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are wildings engrafted upon the good Wolkenberg, at St. Augustine's and Jewish olive tree, and that they can- St. Mary-le-port respectively. The not, and never will, be the tree rev. Gentleman took for his text in itself. The branches transferred to
the evening, Isaiah xi. 10. He said it have vainly usurped the place and the expectation of a great Deliverer, functions belonging to the Jewish who should purify and elevate manroot. In the words of this text, kind and unite all nations under His literally rendered, the Gentiles had
mild and benignant sway, was more ignored the fact that they walked by or less cherished in all ages and in the borrowed light of Israel. But countries far removed from one the question to be determined was, another. The blessings of His reign Are the words of the text an empty were celebrated in prose and verse effusion of lofty aspirations, which by ancient heathen writers, who only have never been realised ? or are lent form and shape to the hopes they the infallible utterances of Di- which animated their generations. vine inspiration which must be ful
The bitterest disappointments could filled ? and, if so, are there any traces of their accomplishment dis
not extinguish the hope in its advent.
The question was both natural and cernible in history, and by whose important. What gave rise to it? agency? The rev. gentleman said It has been truly said that corrupit was patent to all, that the mightiest tion and its dark train of evils are no and most civilised nations of Europe
part of man's nature, and their exand their · kings' walked by the light
treme prevalence is sure to react kindled, and never altogether extin- upon his nobler instincts, and create guished, in Israel, though the candle
in his inmost heart a craving for stick had been temporarily removed moral emancipation and the hope in from Mount Zion. And by whom
its speedy realisation. But the same else was this astounding change effected but by the Jewish apostles
craving was experienced by the Jew
ish people with deeper intensity of and evangelists, and in the name of feeling and unbroken tenacity of Jesus, the Son of David ? Instead
hope. Is, then, the root of Jesse, &c., of ignoring it, the Jews should be
no more than a creature of the proproud of this unparalleled achieve
phet's ardent imagination—a beaument of their Hebrew Christian forefathers. Instead of walking as they
tiful phantom conjured up in the
vivid brain of Isaiah? Any Hebrew, now do by the light of Gentile ci
whose heart still glowed with love and vilisation and intellectual culture,
patriotic veneration for the grand old they should claim back their just seers of Israel, would revolt against inheritance, embrace their Jewish
the notion that they, too, gave utterand long-rejected Messiah, and re
ance only to vague feelings, which sume their pre-eminent position among the nations of the world. The
sprung up among the Jews in times
of deep social decay and political rev. gentleman then reminded the adversity. No, the irrepressible hope Christians of the heavy debt of gra- of Israel rested on the distinct and titude they owed the Jews, and told
infallible word of God, and found its them that all preaching would be way from the Jews to the other useless unless the former exhibited in their lives the light and power of
nations of the world. Discussing the
views now entertained by the Jews of the Gospel. The sermon was lis
Western Europe on this subject, the tened to with marked attention
rev. gentleman said that some of throughout."
them substituted a so-called Messi
anic idea in the place of a personal The following is from the Bristol
Messiah, and went even so far as to Times and Mirror of the 16th ultimo.
maintain that they had already enSubject: The Root and Branch of Jesse an Ensign to the World.
tered upon the era of social progress,
political emancipation, and mental "On Sunday morning and evening culture, which was all the prophets last, two sermons to Jews and Gen- meant when they spoke of the advent tiles were preached by the Rev. M. of the Messiah. In their eagerness he said, to put this unballowed inter- often preached : "I have not spoken pretation upon their own Scriptures, in secret, in a dark place of the earth: they ignored the fact that the bless- I said not unto the seed of Jacob, Seek ings of civilisation are exclusively ye me in vain: I the Lord speak of Gentile production. They failed righteousness, I declare things that are to perceive the two horns of the di
right."* No! experience has taught lemma on which they were placed. us, in our humble way, that the Either the Scriptures are utterly Lord "said not unto the seed of Jacob, mistaken in describing the people of Seek ye me in vain.” Whenever, and Israel as the channel of Divine bless- wherever, the Gospel has been faithings to the Gentiles, and that just
fully preached, in word and in deed, the reverse is true; or that the Gen- that is by precept and example, not tiles, and, through them, the Jews
with eye service, because of emoluthemselves, are indebted for the pri
ment, or any such consideration, the vileges they enjoy to the beneficial preaching has been blessed permaeffects exerted by the Gospel, which nently. All other kinds of preaching is purely Jewish as regards its origin, prompted by self-interest, pew-rents, its Author, and the agents who first love of approbation, vain conceit, may proclaimed it to the world. He then
for a time create sensation, stir, a examined the views of Talmudical great following, but the effect will Jews respecting the nature of Mes
be as unstable as the froth upon siah's kingdom and the means of its
the troubled waters. Witness, for inerection, and showed it was essen- stance, the work of popular preachers, tially a kingdom of peace and hap
after they have been removed from piness, and, if established at the point
one post to another. The HEof the sword, as the Jews expected, BREW CHRISTIAN WITNESS AND PROit would have defeated its own pur- PHETIC INVESTIGATOR must testify for pose. Nor were the Jews, as a nation,
God to both Jews and Christian fit to be entrusted with the dominion
professors. of the world according to the principles of love and justice, which were
PROGRESS IN THE EXPLORATION essential to the Messianic kingdom.
