Prussia and Hamburgh
“From the daughter of Zion all her beauty is departed.” — Lam. i. 6.
(Oct. 15.) With unfeigned regret we parted from Mr. Hiscock and his family, for we had taken sweet counsel together with these “hidden ones.” None but those who have experienced the same can imagine the feelings with which true Christians meet and part in such a land. We had received from the Austrian police the sealed parcel containing our books, of which we had been deprived at Brody; and now, disposing of our sleeping mats — hitherto indispensable articles — we prepared to enter the bounds of more civilized Prussia. At nine a.m. we set out in the Prussian Schnell-post, a most comfortable vehicle, which was to carry us to Breslau, a distance of 185 miles, for a sum equal in our money to 195. each. Our road lay nearly north, through t’he fine strath in which Cracow lies, ornamented with sheets of water and forests of pine, the Carpathian range bounding the view on our left. The whole territory of Cracow, though very small, is beautiful, hill and dale alternating. A convent, embosomed in wood, sev’eral picturesque churches, and an old castle crowning an eminence, were the principal objects, till we passed within sight of Zarnow, where are 1200 Jews; and crossing entered the Prussian province of Silesia.” We met with little trouble at the custom-house, and none of that inquisitorial suspicion that characterizes the authorities of Austria. Indeed, we felt as if we breathed a freer air as soon as we knew we were beyond the dominions of the Man of Sin. Crosses and images, however, on the roadside met our view, — the undisturbed relics of Popery, which still prevails in these districts. In the first small village we came to, called Berun, all built of wood, with a graceful spire, there was a shameful image of the Virgin. In the clear twilight, we saw the spires of Nicolai, and late at night rested for half an hour at Gleiwitz, a full October moon lighting up the old market-place. Here we were accosted by one of our fellow-travellers, a Jew, and relative of our friend Mr. Cerf, lately Jewish missionary in Edinburgh and Glasgow. He was curious to hear of our wanderings among his brethren, and very kind. We passed on over an excellent road, macadamized like the roads of our own country; and awoke about five in the morning, while entering Oppeln, a large pleasant town, with a council house and other public buildings, — a good specimen of the general cleanness and neatness of the Prussian towns. The inns afford every comfort to the traveller, and the boys, with. satchel on back, hastening to school, showed us that we were in Protestant Prussia. Here we were made aware of a regulation of the Schnell-post worth recording. If one wagon be full, the travellers are forwarded in a second; if that be filled, a third is provided, so that no traveller can be disappointed of a place.
We left Oppeln while the new-risen sun was glancing sweetly along the river Oder, upon which it lies, surrounded with pleasant walks. At a church-yard in the suburbs, the funeral service was performing over some one at this early hour. Men, women, and children, a decent company, all kneeled round the grave. It was a cheerful resting-place for the dead, the graves being laid out in the form of small gardens, and a beautiful bloom of flowers covering most of them. The drive to Breslau has little to interest a traveller. The road is uniformly lined with trees (often fine poplars) at regular distances; the fields are cultivated with great care and beauty, by a peasantry who seem industrious and happy; and on the horizon, we generally caught a glimpse of a thriving village with its spire, and tall poplars vying with the spire. We frequently passed on the road the travellincr journeymen, so common in Germany, all covered witlfdust. They go from town to town to gain experience in their trade. Occasionally, too, we met a travelling Jew. After taking our midday meal at Brieg, a town with an old church, and fountain in the market-place, in two hours more, we passed through Ohlau, with its fields of tobacco, and about five o’clock evening entered Breslau. Occasionally some of our companions during this journey were Jews. But we could hardly recognise them except by their features. The beard, the dress, the language, the manners, in a word, all that gives them nationality is gone, and they seem desirous to nnitate the Christian population in every thing. At one place, two Jewesses came into the post-wagon. Mr. Ca.man recognised them at once as belonging to his nation, though their gay dress and manners indicated nothing different from those around them. He told them of the Holy Land, but could not get them interested; indeed, they were quite unwilling lo be recognised as belonging to Israel.
(Oct. 17.) Early in the morning, a Roman Catholic monk came to our room in the inn, asking charity for the hospital. We did not refuse hiin, although we saw that the design of the papists in being thus forward in supporting such institutions is to gain public confidence and credit for humanity. Soon after another came asking us to give a little for the Sisters of Charity, telling us their good deeds to the sick and poor. But this we positively refused to do, telling the monk that we were Protestants, and that we could not countenance Popery in any way, however indirect.
Breslau is a fine old town, surrounded by a trench, and containing 90,000 inhabitants. The banks of the river Oder, on which it stands, have pleasant walks, shaded with trees, and there are many trees gracefully planted throughout the town. The oldest houses are built of wood, and are strange, crazy-looking structures. There is one fine old square used as a market-place, where the houses have the gable end toward the street, some forming a sharp angle, others of a fanciful shape. In the centre is a bronze statue of Neptune, standing on dolphins, with a fine jet d’eau bursting forth from his trident. At one place, there is a fine statue of Blucher, with one hand grasping the sword, and the other lifted up, as he addresses his army in these words inscribed below, “Mit Gott fur Kdnig und Vate7-land,” “With God’s help for King and Fatherland.” There are eleven Protestant, and thirteen Roman Catholic churches, several of the latter being ancient and spacious.
We visited the University, a large antique building, on one side looking out upon the river. The session was not begun, so that we saw only the class-rooms, venerable and spacious, like those of our own Universities. We then visited one of the Gymnasia or Prussian schools, sc justly celebrated over the world. There were 100 child’ ren present in the same room, arranged in three classes — the first containing children from four to six years of age, the second from six to ten, and the third from ten to fifteen. They began by singing a hymn, “Gott ist gut,” the girls singing the air, the boys the tenor, while the master accompanied them on the violin. AU sang from music books, and the effect was pleasing and delightful. The teacher offered up a short prayer, after which every scholar produced and showed his pencil, paper-book, &c., and sat down to draw, the girls copying flowers and patterns, the boys plans of architecture, &c. This was the employment of that hour; and all the scholars are required to provide themselves with pencil, compasses, and rule, which are kept in a case and carried along with them. They learn Luther’s “Kleiner Catechismus “or” Shorter Catechism,” and read the New Testament. The passages of Scripture to be committed to memory are written upon a black board, and also the lessons for next day. They seemed fine quiet children, veiy tidy, and several young IsraeUtes were among them. All pay about 8d. per month. On our retiring, they rose and whispered softly with one voice ‘■’Adieu.”
We now found our way to the house of Dr. Neumann, a converted Jew, of established Christian character, and one of the five professors in the University of Breslau, who are of the seed of Abraham according to the flesh. He and his lady and son received us very kindly. His eldest son is minister of some Protestant Germans, who settled at Rio Janeiro in Brazil, and sent for him to come and labour among them. His second son is a doctor of medicine, a fine young man, who speaks English well.
Of the 90,000 inhabitants of Breslau, there may be 30,000 Roman Catholics, and 54,000 Lutherans. Rationalism cannot be said to be on the wane in this quarter, for many of the ministers and professors hold these views, and few indeed stand up to oppose its progress. The recent death of Olshausen was a severe loss to those who defend the truth. There are probably 6000 Jews, although some make their number 2500 families, and they have twelve synagogues. During this year nine Jews had been baptized, but in other years many more. In 1836 there were twenty-six baptisms. The great majority of the Jews here are casting off the Talmud, and the Bible along with it. They are very careless of their religious observances, the young Jews never observing their own Sabbath, but keeping their shops open, neglecting even the morning and evening prayers, which they leave to be performed by the old men. Many, it is said, are baptized without making it publicly known. In the rest of Silesia there are about 10,000 Jews of a similar character, among whom a missionary who could speak German might labour with the full approbation of Government, and with good prospects of success.
In the evening we resolved to visit the Jewish quarter, and on our way met an interesting old Jew from Kempfen, who took us to their finest synagogue, a large building with windows of stained glass. There were not more than a dozen Jews met for evening prayer, and one of them was a soldier. Yet few as they were, they seemed to be very devotional. In the shop of a Jewish bookseller, we asked a young Jewess if she liked to read the Bible; she replied at once,” ??em,” “No.” We purchased here some copies of a prayer-book for travellers, D^3n 1131J7 nSfln, “Prayers for those that journey.” On our way to our inn, we noticed many of the signboards in the Hebrew character.
(Oct. 18.) We started at nine a. m. in the FAlwaagen for Posen, twenty-one German or one hundred and five English miles due north from Breslau, through a country of the most uninteresting sameness of character, and over roads of loose sand” the greater part of the way. About eight miles from Breslau, in another direction, the 400 Tyrolese who lately left their native valleys, because of their attachment to the Protestant faith, are settled in the Coppal mountains. At three we entered the village of Prausnitz, while the bells were tolling the requiem of some deceased citizen. In the Prussian villages there is always a large square, in which the houses have their gable end toward the street, and the broad cross-beams are visible, giving the houses a fantastic appearance. Many doors had the mezuza on the outside, and a Hebrew signboard appeared here and there. Out of a population of 2000, there are 100 Jews.
The country is well cultivated, but not interesting.
Traenberg is another clean village, with its square, old
Popish church, and image at the gate. Ten Jewish
families live here, and wespoketo some of their children
486 posEN,
on their way to the synagogue. There is a fine avenue of poplars close by, a handsome baronial i-esidence, and a stream, being the seat of Baron Hartsfeld, whose father was once Prussian ambassador to England. Late in the evening we passed thi’ough Rawitz, and during the night through Lizza, an important Jewish town, the native place of the rabbi of Glasgow.
