chiefs less confidence in the permanency of their traditional system."

There were here, as elsewhere, very great difficulties in the way of proselytes making a profession of Christianity. How are we to live? was a question hard to answer.

"Some of these inquirers," wrote one of our missionaries a few years previously, "have had to endure most painful trials, before they could break through the barriers by which they were hemmed in. To advert only to one instance, I will refer to one who was formerly a Chacham and a highly respected member of his community. This individual, so soon as the report spread abroad that he wanted to embrace the Protestant faith, became the object of rabbinic hate and revenge. Happily his name had been inscribed in the Protestant register, and the rabbies had consequently no control over him; but they compelled his wife to desert him, and surreptitiously seized his son, a boy eleven years old. Other inquirers in coming to Christ have similar sacrifices to make and similar trials to overcome.'

Christianity was making sure and steady progress, which the Rev. J. Barclay, writing from Constantinople a few years ago, thus adverted to:

"It is only necessary to fix our attention on what passes around us in the capital, to mark the undoubted growth of dissatisfaction with Judaism, and its waning influence on the minds of its votaries :-to hear, also, with what weakness-often smiling incredulity-the Jews in controversy quote passages from the Talmud in support of their opinions; and then, in an apologetic manner, while searching for some opposite verse to the Old Testament, say to the missionary, But you don't believe in the Talmud.' And although this transition is owing in part to the increase of secular information, yet we have also great cause for thankfulness, that a deep feeling of respect for pure Christianity, as embodied in the lives of resident Protestants, is gradually leavening the 60,000 Jews massed together in this city. It is almost a matter of daily occurrence to hear a Jew, as he presses for more than a verbal promise for the fulfilment of some request,

rebuked by a co-religionist saying, 'The word of these men is enough.' Or, when the Mission House is crowded by persons who, in their excitement, make use of hasty and profane expressions, to hear some from amongst themselves exclaiming: 'Here there is no oath; here no lie.' Or, to be waited upon by some Jew-frequently a rabbi-to inform us of inconsistency of conduct in an inquirer,not apparently influenced by malice, but simply from a desire to aid us in our discernment of character, and render homage to that high standard of conduct which he has the ability to admire, but, alas ! not the strength to practice.

"Our way thus gradually opens; and the impediments arising from bigotry, ignorance, or selfish exclusiveness, are gradually melting away beneath the power of the spoken and written Word. We may indeed safely hazard the assertion, that, at no former period of their history, were the children of Israel so universally supplied with copies of the Inspired Volume."

and

We may now bring our account of this Mission to a close. The work, of which the Rev. C. S. Newmann now has the charge, is daily becoming more interesting. What we have stated will, we think, give a very distinct idea of the nature of the soil on which we have to sow the seed, the difficulties we have to contend with, the hopes of usefulness we may reasonably entertain. One thing, we think, is plain, that Constantinople is the grand battle-field for the Jews of the East, between the principles of bigotry and stagnation on the one hand, and Reform and intellectual progress on the other; and that therefore it is especially important that we should maintain there our testimony to the "glorious Gospel of the grace of God."

CHAPTER XLV.

The Society's notice called to North Africa-Rev. F. C. Ewald sent out-Discouragements-Progress-Unexpected hindrance-Mr. E. removes to Tunis -Visit to the Jews of the Coast-Sale of Scriptures-Summary of progress.

THE attention of the Society was first directed to the Jews of this part of the world, where so many Jews reside, by the British Chaplain at Leghorn, as early as 1828. He informed the Committee, that Jews from Africa frequently visited Leghorn, that they bought as many Hebrew Bibles as they could obtain, and always willingly entered into religious conversation.

In consequence of this communication, the late Mr. Nicolayson and Mr. Farman, both missionaries of the Society, who happened to be at Malta in 1830, were requested to visit the Jews at Tunis, Tripoli, and Algiers. The reports Mr. Nicolayson sent home, induced the Committee to appoint the Rev. F. C. Ewald as their missionary at Algiers, which had just been conquered by the French.

Mr. Ewald left England at the beginning of March, 1832, for his destination. He found, in that city, about 7000 native, and many European Jews, who were all accessible.

