Scattered Nation

1, 1867

AN awful designation! and every Christian mind that is alive to the glory of Christ, and has a horror of everything that is opposed to His honour, asks, with great anxiety, Which dogma is branded as "the most anti-Christian?"

Much has of late been said and written about Ritualism, and justly so, because it is the duty of every one who loves the truth, as it is in God's Word and in God's Son, to testify against a party which pretends to magnify both, all the while adding its own fancies to the Word, and detracting from the sufficiency of the finished and perfect work of Jesus Christ. No one can deny any longer that these Romish practices are the fruit and, at the same time, the propagators of Popish doctrines-Laymen and ministers, clergymen and bishops, friends and foes, the Ritualists themselves acknowledge that the Ritualistic practices are to pave the way to Rome. All these ceremonies would be child's play, and unworthy of a reasonable person, if they did not mean something—if they did not symbolize certain truths or errors, call them which you like. Popish practices naturally symbolize Popish errors; and all that are opposed to Popish teaching must raise their voice against Ritualism, which prepares men's minds to receive doctrines which they would detest if they were brought before them in plain words.

It is but right to say that the Ritualists do not disguise their intentions, but rather glory in their shame, for it would seen that they have become so numerous and powerful, that they challenge their opponents to put them down, or to expel them from the Established Church, if they can. They have taken legal advice, and have ascertained how far they can go without being amenable to the law, and, if remonstrated with, they will give up some of the most offensive practices, but go as far as they can, and spread the poison, more carefully prepared, in public and in private.

We rejoice sincerely in every effort made to counteract that frightful auxiliary of Popery, more dangerous than Romanism itself, be

VOL. II.-NO. XV.

cause it uses the churches and pulpits of a Reformed Church to undermine the very foundations on which that Church rests. Rome is an open enemy, and one knows how to meet her; but Ritualism is like unto the traitors within the citadel, who, as long as it serves their purpose, denounce the enemy outside of the walls, all the while preparing the way for his entry by weakening the bulwarks, seducing the soldiers, and confounding the plans of the defenders.

But we confess that we do not expect much from these efforts, because the movement has obtained such immense proportions that no human power can stop it; and we fear that the Christians in England must prepare themselves for a mighty struggle with open and clandestine Popery; yea it is not impossible that those who now teach and profess the truth, shall not only have to take the watchword but also the place of the martyr. Should the day of tribulation come, the day of grace will not he found wanting. May we all receive mercy to be found faithful, even unto death!

I felt constrained to write down these few remarks, for I believe that days of trouble are at hand, and that Rome-which persecuted your and my fathers-is still the same, and will do the same unto all that abhor her idolatrous practices. The power, not the will, is lacking at present. But I must not forget that I am to tell you what is "the most antiChristian of dogmas." In the manifesto of the Ritualists, "The Church and the World," Dr. Littledale has an essay, entitled, "The Missionary Aspect of Ritualism," and he tells us that the "respectable Anglican mission to the heathens, and the more boastful but not more useful efforts of the sects" have failed, because a purely subjective religion, fatally weighted with the most anti-Missionary and anti-Christian of dogmas-the Lutheran doctrine of Justification -"has been offered to men who needed to be taught by externals to rise into the conception of spiritual life."

I shall certainly not offend the readers of

3

this Magazine so grossly as to refute the statement of Dr. Littledale, and point out that Luther taught nothing but what Paul had preached,and that the great Apostle of the Gentiles most decidedly did not act in accordance with the advice of Dr. Littledale, but preached Christ and Him crucificed, and repudiated all enticing words, and never taught by what the Ritualist calls "externals." I simply call your attention to the plain statement that the doctrine of Justification by Faith alone, which Luther taught, and with him all the Churches of the Reformation-a doctrine which was so decidedly condemned by the Council of Trent -is openly characterised by a Ritualist as the most anti-Christian dogma. The most advanced Jesuit could say no more. If proof of the identity of Ritualism and Romanism were wanting, this assertion of Dr. Littledale is quite sufficient to convince us thereof.

Luther has described that dogma as the articulus stantis aut cadentis ecclesiæ, and I boldly assert that if this doctrine had been preached fully, distinctly, and faithfully, neither the tracts for the times, nor Ritualism would ever have obtained SO powerful an influence. Dr. Littledale does not know that the preaching of Justification by Faith alone is the most objective teaching; for it tells us that our salvation rests on Christ dying FOR us, whilst the Romish doctrine confounds justification and sanctification-Christ for us and in us--and makes our peace to depend on our subjective feeling.