(Oct. 19.) Next day at noonwe reached Posen, the chief city of the Grand Dutchy of Posen. It was the Jewish Sabbath, and as we passed through the pleasant Boulevard, we met numbers of well-dressed people walking for pleasure, whom we recognised at once by their features to be children of Israel. Like Popish Christians they make their Sabbath a day of show and parade. In the evening two Jew boys guided us to the residence of Mr. Bellson, the worthy Missionary of the London Society, who, with his wife, gave us an affectionate welcome. He is himself a Jewish convert from Cassel Hesse, and had laboured among his brethren in Holland for four years, in Bromberg for three years, and latterly in Posen. We called with him on Mr. Klee, a true lover of Israel, and a person of influence, and also on Dr. Cohen, one of the most eminent medical men of the place, a man of learning, and a sincere convert from Judaism. From both of these men we experienced the kindest reception.
Posen has a population of 34,000, of whom 20,000 are Roman Catholics, 7000 Protestants, and about 7000 Jews. There are three Protestant churches in the town, but it is only in the garrison church that the gospel is preached in purity. Rationahsm, of a more refined but not less dangerous kind than formerly, is still making progress. Very few even of those who seem to be truly pious people believe in the divine inspiration of the Old Testament, and scarcely one among them ever studies the prophets.
The arbitrary attempt recently made by the late King of Prussia, to unite the Reformed and Lutheran churches into one, was resisted by a body of men who still maintain the ancient doctrine of the Lutherans, that “the very body of Christ” is present under the elements of bread and wine in the Lord’s Supper; but their opposition is grounded mainly upon the principle, that the King’s interference with the church in matters spiritual is sinful. They are in fact maintaining the great scriptural principle for which the Church of Scotland is now so earnestly contending, — that the Church of Christ is free, and not to be controlled by any civil power in matters purely ecclesiastical. There are two Gynuiasia in Posen; to which the wealthier Jews send their children to be educated, so that they are fast renouncing the Talmud.
The Christians here take no interest in the conversion of the Jews, with the exception of a few pious men, such as those to whom we were introduced. And yet there are in the whole Grand Dutchy of Posen upwards of 73,000 Jews, there being some in every town of the province — a vast field for a Jewish Missionary. At the time of our visit, the London Society had three labourers in this part of the vineyard, none of them ordained, but one of them a ‘’Candidat Prediger,’’^ or probationer of the Prussian Church. Their labours are uninterrupted, and they find them peculiarly interesting.
There were likewise sev’en missionary schools for Jewish children, in different parts of the Grand Dutchy, under the superintendence of the missionaries and of an influential committee in Posen. Each of these is supported at an average expense of from 35/. to 40/. yearly. The teachers are required to be men regularly educated at a normal seminary, examined, and licensed by Government, as none but such are allowed to teach a school in Prussia. The committee use their utmost endeavour to engage only such as give evidence of personal piety, though this is often matter of great difficulty. They never employ converted Jews, because this would excite a prejudice against the school. Not long ago, one of their teachersrwho had become very decided in his views of divine truth, joined the Lutherans, on which account the Government threatened to displace him. In all the schools, the children receive the common Prussian education. Hebrew is not taught, for that would require a teacher of higher attainments; but the Old Testament is used as a school-book, and the teachers freely introduce the histories and doctrines of the New Testament. In more than one school the New Testament itself has been introduced, and in one the children are acquainted both with the New Testament and the elements of Church History,
It is a wonderful providence of God, that the Jews are willing to send their children to schools conducted on such principles. In towns, where the Jews have schools of their own, it would not be possible to draw away the children, and prevail on them to attend a missionary schooi’ but in small villages, where there are no other means of education, the Government oblige the children to attend. There are many such places in the Grand Dutchy, where schools might still be planted with good hope of success, and the Jewish children are most anxious to attend, and have been knowm to entreat their parents with tears to allow them to become scholars.
In the town of Posen, the school had for a time been nearly dispersed, on account of the baptism of two of the girls. After this event, it was reduced all at once from eighty-three scholars to thirteen, in consequence of the threats of the rabbis. But storms of this kind have occurred before, are to be expected, and may soon blow over. Our own missionaries in India have several times experienced the same trial after the baptism of the native converts. The late King of Prussia, the present King (at that time Crown Prince), and other members of the Royal family, were in the habit of receiving an annual report of these schools, and returning to the missionaries their thanks, along with their subscriptions. This was instrumental in inducing the Jews to treat the missionaries with kindness, because they believed them to be in favour with Government.
(Oct. 20. Sabbath.) Mr. Bellson conducted us to the garrison church, to hear a sermon from Mr. Niese, an Evangelical minister, who had lately come. All the serious people attend there, because it is the only church in Posen where they can hear “the words of eternal life.” It is also the fashionable church, because the officers of the garrison are to be found there. It was crowded, and we had to stand in the passages along with many others, including some devout men from the country, who wore ear-rings, according to the custom of the place. After a very short Liturgy, the congregation joined in a psalm, and though there was a large organ leading, the sound of it was” almost drownedin the full swell of human voices, carrying all the parts of music in a way unknown in our churches. After a short preface, the minister read out the text, Ephesians vi. 12, “We wrestle not with flesh and blood,” during the reading of which all stood up. He began by remarking, that though some might •^hink this passage suited soldiers best, yet every Christian is a soldier; even in times of perfect peace there is war ai’ound him. One of his chief foes is the devil, the
GARRISON CHURCH — MEKTING AT MR. BELLSON S. iba
leader of a host — the unseen “ruler of darkness,” who is crafty, suiting himself to the dispositions of every man; if he be a poor man, tempting him to murmur, if rich, to be proud. Therefore we nuist take the “whole armour of God.” The “righteousness” here spoken of is Christ’s righteousness; for our own could never give us courage to stand. The word of God is “the sword,” as we see it proved to be when Christ used it against the devil, giving him always this stroke, “£s steht geschrieben, Es stelit geschrieben, Es steht geschrieben,’” “It is written. It is written, It is written.” We overcome through him in the same way. And (said he) ‘’Christi Bruder ist Satans iiberwinder,” “A brother of Christ is a conqueror of Satan.” Therefore, watch. A soldier on watch cries to each that passes, “Who’s there?” (Her da /) But is that all ] No, he must seek help. Therefore, also “pray.” He then, in a strain of most animated eloquence, suiting his gestures to the words, spoke of the “hope of salvation,” and made allusion to the battle of Leipsic, the anniversary of which had taken place the preceding week, as a time when for seven years there had been one cry through all Germany, “M(Y Gottfur Konig und Vat er land,’’’’ “With God’s help, for king and country.” So must it be with us till our conflicts are crowned with victory. A short prayer followed, after which he pronounced a blessing; the people sang a hymn, and dispersed. It was an interesting audience, and an impressive service; yet we were told that many were offended, for they are not much accustomed to hear the truth.
In the evening we met together in Mr. Bellson’s for prayer and conversation on the Scriptures. Dr. Cohen and Mr. Klee were present, and at their request, we conducted worship in English. There was also present an interesting young man, who is condemned to imprisonment for life in the fortress, because in his college days he had joined a conspiracy against kings and governments. He has been lately impressed with the truth, and by the influence of Mi Klee has his bonds often loosed.
(Oct. 21.) We found only eleven Jewish childi’en at the Missionary school in P’osen, and these very young, the rest being for the present deterred from attendance by the influence of the Rabbi. The teacher appeared to be a man of an excellent spirit. He examined his class upon the early life of Christ, and then they sang a hymn, while he led them on the violin; one little girl, named Lina, accompanied him with the voice by herself in another hymn. Up to the time of the baptisms this was a flourishing school. There were at one time twelve children in it of whose real conversion the teacher had every reason to hope well; and two of these were the girls lately baptized.
The average number attending the seven missionary schools in this province, in the year 1839, was 267. In several of them an evening class is maintained, which is frequently well attended by elderly Jews, even married men. In Posen, as many as forty or fifty have come, induced chiefly by the desire to learn writing, though reading and explaining the Scriptures are always the principal business of the class. All the schools are gratuitous, for if the parents had to pay they would not send a single scholar. Every teacher gives in a monthly report of his school to the missionaries, marking the attendance or absence of the children every day, and stating their progress and behaviour. Subjoined is a specimen of the attendance of the children during five months in 1839 : —
April May. June. July. Aug.
At Margonim,
Evening Class,
At Storchnest,
Evening Class,
At Kempen,
At Inaworclaw,*
At Schlichtingsheini;
, 24 At Posen, At Rogasin, The books used are the usual elementary school-books, a book of history for children, and the Old Testament. The evening classes are not considered to be under the charge of Government, and therefore the system pursued” in them is not so complete, nor the reports so full. In their reports, the teachers frequently mention the impressions made on the minds of the children by what they hear of the Saviour. The girl mentioned as baptized nine months previous to our’visit, was Bertha Louisa Brache. She was one who had been under deep impressions of divine truth for four years; but the teacher to
* Pronounced Inavorclav.
whose instrumentality she owed her knowledge of the truth, removed to another station a great way off, in Prussian Poland, so that she had no one to whom she might open her mind. Bertha, however, became very decided in her views. Her mother was dead, and her father being her only companion, she loved him exceedingly, but he was a determined Jew, and bitterly opposed her desire to be a Christian, so that she resolved to seek baptism and a refuge elsewhere than in Posen. One morning she set out very early, with her Bible and hymn-book, to find her teacher, who now lived so far off; but her father, suspecting which way she would go, pursued and overtook her. On being brought back, she said that as she went along that morning she was exceedingly happy, singing hymns and reading the word of God freely. Her father treated her very severely, taking every book from her, even her Bible, and not suffering her to attend school; at last she made her escape a second time, and her case becoming known, a very excellent man, who has an estate at Pinne, six miles from town, took her into his family. She was baptized at Pinne, by the worthy pastor of the parish, Dr. Klee, and seldom has there been a more impressive scene than that baptism. The other girl, whose conversion is also very decided, is named Maria Charlottina Wilensia.
