Page images

number of faithful and powerful advocates for the truth, who stemmed the torrent by propagating the eternal truths of the eternal God. The Lord never left Himself without a witness on earth. So that Satan, with all his venomous malignity, did nothing more than bruise the heel of the Church ; and this he will succeed to do until Jesus shall come againthe Church shall be distracted by infidelity, heresy, and persecution. Yet the Church, even now, is bruising Satan's head, for she is God's witness here on earth. She is God's instrument for carrying on those purposes, which shall terminate in the final establishment of His kingdom in earth as it is in heaven. By the deliverance of every single soul from the thraldom of Satan, there is also a blow given on the head of the tempter. Just in the same measure as the repentant sinner causes joy amongst the angels in heaven, does He also cause bitter pangs of torment to Satan and his associates in the regions of darkness. Yes, we believe that, whenever the Church makes a successful stand for piety and truth, or whensoever she sends forth her missionaries amongst the scattered tribes of the house of Israel, who, by their zealous and faithful preaching, rescue a son or a daughter of Abraham from the bonds of Satan, and restore him or her into the fold of the Shepherd of Israel, then does Satan feel the prediction made in the garden literally fulfilled-his head receiving a dreadful bruise. Or whenever the Church despatches her faithful ambassadors into the dark wastes of Paganism, and is thus the means of demolishing an altar of superstition, and teaching the heathen to cast his idols to the mole and to the bat, then does she stamp on the head of the prince of darkness, and strike a blow which is felt at the very centre of the kingdom of Satan. But all this is only a partial fulfilment of the prediction. We look forth, according to promise, for new heavens and a new earth, when the present darkening clouds shall pass away, when this earth shall be regenerated, when the struggles and the conflicts, of which this earth is now the theatre, shall be brought to a close, and the Bride shall reign with her Bridegroom over an evangelised earth; then, in the completeness of the triumph of righteousness, shall be the completeness of the literal fulfilment of the prediction, that Satan's head shall be bruised by the seed of the woman. Then shall St. Paul's declaration be fulfilled in its most literal sense, and then shall the prayer of our Scriptural Church be answered—“That it may please Thee to strengthen such as do stand, and to comfort and help the weak-hearted, and to raise op them that fall, and finally to beat down Satan under our feet.” “ Then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?

But thanks be to God, which giveth us the victory, through our Lord Jesus Christ.”+

There can be no doubt, however, that Adam as well as Eve received divine instruction respecting the Redeemer, who was to be both God and man, and take upon Himself their transgression, and die for it; which was illustrated to them, not by the prediction uttered, strictly speaking, to the serpent, but by the sacrifice of innocent and guiltless animals such as the lamb—and with whose skins they were clothed by the LORD; intimating to them, in all probability, that by the death of a harmless

* Rom, xvi. 20.

† Isaiah xxv. 8 ; Hosea xiii, 14 ; 1 Cor. xv. 54-57.

substitute, they could be so clothed as to be fit to hold communion with their Creator; and also hinting at the Apostle's doctrines, that sinners must put on Christ Jesus, if they wish to be reconciled and accepted before an offended God; but not otherwise. And this is the reason of Eve's exclamation

קניתי איש את-יהוה


“I have obtained the Man, the LORD."* If the conclusion the great number of theologians arrived at were true -viz., that Eve had respect to the "seed” in the declaration under consideration, then she would have exclaimed

קניתי זרע את-יהוה


“I have obtained the seed, the LORD.”

We therefore dispense altogether with the conclusions of such theologians. The doctrine of man’s redemption, by the atonement of the second person in the blessed Godhead, does not stand in need of such violent criticism. We maintain, and the circumstances related in the first few chapters of Genesis sanction our position, that our first parents received explicit information respecting the means of their salvation—namely, by a vicarious sacrifice, which was transmitted to their children, and to which all the faithful since had an eye. Hence, “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts : and by it he, being dead, yet speaketh." Hence John the Baptist announced Jesus, by saying, “Behold the Lamb of God, which taketh away the sins of the world.”+ And to this the Rabbis bear ample record. Our space does not allow, at present, to furnish many quotations in corroboration of this our assertion; we may, however, conclude this article with a passage from the book of Zohar, of which the following is a translation :

