of the curse of Cain! No condemnation, though there may be judgment (Rom. viii. 1; 2 Cor. v. 10); no alien banishment, as in times past (Ephes. ii. 12); not vagabonds with Cain, but having the most intimate communion with the Father, Son, and Holy Spirit, if we will. (John xiv. 16, 23.)

The unique formula "doeth righteousness" (o Toɩwy Tỳν dikaloσývny) may have its specific exposition. In no other part of the Scriptures is it found. So also ὁ ποιῶν τὴν ἀμαρτίαν, "doeth sin." These expressions seem confined to this epistle. Why there is nothing said of justification by faithwhy only once the death of our Redeemer is mentioned, and that only to give a practical turn to it (iii. 16), viz., God's mode of enabling us to know love, and setting us an example how we should show love-why nothing of dogmatic sanctification, cannot now be entered on. Let it suffice to say that theoretic divinity is used only so as to bear upon the end and accomplishment of all heavenly teaching-to "purify ourselves even as He is pure," and so 66 we shall not be ashamed at His coming.' W. HOWELL.

Clifton.

The closest scrutiny and most earnest criticism on the above is invited.

KILLING HEBREW CHRISTIANS NO MURDER,

IN THE MIND OF TALMUDICAL JEWS, BUT RATHER DOING GOD SERVICE. TRANSLATED FROM THE LAST NUMBER OF "SAAT AUF HOFFNUNG.'

she immediately informed the town officials, who forthwith laid the affair before the magistrate. In consequence of this, the Bürgermeister of the town, some councillors, the secretary, and two gensd'armes repaired to Koffler's house to examine the case. In spite of their being received with insult and abuse, they succeeded at last in reaching the imprisoned girl. Josephine

told them how she had been sent into the town by her mistress to discharge a few commissions, and had been seized by the Jews in a treacherous manner. She did not wish to return to her father, as she feared he might poison or murder her. The latter, however, declared that he would rather remain where he was as a corpse than give up his daughter.

As Koffler vowed solemnly that no harm should befall the girl under his roof, the police officials determined to leave her there until Sunday. That day being Friday, they felt that she was in a measure protected; still, to insure greater safety, the head officer, one policeman, and two gensd'armes were stationed at Koffler's door. From this moment a violent uproar arose in the town, and troops of Jews besieged Koffler's house.

At about nine o'clock the following morning loud screams were heard to issue from the house. The father of the poor girl and several fanatical Jews had forced themselves into her room, and had begun to abuse her shamefully. Her own father was performing the office of executioner. He had seized

her from behind by her neck, and wished there and then to strangle her; while the other Jews held her hands and feet and struck her unmercifully on her breast and other parts of her person. On hearing her cries, policemen and between ten and fifteen Christians rushed into the room, but it was only with the greatest difficulty that they succeeded in rescuing her from the hands of her frenzied murderer, and in bringing her, wounded and half dead, to the house of the Bürgermeister.

Then began a struggle, resembling one of the middle ages, between more than two thousand Jews and Christians, who had armed themselves with staves, stones, and knives, and had stationed themselves against each other. Amid wild shrieks and great tumult, the belligerents obtained continual reinforcements out of every street of the town. The armed force of the town, consisting of but four gensd'armes and

three police-officers, which latter had no carbines, had not increased with the tumult. Hence one may imagine the feelings of the poor Bürgermeister and his family, who could not for one moment entertain the idea of giving up the poor victim into the hands of the infuriated Jews, who had besieged his house in a threatening manner.

Amid a shower of stones, he tried his best to appease their violence with words of admonition; he placed in the room where the sick girl lay, nearly lifeless, a gend'arme and two of the police, and distributed the other officers in different places, charging them to be cool and courageous.

The struggle between the Jews and Christians meanwhile increased in violence and bitterness. The streets of Mikulince assumed the character of a battle-field, and voices were already heard, amidst the tumult, crying, "The Jews are murdering !" The gensd'armes, whose wish it was to separate the hostile parties, were so severely wounded with stones that they were compelled three times to fire. This serving slightly to intimidate the masses, they were somewhat quieted, and the brave Bürgermeister and the three gensd'armes at last succeeded in conveying the sick girl in a covered carriage to Tarnopol. Thence she was taken to the police-station, where she is at present staying. The inspectors took her cause in hand so energetically that three Jews were soon arrested, but the most guilty of all, the poor girl's father, has escaped.