In the evening a meeting of the committee who superintend the schools was held at Mr. Bellson’s house. There were present two officers from the garrison, affectionate. Christian men, who embraced us in the German fashion, kissing each cheek. Dr. Cohen also attended, and one of the pastors of the Garrison Church, a worthy man, yet like some other of the good people of Germany, totally ignorant of the Old Testament, and not reckoning it inspired. We had some interesting converse with this person in Latin, and surprised him not a little by telling him that in Scotland we all received the Old Testament with the same reverence as the New. We removed some of his objections, but he knew so little that he could scarcely find out the books to which we referred, in the common German Bible. He told us that he had read some of Dr. Chalmers’s works translated into German, and desired much to see his sermons. VV^e had often heard the missionaries remark that those Christians in Germany who take a lively interest in the Jews, are all of them persons who have begun to take an interest in the Old Testament; but this clergyman seemed to be an exception. How defective must be the knowledge, sanctification, and spiritual attainments of many German Christians, since “all Scripture is given by inspiration of God, and is profitable for doc trine, &c., that the man of God may be perfect, throughly furnished unto all good works:’ ‘How thankful ought we to be that we live in a land where from our youth we are taught that every word of the Holy Bible is divine.
Dr. Cohen explained to us the manner in which all Prussian teachers are licensed. — They are obliged to attend one of the normal seminaries for three years, and at the end of this period receive a testimonial with the signature and seal of the proper authorities. The most proficient get testimonial No. I.; the next, No. II.; and those who’have made least progress. No. III. The following are the heads of the testimony: — 1. Religion; 2. German Language; 3. Elocution; 4. Writing; 5. Reckoning; 6. Geometry; 7. Geograghy; 8. Natural History; 9. Singing; 10. Piano and Organ; 11. Violin; 12. Theory of Music; 13. Drawing; 14. Aptness to teach. After each head is written “tolerable” “well”” very well,’’ according as the case may be. Why is enlightened Scotland so slow to imitate the many excellencies in the Prussian system of training her teachers’!
The teacher’s salary in their Jewish schools is only 20/. annually, and a present varying from a few dollars to 3/. The female teacher, who is engaged two hours a-day in teaching the girls knitting andsewing, receives 41. a-year. The’ rent’of the school-room, cost of materials, &c. must be added to this, and about 51. at the outset to fit up the room. So that the whole cost of maintaining a Posen missionary school is from 35/. to 40/. a-year. At how small a sacrifice may Christians in this country open up more of these “wells of salvation” for Jewish children, who are “ready to perish” in Prussian Poland.
The same evening we walked round the fortress of Posen, which is in the course of being erected. It is of vast extent, and the walls are of a peculiarly hard brick cemented together, having bastions of earth impenetrable to cannon-balls. At the corners stand bomb-proof redoubts, small forts so constructed that twenty men could maintain them against a host, and these have underground communications with distant fortifications. When the whole works are finished, there will be five such fortresses completely encircling Posen, and frowning defiance on the Northern Bear, so that it will be one of the strongest fortifications in the world. Certainly we never saw anything like it in any of the countries we passed through; but, how much happier did the towns of our own free country appear, which have neither gates nor bars! And yet happier Jerusalem which shall have neither walls nor battlements, — for “I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her.”*
We left Posen at 12 o’clock the same night in company with Mr Bellson, to visit one of the Jewish schools at Storchnest, being anxious to be there next morning (Oct. 22) in timelo see its operations. The blowing of the bugle in the Prussian “Post-ivaagen,” is a very enlivening sound. The Suarroiv or driver imitates the sounds of the horses going at different rates of speed. “Blasen sie ‘Die Fahr-post,’” said Mr Bellson, and the driver imitated the sound of the common mail-coach. Then “Blasen sie ‘Die Schnell-post.’’ “and he gave us the rate of the express-post. We retraced part of our Breslau journey for three posts, and then turned off to Storchnest. The morning was dull and hazy; we were well wrapped up in cloaks and furs, and Mr B. occasionally beguiled the way with Hebrew chants, till about 10 in the inorning we reached Storchnest, a small quiet village with a green in the centre. We found thirty-eight children in the school, of whom only fifteen were girls, all very poor, but having fine Jewish faces. As there are no other means of education, the Government makes it obligatory on the Jewish children to attend this missionary school, and the Burgomaster of the village is warden, and must take care that this is done. “The teacher seemed a good young man, and the children were reading the life of Joseph in the German Bible as we entered. We afterwards heard them examined on Bible history, grammar, geography, and natural history, in all which they answered well. Lastly, they sang sweetly three of Luther’s Hymns, the teacher playing the violin. On the whole, we were reminded of a well-conducted small parish school in Scotland; only the singing here was far more beautiful. We then proceeded to
* Zech. ii. 4, 5.
Lissa, a town of 10, 000 inhabitants, of whom 4000 are Jews. It was here that Emma de Lissau Uved; and her relations are still here. The Jews of Lissa are noted for bigotry and attachment to Judaiion-, and the missionaries, though they sometimes visit it to discuss the truth with their learned men, have no opportunity to preach to the people, because the Protestant clergyman is a rationalist, and opposes them.
At evening we came in sight of Fraustadt, said to be one of the cleanest towns in Prussia. The number of windmills erected near the town is quite remarkable. Ninety-nine were in sight, all in active operation grinding corn, which is carried to Berlin and the towns around. We spent the evening at Fraustadt with Mr Hartmann, a probationer of the United Church of Prussia, and one of the missionaries of the London Society. Mr Graff, another of their missionaries, also joined our party, for these two make Fraustadt their head-quarters, and both seem “workmen that need not to be ashamed.”
Mr Hartmann is allowed to preach in almost all the churches of the Grand Dutchy of Posen and of Silesia, and this liberty he uses on Saturdays in preaching to the Jews. When the missionaries arrive in a town, they spread among the Jews a few printed notices intimating their arrival, and also that there will be sermon at such an hour, mentioning the text or theme. These sermons in the parish church, are attended by a congregation of Jews and Jewesses, from 200 to 500 in number. They behave quietly, not answering again, as they would do in a room; only when he quotes a passage of Scripture (which he always does in Hebrew), they repeat the quotation along with him, and sometimes correct him if he makes a slip in any word. He preaches to them plainly that Messiah is come, and that Jesus is the Messiah. On one occasion, he preached in the parish church of Krotosheim, to an audience of nearly 800 Jews, who listened with great propriety and stillness till he came to the end, when’he began to declare in the most explicit terms, that Jesus Christ was the Messiah. This he had no sooner done than they rose and left the church in great confusion. At Pleschen, where there are only 600 Jews, he had lately a congregation of 300, and at Kobylin there were 200. On such occasions, the children attending the missionary schools delight to be present, and often bring their friends.
At the three fairs held at Frankfort-on-the-Oder, in
May, July, and November, the missionaries attend and preach to great congregations of Jews, both on the Saturday and Sunday. Mr. H. preaches once a-month at Walstein, and once a-month at Glogau, but if there were more either ocandidats or of ordained missionaries, they would traverse not only the Grand Dutchy, but Silesia also. These two affectionate Germans told us that they had been labouring for twelve years in this province, and they observe a very marked change in the state of the Jewish mind. Twelve years ago, the Jews would not have come near a Christian church, nor were they willing to converse upon matters that affected their soul. But now they seem to be convinced in their heads that Judaism is false, and that Christianity may be true; but they feel not the burden of sin, and therefore do not really change. The present is the time for Christians to use every effort to send the gospel to them, otherwise infidelity in some form will occupy their minds. What a sphere is this for missionary labour! Here we might have our Scottish system of a parish school and a parish church realized among the many thousands of Israel! Nowhere have we yet seen such an inviting field to one who feels that the simple proclamation of the glad tidings is a minister’s chief duty. He may go through the provinces freely, enter the churches, assemble Israel, and, like another Paul, declare to them “the hope of Israel” as already come.
Mr. Bellson, by way of contrast, related some of the difficulties he had met with in labouring among the Jews of Holland. There are 25,000 Jews in Amsterdam, but many of them being rich and influential, are difficult of access, and bitter in opposition, while the meaner Jews do not hesitate to show their dislike on the streets. On one occasion, they beset his house, and tried to raise a tumult. A man of a peculiar mould might be useful there, one who could face much opposition, and it appeared to us that our Scottish churches in Amsterdam and Rotterdam would render the efforts of our missionaries more easy.
(Oct. 23.) We left Fraustadt, accompanied by the three brethren, all in the missionary wagon as they called it, a car drawn by two active ponies, and driven by Joseph — a Roman Catholic, but, a useful servant in gathering the Jews together, when we visit small towns.