These few remarks must suffice for the present, but it may be necessary to show from history and from Scripture that Dr. Littledale has borne false witness when he denounced Justification by Faith as the "most antiMissionary and anti-Christian of dogmas."

THE next vessel for the Sanctuary was a Table, about three feet six inches in length, one foot nine inches in width, and two feet seven inches high, of the same indestructible wood as the Ark, and like it, overlaid with

pure gold. It had a crown" or rim of gold surrounding it, to preserve the shewbread, during the march, from the effects of any stumbling on the part of the Levites who were to carry it. Besides this, around it was a narrow shelf about six inches wide, with a raised rim of gold, very likely for the purpose of holding the golden dishes and spoons, covers, and bowls, that were attached to the Table. Staves also of the same material as those of the Ark were provided for its conveyance.

Shewbread was placed on this Table before Jehovah "alway;" this bread was made into twelve loaves of "fine flour," an equal quantity in each, and baked; they were then arranged in two rows on the Table, and covered with frankincense.*

The twelve loaves undoubtedly symbolized the twelve Tribes of Israel, but those Tribes

*Levit. xxiv. 5-7.

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corporately as one, and in their future character as an holy nation," for holiness was the pre-requisite to the attainment of the Covenant promises.* The fineness or evenness of the flour is emblematical of this moral character, The meat-offering of Leviticus ii. will show that "fine flour" is used as an emblem of the Divine character, or moral glory of the Messiah; so we are here taught that Israel will be brought into the likeness of the same, transformed by the renewing of their hearts and minds, through the power the Holy Ghost.† All too will be equally excellent, inasmuch as there was the same quantity of fine flour in each loaf.

of

The loaves were baked, they had passed through the fire, and, in that state, were fit to be placed on the pure Table of Jehovah's Sanctuary. As we look at the future career of Israel, they had to pass through a fiery trial, and much suffering on account of sin, but when we look onwards, and see in the "baked cakes" of the "meat offering" of Leviticus ii. the same 66 fine flour" subjected to the same

*Gen. xvii. 7-14; Exod. xix. 6.

+ Heb viii. 10.

March 1, 1867.

fire, and learn that these cakes typify the Messiah passing through the fire of human sufferings at the hand of God on behalf of His people, we understand how, "in all their affliction, Jehovah was afflicted, and the angel of His presence saved them;" how "in His love and in His pity He redeemed them. He said, 'Surely they are my people, children that will not lie (or in the end be false to me);' so He was their Saviour." * That was the view Jehovah could take of the twelve Tribes, in the baked loaves on His Table; their chastisements at an nd, and though about to be scattered in II wrath, they would be restored and re-united in His grace, because "He was their Saviour!"

These loaves were covered over with frankincense, and supported by the pure golden Table. Frankincense is an ingredient which emits a fragrance, all the sweeter from its subjection to the fire, it is therefore peculiarly significant in "the meat-offering" of an element in the character of the Messiah, which it is the object of that offering to display. This covering of "a sweet savour" on the loaves, thus presented to the holy eye of Jehovah the spotless character of the future offering, and the exceeding preciousness of it, as that which should be accepted for Israel, with the purity of which He could clothe them.

The loaves were changed every Sabbath, fresh ones being laid on the Table; so whilst the bread was to be considered "continual" in the presence of Jehovah, the old loaves became the food of "Aaron and his sons."† The same loaves, therefore, that had been looked on by the eye of Jehovah, were fed upon by the priesthood, or representatives of the nation as in a consecrated condition. Thus was a beautiful link formed connecting Jehovah with His people, both feeding with satisfaction on the same bread, and that too on the day which was the memorial of their final rest in the land.

The twelve loaves were supported by, or presented on the pure Table, and as that Table was made of the same materials as the Ark, they have the same signification. Not only, therefore, was Israel before Jehovah in all the sweetness and preciousness of the frankincense character, but they were also presented to Him

*Isa. lxiii. 8, 9. + Levit xxiv. 8, 9.

in all the value of the Divine excellence of the person of their fore-known glorified Messiah! It was this that constituted the Table with its representation-loaves, a holy vessel fit for the Sanctuary of Jehovah.

