preceding the so-called "Ten terrible days of repentance," which end with the great " Yom Kippor" (Day of Atonement), to bewail their sins, sobbing tears over the grave of "Mother Rachel," pleading in her name for mercy and forgiveness. Here opportunities are afforded to Missionaries of bringing before many Jews the claims of Christianity, and distributing tracts and other Christian publications. A few minutes' walk to the right stands the village of Beit-Jâla, probably the Zelzah mentioned by Samuel when sending Saul home after anointing him King at Ramah. (1 Sam. x. 2.) The place was called Zelah by Joshua. (Josh. xviii. 28.) It is beautifully situated on a hill-slope, embowered

of Dr. P. D'Erf Wheeler, Miss Barlee, Mr. J. Ileaho, and myself. We left Jerusalem by the Jaffa Gate, and soon came to the plain of Rephaim, where the Philistines had their camp when David fetched a compass and came upon them over against the mulberry trees. (2 Sam. v. 22-25.) After about forty minutes' drive from the city, we came to Rachel's Tomb. This is a plain Saracenic mausoleum, having no claim to antiquity in its present form, but deeply interesting in sacred association; for, by the singular consent of all authorities in such matters, it marks the actual site of her grave.

(Gen. xxxv. 18-20; xlviii. 7.) Here hundreds of Jews, mostly from Jerusalem and Hebron, come daily during the month of Elul (September)

amidst olive and fruit-tree groves. The top of the hill above is the only point in Palestine from which, on a clear day, the two seas, viz., the Mediterranean and the Dead Sea can be seen.

We drove on from Rachel's Tomb, and in half-anhour's time arrived at the far-famed Pools of Solomon. The three pools are each on a different level, of a quadrangular figure, varying in size, and lying nearly in a row, one above another. These pools are worthy of the renowned monarch whose name they bear, though they are not directly mentioned in Scripture. Besides being fed from the fountain-head close by, they receive plenty of water in the winter season. Very often in stormy weather a current flows down

from the surrounding mountains, filling them to overflowing. From the source which supplies them, an aqueduct, less ancient than the pools, winds through hill and dale to Jerusalem, and ends in the Haram, where of old the temple stood. Now, from want of proper repairs, the water flows only as far as Bethlehem. A few miles from the pools we passed Dirweh, where is a fountain of water with large stone troughs, and with many old caves and quarries in the neighbour hood. The place is doubtless ancient, though its name does not occur in the Bible. On the hill just opposite stands the conspicuous structure of an old tower in a dilapidated state, called Beit Tûr, the Beth-zur of the book of Joshua, and directly east of it, is Hulhul, the ancient "Halhul."

In my recollection, only twenty years ago, the greater part of the road between the pools and Hebron was thickly covered with dwarf oak, kèkub, and other wild trees and bushes; but, owing to government negligence and the large increase of population in Jerusalem, the wood and roots are year by year brought in and sold by the Fellahin, so that at present scarcely anything is left.

As we drew nearer to Hebron the country assumed a better appearance. On either side of the road the

to reason with the Almighty. By the Moslems, Abraham is called "El-Khalil," the friend of God, and they give this name to the city. Among the Jews Hebron ranks as one of their four holy cities, the others being Jerusalem, Tiberias, and Safed. A small remnant of Israel's children have always been amongst the inhabitants of Hebron. They love the soil which was trodden by their holy fathers Abraham, Isaac, and Jacob, and they hover round their tombs. In a small hole in the great wall of the Haram, within which stands the mosque enclosing the cave of Machpelah they bury their faces, sobbing bitter tears, bewailing their fallen estate, and mourning the glory

land was cultivated, and, as we got still nearer to the town, the luxuriant vineyards on the sides of the "Valley of Eschol," groves of grey olives, and a fair sprinkling of other fruit trees, gave a considerable variety to the scenery.

