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knows how to forget it all. The child will come to perceive that a godly chastisement for its unrighteousness has not been wanting ; it has wounded itself with the weapons wherewith it attempted to drive its mother from the paternal roof, where there was room for both ; it will perceive that God has made an everlasting covenant with the mother, as well as with the child ; and it will for the future render a child-like obedience to its father's will. Judaism has seen the birth, the growth, and the prosperity of the child; and she yet rejoices in the memory of that happy season. But she has also seen the child become rude, mischievous, and perverse ; yet now is she placed in a position to point out to the child how his arrogance has dangerously wounded itself; and to show it the right way, from which it ought never to have deviated.”

Now, to discuss the agreement or disagreement of such sentiments with the principles of Judaism, is not our present object ; but shall let our readers judge for themselves. One thing, however, we would remind our readers of is, the assurance which Divine revelation gives us, that there will be a time in the history of this world—a time which is rapidly approaching—when Jew and Gentile shall see eye to eye. For the Lord will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. Then shall the earth be full of the knowledge of the Lord, as the waters cover

the sea.

We need not say that we do not subscribe to all the notions of the lecturer, and to add qualifying notes would be uncourteous. We deemed it best to present it just as it came from the hands of the Author. And we trust its distribution will be the means of increasing the interest of Christians in behalf of the Jews, as well as liberalizing the mind of British Jews towards Christianity and its Founder.

London, January 31st, 1849.

PREF A C E.

Within a few

the attention of the Christian world has been directed, in a peculiar manner, to the character, condition, and future prospects of the Jewish people. Ministers of the Gospel, in more closely examining the predictions of the prophets, and the miraculous preservation of the chosen people, have been struck with the injustice and oppression they have met with for the last 1800 years, and how directly in opposition to the mild principles of the Gospel has this spirit of intolerance been carried out. The responsibility in being agents in this persecution, or even by passive acquiescence giving countenance to it, has at length awakened a just and apostolic feeling towards Israel, which has of late been manifested in a more enlarged and liberal consideration, both in the pulpit and in the domestic circle. True, the efforts to evangelize them, contrary, as I think, to the manifest predictions of the prophets, continue to be unceasing, yet even in this there is charity and good feelings which cannot fail to be reciprocally beneficial. In the political, as well as the religious world, there are singular commotions which point to the East as the theatre of approaching revolutions of great and absorbing interests, and it has struck me forcibly that a movement from this free country in favour of restoring the Jews to their ancient heritage would have the good effect of directing the attention of the Christian powers generally to an effort of this character, which might gradually lead to important results; but, at all events, would create a better and kinder feeling for the Jews, and secure to them protection and privileges, which at present they do not all enjoy. If, in our generation, this movement does nothing more, it will accomplish much good, and would cement the ties which ought to unite the Jew and Christian in kind offices and brotherly love. There are also religious movements of great interest among the Jews in Europe—propositions of reform, which, if they do not strike at the religion itself, will do much good in wearing away ancient prejudices, and approximating to the enlightened spirit of the age. We require a Sanhedrin to examine many points and customs in our religion, and to compare the written with the oral law, and prune many excrescences in Rabbinical writings, some of which strike at the pure principles contained in the Bible, which, under all circumstances, is our safest guide. In the observations which I have made, and the facts detailed in relation to the great work of restoration, let it not be understood that I speak in the name and in behalf of the Jewish people throughous the world. Early religious dogmas cannot be changed ; strong prejudices of education require time and perseverance to remove; the liberal mind alone will comprehend my views, and the objects I desire to attain. I seek to commit no one who differs with me; we are a sect, not a nation; there is no council, no government, as yet, through which opinions may be concentrated, consequently we are left to form our own opinions on disputed points. I confidently believe in the restoration of the Jews, and in the coming of the Messiah ; and believing that political events are daily assuming a shape which may finally lead to that great advent, I considered it a duty to call upon the free people of this country to aid us in any efforts, which, in our present position, it may be deemed prudent to adopt, and I have the most abiding confidence in their good-will and friendly feelings in aiding to restore us to liberty and independence.

years

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In a letter which I received from Mr. Jefferson, as far back as 1818, he observes, “Your sect, by its sufferings, has furnished a remarkable proof of the universal spirit of religious intolerance inherent in every sect, disclaimed by all while feeble, and practised by all when in power; our laws have applied the only antidote to this vice, protecting our religious as they do our civil rights, by putting all on an equal footing : but more remains to be done, for although we are free by the law, we are not so in practice ; public opinion erects itself into an inquisition, and exercises its office with as much fanaticism as fans the flames of an auto-da-. The prejudice still scowling on your section of our religion, although the elder one, cannot be unfelt by yourselves. It is to be hoped that individual dispositions will at length mould themselves to the model of the law, and consider the moral basis on which all our religion rests as the rallying-point which unites them in a common interest, while the peculiar dogmas branching from it are the exclusive concern of the respective sects embracing them, and no rightful subject of notice to

any other.

“Public opinion needs reformation on this point, which would have the farther happy effect of doing away the hypocritical maxim of intus ut lubet foris ut moris. Nothing, I think, would be so likely to effect this, as to your sect particularly, as the more careful attention to education which you recommend, and which, placing its members on the equal and commanding benches of science, will exhibit them as equal objects of respect and favour.”

In addition to the foregoing observations from the illustrious author of the Declaration of American Independence, I find similar and stronger sentiments in a letter from President John Adams, written to me when nearly in his ninetieth year, with all the fervour, sincerity, and zeal he exhibited in the early scenes of our Revolution.

« You have not," says this venerable patriot, “ extended your ideas of the right of private judgment and the liberty of conscience, both in religion and philosophy, farther than I do. Mine are limited only by morals and pro

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