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FOR THE

PROPAGATION OF THE GOSPEL

AMONG THE JEWS.

PUBLISH YE, PRAISE YE, AND SAY, O LORD, SAVE THY PEOPLE, THE REMNANT

OF ISRAEL."

OFFICE:-No. 1, CRESCENT PLACE, BLACKFRIARS, LONDON.

No. 199.]

JULY 1, 1862.

[Price ld.

Our Mission.

THE JEWISH HERALD for this month contains a translation of the simple and satisfactory details given by Dr. Bendix to the Committee, of the process by which it has pleased God to enlighten his mind as to the great Truths of Christianity, and to open his heart to the reception of their saving influence. In following the dictates of his judgment, and in yielding himself to the Truth as it is in Jesus, he abates nothing of love to his brethren, or of reverence for the Book of their avowed faith; but, as a Christian Jew, would fain encircle them all in the bond of love to God and love to man. He hopes soon to acquire the knowledge and use of our language, when it will be his joy, with all meekness and earnestness, to give to all who will hear him, a reason for the hope that is in him, and to persuade them to search in prayer and faith those Scriptures in which they and we believe that they have eternal life. Meanwhile Dr. Bendix will gladly avail himself of every opportunity of preaching in the German language the unsearchable riches of Christ. He also invites to friendly intercourse those of his brethren who are desirous of knowing the Truth-the Gospel of Salvation, (at his residence, 36, Newnham Street, Edgeware Road).

Our readers will also be interested by the other contents of the number for July. Mr. BEN OLIEL's continuation of his journals at Tlemcen seems to throw a gleam of hope across our anxious desires that the Gospel should more deeply penetrate benighted Africa. Mr. COHEN's and Mr. SCHWARTZ's narratives will be read with grateful feelings; and Mr. NEUMANN's statement is well adapted to encourage desires for the youth of the region where he and his wife labour. His conversation with the Jewish villagers will leave a salutary impression of the importance of vital and consistent Christianity.

We are most anxious in these and similar recitals of facts not to awaken unkindly feelings on the part of those whose attachment to the Jewish faith entitles them to our highest regard, and (if they will accept it) our fraternal affection. We believe them to be in error, and we refer them to the Book by which all are to be judged. Our convictions of that error are deep and pain

VOL. XVII.-NEW SERIES, VOL. VIII.

288

THE JEWISH HERALD.

ful. Our confidence in the Book as the revelation of God's will, and of the
medium of salvation, is so firm that we cannot but be earnest in pleading for
its reception by all who are living and dying around. We ask of our brethren
of the House of Israel to give us credit for sincerity-to hear us patiently and
without prejudice, and above all to unite with us in prayer, for that Spirit who
will lead us unto all truth. We bribe no one to follow us; and why should
they be denied a share in the wonted generosity of the Jewish people who are
anxiously inquiring after the promised Messiah? We have not wilfully mis-
stated facts, and we will be careful not to do so. Are we not brethren? Why
should we fall out by the way? That way leads to eternity, and if we seek the
We contend not for the pre-
Holy Spirit as taught in the book of Ezekiel, xxxvi. 25; and as promised in that
of Isaiah, xliv. 3; will He not hear and answer?
valence of a sect or party, but for the Truth of God; and our prayer, united or
separate, should be "Open thou our eyes that we may behold wondrous things
out of thy law;" "What we know not teach thou us, and wherein we have
done evil we will do so no more."

Cordially do we adopt the text of the last tract published by the Jewish association, and respond to the friendly spirit of the appeal.

Have we not all one Father? Hath not one God created us!

Translation of a Statement of the Rev. Dr. Bendix.

PRESENTED TO THE COMMITTEE.

"THIS is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting."-1 Tim. i. 15, 16.

THESE words of the holy apostle lead us, as it were, to the centre of the Christian faith • I will therefore connect with them and unfold to the reader of these pages my past life, which has been spent partly under the law and partly in rationalism, and thus I shall endeavour to exhibit the wonderful manner by which the Lord has led me, a poor and lost sinner, to the knowledge of the truth.

