I am bound to add, on the other side, that it appears to me there are some very great advantages on the side of Christianity of which it behooves reforming Jews to take account. These are not matters of dogma, but of sentiment; and not only may they be appropriated by Jews without departing by a hair’s breadth from their own religious platform, but they may every one be sanctioned (if any sanction be needed for them) by citations from the Hebrew Scriptures themselves. The great difference between Judaism and Christianity on their moral and spiritual sides, in my humble judgment, lies in this: that the piety and charity, scattered like grains of gold through the rock of Judaism, were by Christ’s burning spirit fused together, and cast into golden coin to pass from hand to hand. Jews have continually challenged Christians to point to a single precept in the Gospel which has not its counterpart in the Old Testament. They are perhaps in the right, and possibly no such isolated precept can be found differentiating the two creeds; but, both by that which is left aside and by that which it chose out and emphasized, Christianity is, practically, a new system of ethics and religion. To these three things in Christianity I would direct the attention of Jewish reformers:— The Christian idea of love to God. The Christian idea of love to Man. The Christian sentiment concerning Immortality. For the first, far be it from me to wrong the martyr race by a doubt that thousands of Jews have nobly obeyed the First Great Commandment of the Law (given in Deuteronomy vi. 4, as well as repeated by Christ) and “loved the Lord their God with all their heart and soul and strength,” even to the willing sacrifice of their lives through fidelity to Him. The feelings of loyalty entertained by a Jew in the old days of persecution to the “God of Abraham, Isaac, and Jacob” must have been often a master-passion as fervid as it was deep-rooted. But alongside of this hereditary loyalty to the God and King of Israel there might well grow somewhat of that tender personal piety which springs from the Evangelical idea of God as holding personal relations with each devout and forgiven soul.