THE RESPONSIBILITY OF CHRISTIANS TO BY THE RIGHT REV. JOHN KAYE, D.D. No. I. THE chief design of the Gospel dispensation, when viewed with reference to the mode of our justification before God, is to lay down this fundamental truth,-that neither by our obedience to the precepts of the moral law, nor by any efforts or exertions of our own, can we establish a claim to eternal life; but that our sole reliance must be placed on that which Christ has done and suffered for us. This is the principle upon which the whole scheme of salvation proposed in the New Testament proceeds; for it is explicitly declared that there is none other name under heaven given among men whereby we must be saved," but only the name of our Lord Jesus Christ-words which communicate the knowledge, not simply of the means, but of the only means by which man can secure salvation. 66 As far, then, as the professors of Christianity are concerned (and the remark applies to all who possess the opportunity of acquainting themselves with its doctrines), such positive declarations of holy Scripture leave no room either for doubt or for inquiry. All the information which is necessary for the guidance of their own conduct is before them; and it must be their own fault if they rest their hopes on any other name than that of Jesus Christ, and therefore miss of the salvation which he has purchased for them. VOL. IV. NO. LXXXV. PRICE 1d. But, however full and clear the knowledge which we possess respecting our own condition, it will not satisfy our restless curiosity. Not content with that which God has revealed, we proceed to inquire into that which he has thought fit to hide from us, and busy ourselves with conjectures respecting the future destinies of the heathen world. We reflect upon the multitudes of human beings who lived and died before the appearance of our blessed Lord on earth. We consider how large a portion of the globe is at this very moment peopled by inhabitants to whose ears the glad tidings of salvation have never been conveyed. Of the patriarchs indeed, before the giving of the law, and of many of the Jews in subsequent ages, it may be said, that they looked forward to Christ, and entertained some consolatory, though indistinct, conceptions of the deliverance which he was to procure for mankind. But even of the Jews, far the greater part appear to have expected in their promised Messiah only a temporal deliverer, and to have been as ignorant of his real character and office as the Gentile nations by whom they were surrounded. What, then, we proceed to ask ourselves, will be the final lot of these numerous generations of the sons of men? Must we interpret the words of Scripture so strictly as to include in one general sentence of condemnation all who have never heard the name of Christ? Must we suppose that the Almighty called into existence so many myriads of our fellow-creatures, merely that they might pass a few years upon earth, and then be consigned to endless perdition? Inquiries like these have, it is probable, occasionally suggested themselves to the B into which they fall less excusable? minds of all who have seriously reflected | responsibility, and render every transgression upon the Christian scheme of redemption. The supposition that, out of the millions who have lived and died in utter ignorance of the Gospel, not a single individual will attain to eternal life, appears to contain in it something so harsh and rigorous, something so repugnant to our notions of the goodness, and even justice, of God, that we feel a strong disposition to embrace any solution of the difficulty which will enable us to escape from so afflicting, so appalling a conclusion. Many pious and excellent men have in consequence been inclined to indulge the hope, that the benefits of Christ's death will be extended even to those who have never heard his name pronounced; and that the heathen, though they cannot be saved by the law which they profess, may nevertheless be saved in the law through the merits of the Redeemer, whose blood is declared in Scripture to be "a propitiation for the sins of the whole world" (1 John, ii. 2). Nor are there wanting passages in the New Testament which tend in some degree to countenance this opinion. Our Saviour himself tells us, that what God will require of men will be proportioned to the advantages which he has conferred upon them (Luke, xii. 48); and St. Paul speaks in favourable terms of the condition of those among the Gentiles, who, "though they had not the law, yet did by nature the things contained in the law" (Rom. ii. 14). Both which passages imply that the heathen, however imperfect their good actions might be in themselves, might be accepted in the sight of God; an acceptance which they still could only obtain through the merits of Christ. But while, on the one hand, the supposition that the benefits of Christ's death extend even to those who have lived and died in ignorance of his name, tends to relieve the anxiety of the reflecting mind respecting the future destinies of the heathen world; on the other, an inference has been drawn