entwined itself like the ivy round the oak, the Church; so that her, worshippers in, alas, too many cases, have deeply imbibed its spirit, drunk freely of the poisonous draught, have become stupefied, senseless, and obnoxious to God and man (Isa. i. 11-15; Amos v. 21-24). Yea, more; having wrapped themselves up in the thick blanket of formalism, they recline on the lap of self-indulgence, quite comfortable, perfectly safe. When they have attended to the outward forms of public worship they think they have done their duty, and nobody has any right to find fault with them; they do their best, and no more ought to be required of them. Is not this, we inquire, this very worldliness of the Church and its worshippers, the great characteristic of the present age? Yea, more, one of the most remarkable and distinguished signs of the latter days. Both Scripture and experience confirm

our statements.

Besides the spirit of worldliness so rampant amongt us, there is by far a more gigantic evil prevalent in our minds; viz., the Goliath Infidelity. Now, attempts have been made from time to time by pious and learned men, to destroy this giant of the Philistine host, with the sling and stone of truth; but with little effect. He still comes boldly forward to the front, in order to defy the armies of the spiritual Israel. His admirers and advocates are many, both within the Church and out of her. Alas! that it should be so. What a paradox! Painful as the truth isthe Church has more danger to fear from her secret enemies within her, than she has from her more open foes without her. Yet, is not this also one of the marked signs of the times in which we live? Yea, more, the prelude to the great apostasy predicted in the Book of the Revelation (chap. xiii. 6): And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven." Does the world as it grows older grow wiser and better?

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Are not

things getting worse and worse? going on from one degree to another, hastening on apace to the direful end when religion and religious worship

shall have become extinct, yea, more, when the knowledge of the one true God, shall cease to exist in the earth. Is not the desire of the infidel portion of the community to exclude the Bible from our national schools, a certain indication that this will be the case? For what more sure sign could we have? Is it not equally true, that the tendency of the present age, is to preach up morality as the only ground of a sinner's hope of acceptance with God, instead of preaching the Gospel doctrine that he can only be saved through the blood and righteousness of Christ, another clear index? pointing as it must inevitably do, to the effect of such soul-destroying teaching. Such we fear will be the world's crisis! Is not the prospect enough now to arouse the living dead? Yes, enough to awaken a slumbering church and sleepy world? Yet, such will be the probable future in the world's history. These days Messiah foretels. (Luke xxiii. 8.) May God, arouse His slumbering Church, and quicken the living dead by the mighty energy of His Holy Spirit: yea, may He, of His infinite mercy," Lighten the eyes of both, lest they sleep the sleep of death." (Ps. xiii. 3.)

And again, ever since the birth of time, or ever the world was made, no age of it has been, I suppose, without its impostors. Both religious and worldly hypocrites have every now and then entered on the stage of life. Witness the age subsequent to the Christian era. No sooner had the Church of Christ begun to exist than a deceiver rose up in the person of Ananias. He, however, met with his deserved fate. Simon Magus was another fictitious character. The Eastern impostor Mohammed entered on the theatre of life, and afterwards, like a meteor, disappeared. So worldly as well as religious impostors have tried to palm their tricks of imposition on society. The present age however, has been characterised perhaps by the appearance of one of the greatest worldly impostors that ever existed. Judges and juries have had the greatest difficulty of discovering the cheats attempted to be practised upon them by criminals from time to time; yet, never in the annals of

crime, has there been known a more artful and daring impostor than the present claimant. Notwithstanding this, another period of time may even produce a more gigantic impostor than he. To a certainty, the most infamous of all impostors that have ever been, or will be, is yet to come forth as predicted, in the person of the Antichrist, the Man of Sin, the incarnation of Satan; then will he be dominant, and his reign for a short season be despotic. Yet, he, together with the false prophet, shall be cast down into hell. (Rev. xx. 10.)

