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CONTRIBUTIONS IN AID OF THE SOCIETY.
From April 25, to May 22, 1862.
SUBSCRIPTIONS & DONATIONS.
£. s. d. A. B.
2 10 0 Bromley. Rev. H.
0 10 6 Cowley, Miss, per Rev.D. A. Herschell...
0 10 0 Fitzgerald, J. Esq.
300 Hanks, Mr..
0 10 0 « Phabe"
5 ( 0 E.N.
15 00 Roberts, Miss 8.
02 0 Saul, Rev. T. B., biskup Wearmouth
1 0 0 Surry, Mrs., for Dr. Philip ... 0 10 0
ASSOCIATIONS & COLLECTIONS. Abney Chapel
2 17 6 Alnwick, Coll.
5 00 Alton, Hants ........
1 20 Andover
307 Barrard Castle, Coll... 2 8 31
Do. Mr. Fuller, Sub. 05 0 Bishop Auckland, Coll.
1 12 0 Bishopsgate Chapel........ 0 11 2
£. 1. d.
FUIO FOR DR. BENOII.
£. 4. d. Black. 2 00
10 06 Brongh, Offerings..
0 5 2
By Rev, J. Wilkinson:-
0 17 0 J. Peace, Esq., Darlington, 10 Carnarvon ...
7 13 0
J. Harris, Fsq., Do..... 10 Darlington, Call..
12 12 S E. Pere, Esq Do........ 1 0 Do. Mr. Burgin, Don. 0 3 0 J. W. Pease, R-q. Do..
O !0 0 1 Durham, Coll...
18 7 J. B, Pease, Esq Do.... O 10 Gateshead
2 12 21 Mr. Badcock, Harnard Castle 0 13 Hartlepool, Coll...
106 Mr. Monkhorse, Do. 050 ! Morpeth. Coll..
... 2 4 8 1 Rev. W. Lockwood, StocktonDo. Subs. by Miss Atkinson 2 4 6 on-Trey..
0 26 Newcastle-on-Tyne, Coll..... 20 13 3 -- Dodard, Esq., Newcastle Do. A Friend, Don. 1 0 0 1.Tyne
1 0 0 North Shields, Coll........ 2 19 31 Mr. Bell, Alnwick.
O 5 Stockton-on-Tees, Coll......
A Friend ..
0 2 6 Do.
Subs...... 0 15 6 A Friend, Blyth..
11 16 9 J. Bramwell, Esq., Durham.. 0 10 6 Do. A converted Roman
A Friend's Thank-offering, do. O 10 0
1 0 0 Miss Gilbert .....
08 0 A Converted Roman Catholic . 5 Wi.beach, Miss Dawbarn.... 0 2 6
Rev. J. Wiltinson
Wesleyan Chapel Pub, Mett. 8 Barnard Castle-Independ. Ch. Address
9 Brough-Baptist Chapel
11 Bishop Auckland - Int Chapel Address
Clayton-st Ind, Ch. iz
St. Jsmes's Ind. Ch. Address Gateshead - Prim. Methodist Ch. 16 North Shirlds-scotch Church 20 Alnwick-Scotch Co. St. James's Sermon
Zion Independent Ch. 21 Morpeth-Ind-perdent Chapel
Address 22 Blyih-Wesleyan Cbape!
Sermon 23 Durham-Prim, Methodist Ch. Lecture 24 Hartlepool-Prim. Methndist Cb Address Sinderlund-Bethe da Chapel Serunon Fawcett-st. Ind. Ch Address
Wes. Ch. Sermon 28
Sans-street Wes Ch. Pub. Meet.
9 14 5
wi Whitfield, Esq. Rev. Ë. Nye
Rev. Edward Horton
2 15 87 2 15 35
THE MonthLY MEETING for prayer and conference will be held (d.v.) on Wednesday evening, June 18, at 7 o'clock, in the Society's Office, No. 1, Crescent Place, Blackfriars.
London : Published by JOHN SNOW, 35, Paternoster Row.
Printed for the Society hy Adams and Gee, at 23, Middle Street, West Smithfield, E.C-No. 198.- June, 1862.
PUBLISH YE, PRAISE YE, AND SAY, O LORD, SAVE THY PEOPLE, THE REMNANT
JULY 1, 1862.
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.
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 misstated 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 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? We contend not for the prevalence 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 way of distinction, that he ever permitted the study of the classic3. In a short time, however, I was numbered among his privileged students, andit was arranged, with my father's consent, that I should remain under his direction uatil 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 excellente man; and one distinguishing feature in his character was the impartial affection le 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.
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 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 K- a town in West Prussia, 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 proceeded to s where I received instruction in the Talmud, from Rabbi Jacob Solomon, and also attended the Latin school of the place, which at that time enjoyed considerable distinction. I remained there until I had attained the age of seventeen, when I was removed 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; id. each, 6d. per doza
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, Wils furnished with it; and thus I soon becime 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 2 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 imparte 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 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 visi:ed by the Protestant clorgyman of the place, who was inspector. This circumstance led to an intimacy between him and myself, and of cou'se we could hardly avoid conversations on Christianity and Judaism. 'I'he good man, however, was unable to ineet 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 Serinon 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 iny 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 Mishva 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, apt 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, above. mentioned, 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 bad retained the belief in one only God, consisting only of one person.
The Jewish congregation at B manifested a singular esteem and affection for me. I married the daughter of the president, who ministered to our material comfort in erery imaginable way. This 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
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 first 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.