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are wildings engrafted upon the good Jewish olive tree, and that they cannot, and never will, be the tree itself. The branches transferred to it have vainly usurped the place and functions belonging to the Jewish root. In the words of this text, literally rendered, the Gentiles had ignored the fact that they walked by the borrowed light of Israel. But the question to be determined was, Are the words of the text an empty effusion of lofty aspirations, which have never been realised? or are they the infallible utterances of Divine inspiration which must be fulfilled? and, if so, are there any traces of their accomplishment_discernible in history, and by whose agency? The rev. gentleman said it was patent to all, that the mightiest and most civilised nations of Europe and their 'kings' walked by the light kindled, and never altogether extinguished, in Israel, though the candlestick had been temporarily removed from Mount Zion. And by whom else was this astounding change effected but by the Jewish apostles and evangelists, and in the name of Jesus, the Son of David? Instead of ignoring it, the Jews should be proud of this unparalleled achievement of their Hebrew Christian forefathers. Instead of walking as they now do by the light of Gentile civilisation and intellectual culture, they should claim back their just inheritance, embrace their Jewish and long-rejected Messiah, and resume their pre-eminent position among the nations of the world. The rev. gentleman then reminded the Christians of the heavy debt of gratitude they owed the Jews, and told them that all preaching would be useless unless the former exhibited in their lives the light and power of the Gospel. The sermon was listened to with marked attention throughout."

The following is from the Bristol Times and Mirror of the 16th ultimo. Subject:-The Root and Branch of Jesse an Ensign to the World.

"On Sunday morning and evening last, two sermons to Jews and Gentiles were preached by the Rev. M.

one

Wolkenberg, at St. Augustine's and St. Mary-le-port respectively. The rev. Gentleman took for his text in the evening, Isaiah xi. 10. He said the expectation of a great Deliverer, who should purify and elevate mankind and unite all nations under His mild and benignant sway, was more or less cherished in all ages and in countries far removed from another. The blessings of His reign were celebrated in prose and verse by ancient heathen writers, who only lent form and shape to the hopes which animated their generations. The bitterest disappointments could not extinguish the hope in its advent. The question was both natural and important. What gave rise to it? It has been truly said that corruption and its dark train of evils are no part of man's nature, and their extreme prevalence is sure to react upon his nobler instincts, and create in his inmost heart a craving for moral emancipation and the hope in its speedy realisation. But the same craving was experienced by the Jewish people with deeper intensity of feeling and unbroken tenacity of hope. Is, then, the root of Jesse, &c., no more than a creature of the prophet's ardent imagination—a beautiful phantom conjured up in the vivid brain of Isaiah? Any Hebrew, whose heart still glowed with love and patriotic veneration for the grand old seers of Israel, would revolt against the notion that they, too, gave utterance only to vague feelings, which sprung up among the Jews in times of deep social decay and political adversity. No, the irrepressible hope of Israel rested on the distinct and infallible word of God, and found its way from the Jews to the other nations of the world. Discussing the views now entertained by the Jews of Western Europe on this subject, the rev. gentleman said that some of them substituted a so-called Messianic idea in the place of a personal Messiah, and went even so far as to maintain that they had already entered upon the era of social progress, political emancipation, and mental culture, which was all the prophets meant when they spoke of the advent of the Messiah. In their eagerness

he said, to put this unhallowed interpretation upon their own Scriptures, they ignored the fact that the blessings of civilisation are exclusively of Gentile production. They failed to perceive the two horns of the dilemma on which they were placed. Either the Scriptures are utterly mistaken in describing the people of Israel as the channel of Divine blessings to the Gentiles, and that just the reverse is true; or that the Gentiles, and, through them, the Jews themselves, are indebted for the privileges they enjoy to the beneficial effects exerted by the Gospel, which is purely Jewish as regards its origin, its Author, and the agents who first proclaimed it to the world. He then examined the views of Talmudical Jews respecting the nature of Messiah's kingdom and the means of its erection, and showed it was essentially a kingdom of peace and happiness, and, if established at the point of the sword, as the Jews expected, it would have defeated its own purpose. Nor were the Jews, as a nation, fit to be entrusted with the dominion of the world according to the principles of love and justice, which were essential to the Messianic kingdom. They were not so even now. They were, therefore, as a people, cast off, or suspended for the present, in order to gain time for reconciling the Gentiles to the rule of the Messiah. This preparatory work, set on foot by Jewish apostles and evangelists, has now gone on for eighteen centuries, and both Jews and Gentiles are being gradually brought nearer to the consummation of Christ's kingdom. The sermon which was listened to with the deepest attention by both Jews and Christians, was concluded with an impressive appeal to the former, of whom a considerable number were in the densely crowded church."