We shortened the journey by conversing on Israel, and the labours and prospects of the missionaries, and
SCHLICHTINGSHEIM — SCHOOL.
soon reached Schlichtingsheim, a neat Polish village built in the form of a square, with pleasant grass and
-fc — =ii=S
trees in the centre. In the school were twenty-three Jewish children, all young. The elder scholars had very lately left the school, after completing their term of attendance, which is eight years. There are only twenty Jewish families in the village, and every child of the specified age was present. The scholars were lively and interested; and the teacher seemed to have the true art of fixing their attention. He examined them on the books oif Moses. When they repeated the promise that the seed of the woman should bruise the serpent’s head, he asked, “Who is this!” They replied, “Messiah.” He then asked for the next prophecy in the Bible in regard to him. They quoted the words of Jacob, “The sceptre shall not depart from Judah till Shiloh come,” and said that Jesus Christ was foretold there. He pointed to a map of Palestine, and asked them to show Bethlehem, bidding them tell who was born there. They quoted Micah’s prophec)^ and explained it of the birth of Christ. They then pointed out Nazareth, and other places in the Holy Land, telling what had happened at the several towns. The Burgomaster, himself a baptized Jew, turned to us and said, “These children have more knowledge of Christianity in their hearts than the children of the Christians.” The teacher has an excellent method of dealing with the children, for he rather makes them draw him out to speak to them of Christianity, than forces it upon them. They have frequently asked him to allow them to read in the New Testament, which he sometimes does, and we saw their German Bibles piled up, each containing the New Testament. Each child has also a MS. book of hymns well thumbed, the music written in figures. The parents are either too indifferent to make objections, or their own faith in Judaism is shaken. The teacher then examined them in mental arithmetic, in which it is said that the Jewish boys always excel. He also showed us specimens of their writing and drawing; and they ended by singing one of Luther’s hymns, ‘■’■Lobe den Herrn.^^
At one of these schools, on the day before Christmas, the teacher told the children that there would be no meeting of the school next day, and explained the reason. He was surprised in the course of the afternoon, when some of them requested to be allowed to come next day, and learn about the Saviour, whose birth he was to celebrate. He gladly consented; and accordingly next day almost all the children came, and he then enjoyed the fullest opportunity of instructing them in the knowledge of Jesus. A similar incident occurred to another teacher. When walking in the fields one day with some of the children, they gathered round him and entreated him to tell them about his Messiah. He immediately sat down with them in the field, and fully proclaimed the Saviour to his little flock. In the school at Kempen, we were told that there are children who really appear to have the grace of God in their hearts. The same has been the case in the school at Posen, so that God is pouring out his Spirit on the seed of Jacob.
We set out again in the missionary wagon for Glogau, passing through a village which a few years ago was swept away by the Oder overflowing its banks, but which is now rebuilt. An interesting anecdote here related to us, shows what blessed effects might flow forth upon the Jews, if the Prussian Christians among whom they live were all Christians indeed. — An aged Jew was sitting one summer evening beside a really Christian woman, before her cottage door, as is the custom in Germany. The Jew said to her, “If you would tell what you really think, you would say that Jesus is not the Son of God.” She answered very solemnly, “As sure as we are sitting here, and the sun shining from heaven, so surely is Jesus the Son of God, and very God himself; and unless you believe in him you must surely perish.”
He made no reply, but went home, and soon after took to his bed, and was evidently at the gates of death. The Jews, according to their manner, lighted candles; but once and again he revived. At last he cried, ‘’Herr Jesu,’^ Lord Jesus, “Have mercy upon me!” Upon this, all the Jews left him, and he died alone, calling loudly on the name of the Lord Jesus. Another anecdote was told us of a less pleasant nature. — Some time ago, when the missionaries were travelling through the Dutchy of Posen, they met a poor Jew who asked alms, and told them his history. He had had a large family of daughters, but no sons; and had become excessively anxious that the next birth in his family might be a son. He prayed earnestly for this, and went so far as to say that if God would grant his request, he would submit to any suffering or disease, and would even be willing that his wife and daughters should die. Some years after, his wife did bear a son, but she herself was shortly after removed by death. Next one of his daughters sickened, and died; then another, till at last all were taken from him. To crown his misery, he himself was seized with that loathsome disease, so common among Polish Jews, the plica polonica* and at the same time was reduced to poverty. He considered himself as a monument of the severe justice of God, who had thus punished him for insisting upon a change in the arrangements of his Providence.
Crossing a wide drawbridge, we entered Glogau, a fortified town on the Oder, ifaving 12,000 inhabitants; of whom 1500 are Jews. It has several Protestant churches, one of which is built of brick, and is .500 years old. Its gymnasium is reckoned one of the best in Prussia for teaching the Latin language. We called upon one of the Evangelical clergy, Pastor Anders, a young but faithful minister, who isexposed to much reproach for his Master’s name. He spoke with us in Latin, making many inquiries into the constitution of the Church of Scotland.
We here parted with deep regret from our three missionary friends. Although our acquaintance had been so recently formed, we had nevertheless found each other
* This disease, already noticed in the history of Queen Esther, p. 480. will remind the student of prophecy of the words of :Moses, “The Lord shall smite thee in the knees, and’ in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thine head.” Dent, xxviii. 35.
to be brethren, and our hearts were knit together in love to the same Lord and in compassion for Israel.
And now looking back on the view we then obtained of the field of labour in Prussian Poland, our sense of its importance has been deepened rather than diminished. It has many peculiar advantages: —
1. The Jewish Schools, under the superintendence of the Missionaries, are not confined in their range of instruction to the common elements of a general education. The aim steadily kept in view has been, to give the young Jews such instruction as will lead them to Christ. The Committee have succeeded in finding godly men, trained in the Normal schools of Prussia, who are willing for a small salary to devote themselves to this work. There was something in these schools that made us feel as if we were visiting our own parochial schools in Scotland; only they were Jewish villages that sent forth the groups of playful children, and Jewish parents that came to make excuses for an absent scholar. The instances of conversion that have occurred, show that they have “the good will of Him that dwelt in the bush,” for already young olive plants in this soil are partaking of the fatness of Judah’s true olive-tree. Many more such schools might be added, if the Committee had the means; indeed, they might be multiplied to an indefinite extent. Surely some Christian hearts will be touched with pity for the children of Zion, “who faint for hunger at the top of every street.”* Since our visit, three additional schools have been set in operation by the contribution of Christians in Scotland; and the ease with which this has been done, proves how possible it would be to multiply them.
2. Along with these interesting schools, a missionary here has an open door for preaching the tvord to the Jews. Perhaps there is at present no other place where one whose delight is to lift up his voice as a herald of divine truth to Israel, could find such an opportunity of gratifying his desire. The missionary has free access every week to the parish churches, if he be inclined to avail himself of the privilege, and on such occasions may be seen a crowd of Jews and Jewesses, with their children running by their side, moving to church to hear the word of truth proclaimed. Particular occasions also,
* Lam. ii. 19.
such as the Frankfort Fair, furnish them with even wider opportunities. Let a man of apostolic mind and energy arise, and unimpeded by Government, he may stand in the midst of Jewish multitudes, proclaiming, “Ho, every one that thirsteth, come ye to the waters!”
3. The state of the Jewish mind in this province at present is most favourable to missionary efforts. In’ other places they delight to enter into controversy, here they have patience to listen to the exposition of the word; and parents manifest an extraordinary, unsuspecting readiness to send their children to the schools. The authority of the Talmud with the mass of Jews is altogether .shaken; and yet they have adopted no other system in its room, as if God were keeping open the door for Christian labourers. The fact, too, that there have been more converts from the Jews of this province than from any other country, of itself would confirm the favourable hopes that might be entertained from further exertions among them. And, when to all this we add, that the qualifications required for a well-furnished missionary are by no means difficult of attainment, being simply a fluency in the German tongue, and a good knowledge of pointed Hebrew, does there not open to the view a field “white and ready to harvest?” It is not a controversialist that is here required, but rather one, who, having the unction of the Spirit, would, like Paul at Rome, “expound and testify the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening.” *
After our missionary brethren had departed, Mr. Klopsch, Director of the Gymnasium, called upon us, and invited us to spend the evening with his family. We complied, and wei:e received with the utmost warmth of affection. Besides his wife, his three boys were in the room, and his daughter continued to work busily at the spinning-wheel all the evening, while taking an active share in the conversation at the same time. With the old Director, our whole conversation was carried on in Latin, and we understood one another easily. One of of his seven survivino- children he had called “ImmanupI,” because his mother’s life was despaired of at his birth, but God was with her; another he named “Reinardt” (?”. e. pure-hearted,) to intimate the purity of heart
* Acts xxviii. 23 required by God; and so with the others. When we asked why he had not given names to his daughters on the same principle, he replied, “]3ecause at the time of their birth, I myself did not know the Lord.” At his desire, we described the present state of Palestine, while he and his family put many questions about the towns and places mentioned in Holy Writ. He told us that there are forty Jewish boys attending the Gym.nasium here; some of whom left the Roman Catholic gymnasium, and came to him, because he was kind to Jews. Of one Jewish boy he had much hope, for he came of his own accord, like Nicodemus, and asked to be taught concerning the Christian faith. He knew a good deal about Scotland, and said that the visit of a German traveller, Gemba, who described the manner in which the Sabbath is kept by the Scottish people, first drew forth his love to our country. He was interested in the questions at present agitating our Church, and had already heard that the Veto Law was pronounced illegal. He seemed to appreciate fully the Scriptural constitution of our church, in being free from all civil control in matters spiritual, and felt deeply that the treatment of the Lutheran church by the Prussian King was an act of encroachment by the civil power, resulting from their church possessing no spiritual jurisdiction distinct from the State. One of his favourite books was Rutherford’s Letters, which have been translated into German. During the evening, a German Candidat came in and joined the conversation in Latin, and also a gentle Moravian with his wife, from whom Mr. Caiman received an Interesting account of some of their settlements. The company of believers seems to be very small in Glogau, but they are full of love. They have to suffer many things. Meetings for prayer are not allowed, lest they should be used for political purposes, and when they wished to have a Sabbath evening school in the church, the police prohibited it, on the pretence that the church might be set on fire, though the theatre is open with its blazing lustres every night. We told them how different it was in happy Scotland. Late in the evening, we bade them an affectionate farewell, happy to have had a glance into one of the believing families of Prussia.