"I am

The Holy Ghost has graciously presented us with an intermediate testimony to the manner in which Jehovah at this present time looks on his banished and scattered, yet to Him, united people. The Apostle Paul, speaking to King Agrippa, before whom he was arraigned, to answer for his faith, says, judged for the hope of the promise made of God to our fathers, unto which promise our twelve Tribes instantly serving God day and night, hope to come.' "He could thus speak of corporate Israel, looking with confidence to their re-assembly in national unity. Again, a number, symbolic of the twelve Tribes in national completeness, is seen in the Apocalypse as sealed for future blessing, before the great tribulation of Judah is brought to view. The Psalmist, too, in writing of the future of Israel, says, "Behold how good and pleasant it is for brethren to dwell together in unity.‡ This is a ray shining on the Millennial blessedness for our instruction, as also for our example.

The Prophet Ezekiel, who mainly writes of Israel's future, was inspired to put forth "a more sure word, as a light that shineth in a dark place," and to declare the re-union of Israel and Judah in the land under the Messiah. Taking two sticks with their respective names written on them, and then putting both sticks into one hand, he was to say to them, "Thus saith the Lord God, behold! I will take the children of Israel from among the heathen, whither they be gone, and will gather them in on every side, and bring them into their own land; and I I will make them ONE NATION IN THE LAND upon the mountains of Israel, AND ONE KING SHALL BE KING TO THEM ALL."§ This is conclusive. Jehovah foreknew and foresaw all this, as he gazed in holy complacency on the symbolism of the "pure Table" of the Sanctuary, and the twelve loaves which were a memorial taken from the children of Israel for an everlasting covenant.”

* Acts xxvi. 6, 7.

† Rev. vii. 3-8.

Ps. cxxxiii.

§ Ezek. xxxvii. 15-22.

WE have sailed up the Euphrates together, in | the midst of ruin and desolation, and lingered for a while over the memory of ancient civilisation. Great capitals, dynasties, and empires have passed away, like a vision. Old Father Time has swallowed up Nineveh, Nebuchadnezzar, and Babylon the Great. The mighty Persian kingdom, founded by Cyrus, the destroyer of the Babylonian, was destroyed by a greater warrior still,

Before whose broad footsteps the Ganges was dry, And the waters recoiled at the flash of his eye. Then came the iron dominion of the nameless Beast which devoured all the kingdoms of the nations, and stamped the residue with its feet. (Dan. vii. 7.) Greece was the dominion of thought, of idealism, of liberty, and so far as the mind is concerned its triumphs were complete, and seem likely to be everlasting. But Sparta, Athens, and the old historic land have been for ages a desolation. Nor did Romulus and his Romans succeed better than Cecrops and his Greeks, in establishing a universal and perpetual dominion. Gibbon, in the ruins of the capital found materials and motives for his "Decline and Fall," and Volney in Syria contemplated the "Ruins of Empires ;" and death and desolation seem written on all human things! These melancholy thoughts flowed in upon me irresistibly, as a few months ago I visited the Rock of Tyre. Let us linger for a while on this celebrated spot. First: In the hoary ages of antiquity, when the waters of the Flood were but, as it were, subsiding, when the British Isles were the home of wild beasts and painted savages, this rock was the centre of an extensive dominion. Tyre was a great and powerful kingdom, a thousand years before the birth of Christ, the greatest centre on earth of luxury, refinement, and civilisation. The first foreign merchants that visited the British isles were Phoenicians. Its colonies encircled the shores of the Mediterranean sea, and one of these, Carthage, contended for many years with Rome itself, for the dominion of the world.

The tin-mines of Cornwall, the goldmines of Spain, the spices of Arabia, and, in

fact, all the luxuries of the known world were poured into this centre of luxury and labour. What Alexandria was to the Greeks and Romans, what Venice was to the Middle Ages, what London is at the present time, Tyre was in the days of Solomon and for ages after. Second: But though Tyre was never aggressive, her merchant-princes knew how to defend themselves, and no city of the East or of the West can boast a brighter history of heroic deeds; 800 years before Christ the whole power of the Assyrian empire recoiled from its walls; five years did Salmanezer continue the blockade. He conquered and captivated the kingdom of Samaria, but his utmost efforts were baffled on the rock of Tyre. But who is this, who 200 years later comes up to the assault? It is Nebuchadnezzar. The Sidonians are conquered; the Syrians are conquered; Egypt is enslaved, the Jews are captives, and Jerusalem overthrown; all nations are sitting in terror under his shadow, and there is but one city that bids defiance to the despot. It is Tyre. This is the second great siege of the city, and it continued thirteen years, and though he conquered the continental city, there arose up at the same time an insular one which bade defiance to all his efforts, and furnished a safe home for the merchant-people. Seventy years, indeed, according to the word of the prophet (Isaiah xxiii. 15) was Tyre almost forgotten after the overthrow; but it rose again on its insular rock to nearly its former splendour; and in the third century before Christ it was again the great emporium of nations, and heaped up silver as dust, and fine gold as the mire of the streets. Then came the voracious leopard, with four heads on his body, and four wings on his back (Dan. vii. 6.) to show that his speed was like the lightning, and his appetite like the grave. It is Alexander the Great. This is the hero of heroes,. the great type and model of ancient glory, to whom as to the Image in Dura, we must all do obeisance at the sound of the sackbut and dulcimer!-like

