- that ih. ' hand. The h"p' "I tin- orthoil. is not in vai: .anting influence of the al>oininul>lo Turkis i government, cry H>M\ ! how loi he Mick man will compel him t<> lell thil Jews who are well ai>h . And the people of this ^elieration \M complislui'ent of that of which .Moses and tlio prophets \\rote, wh.-n n>r,' again the Jews to the laud he gave unto their fathers. The unchristian intolerance of nom- inal Christians has I.,-, -ii tin' in the way of Jewish faith. May this bo the da\\n of a brighter day and a more Christian charity between Christiana and Jews. At the conclusion of this very interesting paper Mrs. I. N. Conard, of Oak Park, sang "The Hebrew Captive." EXPLAINING THE MAP. THE REV. WILLIAM E. BLACKSTONE GIVES BRIEF- LY AN i.vn:i;i.sTiN(i i.x 1-1 A NA i H>\ <>F THB PLAN OF JERUSALEM AND ITS SURROUNDINGS. At the conclusion of the song attention was directed to the map of Jerusalem and the ad- jacent country, and Mr. Blackstone gave the following in explanation: Jerusalem, so long trodden down by the gentiles, seems to be rapidly becoming once more a Jewish city. Over eighteen centuries ago it was de- stroyed by Titus (A. D. 70), when one million Jews are saLl to have perished. It was re- built by Hadrian about fifty years later as a heathen city and called Aelia Capitolina, with a temple to Jupiter and a itatue of Hadrian on the very site of the Holy of Holies. All Jews were prohibited from even enter- ing the city until the time of Constantino, when they were permitted to come and weep at the west foundation wall of the temple area, which custom has been continued down to the present time. Various Christian and Mohammedan con- querors have successively held possession of the sacred ci.y, and it is to-day owned and governed by the Turks. "Up to 1841 only three hundred Jews were permitted to live in Jerusalem." Then that restriction was removed, but they "were still confined to a narrow, filthy district of the city, next to the leper quarters." In 1807, by a "firman" or edict of the Sultan, this restriction was removed, and the Jewa, in common with other foreigners, were al- lowed to purchase and own land in Palestine without becoming subjects of the Sultan. or ' 44 PAS1, PltESENT, ASD FUTUUE OF IbKAEL. JERUSALEM. 'They shall prosper that love thee. " Psalm 11J, ft. Sbowlny wall of the City and the nicnbiiriuK- line of Jeremiah. 31, 3840. PAST, PKE8BNT, AND 1 I I i i \i:i.. From this time the number of .Jewish - has rapidly increased. When tho late anti- Semitic agitation broke out in Europe, espe- cially in liussia, the Turkish :iuthi-riti.-.s feared that the JO\VH would come to Palestine in such overwhelming nnml>e:\s as to cause famine, etc., and issued a firman that no J> w coining to Palestine could BEMAIN MORE THAN THIRTY DAYS. To this the United States Consul took excep- tions on the ground that his government mo.de no distinction in the nationality of its citi/ens. He was soon joined by the French and Eng- lish cousuls, and the 'lurkish Government modified the firman by first extending tho time to three months, and finally, in 1688, by removing it altogether. Since then the Jews are literally flocking into the country. Nine agricultural colonies have been established and all are prospering and well protected. Beautiful roads have been built by the Turks so that one can go in a carriage from Jaffa to Jerusalem and thence to Jericho and Hebron. But the most important feature is the growth of Jerusalem itself. This is illustrated by the diagram on the last page. The heavy solid line represents the wall of the city, which is about two and one-half miles around. For centuries no one dared live outside of this wall for fear of robbers. The first houses for Jews, outside the wall, were built with doors and windows facing inward and opening into an interior court, for safety and protection. But now all this is changed. The heavy dotted line shows the "measuring line 1 ' of Jeremiah. (Jer. xxxi.. 38-40.) The site of the "tower of Hananeel" is un- certain, but recently some heavy foundations have been discovered inside and near to the Jaffa gate, which are thought to mark the location of this tower. From this point the line naturally runs northwestward to the "hill Gareb," thence north to "Goeth," and thence northeasterly, crossing a "valley," where the gronnd is fairly honeycombed with rock-hewn tombs to the "King's Wine Press. (See Zech. xiv., 10.) This con- sists of great vats where the vintage was trod, the wine running from one to another into an enormous cistern. THENCE THE LINE SWEEPS around "all the fields" to the brook of Kidron and the gate of the corner. Near the center Of this circle is the great mound of "ashes," supposed to have been brought from the altar of burnt offerings. At the present time, as will be seen by the buildings represented in the diagram, Jeru- salem is covering this entire area. Great hospices, hotels, churches, stores, etc., have been ereeted. Imt most notable of all a mul- titada of dwelling! for Jawc. Tho number of Jews no\\ re-iding in tin- inner :ind outor < timated at 80,000, fully one. half the entire ;.,. .,,! a. Mill- tllOSO at Tilirn : whole land of Palestine, it can hardly bu long than .MM MM, and so, jirol.:il.l\ hinee tho year IN. IH d. "Thy thn. iir, ( i ever, i scepter. I.r,. w int.-rpr.-i. rs , u, thn snl.iiniM ,l,-M,-ripti,.ii a pi. -mm of the Messiah. TheTar^iini uf Jonathan p:u..i.liniH08 it as fol- , is su- perior to that of the sons of mon; the spirit of prophecy in giv. n into Tl.v li,,^, ;h.roforo God hath blessed thoo f.u says: 'The I prordi in tho person of the Mc-Hniah." Aln-n K/.ru says: "The Psalm treats of David, or rath r of his son, the Messiah. 1 ' The Seventy-second Psalm bourn like test- imony, although it may be conceded to con- tain a primary reference, in some of pressions, to the splendid r. JL-II of Solomon, It tells of tho righteousness of his JIM of the tranquillity of the realm, of the eleva- tion of the humble, of the overthrow of op- pression, of the protection of the weak, tho comfort of the poor, of provision for tho needy, of the universal peace and pro- of his rule. If this were all, it might with reason be claimed that the magnificent and peaceful reign of Solomon exhausted tho prediction. But there are other expressions in the Psalm which not even the utmost stretch of oriental exaggeration could rightly employ concerning any merely earthly mon- arch. Such, for example, as "They shall fear Thee as long as the sun and moon en- dure, throughout ail generations." "In His days shall the righteous flourish, and abund- ance of peace so long as the moon endureth." "He shall have dominion also from sea to sea and from the ritrer unto the ends of the earth." "Yea, all kings shall fall down before Him and all nations shall serve Him." "His name shall endure forever; His name shall be continued as long as the sun, and men shall be blessed in Him; and all nations shall call Him blessed." IT IS UNFAIR T that we are importing Messianic ideas into this psalm, and then finding tin ni because they were imported. For, iu the study of these Scriptures thus far I have been careful to claim nothing that might not be fairly dis- covered by the Scriptures themselves, endeav- oring to banish from our minds for the mo- ment, as far as may be, the thought that any personage had ever appeared in human his- tory who might be supposed to he tin- realiza- tion, either in whole or iu part, of the Mes- sianic prophecy. All that I urge a that here is a clearly defined expecta ion 48 PAST, PRESENT, AND FUTURE OF ISRAEL. voiced by Israel's greatest King, no matt -r whether we understand the psalm to have been written by David or Solomon, and the expression bears upon its face the testimony that the writer's faith in the promise made to David enabled him to look beyond the kingdom then in possession, and to grasp the hope of a kingdom not of his age, to lay hold of the more brilliant hope "of an immortal, universal king, in whom should center all the attributes of royalty, and in whom should be fulfilled the perfect character of the ideal King." (Leathes, 157.) The current of earlier Hebrew interpretra- tion finds in this Psalm a prediction of the Messiah. The Targum of Jonathan thus paraphrases: "O, God, give King Mes- siah the ways of thy judgment." Jarchi testifies that the ancient rabbis under- stand the Psalm to speak of the Messiah. Kimchi concedes that the expressions are "great exaggerations if applied only to Solo- mon." A Rabbinnical translation of the seventeenth verse, quoted by Leathes and Chandler, makes "Yinnon" to be one cf the