5»Z^^G gibrar^: u igljtn in tj)e ^rrijjtmes/' A MEMOIR OF ADOLPH SAPHIR, D.D BY The Rev. GAVIK CAllLYLE, M.A. (Edin.) " A certain Jew ... An eloquent man, and mighty in the Scriptures." — Acts xviii. 24. FLEMING H. REVELL COMPANY NEW YORK CHICAGO TORONTO PUBLISHERS OF EVANGELICAL LITERATURE PEEFACE. TT has been impossible to publish sooner the Memoir J- of the lamented Dr. Adolph Saphir. On account of his sudden death, which followed so closely that of his wife, there was a delay in the settlement of his affairs; and, consequently, no access could be had to documents of any kind till about the middle of last year — a year after his death. When I was then asked to write the Memoir, much time and labour were required to collect letters and documents from friends and correspondents of Dr. Saphir. But though there has consequently been delay, the Memoir will, I believe and hope, be not less valaed by devoted friends, of whom he had very many, nor less interesting to the general public. The life of Dr. Saphir was one of remarkable interest, not so much in its variety of incidents, as in its early associations, and in the striking jpersonncl of the man. This is seen in his thorough Jewish type of mind and intellect, intensified by the genius of the Saphir family, in the freshness and originality of his ideas and expressions, and above all, in his spiritual power — his deep insight into the meaning of Scripture and the relations of its different parts. • The expression, '' Mighty in the Scriptures," truly P describes him. In his commanding knowledge of the spirit and purport of the various books of the Bible, few - preachers of his own or any age approach him. He fore- ^ shadows in this what great results may be anticipated o from the promised restoration of Israel. \ 174755 IV PREFACE. We append to the Memoir three carefully chosen Sermons delivered at the three different spheres of his ministry — Greenwich, Blackheath, and Belgravia; also a Selection of Pithy Sayings and Short Extracts. These Sermons and almost all the Extracts are i^ublished for the first time. As to Dr. Saphir's social characteristics, one who had known him for a quarter of a century describes him thus accurately : His visits were increasingly appreciated in our family, revealing as they alwa3^s did more of his wonderful mind and grasp of thought, brightened, when ill-health did not depress him, by that elasticity of spirit and keen sense of humour wdiich made him, to his more intimate friends, such a charming companion. His rare wit and humour were said to be family characteristics, inherited from his father, and in Dr. Saphir were never allowed to lead to the very slightest irreverence for sacred things. His many-sided intellect could quickly enter into everything in Religion, Literature, and Politics ; he would seem only to glance into the morning papers and would at once give you a resume of everything in them. We have had many letters not only expressing interest in the publication of this volume, but praying for God's guidance in the preparation of it. We quote only one of them, from the late Dr. Andrew Bonar, wdio, when I wrote to him and then saw him, last summer in Glasgow, was greatly interested. " Dr. Saphir," he wu'ote, " w^as indeed a Hebrew of Hebrews, in the best sense." " May the Lord give you the pen of a ready writer, and bless your labour of love ! " Gavin Carlyle. CONTENTS, I. The Call of God. The Deputation of the Church of Scotland — Inquiry as to Fields for Jewish Missions — Visit to Pesth — How brought about — The Archduchess Maria Dorothea and her Husband, the Prince Palatine — Dr. Keith's Hlness — Friendship of the Archduchess, and her promise of Protection to the Mission ^;, 1 II, The Pesth Mission. " Rabbi " Duncan the First Missionary — His great Popularity and Influ- ence among Jews and Christians — Mrs. R. Smith instructs the Daughters of the Archduchess, viz. the present Queen of the Belgians and the Mjther of the present Queen of Spain — The Spirit of Inquiry 2^- 9 III. The Saphir Family. The Three Brothers — The Father of Adolph, Israel Saphir — His Learning and great Influence in Hungary — The Simultaneous Conversion of Father and Sou — Adolph's Avowal of his Faith — Reminiscences of Adolph's Childhood by his Sister — Dr. Keith's Ro[>ort — References to Adolph's Father — The Sai)hir Family ... ... ... ... 'p. Ih IV. Baptism of the Saphir Household, Mr. Saphir, his Wife and Daughters and .Adolph .baptized in June 1843— Crowded Assembl}' of Jews and others — Impressive Address of the Father — Secret First Communion — "Sound of the noiseless steps"' — Earnestness of Young Adolph — Impression in Hungary and Germany — Discussion in the Press— Striking Letter of Adolph's Father p. 29 V. Influence of the Court. The Archduke and Archduchess foster the Mission — They encourage the sending of Evangelists all through Hungary— The Archduke's Peaceful Death in 1847 — Subsequent Persecution of the Archduchess — Her Death in 1855 p. 41 VI. Adolph's Departure from Pe.sth. Adolph leaves Pesth with Edersheim and Tomory — How they got away — Edersheim's Conversion and Career — Ra]>id Progress of tlie IMission— Troublous Times — The Hungarian War — Tlie Fields ripe unto Harvest — Expulsion of the Missionaries — Mission Work resumed ... 'p- 47 VII. xVdolph's Education in Berlin. Adolph in Edinburgh — Mrs. Duncan — Education in Berlin, 1844 to 1848 — Attends the Gymnasium — Religious Difficulties — Letter to Mr. Win- gate — Becomes acquainted witli the Rev. Theodore Meyer — Happy Influence of this Fricndsliip — Effect of hi'; Difficulties on his future Doctrine and Teaching ... ... ... ... ... ... j9. 5S vi CONTENTS. VIIL Philipp Saphir and his Sister Elizabeth. Memoir of Philipp written by Adolpli when a Student in Edinburgh — Philipp's early Carelessness and Worldliness — Conversion and Baptism — Training at CarlsruVie — Delicacy — Intense Sufferins^s — Starting Young Men's So<-iety— Opening of School for Jewish Children — Its Great Success — His Joyful Death — Elizabeth Saphir described by her Sister ... ... ... ... ... ... ... ... p. 65 IX. College Career in Scotland. Adolph's Stay in Glasgow— Session 1848-9— Tutor with Mr. William Brown in Aberdeen — Acquaintance with WiPiam Fleming Stevenson — Mutual Benefit — Great Influence of this Friendship on his Life — Visits the Stevensons in Strabane — A Second Home — His Description of Stevensoui^, ... ... ... ... .. ... ... ^^ 90 X. Letters of Student Days. Letter to Kingsley, and Reply of Kingsley — Letters to Donald Macleod, now Editor of Good Words, and others — Unreal Orthodox Phraseology — Right Method of studying Scripture — Union with Christ— The Re- action against Shams threatening to become itself a mighty Sham — German Literat'.n-e — Striking Dream — Consciousness of Magnetic Influ- ence — Joyousness of Easter and Pentecost — Ruskin — True Self-Culture — God the Source of all Personality — Claudius and Manly Christianity — Mission Work begun ... ... ... ... ... ... ^a 100 XL Ordination to the Jewish Work. Licence as a Preacher, and Ordination in Belfast — Dr. Cooke presides — His Marriage — Mrs. Saphir's Character and Influence — Hamburg — His Idea of Jewish Missions — His Remarkable Tracts — Israel Pick's Influence — Threatened with Military Service by Austria — His Views as to Methods of Work not sustained by the Mission Committee— He resigns ... p. 118 XII. Ministry to Germans in GLAsao^v. Norman Macleod's Interest and Friendship — Letter of Principal Brown on his Work in Glasgow — Letters to a Friend — His Work among the Ger- mans—His Anxieties — Jowett's Book on Paul — Birth of his Daughter — Call to South Shields _ ^.127 XIIL Beginning of Life-Work in England. Settlement at South Shields— Mr. J. C. Stevenson, M.P., and Mrs. Stev- enson — His First Experimen^s as to the Method of Delivery — The Method adopted — His Idea of Preaching — His Appearance and Manner — His Book on Conversion — Rev, James Hamilton, D.D. — Death of his only Child ;a 132 XIV. Settlement at Greenwich. The Rev. George Duncan — The Congregation — Speedy Popularity — The Church needs to be enlarged — Letters to Mr. Stevenson, M.P., and others as to his Work— Letters descriptive of Saph'r and his Ministry — Edward Irving— Campbell of Row — Sermon to Children— Letters to Lady Kinloch — Joy in his Work — Spiritual Fruits ... ... _p. 138 XV. Literary Activity. His Literary Tastes and Power — Wide Knowledge of Literature, German and Englisli — Contributes to Good TFords—l^otes of various Contribu- tions and Extracts — Tour in Germany with the Macleods and Stevenson —His Tracts— r/i/- Golden A B C of the Jews, kc jy. 153 CONTENTS. vii XV.T. Fame in London. Narrative by Mr. James E, Mathieson — Address in Stafford Rooms — Impression on Browulow North — Address repeated in Hanover Square Rooms— Lord Shaftesbury — This Address the Basis of Christ and the Scriptures— koXion as to Hymns — Value as a Teacher ... p. l7o XVIL 'CliniST AND THE SCRIPTURES.' Its Importance and Originality — Short Survey of its Arguments — The Second Comincf of Christ — Opposition to the " Broad Church " Theology — The Lord's Prayer — The Future Kingdom 7^.180 XVIII. Close of Ministry at Greenwich. Sketch of Mr. and Mrs. Saphir by Canon j\IcCormick — His Health failing — Always Fragile — Leave of Absence for a Year — Typhoid Fever in the Engadine — His Influence there — Return in 1871 — Resignation of his Charge in 1872 |). 201 XIX. BECriNNiNCr OF Ministry in West London. Purchase for him of a large Church at Notting Hill — Money obtained easily — Church at once filled — ^^Mcmbers of all Churches join — His Thursday Lectures attended by numerous Clerg}^ and other Persons of Influence — Liberal Supporters of the "Work — Great Activity of the Congregation — Call to Scotland — Moody and Saukey's Visit to London ... ^;, 211 XX. Lectures on the Hebrews and the Divinity of Christ. Majestic Style of the Epistle— Its Central Idea— The Glory of the New Covenant — Christ and Moses — The High-Priesthood of Christ— Alleged Priesthood of the Clergy— Pauline Authorship— Lecture on the Divinity of Christ — Jewish Difficulties— Personal Testimony p. 2\9> XXL Letters of his Later Life. Comfort in Bereavement — The Church, what it is, and Baptism — Princess Alice's Death — Church Order — Apostolic Succession — Faith without a Knowledge of the Spirit's AVork — The Fall and Redemption^ necessarily connected— The Future Punishment Controversy — The Present State of the Churches— Broad Churchism — ''The Catholic Apostolic Church" — Crucified with Christ — A Vicarious Atonement — Schleiermacher — Separ- ation from the World — The Lord's Day — Perfectionism — A Free Gospel and Election — The Connection of the Present and Future Lives — "The Higher Life" — Dr. Keith's Last Davs — German Translations of the Bible— Influence of Trial ... " T'- 237 XXII. Ministry in West London from 1875 to 1880. His Assistants — Rev. IT. E. Brooke, Rev, J. Stephens, and Rev. J. H. Top- ping — Lady Grant — Miss Cavendish — His Failure of Strength-— Difficul- ties — Nervousness — Degree of Doctor of Divinity from Edinburgh — ■ Resignation in 1880— The Misses Jacomb— Brief Ministry at Kensington p. 263 XXIII. Ministry in Belgravia. Congregation of Halkin St.— Rev. J. T. Middlemiss his Assistant— Extracts from his Diary, and Saphir's Letters to him— Record of his Intercourse with Saphir— Resignation of Halkin St. Church— Lectures on the Divine Unity of Scripture— Mr. Grant Wilson's Reminiscences— Letter to a Servant— A New School Minister— To whom are the Epistles addressed ? — Carlyle— A Family Affliction- Letters to a Widowed Niece— Letter to a Norwegian Sea-Captain on Baptism ... ... ... ^.273 viii CONTENTS. XXIV. Devotion to the Jews and Jewish Mission, Love to Israel of Moses and of Paul — Pauline Doctrine of Israel's unchang- ing Position — What was Israel's Glory ? — Israel's Present Condition — Prophecies fulfilled, and Projjhecies to be fulfilled— The Future of Israel bright and glorious — Israel's Claim upon the ^entile Churches — The Everlasting Nation — What will be accomplished through Israel — The Rabinowich and Lichtenstein Movements — Rev. C. A. Schonberger — Delitzsch's Early Interest in the Jews — His Revival of Jewish Missions in Germany — Mr. Schonberger's Visits to Lichtenstein and Rabiiowich — The Establishment of the Rabinowich Council, with Saphir as Presi- dent — His Great Interest in the Work — Jubilee of the Scottish Jewish Mission — Address at Mildraay Jewish Conference ... ... p, 295 XXV. Closing Days. Residence at Notting Hill — Services sought — Many Afflictions — Vi.'iit to Bournemouth — Happy Ministry there — Letter on Liix Mundi — Renirn Home — Last Sermon — Mrs. Saphir's Death — His Lt^ters in reut God had other purposes, which in His DR. BLACK'S ACCIDENT. providence He accomplished in a wonderful way. As the deputies were travelling on camels from Egypt across to Palestiue, Dr. Black, falling asleep on the back of his camel, slipped down on the sand. " It seemed," says Dr. Bonar, speaking at the Jubilee meeting of 1889, ''an ordinary accident, and after returning home I met Dr. Guthrie, who said to me, in his own humorous way : ' But tell me about our old friend, the Professor from Aberdeen, what kind of impression did he make on the sand?'" He could not tell him much as to the impression on the sand ; but it was that fall, proving more serious in its effects than was thought at the time, which led Dr. Black and Dr. Keith to take the route homeward by the Danube. They reached Pesth as mere passing travellers, but resolved to make some inquiry as to the number and state of the Jews in that city. Strangely enough, the wife of the Archduke Joseph, uncle to the Emperor, and Viceroy of Hungary, by birth a Princess of the Protestant House of Wlirtemburg, residing at that time in her husband's (the Prince Palatine's) palace, was expecting the arrival of some stranger, who would bring with him a blessed influence to Hungary. The Archduchess Maria Dorothea had been brought to an earnest love of the truth, some years before, through no human instrumentality. Having to pass through the deep waters of affliction, in the death of a much-loved son, she had betaken herself to the Bible, and " in the Bible she met with Jesus." She 6 THE ARCHDUCHESS'S ANXIOUS HOUR. was attached to Hungary, and became intensely interested in its spiritual welfare. She stood alone, " like a sparrow on the housetop,' as she used her- self to say. Her eldest boy, who had become a true Christian, was early removed from her. In her solitude she prayed earnestly for a Christian friend and counsellor. " The palace in which she resided stands on an eminence, looking down on the Danube flowing beneath, and on the city of Pesth, on the opposite bank of the river. Her private boudoir lay towards the front of the building. There, in the deep embrasure of a window, she was accustomed, day by day, to pour out her supplica- tions to God — looking down on the scene below — the city with its 100,000 inhabitants, and the vast Hungarian plains stretching away behind it in the distance. For about the space of seven years she had been praying to God for the arrival of some one who would carry the gospel to the people around." "Sometimes her desire became so intense that, stretching out her arms towards heaven, she prayed almost in an agony of spirit that God would send at least one messenger of the Cross to Hungary." Dr. Keith learned afterwards from her own lips that during the fortnight before she had heard of his illness, she invariably awoke, night after night, with the exception of once, in the middle of the night, at the same hour, with a strong and irrepressible conviction that something was to happen to her. After a watchful and most anxious hour, it passed away, when she had her DR. KEITH'S ILLNESS. usual and undisturbed rest, and hearing of the seemingly dying minister of Christ at the hotel, she said within herself, '* This is what was to happen to me " : and from that night her sleep was unbroken by any disturbing thought. In that impression lay the key wdiereby a door was opened in Pesth. When Dr. Keith recovered, and learned from the Archduchess the story of her longings and prayers, he had not much difficulty in seeing the hand of God, plainly directing their journey, and bringing them as Christ's messengers to Hungary. Dr. Keitb lay for weeks in a state of extreme prostration. " At one stage of his illness," he relates, " I fainted away, I became insensible, w^hile two men waited by my bedside to carry me away, as soon as I should breathe my last. At this time the only sigu of life w^as in the dimness of a mirror held close to my face."^ The Archduchess came to his bedside, and ministered to him with her ow^n hands, and watched tenderly over him. As he became better, he had ample opportunity of becom- ing acquainted, from her, with the state of the Jews in Hungary, and also with the religious w^ants of Hungary itself. He received from her the assur- ance that, should the Church of Scotland consent to plant a mission in Pesth, she would protect it to the utmost of her power. The hand of God was surely manifest in all these ^ In Appendix A, we give a description of this illness and the events accompanying it, as written by Dr. Keith himself for the Sunday at Home of 1867. PESTH MISSION RESOLVED UPON. events. The fall from the camel of Dr. Black ; the detention by illness of Dr. Keith in Pesth, which there had not been the smallest intention of even visiting, as the idea of a mission in Austria or Hungary was considered out of the question ; the prayers of the Archduchess and her expectation of the arrival of some British missionary ; her discovery of Dr. Keith and many conversations with him ; her earnest desire that the mission should be established, and her promises of protection to it — furnish a chain of events which cannot be explained, apart from the direct guidance of God. The most sceptical would show only their own folly and narrowness, in attempting to deny such guidance in the circumstances. The origin of the mission was not of man, but of God. The call resembled that in the vision of the man of Macedonia to the Apostle Paul, " Come over and help us." This was clearly recognized by Dr. Keith. After his recovery and return he urged the importance of Pesth as a mission centre, — at first without much success. But he urged it again and again, so that some spoke of it as Dr. Keith's pest. He suc- ceeded at last. The mission to Pesth was resolved upon, and was begun, after the lapse of a year, with far-reaching and blessed results to Adolph and the Sapliir family, and the Jewish work- throughout the world. CHAPTER II. THE PESTH MISSION. "Eabbi" Duncan the First Missionary — His great Popularity and Influence among Jews and Christians — Mrs. R. Smith instructs the Daughters of the Archduchess, viz. the present Queen of the Belgians and the Mother of the present Queen of Spain — The Spirit of Inquiry. THE first mission aiy to the Jews in Pesth was a man whose fame is in all the Churches — Dr. Duncan, or Eabbi Duncan, as he was afterwards afi'ectionately called when Professor of Hebrew in Edinburgh, regarding whose absence of mind many strange and extraordinary tales are told, as of the great Neander in Germany. He was not only a great Hebrew scholar, but a man of profound philo- sophic insight, who had been almost an infidel in his earlier days, and who was the more powerful in his defence of truth, on account of the difficulties through which he had then passed. His thorough knowledg-e of Hebrew was fitted to o;ain him influence among the Jews, and he could converse 10 CORDIAL RECEPTION OF THE MISSION. fluently in Latin, which was then much used in conversation by the learned in Hungary, both Jews and Christians. It was , even the language of parliamentary debates. Dr. Duncan having been set apart in Ghxsgow, in May, for this mission work, reached his destination on August 21, 1841, accompanied by Mr. Smith and Mr. Allen. Mr. Wingate arrived later. There was a strange mysterious expectation of success from the very beginning. " When," says Mr., now Dr. Smith, " we took our departure for our future home, we felt wafted along by the breath of prayer." They were received by the Archduchess with great cordiality. She at once visited them, and they were frequently guests at the Palace. Thus their position was made secure. Without her pro- tection, or rather that of her husband the Archduke Joseph, the Palatine, they could not have remained for a month. Even with that protection it would have been difficult, as the position of a foreign missionary or minister could not then be legally recognized, had there not happened to be in Pesth a number of English workmen, employed at the time in building a bridge. Services were begun for them, in a room prepared for the purpose. This furnished an ostensible reason for the residence of the missionaries. They dared not, at that period, mention the name of the Archduchess in the correspondence, as the authorities in Vienna would have taken alarm. She, however, was constantly 'RABBV DUNCAN'S POPULARITY. 