But once more, in passing, there is another wide-spreading evil which we must notice; and which is also another remarkable sign of the latter days: viz., indifference to religion. We do not stay now to inquire into the cause, but can only speak of the fact. This is manifest to every observer of recurring events; and therefore, cannot fail to strike the mind of every sincere and devout child of God with horror, and to overwhelm his soul with deepest sorrow. With fixed but weeping eyes he stands gazing upon the present sad spectacle. In silence he mourns the fact. The future prospect he deplores. Notwithstanding, this dark terrible vision rises up before the seat of his imagination, in contemplating the present and future scenes which now, and will be hereafter enacted in life's great drama; yet, as a solace to his unhappy spirit, he turns to his only infallible guide-book-the Book of Books-the Bible, and then asks what saith the Great Prophet? He looks and reads the solemn words of holy writ, and because iniquity shall abound, the love of many shall wax cold." (Matt. xxiv. 12.) Again, he turns to the Sacred Record, and therein reads this prophecy in Matt. x. 21, "And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death." And again, he peruses another "Scripture of truth." He begins at verse 37, and leaves off at the 43rd verse of Matt. X. : "But as the days of Noe were, so shall also the coming of the Son of Man be." "For as in the days before the

flood, they were eating and drinking, marrying, and given in marriage, until the day that Noe entered into the ark ;" (39) and knew not until the flood came and took them all away; so shall also the coming of the Son of Man be."

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Watch therefore; for ye know not what hour your Lord may come." Pondering over what he has read he says to himself, how truly descriptive is all this of what mine eyes now behold. Once more, he finds it thus written in Luke xviii. 8. "When the Son of Man cometh, shall He find faith in the earth?" Now, have we not at this very hour, ocular demonstration of the accomplishment of the first three prophecies? will the latter think you fail of being fulfilled? “He that hath ears to hear, let him hear" what Messiah saith, For verily I say unto you, till heaven and earth pass away, one jot or one tittle shall in no wise pass from the law till all be fulfilled." (Matt. v. 18.) Note carefully the warning given in Mark xiii. 33.

Take ye heed, watch, and pray: for ye know not when the time is." "He that endureth to the end shall be saved." (Matt. x. 22). Lastly, Remember the words of the Lord Jesus, how He said in the Book of Revelalation—(chap. ii. 20)—“ Be thou faithful unto death, and I will give thee the crown of life."

SCRIPTURE EMENDATIONS.

ROM. v. 13: "For until the law, sin was in the world: but there being no law, sin is not put to its account."

What does the A.V. convey to the mind of the reader? That sin was not imputed to him who lived in the times before the giving of the law. Perhaps no one would be actively under this impression; it is so contrary to all the instruction of the inspired word. The same is stated by the above emendation as "where there is no law there is no transgres sion" against that law. The careful and thoughtful might so understand this passage, but we have to consider those who read what is written, and who understand according to the verbal structure.

In Rom. iv. 22, we read "it was imputed to him for righteousness,”

and one might suppose that the same kind of procedure, judicial or gracious, was indicated here. Not so; the words are different; viz., λογίζομαι in iv. 22, but λoyέw in v. 13. These have opposite meanings: whilst the former means to reckon for, the latter means to reckon against. Whenever any thing is put to the account of the law it is against the sinner. "Until

the law the sinner was not actually without law, he was a law unto himself, "the law was written in their hearts." The flood and the cities of the plain are witnesses that God imputed sin to the sinner before the giving of the law: "because when they knew God they glorified Him not as God . . . wherefore also God gave them up."

What a mercy to be delivered from the two laws; "the law of sin," and "the law of Moses!" Not a word of mercy from either; "for as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law." (Rom. ii. 12.) And then the unutterable mercy of being "under law to Christ!" No condemnation!" "If any man sin we have an Advocate with the Father." Confession-forgiveness.

Gal. v. 17: "For the flesh lusteth against the Spirit, but the Spirit is against the flesh, (and these oppose one another,) that ye may not do those things which ye would.

It is correct enough to say that the flesh lusteth against the Spirit, but not seemly to use such an expression relative to the operation of the Spirit against the flesh, nor does the construction require it: supply the word "is," and we have a statement abun

dantly sustained. The parenthesis adopted here leaves the mind to connect the final statement in the verse with the work of the Spirit only. Such is the aim of the Spirit being against the flesh, "that ye may not do (TOTE) the things which ye would"-or will to do.

