noble and lofty religion of Confucius; I am of the poor and insignificant followers of Lao-tse. There is, of course, not a trace of sincerity in this; yet, that sin of politeness is, perhaps, more pardonable than our rudeness in extolling Our faith, Our church, Our heaven, Our God above that of our neighbors, without the least regard for their natural sensibilities. To some Jews there is nothing more in the Unity of God than a declaration against the Trinity, just as, for some Christians, the death on the cross was suffered, not so much to save the believers, as to damn the unbelievers. Would, that a streak of Chinese politeness might temper our so-called zeal for God and His cause, for I cannot but think that good manners and consideration for the feelings of our neighbors are as pleasing in heaven as they are on earth. And we have this Pharasaic warning: "Deal gently with the erring heathen; remember, he also follows in the footsteps of his parents and forefathers." To which we may fitly add the wise precept of Philo: "Be first known by your excellence in things human, in order that you apply yourselves, with profit, to things Divine." G. G.

The grass withereth, the flower fadeth; but the Word of our God standeth forever.-Isaiah xl. 8.

HE Bible, what a book! Large and wide as the world, based on the abysses of creation, and peer

ing aloft into the blue secrets of heaven; sunrise and sunset, promise and fulfillment, birth and death, the whole drama of humanity is contained in this One book. It is the book of God. The Jews may readily be reconciled to the loss of Jerusalem, and the Temple, and the Ark of Covenant, and all the crown jewels of King Solomon. Such forfeiture is as naught when weighed against the Bible, the indestructible treasure that they have saved. That One book was to the Jews their country, their possessions-at once, their ruler, and their weal and woe. Within the well-fenced boundaries of that book they lived and had their being. Absorbed in the perusal of their Sacred Book, they little heeded the changes that were wrought in the real world around them. Nations rose and vanished; States flourished and decayed; revolutions raged throughout the earth— but they, the Jews, sat poring over this book unconscious of the wild chase of time that rushed on above their heads.

XXII.

Hallowing God's name.

This is it that the Lord spake: I will be sanctified in them that come nigh me, and before all the people I will be glorified.—Leviticus x. 3.

HIRTEEN times in the Pentateuch is enjoined

upon us the love of God; and when the temper of a man is filled with love for his God, he needs must serve his Maker faithfully, though men should seek to drag him from the service by main force. For then man is filled as with a consuming desire to mould his life according to God's will, and delight in God makes us forget all the world's delights. He longs to see God's name hallowed, and to bring him the sacrifice of his undivided love. His thoughts are ever with him whose praises are sung by his faithful lips.

XXIII.

Charity.

Thou shalt open thine hand wide unto him (the poor amongst thy brethren) and shalt surely lend him sufficient for his need; . . . Thou shalt surely give him, and thy heart shall not be grieved when thou givest him.-Deut. xv. 8-10.

(T is incumbent on every Jewish house to practice charity, and to help the needy according to its power. For he who with compassion offers aid to the poor, gives also a gift to God. But charity shall be done, wherever possible, in secret; and he that does it soothes the wrath of God, excited by human sins. Our Rabbis taught: Every collection or freewill offering for the poor shall be done by two men; the distribution thereof, however, by three; for this latter is like the decision of a court of law. Injustice must not be done to a poor man; the unworthy must receive nothing, and the worthy must be denied nothing.

The merit of the man who incites to charity is greater than that of the man who simply gives out of his overflow.

The smallest gifts given in this world are united in the other world into a large sum, as the small scales are united into a strong armor.

He whose joy it is to exercise charity, on him does God bestow worthy recipients of it; and to him that devotes himself to benevolence, does God bestow the means thereto.

He that repulses the poor that approach him, resembles an idolater who denies God who commanded him to have pity on the poor.

By benevolence man rises to a height where he meets God; it is wise, therefore, to do a good work before prayer is begun.

Even the poor man, that lives on alms, shall distribute a portion of that which he receives among the poor. RABBI ACHAI,

OR we must share, if we would keep

That blessing from above;

Ceasing to give we cease to have—

Such is the law of love.

(VIII. Century).

XXIV.

No Conflict with Science.

no

Wisdom crieth without; she uttereth her voice in the streets... How long will ye love ignorance, ye ignorant? and scorners delight in their scorning, and the foolish hate knowledge? If thou criest after knowledge and liftest up thy voice for understanding. . . then shalt thou understand the fear of the Lord and find the knowledge of God.—Prov. i. 20, 21; iii. 3, 5.

DAISM is the only religion that has never entered

into conflict, and never can, with either science or social progress, and that has witnessed, and still witnesses, all their conquests without a sense of fear.