names of the Messiah, and affirms his exist- ence from before the creation of the sun. But time will not permit us to review these Messianic references in detail. Enough has been adduced to justify the con- clusion that the best Hebrew scholar- ship of the ages has regarded the Psalms as being pervaded by the Messianic element. And the writers of the Psalms themselves have but given ex- pression to the nation's hope, as they saw in prophetic vision the ideal king, and por- trayed in grand and glowing measure the glories to be realized by the advent of Mes- siah, who was to be of David's house and to SIT UPON DAVID'S THRONE. I omit the reference to the Twenty-second Psalm, not from any doubt of its Messianic character, but because Jewish interpretation, recoiling from the idea of a suffering Mes- siah, has consistently and persistently denied to this psalm a Messianic reference. But, in- as much as later JewiHh interpretation has spoken of a double Messiahship, the one to be realized in the Son of Joseph, or Kphntim, the otner in the Son of David, the one to suffer, the other to reign, (Z<>/i,tr, \\'< xt , Int. li.O). I trust it will not be deem d Incon- sistent \\ith the declared object of this ^ if I Hiiggest that the demands of exegesis might be better sa.isfied by conceding the possibility of a single Messiah with a dual advent, so that Hu of the "marred vi.-.. and the glorious countenance of despised con- dition and universal dominion may bo one and the same person, in whose manifestation the shame might be but brief and temporary, while the glofy that follows is eternal. The prophets of the Israelitish kingdom, in its later period, point still more clearly to the personal Messiah, and unfold with ever grow- ing distinctness the idea of a future king, power and love, and the gentleness of his sway, are placed in contrast with human tyranny and oppression. The prophets of the captivity tell of his glory and the universal extent of his dominion. The prophets of the restoration encourage loyalty to Zerubbabel by celebrating the praises of the scion of David't' house. To quote particular passages, with the history of Hebrew interpretation, would be too great a trespass upon the time of this assembly. It is enough to say that a clearly defined current of expectation can be traced through- out the entire period of inspired Hebrew his- tory, becoming more definite and particular and intense as the years increase. Then, as the record of inspiration ceases and the his- tory becomes shrouded in darkness, the na- tion shattered, and the people scattered, op- pressed and persecuted to a degree that might well have put an end to the race and utterly extinguished national hope; yet the literature of this very period discloses a stronger and intenser grasp upon the expec- tation of the personal deliverer. THE APOCALYPTIC LITERATURE, running through a period of two centuries preceding the destruction of Jerusalem (such as the Sybylline oracles, the Book of Enoch, etc.) glow and blaze with the fires of Israel's hope. Thus, the Sybyl: "A holy king shall come to hold the scepter of every land for all ages as time hastes on." Thus, Enoch: "And in those days the earth shall give back that which has been intrusted to it * * * and Messias shall chose the righteous and holy among them, for the day is come that they should be deliv- ered." (West, Int. I:.'::.) The interpretative writings, as the Tar- gums furnish abundant evidence of a like character. And the mystic literature of later date as Jetsira and Zohar, maintain a two- fold Messiah, the Son of David, and the Son of Kphraim. (West, 1:19;. And that he-pe is still cherished throughout the worid in many thousand Uehrew hearts iiml hum. -s. IT. Adler says: "Farbeitfrom met., allow you to imagine that the I'.iMe does not contain predictions couched in plain and distinct language, concerning the advent of the true Redeemer. The doctrine of the coming of a personal Messiah is the purple thread that runs through the writings of our vr, AND Ft" IT I.' prophets and historians. Thin belief in the ooming of ft Redeemer, al whose appearance Israel will be gathered together from the four corners of the earth, and again hn united so as to form a happy ami nourishing nation, this belief lias been a precious heirloom, handed down from generation to generation. II \\.V- THIS HOPE that upheld our Ion-fathers amid all Bufferings. This hope was the silver lining of the darkest and gloomiest cloud tliat ever lowered upon them. AVlu-u under the sway of the Roman Emperors, and later, through tho dark middle ages, their lives were sacrificed, their blood was ruthlessly shed, and their substance plundered; when they were surrounded on all sides by cruelty, ignominy, and contempt; this was the balm that healed their wounds, the solace that lightened the burdon that rested on their weary shoulders." (Course of Sermons, quoted by Gloag, 80.) The Hebrew orayer book gives expression to the faith and hope of Israel in words like these (I quote from Gioag): "I believe with a perfect heart that Messiah will come, and al- though His coming be delayed I will still wait patiently for His speedy appearance." "Mayest Thou be pleased to grant that the memorial of the Messiah, the Son of David, Thy Servant, may ascend, come, attd be re- membered in Thy presence." Here, then, is a nop3 that centers in a person; a hope based upon a divine promise; cher- ished with varying clearness and intensity bv one peocle for 4,000 years, and all this at- tested by authentic history and official utter- ance. Let us placj this fact alongsida of an- other fact, viz., thj history of Israel since the dispersion, the survival of untold calamity, and the stupendous wonder of her preserva- tion. Can we avoid the conclusion that these two facts are most closely related the one to the other? Are we not forced to find tiie reason for the one in the influence of the other? Must we not concede that the past history, and tne present position and in- fluence of historic Judaism are directly due to the subjective power of Israel's hopa and to the divine certainty of Israel's promise? THINK OF THAT HISTORY. A people without a country, yet preserving the marks of a distinct nationality; loyal and helpful citizens of the countries where they dwell, yet distinguished from every other people under heaven. A living writer has eloquently said: "They have been spread over every part of the habitable globe; they have lived under the regime of every dynasty; they have shared the protection of just laws and the proscription of cruel laws. They >1 I every tODgtU) ud nowa of Lapland have ,-hul. ,1, 1 ili. in. I UMt, tli. .Ionian, th. Mi- an. 1 iMiigMu wilh au . v "" :"8 the most iiluiu trions have fallen ami bttl . n that eonsti-ueted i| H . ln . j> ui .,,,. j , n L;1 union- the mm.-, a livm-; momu MriitMil.ility. H\\ord and li-ht.-d th-- Ia-ot. Bu] harl.untv have Miutieii them will. tin | IVr.i.-ny. iVnal n-.-npts amid.-, p pn have visited on tin-in n 1S c has- ti>.-m.-nt, and, notwithstanding all, tin vive. rheimwn Hush on HI. rub, Israel ha continued in the flames, but u They are the aristocracy of neriptur. , r.-ft of coronets, princes in degradation. A I'.abylon- ian, a Theban, a Spartan, an A'h. -man are names known only in history. Their shad- ows alone haunt tin- world and ili-kur i;pon its tablets. A Jew wall dwells in every capital, traverses every exchange and relieves the monotony of the nations of the earth. The race ha< inherited t;. loom of immortality, incapable of extinction or amalgamation." "O, pride of ancestry, be dumb, thy parchment roll reviewl What is thy liue of ancestors to that which boasts t e Jew? The anci nt Briton, where is he? The Saxons, who are they? The Norman is a fleeting shade a thing of yes- terday. Bu: h may boldly lift his eyes and spread his hands abioad, And nay, 'Four t ousand years ago my sires on Canaan stood.' O, who shall dare despise the Jew, whom God liath not despised, Nor yet for>aken in His wrath, though long and sore From in ml land the Lord shall bring ople forth, And Zion he the giory yet and wonder of the earth." ujn Quarterly , Ju'y , \ Surely nothing like, this is to be found else- where in human history. Subject any other people to the same experiences as have fallen to the lot of this people and the re-ult would be absorption or extinction. But neither ab- sorption nor extinction has been the fate of the Jew. They are said to-day to number 7,000,000. Its explanation must be sought apart from the ordinary influences that mold the desH- 50 PAST, PRESENT, AND FUTURE OF ISRAEL. nies of nations. We