As subscribers to the funds of the Society, and therefore ex-officio of the committee though we have hitherto not been able to be present at their deliberations, we cannot but feel grateful for the revival of That is a activity on their part. glorious text, from which we have

often preached: "I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the Lord speak righteousness, I declare things that are right.' No! experience has taught us, in our humble way, that the Lord "said not unto the seed of Jacob, Seek ye me in vain." Whenever, and wherever, the Gospel has been faithfully preached, in word and in deed, that is by precept and example, not with eye service, because of emolument, or any such consideration, the preaching has been blessed permanently. All other kinds of preaching prompted by self-interest, pew-rents, love of approbation, vain conceit, may for a time create sensation, stir, a great following, but the effect will be as unstable as the froth upon the troubled waters. Witness, for instance, the work of popular preachers, after they have been removed from one post to another. THE HEBREW CHRISTIAN WITNESS AND PROPHETIC INVESTIGATOR must testify for God to both Jews and Christian professors.

PROGRESS IN THE EXPLORATION OF PALESTINE.

THE following has been going the round of several papers :

"The latest letters from the officers in charge of the Palestine exploration work are extremely interesting and important. M. Ganneau and M. Lecomte (architect), who have special charge of the Jerusalem researches, arrived in November, and lost no time in commencing their work. M. Ganneau, while at Jaffa, discovered the ancient cemetery of the town, the full examination of which he reserves for a future opportunity. On the way to Jerusalem he revisited the site which he had previously identified with the Biblical city of Gezer. Here he was fortunate in being able to trace in part the plan of the old city and the position of its houses and suburbs. In Jerusalem he has examined a number of Judæo-Greek sarcophagi, with inscriptions. They

* Isaiah xlv. 19.

were found quite recently in the Mount of Olives, not far from the site of Bethany, their date being of Christian times, and certainly very early. They contain the bones of ChristianJews, and it is startling, in connection with the locality in which they were discovered, to come upon the names of Simon, Martha, and Lazarus (Eleazar). Mr. Drake has rejoined the survey party, now at Jericho. The reports received from him and Lieutenant Conder describe the country connected with Samson's exploits, and that of David's wanderings. Full details, with original drawings by Lieutenant Conder, will be given in the Society's January issue."

We purpose, God willing, to give in our next issue, a summary of the work accomplished by the PALESTINE EXPLORATION FUND from its rise to the present day.

THE ANGLO-WARSAW CHAPLAINCY.

Ir gives us much pleasure to note that this chaplaincy is now well established, and enjoys the approval and protection of the Czar's Government. Our readers will recollect that we called attention, in our first year's issue, to the chequered history of the English Chaplaincy for the benefit of British subjects resident at Warsaw. (See our vol. for 1872, p. 78.) Since then the committee of that important undertaking have been led to make a very happy choice of a chaplain in the person of the Rev. W. H. Ewald, M.A. Oxon, son of our aged Hebrew Christian brother, the Rev. Dr. Ewald, for many years a Missionary, in different parts of the world, of the "London Society for Promoting Christianity Amongst the Jews." The Chaplain, on his arrival at Warsaw, was favourably and gratefully received. The more he is known by the members of his congregation the better is he appreciated. At the representation of Her Britannic Majesty's Consul General there, Lieut. Col. Mansfield, the Russian Government has generously granted a large room in the Archiepiscopal palace, now under confiscation, to

serve as the British Episcopal Chapel, and also very comfortable apartments, in the same palace, for the Chaplain. So that our fellow subjects in that great city have once more an opportunity to worship God according to the discipline of their own reformed Church. Not the least interesting coincidence connected with this Chaplaincy is the circumstance that it originated with the late Dr. M'Caul, (as our readers will see by a reference to our first volume, as already indicated,) and has been recently resuscitated by one of his grandsons, Alexander Finn, Esq., of the Elms, Brook Green, the Honorary Secretary and Treasurer pro tem. of the Committee. The Right Honourable the Lord Bishop of London is the Patron; and the London Committee is headed by the Right Reverends Bishops Claughton, Archdeacon of London, Chairman, and of Moray and Ross.

The Committee stand in need of further support, as the following paragraphs from their circular clearly state:

"A sum of about £130 will soon be at the disposal annually of the Warsaw Chaplaincy Committee, but the stipend should be at least £200, with £50 for incidental Church expenses, and £50 should be at the Chaplain's disposal, to enable him to visit the English in the neighbouring Polish and Russian towns.

"We therefore now solicit aid from the benevolence of their fellow countrymen and fellow-Christians at home, as our Government has now ceased to afford assistance for the support or establishment of fresh Chaplaincies abroad.

favour of the Chaplain's salary, "Subscriptions and donations in Church expenses, and Travelling Fund, will be thankfully received by the Treasurer, or may be paid to the Bankers, Messrs. Drummond & Co., Charing Cross, S. W."

We sincerely trust that the Committee may soon be relieved of all anxiety on the score of funds, and earnestly pray that God's blessing may rest abundantly upon the ministry of their justly esteemed Chaplain.

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 the 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 had 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

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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."

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

ness.

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.

(b.) It is not true that one "born of God" Can may not habitually sin. this possibly be said of him who is "blind, shutting his eyes (μvwnáčwv), 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.

How

(b.) 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 "we 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? 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 sins." 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. All 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

one.

"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

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