Hector, Achilles, and Agesilaus

All heroes who if living still would slay us!

Nation

I have no respect for these heroes, and I am not a hero-worshipper. But here we have the best of them, in whom all the excellences and defects of the Grecian race from Cecrops to Demosthenes are typified and incorporated. It is true he killed Clitus; it is true he murdered Parmenio; it is true he burned Persepolis, the wonder of the world, in a fit of intoxication; it is true he dragged the body of a conquered enemy at his chariot wheels, as Achilles did Hector's; it is true he butchered 6,000 Thebans in cold blood, and sold 30,000 into slavery; it is true he pretended to be a deity, and claimed divine honours; yet he founded many cities, broke down many barriers between nations, extended the principles of a higher civilisation, promoted the feeling of national and religious toleration, and was on the whole the greatest of conquerors. Here he is with his Macedonian phalanx, before the walls of Tyre. He is very different from Nebuchadnezzar. Nebuchadnezzar is a lion to spring, but Alexander is a leopard, with four heads and four wings! In 13 years Nebuchadnezzar took the city; Alexander did it in seven months! He united the island with the continent by a mole, for which the ruins of old Tyre furnished materials, and in this way he reached "the anointed cherub in the midst of the stones of fire." (Ezek. xxviii. 14.) This heroic conqueror did not spare, but destroyed the city utterly, according to the word of the Lord, "The Lord will cast her out, and He will smite her power in the sea, and she shall be devoured with fire." (Zech. ix. 4.) And

now, burning with rage against Jerusalem, he
is marching towards the holy city, for the Jews
had assisted the Tyrians, when behold he sees
a procession approaching. It is Jaddua, the
high priest, at the head of the priests, clothed
in their pontificals, coming to deprecate the
anger of the conqueror. The great King is
struck with awe, for this is the very vision
which he saw at Dios in a dream; and he
enters the holy city as a protector, and worships
the God of the Hebrew nation. Thus God
makes the wrath of man to praise Him.
Third: I would conclude this long letter, with
some reflections, such as the following:-(1)
How desolating must the wars of Palestine
have been! Nothing remains to identify the
site of Tyre; at least nothing visible. The
French are talking of excavating, and in that
case a new Nineveh may come to light. Where
are the great stones of the Jewish Temple?
(2) There is not a more exact fulfilment of
prophecy anywhere to be found than in the
destruction of Tyre. (Ezek. xxvi. 1—13, 21.)
An Arab in Damascus told me this prophecy
was the means of leading him from infidelity
to the belief of the truth of the holy Scripture.
(3) How tenacious is the purpose of God! The
Lord has promised blessings to Israel, and they
shall be blessed. Nations may rise and fall,
but the word of the Lord endureth for ever.
"The seas shall waste, the skies in smoke decay;

Rocks fall to dust, and mountains melt away;
But fixed Thy word, Thy saving power remains,
Thy realm for ever lasts, thine own Messiah
reigns."

IV.-HIS EARLY TRAINING.

As, in later years, Schulz became travelling inspector, and afterwards director, of the Callenberg Institute, it will be well to give here a short account of the earlier period of his life; and truly the book from which we derive our information merits its title--" The Leading of the Most High," since it plainly shows how, even in childhood, God was preparing His servant to be a witness to the people of Israel of His goodness.

His

Schulz was born on the 6th of February, in the year 1714, at Flatow, a part of Poland which is now included in with Prussia. parents were Protestants, upright and well-todo people, though the scourge of war afterwards impoverished them. He was naturally of a weak constitution, and he did not improve it by a habit which he indulged for two years, of taking only three hours sleep at night. His mother named him Stephan, "that he might do as Stephen did, even if he