believe it is due to the special power and providence of God. Sub- jectively, Israel owes her preservation to her hope. Objectively, to the promise of deliver- ance and restoration and natioaal rehabilita- tion connected with the hope of a per- sonal deliverer. And if the preservation of Israel as a distinct people among the nations of the earth is due to that promise which throughout the ages has formed the enduring basis of the hope, then it follows that Israel's realization of the promise must depend upon the continued cherishing of the hope. To abandon the hope of a peisonal Messiah is to destroy all explanation and every justification of continued racial distinction. I 'do not wonder if those Israelites who have given up the expectation of a personal Messiah should also dispaiage the importance of preserving a pure Hebrew lineage. They are at least consistent, because the one can not be justified without the other. But the race distinction can not be destroyed. God Almighty is en.isted for its preservation, and He will continue to preserve it until His purposes to be accomplished by means of it are fulfilled. And its only explanation, its only justification, from the human side, is the continued che'isliing of the hope. And if the hope continues to be held as a living, oper- ative force is not Israel bound to give her thought and prayer with undimimshed dili- gence and earnestness to the study of the pre- dictions and promises which set forth that hope? I DO NOT WISH TO INSINUATE, even never so remotely, that Hebrew scholar- ship and piety have been negligent in this regard, for much of the best scholarship that has been occupied with the interpretation of the Hebrew scriptures has come from the ranks of Israel. But too often the study has been conducted with an eye open to the Chris- tian controversy, and too much, perhaps, in the controversial spirit. But this fault is not to be charged upon the Jew alone. It can not be denied that the spirit has, perhaps, to an equal extent, affected certain lines of inter- pretation on the Christian side. For example, Christian interpretation has been grievously at fault in the distribution it has made of the literal and the spiritual in Old Testa- ment prophecy. It has frequently taken "Israel" to mean the Jew, whenever curses are pronounced, but when blessings are dispensed, then "Israel" quite conveniently becomes a figurative term and means the Christian Church. A more unjust principle of interpretation could hardly be conceived, especially in view of this; that the authorita- tive expounder of Christianity, himself a Hebrew of the Hebrews, has declared that the blessings portrayed to the fathers belong to the literal Israel, and that, if gentilism has any share in them at all, it comes not by having supplanted Israel but by being grafted into Israel through the covenant made with Abraham. Rom. xi, 13-26. Now the right and reasonable thing for both Jew and Christian would seem to be this that we shall come to the study of these scriptures, having first banished every thought of controversy, and with a mutual desire only to know the truth. We have this common ground on which to stand. We both cherish the hope of a Messiah to come. With- out that hope we have no right to call our- selves either Jews or Christians. The Jew who abandons the Messiahic hope of his nation so far forth ceases to be an Israelite. And with equal truth it may be said that the Christian who abandons the hope of a coming Christ so far forth ceases to be a Christian. WE UNDERSTAND, OF COUESE, the points of this common faith wherein we differ. The Christian regards the Messiah as one divine person, wiih a dual nature, a dual advent, and a dual mission, and he is prepared to find a portion of that mission already ful- filled in history. The remainder he expects to be fulfilled at some time in the future. I raise no question here as to when, how, or for what purpose the Christian expects the Christ to come. Let it be enough to say that he cherishes the hope, and there he and the Israelite are at one. And, if we hold to the hope, my contention is that we both, the Jew and the Christian, are bound to find out all we can concerning Him for whose appearing we look and wait. There is a very important sense in which it is true that the scepter has not yet departed from Judah. Aben-Ezra thus interprets the Shiloh prophecy: "It is not the sense of the words that the scepter shall depart when Shiloh shall have come; but the saying is like this: 'Bread shall not be wanting until he shall have abundant fields and vines; much less will bread be wanting when thut time comes.' So, the scepter shall not depart from Judah until Shiloh comes, i. e., the scepter will never depart from Judah, much less when Shiloh comes." Hengntenberg gives the exegesis thus: "Judah shall not cease to exist as a tribe, nor lose its superiority, until it shall be exalted to higher honor and glory through the great KrclrrimT who shall spring from it, and whom not only the Jews but all the nations of the earth shall obey." Jieng. Christ, i., 09. In the darkest periods of Jewish his'ory the scepter of Judah has been strong and widely PAST, PRESENT, AM' I I It i \ii. felt. All through the middle ages th<; pos- sessors of the greatest learning were . I When Charlemagne would restore lid ,-ral cult- nre to his realm, he stocked the prof- ships in the universities with Jews. The "Novum Organum" of Sir 1'nuu'ia Baoon is credited with having revolutionized the trend of philosophic thought. But Sir Francis is accused with having appropriated the "Opus Majus" of Roger Bacon of the thirteenth century. IP THIS CHARGE BE TRUE, then the world is primarily indebted to neither of the Bacons for the Baconian philosophy. For honest Roger frankly admits that he was indebted to the libraries of Jews, "so rich in science, philosophy, and historic lore, which, on their expulsion from England, they were compelled to leave behind." Thus, in the eloquent words of Di. Miller, "The brilliant crown of modern thought belongs not to the Sage of Verulam. The crown of law, of lit- erature, of philosophy, of science, of art the universal crown is placed by the hand of God upon the brow of the world's great leader and benefactor, the Jew." if we ask to-day, "Who controls the finances of the world?" the answer is, the Jew. Who holds the treasuries of most European gov- ernments in his grasp? The Jew. Jews, and men of Jewish birth, hold seventy pro- fessors' chairs in the universities of Germany alone. The journal of largest cir- culation in London is owned by a a Jew. The party of progress in Spain is led by a Jew, and the most influential Spanish journal is edited by a Jew. Of twenty-three Liberal journals in Berlin all but two are in Jewish hands. Of three hundred and seventy authors in Lower Austria two hundred and twenty-five are Jews. The great conservative Prime Min- ister of England was a Jew. The late Master of the Rolls, pronounced the ablest lawyer in equity in the present generation, was a Jew. Presbyterian Quarterly, July, 1887. If, then, such position and such honor have been achieved in the face of circumstances the most adverse, what may not be accom- plished in the way of leadership and progvess when Israel's rightful place is openly ack nowledged among the peoples of the earth? If this has been done in the gr*en tree, what shall be done in the dry? Verily, the sceptre of influence and power has not yet departed from Judah, nor will it even then depart when Shiloh shall have fully come, for then the sceptre of universal dominion will be in the hands of the Lion of the tribe of Judah. May Judan's children be prepared to hail him with gladness in that day. At the conclusion of Dr. Marquis* paper a colleoti. M was taken up while the following hymn \vus mm^: : Is with liillH surrounded, Zion, kept by p.,-.* All her foes shall be confou Though tho world in arms combine; Happy Zion, What a favored lot is thine. " BY AN ISRAELITE." "THE ANT i THE JEWS OF RUSSIA,'' 1)1 IK AMD OOMI'KKH: The programme annoii'i -.