So far the narrative in the Gazeta Polska. This is the boasted tolerance of Judaism, of which the modern reformed Jews pride themselves to the world. In the Talmud, however, as also in the daily life of the Jews, we meet with no trace of tolerance, but quite the contrary.

A similar circumstance occurred last year in Warsaw, where a youth of eighteen, who wished to become a Christian, was put into chains by his father and thrown into prison.

Another rupture between the Jews and Christians also took place in Warsaw on the 4th of August last year, about a young Israelite who had a leaning towards Christianity.

Thus Israel is now, as of old-as it has been so aptly expressed by the_great Apostle of the Gentiles:-"They have a zeal of God, but not according to know. ledge." When will they at last learn wis

dom? When will they realise the truth of the words of the prophet Zechariah, "Not by might, nor by power, but by My Spirit, saith the Lord of Hosts ?" (Zech. iv. 6.) Alas! when will Christendom learn that neither emancipation nor civilisation will make Israel truly free and happy, but the Gospel of Christ alone?

The preceding narrative was related to us by a friend of Israel in Warsaw. What he related was well calculated to show how the Jewish religion, which at first raised and ennobled humanity as no heathen system had power to do, since it lost its star and kernel by the rejection of the Messiah, serves often to demoralise its followers. It also points out anew with what great difficulties the mission amongst Israel has to contend. Where, as in Poland and in other parts of Russia, the Jews profess to hold firmly by the law of Moses, the traditions of the fathers; the commands of the Rabbis have aggravated that fearful fanaticism which renders the greater portion of the community inaccessible to the Gospel of Christ. The Jews who are driven to hear it by the craving of their hearts are subjected to the greatest dangers, even to the loss of life. In some places, however, such fanaticism is not found, as, for example, amongst the Jews in Germany. There, on the other hand, the missionary is met by the most marked religious indifference-an indifference which is antagonistic to Christianity, which if the latter demands the conversion of the heart, very quickly turns to the bitterest hatred. Were it not that we know God's Word to be an unfailing stronghold, we should despair of overcoming such a hindrance. As Christians, therefore, we will not be desponding of the missions to the Jews, but continue to preach Jesus Christ, the Saviour of all poor sinners, in the certainty that such preaching is at all times a seed of sure hope. Neither the wild hatred of the Russo-Polish Jews, nor the bold and haughty indifference of the German Jews should deter us from speaking to them unceasingly of Jesus as the only One who can truly save them. But to those Israelites who give ear to the voice of God, and overcome the difficulties which their own people place in their way, we Christians must come forward with helping and forbearing love. Every one occupied in Jewish missionary work knows how much trouble a Jewish convert finds in ob

taining a respectable livelihood. Those who have private means do not require our assistance, but that is the case only with the few. Most of them, from the moment they are suspected of a leaning towards Christianity, become helpless and friendless. Their nearest relations thrust them aside and utterly forsake them. It is therefore clearly our solemn duty to do our utmost to succour and help those who remain faithful. We must endeavour to do much more than has yet been done on behalf of the proselytes. Means, however, must be used to prevent the prospect of assistance inducing them to become Christians. Self-delusion and hypocrisy are much to be guarded against. A bold and open confession of Christ is certainly not made without great sacrifices, which may possibly tear and rend the heart. Though the case of proselytes may be a task fraught with many difficulties, we must try what we can do to save them from the state of utter destitution many are left in after their baptism. In this respect we must use greater zeal, and thus help to lighten the burdens which it has pleased God to allow to devolve upon many believing Israelites, through the bigotry and fanaticism of their unbelieving brethren.

THE SECOND ADVENT. WE are glad to find that this momentous subject is beginning to attract the solemn consideration of God's beloved ones. Our dear friend, at whose residence, at Croydon, we have attended several of his BIBLE READINGS, has just issued the following circular, which may be found useful as a pattern for other brethren "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." "BIBLE READINGS.-The Second Advent. -Watchman, what of the night? Watchman, what of the night ?' The night is far spent, the day is at hand.'

"1st Evening: How will He come? When will He come?

"2nd Evening: What will He find when He comes? What will He do when He comes?

"3rd Evening: Millennium and Final Judgment. The Practical Effects of the Subject.

"The next MEETING will be held (God willing) on MONDAY, the at 8 o'clock, to conclude at 9.30.

"If convenient, please arrive at five minutes before eight, to begin punctually.

"JOHN GRANTHAM.

"Kirkby Cottage,

"Upper Addiscombe Road."