The message concerning Jesus Christ, who came into the world to save sinners, reached me when but a boy, attending the Protestant school of my native town, R, in Pomerania. My parents, being strictly orthodox Jews, set me apart in early childhood for the office of a teacher of the Jewish law, and with that view had me carefully instructed in the Old Testament and in the Talmud from my youth up. It is, therefore, not surprising that the tidings of salvation through Christ could not gain a true ground in my heart. I remember, indeed, that whenever the sufferings and death of Christ were brought before us in the Christian school, I was moved to tears; but my parents, and especially my rabbi, to whom I disclosed this, contrived to choke the sympathy in my heart, by representing Jesus as an a town in West apostate and a seducer of Israel, who, according to Deut. xiii. 6, was justly tortured and crucified. After my confirmation, I was sent by my parents to KPrussia, there to be instructed in the Talmud. But after one year I left this place, as it did not afford me the requisite opportunities for improvement in scholastic discipline, and where I received instruction in the Talmud, from Rabbi Jacob Solomon, proceeded to Sand also attended the Latin school of the place, which at that time enjoyed considerable had attained the age of seventeen, when I was removed distinction. I remained there until to the rabbinical school at Dantzig, then under the superintendence of the Chief Rabbi Munk, a man of extreme orthodox views, but of the highest moral excellence. As an orthodox rabbi, Munk did not usually allow his pupils to pursue any studies but the Talmud and the other rabbinical writings. It was only when his entire confidence had been gained, and by

*Read and disperse the tract entitled Jew and Gentile, to be had at No. 7, Bevis Marks; 1d. each, 6d. per doz.

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way of distinction, that he ever permitted the study of the classics. In a short time, however, I was numbered among his privileged students, and it was arranged, with my father's consent, that I should remain under his direction until I became qualified for the office of a rabbi. But the Lord willed otherwise. Incessant study had so disordered my health that I was obliged to return to my home for several months. Whilst I was seeking recruital under the roof of my parents, my future destiny was seriously discussed, and they sought the counsel of the Jewish minister of the place, who used his influence to lower Rabbi Munk in their estimation, because of the one-sided character of his teaching. The consequence was that, on my recovery, instead of resuming my studies with him, I was sent to prosecute them in Berlin. I have referred to my old teacher not only as an orthodox rabbi, but an excellent man; and one distinguishing feature in his character was the impartial affection he manifested towards his pupils. Had it pleased the Lord to enlighten him, he would have been an ornament to the church. It may, therefore, be imagined that I felt it hard to separate from such a master. The letter in which I took leave of him, and thanked him for all his kindness, was written with the deepest emotion. Munk, in his reply, observed, “Your parents may send you to Berlin-peace be to you! But take care, my son! for those who go there do not all come back!" In concluding, he counselled me to adhere faithfully to his teaching, and to avoid as much as possible the study of philosophy.

I confess that, after such a warning, I went to Berlin with a heavy heart, and at first I was firmly resolved to abstain from the study of philosophy; but my fellow-students pointed out to me that it was the duty of a rabbi to acquire a philosophical education, as even the greatest of Jewish rabbis, Maimonides, was furnished with it; and thus I soon became a worshipper of Spinoza, Kant, and Hegel, whereas the Holy Scriptures, which I had hitherto always honoured as the Word of God, now appeared to me to need the spirit of these men to give them life and meaning. Free speculation, however, brought me no inward peace, and I remember the following instance of weakness at the very time that I was a student of philosophy. On one occasion I had forgotten to keep the day of the destruction of the temple, which is annually observed by the Jews with fasting and prayer. It was not till towards evening that it occurred to my mind. I immediately sat down on the ground, and, amid a flood of tears, read the lamentations of Jeremiah. Thus philosophy afforded me no inward strength or peace. But Maimonides had studied it, and in part applied it in his "More," and hence I thought it necessary to make myself familiar with its very diverse systems, which always destroy one another, and to obtain my doctor's degree, which I did by a Spinozaic essay, entitled De notione Dei à Spinoza constituta maxime in cogitatis metaphysicis.

On the completion of my studies, I at once entered upon the office of a rabbi, and in spite of my free mode of thought I strictly conformed to the laws of the Jewish ritual. This separation between thought and action has become naturalised among the Jews of Germany since the time of Moses Mendelssohn, who sanctioned the distinction between theory and practice by living as a thoroughly orthodox Jew, whilst he thought and speculated in harmony with the spirit of his times. I confess that this dualism very often disquieted me. But then a remedy was always at hand, in the consideration that it is not necessary to reveal the inward processes of one's mind to the multitude, as it is not every one that can look at things from an academical point of view, and so forth. One day, indeed, when I was conversing with a former associate, who presided over a large Jewish congrgegation, on the Jewish ceremonial law, and the burdens it imposes on a thinking man, I told him of the torture of soul I felt when Jewish women referred ritualistic questions to me about the preparation of food, and even about their dishes, spoons, or pots; and I remarked that the command (Exod. xxiii. 19, and xxxvii. 26, and Deut. xiv. 21) evidently did not bear the signification which the rabbis assign to it, and that a man really makes himself a hypocrite if he does not explain to his congregation the true sense. The more experienced rabbi soothed me with these words :"My young friend, you have not formed a correct idea of your position. When the people submit ritualistic questions to your decision, they do not want to know your own subjective opinion; but they ask you, as a Biblical scholar, what the acknowledged rabbis have decided? And as they do not ask you your own views, you are not a hypocrite if you do not impart. them. Suppose you have a friend with a crooked nose: are you a hypocrite because you say nothing to him about it? Certainly not. You would be a hypocrite only in case you described his crooked nose as of a beautiful shape.”