OF PALESTINE. They were not so even now. They were, therefore, as a people, cast off, The following has been going the or suspended for the present, in order round of several papers :to gain time for reconciling the Gen- “ The latest letters from the offi. tiles to the rule of the Messiah.
cers in charge of the Palestine exploThis preparatory work, set on foot
ration work are extremely interesting by Jewish apostles and evangelists, and important. M. Ganneau and M. has now gone on for eighteen cen
Lecomte (architect), who have special turies, and both Jews and Gentiles
charge of the Jerusalem researches, are being gradually brought nearer
arrived in November, and lost no to the consummation of Christ's
time in commencing their work. M. kingdom. The sermon which was
Ganneau, while at Jaffa, discovered listened to with the deepest attention
the ancient cemetery of the town, the by both Jews and Christians, was full examination of which he reserves concluded with an impressive appeal for a future opportunity. On the way to the former, of whom a considerable
to Jerusalem he revisited the site number were in the densely crowded
which he had previously identified church."
with the Biblical city of Gezer. Here As subscribers to the funds of the
he was fortunate in being able to Society, and therefore ex-officio of
trace in part the plan of the old city the committee though
and the position of its houses and hitherto not been able to be present suburbs. "In Jerusalem he has exaat their deliberations, we cannot mined a number of Judæo-Greek sarbut feel grateful for the revival of cophagi, with inscriptions. They activity on their part. That is a glorious text, from which we have
Isaiah xlv. 19.
were found quite recently in the serve as the British Episcopal Chapel, Mount of Olives, not far from the site
and also very comfortable apartof Bethany, their date being of Chris
ments, in the same palace, for the tian times, and certainly very early. Chaplain. So that our fellow subjects They contain the bones of Christian
in that great city have once more an Jews, and it is startling, in connec- opportunity to worship God according tion with the locality in which they to the discipline of their own reformed were discovered, to come upon the Church. Not the least interesting names of Simon, Martha, and Laza
coincidence connected with this Chaprus (Eleazar). Mr. Drake has re
laincy is the circumstance that it joined the survey party, now at
originated with the late Dr. M'Caul, Jericho. The reports received from
(as our readers will seo by a reference him and Lieutenant Conder describe
to our first volume, as already inthe country connected with Samson's
dicated,) and has been recently resusexploits, and that of David's wan
citated by one of his grandsons,
Alex. derings. Full details, with original
ander Finn, Esq., of the Elms, Brook drawings by Lieutenant Conder, will
Green, the Honorary Secretary and be given in the Society's January
Treasurer pro tem. of the Committee. issue."
The Right Honourable the Lord We purpose, God willing, to give Bishop of London is the Patron; in our next issue, a summary of the and the London Committee is headed work accomplished by the PALESTINE
by the Right Reverends Bishops EXPLORATION FUND from its rise to
Claughton, Archdeacon of London, the present day.
Chairman, and of Moray and Ross.