-d a paper by "An Israelite," and much interest was manifested in the personality concealed under tho words. Mr. BlackHtone, in introducing Uabbi Stolz as the reader of the paper, partially satinti< d this curiosity by statin- that it had been prep., by Mr. Zulotkoff, editor of tho Jwi*h (Jon of Chicago, assisted by a gentleman who ferred not to reveal his identity. As Mr. Zu- lotkoff suffered personally from the pern tions of the Jews in Russia, the very closest attention was paid to the reading. The paper was as follows: A word of apology is necessary in tho pres- entation of this subject for the liberty I have taken in restricting it somewhat. Anti-Semit- ism is a broad word it would cover hatred of Semitic people other than the Jews it would demand an examination of the laws and his- tory of many nations in all times. Such an extended inquiry I was unable to make. But even anti-Semitism of to-day is too broad a theme for a short paper. While there are doubtless elements in common in that spirit which is termed anti-Semitism in Germany, France, Austria, America, Russia, the problem of the causes and the inquiry into plans for its suppression by law, discussion or any other means are entirely different in each of these countries. In France, for instance, Boulangism and anti-Semitism are closely united, and as the French people have crushed oat the former so will they crush out what re- mains of the latter. In Germany the trouble is closely connected with politics, though a spirit of envy and jealousy no doubt helps to stir up the reactionary feelings that linger in the breasts of many people there. In Austria, social and business competition help to in- flame the passions. IN AMERICA, THIS LAND of freedom and liberty, anti-Semitism shows itself chiefly in the social sphere. Every, where, however, a feeling born of tradition and training prevails among a greater or smaller number of men of all classes of so- ciety that the Jew is a member of a nation of his own. That he stands apart from the rest of the community, that he is a stranger. This PAST, PRESENT, AND FUTURE OF ISRAEL. feeling where it exists generally produces a result little in accordance with a true Christian spirit of hospitality. No- where does this feeling exist to a greater ex- tent and nowhere do the laws of the country ao recognize it as in my native land, Russia, where the Jew is not even a citizen and never was, though Russia has been his home for centuries. To Russia then as presenting some of the most interesting phases of anti-Se- mitism, and those with which I am best ac- quainted, I shall confine my remarks. THE KEAL CAUSE of the persecution of the Jews in Russia is to be sought not in the prejudices and the hatred of the Russian people against the Jews, but in the arbitrariness and the arrogance of the men who stand at the head of affairs in that country. They care more to enforce their own views and inclinations than to follow the sentiments and to seek the welfare of the peo- ple at large. Had the Russian people had their own way in regard to their Jewish coun- trymen the condition of the latter would be almost an enviable one. By nature the Rus- sian people are hospitable and tolerant, and wherever there is no interference or proscrip- tions on the part of the government the social and commercial relations between the people and the Jews are friendly and peaceable. The reign of Alexander II. gave abundant evidence of this. Under that humane sovereign the exceptional laws against the Jews began, to a great extent, to be forgotten or overlooked. These laws, which bear the stamp of the barbarity of the middle ages, were transferred, like an inheritable disease, from generation to generation, since the time of Ivan Grosni (John the Cruel), and were in the current of time extended, altered and mutilated by Jew-haters who attained legislative or executive authority, so that they now form a labyrinth without system and full of contradictions, through which even the most subtle legal talent can not find its way. THE ADMISSION OF THE JEWS to the high schools and universities and the founding of two so-called rabbinical semi- naries, with a high school course, in the center of Jewish population, which took place under the late Emperor, had an effect like the aboli- tion of a huge dike which has loog withstood the natural current of a mighty river. There was no so-called liberal perversion, there was no branch of science or of art to which thousands of Jewish young men had not devoted themselves with great success. They found recognition everywhere. At the expiration of ten or fifteen years the most friendly, yea brotherly, relations existed be- tween Jew and Christian in the scientific and literary classes. When about twenty years ago a Russian journalist took tbe liber y of using the term "Shid" (corresponding with "Jew" or "Sheeny"), there appeared in a day or two throughout the press of the whole country a most bitter protest, signed by 115 of the best known journalists and authors of the day, against the revival of these untimely prejudices. The Russian and Jewish youth studied, wrote, and asociated socially to- gether; they fought together for the ideaU of civilization and liberty, while the Jewish parents with head-shaking and uncertainty looked at the doings of their children and wondered much how the i hinese wall which had so long separated their sons from the natives so quickly disappeared. UNDEB THE BLISSFUL INFLUENCE of the predominant liberal spirit which marked the time from the conclusion of the Crimean war until the accession of Alexander III. to the throne, even the executive power treated with leniency and indulgence the trespasses against the exceptional and Jewish laws which were still in force. As ex-soldiers, as mechanics, as merchants of the first, second, or third guild, and later on as privileged through higher education and merit, the Jews, one by one, but in the ag- gregate in great numbers, left the over- crowded provinces to which they were re- stricted by law and advanced to the interior of the country where they found a much broader and more profitable field of activity. There, too, they were cordially received as welcome guests, and the most friendly rela- tions were soon established between Jews and Christians. The only Jew hating class in those interior provinces was that of the Rus- sian merchants, who found a dangerous com- petitor in the thrifty, steady, and industrious Jew; but just these Russian merchants were at that time very unpopular among the poorer classes on account of their extortions and rapacity and their attempts to grow rich at the expense of the common people. All their insinuations against the new comers availed them not nay, it even helped the Jews to gain a firm foothold in THESE INTEBIOB PBOVINCES. At that time there were rumors of the admission of the Jews to citizenship, whu-ii would doubtless have been carried into effect had not Alc\.unlrr II. been cut short in his emancipating career by that horrible death nine years ago. A terriblo re- action followed his death. The C hauvinifltic, panslavistic, or know-nothing party came into power, and everything liberal in state as well as in church was stamped out. The persecu- tion of the Jews followed as the natural effect PAST, PBESEH I, AM) 1 of tht> general reaction, a phenomenon ob- servable iu every country in Ku: "When Menzel again joins tho reactionary party," said the brilliant Heine, "he . abuses the .lews." The same tiling happened in Russia, although the name of that n-action- ary gentleman was not Monzel, but Iwan. The Jews are everywhere identified with the liln-ral movements, and suffer the most at their fail- ures. So it was here. Wliat little freedom the Jews had begun to enjoy during the late regime died as did the thousands of noble souls exiled to the mines of cold, far-away Siberia. The government, led by Iguaeiew, seemed to be bent upon making it impossible for the Jews to earn a livelihood. To effect this it was only neces- sary to adhere to the old exceptional laws against the Jews and to see that they were rigidly enforced. And this was done tince then in the most cruel way. All reactionary lements now emerged and became conspicu- ous in the bureaucracy and the departments of the government as well as in the journal- istic world. Tbe hatred of the Jews became a fad adocted almost universally in Russia. THE JEWISH POPULATION is the scapegoat to whom all social and economical evils are ascribed; the Jew is re- sponsible for everything which ought not to have come. This is what the Chauvinistic press wants to impress upon the minds of th > Russian people. The pillages and liots from nine to ten years ago are to be ascribed from these insinuations rather than the hat r d o the people. The exceptional laws and the barbarous treatment of the Jews on the part of the government helped very much to im- press upon the masses a perverted opinion of the Jews in general. The pillages and riots of the ignorant crowds whose lowest passions and savage animosities were excited through the above mentioned influence of the evil spirits form- ing a part of the so-called higher classes are hardly worth mentioning in comparison with the terrible effects resulting from the strict enforcement of the restrictive laws known as the regulations of May, 1883. The restriction of the three principal rights of man, that of freely choosing his place of residence and his occupation and the right to a higher edu- cation, whioh are now denied to the Jews in Russia, places the majority of them in such a desperate situation that there is no escape ex- cept, possibly, by emigration. The Jewish population of Russia, which forms nearly half of the entire Jewish population of ^Europe and America com- bined is crowded together in about twenty- one western and southwestern provinces of the empire, which an-, even \\ithoiit tin-in, thickly settled. I . .ire allowed !