against the errors of man, lest they should suffer some worldly loss or inconvenience. But is it possible that cowards, in the cause of God, should be found amongst the people of Gideon, who stood boldly against the idolatry of a whole city, and overthrew the altar of Baal, or amongst the offspring of Hananiah, Mishael, and Azariah, who dared a fiery furnace, or amidst the countrymen of Daniel who trembled not at the view of the lion’s den? No, we will rather believe that all the Jews are still bigoted Talmudists, and that when they cease to be, they will come forward with the spirit of their fathers and the strength of their God to vindicate the truth. No. XXV. CHARMS. Both Jew and Gentile will agree that true religion is the fear of the Lord, but the difficulty is how are we to know it, and what are the marks that will help us to distinguish the true from the false? The Word of God gives many, of which at present we select this one:— ראשית חכמה יראת ה׳ ׃ “The fear of the Lord is the beginning of wisdom.” (Psalm cxi. 10.) True religion, as the Bible teaches, does not only better the heart, but also improves the understanding; whereas false religion not only corrupts, but also makes its votaries foolish. This is the uniform representation of the Bible, and thus we read of true religion, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.” (Psalm xix. 7.) And again, the wisest of men says, “Then shalt thou understand righteousness, judgment, and equity; yea, every good path. When wisdom entereth into thine heart, and knowledge is pleasant to thy soul, discretion shall preserve thee, understanding shall keep thee.” (Prov. ii. 9-11.) The votaries of false religion are, on the contrary, described as devoid of all wisdom. “They are altogether brutish and foolish; the stock is a doctrine of vanities.” (Jer. x. 8.) And again, “None considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also, I have baked bread on the coals thereof; I have roasted flesh and eaten it; and shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree? He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?” (Isaiah xliv. 19, 20.) According to these passages of Scripture, wisdom is a test of true religion, and folly of a false one, let us then apply this test to the religion of the oral law, does it commend itself to the understanding by its wisdom, and the wisdom of its teachers? It is true, that it speaks well of itself, and calls all its doctors חכמים “Wise men,” but the chapter on amulets, quite fresh in the memory of our readers, excites some doubts upon the subject, though of these we consider only the theory. The histories,