The Committee stand in need of
further support, as the following THE ANGLO-WARSAW CHAPLAINCY.
paragraphs from their circular clearly It gives us much pleasure to note
state: that this chaplaincy is now well es
“A sum of about £130 will soon be tablished, and enjoys the approval
at the disposal annually of the Warand protection of the Czar's Govern
saw Chaplaincy Committee, but the ment. Our readers will recollect that
stipend should be at least £200, with we called attention, in our first year's
£50 for incidental Church expenses, issue, to the chequered history of the
and £50 should be at the Chaplain's English Chaplaincy for the benefit of British subjects resident at Warsaw. English' in the neighbouring Polish
disposal, to enable him to visit the (See our vol. for 1872, p. 78.) Since
and Russian towns. then the committee of that important
“We therefore now solicit aid from undertaking have been led to make a
the benevolence of their fellow very happy choice of a chaplain in
countrymen and fellow-Christians at the person of the Rev. W. H. Ewald,
home, as our Government has now M.A. Oxon, son of our aged Hebrew
ceased to afford assistance for the Christian brother, the Rev. Dr. Ewald, for many years a Missionary: Chaplaincies abroad.
support or establishment of fresh in different parts of the world, of the " London Society for Promoting favour of the Chaplain's salary,
“Subscriptions and donations in Christianity Amongst the Jews. The Chaplain, on his arrival at
Church expenses, and Travelling Warsaw, was favourably and grate
Fund, will be thankfully received by
the Treasurer, or may be paid to the fully received. The more he is known
Bankers, Messrs. Drummond & Co., by the members of his congrega- Charing Cross, S. W." tion the better is he appreciated. At the representation of Her Britannic We sincerely trust that the ComMajesty's Consul General there, mittee may soon be relieved of all Lieut. Col. Mansfield, the Russian anxiety on the score of funds, and Government has generously granted earnestly pray that God's blessing may a large room in the Archiepiscopal rest abundantly upon the ministry of palace, now under confiscation, to their justly esteemed Chaplain.
after his baptism, rather than incur the imputation of in any way seeking to profit through the friendly offices of those on whom it might be supposed that his conversion gave him a claim.
“An exactly parallel case has just occurred at Trieste. Whether (says the correspondent) the example of these converts is likely to be followed it is impossible to say. There were several Jews present at the service, who watched the proceedings with serious attention. In the Ghetto they listen with courtesy, if not willingness, to Mr. Burtchaell. The chief difficulty he has had to encounter thus far is their apathy regarding all matters of religion."
JEWISH CONVERTS IN ITALY. An interesting piece of intelligence comes from Rome in the correspondence of the Hour, that of the baptism in the English Church of a young Hungarian Jew, Albert Gunsberger." He was being brought up with great strictness by his parents, who designed him for a Rabbi. On one occasion, his mother, who saw that he had no vocation for a rabbi, said, " The boy is more likely to become a Christian," or words to that effect. These words dwelt in his mind, and led him to inquire into the tenets of Christianity; but he was repelled by the irreligious lives led by the majority of those Christians with whom he came in contact. Still he became more and more restless, until at last he determined to come to Rome, and inquire into the exact nature of Christianity at the “ fountain head.” Knowing but little of what he should do, but speaking English, he inquired for the English Church. There he found the Hon. and Rev. Graham Colborne, the summer chaplain, and by him was taken to Mr. Burtchaell, the missionary of the Jews' Society. During the last fortnight he has spent the greater part of each day with Mr. Burtchaell, reading and comparing passages in the Prophets with the New Testament. Finally, he avowed his full intention of becoming a Christian ; and, being convinced of his sincerity and singleness of purpose, Mr. Burtchaell consented to baptize him. The baptism accordingly took place in thē English Church, on Sunday, November 9. The correspondent states that the young man has acted in a manner which places him above the breath of calumny. When he arrived in Rome he desired to obtain some work to increase his slender means. Suspicion was immediately aroused, a slight breath reached him indirectly, and he determined to "fast and pray” till his resolution ha been taken. He absolutely refused any assistance, either pecuniary or otherwise, and having embraced the truth he was in search of, he made up his mind to leave Rome immediately
SCRIPTURE EMENDATIONS. 1 John i. 8:“ If we say that we have not sin, we deceive ourselves, and the truth is not in us.
9: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteous
10 : “If we say that we have not sinned, we make Him a liar, and His word is not in us."
iii. 6 : “ Whosoever abideth in Him sinneth not; whosoever sinneth hath not seen Him, neither known Him."
9: “Whosoever is born of God doth not commit sin; for his seed remaineth in him ; and he cannot sin, because he is born of God.”
Two theories have been proposed to reconcile and harmonise these hostile statements.
1. That we are to understand the ninth verse, “Doth not habitually commit sin."
2. That the new creature is here spoken of abstractedly.
The first theory is unwarranted.
