3. In the third phase of the controversy, viz. that which exists with the modern Jew, the controversy is a little changed. The old prejudices against Christianity are in a great degree made obsolete by the freedom of commercial intercourse, and the enjoyment of protection and civil liberty; and hence the contest takes two forms; either the continuation of the argument concerning the meaning of Jewish prophecy, or a discussion on the function of the Jewish religion in history. Sources for the former are found in the older books of evidence. A digest of the arguments concerning it is given in J. Fabricius (not the celebrated Fabricius), _Consideratio Variarum Controversiarum_, 1704, p. 41, and in Stapfer’s _Institut. Theolog. Polemic_, vol. iii. 1-288, 1752; or in the modern works, Greville Ewing’s _Essays addressed to the Jews_, and Dr. McCaul’s _Old Paths_, 1837, and his _Warburton Lectures_, 1846. The condition of Jewish life and thought may he seen in Allen’s _Modern Judaism_. The system of interpretation on which the controversy is conducted is either the ancient Messianic and allegorical of the Targums and Talmud, or the literal and grammatical introduced by the Spanish mediæval commentators.(1058) The other form of Jewish argument which Christians have to encounter is more novel, and, being confined to educated Jews, its influence is less wide, and does not actuate the stratum of Jewish life with which missionaries generally come into contact. It is based on modern rationalist speculations, and is seen in a work of Dr. Philippsohn, late rabbin at Magdeburg, _Development of the Religious Idea in Judaism, Christianity, and Mahometanism_, (translated both into English 1855, and also into French,) and in the writings of Salvador. Dr. Philippsohn regards the mission of Judaism to be, from first to last, to teach to the world the lesson of monotheism. He traces the struggle in the Jewish church between priestism and prophetism; and regards Christianity as an abnormal form of the latter, which has led the world away to Tritheism: and, so far from regarding the office of Judaism to be extinct, he considers that its mission is still to restore monotheism to the world. A comparison with the statement of the views of the Tübingen school in Lect. VII. or the speculations of Mr. Mackay in Lect. VIII. will show how completely this argument is borrowed from the later forms of German historical criticism. The views of Salvador in France (see p. 299) are too original to be regarded as typical of the views of a party. They reproduce the critical difficulties of Maimonides and Spinoza, which seem never to have found favour with the Jews; but the general similarity of the doctrinal part of Salvador’s system to that just described is very observable. Note 5. p. 12. The Contest Of Christianity With Mahometanism.