“ Come and see, that when Noah was born, he saw that the works of the children of men were wicked in the sight of the Holy One, blessed be He; so that he hid himself, and was engaged in the service of the Lord, that he might not walk in their ways. And if thou shouldst say, How was he occupied ?— [Answer) - In the book of Adam and the book of Enoch : the reason he employed himself in them was that he might worship his Lord. Come and see, that thus it was, for how did Noah know to offer a sacrifice to his Lord, but because he discovered that wisdom on which the world subsisted, and thus he knew, that by a sacrifice it was preserved, and without a sacrifice neither the higher por lower world could have stood."!

Gen. iv. 1.

† John i. 29. " Zohar," vol. i. fol. 58, col. 2. Amsterdam, 8vo edition. A.M. 5565 ; A.D, 1805.



VICAR OF CHRIST CHURCH, LEICESTER. MHE interest attached to the discussion which has lately taken place on

this subject is not likely to pass away. I may therefore venture to say a few words in reference to it, convinced, as I am, that it will still find a place in the pages of the HEBREW CHRISTIAN WITNESS.

There are two points which are worthy of special attention.

I. The evidences which this discussion has afforded of the extraordinary change which is passing over the minds of Gentile Christians in reference to the Jews.

It is within the memory of the present generation that it would have required no small measure of boldness for a Gentile to claim consanguinity with a Jew. Many of the most eminent Christians (e.g., Luther) regarded them with a dislike that even amounted to hatred. Men, as well as nations, vied with each other in the endeavour to humble and persecute the ancient people of God. An alliance with them, however great might be its ulterior advantages, could not fail to bring with it some measure of odium and contempt.

When we consider the history of the past, who can fail to see God's hand in the present ? It is not merely that the true servants of Jehovah take pleasure in the stones of Zion, and it grieveth them to see her in the dust; but they are beginning to lay claim to the closest relationship to the tribes of Israel, in the hope of inheriting Israel's promises. Learned professors and educated laymen; persons of different ranks, and a variety of religious persuasions, begin to see the dawning of Israel's glory, and desire to share in its blessedness. The theories that would make the Affghans, the New Zealanders, the North American Indians, the Gipsies, or other people occupying the same social position, the representatives of those who are commonly designated the lost tribes—all has given way to a bolder hypothesis. The pen of the pious and the learned now seeks to claim this distinction for the Anglo-Saxon race, and the Scriptures are carefully searched, in order that, if possible, evidence may be adduced to show that this claim is just and true.

I do not hesitate to regard this as one of the most remarkable signs of the times. The reproach of Israel is passing away; it is the harbinger that the glory is at hand. When the tide of popular feeling takes so decided a turn, that educated men begin to claim the rights of citizenship with the once despised outcasts of Israel, we seem to hear in the far distance the sounds wafted upon the winds of promise, “ Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.”

II. But another consideration suggests itself to my mind in connection with this craving after consanguinity with the tribes of Israel. It is this: The impossibility of these desires and expectations having any basis on which to rest.

I will ask, on what ground are the ten tribes spoken of as lost? It is true that their captivity was distinct from that of Judah, and that their lot was cast in a different land. But James addresses his epistle to the twelve tribes scattered abroad ; and Paul testified that the "twelve tribes,

instantly serving God day and night," were looking out for the fulfilment of the promises. (Acts xxvi. 7.) When, in connection with this, we consider from what a variety of countries sons of Abraham were gathered together on the day of Pentecost, it adds to the evidence that the twelve tribes were then and are now mingled together in all parts of the world. There is, I contend, no reason to believe that the ten tribes continued in the countries to which the Assyrians carried them captive: nor that they were subsequently separated or kept distinct from the two tribes which constituted the Kingdom of Judah.