'There were, besides, many German and French Protestant colonists there without the means of grace, who hailed his arrival with great joy.

At the first start there seemed to be nothing but discouragements and difficulty. Mr. E. had no sooner landed, than he was told at the Custom House (where his boxes of Bibles were opened), that he had "chosen the worst part of the world for his good intentions, and that he could do nothing there." His answer was a very proper one"This book, the Bible, has already done great things, and I trust the Lord will also bless it in this country." It appears that no one gave him any encouragement. He wrote:

"All those whom I met with, and to whom I stated the object of my mission, told me that there was nothing to be done here, because

the people are too bad-that the Jews are the worst set of people that exist in the world—and, that most of the Europeans who have come over are the outcasts of human society. I believe this to be true, but I think, because this is true, I am in my proper place; the Gospel of Christ is able to convert man, to convert even publicans to righteousness."

He commenced Divine worship at his own lodgings, on the Lord's day, in German and French, and the services were well attended; he established also a weekly Bible Class.

The Jews were regularly visited, who begged him to open a school for their children, which he promised to do as soon as he should meet with suitable premises.

Mr. Ewald exposed his Bibles for sale daily, in the market-place at Algiers. Many were sold in Hebrew, French, Arabic, and other languages, whereby he had an opportunity of speaking of Christ Jesus the Lord to Jews, Mohammedans, Roman Catholics, and Protestants.

A promising field for missionary labour was apparently open. A suitable mission-house had been taken, and Jews in large numbers were coming to converse with him, when all at once the French GovernorGeneral informed Mr. Ewald, through the English Consul-General, that he had received instruction from his Government, not to allow the English missionary to preach. It was therefore his duty to communicate that decision, adding, that Mr. Ewald might remain as long as he pleased in the colony, provided he abstained from all preaching.

Such a prohibition was quite unexpected; neither the English Consul-General, nor the French authorities, with whom Mr. Ewald had had free intercourse, and had often spoken of his mission, ever hinted that there would be any objection; on the contrary, he was encouraged.

It might have involved Mr. Ewald in great difficulties, as he had hired a house for some years, and repairs had been commenced, if the English Vice-Consul had not taken it off his hands. This was the more tantalizing, as the Committee had just determined to strengthen the mission by the addition of another labourer, Mr. Oster, who was

actually on his way. The state of the case was explained in a private letter to Mr. Oster, which ran as follows:

"In order to understand the steps that Mr. Oster will have to take, I have spoken to the Civil Intendant in a non-official manner. He tells me that the Pope had also sent a missionary some time ago, but that Government, notwithstanding the interest it has to be on good terms with the Court of Rome, would not tolerate him, that the peace of the country might not be compromised. Our Moors and Jews are fanatics, and conversions amongst them might throw them into fire and flames. He (the Civil Intendant) tells me that Mr. Oster, coming in the quality of a missionary, could neither be acknowledged nor tolerated by him: if, on the other hand, we wished to appoint him as our Protestant minister, then he could receive him with pleasure, and grant him not only protection, but perhaps some place for a Church."

The Committee, however, felt, and justly, that such a proceeding would not have been in accordance with the simplicity of the Gospel.

Mr. Ewald left in consequence for Tunis, greatly regretted by Jews and Protestants. However, he had remained a year, and much precious seed had been sown, some of which brought forth fruit to the praise and glory of God.

The Rev. F. C. Ewald arrived at Tunis on June 30th, 1833.

The Jewish population was large at that town, numbering from 30,000 to 40,000, all living in their own quarter, which is quite a town of itself. There was also a large number of Roman Catholics, who had their own church and convent, a Greek community with a church and priest, and about fifty Protestants without the means of grace.

Mr. Ewald at once commenced Divine service in his own house on the Lord's-day, and occasionally on week-days, when almost every Protestant attended.

The Jews were as accessible as at Algiers. They came to the mission-house continually, and listened to the Word of God. The Bible in Hebrew was eagerly sought after and bought by them; but not before the Chief Rabbies had examined them, and inserted their own testimonial and signature into a copy of the Hebrew Bible, declaring it to be correct and genuine, and lawful to be read by every