Apart from natural scenery, no intelligent traveller can approach Hebron with indifference. No city in the Holy Land, except Jerusalem, is of higher historical interest and importance. The earliest associations clinging round its name are all connected with the Patriarchs. Here Jehovah in visible form, with the two angels, was Abraham's guest. Here he talked. with God as with a friend, and here he was permitted

departed from Israel.

At Hebron they have increased to a community of about 1,200, earnestly but blindly waiting for the advent of that Messiah who brought the world, so long ago, a salvation of which they refuse to partake.

We arrived at Hebron on Tuesday evening, and on the morrow, after asking God's blessing and guidance, proceeded to our work at the Mission House, which is conveniently situated at the entrance of the Jewish quarter.

Every opportunity was embraced of bringing the claims of Christianity before those who flocked to Dr. Wheeler for medical treatment, whose skill has become well known throughout the whole place. The thing which struck me most was their willingness to enter into conversation about the Messiah, and their readiness to accept tracts and other Christian publications. But alas! the thick veil is blinding their eyes. They listen and read, but they cannot understand. They are still fulfilling the prophecy of Isaiah, which was repeated by our Lord Himself, "By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive, &c."

On one occasion, the following dialogue took place between myself and a large group of Jews

who were waiting in the Dispensary for their medicines:

I: Is Messiah Tsidkenu dead or alive?
They: Certainly He is alive in heaven.
I: Does He exist in perfect human nature?
They: We cannot tell, God knows.

I: When you repeat thrice on every new moon the following exclamation: "David the King of Israel liveth and ever existeth! David the King of Israel liveth and ever existeth! David the King of Israel liveth and ever existeth!" to whom do you refer? to the person of David, or to the Messiah the Son of David?

They could not give a direct answer, and after a long talk on the subject, had to admit that David was dead, and that the Messiah, his Son, liveth and ever existeth.

I: Tell me, when was that 12th Article of your faith, which you repeat daily in your morning prayers, introduced into your Prayer-book? "I believe with a perfect faith in the coming of the Messiah, and although He tarry, nevertheless I look forward to His coming every day."

They: Very long ago, perhaps not very long after the destruction of the second temple.

I: In that case you admit that the Messiah was expected daily for the last 1,800 years. You believe also that Messiah Tsidkenu is in heaven, and that He is the Son of David. Is it possible that David should beget a son in heaven? If not, then the Messiah, whom you daily await, must have been born on earth before He went up to heaven. How long will ye fight against the Truth! How long will ye reject Him who is bone of your bone, and flesh of your flesh! Your own Talmud says that one of the great signs of the true Messiah is the gathering of the nations unto Him. You cannot deny the fact, that all the powerful nations of the world are now giving honour to Jesus of Nazareth, and are called after His holy name.

They went away one by one seriously reflecting upon these things. Old Mr. Ileaho Mizrakhee, who was all the time helping me in bringing before them these important points about the Messiah, remained at Hebron a few days longer than we did. On his return to Jerusalem, he told me that two intelligent Jews of the said party were so impressed with what they heard, that they came to him by night secretly confessing their faith in Jesus of Nazareth. One of them wishes to put his three children into our Mission School, but he is himself unable, for fear of the Jews, to become a Christian in Palestine, and is applying for help to be sent to America, where he can profess Christianity without fear.

Dr. Wheeler and party called on the Chief Rabbi

before leaving Hebron. Their reception could not have been more friendly. He expressed his gratitude for the kind feelings of the English Mission towards his people. At the same time he uttered words of prayer that the Lord might continue His blessing on Dr. Wheeler and his benevolent Society, and enable them to do more good to Israel. On parting, the Chief Rabbi stood at the door of his house, shaking hands with us, and expressing thanks for our visit. J. JAMAL.

WHITSUNDAY.

[ZECH. X. 1. JOEL ii. 23. JOHN iv. 35. GEN. viii. 22. PSALM lxv.]

SK ye the Lord for timely rain,
When brighter clouds appear;
When grass upon the desert plain
Betokens summer near.