11 interviewed by them, and both she and the Palatine knew well all they were doing. Mrs. Smith, wife of one of the missionaries, was employed in teach- ing two of her daughters English — one of them now Queen of the Belgians, the other, the mother of the present Queen of Spain. The Archduchess w^as compelled by the Imperial law to bring them up as Eoman Catholics, but she taught them in the Scriptures, and sought earnestly, and with much prayer, to impress on them the truths of the gospel. Services were held on the Lord's Day, in English, and a number of Jews and others soon began to attend them, partly for the purpose of perfecting their knowledge of English. Dr. Duncan very soon got into intercourse with distinguished Jews, in- cluding the Chief Kabbi, and also with leading pastors of the Protestant Hungarian Church, and even with influential priests of the Romish Church. He became engaged in keen controversy with Jewish theologians. He acquired great respect among the learned men of the Jews, on account of his intimacy with their language and literature. He took an interest in their schools, and attended, by special invitation, the public examination, taking part in it, and giving prizes. He gave for prizes two Hebrew^ Bibles and two Torahs, which being by far the best prizes given, were much admired, especially as coming from the Eng^lish " Geistlicher." The Doctor also gave the head-master an English Bible, including of PROGRESS OF DR. DUNCAN'S WORK. course, the New Testament. The Chief Eabbi (Schwab) was inclined to be most friendly. Dr. Duncan and all his assistants were invited to attend the initiation of a young Jew. Dr. Duncan was also invited by the Chief Eabbi to the marriage of his daughter with a young Eabbi, and the bridegroom expressed his delight at seeing a man of whose fame he had heard so much.-^ Dr. Duncan wrote from Pesth in regard to his work — " It has not been with Jews, but with Deists we have had to do. The main effort has been to maintain the true and proper inspiration of Scripture, in opposition to the ignis fatuus of rationalizing mysticism ; everything great and good, they say, is a development of the human mind progressing to its perfection, which as it does under a Divine government, every such ad- vance may be called a Divine revelation." The close connection which Dr. Duncan showed to exist between the Old and New Testaments, attracted especial attention among the Jews. The notion had been almost universal that the Jews had one Bible, and the Christians another. It was no uncommon thing to hear a Christian and a Jew dispute, on the comparative merits of the two Bibles. It was interesting to witness the surprise of the Jews when they heard that St. Paul based his system upon Moses, found language for his ^ For further information as to the great impression made by Dt-. Duncan, see Appendix B, THE SPIRIT OF INQUIRY. l3 aspirations in the writings of David, and was cheered by the bright visions of the future glory of his nation, as portrayed by Isaiah. All this roused the spirit of inquiry. His sermons were listened to with great attention, and produced no small effect. Besides this, his conversations, his simple, earnest unfolding of the deepest truths, were much appreciated. The influence which he acquired in a short time was extraordinary. Mr. Wingate wrote : — Few stations are more difficult of access from the nature of the laws, and few require more peculiar qualifications, when once in the country ; eminent Christian prudence, native courteousness of manner, with that self-denial which enables a man to exhibit aflPability at all times and seasons, to men who may come on the most trifling and unimportant matters, with such an amount of learning and acquirements as place him, in secular learning, on a footing with the most accomplished worldlings. Such qualities meet in Dr. Duncan, and they have been so appreciated and blessed by the Lord, and ivcdls of prejudices have been so broken down in one short year, that his society is courted, and his influence in the city has already become great for piety and learning. Dr. Duncan's stay did not last very long. In a year he had to get leave of absence on account of failure of health, when he went to Italy to recruit. After his return, and a short second period at Pesth, he was recalled to Scotland to become the first Professor of Hebrew in the Free Church of U GOOD IMPRESSIONS MADE. Scotland, which had just been constituted. The impression he had made did not pass away. The colleagues whom he left, the Kev. E. Smith and the Eev. W. Wingate, were well fitted to sustain it. A visit of the Rev. Charles Schwartz, well known as a missionary to his Jewish kindred, who preached in German, produced a great effect, and the work, which had almost from the very first had most remarkable results, continued to extend and prosper. The impression Dr. Duncan, had made was not forgotten by Jews or Gentiles, Protestants or Roman Catholics. 15 CHAPTER III. THE SAPHIR FAMILY. The Three Brothers — The Father of Adolph, Israel Saphir — His Learning and great Influence in Hungary — The Simul- taneous Conversion of Father and Son — Adolph's Avowal of his Faith' -Reminiscences of Adolph's Cliildhood by his Sister — Dr. Keith's Report — References to Adolph's lather — The Saphir Family. ONE family began to be frequently referred to in the letters of the missionaries. It was a family well known in Hungary, and greatly re- spected by the Jews. For two generations at least it had been much distinguished. The grandfather of Adolph Saphir was learned in the Jewish law, and had much influence among his co-religionists. He had three sons, one of whom became famous through all Germany as a wit and poet, being by many considered the fitting successor of the re- nowned Jean Paul Eichter. His name was Moritz, originally Moses, Gottlieb Saphir.^ He is recognized as one of the great literary men of the period, and long biographies appear of him in most German biographical dictionaries. His wit was so sharp 1 For an interesting sketch, written at the time of his death, in a journal which he founded, and owned to the last, see Appendix C. 16 ADOLPIl DESCRIBES HIS EAT HER. and pungent that he had to leave several States, in which he gave offence to the petty rulers. Israel Saphir, the father of Adolph, was the eldest of the three brothers. He was a merchant, origin- ally a wool-broker — a man of good education, of a studious nature, well up in Hebrew and in Hebrew law, and accomplished in many departments of knowledge and science. He was most active as an educationist. He projected and carried out an educational institute in Pesth, with a staff' of eight professors, in which the children of the better classes were educated. Adolph thus describes his father — " My father, Israel Saphir, a brother of the w^ell-known writer, M. G. Saphir, was a merchant. He was a good Hebrew scholar, and had intimate knowledge of German, French, and English litera- ture. He also jDursued with zeal, philosophical and theological studies, and rendered much service to the cause of education in Hungary." The third brother was also a man of ability, father of one of the PTcatest linoaiists of the day who is now at the head of the Oriental University Institute at Woking. Adolph's father was well known among all the Jews of Hungary. When Dr. Keith lay ill in Pesth, he made especial inquiry for some one of respect- ability, intelligence, and candour, on whom he could thoroughly depend for information respecting the state of the Jews. He was at once emphatically told that there was no man like Saphir, from whom he could get the requisite information — that he was looked up to by the Jews as the most learned THE FATHER OF ADOLPH. 17 person amoDg them. Accordingly he saw him, and had much conversation with him. His habits were literary. He was a master of German litera- ture. When the mission was commenced, he had just begun to study English. Actuated chiefly by a desire to advance his knovvledo^e of Eno-lish, he appeared regularly at the services of Dr. Duncan, leading his son Adolph, then eleven or twelve years of age, by the hand. Gradually the truth reached his heart, and he recognized in Jesus of Nazareth the Messiah foretold by the prophets. His little son, with an intellect always keen, became con- vinced at the same time ; — both, however, being reticent on the subject. The silent influences were brought to light in a very unexpected way, and by the action of the son. One morning Adolph re- quested his father to allow him to ask the blessing at breakfast. On permission being given, he poured out an earnest, short prayer, in the name of the Lord Jesus Christ. The consternation in the family, and shortly thereafter in the Jewish quarter, where they lived, was great. " By and by," says Mr. Wingate, who gives this account, *• we heard that the Jews were saying that the Holy Ghost had fallen on Saphir's son, and that he expounded the Scripture as they had never heard it expounded before." Adolph himself makes this reference — " Through the instrumentality of Scotch mission- aries my father saw the truth as it is in Christ Jesus, and was received into the Christian Church in 1843, at the age of sixty- three years. I, at that IS REMINISCENCES OF time a lad in my twelfth year, was the first of our family to accept the gospel." Mrs. Schonberger, nee Johanna Saphir — the only surviving sister of Dr. Saphir — has written for us the following reminiscences of his childhood : — Adolph Saphir was by nature of an unusually delicate constitution, and very often his parents were in great anxiety as to the way and means to keep the child alive. After a few years of great care and studied attention he seemed to get on fairly well. Adolph was considered a very good- lookiug child, with a fair, transparent complexion, beautiful, large, blue eyes, full of intelligence and expression. His father was devoted to him, and, as he occupied a prominent position at one of the first and best private schools at Buda-pest, he w^as most anxious to send his little son Adolph to that school at the age of four years, not so much for learning, but simply for the purpose of amusement, to divert his active little mind. The teacher, however, soon became aware of the fact that the child was not only amusing him- self, but was taking in every ivord he heard. To the great astonishment of the teacher, the child was able to answer all his questions. The brilliant result ought to have made his father remove him at once from school ; but this was not done, and his great mental activity there, at such an age, may in some measure account for his nervousness in later life. From that time ADOLPH SAPHIRS CHILDHOOD. 19 little Adolpli was considered quite a genius — an example to all the children. He was the first and best scholar in the school, passing all examin- ations with honour, and getting the first prizes, to the great joy and satisfaction of his teachers, and also to the astonishment of the audiences present at the examinations. He passed the sixth form at the age of nine years, and his father removed him from school, as this was the highest and last class. But now a great difiiculty arose, as to how and in what method to proceed with his education — he being still too young to attend the University. In the meantime little Adolph was as anxious as his father. He was thirsting after more pro- gress in all branches of hio^her knowleds^e, and a teacher was found who was a master in Greek and Latin, and all that was fitted to arouse his mind and intellect. After private study with this teacher for two years, he was ready to pass an examination, at the Gymnasium of Bada-pest. The result w^as a great triumph. The professors were startled with his knowledge, at so early an age, and could not say enough in regard to his abilities, uncommon intelligence, and impressiveness for everything good and noble. At the age of eight he wrote German poems, which, to the regret of the family, were lost. The most strikino- features in his character o were his gentleness and humility, and his strong affection for his parents, especially for his mother. 20 ADOLPWH CURIOUS ACCIDENT. He never gave cause for dissatisfaction, and thus lie was never punished in any way. The writer of this sketch only remembers one occasion, when his mother seemed displeased with him. Noticing it, he suddenly knelt down before her, imploring her to forgive him, with the most solemn promise that he would be very good in future. This was a most affecting and touching incident, not to be easily forgotten. He was of such a refined and delicate mind that anything which was in the least contrary to his impression of right, young as he was, made him feel quite miserable and sad. He suffered, during his early studies, from an accident. A heavy weight of one of the large clocks, that come from the Black Forest, fell on his head, when he was alone in the room. He was found lying on the ground, quite stunned by the heavy blow. Fortunately his tutor, who happened to be also a doctor, came to the rescue, and after some time he seemed himself again. This accident, the writer of this sketch thinks, must have told on him all his life long, as his head was especially delicate and the cause of suffering. Little Adolph was favoured and loved by Jews and Gentiles, and even now he is remembered and honoured in his native town, after nearly halt a century. His sister concludes her sketch by noticing his studies at Berlin, and his connection with the Irish Jewish Mission at Hamburg — events to which we shall refer afterwards — and then adds : — Little THE GREAT MOVEMENT IN PEST IT. 21 Adolph hardly associated when young with any of his school-fellows. He was shy and very timid, easily frightened when the boys were rough and rude — and he thus rather kept aloof. After his baptism some of his little Jewish school-fellows mocked and ridiculed him for becoming a Christian. He, however, replied with so much dignity and decision that they were soon silenced, and became in fact ashamed of their attacks. And now we come to the great movement in Pesth, and its effect on the Saphir family. We have spoken of the deep impression made by the services and conversations of Dr. Duncan and his coadjutors, Messrs. Wingate and Smith. Dr. Smith thus describes the early progress ^ : — About mid- summer in 1842, the little company was greatly quickened by a visit from various Christian friends, natives of different countries, who without pre- vious concert arrived in Pesth on the same day, and indeed by the same steamer. This remarkable coincidence was evidently of the Lord, and it was resolved to turn it to account. For fourteen days we continued together in prayer and thanksgiving. It was a time of special refreshing from the presence of the Lord. We remembered the parting words : "Go ye into all the world ; and lo, I am with you 1 The Rev. Dr. Robert Smith, now of Corsack in Dumfries- shire, then one of the missionaries, wrote a series of excellent articles on the mission, in the Sunday at Home of 1866. Our quotations from him are chiefly from those articles, but some from letters written at the time, DR. KEITH'S REPORT. alway." And as we communed one with another in the Word, and poured out our hearts at the rnercy- seat, we felt that the Lord Jesus was indeed in the midst of us, walking among the candlesticks as of old, and the hearts of all were greatly enlarged. The well thus opened in the desert continued to flow, and to follow us in our way as a living stream. From that time a manifest blessino; bes^an to descend. German services were established, which were attended by great numbers of Jews, and a powerful impression was made. This im- pression deepened week by week, and as winter approached the work of conversion began. It was about this time that the visit of the Rev. Charles (afterwards Dr.) Schwartz took place, to which we have referred. He remained for some time preaching regularly in German. Many Jews came to hear him, and the impressions already made on the Saphir family were much deepened. Dr. Keith said in his report to the General Assembly of the Free Church of Scotland in 1844:— While I was in Pesth an aged and respectable Jew was specially recommended to me as one of the most learned among them, and the most capable of giving every requisite information concerning his brethren. He conversed freely on the history of the Jews in Hungary, and referred me to the best authorities on that subject, which he at first imagined was the object of my inquiry. But he was at first more reluctant, than other Jews general! v CONVERSION OF FATHER AND SON. 23 were, to speak of their religious opinions, and it was only after a preliminary conversation that I could get him at all to enter on the question of the Messiahship of Jesus. More than in most other instances, it was necessary, in dealing with him, to become as a Jew to the Jews. But when the testimony of the prophets was brought plainly before him, he was deeply moved, and said, " It is very hard to give up in old age opinions cherished from youth, and never doubted." He soon became an earnest inquirer. Having thrice missed me that day, he called the fourth time, of his own accord, at my lodgings, on the evening before I left Pesth. The father and his son Adolph were convinced at the same time that Jesus was the Messiah, and when lie became convinced, the patriarch never hesi- tated as to the course to be taken ; but he delayed his baptism in his anxiety to bring his whole family with him. His son Philipp, of whom we shall have much to say afterwards, was baptized on April 4, 1843, by one of the chief Hungarian pastors, the Rev. Paul Tor ok, who was very friendly with the missionaries and baptized all the converts, it not being lawful for foreigners to perform minis- terial offices for Austrian subjects. Philipp had been impressed by the preaching of Mr. Schwartz, and he wrote to him expressing the joy that he felt in being admitted into the Church of Christ. But Philipp's conversion took place when he and two others were affectionately ministering to Mr. 24 REFERENCES TO ADOLPirS FATHER. Wino^ate, who had met with an accident, and re- quired to be attended to, day and night. He and Alfred Edersheim and another volunteered to take turns in this loving service, and Philipp, deeply- troubled in mind, sought counsel from Mr. Win- gate, and suddenly saw and rejoiced in the light. Old Mr. Saphir had everything to lose, but he counted all things but loss for the excellency to be found in Christ. Dr. Smith says : — He was perhaps the most learned Jew^ in Hungary, and held in universal respect for probity and upright- ness of character. He was in truth a sort of Gamaliel in the nation. He was the bosom friend of the Chief Rabbi, and the most leading and trusted man in every benevolent and useful under- takino\ A hundred other conversions could not o have produced the same impression as his. Mr. Wingate, in writing before the baptism, thus referred to him : — The Lord has remarkably visited Mr. Saphir's family, and we look forward to their being the first who will be called to profess publicly their faith in Christ, and obedience to Him. This will be a severe blow to the kingdom of Satan, which he has so long held undisturbed in Judaism. Mr. Saphir is known throughout the whole community, and the rumours of his conversion to the truth have been shakino; the Jews here, like the heavino-s of a coming earthquake. For man)' years his un- blemished character, extensive learning, not only as to Jewish but ofeneral literature, having at the JREFEBEXCKS TO ADOLPH'S FATHEB. cio-e of fifty-four mastered the Englisli language for no other reason than that he might be able to read Shakespere in the original; — all these circumstances, combined with his ^^atriotic endeavour to raise his nation, by the erection and formation of the largest Jewish school in Hungary, had endeared him to tlie Jews. His opinion was, as it were, law ; and that he should be about to declare Judaism, which he had studied for forty years, to h^ a way of deatli and not of life was sufficiently startling. He is about sixty years of age, but his mind is full of youthful vigour, and he has great energy of character. Dr. Duncan's many conversations have greatly impressed him, and the conflict with the natural enmity and unbelief of the heart has been long and deep ; but the Lord was deepening the Word, and now we commend him and his interesting family — of wife, three sons, and three daughters, and a Jewish servant — to the jDrayers of God's children. Some little time