from it which would, if well founded, create a doubt respecting the utility of missionary labours. If the above representation of the condition of the heathen world is correct, why, we are asked, is it necessary to make any extraordinary efforts for their conversion? If even in their present state they can obtain, through the merits of Christ, the pardon of their sins and acceptance with God, what additional advantage can they derive from becoming Christians? Why attempt to communicate to them the knowledge of a more perfect moral law than that under which they now live, and thereby at once increase their See Burnet on the 18th Article; but the words in the Latin are IN lege aut sectâ, It may be deemed, perhaps, a sufficient proof of the sophistical nature of this objection to remark, that its direct tendency is to convert the very reasoning on which we found our hopes, that the heathen will become partakers of Christ's kingdom in heaven, into an argument against attempting to bring them within the pale of his kingdom on earth. But the objection, in fact, is grounded upon a very inadequate conception of the ends and purposes of the Christian dispensation. The design of our Saviour's mission was not merely to effect the redemption of man, but also to provide the means of his sanctification; not merely to open to him the gates of everlasting life, but also to enable him to acquire such habits and dispositions as will fit him for the enjoyment of the happiness of heaven. With this view the Gospel proposes to us, not indeed a new, but a more perfect rule of life; a rule which, by shedding a clearer light over the nature and grounds of moral duty, tends at once to give a right direction to the operations of the moral principle, and to confirm it in its superiority over all the principles by which man is impelled to action. It is from the voice of the monitor within, that, independently of revelation, man becomes acquainted with the fact of his responsibility. The approbation or disapprobation which our conscience now pronounces upon all that we have done, or that we design to do, is manifestly intended to warn us of a stricter scrutiny which we must undergo, and of a more righteous judgment which will be pronounced upon us hereafter. The aim, therefore, of every system of morality must be so to enlighten and to inform the conscience, that its decisions may be in all respects conformable to those immutable laws which God has established in his government of the moral world. Yet how defective is the knowledge of those laws which man can acquire by the exertions of his unassisted reason! Here, then, it is that revelation comes to his aid ; defines the boundaries which separate good from evil; and thus imparts to the decisions of conscience some portion of the unerring certainty of the Divine judgment. We see, From overlooking the plain distinction between the principle of conscience as it exists in itself, and its application in particular cases, some men have been led to deny its authority altogether. they say, that actions which by one nation are regarded with feelings of disgust and abhorrence, are considered by another not only as innocent, but even laudable. Can we, then, safely commit ourselves to the guidance of a principle which is thus variable and uncertain in its decisions? If God intended us on all occasions to follow the dictates of conscience, surely he would have taken care that it should on all occasions speak the same language. But, as we have already remarked, the design with which the principle of conscience is implanted in our nature, is to remind us that we are accountable beings. Its office, to borrow the expression of the apostle (Rom. ii. 15), is to bear testimony; but the precise character of the testimony which it bears must depend upon the character of the moral law in which we have been instructed. The more perfect that law, the more accurately will the decisions of conscience correspond with the final sentence of the almighty Judge. I shall conclude my remarks upon this subject, by applying to it an observation made by the most illustrious of my predecessors, when treating of a different question: "The supposition that the benefits of Christ's death may extend even to the heathen, by no means implies that, with reference to their prospects in a future life, they stand on a footing equally advantageous with Christians. It is manifest, on the contrary, that the means which they possess of obtaining a correct knowledge of their duty, and thus perfecting their moral nature, must be comparatively scanty and inadequate." That knowledge can be derived from the Scriptures alone; and the necessary consequence is, that we are placed under the strictest obligation to omit no opportunity of bringing them out of their present state of ignorance and darkness into the glorious light of the Gospel. JEWISH FESTIVAL ON NEW-YEAR'S DAY.