As once in seed time's vernal day,
When the disciples prayed,
Shot forth the spiritual ray
To rear the Gospel blade.
'Tis thus in harvest time decreed
To swell the teeming grain,
To pour on Abraham's holy seed

The streams of "latter rain."
"The former" in appointed hour,
And moderately" fell

As drops before a plenteous shower
To water Israel!

"Look on the fields already white,"
"Lift up your eyes and see!"
Behold by faith, if not by sight,

The Christian husbandry.

"Seed time and harvest" shall endure;

Doth nature's boon remain ?

"The word of prophecy more sure"

To Judah's scattered grain!

"While earth remains," shall summer's sun

Succeed to winter's cold?

Shll days and nights alternate run

Their course decreed of old?

And shall not grace at length appear?
Accomplishing the word,

Thit crowns with goodness all the year,
Accepted of the Lord.

"O God! Thou visiteth the earth,"
Praise waiteth Thy command!
Earich it after days of dearth,
And water all the land!
Thy river, Lord, is full above,
From its own rich supply;
Oh! let it overflow with love
On wildernesses dry!

The pastures of the parched plain,
And every little hill,
The ridges with reviving rain,
The thirsty furrows till!

"O Thou, that hearest prayer!" to Thee
Ail flesh at length shall come!
O! still the noisy raging sea,

O bring Thy people home!
Clothe Thine own flock, so rudely shorn,
Clothe them Thou Shepherd King!
"The valleys standing thick with corn,
"Shall shout for joy, shall sing."

SERMON ON THE JEWS BY THE LATE

DEAN BURGON.

N that most interesting book just published, the "Life of Dean Burgon," by Dean Goulburn,* there is a sermon by the former on "The Raising of Jairus' Daughter: a Prophetic History," which was preached before the University of Oxford in May, 1879. It is an example of "Symbolism in the Gospel Histories," ever a favourite subject of the late Dean. The notes at the foot of the page are by the learned author. The Sermon will, we are sure, be interesting and profitable to our readers.

"In all the Gospel history, there is scarcely to be found a more unmistakeably typical event than the raising of Jairus' daughter and the healing of the woman with the issue of blood.

·

"You were requested to observe (i.e., in a sermon preached three weeks previously), first, how singularly, in all the three Gospels the woman's cure is thrust in, as it were,-made a kind of parenthesis in the other transaction. While our Lord was on His way to the house of Jairus, the woman pressed up to Him,-laid her hand in faith upon the hem of His garment,and was healed. It was just so that the Gentiles apprehended Christ by faith, when the errand on which He came was to seek and to save His ancient people, the seed of Abraham. The maiden was 12 years old, and the woman had been for just 12 years afflicted. The life of the one corresponded exactly therefore with the period of the other's affliction; and when the one died, the other was healed. Exactly so was it with the Gentile and the Jew. The one had suffered loss exactly for as many years as the other had abounded with life; and the healing of the Gentiles was the signal for the rejection, and death of the Jews. The woman had spent all that she had upon many physicians, and was nothing bettered, but rather grew worse' (St. Mark v. 26.) Exactly so had it fared with those nations whom she represented. They had derived no benefit from the philosophers and other teachers who had undertaken their cure; but rather had grown worse, until their case was hopeless, and they betook themselves to Christ-pressing up to Him and snatching the blessing by force: laying the hand of faith on the garment of His humanity, and deriving to themselves healing and health from the very fountain of life and immortality. Meanwhile the daughter of Jairus died,—even as the Jewish Church died out when the Gentile Church was restored. It was shown further that the symbolic teaching of the transaction does not end here. Shall then the daughter of the ruler of My people† lie lifeless for ever? Not so. 'Believe only, and she shall be made whole' (St. Luke viii. 50). Christ entered into the ruler's house-and restored the maiden to life. And so (doubt not!) in the end it will fare with the Jewish Church. The same Divine Lord will yet take her by the hand, and she shall revive. And oh, if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?' (Rom. xi. 15.)