ago, when Mr. Saphir's state of mind was talked of among the Jews, the princij^al Kabbi here, his former intimate friend, preached from Isaiah liii., explaining the passage after the manner of the Jews, and denouncing in fearful terms the man who would give up his children to those who wxre outside of their community, viz. the Christians. Mr. Saphir was in the synagogue at the time, and knew that all this was levelled at him. But this tirade, though it exposed him to the enmity of the Jews, confirmed him in liis deter- 26 HIGH CHARACTER OF ISRAEL SAPHIR. mination to hold fast to the Lord Jesus. Soon after, before the annual meeting for the election of directors to the Jewish Seminary, the Eabbi sent privately to inform him that it was the intention of the Jews to expel him, and begging him, if his mind was quite made up to leave the synagogue, to send in his resignation. He accordingly resigned his oliice of principal Director to the school, which he had so many years watched over and superin- tended. He has suffered much at the hands of his brethren As in the case of Job, they used to rise up at his approach, but some dared now even to revile him and mock him. His high character has silenced many, and the Eabbi has declared, that notwithstanding all, Mr. Saphir is an honourable man. Eelatives and friends weep, and try all means to effect a change in his purpose, but in vain. It may be mentioned here that Dr. Schwab, the Eabbi of Buda-pest, had communications with him, as long as he lived. He was accustomed frequently to meet him at a private room of one of the booksellers, in that city. Mr. Israel Saphir's wife, of Bohemian extraction, nSe Henrietta Bondij, was an attractive woman of gentle disposition, to whom her son Adolph bore much resemblance. She also, after some time, became convinced of the Messiahship of Jesus, and declared her readiness to follow her husband and to profess Christianity ; but she was in much perplexity about the worldly difficulties, in which open profes- sion of faith by baptism might involve them. The THE SAPHIR FAMILY whole family became simultaneously influenced, except an elder son by a former marriage. For six months the father had delayed his own baptism, that he might bring his family with him. Dr. Smith, writing in Feb. 1843, thus describes their state, and refers touchingly to the young Adolph : — The eldest daughter we believe to be now a Christian. She is under regular instruction for baptism. Her little brother, eleven and a half years of age (but of small stature), receives instruction at the same time. I feel confident that this child, if he is not being prepared for speedy removal to another world, is being prepared for much good in this. He seems to have a peculiar delight in prayer. Hours together, w^e have reason to believe, have been some- times spent by him in this exercise. He and his sister have little prayer-meetings together, on behalf of the other members of the family. Nor have their prayers been unheard. The mother is now anxiously inquiring how her soul can be saved. The remain- ing two sisters have of their own accord offered themselves for instruction. The father stands fast, and grows in strength from day to day. The power of Divine grace has been wonderfully mani- fested in him. He has been universally looked up to as the most learned Jew in Hungary, and lias possessed so great weight of probity and character, that the Jews have been accustomed to regard him with feelings of the deepest respect, and even veneration. Yet, standing at the very head of his countrymen, and almost idolized by them, he has 28 ISRAEL SAPIUR'S GBOWTH IN GRACE. been enabled through grace to count all things but loss for the excellency to be found in Christ Jesus. We had for some time watched with intense interest the progress of his mind. At length we felt ourselves justified, about a week ago, to request an interview, and to call upon him, in the name of the Lord Jesus, to come forth from among his brethren, and make a public profession of Christ's name. The way in which he responded to this call, and the views which he was led to express, filled us with unfeigned delight. We have reason to anticipate that his baptism will produce a great sensation among the Jews, not only here, but throughout Hungary. His high reputation for learning and uprightness shuts out at once the idea of incapacity or interested motive. That he is con- vinced and that he is capable of judging, are points which, whatever they may say in the heat of their anger, they will not be able to set aside to the satisfaction of their own minds. The great attain- ments of Mr, Saphir, the position Avhich he has occupied, and other circumstances, have impressed us deeply with the importance of his being publicly employed by the Church. Moreover, as he is quite familiar with the Greek and Eoman classics, and is a thorough master in all Jewish learning, we might, with his assistance, be enabled, with much advan- tao'e, to train up young men in immediate contact Avith the work, who might afterwards be stationed in different parts of tlie country. L>9 CHAPTER IV. BAPTISM OF THE SAPHIR HOUSEHOLD. Mr. Saphir, his Wife and Daughters and Adolph [baptized in June 1843 — Crowded Assembly of Jews and others — Im- pressive Address of the Father — Secret First Communion — " Sound of the noiseless steps " — Earnestness of Young Adolph — Impression in Hungary and Germany - — Discussion in the Press — Striking Letter of Adolph' s Father. THE household, consisting of father, sou, wife, and three daughters (Philipp having been baptized before, as we have mentioned, on his departure for Carlsruhe to be trained as a teacher), were baptized by Pastor Torok, in the Hungarian Reformed church, on Wednesday, June 7, 1843. Dr. Smith gives a graphic account of the whole scene : — All these, to the best of our discernment, had been made partakers of the grace of the Lord Jesus ; His glorious Name be praised ! — a whole family. How seldom such a sio'ht even in the most Christian o land ! It is the Lord's doing, and wondrous in our eyes. On the morning of the baptism, the children were up, between three and four, for prayer. The sound of their sweet voices, at that early hour, gladdened and strengthened the parents' hearts. 30 THE FATHERS IMPRESSIVE ADDRESS. At his baptism, the father delivered an address, powerfully conceived and expressed, in which he gave solemn testimony, not only to the truths of the gospel, but also to the experience of it in his own soul. Such a testimony had never been borne in Pesth since the days of the Eeformation. He bore wdtness also to the change which he had, with his own eyes, seen effected in his wife and children. Pointing to them, as they stood around him, he declared the Spirit of God and the truth of God to have been the means of the spiritual trausformation. Altoofether, the sio^ht was most affectino'. To hear of an inward struororle between o o o grace and sin, issuing through the power of the Holy Ghost in a new^ birth of the soul, and that this, and not a mere change of opinion and of outward profession, was a true conversion from Judaism to Christianity, was something for w^hich the crowded assembly of Jews and others were quite unprepared. Many Jews and Gentiles wxre moved to tears, and not a few were led to inquire after the w^ay of salvation from that hour. There w\as a power, and simplicity, and truth in the words of the patriarchal Jew% as he stood in the midst of his family, and testified for himself and for them what God had done for their souls. It midit be seen, reflected in the riveted attention of all present, that these doctrines w^ere no trifles ! but that they entered into the very life of the soul. The attention and death-like stillness of the audience showed the depth of the impression then BAPTISM OF THE SAPHIR HOUSEHOLD. 31 being made. Especially was every breath hushed when the moment of the great transition arrived, in which, by the washing with w^ater in the name of the Father, the Son, and the Holy Ghost, this Jewish family, one by one, were publicly engrafted into Christ. It is true, there was no transition here from death to life. But the life which had been already communicated by Word and Spirit, now emerged into publicity before the eyes of God, of angels, and of men. In that hour a covenant was openly and irrevocably entered into, before many witnesses, between God and these children of Abraham, wdtli pledges of mutual fidelity and love. In a sense — and that a high and important one — they came there as Jew^s, they returned home rejoicing as Christians. We spent the evening of the day with the family. The joy, the peace, the love among them I shall not attempt to describe. It was the most lovely sight I ever beheld. The zeal of the father kindling anew and burning with more than usual brightness ; perfect peace resting on the but lately care-worn countenance of the mother ; the eldest daughter finding an outlet to her thankfulness and joy only in tears, and the little Benjamin of the family — Adolph — the first among them who had seen the Lord, hanging on his beloved teachers, the very picture of a happy child ; — such a scene was life to our souls. The servant of the family looked on bewildered, and wondering what all this meant. On that night SECRET FIRST COMMUNION. impressions were made oii her heart, which issued later in her conversion. After praying with them, and exhorting them to continue steadfast in the faith, walkinof tooether in the comfort and love of the Spirit, and in the fellowship of all the holy brethren, we took our departure. Such a Avell of living w^ater could not be opened up amidst the dreary wastes of the Jewish community, and I may add of the Christian also, without attracting much observation. For a time, even all opposition was stayed. Men felt that a power was at work which they could not com- prehend, and which they were afraid to resist. Into not a few hearts the truth silently found its way ; in some cases resulting in a manifestly saving- change ; in others producing impressions, the nature of which the day of decision alone will declare. I shall never forget the occasion of the first dispensa- tion of the Lord's Supper, soon after this baj)tism, when the majority of those present wxre Jews. The meeting was held in an upper room, secretly, for fear of the Jews, and of the intolerant Austrian Government. Almost as soon as the service began a strange m}^sterious presence filled the place. A hushed silence fell on the little company, only occasionally broken by the suppressed sob of some burstino[ heart. AVhen the bread was broken and the wine poured forth, we felt as if for the time the conditions of the earth had passed away. We felt that the Kisen Lord was indeed present in the midst of us. And as we gazed upon Him, we saw PROGRESS OF MISSION WORK. 33 the print of the nails, and the wound in His pierced side. An Irish barrister, Mr. Eawlins, who, w^ith his whole family, had been converted a short time before, and who afterwards became a clergyman of the Church of England, said to me on the follow- ing day — " I thought I heard the sound of His noiseless steps as He passed up and down in the midst of us." From that time the work went forward with great power. The little company of believers walked together in the fear of God, and in the unity of mutual love. And they testified all around to what they had seen and heard. The large Jewdsli com- munity of Pestli was perplexed, hot knowing what these things might mean. Indeed, for a time, the whole city was shaken. In public places of resort, the conversation of all classes turned on the strange things that had come to their ears. Dr. Smith continues : — These were blessed times worth living for. Within a few months about twenty persons were added to the Lord, and others received a new baptism of the Spirit. A general interest was aw^akened through the city. Even in the coffee-houses conversation was turned to the subject of religion. Wherever the converts went they carried the savour of Christ with them. Their demeanour was modest and unassuming, but what w\^s nearest their hearts could not be hidden. Their daily intercourse with each other w\as like that of a large united family, and w^as characterized in a remarkable dey-ree bv unanimitv, love, and 34 A BLESSED SEASON. mutual confidence. When any cause of difi'erence arose among them, they were wont to meet to- gether and lay the matter before the Lord, praying and conversing alternately, till they again saw, eye to eye. Thus their light shone out on all around, and men were forced to take knowledo^e of them that Jesus dwelt among them of a truth. In those days we were visited by many Christian brethren from various countries, who had heard that the Lord had visited this people. It is a curious fact that several of these, quite apart from each other, gave expression to the same idea, — that they felt as if sojourning for a season in one of the early Apostolic Churches. I re- member the remark made to me by one of them, that he would not be taken aback nor think it strange, should a letter from Paul or from Peter be handed in, by next morning's post. These were days of heaven upon earth. Sometimes I felt as if the ground were no longer solid under my feet. It is of special interest to notice the strong character and Christian ardour of Adolph at this early period of life. He was in a manner the leader of the movement. This zeal and decision burned with intensity all through his ministry in after years, and gave him such power as an almost Apostolic ambassador of Christ. Dr. Smith thus speaks of him : — Adolph visited, the other day, a Jewess of his acquaintance, who is also a neighbour. He spoke to her about her soul — of EARNESTNESS OF YOUNG ADOLPH. 35 lier state by nature, and need of salvation. She said that all the neighbours marked a great change in the Saphir family ; that they seemed now so happy. " Yes," said Adolph, "we are happy because we have got reconciliation with God through the blood of His Son. We have peace in our con- sciences ; and that makes us happy." The con- versation ended in his engaging with her in prayer. His father and he seem to have exchanged with one another the characteristics belonoino- to their respective ages, or rather retaining the proper characteristics of youth and age — to have com- municated, the one to the other — the child impart- ing to the father the simplicity of childhood — the father imparting to the child almost the maturity of age. One beautiful and touching illustration of this we remark in the conversations they have with each other, like brother with brother, on the Sabbath evenings, over the truths they have been hearing in the English service, — in attending ujDon which they find great delight. Dr. Duncan, who had been away for a time from Pesth on account of health, returned in the summer of 1843. He wrote in regard to the Saphirs : — Mrs. Saphir we met in Vienna, with two of her daughters, whom she was conducting to a school at Kornthal, in Wiirtemburg, for the education of teachers. On her countenance there sparkled a joy which I had never seen there before. In fact, formerly she always looked miserable. Her talents, which are of a homely but useful and motherly 3G DR. DUNCAN'S ACCOUNT OF THE SAPHIBS. kind, have also received a wonderful expression through the force of truth. Philipp Saphir, an elder son, is gone to Carlsruhe in Wurtemburg, to be educated for a teacher. The change pro- duced in him by the power of Christianity appears to have had a very strange influence on those who knew him before, who said they formerly despised him, as a foolish and disgraceful lad, but now could not help admiring him. I have seen some letters which he sent to his father. They seemed rather the production of an aged and experienced Christian, with a good deal of the faith, naivete, and pleasant quaintness, which dis- tinguished the style of the Puritans. Little A. is still a charming boy. He know^s English pretty well, and has during our absence prepared for me the books of Joshua and Judges in Hebrew. His father tells me, that sometimes he continues for a whole hour in prayer, the tears streaming from his eyes. He finds opportunity of speaking of Christ to Jewesses, who invite the child to their houses. Though treated by us as a man, and, no doubt, by them with foolish admiration, we have not seen one trait in him inconsistent with childlike simplicity and modesty. A great door w^as opened among literary young- men — students of philosophy, medicine, and the- ology. This success excited much persecution. The Jews organized, means to kee]) their brethren from visiting the missionaries. They also tried to get the authorities to interfere. Several articles IMPRESSION IN HUNGARY AND GERMANY appeared iu the Jaden Zeitnng, published at Leipzig, attacking the mission. A pamphlet was distributed in Pesth against it. A notice appeared in the well-known Augsburg Allgemeine Zeitung, accusing the missionaries at Pesth of alluring, by money and all kinds of promises, the very dregs of the people, and also of interfering with the Roman Catholics. This last charge was intended to incite the Government to expel them, as all Protestant work among Roman Catholics was then strictly forbidden. These determined efforts to destroy the mission, testified to the great effect it was producing. The conversion of Mr. Sapliir and his family caused a great sensation among the Jews, who knew that as a Jew he had been remarkable for honesty and wisdom, and who could not believe that in becoming a Christian he was a deceiver. The Scriptures were therefore read in many Jewish houses with avidity. Christianity became a subject of study and conversation in Jewish families, and the missionaries found themselves too few to over- take the inquirers. It may be noted that Mr. Saphir's prayers were usuall}^ in Hebrew, and the words of the Psalter were constantly used, adapted to the special circumstances, and full of the original fire and force. Within about a year and a half from the establishment of the mission, thirty-five baptisms had taken place. These bap- tisms were conducted, as mentioned before, by the superintendent minister of the Eeformed Church 38 ISRAEL SAPHIRS LETTER. of Hungary, Pastor Paul Torok. The iufluence of the mis.^ion was felt remarkably in quickening many of the clergy and their people, who had been sunk in rationalism. We give here an extract from a letter of old Mr. Saphir, w^hich breathes the simple Christian character of the man, and testifies to the influence of his conversion on the Jews. It is dated Pesth, April 11, 1844, and addressed to the Rev. C. Schwartz : — AVe have tolerably much to do, and the Lord is still pleased to countenance our labours. One veiy important feature in the mission here is tlie change that the feelings of the Jews have under- gone, since the missionaries settled at Pesth. Jews, without being shocked or wounded in their feelings, can now be addressed about the most important truths of the gospel, and they even quietly and calmly begin to consider with tlieir families, whether they should embrace Christianity or not. I can assure you (I humbly trust you won't believe that I am mentioning this out of self-love and vain-glory) that since I publicly professed Jesus as my Messiah, a new era has begun in the history of the Jews of Pesth, yea, even of Hungary. They were accustomed to look upon me, whether rightly or wrongly I do not say, as one w^ell acquainted with their own litera- ture, and somewhat versed even in profane science. The Rabbi himself confirmed the people in this opinion, since he seemed to prefer my acquaint- EFFECT OF HIS CONVERSION. 