THE "HEBREW CHRISTIAN WIT NESS" IN RUSSIA. AN esteemed correspondent writes to us:-"You will be glad to hear that we send the HEBREW CHRISTIAN WITNESS all the way to Ostroff, in Russia, to the Princess Marie and the Baroness Wrewsky, both of whom are deeply interested in the evangelising of God's ancient people." ISAIAH II. CEASE ye, O men, from man! Make not weak flesh your arm : Yet is there One who can Deliver souls from harm. Thou Man, Who too art God, As both, all Love Thou art! The earth Thy feet have trod Thou bearest in Thine heart. A covert from the wind Shall that Man be to all Who are in Him enshrined As in a Citadel, Then enter now That Rock; Shall to the ground be cast, The LORD'S great day shall be ; Before His Majesty Man's loftiness shall flee. Lebanon's cedars tall, And Bashan's stalwart oaks, Before His lightning's strokes. Sole Sovereign for aye. That Day of joy and dread; Its whispers fill our homes, It comes to wake our dead. It comes to break man's pride, To bring his strength to nought: Then shall their tears be dried Who have God's comfort sought. Then shall Jerusalem His own right hand restore, And set her as a gem In Earth for evermore. Thy King, O Israel, In glory comes to thee; Thy mourning, who shall tell When thou His face shalt see? But He will wipe thine eyes From every tear of gloom; And bid thee to arise Because thy Light has come. O, then, what joy shall glow Throughout the whole wide earth, When thou who mournest now Hast, for thy sadness, mirth ! But darkness comes before That day of gladness bright; Darkness the whole world o'er, Mid-darkness of the night. A War, to end all wars, Before God makes them cease. From heaven shall fall the stars Ere dawns the Sun of Peace. Then upon all things high The LORD'S great day shall be: Man's haughtiness shall die Before His Majesty. THE PRINCIPLES OF CHRISTIANITY, ACCORDING TO SOME PROFESSORS. To the Editor of the Hebrew Christian Witness and Prophetic Investigator. The Reading Room, British Museum, 17th of March, 1874. DEAR SIR,-My attention has been directed by a Jewish gentleman, with whom I often sit side by side in this students' paradise, to a letter headed as in the first line above, which appeared in the Jewish Chronicle of the 6th inst., from the pen of "Robert C. Jenkins, Rector of Lyminge, and Hon. Canon of Canterbury." The epistle of our modern apostle, to our modern Anglo-Hebrews, consists of a puff of "the admirable sermon of my friend, Dr. Hermann Adler ;" of a foggy statement of his own religious views on a most vital point, and winds up with the following crude paragraph : : "Hence those missionary efforts which Dr. Adler has so well and eloquently denounced ought to be discouraged, which make faith a mere in fluence of one mind upon another, and 'regard not the work of the Lord, neither consider the operation of His hands' (Isa. v. 12). The large and profound views on this subject, of the early Christian fathers, especially of the Apologists and of St. Augustine (Quaestion. ad Paganos, 'de Civitate Dei,' xviii. 47, and Retract. i. 13), may be known to many of your readers, but would open too large a field to enter upon in a letter like this. But I may venture to appeal to a very learned writer of the English church of another day, Dr. Burnett, the Master of the Charterhouse, and Chaplain to William III., who in his work de Statu Mortuorum et Resurgentium,' affirms 'Ex dictis satis constat omnes recolligendos esse, Gentes et Judaeos in idem corpus sub Christo capite cum regnum suum integrum cœptum fuerit in terris gloriosum et universale' (p. 215), adding: Judaei suis vitiis et suae legis abusu locum fecere Christianis, justo Dei judicio-et Christiani vicissim suis vitiis atque suae legis abusu locum dabunt Judaeis alternatim abusi bonitate Dei, et succedent alii aliis. His notatis aequum est credere Judaeos partes habituros esse non exiguos in Christi regno millenni.' After meeting various objections he concludes: 'His igitur non obstantibus concedenda est Israelitis sua sors in futurâ Canaan, restauratis et quies promissa' (p. 217). It is indeed difficult on any other ground to explain the remarkable words of St. Paul, Rom. xi. 26, 32, which certainly contemplate some wonderful and comprehensive work of mercy very unlike that which would be satisfied by the exclusive doctrine of modern proselytisers. Yours obediently, "ROBERT C. JENKINS. "Rector of Lyminge and Hon. "Canon of Canterbury. "Lyminge Rectory. Feb. 24, 1874." When I perused the extraordinary epistle and returned it to its owner, I was startled by the following remarkable question-very remarkable! coming as it did from "a Hebrew Jew," as Shakespeare would have expressed himself "Now what are the principles of Christianity? Those taught by your Christ and His apostles? Or those propounded by