(Oct. 24.) We left Glogau in a raw foggy morning, before dawn, and in two hours were at Klopschen. Soon after we passed through Neusaltz, a Moi-avian village,
«W BERLIN — JEWS.
where Kohlmeister lives, a venerable missionary, who laboured for thirty years at Labrador. At midday, verdant vineyards were on each side of the road, on the sloping hills around the pleasant town of Gruenberg. Towards evening, we reached Lessen, where the Oder is joined by another stream. The broad river, the opposing hill, mantled with vines, and the handsome church, gave it a beautiful aspect. The dark blue kerchief which the women wear on the head in addition to their white caps, gives them a singular appearance.
By nine o’clock we arrived at Frankfort-on-the-Oder, and next morning by daylight entered the capital of Prussia.
Berlin is now so well known in this country, that any lengthened description would be here out of place. It is really a handsome city, situated upon a plain, with the Spree, a tributary of the Elbe, flowing through it, spanned by many bridges. The public buildings have much of the air of royalty about them. The castle, the museum, the dome church, the theatre with a church on each side (a painful combination, and an emblem, it is to be feared, of the state of religion in Prussia), are all handsome buildings, worthy of such a capital. The long walk under the linden-trees, with the king’s palace and many fine houses on either side, all the way up to the splendid Brandenburg gate, forms one of the finest promenades in Europe. The streets are wide and lively, without being overcrowded like those of London and Paris.
(Oct. 25.) Our main object being to acquire information regarding the Jews, we eagerly sought out Mr. Becker, missionary of the London Society.’” We found him engaged with the captain of police, in a consultation about some Jews who had come from Poland without a pass, professing to wish baptism, and one of whom at least seemed really in earnest. Up to 1830, Mr. Becker was maintained by the Edinburgh Jewish Society; and laboured in Magdeburg, until he was compelled by the late Duke to leave that” station. He was then engaged at Frankfort-on-the-Maine, and latterly at Berlin. During the year then past, fifty-four inquiring Jews had come to him, of whom he had baptized five, but many had drawn back. There were about 5000 Jews in Berlin, though others make the number 8000; and between 900 and 1000 proselytes. Of the latter, the great proportion are very poor, a few only rich, but these have no concern about the salvation of their brethren. Two Jews came in while we were with Mr. Beclier, one an inquirer, the other a baptized convert, a rabbi from Galicia, named Abraham, whom he had met in London, and who had been lately sent over to study under Mr. Becker’s care. He is a very learned man, but proud, and unwilling to submit to the labour of acquiring elementary knowledge at his time of life.
There is a society in Berlin for aiding in the support of poor proselytes and inquirers, which is thought to be absolutely needful. The plan is not to give help directly, but in return for labour, getting pious men to employ inquirers or proselytes at their different trades. In the evening, we met with the Committee of this Society, and were introduced to the Rev. Mr. Kunze, and Mr. Focke, the Secretary. We heard a statement of thirty cases of those who receive support. “Most of our experiences are sad (said Focke), but some are joyful.” One of their first steps was to advertise for Christian masters, who from love would be willing to take Jewish inquirers and converts as apprentices. Thirty-three masters agreed to this, but it was not all of them that had patience and long-suffering with the young Jews sufficient to lead them to persevere. They thought an Institution for proselytes would be advisable, where they might be fed and watched over, and from which they might be sent out as apprentices, for at present they sleep each in the house of his master. They had been instrumental in relieving the wants of about seventy proselytes during that year, the support granted differing in different cases, — some requiring clothes and every thing necessary; only they never give help directly, but always in return for labour. The “Basle Freimd des Israel” published at Basle, is conducted on the same principles.
Mr. Becker mentioned that he had preached at the gaol on the previous Sabbath to 400 prisoners, among whom were forty Jews. The Director is a good man, and has been useful to several of the prisoners, and among others to a young Jew. This youth was confined two years for theft, during which time he learned the catechism and much of the Bible, and now that he is set at liberty, he comes regularly to the missionary asking in good earnest what he must do to be saved. Mr. Focke also told us of a man who had murdered his mother, and who, during his confinement, appeared to be truly converted. The minister who attended him said that Jiis confession of sin was the deepest he had ever heard.
It was likewise mentioned that three persons of note had lately laid before the king of Prussia a proposal that the European powers should at this time bring Jerusalem again under Christian sway, or give it into the hands of the’jewish nation by a bloodless crusade. The king answered that he highly approved of their object, but that he had no influence, and advised them to lay the proposal before the other powers of Europe. They were said not to be religious men, but men moved by general views of philanthropy.
Dr. Neander, though himself an Israelite by birth, takes no special interest in his brethren. He cannot be made to see that means ought to be used for their conversion, and his opinion is that the efforts of societies are not to succeed. On the other hand, Dr. Hengstenberg has done much for the Jewish cause, and has frequently recommended it to his students.
Walking home with the faithful Kunze, we received from him an account of the religious state of the capital. Berlin has a population of 250,000 souls, and seventy churches of different denominations. Three ministers and two churches have been added lately upon the principle of our Church Extension vScheme, for the Government discovered that the population had greatly increased, while scarcely one additional church had been built for a hundred years. Some rich people subscribed to the new churches, but the Government were the chief promoters of the scheme. Rationalism is not in fashion at Berlin; only three of the ministers are Rationalists, and these are not attended by more than fifty hearers. The late king was a supporter of all good things, though he did not firmly press on his ministers all that he himself saw to be right. The present king (at that time Crown Prince), was thought to be much more decided, and supported the truth In direct opposition to all his father’s Neologian counsellors. Three of the king’s ministers, of whom Kunze is one, preach the Gospel unflinchingly. There is also some success accompanying the preached word in Berlin, and many come inquiring what they must do to be saved. Gossner, who was brought to the knowledge of the truth through Martin Boos’and wrote his life, is pastor of the Bohemian church here, and has been remarkably blessed in awakening souls. The real Christians of Berlin do take an interest in the cause of the Jews, but not equal to its vast importance, for missions to the heathen are far better supported, Kunze himself is engaged every week in the instruction of inquirers, both JeVish and Gentile, and has baptized 112 Jews from the commencement of his labours, forty of whom were from the Grand Dutchy of Posen, and almost none from Berlin. “It is a cause (he said) which needs much patience and long-suffering; but the more they are sunk and degraded, so much the more we should compassionate them. And how cheering is that promise, * As ye were a curse among the heathen, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing.’” *
In passing the “palace, Kunze pointed to the King’s sleeping apartment, the light in the window of which is the common intimation to the people that the King has retired to rest. We could not but contrast his peaceful reign with that of the Sultan of Constantinople, whose palace is far removed from his capital, in order to ensure his safety.
(Oct. 26.) Rabbi Abraham called and conducted us to one of the New School synagogues, connected with their seminary for youth. A choir of fine Jewish boys sat on either side; the older Jews, wearing no distinctive dress except the Tallith over the shoulders, sat in the middle; the women were placed by themselves, but not concealed by any lattice- work. After a short prayer, a fine Hebrew psalm was sung by the boys responsively, and then the rabbi. Dr. Auerbach, gave an extempore prayer in German, and preached a sermon on Abraham offering up Isaac, enforcing from it the duty of serving and obeying God. His quotations from Scripture were given in Hebrew, but always followed up by a German translation. We spoke with several of the Jews present. One who had travelled with us from Breslau seemed a fine young man, and seriously inclined. Another spoke with us in Latin. While leading us to the synagogue, he said that he still studies the Talmud, though he does not receive it as the word of God, and that he believes the Old Testament to be divine. The old synagogue is a fine large building in the Gothic style, like that of Brody, but not so handsome.
We visited the splendid Museum, which is freely open to the public; and afterwards called on Eisner agent for
* Zech. viii. 13.
the Bible and Tract Society, a warm-hearted, godly old German, a truly zealous and useful man, and one of those who are raised up by God to be the helps of the ministry in spreading the glad tidings over the world. He gave us the Reformation Tract, newly printed. The Saturday following was to be held as a sacred festival, in commemoration of the Reformation, it being exactly 300 years that day since first their King pubhcly owned the Reformed religion, by partaking of the Lord’s Supper in both kinds in the Old Church of Nicolai (2d Nov. 1539). The present Royal Family had resolved to partake of the Lord’s Supper in the same church on that day. On our way home, we did not fail to visit this venerable structure, with its sharp-pointed spire, the Nicolai Kirche, where Bucholzer used to preach.