39 ance to any other, and was always anxious to show publicly how much he esteemed me. What will the poor man do now ? Can he at once despise and calumniate that man whom he shortly before publicly exalted and honoured, — and why ? Simply because I have embraced Christianity. And the uneducated people, again and again, put the c[uestion. Must we believe that the same Saphir, who we w^ere told even yesterday was a learned man, has at once become an ignorant one ; or that the same man who was, all his lifetime, an honest man, and whom we knew for thirty years as a sincere man, has suddenly turned out a deceiver and hypocrite ? All these conditions which, in the first moment of excitement and surprise, were overlooked, are now more coolly and impartially weighed ; the more — as they clearly see that we have not only professed Christ with our lips, but cannot deny, as I humbly trust, that we have been changed, — a new and living principle having been put into our hearts ; so that while, six months back, all with one accord calumniated, contemned, despised us ; now they are divided amongst themselves, and many begin to think that Saphir has really been converted, and to look at one another in surprise. I know all this from good authority ; and now, let me ask you : — Ma)^ we not hope that Christ will still more be glorified, and His kingdom still more advanced amongst us 1 God is my witness, this is the only thing, viz. Christ's glory, that fills my 40 THE MISSION CAUSE ADVAXGING. heart with unspeakable joy. Do not believe that I have mentioned this to you out of love to myself, or because I believe that I have done anything in it. I know that there is nothing good in me, and that we all come short, before that God who tries the reins and searches the hearts — yea, I pray daily that the Lord may free me more and more from selfishness, and fill me with true humility ; yet, not unto us, but unto His l)lessed Name be all glory and praise for ever. 41 CHAPTER V. INFLUENCE OF THE COURT. The Archduke and Archduchess foster tlie Mission — They encourage the sending of Evangelists all through Hungary — The Archduke's Peaceful Death in 184:7 — Subsequent persecution of the Archduchess — Her Death in 1855. DURING these remarkable events, the mission was constantly under the fostering care of the Archduchess and her husband, the Palatine. Thus the representatives of the Austrian Govern- ment, which vras so bigoted and oppressive, became its chief protectors. This was a most wonderful fact. The Archduchess frequently invited the mis- sionaries to the Palace, and rejoiced in their work and encouraged them in it. Her care was constant, or they could not have gone on. " She was," says Mr. Wingate, "weekly interviewed by some of us, and both she and the Palatine knew all we were doing. She was taught Hebrew by old Mr. Saphir, We were nearly as well known in the Palace as in the city of Buda-pest. Her Highness had a long correspondence with some of the mission party." 42 THJt: MISSION FOSTERED. Dr. Smith gives a special instance of the in- fluence of the Court in promoting the mission : — The report of the work in Pesth had gone forth everywhere, and awakened a very general spirit of inquiry in Hungary. Of this the missionaries wished to take advantai>^e. Six of the most oifted of the converts were trained with oreat care for two years, with a view to their being sent out as evangelists. But there was no immediate prospect of the door being opened. Such a thing as a proselytizing expedition through the towns and villages of Hungary was unheard of. and it seemed almost to be impossible under a Government so intolerant. The men were ready, but how were they to proceed ? We communicated our wishes to the Archduchess, who undertook to seize the first favourable opportunity to lay the whole matter before the Archduke, and boldly to solicit his pro- tection. Now mark the providence of God ! A few days later there occurred a violent outbreak among the peasants in Austrian Poland. A large number of the proprietors, with their wives and children, were massacred in cold blood, and many other frightful excesses were committed. The news had just reached Pesth. The Archduke, who was a just man, and sincerely desired to promote the welfare of the people according to the measure of his light, was greatly troubled. For a time he walked up and down in his chamber in deep thought, and greatly agitated. The Archduchess, coming in and finding him in this state, asked if an}" thing INFLUENCE OF THE COURT. had happened to vex him. He answered, '' Nothing personally, but I have been thinking of those fearful atrocities in Poland, and I have come to the con- clusion that, unless the Bible be circulated among these people and they get good in this way, no other means will raise them from their present degradation." She was immediately ready with the reply, " If an attempt of this kind were made in Hungary, would you give it your protection ? " He said, ^*Yes, I certainly would." She then unfolded to him our whole scheme, which he highly approved of. He had often expressed his con- fidence in the prudence and circumspection of the Scotch missionaries. He now entrusted Jier with a message to us, to the effect that we should send out men with as little noise and public observation as possible, and that, if they met with any molest- ation from the authorities, they were on no account to offer resistance, but report the case at once to us, and we to him, and that he would take his own measures for its repression. Even he himself could not go beyond a certain point. His power was limited, and had it come to the knowledge of the supreme power in Vienna, that he was countenancing the circulation of the AVord of God, he might easily have been involved in trouble. The door now stood open. The messengers went forth, held many evangelistic meetings, and the Scriptures were circulated by thousands in the villages and towns throughout Hungary. It may be mentioned that commendatory letters were obtained from Superin- 44 DEATH OF ARCHDUKE PALATINE. tendent Torok of the Eeformed Church, and Superintendent Dr. Szekasz of the Lutheran Church, to the pastors of all parishes in Hungary, asking them to do all they coukl to further the end in view — the distribution of the Bil^le and the preaching of the gospel to the Jews. And, in the course of four or five years, no town or village in Hungary had been left unvisited. The mission, conducted with great prudence from Dr. Duncan's time and onwards, carried with it the sympathy of both branches of the Protestant Church, and was the means of a great revival of religion. Dr. Duncan had friendly relations also witli the Eoman Catholic dignitaries, and he and his colleagues commanded their esteem. The Archduke Palatine died in 1847, a humble and believing penitent at the foot of the Cross. He had for many years been a regular reader of the Bible, but it was only when the shadows of the coming darkness gathered round him, that full spiritual light arose in his soul. Several months before his death he was seized with a violent illness, which threatened to carry him off. From this he partially recovered. A cloud passed over him for a time, but it was dissolved, and he became unusually cheerful. He acknowledg;ed afterwards that in the days of odoom he had been reviewioo- his past life, and had everywhere discovered sin, and that now he put his whole trust in the merits and righteousness of Christ. Soon afterwards his last illness began. A few hours before his death his PERSECUTION OF THE ARCHDUCHESS. 4f) wife said to liim, " As you are now so soon to stand before the judgment-seat of God, I wish to hear from you for the hist time what is the ground on which you rest your hope ? " His immediate reply w^as, "The blood of Christ alone,'' with a strong emphasis on the alone. Immediately after the death of her husband, the Archduchess was hurried off by Imperial mandate, against her will, to Vienna, where she underwent a species of banishment, or rather imprisonment. Separated from the brethren, watched on every side, surrounded with spies, her visitors reported at the Imperial Palace, her character and principles calumniated by the Jesuits — her days were indeed days of suffering and sorrow. The Eev. Dr. Keith thus describes her state at this time : — "Her palace in Vienna was to her like a prison. There her Christian zeal could be restrained. Christian fellowship, except rarely, and even cor- respondence with like-minded friends, were denied her. Letters from the Duchess of Gordon, though various modes of conveyance were tried, never reached her. ' That speaks volumes,' said one of the highest rank, when told it. Strange things were surmised about her in the Austrian Court, as if to justify cruel and unwarrantable conduct. Baron (the Chevalier) Bunsen asked me, 'Is she not — ' pausing like a courtier, but putting his hand to his head. 'Oh, yes,' smilingly, was my plain reply; ' she is beside herself, like the Apostle Paul ; 4G DEATH OF THE ARCHDUCHESS. and for the same reason, too — for Jesus' sake.' ' Is that the case ? ' he asked. ' Most certainly,' I answered : ' otherwise she has as clear a head and as sound a judgment as either you or T have ' ('or,' I might have added, ' any one I know '). ' What else but mad can a truly devoted Christian be accounted in the popish House of Hapsburg ? ' " At times she was visited by the Protestant pastors of Pestli and by the Scottish missionaries, and occasionally she was permitted to visit Hun- gary. Though her circumstances were so dark, she liad light and joy within. And after the troubles of 1848, when the Government of Austria, under the influence of the reaction, attempted to extinguish the rights and liberties of the Protestant Church, she threw herself fearlessly into the breach. A short time before her death she went on a visit to Pesth. She was there taken ill with influenza, which soon assumed a typhoidal character, and ultimately reached the brain. Her son, the Arch- duke Joseph, and her daughter Elizabeth, w^ife of the Archduke jMax Ferdinand, both of them devotedly attached to her, were with lier during the illness, and the Protestant pastors of Pesth and Buda were admitted freely to her sick-bed. Slie died in peace, in full confidence of a glorious resurrection, on the 30th March, 1855. She died where she would have wished, among her Christian friends in Hungary, who were about her in her Inst hours, and witnessed her triumphant death. 47 CH/VPTER VI. ADOLPH'S DEPARTURE FROM PESTH. Adolph leaves Pesth with Edersheim and Tomory — How thev got away — Edersbeim's Conversion and Career — Kapid progress of the Mission — Troublous times — The Hungarian War — Great Success afterwards — The fields ripe unto Harvest — Expulsion of the Missionaries — Mission ^Yo^k resumed. AFTER tlie iDaptism of the Sp.phirs, tlieir light shone with increasins: brio-htness on all around them. Adolph became a zealous little Evangelist, and when Dr. Duncan prepared to go to Scotland to begin his professorial work in Edinburgh, old Mr. Saphir wished, much as he loved him, to give up his Benjamin, to be educated and prepared for the Christian ministry. xVnd so, after mucli prayer and consideration and sorrow of heart, it was resolved to part wdtli the loved Adolph, the bright spirit of the liome, to be trained for this most important work. All the members of tlie family, father and mother and sisters, even Adolph himself, acquiesced in the separation, as necessary for this purpose, but not without many tears. He left his fathers house in the autumn 48 ADOLPII LEAVES PESTH. of 1843, and weut to Dr. Duncan to Edinburgh, that he might perfect his knowledge of English. He was then only twelve years of age, and having been the beloved companion of his fatlier, especially in their latter times of trial and of victory, the parting was a terrible wrench to the old man. Adolph was never able to return to Pesth, and he only once afterwards met his father, on the occasion of a visit of his parents to their daughter, Mrs. Schwartz, at Berlin. He could not return, even for a visit, on attaining manhood, as he would have been called on to serve in the army. The- method of his leaviuo; Pesth was in some ways as remarkable as the other events of the mission. It was resolved to send two others also — Alfred Edersheim and Alexander Tomory, both able converts of the mission — to complete their theological studies in Edinburgh ; but there was a difficulty in getting them away, as the Government of Austria would not allow its sul)- jects to leave the country, before they had per- formed their military service. Fortunately, the well-known Indian missionary, Dr. John AYilson of Bombay, arrived in Pesth at the time on his way to Scotland, accompanied by Duujaboi, a Parsee convert. He was regarded by the authori- ties as a man of distinction, and was therefore permitted to take with him persons in his service. Edersheim was appointed his secretary, Saphir and Tomory to other offices, and thus all three got away without interference. ALFRED EDERSHEIM, JXD. 49 As Alfred Edersheim became afterwards well known, especially through his work, TJve Life and Times of the MessiaJi, a short account of his conversion and life, written by Mr. Wingate, will interest our readers : — i\.mong the many distinguished trophies of Divine grace which it has pleased the great Head of His Church to bestow on the Free Church of Scotland's mission to the Jews in Hungary, Dr. Saphir and Alfred Edersheim, D.D., Ph.D.,''M.A., Oxon., late Warburton Lecturer of Lincoln's Jnn, and Grinfield Lecturer of the University of Oxford, were the most distinguished. On reaching Buda-pest in 1847, young Eders- heim, then about seventeen, became a student at the University. He had been brought up luxuri- ously in Vienna, and w^as one of the leaders of fashion. He was highly educated, spoke Latin fluently, knew Greek, German, French, Hebrew, Hungarian, and Italian. When Cremieux, the head of the French bar, paid a visit to Vienna, the synagogue presented liim with an address, and deputed young Edersheim to deliver it. Cremieux was so pleased wath his eloquence, that he offered his father to take his son to Paris and provide for him for life, but his parents would not give him up. This was the year previous to our meeting. His tutor. Dr. Porgos, spoke English, and intro- duced him to the Kev. Dr. Duncan, the Kev. Mr. Smith, and myself. We felt much interested in him. Dr. Porgos had to leave for Padua to get liis 50 EDERSHEUrS CONVERSKW. medical diploma, and thongli still a Jew in religion, brought his pupil to me and said, " Mr. AVingate, I give you charge of Alfred ; take care of him." I said, '' Porgos, how can you, a Jew, give your pupil to me ? You know I can only pray that he may be a true Christian." " Never mind ; I know no one who will so conscientiously care for him. 1 am off for six months.'' Before the winter was over, Edersheim was under the teaching of the Holy Spirit, and had glorious views of the Divinity of Christ. Trusting in His one Sacrifice and filled with the peace of God, he gave himself up to l^e His servant in any way it might please God to direct him. The Jews were astonished. He opened a class to teach the students English, on the condition that the Bible should be their only lesson book. Baptized, and now full of life and vigour, it was resolved that he should o'o to Edinburcvh to the Eev. Pro- fessor Duncan's, to complete there his theological studies. Edersheim after ordination was, first, missionary to the Jews at Jassy, Koumania, and then minister for many years at the Free College Church, Old Aberdeen. Severe illness brought him south, and Principal Chalmers and I advised Torquay, as one lung was already affected. At Torquay he went to a hotel — the best there ; but finding that it was beyond his resources, he sent for the landlord and asked for his bill. The landlord, an earnest Christian, told him to leave that to him. Mean-^ CAREER, ILLNESS, AND DEATH. 51 while his presence was talked about in Torquay, and a deputation waited on him to ask him to preach in a room of the hotel. People flocked to him, and in about eighteen months I was called to introduce him, in the beautiful Scotch Church of Torquay, built for him, where he was blessed to the salvation of many — specially of the upper classes. Some years later he was seized again with inflammation of the lungs, and had to resign his charo'e. MtQx a stav in the Riviera, he settled in Bournemouth. Here he held private meetings and gave himself to literary work. He then joined the Church of England, and became a vicar in Dorsetshire. Spiritual blessings followed him everywhere, and every year added to his published books. As a preacher, his eloquence and sincerity gained for him great respect ; and he was the only Hebrew Christian clergyman, so far as I know, who was invited by the late Dean Stanley to preach in Westminster Abbey, and by Dean Vaughan in the Temple Church. He was appointed " Select Preacher " in the University of Oxford. His large and increasing literary labours induced him to resign his country living, and he removed to Oxford, where he wrote his great work, The Life and Times of the Messiah. He died in 1889. In Principal Brown's well-known Memoirs of Dr. Dwican,^ Dr. Smith oives an account of the 1 See Life of the late Jolin Duncan, LL.D., by David Brown, D.D., pp. 353-4. 52 PROGRESS OF THE PESTH MISSION. progress made by the mission, after Dr. Duncan had left Pesth :— The parting with him was painful, but the faithful Lord, who had stood by us in similar circumstances the year before, kept us from despondency ; nor was our confidence misplaced. The Word of God grew, and multiplied greatly, and the Lord added to the Church, if not daily, yet from time to time, such as should be saved. The blessino[ which rested on the mission was even less conspicuous in the number of converts than in the love, harmony, and mutual confidence which reio:ned amono; them. Strano;ers who visited us from many cjuarters felt, according to their own statement, as if, overleaping the lapse of centuries, they had suddenly stepped into the midst of the Apostolic Church. Mr. Saphir was associated with us in the work, and proved by his deep piety, his rare humility, and his great learning, a most efficient coadjutor. A school was established under the auspices of his singularly devoted son Philipp, of whose life a sketch is given in a later chapter, which, before the premature death of its founder, immbered more than a hundred children, to all of whom there was imparted a thoroughly Christian education, not only with the consent, but in many cases with the most cordial approval, of their Jewish parents. A superior class of colporteurs or evangelists were trained, and sent into all parts of Hungary, meeting, wherever they went, with eager inquiries, regarding the strange reports TROUBLOUS TIMES. 53 of conversions in Pestli, wliicli Lad penetrated into every corner of the country. The friendly alliance between us and the Protestant pastors of Pesth and Buda, which had been initiated in the time of Dr. Duncan, became more and more intimate. Weekly ministerial conferences were set on foot, which, besides being productive of direct spiritual benefit to these brethren, and to all of us, enabled the mission through them to exercise a powerful, and in some respects even a deter- minino' influence on the welfare of the Protestant Church, during the perilous times that followed. These troublous times beo-an with the !j;feat war of 1849, when the Hungarians, headed by Kossuth, soug^ht to establish their independence, and Eussia united with Austria, to fight against the Magyars. Of this period Dr. Smith gives a vivid jDicture : — The years 1848-49 brought great disaster and woe on Hunoary. The tide of battle rolled over the land once and again, from the extreme limit of Transylvania to the very gates of Vienna. Wave succeeded wave, sweeping many thousands of victims into eternity. The soil was drenched with l^lood, and the s\^'ord grew weary w^ith slaughter. The fortress of Buda was taken and retaken several times by the contending forces. Pesth was three times bombarded. One bomb- sliell passed right through my own house, and fell into the court behind. Another exploded in mv studv, and set fire to mv furniture and 54 THE FIELDS RIPE UNTO HARVEST. books. A state of iDdescribable confusion pre- vailed throughout the country, and, after the war was concluded, a reign of terror, by arrests and executions, began. The missionaries had to retire for a time, but when they returned they found the fields ripe unto harvest : — Having lost their earthly treasures, people had begun to long for something less perishable and uncertain. A thirst sprang up for the Word of God such as had never existed in Hungary before. Our work had been interrupted during the war, but now, towards the end of 1849, it was resumed with tenfold results. Our evangelists went forth again on their mission, and the eagerness of the peoj)le to possess copies of the Bible was such that for a time our su^^ply ran short, and we could not meet the demand. But while this blessed work was going on, the clouds begun to lower over our heads. The Aus- trian Government, after wavering for a time, now finally determined the course of its future policy. It was resolved to carry matters with a high hand, to bid defiance to public opinion, to suppress the last remains of public liberty, and, above all, to throw the whole education of the country into the hands of the Jesuits. . . . The principle of free inquiry asserted by Protestants made them pecu- liarly obnoxious to the Government. . . . The measures adopted against the Lutheran and Re- formed Churches became every day harsher and EXPULSION OF THE MISSIONARIES. 