hence the conflict between the flesh and the spirit, and the repeated admonitions of the Word, to 66 mortify our members which are upon the earth;" to "crucify the flesh with its affections and lusts;" to "purge out the old leaven-the leaven of malice and wickedness."

But in the offerings typical of the Person or work of our adorable Substitute, leaven was strictly forbidden : "No meat offering which ye shall bring unto the Lord shall be made with leaven; for ye shall burn no leaven, nor any honey in any offering of the Lord made by fire." (Lev. ii. 11.) Nothing savouring of the evil of our nature was to be found in the perfect humanity of Jesus. In marked contrast, however, to this express injunction concerning the Meat offering, the two wave loaves of the "new meat offering" were to be baken with leaven; for they typified sinners, though sinners saved by grace-"the redeemed from among men-the first fruits unto God and the Lamb." (Rev. xiv. 3, 4.) The evil in them, signified by the leaven, was by the same Divine appointment, fully met and atoned for, as expressed by the sacrifices which accompanied the offering that typified them as "a kind of first-fruits of His creatures" (James i. 8); " predestinated to be conformed to the image of His Son," even of Him who is pre-eminently the First-fruits," the 'First begotten from the dead "-united to Him by a living faith in the atoning sacrifice by which He has perfected for ever them that are sanctified." Therefore we read (ver. 18), " And ye shall offer with, or over (al) the bread, seven lambs without blemish of the first year, and one young bullock and two rams; they shall be for a burnt offering unto the Lord, with their meat offering and their drink offerings, even an offering made by fire of sweet savour unto the Lord;" the presentation of this unblemished sacrifice, with its offerings of joy and thanksgiving covering over the leavened bread, setting forth, in their unmistakable typical import, the heartreassuring, soul-satisfying truth, that, 66 accepted in the Beloved," Jehovah sees no iniquity in Jacob, neither perverseness in Israel;" this unspeakably precious truth, applicable not only to them, but to all made partakers with them of the blessings which are in Christ Jesus ;-the participation of the Gentiles in their

blessing, indicated by the provision for "the poor and the stranger," who were to glean in the fields of Israel during "the harvest," following immediately after the Pentecostal feast (ver. 22), and separating by an undefined interval, the three feasts which have already received their antitypical fulfilment, from the three which remain to be accomplished on the return of Israel and Judah to the land of their fathers. Meanwhile, and consequent on Judah's rejection of their King, the Gospel to be preached in all the world for a witness to the nations, was sent forth more especially in the direction where "backsliding Israel" was to be found, when driven out of the countries to which they were originally deported ;"* for the wife of youth," seemingly so long rejected, yet "loved with an everlasting love," was now to be betrothed to the Lord in loving kindness and great merciesgraffed back into their own olive tree as a fulness of Gentiles," having lost their name, "the remembrance of them having well-nigh ceased from among men;" oblivious themselves, or ignorant of their origin, and needing "this mystery" to be shown unto them, they have, nevertheless, as the natural branches restored to God's favour, been the channels of His grace; earnestly contending for and preserving those saving doctrines of free, unconditional grace, of which the olive tree was the emblem, even of the covenant made with their father Abraham and his seed, which is Christ; doctrines which the wild olive branches-early degenerated into a paganised Christendom-sought to suppress; persecuting unto death, as long as they had the power to do so, those who held and proclaimed them. A glorious harvest, nevertheless, has, and will yet be reaped out of all nations, kindreds, and tongues, to the praise of His grace who appointed these tribes of His chosen people to this work of faith and labour of love, gathering in the sheaves for the heavenly garner.

When passing through Samaria, the blessed Lord of the harvest had instructed His disciples that the fields were already white to the harvest; but alas, how soon were the tares mingled with the good seed, the leaven with the meal; but now, as the day of His longsuffering draws to a close, is not the Lord manifestly lifting up a standard

* Ezek. xx. 82-87. + Deut. xxxii. 26.

against the enemy, and giving an earnest of the victory that awaits His witnesses, in the times of refreshing from His presence so blessedly experienced at the present day in these isles afar off, thus renewing the strength of His people for the last great conflict ;-His adversaries and theirs, simultaneously mustering their forces, energised by unclean spirits, the spirits of devils, gathering their deluded victims to the battle of "the great day of GOD Almighty?" But the Captain of Israel's host proclaims, "Behold, I come ! Blessed is he that watcheth;" and we believe that He will come, and that soon, to vindicate His cause and ours.

But reverting to the more immediate object of this paper, we would in conclusion observe that, not only the persons of the worshippers, as typified by the two leavened loaves, but their worship and communion with the Holy One of Israel, equally required the blood of atonement, to come up with acceptance before Him. Therefore in the law of the "Peace-offerings," (and in no other, except the two Pentecostal loaves,) we read that leavened bread was to be offered. Yet, though sin be in us, it does not hinder our fellowship with God, because of the abounding grace, which sees only the blood that cleanseth from all sin; for in the Peace-offering, as in the " new meat offering," the leaven, or evil, was met by the blood of the sacrifice," the blood of sprinkling." (Lev. vii. 13, 14.)