The translation "cannot do" has no warrant. There is no idea of constraint, but of help. The new

creature is free to sin, if he will, but then "he shall of the flesh reap corruption." With all the rich provision

of God's grace, with all the furniture of His love, can His children desire "the husks which the swine do eat," and be clad with the world's finery? Alas! yes. They slumber, they forget, they shut their eyes, they become blind to the beauties of their Father's house; they "grope at noonday."

The words" contrary to" are too weak to express the actual condition of the parties. It is not a merely passive condition, as these words might intimate, but a life-long contention.

The word is so translated in 2 Thess. ii. 4, " opposeth himself," and the participle of the verb is commonly rendered "adversary."

Let the will be on the side of the Spirit and "we shall not fulfil the lusts of the flesh." Let it be on the side of the flesh, and then "I build again the things which I destroyed, I make myself a transgressor." There is no countenance given in the word of God that a regenerate man cannot do the things that he would. “My grace is sufficient for thee," said the God of armies to the fainting warrior, smarting under the wounds of Satan; but it is not for the self-willed minder of the flesh. The promise of support, of deliverance, is to those who value such proofs of their Redeemer's love. What can the gross worldling know of such care and love? He values nothing of these. If a new creature -and alas! how many such have become, to the eye of man, worldlings!he is a marvellous instance of the grace of God; but he traduces that grace, forgetting that "the grace of God leadeth him to repentance" daily.

Let us ever be conscious what law the believer's sins are put to the account of. If there is no law for himfor he is free from the law of Sinaithen his sins, unconfessed, are put to the account of no law, but he is " under law to Christ." Are not all the believer's sins atoned for and blotted out? Most boldly we say-No, except confessed. The sins we now speak of are the sins of the family. The Father will forgive the sins of His children on confession, and cleanse by the precious blood of His dear Son from all unrighteousness.

If there is no confession and with it a forsaking, then there is judgment"some they follow after.""

Further, concerning confession, God will have his due, and He will see to it that man has his. If any think that confession to God is enough, may the Lord open his eyes to see the folly thereof! God's love is not greater than His justice; "justice and judgment are the habitation of His throne." It is then to the account of "the law of the Spirit of life in Christ Jesus" that the believer's sins are put. But-0 unutterable grace!" if we confess, He is faithful and just to forgive." Clifton.

W. HOWELL.

THE LATEST BENEFICED HEBREW CHRISTIAN CLERGYMAN.

FROM THE "EASTERN MORNING NEWS OF HULL.

"ON Thursday, July 23rd, the Rev. Canon Brooke, acting under a commission from His Grace the Archbishop of York, instituted the Rev. Joshua C. S. Kroenig (senior curate and Clerk in Orders of Holy Trinity) to the Incumbency of St. Barnabas, on the nomination of the Archbishop of York; the Rev. Canon Brooke; William Harrison Broadley, Esq., of Welton, in the county of York, Member of Parliament; Henry Strickland Constable, Esq., of Wassaw, in the said county of York; and Theophilus Carrick, Esq., of Kingston-upon-Hull, Chairman of the Trustees of the advowson of the said Holy Trinity Church; being the Trustees of the said Chapelry, and, as such, the true and undoubted patrons thereof.

“On Sunday, August 2nd, the Rev. J. C. S. Kroenig, in accordance with the established usage of the Church of England, read himself in,' in the presence of a large congregation, &c."