55 more tyrannical. . . . We had meanwhile been pursuing our usual course quietly and unosten- tatiously. We could not expect this state of things to last, and felt, but too truly, that the end was at hand. At length the thunder-cloud burst on our heads in the first week of January 1852. We were ordered to leave the country within ten days, and all efforts to prevent this being enforced proved vain. A thousand cords, which bound us to a land where we had seen so many marvels of God's grace, to its Church, to individuals, to brethren dearly and tenderly loved, were at once and violently snapped asunder. The desolation of heart I felt in that hour I cannot describe. There was an agony in it which I had never known before, an agony w^hich increased as we began to dismantle our happy home ; and its bare cheerless walls became a picture of our own hearts. That Sabbath was devoted to visiting our little flock in their own houses. The chapel was closed by order of the Government, so that we could not take leave of them in public. K spy was prowling about the door, to see if any one entered it. What a contrast to the days when with gladsome step we were wont to ascend into the house of God, to behold His beauty in His sanctuary I On a dreary winter morning, between four and five, we started on our journey. The last faces I saw were those of two Hungarian pastors, with a look on them which wont to my very heart. Thus ended our ten 56 OLD MR. ^APHIRS PEACEFUL END. years' sojourn in the capital of Hungary. We had been brought thither by the hand of God ; we were driven thence by the malice of Satan. After the expulsion of the missionaries old Mr. Saphir continued to act, from 1852 to 1861, as agent of the mission of the Free Church to the Jew^s in Pesth, under the recognized official guidance of Superintendent Torok, who took the deepest interest in the work. In the school, Mr. Saphir had about six or eight teachers under him, and about 300 to 400 children in attendance. He conducted a service in his own room on the Sundays. He died in 1864, at the age of eighty-four, peacefully and joyfully resting in Jesus, the Messiah, the Saviour, and the King of Israel. In 1861 Mr. Van Andel was appointed mission- ary, and in 1863 Mr. Konig. The obstacles were then removed. For the last twenty years the Eev. Andrew Moody, the nejjliew of Dr. Moody Stuart, has carried on the w^ork with great interest. Mr. Moody writes : — " The school founded by Philip Saphir forty-six years ago, and of which I have charge, has become, as you are aware, a very large institution. We enrolled last year 511 pupils. The aged father, Israel Saphir, was still alive when I arrived in this city in 1864. I saw him before he died. When I asked him if he remembered Dr. Duncan, he said, laying his hand on his heart, ' I have him here ! ' A considerable number of Jews and Jewesses, old and young. WIDESPREAD INFLUENCE OF MISSION. 57 have been baptized in connection with our mission during the last three years." Few missions, either Jewish or other, have had so remarkable a history or so widespread an influence as that of Pesth. It gave an impetus to Jewish missions, the effect of which will never pass away, and among its other manifold results, produced Adolph Saphir. 58 CHAPTER VII. ADOLPH'S EDUCATION IN BERLIN. Adolph in Edinburgh — Mrs. Duncan — Education in Berlin, 1844 to 1848 — Attends the Gymnasium — Religious Diffi- culties — Letter to Mr. Wingate — Becomes acquainted with the Rev. Theodore Meyer — Happy Influence of this Friendship — Effect of his Difficulties on his future Doctrine and Teaching. ADOLPH spent half a year in 1843-44, together with Edersheim and Tomoiy, in the house of Dr. Duncan in Edinburgh, where he improved in health, and acquired a good knowledge of English. Here he enjoyed the truly motherly care of Mrs. Duncan, who had been an immense help to her husband in his work in Hungary. Mr. Tomory thus describes her : — Her sweet and powerful influ- ence was felt by all. She was devoted, kind, and affable ; well fitted for the important position and the great opportunities which the Head of the Church vouchsafed to them. Along with devoted- ness and piety she was possessed of singularly good sense and practical wisdom ; fitted in every way to be a mother in Israel. She did great service to the Church in taking care of the Doctor during ADOLPH IN EDINBURGH. 59 his labours in Pestli ; and after he accepted the call to the Professorship in Edinburgh, she took her full share of the work and the responsibilities, and we felt her kindness towards us. She had a smile and a word of counsel for us all. She was beloved by all, and very popular. I will ever remember Vvdth thankfulness that the Lord gave me the precious opportunity of living under the roof of Dr. and Mrs. Duncan. What many a minister owes to a godly mother, the Lord granted me to enjoy as a stranger in a strange land, tlirouo;h the kindness and wisdom of that sinou- larly devoted mother in Israel. Edersheim, Adolph Saphir, and myself lived with them during the first session after the Disruption. What a heavy charge, to have three young inexperienced youths to deal with ! — but her kind and judicious ways made it all easy. She had an eye upon our comfort and upon our studies, Scotticizing us, and imbuing us with good principles. Her in- fluence over us was j)aramount. After his stay in Edinburgh Adolph went to Berlin, to the house of the Kev. Charles Schwartz, who had married his eldest sister. Mr. Schwartz had just arrived there from Constantinople as a Jewish missionary of the Free Church of Scotland, and it was considered best that Adolph should be with his relatives, as he was still only in his thirteenth year. In Berlin he could go on with liis education uninterruptedly, because German was to him his mother tongue, which he had spoken 60 SENT TO BERLIN. from infancy, and in which he had received his early education. He was to the last more eloquent and telling in German than even in English, and in conversation, whenever he was deeply interested, he loved best to speak in German. He speaks thus himself as to his education in Berlin: — "After six months at Edinburgh, where I stayed at the house of the learned and pious Orientalist and expositor, Dr. John Duncan, and acquired the English language, I was sent to my brother-in-law, the Kev. Charles (afterwards Dr.) Schwartz, who at that time was working in Berlin, as Jewish missionary of the Free Church of Scotland. In Berlin I attended a public school for three years and a half. Towards the end of this time I was removed into the upper fifth form, having obtained the highest number of marks. It was my wish to finish the prescribed course at Berlin, but my brother-in-law left for Amsterdam, and I was compelled to go to Scotland, where I had friends who took a kindly interest in me. I was then in my seventeenth year." In Berlin he attended the Gymnasium, from 1844 to 1848. This portion of his life, from the age of thirteen to seventeen, was very important as a preparation for his future career. He acquired a thorough knowledge not only of German liter- ature, but also of German philosophy, as Hegel - ianism, which enabled him to understand easily, in after years, the source and weakness of much of the half-fiedo-ed Nationalism which has reached LETTER TO MR. WING ATE. 61 this country and afFeetecl so much various branches of theology. Much of his power in combating unbelief arose from the ordeal through which he passed in these Berlin years. He never lost his spiritual confidence and his Christian faith, but he passed through many sharp conflicts and dark and gloomy experiences. Before referring to this, we may quote from an affectionate letter, written to Mr. Wingate. It is dated near the end of his Berlin sojourn — "Having the opportunity of sending my hearty love to you, and my hearty thanks for your last kind letter, by my dear parents, I cannot avoid embracing it. I have great joy to see, by your kind note, that you have not yet forgotten me, and that you, who have instructed me in the doctrines of the blessed Gospel, and by whom it pleased God to bring salvation nigh unto me, remember me still before the Throne of Grace. Often do I think, with a joyful and grateful mind, on those sweet and precious hours in which you explained to me the way of salvation, in which you read with me the Gospel of the Lord Jesus Christ, told me of His love and mercy to poor sinners, and invited me to be reconciled with God, by faith in the crucified and risen Messiah. " I often think back on that blessed time, important for my whole life, when the Lord in His grace and mercy called us out of darkness into His wonderful light, brought us from death in trespasses and sins to a life in Him in whom there is all life and all light. And as you are my father in the Lord Jesus Christ, and as by you God has converted me to His glad and free-making Gospel, I feel the desire to write and tell you all concerning me, as I cannot have the privilege of personal intercourse." The letter thus concludes — " I am getting on very well in my studies, and my wish and desire is that I may be one day able to do something in Christ's kingdom, and be of some use in bringing nigh salvation to the lost sheep of the House of Israel. May the Lord prepare 62 BECOMES ACQUAINTED WITH MEYER. me for His work, may He honour me to labour in His vine- yard, and to proclaim the glad tidings of Zion, ' ' Your most grateful and affectionate, " Adolph Saphir. ''Berlin, August 20, 1847. "Rev. W. Wingate, Pesth, Hungary." It was ill 1847 that he became acquainted with the Rev. Theodore Meyer,^ who to the end of his life was one of the most loved of his friends. Mr. Meyer, who had been a Jewish Eabbi in Mecklenburg at Schwerin Btitzow, but whose eyes had been opened to the trutli, came to Berlin, where lie was warmly received by Neander, Heng- stenberg, and other well-known theologians of the period, and where he acquired distinction as a scholar, in the ranks of men noted for their scliolarshi|). Dr. Hengstenberg introduced Meyer to Schwartz, and at Schwartz's house, Meyer met the young Adolph, then nearly sixteen years of age, and a pupil in the upper cLass of the Gymnasium. They were at once attracted to each other. Meyer was struck with the thoughtfulness, genius, and sincerity of Saphir, and young Saphir found in Meyer a friend to wliom he could freely unbosom himself. Soon Meyer became his Hebrew teacher, and was constantly with him, introducing him to circles which, being still so young and not a University student, he could not himself have entered. This friendship was to Adolph of much im- ^ Now Jewish missionary of the English Presbyterian Church in London. MEYERS HAPPY IXFLtlE^CE. 63 portance, for Meyer found him in a state of con- siderable anxiety and depression. He had not lost his faith, which had been so bright at the time of his conversion ; but it was clouded over by the influences around him. The whole atmosphere of the Gymnasium was rationalistic. Hegelianism, Pantheism, everything tending to unbelief in the Divine and supernatural, seemed to be in the very air breathed by the teachers and the abler pupils. Eeligion was generally at a low ebb in Berlin, and the Jewish families with whom he associated were intensely worldly and almost materialistic. For a youth of philosophic insight and ability, who could appreciate the attractions of the Hegelian philosophy, and of Pantheism generally, and could look at things from their standpoint, this was no ordinary trial. A less profound mind would have been less afiected. Divine grace within, and the experiences he had had of the intense reality of his relations with God in Christ, struggled against it, but the struggle was severe, and it is cjuite possible that it mio'ht have undermined his delicate constitution, if he had not met with a friend with whom he had thorough sympathy, to whom he could unbosom himself, who could understand him and enter with him into the philosophical speculations, and yet help to remove away the clouds that troubled him. He thus refers to this struggle in a letter, dealing with Broad-Churchism, written to a friend in 1877 : — " I passed for several years through many doubts 64 EFFECT OF HIS DIFFICULTIES. and phases, and was exposed to very ' broad ' and even pantheistic influences, and I remember that I was often irritated by severe and impatient orthodox treatment. The reading of Scripture and of Pascal's Pensees, and the friendship of a few really godly Christians dispelled the mists. I have a great horror of the stveetesf, modified, and rationalized Christianity a Id Dean Stanley, &c., although 1 know that excellent men have felt drawn into it. But I think that they have still the quintessence of the old views sustaining them." And again he writes to the same correspondent, " I suff'ered for years from the teaching of Schleiermacher's disciples when I was about seventeen." This experience of Saphir's in the depths — his thorough understanding of the Pantheistic philo- sophy — had, no doubt, in God's providence, a great influence on his future, enabling him to take a broad and philosophic view of things, and to resist the subtle influences of a system, which indirectly perplexes multitudes who do not understand the sources or the philosophy. One traces in the writings of Saphir that he sees far beneath the surface, that he comprehends clearly the connecting links, and that he maintains the Divine authority of Scripture throughout, not because he does not appreciate the questions raised, but because he understands them so thoroughly that he at once traces influences destructive of Christianity, as a Divine religion, where many theologians, less pro- found, become bewildered in minutiae. 65 CHAPTER VIII. PHILIPP SAPHIR AND HIS SISTER ELIZABETH. Memoir of Philipp written by Adolph when a Student in Edinburgh — Philipp's early Carelessness and Worldliness — Conversion and Baptism — Training at Carlsruhe — Deli- cacy — Intense Sufferings — Starting Young Men's Society — Opening of School for Jewish Children — Its Great Success — His Joyful Death — Elizabeth Saphir described by her Sister. FULLY to appreciate the blessed results of tiie conversion of the Saphir household, we must not overlook the devoted career of the elder brother Philipp, who is mentioned in the earlier chapters. His memoir, written by Adolph when a student in Edinburgh, is of remarkable interest. A Life so devoted and so nobly spent for the good of those around him, in the midst of great physical suffering and depression, we have seldom read. It is a beautiful life. We efive some of the leadino- features as brought out in his brother Adolph's narrative, which is of thrilling interest throughout, and shows how, when there is a burning zeal for Christ, all impossibilities vanish. Although he received a good education at home, the temptations of the world proved too strong 66 THE STATE OF RELIGION PICTURED. for Philipp, and he led a careless and wild life. Yet he found no lasting happiness in worldly joys and sins, and at times a strong reaction would take place. Kesolutions of improvement were formed. Sometimes he turned to the strict observance of the Jewish laws and institutions, at other times he felt attracted by the grandeur of the Komish Church, and its outward show of devotion. On the one hand, the unmeaning, often hypo- critical, at best lifeless, formalism and orthodoxy of the strict Jews could produce no other effect than that of repelling him, and impressing him with the feeling that in these antiquated forms there was no spirit, and that these ceremonies were not the indices of a holy and devoted life ; while, on the other hand, the hollow infidelity, the un- defined morality, the witty scorn of all positive religion which characterized the young, talented, and gifted, while they attracted him, inspired no principle, strength, or object of life. Again, the Christian population was without light, and dead. Christianity had become a lifeless form. Christ was never shown to him. Gay life, amusements of every kind, less of an intellectual than a merely carnal and sensual nature, seemed to form the centre .of the life of those so-called Christians. But, with all the coldness and death which pre- vailed in the synagogue, the Old Testament was there read and tauoht, and its moralitv, however deficiently apprehended, was inculcated ; and, by afflictions sent on the whole population and his MEMOIR OF PHILIPP SAPHIB. 07 family in particular, God prepared his heart for the reception of the truth. When Philipp was fifteen years old a terrible in- undation took place at Pesth. The water in places reached the heio^ht of ten feet, and stood on a level with the window^ of the second storey. Many buildings fell, and there was great loss of life. He was especially active, and saved many lives and much property. This event made a deep impres- sion, and prepared the way for more solemn convictions. In 1842, about a year after the establishment of the mission, the Rev. C. Schwartz visited Pesth on his way to Constantinople, and was detained there for some weeks. He addressed many Jews in German, and produced a great impression, among others, on Philipp Saphir, then nineteen years of age. The light broke in upon him. He wrote to Mr. Schwartz, after his departure: — ''I thank God daily for having sent you to us, and for having inclined my heart to receive the message you brought, and to enter in at the straight gate which leads to God. ... I feel the strength and joy of the Holy Spirit ; so do also my sister and brother." He longed also for others. " One thought gives me much pain and distress. What will become of your parents, your relatives, your people ? Mr. Smith and Mr. Wingate seek most earnestly to lead me to salvation. I cannot pray enough for them.'^ All associated with him remarked that he was 68 PHILIPFS BAPTISM. altogether a changed being. He sought the direction of God in all he undertook, and the Word of God was his delight. But nothing was more manifest than the consciousness of sin and weak- ness, and the remembrance of sins which, although he believed them to be forgiven of God, could not yet be forgotten by himself. This consciousness gave him that modesty and humility which so characterized him. On Tuesday, April 4, 1843, he was baptized in the Calvinistic church of Pesth, by the super- intendent, the Eev. Paul Torok. He wrote two days after to Mr. Schwartz : — Tuesday was the most important day in my life. I was admitted into the Church of Christ. I cannot describe my feelings to you. Ah ! the infinite love of God ! He has given me much peace. Nothing will de- prive me of it. I am happy, joyful ; my soul is with God. I praise Christ every hour. I regard my life only as one single point, and have death continually in view ; therefore I lay myself into Christ's arms every evening, so that, if it should be my last sleep, I may fall asleep in the Lord. This is now my joy ; but the week before my baptism I thought upon almost nothing else but my sins. I looked back upon my past life. I was quite overpowered by the thought of Christ's redeeming love, and I wept and repented, and God has wiped away my tears, and I have heard His voice, "Be of good cheer, My son, thy sins are forgiven thee." PHILIFFS TRAINING. 69 On the Sunday following he received for the first time the Lord's Supper. A few days after he left Pesth for Carlsruhe, to be trained as a teacher, having an ardent desire to be useful in spreading the truth among his countrymen. He began his studies in the Carlsruhe Seminary for teachers, with great diligence and earnestness. He worked from five in the morning till nine at night with scarcely any interruption, and thus under- mined his constitution. He met with many pious friends, with whom he had refreshing intercourse, and continued to grow in the grace and the know- ledge of Jesus Christ. At this time he wrote to a near relative who was then very sad and depressed, ''Let cares become prayers. Luther says, a man who does not cast his care upon Christ is a dead and rejected man. Therefore, as a good soldier of Christ, bear those afflictions patiently, and overcome them." In his papers of that summer he often renewed the covenant he made with God in baptism. Before the end of the year he became ill through over-study. The submissiveness of his spirit and Christian joy in his illness are remarkably shown in these words, quoted from a letter written to his parents in Dec. 1843: — "It is my duty to inform you of what the Lord in His great love has done to me. I will tell you, with a humble heart, that confesses itself guilty and deserving of chastisement, the afflictions which our wise and gracious God has sent me, — and my lips will be opened to praise Him. It would be my greatest 70 PHILIPFS SUBMISSION UNDER SUFFERING. comfort to know, that like chiklren of God, to whom all things work together for good, you will regard this also as a proof of the love of Jesus, and will be able, without murmuring and questioning, to submit cheerfully to God, who loves us so much." " Shall I be able," he says at the close, " to complete my studies ? Ah ! my joy in the prospect of being a teacher was perhaps too great." His journal in 1844 is full of deep humility and earnest devotedness of heart to God ; self- examination the more searching because the light was burning so brightly within — the light of the Spirit. In December of that year he again became ill, and from this time he lived, with but little interruption, a life of sickness and pain. In his diary we find a prayer, of which the following is a portion : — " I thank Thee from the bottom of my heart for this punishment, and but one thing now I request of Thee — that Thy holy and good Spirit may effect in me Thy purpose ; that Thy disciple may recover in body and mind ; that this sickness may be unto life eternal. . . Lord Jesus, I hear Thy Amen. If I die, I will see and praise Thee. If I recover, the rest of my life will flow a stream of gratitude, spent in Thy service to the honour of Thy name." He wrote at the same time to the Rev. C. Schwartz : — " Now I learn how God loves me. I can only thank God for this illness. I am very ill, weak, and thin. I think I will go home to ni)' A YOUNG MEN'^ SOCIETY. 