< "uly in ,WIIH. Th. j .ii-wisii meohi i' 'he empi: ,[ to a minimum hv the arbitrary int. of the exceptional la\\s. wlii,-li are in themMln and pe|-plr\i-d and allow tin- wid the malignity of the Ji:\v HATIM; KXKCITIVB POWEB. The Je\\s an- not allow d to n-a-n in agri- cMilture. Almost all the. J.-wi.-h colonies \\ hieli existed in the western prov- inces have been dissolved in consequence of the May regulations, and tlio colonists havo been compelled to leave their farms and vil- lages and go to the only plac ! them for iv.-idenceH, the cities and towns. In every department of manual labor which was within their reach there is an over- flow. Nearly all the carpenters, joiners, tailors, and shoemakers are .Jews. They now control about all the commerce and the industry of these prov- inces, but the cities are so overcrowded with them that it is impossible for all of them to find employment in productive work, hence the general poverty among them. This is the answer to the reproach of the advocates of even more restrictive measures against that they abstain from productive work. The activity in trade and commerce and th.) industries in general is, because of the dili- gence and sobriety of the Jews, greater in he western provinces, Lithuania, Poland, and Russia-Minor than in any other part of the empire; on the other hand the Christian pop- ulation of these provinces lacks the culture and strength of character to combat with the lively, pushing, and energetic Jews, who by long suffering and persecution became hard- ened and skillful in the social, economical struggle. And yet even this Christian popu- lation is at peace with the Jewish neighbors. The restriction to certain districts has an- other injurious effect upon them. It keeps the masses in their old, in many instances, absurd mode of living and traditions, whioh in no wise agrees with the requirement? of the present times. It was not long ago the Jewish young men cheerfully entered the ranks of the Russian army, knowing that when their time of service would be over they would be allowed to settle in any part of the empire. Parents did their utmost and feared no sacrifice in orderito send their children to high sehools and colleges, and the young students suffered many priva- tions and humiliations in order tha might complete their course of study. All this is of no avail now. Th-,- Jewish 54 PAST, PRESENT, AND FUTURE OF ISRAEL. soldier after he is discharged is compelled to go back to the provinces allotted for the set- tlements of the Jews, and is accorded no more rights and privileges than his unfortunate brethren. The student must await his term to be admitted to the university, and a long wait it is at times, as the Jews are allowed to form only 5 per cent of the whole body of students. The irregularities and absurdities in the administration of justice are very character- istic of the perplexity and entanglements which predominate in Russian legislation in respect to the Jews, of which the following will offer a typical example: Siberia, as is well known, lies beyond the scope of the Jewish settlement. Should a Jew dare to set- tle in that country without the permission of the government, which is granted only under certain circumstances, and of course not without considerable expense, the first po- liceman who comes across him will arrest him and with no consideration for his age or standard he will be sent back chained to- gether with the worst criminals to his native province. Should he, however, commit a crime which is punishable with exile to Si- beria, he then enjoys the right of residing there. The fair sex is not excepted from all the regulations against the Jews, but a Jewish woman who abandons herself to dishonor and prostitution is allowed to reside in any part of the empire. Korobka is the name of a bpecial tax on meat imposed upon the Jews only in Southern Russia and Lithuania, which raises the price of that indispensable article about one-third. This tax was first imposed upon the Jews in the first half of the present century, and was intended to create a fund for the then newly founded rabbinical seminaries and other Jew- ish institutions. THESE BABBINICAL SEMINARIES were wiped out of existence by the govern- ment long ago. The korobka still exists, and it is hardly necessary to mention that this tax presses heavily upon the impoverished masses. The revenue of the korobka, mill- ions of rubles, is treasured up under the con- trol of the Secretary of the Interior, doing no good to anybody, and it is with tlio utmost difficulty that the Jews can, like beggars, ob- tain large sums for the maintenance of their charitable institutions. It is difficult for an American to draw a comparison between the Russian Jew living in America and the Russian Jew at home without committing some grave errors. The immi- grants are perhaps not inferior to thousands of their brethren in the small towns of South- ern Russia and Lithuania. But there, where they, together with the more intelligent, wealthy elements of the Jewish population, form a single community, the general charac- ter of the Jewish population as a whole is very different from that in American cities where chiefly the poorer classes of various prov- inces, differing in manners, dialects, and cus- toms, are crowded together with a compara- tively small percentage of intelligent men among them. As is the case wherever the Jews reside, so too in Russia their benevolence and charity are recognized even by their enemies. Be- sides the manv charitable institutions founded by individual Jews there are to be found almost everywhere charitable institutions and societies, but the restrictions and persecu- tions mentioned above and thousand others bring about not only the impoverishment but also the demoralization of the bulk of the Jewish population. Whatever is useful for the common good and for the welfare of the community is apt to be neglected in the strug- gle for existence which is aggregated by the hundredfold for the Jew in Russia. The longer this state of affairs continues to exist the more dangerous becomes the condition and the feelings of the Jews. WHAT, THEN, CAN EESCUE those unfortunate five millions of Jews from this desperate condition? Only the moral pressure of the whole civilized world which must be brought to bear upon the Russian Government. Till that moral pressure comes from all lands, from all people, from all sects, we can not hope that the autocratic Pan- Slavistswill hearken to words of wisdom from Western lips. But the Jew is a sanguine creature. In the darkest periods of his his- tory he never despaired that the God of his fathers would open the eyes of all men to the cruelty of religious intolerance, by pouring out the flood of universal love and brotherhood. That time has not yet come. We of the nineteenth century prove the fallacy of the school-book fashion of dividing history into distinct periods as if they were entirely separate, one from the other. The revival of learning did not end the dark ages completely. Much light came, but around the edges still lingered the dark shades of religious intolerance. To the glory of humanity the shades are now of lighter hue than ever before, but a union of all the liberal elements, be their belief what it may, is neces- tsary to clear out the last dark roots, to advance humanity to a feeling of profound re- spect for tho views, religious and otherwise, of our fellow men. That the time is approach- ing such conferences at* our present one in- PAST, PM SEN i. LND n I i : dioate, but hopeful and nanu'uin are, we realize that tho li.