"Ad

Fellowship with Him who is Light, cannot however be maintained, if we walk in darkness; and, instead of resisting and overcoming the sin that dwells in us, we allow it to break forth into sins and transgressions of God's holy law. Peace can then only be restored by the confession of our sins, and casting ourselves anew on the efficacy of His perfect sacrifice, who ever liveth to make intercession for us - our vocate with the Father, Jesus Christ, the Righteous;" His sinless, spotless nature typified in the law of the peaceofferings by "the unleavened cakes mingled with oil, and the unleavened wafers anointed with oil, of fine flour fried" (ver. 12), signifying the fiery trials and sufferings of Him, who, "though he were a Son, yet learned obedience by the things which He suffered;" tempted in all points like as we are, yet without sin; holy, harmless, undefiled, and separate from sinners," though loving us with a love stronger than death; "made sin for us

66

who knew no sin, that we might be made the righteousness of God in Him." And having by "the one offering of Himself once for all," fulfilled the types and shadows of the law, "He broke down the middle wall of partition-blotting out the hand-writing of ordinances— nailing it to His cross, in order that "aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world, might be made fellow-citizens with the saints, and of the household of God,-builded together for an habitation of God, through the Spirit,"*-made one in Christ; their spiritual and eternal blessings essentially the same, how. ever distinguished and pre-eminent Israel's position and national blessings, when caused to rest from the sword that had so long pursued them, and having found grace in the wilderness, Jehovah showed Himself to be indeed "a Father to Israel, and Ephraim His first-born," the appointed heir of the birth-right blessings. October 8th. ZETA.

IS THE CHIEF RABBI OF ENGLAND A RELIABLE BIBLICAL EXPOSITOR?

SIR,-I was always under the impression that the Chief Rabbi, the representative of Orthodox Judaism in this country, belonged to that class of modern Rabbis of Germany, who have long since given up their faith in the divine origin of the Talmud, whose orthodoxy at best consisted only in an enthusiastic reverence for the curious literary monuments of the Post-Biblical history of our nation. Their hearts, however, were steeled against the belief, that the traditional laws were equally delivered to Moses, on Mount Sinai, along with the decalogue and the written law.

The old religious faith of their forefathers in tradition crystalised itself amongst the educated German Jews of the present century, into an historic and scientific faith; and in the spirit of that faith they bestow a remarkable amount of industry and research on the ancestral and patristic literature.

Some savants of this school do not indeed manifest an open rupture with the old faith, but manage to conceal well their opinions respecting it, in the

* Eph. ii. 11-22; Col. ii. 14.
+ Jer. xxxi. 1-9.

11 Chron. v. 1, 2.

guise of a highly wrought phraseology, in order not to compromise their positions as public instructors and preachers, and to fulfil the more effectually the mission which they impose upon themselves.

learned readers and the Dr. himself, if he reads your journal, that the noun

gift or present, but the act of giving

here is not to be rendered נתינה

.תתננה away implied in the verb

The Dr. Adler, I was induced to believe, belonged to the latter; but I am now entirely disabused of this opinion in the work lying before me, entitled

Having shown your readers the connection in which the two words occur, they will easily perceive the, ugliness

נתינה לגר of this title, as the words

written in Hebrew, in which the author makes a full confession of his religious faith in tradition and the Talmud, worthy of any unsophisticated Polish Rabbi. I was once told by an educated Rabbi, that belief in Rabbinism cannot co-mingle with modern culture, no more than oil and water do. But here we have a fact that disproves this comparison fetched from chemical regions, and Rabbinism and modern

in the above quoted passage deal of a GAIR Toshob, and not of a GAIR Tzedek, and therefore offensive to the memory of Onkelos.

I have not the leisure nor the inclination at present to enter into a discussion about the entire body of the work. I shall leave this for a future period, when I may discuss the merits of this work, the absence of originality in the author, and the want it supplied. At present, however, I cannot let our Rabbi go unchallenged in his exposition on the Messianic passages, and the views he takes of the expression

הא גברא והא !culture do unite ! טסקא

like; it is an ugly one, to say the least of it. This noun is not found in the Hebrew Scriptures. The word gift or

-in Bib מתנה or מתן present is

lical Hebrew, and not . We however find it in the Talmud, trac. Pesachim, p. 21, b, where a legal dis cussion is raised between Rabbi Judah and Rabbi Mair, as to the exact mean

λογος του Θεου of the Gospel of St. John, employed so frequently by Onkelos.

Dr. Adler's opinion is that the expression is merely figurative; and used by Onkelos whenever Scripture, in condescension to human understanding, attributes bodily attributes to Deity. This definition is applicable to many passages where the yet there can be scarcely a doubt that Onkelos

20.) "Ye shall eat nothing that died of its own accord, ye may give it to the stranger who is in thy gates that he may eat it, or sell it to the alien." (Deut. xiv. 20.)