Augustine, Burnett and Jenkins? Your uninspired teachers seem sadly to conflict with your inspired Doctors." My reply was, "Neither Augustine nor Burnett conflict-whatever Canon Jenkins's principles may do-in their respective teaching with the principles laid down by our Saviour and His Apostles on the subject of missionary efforts. I happen to know something of Mr. Jenkins, he and I were alumni together at the same time, at the same University, and at the same College. We took, however, different degrees, and left our Alma Mater at different times; he for a curacy, at Willesden, I remained, for some time fellow of my College. He eventually promoted himself to the living of Lyminge, my College appointed me to the cure of souls which I now hold, and endeavour to serve conscientiously. Mr Jenkins is not the theologian whose ipse dizit, on the Principles of Christianity,' one in a hundred Christian Divines would endorse." "I do not think many would," was the honest Israelite's rejoinder. I then mentioned to my interlocutor your article on the subject, entitled "The Messiah and His Apostles on Conversion and Conversionists," which appeared in your April number of last year. I offered to send him my copy for perusal. Thanks," was the reply, "I won't trouble you to do so; somebody is kind enough to send me the Monthly regularly. I recollect that article very well. The principles of Christianity' enunciated in it are certainly more in accordance with the teaching of your New Testament than those propounded by Mr. Jenkins and his School. You had better send your copy of THE HEBREW CHRISTIAN WITNESS to the 'Rector of Lyminge and Hon. Canon of Canterbury."" I acted upon the suggestion, with what effect I cannot tell.* THE TRIUMPH NOTE OF THE SYNAGOGUE ORGANS. Palestine Place, March 12th, 1874. MY DEAR SIR,-In conformity with the request contained in your note received this evening, I write a few lines on the subject of the young Polish Jew, whose case afforded such delirious delight to the Jewish papers. The young man in question, attended my daily Bible class for about a fortnight, during which time he constantly importuned me to admit him into the Wanderer's Home; I resisted his appeals, as I do not admit any one, with whose antecedents I am not acquainted, or who is not recommended to me by a city missionary or a wellknown proselyte. His entreaties and supplications, however, induced me to accede to his request. This took place on Thursday, February 5th; on Saturday I went to Nottingham, where I had engagements, and did not return till late on Tuesday evening. It appears that on Sunday the young man objected to go to chapel in his own clothes, which he thought were not good enough. The steward, under these circumstances, ought at once to have dismissed him, as such a plea for not attending the House of God was quite sufficient to betray his insincerity. Having only recently been appointed to his post, he justly hesitated to take such a step in my absence. In the afternoon two Israelites were baptized in our chapel, and this, the young man asserted, made such an impression upon his mind, that he was determined to run away. Now every one in the Home has, before his admission, to read the rules, to which he must strictly conform, and the least deviation from them involves instant dismissal. The liberty to go, whenever any one feels disposed to do so, is not only stated on admission, but it is almost daily repeated, whenever a complaint is uttered. The young Pole understood that perfectly well, and he might have taken his departure, accompanied by the best wishes of the steward, and even a trifling present, as is generally done, had it suited his purpose. He, however, thought it more convenient to conceal himself on the premises, and, whilst all were absent at the evening service, he decamped. On the return from chapel, it was discovered that two boxes, belonging to inmates, had been broken open and the contents carried off. The suspicions of the steward naturally fell upon the runaway, as no one else had been in the house; and having ascertained his former abode, he went there, accompanied by several inmates. On their arrival, they found the suspected culprit. Mr. Halbmillion, the steward, demanded the stolen articles, and, in order to obtain them, offered to give the young man five shillings, and also assured him that no further notice would be taken of the matter. A large crowd of Jews immediately collected, who pelted Halbmillion and his companions with stones, and abused them in the most violent language. Finding he could not succeed in his object, he procured a policeman and gave the Pole in charge. This is the simple account of the affair, concerning which you desire information. I had nothing to do with the prosecution, nor did I or any connected