-Ul <'f wrk is broad, and that au enthusiastic spirit as a generous heart is necessary to in. men under the glorious banner of love in God and love for man. Thru will all the re- actionary spirit, all tyranny, :m 1 of -uch a confer- ence as this, in whu-h friendly hands may bo clasped over the grave of some buried preju- dices. In this matter of confession of wrong-doing and showing works meet for repentance, the Christian especially needs to go to school to his- tory, and learn from the sad record of persecution at the hands of Christians how deep has been the injustice and how should be the contridon. It is hardly too much to say that Jews have suffered more at the hands of Christians than Christians ever suffered in all the persecutions under the Ro- man emperors. Nero was no worse than some Christian kings of Kram-.- ,,r England. When Christianity was spreading tl Roman Empire it met Judaism spreading also; mis- sionaries of the Messiah ami rabbinical 56 PAST, PRESENT, AND FUTURE OF ISRAEL. preachers of Jehovah appeared somewhat as rivals, both making converts to their faith among the heathen. In time the Jewish mis- sionary withdrew from the race. In the third century, offended by the new religion, Juda- ism began to intrench i.self in its traditions; the Talmud took shape, and Israel was con- tent to DEFEND ITSELF AND LIVE. But the Christians could not be satisfied with letting the Jews alone, even when they ceased to propagate their religion. In the sixth century various methods were tried to convert Jews. It was thought they might be bribed to change their faith. Then their children were taken to be brought up as Christians. Finally force was employed, and at the point of the sword, or face to face with fagot and torch, they were compelled to be baptised. All such plans failed, and the system of plunder and persecution, outlawry and murder, made the Jew the scape-goat of the Middle Ages. He had no civil rights. He was the personal property of the King. He must wear a peculiar dress, live in a particu- lar place, submit to all sorts of taxes and re- strictions, and be content that he was allowed to live at all. Any national excitement might bring death to the Jew. When the Crusaders, under Richard, set out for Palestine they first at- tacked the Jews in England. At York in ttion 500 Jews first killed their wives and children ana then took their own lives. In Germany 17,000 Jews lost their lives by per- secution. In France all the Jews in some provinces were burnt. As national feeling grew strong the Jews were banished from the land. In the year 1^90 from England, about 1390 from Franco, in 1492 from Spain. The resuh was they flocked largely to Germany and Italy. Even where they were allowed to lire it was largely that they might be taxed and plundered for their life. The Church forbade Christians to take interest on money; but Jews might do so. Hence they became the bankers of the Middle Ages. Kings and nobles borrowed from them in times of quiet- ness, and plundered them of their profits in times of war. THE MODEBN JEW Rothschild, Bleichrceder, etc., is the best banker in the world. He has served the largest apprenticeship, and has seen crises compared with which modern Black s are as summer breezes to a cyclone. The Jew might not handle new good*, hence he became a dealer in old clothes. \\M, n\\, hear the Israolitish junk dealer crying through our alleys "Clothes, old iron," we hear a voice sounding from the middle ages, and the cry was put in the Jewish lips by the cruelty of our Christian forefathers. If the Jew is sometimes repulsive, full of low cunning, smelling of garlic, vulgar in manners, let us think first that Christians forced him to live in alleys, wear vile raiment, practice craft and falsehood to exist at all, and become the offscourings of the earth. Shall we now point to the crooked, deformed char- acter, which we have largely created, and urge that as a reason why we can not act neighborly toward Jews? Instead of being Chocked that Israelites are sometimes as bad a.-f they are. we should rather be surprised i hat in general they are as good as we know i hem to be. Not till our own century has the Jew re- ceived full civil rights.' Only in 1870 was he made in Germany equal to other citizens be- fore the law; but secretly and otherwise he still bears the odium of prejudices a thousand years old. Surely, then, it is time that the barriers, the exclusion, the separation and hatred whicL have been Luilt up through ages should be thrown down. And surely Christians, who made the Jew a marked man, and shut him up in Ghettos and Old Jewrys, should take the first step toward welcoming him back to- THE BROTHERHOOD OF MANKIND. ..j profess a religion of love, and surely here is a place where it should show its heart. Modern Judaism is widening and becoming, liberal to meet our fraternal advances. The great Moses Mendelssohn in the last century- led the German Jews into this place of great liberty. He was a friend of Lessing, and he was the model Jew who appears in the drama of "Nathan der Weise." There we hear the story of the father who had three sons, but only one magic ring, which made its- wearer a man of most loving disposition. He had two exact imitations of it made for two of the sons. After the father's death, the brothers disputed as to who had the real magic ring, till one said the bearer of the true- ring would be loving, and settled the contro- versy. * Tln-se three brothers were the Jew, the Mohammedan, and the Christian, eaeh claim- ing to be the favored son of God. If we have nu.re love for the .lew than ho has for us, we may claim that lie should come with us to our common Father; that is the only argument that avails, and that is the path of true evolu- tion loading to the survival of the fittest. The Jew has resisted our cruelty; he has met our wrong and outrage; he has triumohed over our sword and scaffold; the time has- come to attack him with love to put our heart against his heart, and set our shoulder PAST, PRESENT, AND FUTURE OF 1SBAEL. to his shoulder in labor for righteousness and peace. Hero is a weapon which he oannot resist. Heaping coals of love's fire upon hi* head will burn all suspicion out of b >th his brain and his heart. THE TIME HAS SUBELY COME for making prominent the many religious be- liefs whieh the Christian and the Jow hold in common, instead of quarreling first about the few things that separate tin-in. We both fol- low the old Testament, We both believe in the God of Abraham, Isaac and Jacob. We both cling to the immortality of the soul, we both make prominent a life of virtue to be chosen and followed here and now. These fundamentals, which Kant emphasized, God, free will, and immortality, we all hold in honor and seek to make vital factors in human life. The Jew thinks he reaches a fulfillment of the Old Testament in the Talmud, in the reli- gion of culture, in a sweet mysticism, in the ethics of humanity. The Christian considers the best fulfillment of the Old Testment to be found in the New Testament, with its Messiah its Sermon on the Mount, its ideal life, its atonement for sin, its holy brotherhood. Here is no place for strife, but for brotherly ri- valry. There are two tests that we may both apply to our teachings; first, which teaching builds up the noblest character, and, second, which teaching wins most men to forsake evil and turn toward that which is good. Quality and quantity of our work may be fairly set forth as line and plumb-line to be applied to the structures that we build. Our friends from Israel claim to have the true religion, which all men are one day to accept. They declare their mission is to make God one and His name one in all the earth. And yet they tell us in this conference that all they ask is to be let alone ; they wish neither to make converts nor to be converted. Surely this is not consistent. A religious treasure is not to be wrapped up in a napkin. A good Jew has a hundred dollars in hand; two years after I ask him what he has done with it; he replies: "Oh, I've got it snug and safe in my pocket. That is not business. That is not investing capital so as to get the best returns. Now, here we have six or seven million Jews in the earth, about as many as there were in the days of David; they seem to stand still; no man can see their mission. Is that what Israel has been kept for? If the Jew has the true religion, the best ethics, the purest brother- hood, he is bound by every motive from God and man to teach what he knows to all the sons of Adam. In like manner the Christian, believing that he has the best religion, can not help offering it to Jew and Gentile the world OTer. \\ e- -'iin n,, t b,. indifferent in thn matter, mile- . truth, un- less we think the differeneo botvvoen Jew and Christian is u matt, r of no account. We must Ubor