:

In spite of this advice I made strenuous efforts to combat many abuses, both by speech and writing; but I soon became convinced that the mass of Jews cling with unexampled tenacity to the ceremonial law, and I swore allegiance to the counsel of my friend above

mentioned.

When I had been two years in office as a rabbi, the Lord, in His unfathomable mercy, gently knocked at the door of my heart. In the Jewish congregation at B——, in addition to my duties as minister, I had to superintend the school, and to give instruction in the

upper classes. The school, although Jewish, was, according to Prussian law, under the oversight of the appointed Christian authority, and was very often visited by the Protestant clergyman of the place, who was inspector. This circumstance led to an intimacy between him and myself, and of course we could hardly avoid conversations on Christianity and Judaism. The good man, however, was unable to meet my arguments against Christianity; partly because he could not read the Old Testament, to which I appealed, in the original, and I would not admit of any translation as impartial; and partly because his Christian creed was not sufficiently clear and decided. I frequently attended his church; but, though he often saw me there, I never heard him preach Jesus, the Crucified One, the Redeemer of mankind. He always confined himself to the ethics of the New Testament, which, of course, I could not deny. And even when I applied to him for some Christian books to read, he lent me Draeseke's "Sermons for Thoughtful Followers of Jesus," and the writings of old Reinhard, particularly his "System of Christian Morals." However much I was pleased with the aesthetic form of these works, they did not move my soul, where I had no peace. But my pathway to the New Testament was now opened, and I was powerfully affected by many of the discourses of Christ, especially the Sermon on the Mount, as well as the exquisite "Our Father!" which I often adopted as my prayer in the Hebrew version. So that, as may be supposed, this book occupied my attention so far as it harmonised with the religious system which I had framed for myself.

I cannot, however, omit to mention here, that my aversion to the ritual law was limited to those ordinances which have been created by the arbitrary power of the rabbis. That the precepts of the Mishna were given by God to Moses on Sinai, appeared to me in the highest degree absurd. On the other hand, my heart was always steadfast in its reverence for the Biblical law, and for Moses and the Prophets, and I used every meaus in my power to maintain the sacredness of the Sabbath and the feast-days.

As regards the sermons I preached at this period, I may say that they always evinced a sincere affection for the people of Israel, whom the Lord has so wonderfully preserved through all their dangers, and especially through the persecutions of the middle ages. I often spoke

to my hearers with much animation on this care of God over His chosen people, and urged home upon them the duty of laying aside everything that would degrade them in the eyes of other nations, so that the law of God-of which it is said, "For this is your wisdom and your understanding in the sight of the nations" (Deut. iv. 6)—might really bear witness to the wisdom and understanding of those who observe it.

Above all things, my faith in a personal God remained unshaken. My treatise, abovementioned, on "Spinoza's Idea of God," concluded with these words-" Great and noble is the man whose heart reaches beyond his philosophy, whom God never forsakes, and who by his pious life regains that which he has lost in the wanderings of his limited reason."-"Can a God who is identical with nature comfort you when you are in sorrow? In springtime and summer, it may be; but in autumn, when everything fades, and in winter, when all is numbed with cold, what consolation can you find if you do not believe in a personal God beyond nature-your Father, and the Father of all men?" This was my language on one occasion in a sermon delivered during the Feast of Weeks, in opposition to the principles of Pantheism, which had gained many adherents among the younger Jews. At that time, of course, I had retained the belief in one only God, consisting only of one person.

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The Jewish congregation at B- - manifested a singular esteem and affection for me. married the daughter of the president, who ministered to our material comfort in every imaginable way. Thus I wanted for nothing. I had an official position, and that in a congregation who loved me; I had a gentle wife, endowed by the Lord with all grace; I had her parents, who were always ready to gratify every wish of my heart-and yet I had no inward peace.

But the Lord had mercy on me, and intended to complete the work He had commenced within me. The respectable Jewish congregation at G-- made choice of me as their rabbi, and I considered it my duty to enter upon this extended sphere of labour. During the firat year of my residence there, I had too much to do to think of myself. Previous to my coming there had been no religious school in that community, and it devolved on me to establish one, and to give instruction for several hours daily. As director of the school I was also obliged to hold continual meetings with the assistant masters, in order to prepare them for their work by a systematic explanation of the subjects to be taught. In the course of a year this difficult work so far succeeded, that it only demanded a moderate amount of time and strength, and then I was led by the providence of God to reside in the house of a converted Jew. My taking this step excited much conversation among my hearers, and some of them said that I must take care that Mr. H- did not convert me to Christianity. But I sought after truth and peace-blessings which I was ready to receive, even from Christianity, if I could but obtain them.