+ THE first festival of the Jews is on new-year's day, the first day of the seventh month Tisri, which is about the month of September or October. Eight and twenty days before new-year's day, it is a custom in every synagogue for the chief rabbi, or one of the congregation who is looked upon as a man of integrity and piety, to blow a ram's horn, which is manufactured to a peculiar shape, of which, was I to give you a description, and the ceremonies attending it, it would fill a small volume; suffice it to say, the ram's horn is not to be blown until the rabbi has approved of it, according to rule. The foundation of blowing it, is in commemoration of Abraham offering his son Isaac upon the altar on Mount Moriah, when Abraham took the knife to slay his son, as in Gen. xxii. 10-13: "And Abraham stretched forth his hand, and took the knife to slay his son. And the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham; and he said, Here am I. And he said, Lay not thy hand upon the lad, neither do any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. • Butler's Analogy, part ii. c. 6. And + Abridged from "Ceremonies of the Jews," by Hyam Isaacs, a converted Jew. As the matter is very interesting, we hope stur readers will make allowance for the extreme inaccuracy of the author's style.-ED. Abraham lifted up his eyes and looked, and behold behind him a ram caught in a thicket by his horns : and Abraham went and took the ram, and offered him up for a burnt-offering instead of his son." "And God blessed Abraham, and said, I will multiply thy seed as the stars in heaven, and as the sand which is on the sea-shore; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice: and thy seed shall possess the land of promise for ever." Therefore, in remembrance of the ram being caught in the thicket by his horns, this horn is blown in the synagogues. When God hears the sound of the ram's horn, they pray that he would have pity according to his promise, that all his seed should be saved; for every Jew prides himself as being a child of Abraham. The purport of the new-year's day is this: they keep it for two days in succession, according to the tabernacle notion, on the supposition that they have lost one day in their reckoning. Now this is the firm belief of every Jew in the world when a Jew is born, the angels of God, that is to say, two, one to preside over evil, and one over good deeds; each angel has got a measure, one for evil deeds, and one for good deeds; therefore whatever measure is full first, is the sign. So each presiding angel brings, in the course of the year, his account before God; then, on new-year's day, God decrees who shall live or who shall die the following year; for you will find as I proceed, that God may alter his decree, although either of the measures may be full. It is a rule among ninety-nine Jews out of every hundred, that if it should so happen, that any family contention, of any description, should exist at those times, they make friends, and even if any law-suit be pending among them, they stop all proceedings; as they ask, How can they expect God to forgive them, So that it freif they do not forgive one another? only, until the day of atonement is past. quently occurs, that law-suits are postponed, and that They are taught by the rabbies to believe, that God delights for them to provide good food for their tend that the soul of man is holy, the property of God; festivals, such as meat, fish, and wine; for they conand he being heavenly, and the body earthly, they compare the body to a tenement, in which the soul dwells; and as it is well known according to nature, every tenant, whether he be high or low, likes to dwell in a comfortable house, having every conveniency, so, upon the same ground, by the Jews feeding their body well, keeping up their strength, they consider the soul delights in it. Ps. Ixiii. 5, My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips." I must not omit to inform my readers, that in this kingdom there are not synagogues enough to accommodate the whole body of the Jews, provided they were to congregate the year round, as they do on their set festivals; for it often occurs that seat-holders in the synagogue do not attend, except on these occasions; such as new-year's day-day of atonementthe feast of the tabernacle-passover-and pentecost; although, in many respects, the expenses to some private individuals for their seats, &c. &c., which I shall treat more largely upon hereafter, amount very frequently as high as forty and fifty pounds yearly; for it is a form amongst the seat-holders to be called up to have a portion of the Scriptures read to them on particular Sabbaths; and as their attendance is not regular, the secretary of the synagogue, when it comes to their rotation, apprises them of it by summons, that their presence is expected at the synagogue, under a certain fine for non-attendance. And according to the rules and regulations of the synagogue, it often happens that many of them reside at distances from their places of worship; so between the intermediate times of the year those that cannot afford to rent a seat, occupy those seats indiscriminately; therefore, as the Jews congregate on their particular festivals, such as passover, new-year's day, and the year of atonement, every