One of the principal causes which decided our brother in accepting the Incumbency was in order-being permanently settled in Hull-to be able to give greater solidity to the Jewish evangelisation there, which is, we are thankful to say, prospering abundantly. Well might Mr. Kronig say, in a letter which we have recently

SIR ANTHONY DE ROTHSCHILD, BART., AND THE CHIEF RABBI OF ENGLAND, IMPALED OPPOSITE TO EACH OTHER, ON THE RESPECTIVE HORNS OF A DILEMMA. WE do not profess to indulge an overweening admiration for the modern Jewish pulpit. If we had done so, we might perhaps have occupied as distinguished a position in it as Drs. Adler and Artom. Some of our bitterest Jewish maligners even are now and then surprised, in their lucid intervals of candour, in crediting us with the possession of abilities and qualifications sufficient to do justice to any synagogue pulpit in Jewry. But, as we have in. timated, we have no bias for the teaching from that quarter. To be frank, the more we hear or read of the instructions vouchsafed thence, the less we like them. However, our impartiality in the matter qualifies us to take a common sense view of synagogue affairs. We cannot help thinking that the chief rabbi of the German and Polish Jews in England made a serious mistake by inhibiting the Russo-Polish Jewish preacher holding forth in the synagogues under his jurisdiction. Had but Dr. Adler exercised a discreet toleration, he would have escaped the impalement of himself and the President of the Bell Lane Jewish Free School, opposite to each other, on the respective horns of a dilemma. The following memorial can have no other effect for whilst Sir Anthony Rothschild is President of that School, Dr. Nathan Marcus Adler stands first on the Committee of the same school :"11 and 12, Exchange Buildings,

"Houndsditch, E.C., Aug. 19, 1874. "To Sir Anthony de Rothschild, Bart. "Honoured Sir,-We, the undersigned, being resident Jews of the City of London, beg to draw your attention to the following circumstances, knowing full well how desirous you are of furthering the interests of your

poorer brethren, and of teaching them the ways and means whereby they may become enlightened and civilised subjects of this happy land.

"You are well aware how detestable the habit has become of our co-religionists congregating in Whitechapel on the Holy Sabbath, for several hours engaging in various ways during that time, which might be more profitably employed in study, or in listening to the exhortation of some worthy man. During the past six weeks such a man has come in our midst. He has succeeded by his powerful exhortations in attracting such numbers, that the room in which he preaches is found too small to accommodate them. Those who were accustomed, to visit mission halls and such like vile places* have been lured from their haunts, to hear the eloquence and tradition of the good and pious Rabbi Dainow of Russia, a man noted as much for his learning and piety, as for having the religious and temporal welfare of his nation at heart.

"He alone is able to advise the poorer classes in the way that they may raise themselves to self-respect, and become ornaments to the glorious race from which they spring.

"We, who are his countrymen, know and understand the benefits to be derived from intercourse with such a man, who counts among his friends Baron A. de Rothschild, of Paris, the Chief Rabbi of the same city, and many other gentlemen of note.

"Our object in addressing you is to ask you kindly to assist us by placing the Free School in Bell Lane at our disposal every Saturday afternoon, until such time as we are able to rent suitable premises.

"We leave you to imagine how much good has already been done, when we tell you that a missionary came to hear the preacher, and expressed his wonder that he had to preach to empty benches in consequence of a more forcible attraction. t

"We trust, Sir, that you will consider the subject earnestly and impartially, and grant us the aid we require in the furtherance of our scheme.

"We have the honour to remain, Honoured Sir, your obedient servants, &c."

(Signed by 70 Seatholders and Members of the various City Synagogues.)

"IT is with deep regret we announce the loss of this honoured servant in the Lord's vineyard, whose name will be so familiar to our readers in connection with the mission labours among the Jews. After some months of suffering he passed to his rest early yesterday morning. Few men have more spent their lives in the attempt to realise one grand object than the late Dr. Ewald. His sole desire was to see Israel saved, and with the most untiring industry and evangelical energy, he laboured to bring those whose ancestors had crucified the Messiah to the foot of the cross. And it

pleased the Lord to bless his efforts. From the time when he first joined the London Society for Promoting Christianity among the Jews in 1832, down to the last year of his life, he was a powerful instrument in the hands of the Master to wean many from the dark errors of Judaism. His sphere of work was an extended one. For nine years he laboured on the north coast of Africa-at Algiers, Tunis, Tripoli, and other great towns-and succeeded in effectually establishing a permanent Mission amongst God's ancient people. On the appointment of Dr. Alexander as the first bishop