71 Lord and Saviour. I look forward to my end with joy." He had to return to Pesth in 1845. His ilhiess increased. But his confidence in God never wavered. His energetic nature could not endure idleness and inactivity. A union of believers, especially of such as were in the strength and vio-our of youth, for their mutual advancement in Christ, and for the sowing of the seed of Christ in every possible way, suggested itself as the best work he could do. He called round him a meeting of Christian young men, who entered heartily into his idea, and a Young Men's Society was constituted, on the following basis. 1. It was to be called The Society of Young Men. 2. Its object was to propagate the Kingdom of God, especially among young men, also to assist brethren in distress, and inquirers after truth. 3. The means to be employed were to be reading of the Word of God, prayers, and contributions. 4. The Society was to meet three times a week for reading and prayer. 5. Only true, earnest-hearted Christians were to be invited to join as members ; but they were to try to bring in young men to the meetings. 6. There was to be a weekly collection on Saturdays; and 7. there were to be annual reports, with accounts of the finances. This Society, so well and wisely organized, proved a great blessing, and gave Philipp much joy, cheer- ing him in his suffering, and making him glad in doing work for Christ. 72 PHILIPPS VIEWS OF CHRISTIAN TRUTH. His views of Christian truth were exceedingly clear, like those of his brother Adolph. He writes : — '■ I do not merely say I try to be a Christian, but I say I know it, and the Lord knows it. I am a Christian. . . . God makes us His children by His grace through the merit of Christ. Every Christian has this adoption — I, as much as Moses, Paul, Peter. It is God's gift. But the full appropriation of God's gift, the sanctification of the soul, is different in different individuals, and complete only in heaven. . . . When the work of sanctification is most ' prosperous, they will seek the oftener to see God's grace in Christ the crucified. . . . Yes, a child of God is and remains a child of God, in good days and evil days, in bright days and dark days, under lively and under dull feelings, in the storm and stress of temptation, yea, even in his fall. Winds, waves, mists, will not rob him of this faith. I am a child of God." When lying on his bed of weakness, Philipp thought whether he could not promote in some further way the glory and the Kingdom of Christ. " How happy would I be," he says in his diary, •' if Christ intended to do anything through me, a poor, weak man ! 0, my God, make me a blessing on this bed of sufi'ering and illness ! " " When I considered," he writes, " that my illness would probably be very long, I thought — Could you not do something during the time of trial for Him who did so much for you ? So PFIILIPF BEGINS A SCHOOL. 73 1 thought of children, and teaching them, and I began with one boy at my bedside. In a few days I had five, seven, ten ; to-day, I have thirty children, about ten girls and the rest boys — a school, you see. I have taught them now for a month ; and as Dr. Keith and Mr. Grant, from Scotland, passed through, they examined the children, to the great satisfaction of our friends." He wrote thus to Dr. Duncan : — '' In fourteen or fifteen days I had twenty-three children sitting before my bed — fourteen Jewish and nine Christian. I can scarcely describe my feelings as I commenced instruction. It was soon evident that the Bible lessons made an impression on the children. The boys and girls learned with such love and zeal, that I was able to hold an examination. . . I must inform you that I never asked any of the parents to entrust their children to my care. Had I possessed the wish to do so, my lameness and crutches would have prevented me. The parents, as soon as they heard from others that I meant to give instruction to poor children gratis, sent their children to me. As my school increased, I was oblio-ed to chano-e mv lodoino- for one more commodious. I was anxious to provide myself with the means necessary for carrying it on. These, with the exception of some books from Germany, which I eagerly w^ait for, were speedily procured, and I was enabled to open the school with fifty-two children. There were eight Pro- testants, twenty-one Jewish bo3^s, and twenty- 74 JEWISH OPPOSITION TO SCHOOL. three Jewish girls. I made a point of speaking personally with the parents, in order to ascertain whether the children had their approval, when they came to me. I immediately drew their attention to the fact that I was no longer a Jew, but a Christian who believed in Jesus as the Messiah that was already come, and that therefore my school was a Christian school. 'I teach,' said T, ' the Evangelical doctrine as I find it revealed in the Word of God, and I teach the same whether my pupils be Jews or Christians. My chief object is to lead the children to reverence and love God ; if you do not object to the doctrines of Christianity, I joyfully receive your children.' I was obliged to speak in this manner, as I easily foresaw that if I did not take this precaution I would be accused, in the event of my encountering opposition from the hostility of the Jews." Thus nobly and honestly, on his sick-bed, did he carry on his work. Jewish opposition was aroused, and the numbers fell in one day from fifty-three to twenty-two ; but the children soon began to come back. Of this time he says — " A boy, when he heard he could not be sent to the school again, began to weep bitterly." *' I have a little Jewish girl in the school, who will not be called anything but a Christian. When a Jew told her the other day that Jesus was not God, she began to cry, and accused the unbeliever to her mother." His liberality of view is illustrated in the followino- : — '' A mother came with her PROGRESS OF PHILIPFS SCHOOL. lb daughter, and told me that the Rabbi had preached against me, and forbidden the parents to send their children. ' Is not this very bad ? ' ' No,' said I, ' he acts conscientiously as his conviction commands him. He is a Jew, I am a Christian ; he does not wish to see Jewish children attracted by Christianity.' ' Never mind,' replied she ; ' be so good as to receive my children into your school' " "The Jewish children give me more satisfaction than the others. They put so many questions, almost always sensible ones, and sometimes with such deep meaning that I am quite astonished. Many of the little ones rejoice in Christ. At home the children read the Bible and pray." A service was instituted for Jewish children on the Lord's Day, and many attended and listened attentively. "It is impossible," says Adolph in the Memoir, "to describe the delight and happiness which he felt in teaching these poor children. Philipp was naturally very lively and playful, not only fond of children, but able and willing to descend to their standpoint and become a child to them. His hearty interest in them, his sympathy with them, and his youthful vivacity and cheerfulness gained him the aflection and love of his pupils." The following characteristics remind us of Adolph himself : — " What he knew, and wished to com- municate, he stated plainly, concisely, and directly. He was gifted, moreover, with a lively imagination, and apprehended facts not merely abstractly with 7G EXCELLENCY OF PHILIPFS TEACHING. his reason, but with the iniiid's eye, picturing them to himself distinctly and vividly." He adds : — " The chief excellency of his teaching consisted in his believing and acting upon the principle that to educate children is to train their hearts to know and love God, and that this object is not only to be kept in view in the specific religious instruction, but to be remembered in every lesson that is taught." In the meantime the Young Men's Society which Philipp had instituted continued to prosper. Twenty pounds were raised in the first year, in connection with it, chiefly to assist those in need ; and the meetings on Sundays and Thursdays to study the Bible were most refreshing. In June 1847 he had to leave Pesth for a time to take the baths at Posteng in the north of Hungary. He was away a month, and all the time he was active in missionary work, especi- ally among the Jews. At Pressburg, where he had formerly resided, he spoke to many of the Jews he had known before. " On one occasion," he writes, '' a crowd gathered, and one woman ])egan to speak to me. I saw in her face bitter iiatred and aiiger. I am thankful I was able to speak with her in meekness and love. She calied me hypocrite and apostate, and began to describe my death-bed hours, which, she said, would ho, terrible, on account of the remorse I would then feel for having denied my faith. I waited till she had finished this violent oration, and then told her PHILTPFS CHRISTIAN WORK. a few things about the love of Jesus, and asked her to think them over. I went away full of comfort, remembering the words of Christ, ' Blessed are ye when men shall revile you for My sake.' " There is a quiet humour in the following : — " T was speaking to another Jewess on the coming of the Messiah, as promised by God to our fathers. She thought it a sufficient answer that, as a woman she knew nothing, could not know anything, ought not to know anything, was not intended by God to know anything. But although she professed so frankl}^ her entire ignorance, she showed herself exceedingly learned and skilful in reviling and scoldino' me. Yet I made her listen to the truth." o Of the crass ignorance of the people an example is given : — ^^ x4.no ther woman, to whom I had given a Bible, asked me whether I was the author of the Book ; a Jewess ! — one of that nation to whom pertain the glory and the covenants, and the giving of the Law." He thus yearns over his people : — " Oh, Israel, how is thine eye covered with a veil ; and thy heart also ! Kend thy heart, and not thy gar- ments ; turn to Him who alone can say a powerful Ephphatlia to thy closed eye and heart." And then, remembering his own past : — " Ah, I feel such an ardent desire to testify of the truth in this city, where I led such a orodless life." He gives manv examples of the ignorance of the Jews, and of their materialism. To them he seemed a strange phe- nomenon ; l~)ecnuso of the Christians so called, none 78 PHILIPFS SUFFERINGS. spoke as he did. They were still great in cere- monies, but had nothing else. " To-day is Sabbath. Wherein consists the sanctification of this day among the Jews ? It consists in three j)oii^ts — They wear a three-cornered hat, a blue frock-coat, and velvet pantaloons. The Jews are the same during the week as to-day ; only their dress is symbolical of a difference between the days." It was his delight to do good, and to speak about Christ ; it was no trouble to him ; it came spontaneously. Wherever he was, he sought anxiously to find an opportunity of telling those around him what was to him the life and treasure of his soul. He returned to Pesth in July, none the better, but rather the worse, for the baths. He was then subjected to terrible tortures by a surgeon probing the wounds in his legs. Agonizing pain continued afterwards, but he bore it patiently. " I suffer," he says, ^' intense pain, but I have resolved not to say much about it. Let me suffer in silence and solitude till it pleases God to send me deliverance." Again : — " My wounds are burned every day with caustic stone, and they heed not my cries. I wish I could bear the pain more patiently in those terrible moments. God has driven me into deep straits, but, thanks to Him, He is educating; me for heaven. His ways are dark. So long as we are down here in this valley, it is impossible to have a clear view of God's plans or ways ; but from the summit of the mountain we shall be able to see it all, and PHILIPFS CARE FOR CHILDREN. 79 to see how, in every step and turn which CtocI caused us to make, there was Avisdom, blessing, and love." He recovered a little, and at last, in October, he got back to his school, which was in a bad state, but soon rallied under his care. He thus speaks of his pupils — "I spoke with them, one by one, read with them God's Word, and prayed with them, and every word of warning I gave them applied, I felt, as much to myself as to them. So we con- fessed our sins together, teacher and pupils, and sought God's help. One of the children, a boy of eight, died after a few days' illness, giving all evidence of his faith in Christ. A little brother, a year younger, speedily followed, with like faith. This produced a great effect among the children — Jewish children — who began to carry the light to their homes." The care and solicitude, says his brother, with which w^e vratched the progress and development of the children, who, in such a wonderful way, were committed to his trainins; ; the attention and dilio^ence which he bestowed on their educa- tion ; the joy which he felt on seeing a new Divine life springing up in the hearts of many of them, and the anxiety with which he endeavoured to cherish and foster the tender plant, made him foro;et in some measure the pain he then suffered, and helped him to bear the heavy affliction with which God had visited him. The only bright gleam of light, in those dark days of suffering, was 80 PHILIPFS INCREASED SUFFERINGS. to see the love of Christ attracting and saving the children, in whom he felt such a heart interest. But his sufferings were soon to increase, and the ensuing winter brought him days of severer pain, of deeper agony, both in body and soul, than he ever had before. In the end of January 1848, these increased sufferings began, and the physiciau, in probing the wound again, gave the fatal news that the bone was affected, and that the complaint was incurable. The return of the spring had a favourable influence, and although the local pain had not decreased, yet with great exertion he recommenced his school, and to his intense delio^ht had about 120 children. In the view that the latter part of his life was to be spent in quiet and blessed labour among the children, he felt comfort, gladness, and cheerfulness. But suddenly, in that year of turmoil and social earthquakes, there broke out the calamitous Hungarian war. In May of the next year, 1849, Pesth w^as bombarded. Many had to flee. One of the children in his bed was killed by a bomb. Philipp became weaker and weaker, but his faith filled him Avith joy. He wrote to his brother : — "Dear good Brother, — Only a few words. God has laid me on a bed of sickness, from which I will not rise again. So rejoice to know that I will be redeemed, freed from pain, saved — saved from care ! I will be with Christ. What joy and delight ! I am ready to depart ; I rejoice in God. Pray for me. My whole body is ruined. In heaven there will PIHLIPP'S JOYFUL DEATH. 81 be no pain. I praise the Lamb slain for us. So, farewell." And to his brother-in-law Mr. Schwartz, he wrote jubilantly: — "I am happy. God has done great things for me. My body is decaying, but my inner man lives and grows. I am weak and miserable, scorched with the heat of affliction, but within I am strong in my God, and rich in Him who became poor for me. Heat takes awav the dross, and prepares a transcendent joy. 1 wait patiently, and keep quiet under His hand. I do not dread to die ; the death Conqueror has taken away the sting of death. I long to be freed from the body of sin ; I long after the house not made with hands, eternal in the heavens." These letters were written in July. His sufferings increased till it pleased God to call him to Himself on September 27, 1849. His father wrote Adolph after his death an account of his last illness, when he was racked with pain but was calm and quiet and patient. During his illness he spoke with the Jews who visited him, about the Kingdom of God. On the night previous to his death he was quite sleepless, and as he noticed his sister Elizabeth crying he called, embraced, and kissed her. " Why do you weep ?" he said. " Look at me. I am a great deal better now. The Lord Jesus, our Saviour, is gracious, and of great mercy. Be of good cheer ; trust in Him. Should we at any time have offended each other, we shall be reconciled now and for ever." He died, while his father knelt bv his side witli 82 PHILIPFS FUNERAL. two friends and engaged in prayer. The old man adds, " Our Pbilipp, my dearly beloved son and your faithful brother, is in heaven. We shall see him again." A great number of people, many of them Jews, attended the funeral. Fifty of the school-children were present, and their tears were an eloquent expression of their love and sincere sorrow. He died at the age of twenty-six, and after his death his loved school continued to increase and to prosper. This life of Philipp Saphir reads like a tale of the apostolic age. There was not only the patience in suffering, but the most ardent .zeal and loving spirit wdiich led him in his weakness and prostration to labour with such tenderness for children and for young men, and to accomplish more in a few years on his bed of suffering than most Christians accomplish in a life-time. AVe know of no nobler example of the influence of the Spirit of God, than in the struggling years of pain of this true son of Abraham, melted and quickened by the love of Christ. Before we leave the story of the Saphir family, we must also notice a sister Elizabeth, who was a most devoted Christian, of whom another sister writes : — Elizabeth, was not only remarkable for her manifold gifts, but also for her refined mind and her humble, loving disposition. She was naturally ELIZABETH SAPHIR DESCRIBED. 83 devout, and very religious in the observance of Jewish rites and ceremonies, and a visit to one of her uncles, an orthodox Jew, during which she scrupulously endeavoured to observe every tittle of the rabbinical law, served to bring out still more strongly this feature of her character. This uncle was very devoted to her, and having no daughter wished to adopt her, but to this her father would not consent, although he allowed her to prolong her visit. During her absence the event occurred which brought about such great changes in the Saphir family. Elizabeth received an urgent summons from her anxious father to come home, as he wished to remove her without delay from her uncle's influence. Though sorry to leave her uncle, she w^as very glad to rejoin her family, and the first few days of her return slipped away very happily. Coming as she did from an emphatically Jewish house, she could not fail to notice the great changes that had taken place in her home, and desired to know the cause, whereupon her father told her that they had found Jesus of Nazareth, and that He was none other than the promised Messiah — the Christ of God — the Lamb that takes away the sin of the world. She was grieved, in fact stunned, on hearing this. The thought of " apostasy " on the part of those she loved was terrible to her, and she emphatically declared her intention to have nothing to do with it. 84 CONVERSION OF ELIZABETH. Her father, being a very judicious man, thought it best not to press her, but only asked her to read the New Testament carefully, trusting in God's power to open her eyes and touch her heart. He also requested the other members of the family not to interfere with her. Thus she was left for a time cjuite to herself. How great was her father's joy and delight when she intimated to him that she had found the New Testament Scriptures to be the very Word of God, and looked to Christ as her Saviour ! Though she was not yet fourteen years old, no one who knew her could have the slightest doubt as to the sincerity of her desire to yield herself up to the Saviour, and to w^alk in His light. Her shy, retiring disposition led her to take great delight in solitary meditation and Bible study. Many long hours were thus spent alone with God. Soon there arose in her a steadfast desire openly to confess Him whom her soul loved. She had a full conception of the supreme importance of such a step, and of the responsibility of those who bear the Eedeemer's name. The writer of these lines remembers the saintly expression of her countenance, and her concen- trated attention during the baptismal service. It was a day never to be forgotten ! All present could only say, " This is the Lord's doing, and it is marvellous in our eyes." Soon after, she and her younger sister w^ere sent to a large boarding-school at Kornthal, in the south of Germany. This place was renowned for its high Christian trainiug, as also ELIZA BETH 'S DIFFICULTIES SUBMO UNTED. 