Rabbi Judah renders this verse according to its natural construction and holds the law strictly to the letter, i.e., the carcase in question must only be given away to the, but not sold to him; and to the alien sold only and not given. Rabbi Mair holds that the law is that you may give or sell to both GAIR and alien, and makes the

to depend on each noun in succession,

several places as a designation of a divine personal agent apart from Jehovah. As, for instance, in Gen. xxviii. 20. Jacob says, if the ' NIPP will be my help, and will keep me in that way in which to go, and will give me bread to eat and raiment to wear, and bring me again in peace to my father's house the MEMRA D' JEHOVAH will be my God. Here the Doctor comments on the expression in question to signify providence, but he himself finds it to be a difficult rendering, and concludes with the well known ", and it wants looking into. I say too it wants looking into earnestly and devoutly, and the key to it will be found. The

תתננה ואכלה או מכור three verbs

and reads the verse גר or נכרי i.e., on

תתננה ואכלה או מכור לנכרי

It is here in this passage, which I quote for the benefit of your learned

נתינה לגר readers, that the two words

occur. And first I must remind your

even from eternity.

trils, the Messiah Jehovah.

I am afraid, dear Editor, that this my letter will take up too much space of

[We received the above letter when our preliminary notice of Dr. Adler's work was in type; we print it as a great curiosity. The writer is still a professing member of the Synagogue; he is by no means a solitary instance of halters between two opinions amongst English and Continental Jews, but rather a type of a considerable class. To make room for this letter, we are obliged to postpone our own strictures of the book under review to a future issue.-Edit. H. C. W. & P. I.]

“WHAT IS TRUTH ?"

Quid est Veritas? Vir est qui adest.-Ana gram on Christ before Pontius Pilate.

REV. SIR,-I took notes at the Clifton Conference. The Rev. A. A. Isaacs, of Leicester, spoke very scripturally. Your readers may be interested in the perusal of my recollections.

What is Truth? Christ is the Truth. Jesus is the Truth. (John xiv. 6.)

(1.) As truth is opposed to figure and shadow. Christ is the substance of all the Old Testament types, hence called figures of the true (Heb. ix. 24). Christ is the true Manna (John vi. 32), the True Tabernacle (Heb. viii. 2), the True Vine (John xv. 7), the True Light (John i. 9).

(2.) As truth is opposed to error: his doctrine is true: when we inquire for truth, we need learn no more than the truth as it is in Jesus. centres in him, being represented in his person, office, work (Ephes. iv. 21).

It

(3.) As truth is opposed to deceit (John iv. 24). He is true to all who trust in him (Ps. xxxi. 5; lxxi. 22). He is truth itself (2 Cor. i. 20).

Christ's errand into the world was to bear witness to the truth. (1.) To reveal to the world that which otherwise could not have been known concerning God and his will and goodwill to all men (John i. 18; xvii. 26). (2.) To confirm it (Rom. xv. 8). By his miracles he bare witness to the truth of Divine revelation, of God's perfection and providence, and the truth of his covenant, that all men through Him might believe. By doing this, He is a king, and sets up a kingdom. The foundation and power, the

spirit and genius of Christ's Kingdom, is Divine truth. When He said, I am the truth-He said in effect, I am a King. He conquers by the convincing evidence of truth, rules by its commanding power, "and in His Majesty, rides prosperously, because of truth (Ps. xlv. 4). With His truth He shall judge the people (Ps xcvi. 13). Truth is the sceptre of His kingdom. He came a light into the world, He rules as the Sun by day, aλŋ0ɛia, not concealed. The subjects of this kingdom are of the Truth (Isa. lxv. 16). "He that is blessed on the earth is blessed in the GOD of The AMEN:" some understand it of Messiah, The Amen: The Faithful and True Witness (Rev. iii. 14), in whom all the promises are Yea and Amen. (2 Cor. i. 20.) that is blessed in the earth, shall be blessed in the true God, for Christ is the true God, and eternal life. (1 John v. 20; Jer. x. 10.) The Lord is the True God-God of Truth. (Ps. xxxi. 5.) Messiah is the fulness of revealed truth; the Infallible Prophet, true. certain. All the promises are established by His word and oath are irreVocably ratified by His death; and sealed by his Spirit. When our Saviour uttered some distinct, important, and solemn truth, he strengthened the assertion thereof, "Amen, amen, I say unto you." "Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen." (Ps. xli. 13.) I am yours respectfully.

HEEMANTI.

THE SEVEN ATTRIBUTES OF THE GODHEAD.

He

DEAR SIR,-Turning over the pages of the HEBREW CHRISTIAN WITNESS, for 1873, pp. 512-516, I met with a paper by Professor Warschawski, "On the seven attributes of the Godhead, as revealed through Moses and the prophets."

The NAMES (I prefer this word to that of attributes,) have had my attention for many years, and have afforded me instruction and consolation beyond my utterance; but I feel exceedingly surprised that the learned professor should have omitted one most glorious name sume the wish was to confine the names to seven, "the emblem of completeness." This is, however, a strained theory, for the names exceed seven ;but why omit this truly glorious and

-I pre ! "אל