(Oct. 27. Sabbath.) At nine, we went to hear Mr. Becker preach in the Roman Catholic “Kloster-Kirche,” a dismal old church, built of brick, with galleries covered over with ancient paintings, and an immense image of Christ on the Cross with” the women standing by, suspended from the roof. These do not suit our Presbyterian, nor even our Protestant taste, and must be an object of abhorrence to a Jew. There was a small congregation of serious old people, and a few Jews. We first heard the Lutheran liturgy, then a psalm, and a discourse on Exod. xxiii. 21, “My name is in him.” Mr. Becker is in the habit of advertising in the newspapers the day before, the subject on which he is to preach, thus: —
“AVERTISSEMENT.
‘Kehret wieder, ihr abtruenningen Kinder, so will ich euch heilen von eurem Uiigehorsam.’ Die Alt Testamentliche Predigt ueber Jeren. iii. 22, 23, wird am Busstage, den 24ster April, frueh 9 Uhi*, der Prediger Becker in der Kloster-Kirche halten.”
“Advertisement. ‘Return, ye backsliding children, and I will heal your backslidings.’ The Old Testament discourse on Jerem. iii. 22, 23, will be given on the Fast-day, 24th April, at nine o’clock a. m., by Mr. Becker, in the Kloster-Church.” We next went to the Dom-Kirche, where the King and Royal Family generally attend. It is a modern building, with a loty fretted roof, supported by a range of pillars
MR. KUNZE — SABBATH DESECRATION. 50’/
on either side. The altar is adorned with a beautiful painting, two lighted candles, and a crucifix. Five services are conducted here every Salibath by different ministers, at different hours. As we entered, we saw the conclusion of a marriage ceremony, which was performed in front of the altar. A short liturgy was then read by an aged minister, and a fine choir of boys sang a hymn, aided by a noble organ. A younger minister preached on “the two debtors,” with a good deal of animation in his manner. Reading sermons, or even the use of notes, seems unknown among Prussian pastors.
At two, we heard Mr. Ivunze preach in the “Waisen-Kirche” (Orphan-Church,) to a large and evidently impressed audience. The singing was delightful, and the discourse delivered with great fervour and warmth, from the words “Ye were once darkness, but now are ye light in the Lord.” He referred in the course of his sermon to the Reformation, and the third jubilee of it to be celebrated that week. At every mention of the name of our Lord Jesus Christ, whether in prayer or in the sermon, the greater part of the congregation bowed their head. Most of them sat during prayer, though some kneeled, and some stood. After the blessing was pronounced, all sat still for a minute in deep sTlence, and then rose to depart home.
The Sabbath desecration of Berlin is most lamentable. It is not like the gay pleasure-day of Paris, nor like the day of show and parade in London, but it is like a common business-day. Most of the shops are open and busily frequented, and most of the people wear their week-day clothes. In the evening, it was saddening to see the large theatres open and lighted up. Guilty city! Paris sins in comparative ignorance, but Berhn sins against the light of a faithfuHy preached gospel, and the testimony of many holy believers.
(Oct. 28.) We visited the Jewish school belonging to the New Synagogue, where 150 boys are educated. There are four classes, of which the highest is taught Hebrew thoroughly; one of the boys translated a portion of Isaiah while we were there. They have a small library, apparatus for experiments in natural philosophy, and a piece of ground cultivated for the study of botany. The directoi-, Auerbach, paid us every attention, gave us their printed reports, and conducted us through the orphan-house adjoining, where sixteen orphan children are maintained. When educated, these orphans are sent out to work under Christian masters, and two of them have been baptized.
At four o’clock, we went to hear Gossner preach in the Bohemian Church. It was crowded with an audience of pecuharly solemn and devout worshippers. The king’s brother and his lady are among his most regular hearers. He preaches with much fervour and great plainness, not sparing the sins of high or low. His remarks were often very pointed. “Some of you cheat, lie, swear, and come to the Bohemian Church, and are among my most attentive hearers, — and why 1 That you may balance your sins with your devotions.” He preached first from the New Testament, and then from the Old, both discourses being very brief. At the close, the congregation sang a missionary hymn, with special reference to their brethren who had gone to Australia; Gossner reading the line, and all singing in the sweetest manner.
We spent the evening with Mr. Focke, and learned something more of the brotherly love of German Christians. Mi F. is the translator of Rutherford’s Letters, and the works of some other Scottish writers, into German.
(Oct. 29.) We had an opportunity of hearing Dr. Neander lecture for an hour to about 400 students. He stood without any gown, carelessly dressed in a brown surtout, leaning over a rude desk. His large shaggy eyebrows and “prominent Jewish nose, gave an expression of depth and power to his face, but his whole manner and appearance are most ungainly. His utterance is very distinct, but with a good deal of effort, and with so many pauses that the students were able to write down every word; and when he came to any unusual proper name, he spelt it to them. The lecture was on the authorship of the Epistle to the Hebrews. In the midst of his dissertation the bell rang, whereupon he immediately closed his papers, scarcely finishing the sentence, bowed to the students, and was the first to leave the class-room. There is no prayer either at the commencement or close, for this would be considered Pietism. The Doctor is a singular man. When visitors go to call upon him, they have often to seek about his room in order to find him, for he is hidden behind shelves and folios. In conversation they must draw him out, question after question, for no one gets from him more than he asks. Yet he is very kind to his students, and entertains them twice a-week at tea.
Berlin University is now distinguished in ail its branches. The great aim of the late king was to make it the first University in Germany, and he has succeeded, by gathering the ablest men to be professors there. Its theology is on the whole the soundest of any in Germany. Hengstenberg is professor of Biblical Criticism, and confines hiuiself to the interpretation of the Old Testament. He seems to be the firmest and boldest opponent of Rationalism and German philosophy in all Germany, but there are not many professors who adhere to him. A’eander is standing still while others are becoming more orthodox, and his views of inspii’ation would be condemned by every body of Christians in England.
We called upon Gossner, and found him a lively warm-hearted old minister. He does not take a particular interest in the Jews. “This is the time (said he) for angling them out one by one, but not for the general haul.” He spoke much of Martin Boos, saying, “He was a man like Luther, but very mild, and I myself am a monument of his success.” He believed that the chief reason why Boos never joined any Protestant church was, that he could not bear the coldness and infidelity so widely prevalent among them. Thirty-seven Bavarian priests were the fruit of his labour, who continue in the Roman Catholic Church, yet preach the truth as it is in Jesus. Many of his people became Protestants, but others could not stand the trials to which they were subjected. He shewed us a picture which represents him with a cap on his head.
We had afterwards an interesting account of Gossner’s own labours in St. Petersburg. It is eighteen years since he was forced to part from his people there. Many in the Russian capital were becoming concerned about their souls under his ministry, and for this reason he was suddenly commanded to leave. Chained to a soldier, he was conducted out of Russia, when multitudes of his people followed him, weeping as they went for ten miles; till he entreated them to return, and implored a parting blessing upon them. Although so many years have elapsed, still some of his people meet together upon his birthday every year, to pray that his useful life may be preserved. How lasting is the tie that unites a Christian people to their spiritual father!
We spent the evening with Mr. Kunze and two interesting Jewish converts, one a medical man, who desires 45 earnestly to be employed as a medical missionary among his brethren, the other a useful member of the Berlin Society for Visiting the Sick, and both esteemed as truly Christian men. From them we learned something more of the real condition of Christ’s kingdom in Berlin. Faithful ministers are on the increase, and they maintain three meetings for ministerial conference and prayer. One of these contains seven pastors, who meet every Monday evening for the study of the Scriptures; the Hebrew and Greek “Bible, and Hengstenberg’s Christology being before them. After supper they go over each of the sermons of the past Sabbath, and communicate fi-eely ministerial experiences and difficulties. What a salutary influence such meetings must exercise, and how worthy are they of imitation by the faithful pastors of our own beloved Church!
Sabbath schools are not allowed in Prussia. Mr. K. Instituted them, and carried them on quietly for three years, but they were put down by the Government on the gi-ound that the teachers were not licensed. Even meetings for prayer are not allowed, through fear lest republican sentiments should be promoted! Yet Mr. K. holds a meeting every Wednesday evening, in a large saloon, in the house of Baron Kotswitz, a faithful old gentleman of eighty-three years of age, and this is filled to ovei-flowi’ng by an audience of above 400 persons. There are many awakened souls in Berlin asking the way to Zion, with their faces thitherward, and for the most part these are either in the highest ranks or in the poorest, the middle class being the most ungodly.
Several of the faithful pastors visit from house to house through their parish, as amongst ourselves, but generally with the help of a Candidat, owing to the vast extent of their parishes. The division of parishes is hindered by the minister’s salary depending in great part on the marriage fees, &c., which would “be much lessened by diminishing the parishes. The schools are entirely under the care of the clergy, so that they can direct the books to be read, and the” portions of Scripture to be learned. We parted from this affectionate servant of Christ after solemn prayer.
Next day we visited the Normal Seminarj’, conducted by Mr. Diesterweg, reckoned one of the most skilful normal teachers in all Prussia, and an author on the subject. We found him in the upper room, instructing sixty young teachers in the elements of logic. Oral cate-NORMAL bEMlNARV MISalOx-^ARY KNaTITWriOrt. 511
chetical instruction seems to be one principle of the system. He proposes a question, and all who are ready to answer hold up the forefinger. He names one who answers, then another, with the greatest rapidity, keeping up a continuous stream of hvely examination among all. The young men are taught in this way for two years, when they are introduced into the classes below to teach the children, the director privately observing and correcting their faults. We went through six classes of the school in which this process was going on. In one, the children were exercised in mental arithmetic. In others, instruction in French, Anatomy, and Natural Hi3tory% was given, all in the same lively manner; and in one class, they read a brief history of the Reformation, and repeated a hymn. We were much gratified by this visit, and longed to see the same system fully realized in Scotland.