MODERN CHRISTIAN ART.

MR. HOLMAN HUNT'S PICTURE, "THE SHADOW OP DEATH."

It

WE do not profess to be" Art Critics." Nevertheless any work of art on a Scripture subject by the great painters and sculptors of our day-such as Doré's "CHRIST LEAVING THE PRETORIUM," Story's "STATUE OF JERUSALEM "-irresistibly attract us. Those great works of art which we have just mentioned have greatly disappointed us. The wonderful skill which their makers displayed in the execution of their marvellous conceptions, could not condone, to our eye of understanding, the glaring mistakes which the great painter, and sculptor have committed. See our strictures on them in our issue of last August, pp. 383-4. Mr. Holman Hunt's last picture, however, now exhibiting in Bond Street, has more than disappointed us. has utterly displeased us, not to use a stronger expression. Whether we contemplate it with an eye to the artist's conception or execution, we thoroughly dislike it. We have an especial liking for the artist; some of his conceptions charm us very much. "Christ Amongst the Doctors in the Temple" we delighted to look at over and over again. His "Light of the World" elicited our most ardent admiration for the creative genius of the brain and hand which begat the work. We forgave the "Scape Goat;" we confess we did not like that picture, notwithstanding the accurate delineation of the landscape therein. However, we forgave it, because the artist was misled by commentators about the nature of the peculiar sacrifice on the DAY OF ATONE

MENT (see our number for last October), and we forgot it in the wonderful productions which elicited our commendation just now. But "The

Shadow of Death" is striving to eclipse the brightness which his former works shone into our mind.

The pamphlet which is intended to be a sort of guide to the picture, sets out in the following terms:-"This picture was painted in the conviction that art, as one of its uses, may be employed to realise facts of importance in the history of human thought and faith." Does the picture make the intelligent spectator realise those facts? Mr. Holman Hunt conceives the idea of representing a Jewish carpenter, and he goes into an Arab workshop for a model. We know Palestine as well as Mr. Holman Hunt, if not better; we have spent many an hour, for days and days, in the workshops of all sorts of Jewish artisans, but we have never seen one at work in a semi-nude state; we have never chanced to see one bareheaded, and his "aghal" lying on the ground. Nudity, of ever so trifling an extent, is, as it always has been, deprecated by the Jews. Bareheadedness is positively forbidden. How then does Mr. Holman Hunt's more than seminude bare-headed figure represent Jesus, "the Carpenter" of Nazareth? Our answer therefore to "the next question," on page 2 of the said pamphlet, namely, "Is there danger of vulgarising the truths by realism ?" Not by realism; but there is great danger of bringing about such a consummation by unreal vulgarism.

We read on page 3 of the pamphlet:"Mr. Hunt aims to show Him, as He may have been seen by His brethren, while still gaining his bread by the sweat of His face, during His first but longest humiliatlon." Whatever Mr. Hunt's aim may have been, he has missed the mark most signally. We can assure the great master of modern Christian art that Jesus NEVER was seen by His brethren in the condition in which he has limned Him. We have nothing against the artistic skill, in which the great limner is all powerful. Every limb,every joint, every rib, every bone and sinew, every vein, is exquisitely delineated; they seem to stand out in bold relief from the canvass as clearly and as distinctly as the best bronze statuary. Equally wonderful is the tout en semble of the head; the hair almost waves, the mouth almost

speaks-when one looks at it from a certain standpoint there is half a grin and half a smirk on it, probably caught by the artist when his model was in such half-and-half mood the teeth glisten with whiteness, everything about the picture bears witness to the wonderful talent of the artist. But, to our way of thinking, all those artistic beauties become deformities-Mr. Holman Hunt is responsible for the paradox-by the misnomer, "THE SHADOW OF DEATH," or " CHRIST THE CARPENTER OF NAZARETH." We have much more to say about the incongruities of this picture, but we forbear at present. If we might presume to give a word of advice to modern painters, we should say that art has done quite enough to caricature the Saviour of the world. Begin to turn your easels and brushes to less reprehensible themes. Let Him rule in your hearts by faith, and not be ridiculed on your canvass, as it has been our painful lot to hear more than once.

Correspondence.

HOW OUR JEWISH BRETHREN OBSERVE THEIR HOLY DAYS.