travelling Jew, and distant householder makes it a point of conscience, if possible, to be present at their nearest synagogue on those particular times, when the Jews congregate in set places in different parts of the kingdom, such as London, Exeter, Bath, Bristol, Liverpool, Manchester, Plymouth, Falmouth, &c. &c. I must not omit to mention this also, that as the greatest body of them cannot find accommodation in London, they have temporary places fitted up for service; and for this temporary accommodation, they pay a trifle, which just covers the expenses for the fitting up. Such as have it not in their power, have their sittings free of expense. It is delightful in the extreme to see the love and lenity that is manifested towards each other amongst the Jews, knowing that they cannot, or do not receive it from the world at large: being despised and rejected among all nations. Among the poor and rich, young and old, there is such brotherly love which no tongue can express, and which is more particularly manifested on new-year's day, under the idea that God is sitting on his judgment-seat to try every Jew; for on that day their doom is fixed by God; that is to say, who shall live, or who shall die, the following year, and in what manner they shall depart this life-those that shall die by fire, by water, by famine, by sword, or pestilence, &c. &c. On this day of the new year, children go to their parents, relations and friends, neighbours and acquaintances; they make a point to meet each other, and greet each other with this salutation, as it is customary in this season to hail each other with these words: " May you be inscribed for a happy year;" (which puts one in mind at a court of assizes, as prisoners when they are arraigned at the bar, gencrally the clerk of the arraigns says to the prisoners, "Will you be tried by your God and your country?" The prisoner generally says, "I will be tried by my God and country;" when it is the custom for the clerk of the arraigns to make this reply, "May God send you a happy deliverance.") My dear readers, it is well known to each one who has the least spark of Christianity, if we do not persevere in the precepts laid down by our Saviour, the longer they live without repentance, the more sin will multiply upon us; but according to the Jewish precepts and law laid down in the Talmud, Megillah, Mishna, &c., no Jew can have more than one year's sin to answer for, or two years' at farthest; for this reason, that on the new-year's day God forgives every Jew his sins and trespasses, except those who are doomed to die the following year. So on that ground the reader will perceive that the Jew who is appointed to die, although God has doomed him to death, yet, let it be remembered, according to their idea, sentence is not finally passed upon them until the day of atonement; and even if he were not to depart this life within two or three days before the next new-year's day following, then at most he cannot have more than two years' sins to answer for. Every Jew prays within himself, If I am doomed to die this year, may I die early, that my sins may not multiply upon me.' 66 Let it be remarked, that the evening preceding the first day of Tisri, the Jews commence their reckoning, and calculate the times and seasons the same now as they did in days of old; viz. hours and watches. The day they reckon from sunrise to sunset, and divide it into twelve equal parts: the night from sunset to sunrise, and divide that also into equal parts, and call them the first, second, third, and fourth watches: the first watch from sunset to the third hour of the night; the second or middle watch, from the third hour to the sixth; the third watch or cock-crowing, from the sixth to the ninth; the fourth, or morning watch, from the ninth hour to sunrise: as you will find in Gen. i. 5: "And God called the light day, and the darkness he called night, and the evening and the morning were the first day." Time is reckoned from evening to morning; for even at present times, one half-hour before the sun sets is reckoned for a day; so, on the same ground, a half-hour, or a quarter after the sun rises in the morning is reckoned for a day. For we read that Christ was three days in his grave; he was taken down from the cross at the ninth hour, and was buried before sunset, which, upon a fair calculation, from the time he was taken down from the cross, until the time he was put into the sepulchre, could not be long before sunset; still if only a quarter of an hour, or at farthest one hour, yet it is reckoned for a day. You read that on the third day Christ rose early in the morning, which is still reckoned for a day. At the present time every male child is circumcised on the eighth day; for instance, if a mother should give birth to a male child, we will say on a Monday ten minutes before the sun sets, then the child is circumcised on Monday the eighth day following; but if the child be brought forth ten minutes after sunset, then the child is circumcised on Tuesday the eighth day following. Perhaps it may be said by the world at