We next visited the Berlin Missionary Institution in Sebastian Street, and were kindly received by the Directors, two gentle Christian men. They have a hall for prayer, comfortable apartments for the students, a small library, and a neat chapel adjoining. Several young men were studying there at the time, who have devoted themselves to the missionary cause; one of whom was Jacobson, a converted Jew, full of love to his Lord, and under training to carry the glad tidings to his brethren. The expense for each student is 30/. a-year.
The same evening we had the pleasure of calling on Dr. Robinson, the American Professor, author of Biblical Researches in Palestine, — a most valuable work, to which frequent references have been made in a former part of this narrative. He was then residing in Berlin for the purpose of bringing it to a completion.
Our inquiries being now completed in the Prussian capital, we set out for Hamburg (which is thirty-two hours distant) late at night, good old Eisner seeing us away, and supplying us with tracts for distribution. Passing through Spandau and many villages during the night, we came next day about noon to Perleberg, and shortly after to Ludwigslust. This latter place is surrounded with gardens and pleasure-grounds, having formerly been the residence of the Duke of Mecklenburg, in whose territory it lies. At evening we reached Bo’iizemburg, then crossed a strip of territory belonging to Denmark, and early next morning entered Hamburg.
The environs of Hamburg are beautiful; fine avenues of trees afford shady wallis, through which the scenery of the river Elbe at different openings meets the eye. Many of the houses are old and picturesque. There are 150,000 inhabitants; and it is reckoned one of the most vicious towns in Europe. The city forms a kind of republic, governed by a senate, who seem to be opponents of the truth. The established religion is Lutheran, but the pastors are far from being faithful or even orthodox. A little before our visit, two Candidais had been preaching against the Divinity of Christ, and nothing was done to check them; whilst another faithful Caiididut, who printed a tract opposed to Socinian views, was tried, fined, and forbidden to preach for three years. In the whole Hamburg territory, there are twenty-six Lutheran pastors, but of these, only six have come boldly forward to defend the truth. One member of senate, who is a faithful man, has published a protest against the Socinianism of some of the ministers. There are 4000 English residents in this town, and these have an Episcopal clergyman. Mr, Rheder, a minister of the Congregational persuasion, and a worthy man, labours quietly among his flock, and is undisturbed. Mr. Oncken, the agent to the Edinburgh Bible Society, preaches to a small Baptist congregation, but not without interruption.
We found our way to the house of Mr. Moritz, missionary of the London Society, by birth a Jew, who for thirty-two years, has maintained a consistent profession of the truth. When he first went to London, before his conversion, he lived at the house of a Jewess. On Saturday, instead of going to the synagogue, he spent the whole day in going through the city, gazing at every novelty. On Sunday morning, he was astonished at the quietness of the town, and still more when he saw the shops all shut. Inquiring what it meant, his Jewish landlady said, “the people of England are a God-fearing people, and if we had kept our Sabbath as they keep theirs, Messiah would have come long ago.” This word from the lips of a Jewess was the first arrow of conviction that pierced his heart, for he always thought that Christians were idolaters. The arrow remained, and never left him till he was brought to the feet of Jesus. After his baptism, he read in a newspaper
-MR MORITZ — JKWS. 513
one day a proposal by Alexander, Emperor of Russia, to establish colonies of Jews near the Sea of Azof, whereupon he wrote to a friend in St Petersburg, that Gospel missionaries should first be sent among the Russian Jews. His letter was laid before the Emperor, by whose desire he was immediately engaged in that work. From 1817 to 1825, he went through many provinces of Russia, Volhynia, Courland, and the Crimea, preaching the gospel to the Jews with great acceptance, and often with success. His own aunt and her two sons were the first fruits of his labours. He was often invited to preach in the synagogues of the Jews, where the Jews listened with deep interest. Frequently, in order to attract them, he made use of their own style, and conveyed the truth in the form of a maskal or parable, — for the Jews still delight in this form of speech, as their fathers did.* Once in the synagogue of Kiow, being asked to preach, he spoke the following parable. — ^” A poor Jew wanted very much to be rich; he therefoi-e put a bandage on his eyes, that he might pray to Mazal, or Fortune, and went everywhere through the streets, looking up to heaven, and crying, ‘O Mazal, Mazal make me rich.’ At length, Mazal threw down a great bag full of precious treasure, which fell right before him. The poor man did not take off the bandage, but ran on, and stumbled over the treasure. Neither did he even then turn back to see what it was, but went on, still crying, ‘O Mazal, Mazal, make me rich.’ Mazal seeing her gift neglected, took it up again into heaven, and the Jew remained a beggar as before.” The Jews present requested an explanation of the parable, which he gave them, by referring to Isaiah ix. 6, and the 2d Psalm. A deep silence followed. At last some young men asked, — And will the bandage always be on our eyes 1 He told them to pray that the Spirit of God might take it away. Five of these young men seemed to receive saving impressions that evening.!
Judg. ix. 7. t In one of their own books on Ps. xxx, 22, they tell this mashal by way of illustration. — A poor man was travelling on a hot day, carrying a heavy load upon his back. A rich man passing by in Iii a chariot took pity on him, and invited him to take a seat inliis chariot behind. Shortly after, on turning round, the rich man saw the pilgrim etill oppressed with the load upon his back, and asked why he did not lay it on the chariot. The poor man said that it was enough that he had consented to carry himself in his chariot, and he could not pr&
In 1819, he was in Dorissow, preaching the gospel to the Jews, when a rabbi from Kletsk (six German miles distant), accompanied by some of his young men, called, and asked why he did not come to their town to preach the gospel to them. Mr. Moritz said he was willing to come if they would receive him. The rabbi said, “We will treat you kindly, I and my people will hear you, and I will tell them to treat you kindly.” Accordingly he went, and was well received; he declared the gospel freely to them, and gave away all his tracts and New Testaments. He did not hear at the time of any particular result; but a year ago, letters came from Warsaw from forty Jews of Kletsk, asking if one Moritz was still living, and where he was, offering if he was at Warsaw to come there and be baptized. “Cast thy bread upon the waters, for thou shalt find it after many days.”
This excellent missionary regards Russia as by far the most important field for a Jewish mission. There are at least two millions of Jews in European Russia, not including Poland, and all are Talmudists except in Courland, where a little more light has broken in. But there seems little hope of obtaining leave for Protestants to labour amongst Israel there, for the Government are doing all they can to crush Protestantism. The Basle missionaries who went to the Caucasus, obtained permission to baptize their converts, but a year after they were all sent out of the country. In the regions bordering on the Baltic, Protestants marrying Greeks were formerly allowed to bring up some of their children as Protestants, but now all must be Greeks. Before, when Protestants were far from a Protestant minister, the Greek priests baptized the children, allowing the children to remain Protestants; but now all such children must be brought up as Greeks.
From Mr. Moritz we obtained the same favourable account of the Karaites in Russia as that given before. There are two colonies of them near Wilna, inhabiting a town and a village, the one having 1500, and the other 300, who support; themselves by cultivating the giound. At a place called Kareimisky Neustadt (” new town besume to ask more. “O foolish man” (was the reply), “if I am willing and able to carry you, am I not able also to cairy your burden?” Thua it ia with God, when he once receives a poor sinner, if he accepts his person, he will carry his burden of cares too.
‘onging to Karaites”) in Lithuania, they are employed in agriculture, and the cultivation of hops and cucumbers. In the Crimea, there are above 4000, who are nearly all farmers. They are a very moral and trustworthy people. Once they did not receive the prophets, but only the law, but now they receive both as divine. They keep the externals of the law very strictly, never kindling a fire on Sabbath in the coldest winters; but they are full of self-righteousness.
Jews in Russia are now taken into the army, so that no Jew can leave the country without special permission ;* yet still they succeed in obtaining passports by bribery.
In Sweden, of which Mr. M. is a native, there are only 250 families of Jews, and these are obliged to live in four cities. At Stockholm there are 600’ Jews; at Gottenburg, 450; at Narkoping, 100; and at Carlscrona, 40. Mr. M. had visited them all, and so little hinderance is there in the way of labouring among them, that one of the Bishops offered him a church in which he might preach to the Jews. In Denmark it is otherwise; there are 2600 Jews in its capital, Copenhagen, and the same number in Altona, and about 1000 more throughout the country; but no missionary is allowed to seek their salvation.
Mr. Moritz having also visited other parts of Germany, gave us information concerning them. In Baden there are 20,000 Jews; in Bavaria .30,000; and in Wurtemburg 1200. In Baden, the greater part of the Jews have cast away the Talmud, except those in Carlsruhe. In Bavaria, there is a mixture of Rationalists and Talmudists, and little has been done for the Jews there, two-thirds of the population being Roman Catholics. In Wurtemburg-, the most of the” Jews are Rationalists, but very friendly. No missionary has ever been stationed there, though it is a most inviting field of labour, and he would find “delightful Christian families, who love Israel, in almost every town and village; and were his labours blessed, might be permitted to establish around him a congregation of converted Jews. The desirableness of forming such a congregation was a subject on which Mr. Moritz often dw’elt.” You will never make a deep impression on the Jewish mind,” (he would often say,)” until you form such a congregation. If your church would lay down her plan, and present it to the King of
* See Isa. xliii. 6.
