sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer and say, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? when saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, and in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saving, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.” (Matt. xxv. 31-46.) Such is the view which Christianity sets before us of the day of judgment, and the principles according to which that judgment shall be conducted. You will observe that the whole account is essentially different from that given by the Talmud. In the first place it represents God as a just Judge, altogether overlooking nationality; taking no notice of the temporary distinctions of Jew and Gentile: but fixing his eyes on the eternal features of moral character, and according to these fixing the eternal destinies of each individual. In the second place it tends to promote good will and charity between man and man, for it represents charity or the want of charity as the main points of inquiry, and the distinctions according to which the eternal portion of each is assigned. We ask, then, every impartial and candid Jew to tell us, which of these two accounts are most worthy of the great God whom we worship? We Christians believe that the synagogue-worshippers are in error, and they again think us in error; but we have now before us the doctrines of the two systems on the most important point in all theology—the principle of final judgment; by their respective statements, then, on this subject let each system be judged. Judaism says, that one class of men is to be saved by the partiality of the Judge, and the other class condemned simply because they are Gentiles. Christianity says, that all men shall be tried impartially by one rule, and that neither prepossession nor prejudice, but justice alone, shall influence the decision. Which, then, Judaism or Christianity, is most agreeable to the character of Him of whom the Psalmist says, “He cometh to judge the earth: with