large, that the Jews are more nice than wise: I have oftentimes prayed to God, that those who call themselves Christians, would be as strict in the Gospel of Jesus Christ as the Jews are to the law. It must be remarked that the Jewish Sabbath commences on the Friday evening at sunset; now consider,-in the winter season, when the days are at the shortest period, the Sabbath commences at four o'clock, and remains so for about eight weeks; as the day lengthens, they rise an hour, until it comes to seven o'clock, the evening service commencing at sunset. The evening preceding the new-year's day, the Jews go to synagogue for Divine worship, and offer up a number of appropriate prayers of a liturgical kind.... When the master of the house comes home from the synagogue, they are prepared for the festival supper. It is a custom which prevails among the Jews at the present day, the same as in the days of our Lord, that no Jew will sit down to meals with unwashed hands. Mark, vii. 1-3, "Then came together unto him the Pharisees and certain of the Scribes, which came from Jerusalem; and when they saw some of his disciples eat bread with defiled, that is to say, with unwashed hands, they found fault; for the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders." Having washed their hands, they say this prayer: "Blessed art thou, O Lord, our God, King of the universe! who hath sanctified us with thy commandments, and commanded us to wash our hands." Then they seat themselves round the table, and the master of the house says with an audible voice the sanctification for the new year... After the sanctification is performed, the master of the house breaks bread (which, observe, must be bread that has not been cut): he cuts it into halves and parts, distributes it in equal portions, not less than the size of an olive, to each of the family at table, and says a short prayer; but particularly on the two nights of the new year: also a piece of sweet apple is dipt in honey, and given to each, when this blessing is pronounced, "Blessed art thou, O Lord our God, King of the universe, Creator of the fruit of the tree!" And the following ejaculation is added, "Be it thy will, O Lord our God, and the God of our ancestors! to renew this year unto us with sweetness, like unto honey." After supper the following prayer is used, and termed "Grace after meals." Ps. cxxxvii. is first read; but on the Sabbath and holydays Ps. cxxvi. It is then the custom for the person who says grace, to begin thus: "Masters, we will say grace." Then the company answer, “Blessed be the name of the Lord from henceforth and for evermore!" If there are ten or more present, he who says grace begins with, "We will bless our God, of whose gifts we have eaten." The others answer, "Blessed be our God, of whose gifts we have eaten, and through whose goodness we live." To which the first replies, "Blessed be our God, of whose gifts we have eaten, and through whose goodness we live." If but three eat at one table, he who says the grace begins with, "We will bless Him of whose gifts we have eaten." The other answers," Blessed be He of whose gifts we have eaten, and through whose goodness we live." To which the first replies, "Blessed be He of whose gifts we have eaten, and through whose goodness we live. Blessed is he, and blessed his name." If but one or two persons are present, they begin thus, "Blessed art thou, O Lord our God, King of the universe! thou art he who doth feed all the world with kindness, with grace, with favour, and with mercy; who giveth food to every creature, and whose mercy endureth for ever; this, through his abundant goodness, hath never failed us; nor will it ever fail us, even to eternity, because of his great name; for he is the God who feedeth and sustaineth all, who dealeth beneficently with all, and who provideth food for all the creatures he hath created. Blessed art thou, O Lord! who feedeth all."... In the morning of the day of the new year, the congregation assemble at six o'clock. The service generally lasts six hours. The forms and customs I shall mention in their proper place; but this I must not omit to mention at the commencement of this work. I have already observed that the ram's horn is blown in the synagogue morning and evening for twentyeight days before new-year's day, generally after the service. At this period, there is no precise rules as to how many times it should be blown. On the new-year's day there are regular rules to be attended to for blowing the horn, as the congregation do not break their fast until the ceremony is over. If I were to state the whole ceremony on this point, it would tire my readers, and not edify them, although there is a great stress laid upon it by the Jews. It must be observed, that the females are not reckoned of the congregation for a token. In the synagogue, the males and females are apart: the males worship in the body of the synagogue; and the females in the gallery, merely as spectators. In the gallery there is a kind of lattice-work before them, which prevents them seeing the male congregation distinctly. Although