85 for its o'ood teaching; in all modern branches of knowledge. Elizabeth applied herself zealously to her studies, and did her best to satisfy all her teachers ; and in this she fully succeeded. Her gentle, loving manner attracted all with whom she came in contact, and soon she became a great favourite with both teachers and scholars. She was admired, not merely for her many good qualities, but chiefly for her loving, sympathizing character, which deepened and developed day by day. Her ardent desire was to exercise a good influence over those who were her fellow-students, and the first thino- she endeavoured to brino; about was a weeklv prayer-meeting. She met with many difficulties which threatened to frustrate her wishes. How- ever, her perseverance gained the victory ; some of her young friends came forward, wishing to take part in the meeting. For this purpose they could not find any place but a very small garret at the top of the house. There they met, and Elizabeth conducted these meetings. She was the means of bringing young souls to Christ. This small prayer-meeting did not always pass off very smoothly. Those who joined it were often scorned, laughed at, and called " Pietisten," but the " mad" Elizabeth was only the more zealous and persevering. The pastor of the place, a most devoted Christian, had much inter- course with her, and was her teacher in Hebrew. A missionary, who was at the time staying there, took a orreat likino; to her, and asked her to make S6 ELIZABETH'S WORK AS A TEACHER. his house her home. He also taught her English. After a stay of two years, the sisters had to leave for Pesth, and a general regret was expressed at Elizabeth's departure ; but a lively correspondence which she kept up with her teachers and young- friends served, to unite them still more. She evinced great concern and anxiety not to lose their love, and pointed them especially again and again to the truth as it is in Jesus. Thus she was not forgotten. The sisters were joined on their way home by their brother Philipp, who was staying at the same time at Carlsruhe in a seminary. After a time of rest Elizabeth resumed all her studies, and tried her best to make herself useful, in and out of the house. She had much blessed intercourse with her beloved teacher, Mrs. Smith, to whom she was most devoted, and to whom she looked up with no common regard. When Philipp started the idea of opening a school for Jewish children, she took it up at once, and looked forward impatiently to its commence- ment. When at last the great work was achieved, and children came crowding in, her happiness knew no bounds, and she threw herself at once with all her strength and energy into the work assigned to her. She and Philipp were the" pillars of this remarkable school, which became such a success and blessing, and which excited no small stir in the place. Elizabeth had a large class of girls, which she managed in a masterly way, to the astonishment of all her friends. Both the pupils and their THE SCHOOL A GREAT SUCCESS. 87 parents were soon devoted to her, and greatly admired both her teaching and her dealings with the children. She visited the parents weekly, among whom she had free scope to speak of her personal experiences. Many were deeply impressed by her testimony, and could not fail to notice her anxiety as to their souls' salvation. At the annual examination her results with her pupils were simply amazing. Superintendent Torok, who presided on these occasions, could not express often enough his thorough satisfaction and admiration at her handling of the subjects, which she taught with so much clearness and understand- ing. She was however little accessible to praise, and w^as often unaware of the influence she exer- cised on those around her. Her mind and thoughts w^ere concentrated on one point — to her the most important in her life — namely, to love and serve her Master, and to help to minister to her fellow- creatures as much as she could. She was known among Jews and Gentiles. All loved and honoured her. Philipp's death was a great sorrow to her. She missed him intensely ; at the same time, she tried to do her very best to endear his memory to the pupils he had left, to whom he was deeply attached. After his death, Elizabeth was more than ever devoted to her work, and the school was in a most flourishing condition. Subsequently she be- came engaged to a man who professed to be a Christian, and expressed a great interest in the 88 DEATH OF ELIZABETH. mission scliool. Unfortunately tliis marri age turned out to be a very unhappy one. Poor Elizabeth suffered intensely from her husband's ill-treatment. Her parents, though not aware of this, could not fail to notice her sad look and deep depression. On being asked for the reason of this change, she was most reluctant to give a satisfactory answer, only mentioning that her husband did not quite understand her, but she hoped he might improve. In the meantime things seemed to get w^orse, and her father, who was deeply devoted to her, took her home, in order to protect her from further bad treatment. Her health had by this time suffered severely, and soon she became very ill — past recovery. All was done to make her last days happy and bright. Day and night her father nursed her ; — but, alas ! she passed away in her twenty-seventh year, in 1854, chiefly from a broken heart. Elizabeth's Bible knowledge was remarkable. Her jDrayers were singularly beautiful and expres- sive. Her death caused oreat sensation amouQ- Jews and Gentiles. It was most touching to notice her pupils' sorrow and disconsolateness. All came to take the last farewell of her. One of her friends. Countess Brunswick, begged to be allowed to see her. She was struck with Elizabeth's happy ex- pression ; she put a New Testament in her hands, and remained for a time in silent prayer with her. When the writer of these lines was the last time at Buda-pest, in 1884, she met some of Elizabeth's old ADOLPH'S TESTIMONY TO HIS SISTER. 61) friends, who informed her that Elizabeth had never been forgotten, but was still living in their memory, — loved and honoured. A lady, rather indif- ferent towards Christianity, but a great admirer of Elizabeth, said she considered Elizabeth was a Saint, and every year, on "All Saints' Day," she laid a wreath on her grave. Her life was hidden in Christ. Her end was peace ! Adolph thus refers to the death of this sister : — My good sister Elizabeth died about a fortnight ago. We know she died in faith, love, and hope. The grief and bereavement is on our side only. She was very noble, and knew how to deny herself for the sake of God's Kingdom. She felt as much as a man that her life ought to be of use to the Church. Next to Philipp I always admired her most. We are all going home — sooner or later; but may God grant us a long life, if it please Him ! ^0 CHAPTER IX. COLLEGE CAEEER IN SCOTLAND. Adolph's Stay in Glasgow — Session 1848-49 — Tutor with Mr. AVilliam Brown, in Aberdeen — Acquaintance with AVilHam Fleming Stevenson — Mutual Benefit — Great In- fluence of this Fi-iend>hip on his Life — Visits the Steven- sons in Strabane — A Second Home — His Description of Stevenson. WE left Aclolph Saphir in Berlii], where lie remained during a good part of the time recorded in his brother's history. He was there resident with his brother-in-law and sister, the Eev. C. Schwartz and his wife. At this time his spirit was a good deal agitated by the Hegelian and other influences encountered among the teachers and pupils of the Gymnasium. He had a mind well fitted to ap[)reciate the attractiveness of the Hegelian and general Pantheistic philosophy. I'he great German poet, Goethe, had with all the power of his genius interwoven that philosophy into his poetry, and presented it thus in the most attractive garb. Many other German writers were also Panthe- istic. This Pantheism has now degenerated largely into Materialism, which was then beirinnino; to take ADOLPH COMES TO SCOTLAND. 91 its place and has since been fully developed. Strauss had written his Leben Jesu, and the treatment of the New Testament as an ordinary book, and of the life of Jesus as that of a great but eccentric genius, was very prevalent. Saphir had much literary power, as is manifest in all his writings. He could appreciate the beautiful in literature of every kind ; and with the great German classics, with Goethe at their head, he was perfectly familiar. The atmo- sphere of Berlin was intellectually high, but de- cidedly un-Christian. Had he encountered it, with- out that baptism of the Spirit, in his youthful days, he would have been attracted and carried away, and have probably made for himself, as his uncle had done, a distinguished position in German literature, but would have been lost to the Christian Church. But he had been truly converted, and therefore, though influenced and attracted, he fought by God's grace against and overcame the influence, and was thus prepared, understanding the intellectual position and attractions of rationalism, to become a powerful witness for the truth in after days. In 1848 he left Berlin, and was at once trans- ferred to the evangelical atmosphere of Scotland. Mr. Kobert Wodrow, of Glasgow, had, as we have mentioned, advocated for many years a mission to the Jews, and prayed to God that it might be begun. After her husband's death, Mrs. Wodrow con* tinned to take the deepest interest in Jewish work. Hungary was in the midst of war, so that there 92 ADOLPH AT GLASGOW AND ABERDEEN. was every reason for Adolpli Saphir not returning, thither. Besides, he had been given to the Scottish mission and designed for its work. The histories of the father and of Adolph himself in his boyhood were then familiar to numbers of Scottish readers, through the pages of The Home and Foreign Missionary Record of the Free Church. The Pesth mission had made a very deep impression in Scotland, and Mrs. Wodrow welcomed him to her home as an inmate, when Adolph began to carry on his studies for the ministry in Glasgow University. On his arrival in Glasgow in the autumn of 1848, he was received with great kindness and regarded with much interest by many, but the sudden change to such different surroundings was very trying to one, of such a retiring and highly sensitive nature. In the following year he went to Aberdeen, where he became tutor in the family of Mr. William Brown, brother of the Eev. Dr. Charles Brown of Edinl)urgli and of Principal Brown of Aberdeen. His old friend, the Eev. Theodore Meyer, and another well-known Jewish minister. Professor Sachs, were at the time in Aberdeen, and received him vrarmly, and in Mr. Brown's family he was very happy. He gives himself the following account of his college career : — " After having passed an examin- ation, I Was received into the second class of under- graduates at the University of Glasgow. At this COLLEGE CAREER IN SCOTLAND. 03 University, and also at Marischal College, Aberdeen, which I attended afterwards, I took all the pre- scribed subjects in preparation for the study of theology, viz. Latin and Greek Literature, Logic, Moral Philosophy, Mathematics, and in addition Chemistry. After having obtained good certificates and taken the first prize for Greek in Aberdeen, I became a student of theology in the Free Church College, Edinburgh. About the same time I took the degree of B.A. at Glasgow, having completed my triennium." In Glasgow he first became acquainted with one whose fame is in all the Churches, and who was for long years his most devoted friend — the Eev. ^Yilliam Fleming Stevenson, the author of Praying and Working. This friendship was of the greatest value to him. Mr. Stevenson was, even as a student, a man of remarkable culture, of great literary attainments, of an ardent Christian spirit, and with large knowledge of missions. He had followed the history of the Pesth mission, and knew well both about the Saphirs and about Adolph himself. He sought him out in Glasgow, and they were at once attracted to each other, and became devoted friends. Such a friendship as this, of greatest importance to both, was invaluable to Adolph, at this time a stranger in a strange land. He felt it to be a special guidance of God that had brought them together. They had literary and philosophical as well as spiritual affinities, and during; their theological studies in Edinburgh they 94 FLEMING STEVENSON'S HOME. lodged together. Stevenson made Sapbir familiar with English literature, of which he had wide knowledge, wliile Saphir brought him into contact wdtli the literature and philosophy of Germany. Above all, they walked to the house of God in company, and strengthened each other in faith and devotion to Christ. But Fleming Stevenson was not only a friend, he treated Saphir as a brother, giving him a home where he would otherwise have been alone in the world. Saphir went over to Strabane on a long visit to the Stevenson family in the spring of 1850, after the close of the College term, and spent there the summer ; and again he was with them during the summer of 1851. This home of the Steven sons, which was a true home to Saphir, who was regarded by them as a brother, is thus described in the Life and Letters of Dr. Stevenson.^ " The father was an excep- tionally intelligent, careful, and well-educated man, a lover of books, of music, and of scenery. He made his children his companions, reading aloud to them in the evenings, and taking them for afternoon strolls through the glens and lanes of the neighbourhood. He was a man of earnest, large-hearted piety. The mother was a devout Christian, of a quiet, sweet, unselfish spirit. She prayed much for her children and with them. There were five sons and daughters, William being ^ Life and Letters of the Rev. William Fleming Stevenson, D.D., by his wife. Nelson and Sons, ACQUAINTANCE WITH STEVENSON. O.") the youngest." There could not have been a happier or more cheerful household, cultured and well-educated, with all that liveliness and wit that give a special charm to Irish circles. Saphir, who would otherwise have been very desulate, found here a home. He thus describes his acquaintanceship with Stevenson and its effect : — My acquaintance with Stevenson commenced in the winter of 1848-9 (his first winter as a student in Glasgow), when we attended the same classes in Glasgow University, and living in the same neighbourhood, had almost every day long conversations on our way to the College. . . . When we parted in the month of May we had become friends, though neither of us, I think, was aware of the depth and strength of the bond that united us. Stevenson wrote very characteristic letters, describing Dublin and its attractions, his quiet life in the country, and his varied readings. He was very happy and sanguine, and tried to cheer me, who felt very lonely in a strange country, and depressed by ill-health and other trials. I remember distinctly the time when we, as it were, looked into each other's soul and felt that we were one. This was in reply to a letter in which I had told him of the peace and sunshine-which had come to me from the eighth chapter of Romans, where I saw clearly the consolation and firm foundation of election ; that they who believe in Jesus know that God is for them, and that all things work together for their good. The experimental view of this doctrine 06 STEVENSON'S CHARACTERISTICS. struck liim very much, and Ins reply was full of sympathy. From that time began our real friendship. When in 1850 he repeated to me his invitation to spend the summer holidays with him, I gladly accepted it. I was received by his parents with the greatest kindness, and soon felt at home in that truly Christian and peaceful household. Stevenson and I were inseparable, reading and talking. He was preparing for entering the Divinity Hall, but general literature had great attractions for him. I was then full of German literature — Schiller, Goethe, Tieck, &c. ; he was steeped in the English classics ; and so we exchanged thoughts and information. I noticed during that summer many characteristics which distinguished him all his life. His favourite poet was Wordsworth. His taste in poetry was very catholic. He already possessed the calmness, patience, and humility which recognized the merits and beauties of authors who were not congenial to him. But Wordsworth was the poet whom he loved, who both expressed and developed his own individuality. Stevenson had an intense and lively love of nature, and a warm appreciation of true human nobility in every form and shape, even the simplest and most unpretending. After describing further the character of his friend, he proceeds — I looked upon him, as I have done throughout my life since, as a gift of God's love to me, who SAPHIB, SMIDT, AND STEVENSON. 97 had been separated from brother and sister and rehitive of every kind since my seventeenth year. It was settled that we, joined by Charles de Smidt,^ should live together during our divinity course at Edinburo'h. Our circle was varied and somewhat cosmopolitan, owing to de Smidt's Dutch and Cape fellow-students, and to my Jewish and German friends. . . . Our most intimate friend w^as the Eev. Theodore Meyer, who was Assistant-Professor of Hebrew in the New College. He came over in the year 1848 to Scotland, after having witnessed the exciting scenes of the Eevolution in Berlin. Mr. Meyer came to Christianity out of Judaism and Eationalism. Havino^ been brouo;ht into contact with the various forms of theology at Berlin, he had a very sympathetic and genial manner with young men who were passing through similar phases and conflicts ; so that, while we looked up to him on account of his experience and learning, we felt quite at home in his company, and he frequently joined our Saturday expeditions. The three, Saphir, Smidt, and Stevenson, who lodo^ed tog;ether, dubbed themselves, in allusion to their birthplace or lineage, Shem, Ham, and Japheth. They attended chiefly the ministry of the Eev. Dr. Charles Brown, who w^as valued by many of the most thoughtful in Edinburgh for his eminently 1 Charles de Smidt was of Dutch descent, and born at the Cape. He was ordained, and died young, after a few years' active ministerial labour in Cape Colony. 98 STEVENSON'S CHARACTER DESCRIBED. spiritual, Scriptural, and experimental preaching. He was a man of a singularly refined, sensitive mind, of deep spiritual feeling, and of great knowledge of Scripture. Saphir much valued his ministry, and derived great benefit from it. The view which Saphir gives, in the following extract of his friend Stevenson's position at this time, partly reflected his own : — " While he was inwardly rooted in the truth, and living a life of communion with God in prayer and study of the Scriptures, his theological views were as yet undeveloped, and he felt, as most thouo;htful students do, the disturbino^ effects of modern speculation and of neology. His mind was candid and active ; his temperament was calm. He was determined to examine carefully and slowly, and to collect material diligently. The \^ ritings of Archdeacon Hare, of Trench, Maurice, and Kingsley, exerted a great influence on him. He was keenly alive to the culture, breadth, and manliness which characterized them, and fascinated by the power and vividness of their modes of thought and ex- pression. On the other side, there was much of the old-fashioned representations of so-called ortho- doxy, which repelled him, or at least offered difliculties to be overcome. He was very sensitive to any want of justice or candour in the treatment of divergent views, and still more to any want of reality or delicacy in the expression of spiritual experiences. But the real conflict was occasioned by the mind now coming into close contact with HIS INDEBTEDNESS TO SAPHIR. 