the one for the othar. We shou: all that Jew and Christian can teach. We must test tin ion, and see whieh faith most works by love and bowl puri- fies the heart. Till, | is not a matter of indiHei < lire, Mini-thing that can be let drift on indefinitely. We are thrown together, and as the years go by and the problems of human history approach their solution, it seems clearer and that the Israelite and the believer in the Mes- siah are to sink or swim together. The Jews have their homes in the midst of Christians. Only about twelve per cent live outside Christendom. In (iermany, in Russia, in Austria, in Franco, in Ann i Jews are influenced in a thousand ways by their Christian surrounding*. Their language, dress, ideas, social customs, politics, phil- osophy, art, all reflect the life about them. This intercourse of thought has gone so far that certain liberal Christians and certain Re- formed Jews occupy essentiolly the same ground. Rabbi Hirsch said not long ago that he and Dr. Thomas preached about the same things. And Rabbi Moses is reported in the papers as saying that the Rev. J. Vila Blake is a good Jew in his teachings. If these things are sof surely the time is ripe for closer intimacy between us, and more co-operation in every form of humanitarian- ism and even religious work. The Christian New Testament joins the Jew and the Christian together in the salvation of the world. The Jews believe that they have been kept a separate people for some wise purpose they have a mission. On that we are all agreed. But how can this mission which involves us both ever be fulfilled so long as we stand apart, jealous, envious, hat- ing one another? The first step must be bet- ter acquaintance, freer intercourse, more brotherly feelings, and to promote such things this conference has been held. Professor Scott was heartily applauded, and then all standing sang the hymn: Soon may the last glad song arise, Through all the millions of the skies; That song of triumpn which records That all the earth is now the Lord's. Let thrones and powers and kingdoms be Obedient, mighty God. to Thee: And over land and stream and main Now wave the sceptre of Thy reign. The conference was brought to a close by the Rev. Dr. Marquis pronouncing the bene- diction: The Bloch Publishing and Printing Co, CINCINNATI, O. on; SPECIALtU SUMK ( Upon receipt of price we will innil or express, prepaid, any of the hooi tioned below : The Cosmk' God. A Philosophical Conciliation of UHigum ami Science. By the Kev. l>r. 1. M. Wise. A book for thinkers and students. Cloth, $1.50 The Semitic Nation. I'.y l>r. 1>. riunvlson, Ord. Prof, at the Imp. I'niversity of St. Petersburg. TraiiH- lated by Kph. M. Kpatein, M. I>. 50 cts. Essay on Religion. From a Histori- cal and Philosophical. Standpoint. By Morris M. Cohn. Paper, 50 cts. Defense, Not Deliaiiee. A //.7/v//' Ri-ply to the jfisxiunnrifx. Part 1, Faith ronfirmed; Part 2, Biblical and Rabbinical Parallels to the New Testament Principles. By the Rev. Dr. F. de Sola Mendes. 50 cts. The Rabbinical Dialectics. A His- tory of the Dialecticians and Dialec- tics of the Mishna and Talmud. By Dr. Aaron Hahn. Cloth, $1.00 A Defense of Judaism Versus Proselytizing- Christianity. Contents : 1, The Challenge Accepted in Self- defense. 2. Rejecting the Evangelical Story from Historical Motives. :>. The Testimony of Miracles is Inad- missible, 4. The Doctrine of Personal Immortal- ity. 5. Universal Salvation without the Messiah. 6. Mundane Happiness Depends on Morality, not on Christology. 7. Mundane Happiness Depends on In- telligence, not on Christology. 8. No Christology in the Bible. 9. No Christology in Moses. 10. No Christology in Isaiah. 11. No Christology in Jeremiah. 12. No Christology in Psalms. 13. A Resume and Reference to Zach- ariah. By the Rev. Dr. I. M. Wise. Cloth, 75 cts. Religion, Natural and it<'\ui<'(i. A series of pro- ^SOIIH for .A-//'/>7i. I/out h. |',\ don. \ for ministers and Sabbatli-Mcliuol te:tcln Cloth, $1.50 History of the Arguments for Hie Kxistencc of Contents : I. The CJusinoloijiral II. The TlieoluuMcal Argument. III. The Ontulo^'ical ArgnniHiit. IV. The Moral Argument V. The Historical Argument. VI. The Argumentation of the .lew Theosophy. VII. The Argumentation of the Christian Church. VIII. The Argumentation of the Mo- hammedans. By the Rev. A, Hahn. Paper, $1.00 cloth, $1.50 A Guide for Rational Inquiries Into the BihliCal Writings. Being an examination of the doctri- nal differences between ,fi"f'ii^/ and Primitive Christianity, based upon a critical exposition of the Book 5 Does Judaism Still Exist? By tin- Rev. D. Davidson. 15 cts. Judaism and the Science of K i - ligion. 1. The Intuitive Character of Religion. 2. Spontaneous Religion. 3. The Universal Religion and the Sects. 4. Religion and Dogma. 5. Prophecy. ii. Religious Books. 7. The Standard of Morality. s. Theories of Ethics. 9. The Progress of Knowledge. 10. The History of Judaism. 11. Foreign Elements in Judaism. By the Rev. Louis Grossman. Cloth. $1.50. Address The Bloch Publishing and Printing Co., (OVER.) CINCINNATI, O. Philosophy and Philosophical Authors of the Jews. A His- torical Sketch, with Explanatory Notes. By S. Munk, Librarian of the National Library of Paris. Trans- lated by Dr. Isidore Kalisch. Cloth, $1.00 The Wandering Jew. By the Rev. Dr. Isaac M. Wise. Paper, 25 cts. The Source of all Civilization. And the means of preserving our Civil and Religious Liberty. By the Rev. Isidore Kalisch, D. D. Paper, 25 cts. Moses, the Man and the States- man. By the Rev. Dr. I. M. Wise, 25 cts. A Sketch of the Talmud. The world renowned collection of Jewish Traditions, Sefar Yeziruh A book on creation, or the Jewish metaphy- sics of remote antiquity with English translation, preface, explanatory notes and glossary. By the Rev. Dr. Isidor Kalisch. In one volume. Cloth, gilt, $1.00 Talmudic and Other Legends. Facts and Fictions from olden times. Translated and compiled by the Rev. L. Weiss. Revised and en- larged. Cloth, $1.50. Talmudic Miscellany. A thousand and one extracts from the Talmud, the Midrashim and the Kabbalah. Compiled and translated by Paul Isaac Hershon. With introductory preface by the Rev. F. W. Farrar, with note 3 and copious indexes. Cloth. $5.00 Selections from the Talmud. Its Commentaries, Teachings, Poetry and Legends, also brief sketches of the men who made and commented upon it. Translated from the origi- nal by H. Polano. Cloth, $t.r>0 Messianic Expectations and Mo- dern Judaism. By Rabbi Solo mon Schindler. Cloth bound, $1 50 Life of Christ. By Ernest Renan, Member of the Institute of France $1 00 The Life of Christ. In its Historical Connection and Historical Develop- ment. By Augustus Neander, $1.50 Judaism and Christianity, their Agreements and Disagree- ments. A course of popular lectures on Sinaic Revelation and Christian Theology. By the Rev. Dr. I M. Wise, '.loth bound, $1.00 The Martyrdom of Jesus of Naza- reth. A Historic Critical Treat ise on the last chapters of the Gos- pel. By the Rev. Dr. Isaac M. Wise. Cloth, $1.00 Letters on the Evidences of Christianity. By Benjamin Dias Fernandez. 50 cts Three Lectures on the Origrin of Christianity. By the Rev. Dr. I. M. Wise. I. Jesus, the Phari- see. II. The Apostles and the Es- senes. III. Paul and the Mystics. Price for the three lectures, 50 cts. The Koran. Commonly called the Alkoran of Afoh'tnnif::r> pages, Cloth, $1.50 Jewish Law of Marriage and Divorce, The. In Ancient and Modern Times, and its Relation to the Laws of tlu> Stale. l',\ i; t >v. Dr. M. Mielziner. Cloth or sluM-p $2.00 Address The Bloch Publishing and Printing Co., (OVER.) CINCINNATI, O. The Bloch Publishing and Printing Co. Sp-'ial List No. 4. The Bloch Publishing and Printing Go, CINCINNATI, O. SOME OF OUR SPECIALTIES. Upon receipt of price we will mail or express, prepaid, any of tin- books men t'oned below : Jewish Law of Marriage and Divorce, The. In Ancient and Modern Times, and its Relation to the Laws of the State. By Rev. Dr. M. Mielziner. Cloth or sheep, $2.00 Patristic and Talmudic Studies. From the German of Dr. M. Fried- lander. By Rabbi Joseph Kraus- kopf. Paper. 26 cts. Jew and Gentile. A commentary on "The Original Mr. Jacobs," and "The American Jew." By Johanna von Bohm. Paper. 15 cts The Jews and Moors in Spain. An exhaustive review from the en- trance of Jews into Spain until their expulsion during the reign of Ferdi- nand and Isabella. Cloth. $1.50 The Jews in English Fiction. A critical examination of the dramas and works of prominent English writers, wherein Jews play im- portant roles, pointing out the sources where possible, and investi- gating in how far the Jew, as por- trayed, has been misunderstood and misrepresented. 