HAMBURG — JEWS.
Prussia, you would, no doubt, receive permission to gather all the converts round the missionary, as in the Moravian settlements, so that they might support themselves, sympathize with one another, and be nourished by sound teaching. I know a great many Jewish families in VVurtemburg who would at once join such a congregation; but, at present, they are kept back in some degree by the feeling, that most of those who profess Christianity around them are infidels; while, at the same time, their convictions are repressed by the difficulties and painful struggles that are in the way of converts.”
Hamburg itself presents a difficult field for missionary labour. There are 9000 resident Jews, and a fluctuating class of travelling Jews from Poland, Bavaria, and even occasionally from Constantinople and Asia, who come here in the way of trade. The majority are Talmudists, but far from being devout; the New School Jews have an elegant synagogue, where they use an organ and German tunes to their hymns.
When Mr. Moritz first arrived, he sent a circular of intimation to the Jews, and immediately great crowds visited him. Many soon threatened to kill him; and the rabbis both of the Old and New School used all their influence, so that in a little while all Jews ceased to come to him. He next opened a school, and taught twenty-four poor Jewish children for several months; but the rabbis threatened to withdraw their proportion of alms, and so all were removed from him. At the time of our visit, Mr. M. preached every Tuesday in his own house to about seventy hearers; of whom, however, the most were Christians, with four or five Jews occasionally. He has found some fruit of his labours among them. Many of the foreign Jews who visit Hamburg, come to him for a tract or a Bible, when he opens to them the gospel, and often they come again. That very week ten such inquirers had been with him. The Jews have great influence over the Government, two-thirds of them being rich, and holding the greater part of the trade in their hands. They have a police of their own, who permit no foreign Jew to stay more than two days without their leave;“if he is suspected of inquiring into Christianity, he is sent off” immediately. Still Hamburg is a most important station, and we heartily thanked God when we found so warm-hearted a missionary there, “going forth weeping, bearing precious seed.”
On our way to the old synagogue, we met Mr. Oncken, newly arrived from a visit to Denmark, a kind, intelligent Christian, who went with us. The building was large, and well filled with careless-looking Jews, with nothing distinctive in their dress except the Tallitk worn by some. They have little real devotion, and seem to cleave to the superstitions of the rabbis in outward form only.
We next visited the New School synagogue or temple, “a temple without a Shecinah,^’’ as Mr. Moritz well expressed it. The rabbi, Mr. Klee, dressed with a small Jew cap and Tallith, black cloak and bands, was in the pulpit, reciting a German hymn with much energy. He then gave a short preface, and read the text in the same way as the Lutheran ministers; and delivered with much elocution, a sermon on patience and submission to the will of God. He quoted a Christian author and several hymns, and even spoke of Christian patience. There were about 200 present, the ladies occupying the gallery and a side compartment. When the sermon was finished, and the blessing pronounced in the mode of the Lutherans, the preacher withdrew, and a German hymn was given out, the organ playing one of the fine national psalm tunes. Another rabbi then began the Hebrew prayer, but most withdrew during this service. The peculiarity of their prayer-book is, that they have erased all mention of Messiah. “Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?”* It is painfully interesting to remark, that though they borrow so many of the externals of the Lutherans, they have a most bitter hatred at Christianity. Like the father of young Hannibal, they administer an oath to their children at confirmation, to the effect that they tvill never become Christians. Mr. Moritz had frequently conversed with a young Jewess, who had deep convictions of the truth, but who always waved any decided expression of her views by saying, “Ich habe geschworen, Ich habe geschworen” “I have sworn, I have sworn.”
The same evening we walked out at the Hamburg gate, and along the Hamburg Bar, famous or rather infamous over all the world as a scene of deepest profligacy, where many a British sailor has been hurried on to ruin, and where the poor Jews are too often made to
* Jet. ij. 31.
share in the sin of Christians. At the end of this walk we came to Altona, connected with Hamburg, yet in the province of Holstein, and belonging to Denmarli, a fine town, containing 30,000 inhabitants, with a shady walk under linden-trees, and a beautiful view of the winding Elbe, and a tributary entering it. It contains 2600 Jews, and many of the shops were open, though it was their Sabbath.
It was this day that we first heard of the wonderful work of God that had lately taken place in Scotland. Mr. Rheder, who showed us much kindness, brought us a newspaper, containing brief references to the Revivals at Kilsyth and DLmdee,’’thinking that we would be able to give him fuller details; but atl our letters having been sent to Warsaw, we were in utter ignorance of what had occurred, God having reserved the good news till our wanderings were nearly done. The notices were of the briefest and most imperfect kind; and though Dundee was named, we did not know how nearly we were interested in the shower of blessing. We were, however, filled with joy, by hearing that God had poured out his Spirit as in the days of old; and we felt it a special kindness to ourselves, that the glad tidings should meet us when we were almost in sight of our native land. It appeared also worthy of special notice and thanksgiving, that God had done this in the very year when the Church of Scotland had stretched out her hand to seek the welfare of Israel, and to speak peace to all their seed. And we felt that the same promises that had so often supported us in our trials, had been made good also to our Church at home — “Blessed is he that blesseth thee:” “Pray for the peace of Jerusalem; they shall prosper that love thee.”
Those only who have experienced what it is to have been long separated from a beloved flock, and in distant solitudes” to pour out the heart to God in their behalf, can understand the feelings with which we now longed to visit our parishes again, and to know if they had shared in the grace that had dropped on the pastures of the wilderness’.
(Nov. 3. Sabbath.) Mr. M’Cheyne preached in Mr. Rheder’s chapel, on the words “They overcame him by the blood of the Lamb, and by the word of their testimony.” It was the first time he had preached since laid aside by that Providence which had led to our mission being proposed. We afterwards enjoyed the privilege of sitting down at the Lord’s table with a small company of serious people, among whom were four convert of the house of Israel. Mr. Jionar addressed the communicants, and then preached in the afternoon on Jer. xxxi. 3 — 7, giving a sketch of what we had seen of God’s ancient people. In the evening we had a pleasant meeting in the house of Mr. Moritz, who read the 102d Psalm, and sent us away with affectionate prayer.
A little after midnight we left Hamburg, and came to Shulau, where we embarked on board the Lonsdale steamer for London.
After a prosperous voyage we entered the Thames on the morning of the third day (Nov. G), and the same afternoon arrived in London. After spending a few days there among the many kind friends who had been interested in our wanderings, we hastened to Scotland, and, “according to the good hand of our God upon us,” arrived in peace.
We were welcomed home by the Committee of our Church who had commended us to the Lord when we went forth, and solemn thanksgiving was offered for our return, with earnest prayer for our two elder brethren whom we had expected to find arrived before us, but who were detained by dangerous illness abroad. A few days after, the Commission of the General Assembly received us in the same spirit of love, and requested to hear from our lips “concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem;” and “we rehearsed all that God had done with us, and how he had opened the door of faith to his ancient people.” Not less fervent was the welcome we received from the people of our respective parishes on the day we returned to them.
And now that we can look back on all the way that God led us, we are constrained to say, to the praise of the glory of his grace, that He has blessed this undertaking from the beginning to the end. Both in the towns and rural parishes of Scotland, a deep, and we trust, Scriptural interest has been excited in behalf of Israel; an interest which has penetrated to the very poorest of our people. While going from parish to parish to tell the things we have seen and heard, there is one gratification we have never missed — namely, the presence of the aged, patriarchal-looking men of our Scottish peasantry, (seated ofttimes on the pulpit-stairs,) that they might hear of “the seed of Abraham, God’s friend,” — the nation for whose ingathering their godly sires used fervently to pray, as they dropt a tear over the narrative of their miseries.
It was a considerable time before Dr. Black and Dr. Keith were able to return. The former was detained some months at Vienna, and the latter till the following spring at Pesth in Hungary, by severe ilhiess. Both, however, returned by the blessing of God with renovated health, bringing with them much interesting and useful intelligence regarding the countries they had visited.
Immediately on their arrival, a report was drawn up, and submitted to the General Assembly of 1840, when it was unanimously resolved, that the cause of Israel
SHOULD FROM THAT TLME FORM ONE OF THE GREAT MIS-SIONARY SCHEMES OF OUR Church. In July 1841, a similar resolution was passed by the General Assembly of the Presbyterian Church in Ireland. So thus one grand result of this undertaking has been, that the venerable Church of Scotland, in days of darkness and perplexity, along with her revived and vigorous offspring in Ireland, has been led to acknowledge herself debtor both to the Jews and to the Greeks, and humbly to imitate the Apostolic Church of Jerusalem, by sending forth some of her sons to the heathen, and some to “the circumcision.* True, when we turn our eyes on the millions of the blinded heathen, and the scattered bones of Israel that whiten the valley of vision, we feel that absolutely nothing has been done at all adequate to the awful need of a perishing world, and the weight of our responsibility. Yet a beginning has been made; the cry, “Come over and help us,” is now distinctly heard in the remotest corners of our land. And all who take pleasure in tracing the steps of the Son of man, as he walks amidst his golden candlesticks, cannot but thank God that these two Churches have now come forth in their full Evangelistic character — preaching Christ and him crucified to their people at home, and “stretching out their hands abroad, with the offer of the water of life to the distant Gentiles and the dispersed of Judah. “Not unto us, O Lord, not unto us, but unto thy name give glory, for thy mercy and for thy truth’s sake.”
* Gal. ii. 0.