they are not considered any part of the congregation, they are not forbid joining in prayers; but with this injunction-their voice must not be heard in the synagogue. Many of the Christian world have gone so far as to say, that they have been given to understand, that it is an idea among the Jews that a female has no soul, which is a mistaken notion: this I shall explain in its due place. If a female says her prayers, neither good nor harm will result from it. But remember, although the Jewesses are exempted from the congregational prayers, it is not so with their forms and customs. It must be said, to the credit of the Jewesses, that, in many respects, they adhere more strictly to the forms and customs than even the males. I will mention a circumstance that occurs likewise on the morning of the new-year's day, which is called the feast of the trumpets. Numb. xxix. 1, "And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work; it is a day of blowing the trumpets unto you." And therefore immediately after the portion of the law and the prophets has been read, and the prayer said for the prosperity of the government under which they dwell, they blow the trumpet, which is • This is the idea of the rabbies. made of a ram's horn, saying the following grace: "Blessed art thou, O Lord our God, King of the universe! who hath sanctified us with his commandments, and commanded us to hear the sound of the trumpet. Blessed art thou, O Lord our God, King of the universe! that he hath let us live, and hath subsisted us, and hath let us arrive to this season." This also I mention for the information of my readers, and likewise to shew the strictness and the adherence of the Jewesses to the customs. It must be understood, that in all towns in this kingdom, London excepted, the synagogues will accommodate the resident Jews; but the synagogues in London will not contain a tenth part of the females: therefore, as the Jewesses dare not break their fast in the morning of the new-year's day, unless they hear the sound of the trumpet, it is customary in difierent parts of the towns where Jews reside in a large body, that many of them open their houses for the accommodation of the Jewesses. To those Jews who are able and thought worthy to blow the ram's horn, intimation is given, and in what place it is to be blown. No one, unless he is an eyewitness to the bustle of their going to the different places appointed for blowing the horn, can form an idea of it; for every female above the age of twelve becomes duty-bound to attend to hear the sound. For tradition requires the body of the Jews at large to make use of a trumpet made of a ram's horn; beseeching the Almighty to be propitious to them, in remembrance and through the merits of that great event, as mentioned in Numb. x. 10, "Also in the day of the gladness, and in your solemn days, and in the beginning of your months, ye shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-offerings, that they may be to you for a memorial before your God: I am the Lord your God." Let it be observed, after the blowing of the trumpet in the synagogue, the congregation say, with a loud voice, the following verse: Happy is the people that know the joyful sound! O Lord, in the light of thy countenance shall they walk!” Then commences the liturgy, by praying and beseeching the Almighty, that he would be pleased to have compassion on them, through his abundant mercies; and likewise on the sanctuary, and to build it quickly, and to make the glory thereof great, and to manifest the glory of his kingdom over us speedily; and to gather our dispersions from among the heathens, and to bring us together from the sides of the earth, and to conduct us unto his city of Zion with songs, and unto Jerusalem, the habitation of his sanctuary, with everlasting joy; and there we will perform unto him the offerings of our duty, the continual sacrifices according to their order, and the additional sacrifices of this day of memorial, we will perform and offer before him in love; according to that he hath written to us in his holy law, by the hand of his servant Moses, Numb. xxix. 1, saying, "And in the seventh month, on the first day of the month, ye shall have an holy convocation, ye shall do no servile work: it is a day of blowing the trumpets unto you. And ye shall offer a burnt-offering for a sweet savour unto the Lord; one young bullock, one ram, and seven lambs of the first year, without blemish : and their meat-offering shall be of flour mingled with oil, three-tenth deals for a bullock, and two-tenth deals for a ram, and one-tenth deal for one lamb, throughout the seven lambs and one kid of the goats for a sinoffering, to make an atonement for you: besides the burnt-offering of the month and his meat-offering, and the daily burnt-offering and his meat-offering, and their drink-offering, according to their manner, for a sweet savour, a sacrifice made by fire unto the Lord."... On the morning of the second day of the feast, they go to synagogue at the same hour as on the first day; and after saying nearly the same prayer as the day |