1 Marlowe's Jew of Malta. 2. Shakespeare's Merchant of Venice. 3. Cumberland's The Jew. 4. Scott's Ivanhoe. 5. Dickens' Oliver Twist and Our Mutual Friend. 6. Disraeli's Coningsby and Tancred. 7. George Eliot's Daniel Deronda. By Rev. Dr D. Philipaon. Cloth $1.00 Eminent Israelite's of the Nine- teenth Century. A series of biographical sketches. By Henry Samuel Morais. 306 pages. Cloth. $2.00 Dissolving- Views in the History of Judaixin. Contents : Moses and his time. Ezra and his time. Simon, the last of the Maccabees. Rabbi Jochanan ben Saccai and his time. , The Talmud. Anan ben David and his time. Saadia and hie time. Abulhassan Jehuda Halevi and his time. Moses Maimonides. Joseph Albo and his time. Don Isaac Abarbanel and his time. Reuchlin and Pfefferkorn. Joseph Prince of Naxos and bin time. Joseph Karo. Manasse ben Israel and his time. Baruch Spinoza and his time. Jonathan Eibeschuetz and his time. Moses Mendelssohn and his time. Boerne and Heine and their time. Abraham Geiger and his time. Moses Montefiore and his time. Rabbi Isaac Meyer Wise and his time. The Present Hour. (March. 1888.) By Rabbi Solomon Schindler. Cloth. $1.50 A-ddreas The Bloch Publishing and Printing Co., CINCINNATI, O. Philosophy and Philosophical Authors of the Jews. A His- Messianic Expectations and Mo- dern Judaism. By Rabbi Solo The Bloch Publishing and Printing Go. CINCINNATI, O. SOME OF OUR SPECIALTIES. Upon receipt of price we will mail or express, prepaid, any of the books men- tioned below : The Land of the Bible. Its Sacred Heroes and Wonderful Story. With numerous full pny? Engravings, illus- trating Scenery, Manners and Cus- toms in Judea, Egypt, Assyria and Rome, with Maps. An elegant book of 450 pages. $250 The City of the Great King, Or Jerusalem As It Was, As It Is, and As It Is to Be By J T. Barkley, M..D. Finely bound and illustrated. 627 pages. $2.50 The World's Inhabitants, Or man- kind, animals and plants. A popular account of the races and nations of mankind, past and present, and the animals and plants inhabiting the great continents and principal islands. With about 900 illustrations, representing all the types of man- kind, their homes and their public life together with many of the prin- cipal types of animals and plants. By G. T. Bettany. A splendid edi- tion 949 pages. A suitable holiday present. $3.00 The First of the Maccabees. A Historical Novel by the Rev. Dr. I. M. Wise, 50cts. Luser the Watchmaker. An Epi- sode of the Polish Revolution. By the Rev. Adolph Moses. Translated from the German by Mrs, A. de V. Chandron. 50 cts. The Wonders of the World. As related to his young friends by Un- cle John. Being an account of his own travels and researches. Illus- trated with numerous wood en- gravings A book instructive, en- tertaining and of much interest to the old as well as the young. Hand- somely bound. 50 cts Life of Audubon. The Naturalist of {he New World. His Adventures and Discoveries. By Mrs. Horace St. John. 50 cts The Jews of Barnow. Stories by Karl Emil Franzos. Translated from the German by M. W. MacDowall. $1,25 The Combat of the People, Or Hillel and Ihn.d. A historical Ro- mance of the time of Herod I. By the Rev. Dr. Isaac M. Wiee. 50 cts. Nathan The Wise and Minna Von BarnlMM MI, Or the Soldier's Fortune. A comedy in five acts. By Leasing. In one vol. $1.00 The Good Hour. A series of Tales, Sketches etc. By Berthokl Auerbach , in 5 volumes. The five books for $1 25 The Widow's Son. A story of Jew- ish life of the past. By I. N. Lich- tenberg. 50 cts. The Peddler and the Peddler's Legacy. (Sequel to the Peddler ) A Romance of American L'fe. By Otto Ruppius. In one vol. 75 cts. Diffe rences. A Novel. By Nathan Mayer, M. D. 50 cts. On the Heights; Spinoza, a Novel; Little Barefoot, a Tale of Village Life; Brigilta, a Tale; The Pro- fessor's Lady. $y Berthold Auer- bach. Five books in one volume. Bound in flexible cover. $1.50 Daniel Deronda; Brother Jacob. By George Eliot. Two books in one volume, flexible cover. 75 cts. TheSonof the Star. A Romance of the Second Century. By Benjamin Ward Richardson $1.50 Sabbath or Sunday? This is the momentous question that is now agitating American Judaism, and is one that should be understood by every one interested in the welfare of the mission of American Israel. Rabbi David Davidson has answered it ably in a neat brochure of 32 pages. 25 cts. Error's Chains. (Idol Worship of the World ) How forged and broken. A comparative history of the na- tional, social and religious errors that mankind has fallen into and practiced from the Creation down to the present time. By Frank S. Dob- bins. Magnificently illustated. 784 pages, nicely bound. $3.50 Address The Bloch Publishing and Printing Co,, ri wri MM AT i r The Hammer. A story of the Macca- bean times. *By Alfred J. Church, M.A. With illustrations. The book derives its name from the appella- tion given to Judah Maccabee, and it is a faithful portrayal of the life and doings of the Jewish hero. The story follows in the main the narra- tive as given in the First Book of Maccabees in the Apocrypha, and is calculated to give the reader a vivid idea of the stirring times and inci- dents with which it deals. -Dr. Da- vid Pailipson. Cloth, $1.25 Joshua. A story of Biblical times. By George Ebers. Translated from the German by Mary J. Safford. Joshua gives a graphic picture of a period of history possessed of a deep and permanent interest for the human race. The profound arch- aeological knowledge of the author, gathered much of it from original sources, and his familiarity with the scenery of his story, joined to a wonderful skill in clothing with flesh and blood the dry bones of history, and bringing vividly before us scenes and events so remote, makes this account of the Exodus as fascinating as a modern romance, and as instructive as a historical study. Complete in one volume. Paper, 50 cts. Cloth, 75 cts. Historical Landmarks at Home and Abroad. Narratives of nota- ble events and portentous changes. Contents: William Wallace, Hob- ert Bruce, The Story of Joan of Arc, 11 Long Live the Beggars " What Came of the Beggars' Revolt, Jo- seph Garibaldi, The Sicilian Ves- pers, Massacre of Scio, etc. With numerous illustrations. Cloth $1.00 Stories of the Rhine. By Erck- mann-Chatrian. The Buried Treasure. My Illustrious Friend Selsam. The Miraculous Draught of Fishes The Child Stealer. Black and White. Hans Wieland, the Cabalist. The Raven's Requiem. The Song of the Tun. Citizen Schneider. In one volume. 50 cents. Sketches of Jewish Social Life in the Days of Christ. By Rev. Dr. Edersheim, Vicar of Loders, Dor. et. Although written from a Christian standpoint, and with the avowed object " to illustrate the New Testament History and Teach- ing," the book is of much interest to the Jewish reader. $125 For the Right. (Fuer das Recht ) By Karl Emil Franzos. Given in English by Julie Sutter. "How much the story is founded on fact I can not tell; a substratum of fact there must be. I have seldom, if ever, read a work of fiction that moved me with so much admira- tion " Geo. Mac Donald. $1 25 Museum of Antiquity. A descrip- tion of Ancient Life. The em- ployments, amusements, customs and habits ; the cities, palaces mon- uments and tombs; the literature and fine arts of 3,000 years ago. By L. W. Laggy, M. S , and T. L. Haines, A. M. Illustrated. 944 pages. Handsomely bound. $3 00 The Light of Asia, or The Great Renunciation. Being the life and teachings of Gautama, Prince of India, and Founder of Buddhism, as told in verse by an Indian Buddhist. By Edwin Arnold, M. A. Cloth, $1.00 GRACE AGUILAR'S WORKS. Illustrated, 12 mo , Cloth, Complete. Home Influence. A Tale for Mothers and Daughters. The Mother's Recompensr. A Se- quel to Home Influence. The Days of Bruce. A Story from Scottish History. Home Scenes and Heart Studies. Woman's Friendship. A Story of Domestic Life. The Women of Israel. Characters and Sketches from the Holy Scrip- tures The Vale of Cedars, or, the Martyr. The above 7 vols complete $6 50 Single vols. each 1 00 The Parent's Assistant, or Stories for Children. By Maria Edgeworth. Containing 17 stories and plays. 535 pages. Cloth, 50 cts. Address The Bioch Publishing and Printing Co,, (OVER.) CINCINNATI, O. THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW AN INITIAL FINE OF 25 CENTS WILL BE ASSESSED FOR FAILURE TO RETURN THIS BOOK ON THE DATE DUE. THE PENALTY WILL INCREASE TO 5O CENTS ON THE FOURTH DAY AND TO $I.OO ON THE SEVENTH DAY OVERDUE. 6?H MAY 25 1945 TttJN- 49- T.L UNIVERSITY OF CALIFORNIA LIBRARY