THE JEWISH HERALD.

291

Although I lived under the same roof with H-, for a long time I avoided all intercourse with him; but I was so much the more careful to observe his conduct, though he was not aware of it. He had a flourishing business, which fully occupied him, his wife, and two or three assistants. Whilst similar establishments in GSunday, H- kept his closed, and put aside all secular concerns during the whole of the Lord's day. He himself was accustomed to spend his Sundays at a neighbouring place, to were usually open on the hear the preaching of an awakened Christian minister. Morning and evening he assembled his family for domestic worship. He took the liveliest interest in home and foreign missions, and his whole life was active, serious, and upright. All this made a powerful impression on me, and I could not help saying to myself, "This man surely possesses the peace I am seeking!" In a brief conversation I had with him on one occasion, he asked me what the Israelites had in place of the sacrifices which ceased after the destruction of the Temple? I answered "Prayer," and evaded further questions. "What are the essential contents," I now asked myself, "of the Jewish prayer-book?" Almost on every page there are petitions for the speedy return to Jerusalem, and the restoration of the Temple and the sacrifices. then is the use of sacrifices?" "To atone for our sins," echoed loudly in my soul, and my "What disquietude increased day by day. I now began to read the Old Testament with a terrified conscience, and was soon convinced that "the Lord only giveth wisdom, and out of His mouth cometh knowledge and understanding" (Prov. ii. 6). My religious system, which I had built on the sand, was perfectly shattered by the mighty east wind of the Lord, which blew upon me from every word of the Holy Scriptures; and now, upon the revival of my faith in the divinity of my Old Testament, I at once began to see the connection between it and the New Testament. By this time I found myself in such a state of transition, that I could no longer retain my office in the congregation at G. I resigned it, without knowing how I should obtain a maintenance, but firmly trusting in the Lord, that He would not only guide me into all truth, but would not leave me and my family a prey to want. My withdrawal caused the greatest sensation, both in my congregation, and especially among my relatives and friends. The strongest opposition met me from all sides, but the peace of my heart was of more value to me than office and dignity. To collect my thoughts, I now removed to Berlin, and lived there during a whole year in the utmost retirement. I devoted the whole of my time to the closest study of Holy Scripture, whilst my father-in-law made ample provision for my support. tion that the law of the old covenant was only intended to prepare Israel for the The result of my studies was the convicnew covenant; just as the sacrifices and the High Priest of the old covenant were typical of the offering and the High Priest in this new covenant, which the Lord, according to Jeremiah xxxi. 31-34, would make with the house of Israel and the house of Judah. The only remaining question was, "has this new covenant already been made. and who is its High Priest?" The New Testament indeed, especially the Gospel of Saint Matthew, informed me, in reply to this important question, that Jesus of Nazareth was the Messiah, and that the new covenant commenced with His appearance. But many doubts arose in my mind as to this conclusion. When, for example, it is said (Matthew i. 22-23), "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child," etc. I had been accustomed to translate the Hebrew word Almah, in the corresponding passage (Isaiah vii. 14) not "virgin," but woman," and to refer it either to the wife of King Ahaz or to that of the prophet himself. Hence it was of essential moment for me to become convinced that Almah never signifies a young married a married woman. My faith, however, was already in the bud, and I only needed a few rays of the sun fully to unfold it. acknowledged. To afford me the light I needed, He led me one day into the Upper House The Lord was gracious to me, as I have already of the Prussian Parliament, where it so happened that a question was being discussed which concerned Israel. Herr v Kleist-Retzow, formerly Chief President of the Rhine-Province, in an admirable speech, explained the position of the Jews in the Christian State. ceived that the more decidedly he held to his Christian point of view, the more sincerely anxious he was that Israel should come to see with him, and to embrace the Saviour whom they have so long rejected. Although I had, up to this time, avoided speaking to any Christian on what was passing within me, my heart now compelled me to seek an interview with Herr v. K., to thank him, and to disclose to him the state of my mind. This excellent man immediately took me under his care, and introduced me to the General-Superintendent, Dr. Buechsel, and to Professor Hengstenberg, men whose name is as a sweet savour in the Christian church. On Dr. Buechsel's recommendation I read Scriver's "Soul's Treasure," which truly proved a treasure to my soul. No one did more to strip me thoroughly of my self-righteousness, and to drive me to repentance and prayer, than this old writer. Dr. Buechsel thus strengthened my weak heart by the books he lent me, and, above all, by his invaluable ministry, which I now constantly attended, Professor Hengstenberg put into While

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