with the mission under my charge, or the Home, as was stated, engage Mr. Cooper to act as counsel. In fact I would not even have been in court, had I not been subpoenaed by the solicitors of the prisoner. Poor Halbmillion, who is but little acquainted with the English language, if he even understood, as I am sure he did not, the queries put to him by Mr. Oppenheim, one of the prisoner's counsel, became so nervous, when he saw so many eyes turned towards him, as he stood in the witness-box, that he scarcely knew what he was saying. I will not weary your patience by adding anything more, as I have no inclination to imitate the beautiful language of the synagogue organs. I am, yours truly, one H. A. STERN. THE HOLY OBLATION AND THE SANCTUARY. EZEKIEL XLVIII. DEAR SIR,- In a former paper, "Immanuel's land," I pointed out the full extent of the territory given in irreversible possession to the posterity of Abraham-a point necessary to establish before proceeding to ascertain, as we would now desire to do, by the light of the written word, the site of the Holy Oblation and the Sanctuary therein. From the clear details, in Ezek. xlvii., xlviii., of the future location of the tribes, so different from the former division under Joshua, we find that they are each to possess an equal portion of that vast territory which is yet to be theirs, by the promise of Jehovah : "ye shall inherit it, one as well as another; each tribe extending "from the east side to the west side,"-i. e. from the great sea, the Mediterranean, to the great river, the Euphrates. The breadth of the land, we saw embraced upwards of eighteen degrees and a half, and the length of it upwards of seven degrees and a half; allowing therefore half a degree for each tribe and more than double that portion for the Holy Oblation. Seven tribes are to be situated to the north of it, extending as far as Mount Hor, at the entering in of Hamath on the Orontes, and Berothah on the Euphrates; and five tribes to the south of it, extending down to "the waters of strife," Kadesh Meribah. Now, in the very centre of the land, in the portion thus assigned to the Holy Oblation, we find a mountain, “ a very high mountain," as mentioned in Ezek. xl. 2, and again in xliii. 12, where we read: ་་ Upon the top of the mountain, the whole limit thereof round about shall be most holy"-even of that mountain called by the Lord Himself (ch. xx. 40) "Mine holy mountain, the mountain of the height of Israel "- which mountain, we learn from ch. xvii. 3, was in Lebanon; and the Lord declares there (vers. 22, 24) that He would also take of "the highest branch of the high cedar and set it, and crop off from the top of his young twigs, a tender one and plant it upon a high mountain and eminent; in the mountain of the height of Israel will I plant it; and it shall bring forth boughs and bear fruit, and be a goodly cedar, and under it shall dwell all fowl * Hebrew Christian Witness, Feb., 1874. of every wing, in the shadow of the branches thereof shall they dwell; and all the trees of the field shall know that I, the Lord, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish :"the Lord thus declaring his purpose to frustrate the designs of the great potentates of the earth, and establish the kingdom of his Son, Israel's Lord and King; "sending forth the rod of His strength out of Zion,"*"the mountain of His holiness; beautiful for situation, the joy of the whole earth, on the sides of the north; "t even that mountain of which we have so early mention in the Scriptures, and to the foot of which Moses brought the children of Israel, but besought the Lord in vain that he might " go over and see the good land that is beyond Jordan, that goodly mountain and Lebanon; the Lord's denial of His servant's prayer seeming to imply that the law could never secure the promised blessings connected with that" holy mount," and the new and better covenant. Therefore was Israel turned back from "the mountain of the height of Israel" to which they had come, even unto Mount Sion, which is Hermon, § and a temporary holy place was assigned them in the lower part of the land, instead of occupying the elevated, commanding position to which they had been in the first place brought-their history thenceforward identified with the hill of Zion; its very signification, dry, arid, expressive of what Israel was under the law-barren and unfruitful, and as such rejected of God; even as "the earth which beareth thorns and briers is rejected and nigh unto cursing," || so has "the curse been poured upon them," because of their rejection of Sion's King. But how different are the prospects connected with the mountain of the height of Israel, "the Mount Sion," occupying, in the centre of Immanuel's land, the very position assigned to the Sanctuary, as the place where