Croydon, 8th Dec., 1873. REV. SIR,-I should not have ventured to call attention to the above subject a few months ago. I know very well how sensitive our Jewish brethren are when their inconsistencies are exposed; they scruple not, nor do they feel any compunction, to stigmatise any person who has the courage to point out their shortcomings, as a malicious bearer of false witness against them. God knows that the Hebrew Christian loves his brethren dearly, and the more so when he feels moved to tell them the truth. question which our Hebrew Christian brother Saul of Tarsus put to the Galatians, every one of us who remonstrates with the Jews may fairly ask them :-"Am I therefore become your enemy, because I tell you the truth ?" (Gal. iv. 16.)

The

Of late, however, one of the Jewish weeklies, notably the notorious print under the management, such as it is, of the under-teachers of the Bell Lane Free School, has all of a sudden slackened his energy in throwing stones and mud and dirt at our impregnable fortress, and bethought himself to look at his own shattered and battered glass

house. Plenty of work to do there, in all conscience! The conductors of that paper found that the professors of modern Judaism were anything but consistent Jews; that those professors think that to hate us, to revile us, to bear false witness against us, evidence their being good Jews; while at the same time they desecrate those days which they profess to believe are eternally and immutably hallowed; for instance, their Sabbaths, and even the Day of Atonement-which you have so clearly explained in the last October number. The Jewish School paper shows praiseworthy zeal in denouncing his co-religionists for their profanation of those consecrated days,. and uses far stronger language than I should like to employ. Let me, however, give you a plain matter-of-fact statement, in my own plain unlettered way. You know an English pen is neither my birthright nor my acquisition. Please to use your editorial pen freely; recast, correct, curtail here, add there, as you may think proper.

You know my humble business and trade. I attend sales to buy such goods as my customers require. Almost all the buyers at those sales are Jews. They generally run up the things so high as to leave very little chance for a would-be purchaser who is not one of their clique. On the last Jewish New Year and Day of Atonement, the two most solemn holy-days in the Jewish year, I determined to go to the sales, as I felt certain that I should not meet any Jews there. How shall I describe my surprise, when, then and there, on the "holiest of days," I saw a "Moses," a "Mayers," and many others of their kind and creed. Even the auctioneer could not resist the remark, "Why, Moses, we certainly did not expect to see you here to-day!"

I ask you, dear sir, where is the Jewish religion and faith? And yet such Jews think they serve God by throwing mud at us, by abusing and reproaching us. I am sure that none of us that have been recalled and gathered into the fold of our dear Lord Jesus Christ would entertain, even for a moment, the thought of polluting the Sabbath day, even if it were for a necessary meal.

The generality of our unbelieving Jewish brethren, however, seem to have one idea, and that is the worship of Mammon. God and His law are only an after-thought with them. To gain

a shilling they would sell the Lord, if they could, six times a day. There is no fear of the Lord amongst them, and none amongst them asketh after Him.

Let me mention another incident. Last Saturday week an old Jew came to my house, in the morning, and said he was destitute; he was a poor wanderer, had no rest nor peace; he went about forlorn, and he did not know what to do. I told him, "It proved that God's word was true: the Almighty said you shall be scattered among all the nations of the earth, and you shall seek rest and you shall not find it. There was only one rest-to believe in the crucified Messiah." The old Jew said he was very much struck with what occurred to him the previous evening. As he went along in the street a mob called after him-Jew. An old gentleman passed by and remonstrated with the ruffians, and said to them, "It was a Jew that shed His blood for you." The gentleman took this aged Jew on his arm, and gave him a shilling for his supper. He at the same time advised him to go to my house, where he would learn something that would do good to his soul. The gentleman told him that I was a Hebrew Christian. As the poor man was shivering with cold, I gave him a hot breakfast, and showed him from the Old Testament all that was said concerning the MESSIAH. He seemed to listen attentively, and said, "How many times did I repeat these passages, and never understood them so well as since you have explained them to me! Sure it is so ; you are really right. I am an old man, very near my grave; I must do something that the Lord may be reconciled to me. I will stop here over Sunday, and go with you to church; but my clothes are so shabby." "Well," I said, "if you are in earnest about your soul, I will give you a letter to the Rev. H. A. Stern, and he will instruct you and do for you all in his power to relieve your wants." I gave him the letter and some money to take him to London and to buy his meals for the day. I inquired of Mr. Stern about the old Jew, but the old man had never called at Mr. Stern's house.

Now I ask you, Which of our Christian brethren would go to a Jew and deny our Lord for a paltry few shillings? No, not even for a thousand. pounds would any of our Hebrew Christian brethren do such a thing! And still those Jews can have the