But the most incontrovertible testimony to my second proposition is given in the previous history of the twelve tribes. Moses was addressing the twelve when he said, Thou shalt become an astonishment, a proverb, and a byword among all nations.” (Deut. xxvi. 37.) From that terrible distinction none could escape,—if escape were possible it would have made void the Word of God. The name of "the Jew" has been the name of reproach, and it will continue to be so until it becomes the title of honour. (Zech. viii. 23.) None can claim consanguinity with them, but those who have had to take up this cross. It is a vain illusion to talk of the Anglo-Saxon, or any other race, belonging in the most remote degree to any of the twelve tribes, if these conditions be not fulfilled. If there be special promises which belong to the ancient and still beloved people of God, it will be for those who were once the byword and the proverb, but who shall be made “a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God.”

[Our estimable contributor will find valuable suggestions anent to this interesting question, in the sixth chapter of “The Science of Theology, or the Order of Universal History Established by Scriptural and Historical Data, and illustrated by a Chart and Tables. By Robert Gregory. [Recently published by] James Nisbet and Co." See our Literary Notices.—EDITOR H. C. W.]





I a

expectations too high, Moscheleh Bargerschon. You will probably find my notes too scanty for your sanguine expectations, both with regard to the parish of Dullymore and the present inhabitants of Adamantine House. I had better begin by telling you of the condition of the large straggling parish of Dullymore, which takes its beginning westward about half a mile from the eastern wall of this OZPELE Park. The park, mansion, and the inhabitants of the same have continued unsolvable pro

blems to the parishioners of Dullymore, ever since the Paltiels made the demesne what it is.

The parish is one of the many unfortunate ones which have become degraded by being made things to be sold and bought. I need not tell you that, as a rule, such parishes, as well as those in the private patronage of the rich, who scorn to barter their patronage, are made use of as quasi settlements on younger sons and nephews; and even on daughters or nieces, if the latter are married, or likely to be married, to young clerics. Parishes thus made use of are doomed parishes. Dullymore was no exception to the rule, and has been richly entitled to its appellation, whoever palmed the name upon it.

The church has become dilapidated, the rectory—by reason of former absentee rectors—has been turned into a neglected farmhouse, in which the foreman of the tenant of the glebe-land resides. The old parish school was under the care of an antiquated and scarcely half-tutored master. In that school were to be seen about a score of unwashed, ill-behaved boys, and no girls at all. You can easily imagine to what condition the people, in the different hamlets of the parish, were reduced.

A former young rector, who had been presented to the benefice by the uncle of his young bride, laid a wager with some of his aristocratic friends that within two years after his institution, he would break the spell of the enchanted OZPELE Park, and become hand and glove with the lord of Toledo Villa. His name was the “Reverend Adam Mantin;" his mind was set to win his wager instead of to win souls. He began by building a grand house for himself, in a peculiar style of architecture, with all the extensive and various offices which a large establishment demands. He called the building after his own name, Adamantine House. It was made fit for residence within a year after the foundation stone was laid ; and accordingly the “Reverend Adam Mantin came into residence in the autumn of 184,

The rector “ kept ” a curate to do for the parish, whilst he himself sported and acted the grand squire. He was not reputed a clever sportsman, nor was he master of every athletic game and exercise ; yet he was an active meddler in them all. He established several clubs, of which he was patron, and thus soon became intimate with the neighbouring squirarchy; the young branches of which were of course delighted with Mr. Adam Mantin, whilst the older branches simply tolerated the would be athlete “in holy orders.” Happily, there is a wholesome dislike of the sporting parson amongst sober-minded Englishmen.

When the rector of Dullymore found that three months had elapsed, and neither the lord nor the sons—the eldest son Menasseh was then alive-of OZPELE Park had called upon him, nor the lady or her daughter had called upon Mrs. Mantin, he determined to waive etiquette and take the initiative. However, the man@uvre failed. Our friend was too busy ; he could not possibly see him then, nor name a day, or an hour, when he could do so. He waited three months more, and after Easter, when the cricket season had set in, he called once more at the mansion to see the young lord; but Menasseh was then very busy with some of his friends arranging matters for the cricket campaign in the park. An answer was therefore sent to the visitor that the young lord was engaged with several


« PreviousContinue »