the glory of the Lord is to be displayed in the midst of Israel. In confirmation of this view, let us trace the intimations given in the Scriptures regarding this mountain. In the first place, we would remark that Mount Hermon is the original * Psa. cx. 2. Sion, first spoken of in them (Deut. iv. 48); and it is there spelt as it is invariably in the New Testament; and so spelt signifies (in contrast with "the hill of Jerusalem ") height, greatness, excellency, and is known at this day as "Jebel es Sheikh," the mountain of the Prince or Ruler. In Psa. cxxxiii., we find Mount Hermon mentioned in connection with the mountains of Zion, its refreshing dew descending upon them, and fertilising the whole land; "for there the Lord commanded the blessing, even life for evermore,” as we shall have occasion to explain later. It was in the vicinity, too, of this mountain, that Melchizedec appeared unto Abraham, when he pursued the captors of his nephew Lot "unto Hobah, which is on the left of Damascus ;" for it is evident from his reply to the king of Sodom, on his return from the slaughter of Chedorlaomer and the kings that were with him, that his interview with Melchizedec had taken place before the king of Sodom met him.* We would ask further, of what other than Mount Hermon does the Psalmist speak so expressly as "the hill of God, the hill of Bashan, a high hill, the hill of Bashan," emphatically adding, "this is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever,"t even in His "holy hill of Zion," where He hath anointed His King and declared the decree, "Thou art My Son, this day have I begotten Thee." 66 And when and where was this inauguration of the kingdom of His Son? Surely, not in Jerusalem that rejected Him; but unquestionably, on the mount of Transfiguration, from the inspired testimony of an eye-witness. "For," saith the Apostle, we have not followed cunningly-devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of His majesty; for He received from God the Father honour and glory, when there came such a voice to Him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice, which came from heaven, we heard when we were with Him in the holy mount,"§ even the same designated by the Lord Himself, as we have already shown, "Mine holy mountain, the mountain of the height of Israel," "Mount Sion, which is Hermon," now so generally admitted by most travellers and stu * Gen. xiv. 15-28. † Psa. lxviii. 15, 16. + Psa. ii. § 2 Pet. i. 16-18. dents of the Word of God, to have been the scene of the Transfiguration, and not Mount Tabor, as monkish tradition had alleged. When locality was last mentioned in the Scripture narrative, previous to that solemn and glorious event, our Lord and His disciples were in the coasts of Cæsarea Philippi. * "The context of the narrative seems to imply, as has been shown by Lightfoot and Reland, that the mount of Transfiguration is rather to be sought somewhere round the northern part of the lake of Galilee, not very far from Cæsarea Philippi; and a circumstance which puts Mount Tabor out of the question in this case, and which those writers overlook who argue in its favour, is the well-substantiated fact that, long before and after the event of the Transfiguration, the summit of Tabor was occupied by a fortified city (see Josephus' Life and Antiquities). Yet the legend having once got footing, continued to gain ground; the mountain became more sacred, and churches were erected."† Meanwhile, "the holy mount," the original and true Sion, has remained, as had been predicted, " desolate and forsaken" for centuries past, owing to the raids of the Bedouin Arabs; though, of late years, that sacred locality has become an object of greater attraction, and even of evangelistic effort; for "out of the mouths of babes and sucklings" the praises of Jesus now resound in the schools of Hasbeiyeh and Rasheiyeh, on its verdant slopes. But, till recently, we read concerning that mountain: "Travellers are in so much danger from the wild beasts that haunt it, and the scarcely tamer Arabs that rove about it, that they dare not search it with such care and deliberation as an exact description would require :"I so truly has the prophetic testimony of its desolate condition been fulfilled : "Whereas thou hast been forsaken and hated, so that no man passed through thee, I will make thee an eternal excellency, a joy of many generations." But, however true of the "Zion of the Holy One of Israel," could such a description apply to Jesusalem and the hill thereof? Instead of being so "forsaken and hated that no man passed through her," has she not rather been an apple of discord to the nations-Jews, Turks, Mohammedans, and all lands dominated by *Matt. xvi. 13; Mark viii. 27. + Robinson's Biblical Researches. Brown's Dictionary of the Holy Bible. |