The Life of Dean Burgon." By the Very Rev. Dean Goulburn. London: John Murray and Co.

+ We suppose that in this phrase Burgon had in his mind Jer. viii. 22, (“Why then is not the health of the daughter of my people recovered?") and inserted the words "the ruler of" to suit the case of Jairus, who "was a ruler of the synagogue." St. Luke viii. 41,

"Something like this was said on that former occasion: out it has occurred to me since, that I omitted, after all, to call your attention to what seems to be the most striking feature in the whole transaction. I will explain what I mean in a few words.

"The incident is called (and rightly) the raising of Jairus' daughter. It was to raise her from death that our Saviour came forth it was not till He had raised her from death that the story even makes a sensible break,-much less comes to a conclusion. The cure of the woman with the issue of blood was an incident by the way, just as the narrative of her cure is parenthetically thrust in. It forms no essential part of the story. It might be omitted, and the chief transaction would be unimpaired in its completeness,-undiminished in its interest. The tendency and application of these remarks is obvious. The part we Gentiles play in the history of Salvation is an incident by the way; -a very considerable incident indeed, I freely grant, but still it is no part of the main plot. It is an outgrowth,-is unmistakeably exhibited to us (so to speak) as a species of addition to the main story, a thing thrust in by way of parenthesis, not the main incident itself. Inseparable, I am well aware, in the deep counsels of God, is the Call of the Gentiles. All Scripture shows it. But this portion of the Gospel, I contend, exhibits our share in the matter in a novel, and somewhat unexpected light. The main thing-the great transaction-is the raising of the dead Church-the conversion, or awakening, or restoring to life—of the Jews. Christ rested not, (He halted for a moment to heal, and to ask, and to bless, and to pardon, but) He rested not-until He had achieved His main purpose, the raising of the dead maiden to life. And you are requested to notice the prophetic light which is thus thrown on that great transaction, yet future, the restoration of the Jews. To achieve this is the great Physician's object. Till He has achieved this, Christ will not have completed His errand of mercy, -the very purpose of His coming. But when this act of Divine Love and Almighty Power shall have been accomplished,-the End will have come! When the daughter of the ruler of My people-the Jewish Church-is brought back to life, the whole economy of Grace, the whole scheme of Redemption, will have been completed. The miracle which forms the Gospel for the day is in fact nothing else than a prophetic history of the Church, from the days of our Lord's Incarnation, down to the very end of the world."

ANOTHER BLOOD ACCUSATION IN GREECE.-Another attempt has been made in Greece to revive the "Blood Accusation" against the Jews. This time the scene of the attempt was Athens, where religious tolerance has hitherto been developed to the highest degree. The origin of the outbreak is extremely simple. In the neighbourhood of the metropolis, the Cathedral Church, there 18 an humble shop kept by a Jew, who, on the 16th ult., noticed two Christian children steal a doll, lying in the open window. The children run away, and were quickly followed by the shopkeeper. A number of persons were attracted by the chase, and they at once cried out that the Jew was attempting to seize Christian children in order to use their blood for the approaching Passover. The mob assumed a threatening attitude, and began to belabour the poor fellow with sticks. Fortunately, the Prefecture was close at hand, and here the Jew was quickly taken by a policeman. The mob followed and demanded that he should at once be taken

before a magistrate. The police authorities yielded to this pressure, and had the man conveyed in a closed van to the court, so as to protect him from further violence. The inquiry soon proved the baselessness of the accusation made against the Jewish victim to fanaticism.-Jewish Chronicle.

*Inseparable, he probably means, from God's plan,-bound up with it, and really a part of it; as it is written: "For as ye in times past have not believed God, yet have now obtained mercy through their unbe lief; even so have these also now not believed, that through your mercy they also may obtain mercy." Rom. xi. 30, 31.