SPECIMEN PAGE OF BOURGEOIS, THIN LEADED.

For centuries we have been withholding that which was due to the Jews. A blessed heritage was given, "both to the Jew and also the Gentile." We Gentiles partook of its benefits: our fellow-heritor slighted his portion. We saw his folly, blamed him, scorned him, reproached him, and then kept all the inheritance intended for both, to ourselves. It was our duty to be ever inviting him to participate with us, "though he was rebellious;" yet, instead of this, we have selfishly and unjustly appropriated all to ourselves. Oh! we cannot recall the past. We cannot restore what has been withheld; all that we can do now, is to invite more pressingly, to beseech more earnestly, and by redoubled diligence and tenfold appliances to entreat our brother to return. How beautifully the long-suffering of God is exhibited in his repeated invitations to his rebellious people. He whom they grieved in a thousand ways, and from whom they continually departed, wearied not in his offers of mercy, in his gracious invitations, in his earnest pleadings, in his oft-renewed expostulations. Prophet after prophet did he send to warn and instruct them, and when their voices were unheeded, he sent his only-begotten Son; and when they had rejected him, and when the ministry of reconciliation was committed to his chosen messengers, and Gentiles were admitted to a share in his people's spiritual heritage, then there was a special direction given which was to characterize Gentile ministrations; they were to begin by inviting their elder brethren, with whom they had become fellow-heirs, and who had made light of their blessings, to return, and believe, and live.

Oh! if such is the compassion of the infinitely Holy One whom they have offended, whose mercy they have slighted, what ought not our pity to have excited us to do? If the claims of gratitude for their instrumentality, and then the claims of justice be added to the call of pity, may we not well be overwhelmed with shame at our past neglect? Ought we not to be aroused to earnest prayer, and diligent, untiring, believing exertion, that as we cannot recall the past, we may improve the present, and whilst there is opportunity, do good, especially to them "who" were "of the household of faith?"—Reynolds' Lectures on the Jews.

SPECIMEN PAGE OF MINION, THIN LEADED.

If Jesus is indeed the true Messiah, as Christians verily believe and are bound to testify, then it is easily explained why for so many centuries, for nearly 1800 years, the Jews have been driven from their country and excluded from the privilege of exercising or following the religion of their forefathers. It is because they have nationally rejected him, and persevere in that rejection, and, therefore, also they are punished as a nation and deprived of their national and religious distinctions. They are without their promised inheritance, and without their national covenant; for the religion of the Jews now, is not Mosaism but Rabbinism. Again, if Jesus is indeed the true Messiah, then it is clear why God has hid and still continues to hide his face from his people Israel, for he says, with regard to the great sin of rejecting him, in Deut. xviii. 19, “And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." If he were not the true Messiah and the rejection of him be not the national sin of Israel, then, what can that sin be? that sin which has brought such calamities upon them, and prolongs their captivity and the exclusion from the enjoyment of their national rights and privileges? Let it be proclaimed, and let it be repented of, for God has promised that then he will not chide nor keep his anger for ever, and then also, there would be an end of the controversy between Jews and Christians. But if Jesus be indeed the Messiah, as in truth he is, then let the whole house of Israel repent of their sin in rejecting him, and acknowledge him as their Saviour and Redeemer, and they will soon find the difference between their present condition and that which they will then experience. He now is obliged to stretch out his chastening rod, because they have dared to oppose him; but when they return to him weeping and confessing their sins, he will have mercy upon them and receive them graciously. When they would not hearken to him, he announced to them while standing in the temple, (and these were the last words he uttered in that holy building,) "Your house is left unto you desolate, and ye shall not see me henceforth, until ye shall say, Blessed is he that cometh in the name of the Lord!" (Matt. xxiii. 38.) How true this has proved as it regards the announcement of the calamities! The temple is still destroyed, and he is still out of sight-he, the Shepherd of Israel; but this is not to last for ever. It is to cease as soon as Israel repents and acknowledges him, for then their house is no longer to remain desolate, and him also they shall see again, coming not indeed again to be born as a child in Bethlehem, but as the Lord of Glory, and in the clouds of heaven, when every eye shall see him, and they also who pierced him. Then he will come to establish his kingdom of peace and righteousness, and then also shall be fulfilled the glorious promise, that "in his days Judah shall be saved, and Israel dwell safely." Oh, that that time may speedily come! but to usher it in, it is needful for all Israel to repent of their national sin in rejecting the Messiah, and to confess that Jesus of Nazareth, the Son of David, is that prophet that should come into the world.-Proofs that Jesus of Nazareth is the Son of David, by Rev. J. C. Reichardt.