(a.) Because the introduction of a word is not admissible, except on account of the idioms of language ; for thus the meaning of the writer is added to or taken from.
(6.) It is not true that one “born of God may not habitually sin. Can this possibly be said of him who is “blind, shutting his eyes (urwardwv), and hath forgotten he was purged from his old sins ?” (2 Pet. i. 9.) This is the result of not " giving all diligence" in the accretion of Christian
graces; such "walketh in darkness, and knoweth not whither he goeth ;" he is, therefore, continually stumbling, and therefore habitually sinning.
(c.) It supposes that one not born of God is habitually committing sin. This is not true, though he is habitually sinful. Is the husband habitually sinning when he is loving and cherishing his wife ? the father, when he is training his children in habits of industry and uprightness ? Is the wife sinning when hanging over the sick couch of her husband, wearing out her strength by loving, gentle assiduities, Wasting away with anxious vigils ? There may be sin connected, but where is the just man upon earth that doeth good and sinneth not?
The second theory is untenable, for
(a.) There is no Scripture authority for the assertion. It is no evidence to say that this passage teaches it ; this would be begging the question.
(6.) If the new creature never sins, who or what is to confess sin? The old man is at enmity with God, knows nothing of sin, as such, and therefore cannot confess.
The Scriptures are plain on the matter of confession : * if we confess ;” no intelligent being needs to be told what the word “ means. “We have come means the whole person—body, soul, and spirit. Why should a non-natural import be given to the word in the Scriptures ? If we sin, we must confess. Does the hand take another's substance? How is this! Why does the new creature, that, by theory, never commits sin, suffer this? Is acquiescence no sin ? If not acquiescence, what is it? A forced compliance ? Then sin reigns ; and thus there must have been complicity, or, at the best, disregard of the precept, “Let not sin reign in your mortal bodies.” But to whom is this command given ? To the old man ? Then the old man has spiritual power. But he is “dead in trespasses and sin." To the new man? Then he may sin by neglect. No: it is to us who are told not to walk after the flesh, to mortify our members which are on the earth- to the compound being who is renewed in the spirit of his mind, who would do good-a mark of grace-but sin is present; who wills to do good, but does it not; who does evil that he wills not to do. (Rom. vii.)
The Scriptures plainly declare that the " new creature in Christ" does sin -may lie, may steal, may " forget he
was purged from his old sing." The demand, then, is repeated—How can it be said that he does not commit sin ?
Usually the explication of a difficulty is in the vicinity of the difficulty itself ? Let us remember that redeemed ones are no longer requiring the blood of atonement; “Th' atoning work is done." Christ enters no more into the holiest with His own blood ; the one entrance hath “perfected for ever them that are sanctified.” Henceforth they are children, needing indeed the same blood and the water in the word to cleanse from all sin. No longer “chil. dren of wrath,” for the blood hath atoned for them ; being born of God, they no longer need a ransom. Ali this must be considered, and then read iii. 12: “Not as Cain was of that wicked one, and slew his brother.” His sin is no longer the same as Cain's, unatoned for, but family sins are his, and to be dealt with after the discipline of the Father-confessed, forgiven ; unconfessed, to be dealt with here or hereafter.
Thus two stumbling blocks are taken out of the way. “I am born of God, and therefore cannot commit sin,” says
“I commit sin, and therefore am not born of God,” says another. Shall the one, under this infernal shield, "make provision for the flesh, to fulfil the lusts thereof?” Or shall the other go mourning all his days, because of distilling grief from that which should bring him comforting assurance ? He cannot sin as Cain the outlaw, but he can and does sin as a child, the remedy for which is confession, forgiveness, and cleansing by the blood.
The elliptical character of iii. 12, "not as Cain,” is not unusual. Thus in John vi. 46, “Not that any man hath seen the Father.” Cain is brought before us as a type of those who commit sin, and this is illustrated under the varied expressions, “doeth not righteousness," “ loveth not his brother.” In nothing are the children of God like Cain ; for they do righteousness, they love the brotherhood. Cain's sin is fatal,-he is not in the family,"it hath not forgiveness," because unatoned for : the sin of the child has forgiveness on confession. To sin is the sad inheritance of the seed of Cain, unlamented, unconfessed : to do evil that is not willed to be done (Rom. vii. 19) is the sad condition of the seed of God. O unutterable blessedness, that we who have believed inherit nothing