99 the solemn and mysterious doctrines of revelation, with the question of revelation itself, of the authority and inspiration of Scripture, of sin, of atonement. He read more largely than the average student, and perhaps with more sympathy with what I may call vaguely the modern theology ; and those who did not know him intimately might have fancied that he had become one of its disciples, while in reality he had a deep conviction that the simple Scripture truths which he had embraced in his childhood would in the end shiue forth to his mind more clearly ; and that while many mis- conceptions and unessential additions in the old mode of thought would be removed, applications of greater breadth would be educed and a more healthy tone imparted." " Mr. Stevenson," says Mrs. Stevenson in her Memoir, "always delighted to acknowledge how much of the impulse of his life he owed to his friend Saphir." 100 CHAPTER X. LETTERS OF STUDENT DAYS. Letter to Kingsley, and Reply of Kingsley — Letters to Donald Macleod, now Editor of Good Words, and others — Unreal Orthodox Phraseology — Right Method of studying Scripture — Union with Christ — The Reaction against Shams threatening to become itself a mighty Sham — German Literature — Striking Dream — Consciousness of Magnetic Influence — Joyousness of Easter and Pentecost — Ruskin — True Self-Culture — God the Source of all Personality — Claudius and Manly Christianity — Mission Work begun. IN this chapter we give a series of letters written to various friends, showing his state of mind, and his opinions on many important questions, during the period of his life in Edinburgh, as a student of theology. The first is a letter to Charles Kingsley, referred to in Kingsley s Memoirs : — "47, Castle Street, EdhibuTcjh, ''October 21, 1852. "Rev. Sir, "You will be surprised, that without having the pleasure of your acquaintance, or any kind of introduction, I take the liberty of requesting you to accept the accompanying- little biography of my brother ; but the wish to send you my heartfelt thanks for your writings, which in a time of struggle and inward conflict have so often strengthened and rejoiced my heart, is so strong, that I venture this somewhat uncon- ventional step. LETTER TO CHARLES KINGSLEY. lOl '* I am from a German family, and was educated in Berlin. The simple, joyous faith of childhood gave way gradually, as I became older and was brought into contact with philosophy and poesy ; and when, owing to various circumstances, I came a few years ago to Scotland, a rigid Calvinistic mode of appre- hending Christianity vras little calculated to bring me back to Christ, the true Life Transfigurer and Truth Eevealer. Yet after struggling and seeking, it has pleased God to let me see Christ, the perfect God Man, who alone draws us unto God's communion, and makes us true, real men ; the dark riddles that had perplexed me began to be solved ; in God becoming man I saw, I felt it ; the most glorious solution of my soul's questions, the most glorious Poetry had appeared. I was so happy ; but although I knew myself one with many Christians here in love to Christ, yet the number of those who view the gospel as the leaven which is to pervade all earthly things was very limited (I speak of my friends tlien), and at that time your sermons and other writings gave me such joy, comfort, encouragement. " Allow me to thank you, and to thank the dear Lord, who sent you to open your lips to proclaim the glorious world- conquering gospel in this our age, which, with all its outcry against shams, is so forgetful of the highest reality. May your work be richly blessed I ''I will not attempt to apologize for troubling you with these lines, but conclude by assuring you of my deep esteem and gnititude. " Adolph Saphir." The answer to this letter is oiven in the first volume of Charles Kincjsley : his Letters and Mernoirs of his Life} It is as follows : — ^^ Ever sic y^ Xovcinhcr 1, IS 52. " To Adolph Saphir, Esq. ''If I am surprised at your writing to me, it is th*e surprise of delight at finding that my writings have been of 1 P. 353 of the 3rd edition. 102 CHARLES KINGSLEY'S REPLY. use to any man, and above all to a Jew. For your nation I have a very deep love, first, because so many intimate friends of mine — and in one case a near connection — are Jews ; and next, because I believe, as firmly as any modern interpreter of prophecy, that you are still ' The Natioc,' and that you have a glorious, as I think a culminating, part to play in the history of the race. Moreover, I owe all I have ever said or thought about Christianity as the idea which is to redeem and leaven all human life, ' secular ' as well as ' religious,' to the study of the Old Testament, without which the New is to me unin- telligible ; and I cannot love the Hebrew books without loving the men who wrote them. My reason and heart revolt at that magical theory of inspiration which we liave borrowed from the Latin Rabbis (the very men whom we call fools on every other subject), which sinks the personality of the inspired writer, and makes him a mere puppet and mouthpiece ; and therefore I love your David, and Jeremiah, and Isaiah, as men of like passions with myself — men who struggled, and doubted, and suffered, that I might learn from them ; and loving them, how can I but love their children, and yearn over them with unspeakable pity ? *' You seem to be about to become a Christian minister. In that capacity your double education, both as a German and as a Hebrew, ought to enable you to do for us what we really need to have done, almost as much as those Jews among whom your brother so heroically laboured — I mean, to teach us the real meaning of the Old Testament, and its absolute unity with the New. For this we want not mere ' Hebrew scholars,' but Hebrew spirits — Hebrew men ; and this must be done, and done soon, if w^e are to retain our Old Testament, and therefore our New. For if we once lose our faith in the Old Testament, our faith in the New will soon dwindle to the impersonal ' spiritualism ' of Frank Newman, and the German philosophasters. Now the founder of German unbelief in the Old Testament was a Jew. Benedict Spinoza wrote a little book which convulsed the spiritual world, and will go on convulsing it for centuries, unless a Jew undoes what a Jew has done. Spinoza beat down the whole method of rabbinical interpretation — the whole theory of rabbinical inspiration ; CHARLES KINGSLEY'S REPLY. 103 but he had nothing, as I believe, to put in their place. The true method of interpretation, the true theory of inspiration is yet sadly to se^k ; at least such a method and such a theory as shall coincide with history and with science. It is my belief that the Christian Jew is the man who can give us the key to both — who can interpret the IS'ew and the Old Testament both, because he alone can place himself in the position of the men who wrote them, as far as national sympathies, sorrows, and hopes are concerned, not to mention the amount of merely antiquarian light which he can throw on dark passages for us, if he chooses to read as a Jew, and not as a Kabbinist. " I would therefore entreat you, and every other converted Jew, not to siuk your nationality because you have become a member of the Universal Church, but to believe with the old converts at Jerusalem that you are a true Jew because you are a Christian ; that as a Jew you have your special office in the perfecting of the faith and practice of the Church, which no Englishman or other Gentile can perform for you — neither to Germanize or Scotticize, but try to see all heaven and earth with the eyes of Abraham, David, and St. Paul." The next letters we notice were written to Dr. Donald Maeleod, present Editor of Good Words, with whom in his student years he was very inti- mate, and to J\liss Stevenson, a sister of Fleming Stevenson, now Mrs. Meyer. These letters were often full of humour. He had naturally much sarcastic power, (which however he kept in subjec- tion,) arising from instinctive insight into character and motives. In private intercourse he was genial, quaint, and amusing, and clear-sighted as to men and things. There was great sagacity, but simpli- city and naturalness. No man had a greater abhorrence of pretences or shams, especially in connection with religion, and of that crafty dip- lomacy by which it is often attempted to guide 104 THE BIBLE AND PHILOSOPHY. ecclesiastical and religious affairs. All mere showy, fussy, superficial religiosity he detested, and like- wise all religious expressions which had no lifelike meaning. He writes to Macleod from Aberdeen in 1849, in a letter which shows that his opinions about the Bible and philosophy had then become what they remained ever after, to the close of his life. They are expressed with remarkable clearness and force, considerino^ that he was not then eighteen years of age :— "Since I last wrote you, I have been a month or so in Holland, and have lost my eldest sister, Mrs. Schwartz, a great trial to us all. I have been exceedingly happy in Mr. Brown's family. He is a pious, enlightened, well-educated, and somewhat continental-like man, and I have had great com- fort and joy in his house, I was very happy to hear of your brother's preferment, and I wish that he may be blessed richly amoDg the people. " Since I last wrote to you I have had a good deal of study, and have gone through the philosophical systems from Thales to Kant. The consequence of this and other things besides was to modify essentially my old opinions. I view now the Bible in a different light from before. I have come to see in it a sure and unerring standard of truth, a revelation of God, which must be received and digested and become ours, but submitted to as purely objective, not at all subjected to our ideas, views, or feelings. " In fact these philosophical systems are elaborate, subtle, and contain also truths ; some are very beautiful and captivating ; but their darkness is great, and the full solution of these problems which occupy our immortal soul is found only in the Bible. It is now the object and aim of the Christian to make God's thoughts, ideas, views, his own, so that he stands not only under the Bible as an all-prevailing authority, but lives it as it were ; comes to be of the same mind and taste. Of KNOWING JESUS CHRIST. 105 course this can only be through our communion with the God- man Jesus Christ. There are two extremes, I think ; the sub- jective Christianity, while not giving the Bible its proper place, lays all stress upon the felt union of the heart with Christ, and makes the Christian life and faith flow spontaneously out of the love of Christ in the heart, or Christian consciousness ; and the other extreme, attaching due, if not more than due, import- ance to the objective truth of the Bible, leaving out of con- sideration the necessity of this objective truth becoming our individual property, and appropriated by reason and heart. Both, I think, are dangerous. I was for a good time deep in the tirst extreme, and I am conscious, for my part, that not only does such a state of mind give rise to an unsettledness about doctrines, but it leaves the heart in constant doubt, because it rests more upon what / feel or love, and what Christ is in me, than upon the promises of God, and what Christ has done for us. I don't know whether I have made myself intel- ligible. I attach now more importance than I used to do to the views a person holds. I see a great connection between the will and the understanding, the head and the heart. To have eternal life is to know Jesus Christ, of course not merely with the reason, but with the whole mind. On the whole, this is a promise given to you and to me, that Christ's Spirit will lead us into all truth ; but we shall know Christ's doctrine if we are willing to do God's Will. I begin to see the gospel truths as thoroughly and essentially different from all systems of philo- sophy. These are all human systems, and the truth must not be mutilated to please some fellows, who know perhaps some sixty old Greek books more than others, or have become crazy in their admiration of art and their own soap-bubble specula- tions. In saying this I have Germany in view ; but it is quite delightful to think of the manly, Christian apostolic exertions the German Evangelical Church has been making, the last two years. I hope, if it is God's will, that I shall work in connection with the German Church, and should it turn out so, I would not grudge having spent some time in Scotland, for I have learned, I trust, in your country many things which a German needs more than any other. . . . " I have a most delightful friend here, a Mr. Sachs. I never H 106 THE BIBLE BEYOND ALL. saw a more upright, transparent, healthy character than his, and his information and wit render his society very delightful. He was married a few months since. I have a College friend with whom I am very intimate. He is from the Cape of Good Hope, of Dutch family, and intends to go in a year to Holland an 1 study for the Dutch Church. He is a very fine fellow in every respect. We go together to Edinburgh, which is settled quite." In anotlier letter to the same he writes : — ''Aberdeen, May 1, 1850. "Cold wind — Rain threatening — No sun — No music- Barbarous country. " What you say about Philosophy appears to me very true. I think that old Socrates had attained the very height when he said, he was the wisest because he knew that he knew nothing With regard to Moral Philosophy, I think it would be ^00(1 to base it on New Testament or Bible principles. The Ethics of the New Testament would be worth while studying. For the last three months I have been reading classics on a grand scale, and getting on pretty well. I pur- pose to finish the Odyssey and Iliad in a fortnight — to read through Thncydides and the most of ^schylus and Sophocles. *' With regard to my views, I am getting rather more * unsound,' in the Scotch acceptation of the term. I find so few people here who jyrpfer the Bible to everything else, be it Confession-book or Prayer-book ; so few who can read a chapter in the Bible without putting into it all the School theology system and Calvinism of the Presbyterian Church ; and so few who have toleration for anybody who has not the same views as they. A lady, the other day, said to me that it was a sign whether a man was a Christian or not, if he keeps the Sabbath. I repled that I never read that in the New Testament, but 1 remember the verse : * Hereby you shall be known as My discipLs, if you love one another.' I can tell you, my good frien'l, that I am not at all so weak-minded as not to see the beauty and the advantages of a well-observed Sabbath, but whenever it is made the essence and centre of Christianity, it is as anti-Christian as Popery itself. What TO WHOM SHALL WE GO? 107 an easy thing to sit four hours in church, and spend the rest of the Sunday in a close room, and then during the six week-days to live only to oneself ! . . . I have not read any Philosophy for a long time, only David Hume, who puts me into a fever and makes me semi-delirious whenever I take him up. Such con- sistent sophistry never was. Yet who can help admiring that bold man! The English are always too strongly decided on one side. When they begin to philosophize they destroy everything, both human mind and material world. Berkeley and Hume have attacked both world and mind. Show me a German who has been so extravagant. If scepticism begins in a British mind, he is cooler, milder, more consistent in it than any German, and I think we may look for the w^orst infidelity — Materialism — on this island. '' With best wishes for all Islanders, specially yourself, " Your affectionate friend, "A. Saphik." Writino; to the same friend from Edinbur2[li, where he had gone to study in the winter, he says : — " Stevenson, and a Cape of Good Hope friend, and I live together, right merrily. " I study Calvin on the New Testament, Luther, Jeremy Taylor, and Church Fathers. Besides English modern litera- ture, I read now Carlyle's Life of Sterling. "Donald, I tell you Carlyle without Christ is as great a sham as the whiners, and perhaps greater. I admire Carlyle, but I nearly cried to-day to see that so honest a soul cannot understand the truest — the holiest One — that ever lived — Jesus Christ. " i\ly demi-gods are tumbling down — Schiller, Goethe, Phi- losophers, — this Carlyle too. To whom shall we go? Thou alone hast the word of eternal life ! "Onward, then! — God is better than all the pretty and gorgeous iaols. " I have a meeting of German boys and gii-ls every Sunday, and give them an address. I enjoy this little work. I have 108 UNION WITH CHRIST. enough teaching to keep me in bread-and-cheese ; but as I wish to go soon to Germany (for I don't know why I should stay here), I want to make as much money by teaching or trans- latinsr from German as I can." Writings in the winter of 1851 to Miss Steven- son, when he was a student in Edinburgh, he says : — " I begin to see a deeper meaning in the current orthodox phraseology ; but it ought to be translated into our language. My views of the Bible become daily more Pascal- and Claudius- like ; that is, I see it as a mystery, light and life intelligible only to the heart-reason — chords which give music only by a similar experience. I think the constant and thoughtful reading of the Bible the greatest and best means of self- culture. Only let us read with calm historic minds, and like children, and not expect words to have diiferent meanings in the Bible from anywhere else. I find it both instructive and comforting to read parts of the Bible corresponding to your mental state at the present ; the Psalms especially can be read in that way. I think we should strive to view man as a unity ; thought, language, acts, they are internally connected with the One, the being that says /. Therefore, good words are a sign of a good man, if they are his words, not put on, but Ids as much as his hands are his ; and the like of good works. So if the man is good, in everything he will be good ; good and bad, for ' evil is always present with me.' But Christ cleaves and cuts off what is bad in leaves and flowers, — let us only be rooted in Him. This comparison of an organic miion with Christ (John xv.) is my greatest comfort. Were we mechanicallij tied to Christ, the link might be broken ; but an organic union of branch and root, vine and branches, is inward, and becomes necessary, eternal. So we are in Christ. And as a tree, that becomes always more firmly rooted, will extend branches that widen and bring- more fruit, we must strike daily deeper and deeper root in Christ (be connected daily), and thus increase in strength, beauty, and holiness. I must write you some time or other THE EVERLASTING TEAS. 109 my thoughts on organic union with Christ, and organic development, but I am sure you will think very much the same thing, if you consider John xv. and the like passages in that way." Ill the same letter he proceeds to speak of questions of the day : — "I do think that the reaction agfainst shams is threateninjj to become a mighty sham itself. I am afraid of all Emerson- admiring Christians ; either that they deceive themselves, or are deceived. It is an advantage to know that twice two is not five ; but, after all, except we know that it is four, we cannot be good arithmeticians. But let us come from the everlasting Noes into the Everlasting Yeas. Not as a mighty Corpse, but as moved by God's Spirit, let us see the world ! God only is the real self-subsisting Entity — the To Be. Only what is in Him, and as far as it is in Him, is; only that which is viewed in connection with Him, is viewed as it really is. Apply this to science, theology, history, everyday life, and we shall soon come to know with certainty Realities — Yeas. The Beality and Yea has come to us in tangible visible shape; I feel as if Thomas had put my very finger into Christ's side. I have as great — and greater — evidence of Heaven, Life, Redemption, Eternity, as of the existence of this table I write upon. To this, and along with this, comes the world of inward experience ; not only of mine, but of yours, and Krummacher of Berlin, and of Claudius, fifty years ago, and all the different hearts that for six thousand years have been living in the quiet Yeas and not in the Noes. Kingsley is a noble man, who sees everything in Christ ; and I am afraid, till we come to this, we see nothing in Christ." He writes in another letter about German liter- ature, and literature in general : — " I am sure German literature will give you many a pleasant hour. We have had a noble line from Klopstock down to Uhland, and in that garden there are noble fiowers; 110 A STRIKING DREAM. yea, the poison flowers even and weeds have beauty, and are attractive. " Do you know I have a sad feeling that I love Poetry and Art, when it is also withoat God and truth, with too great fervour ; too much with my heart ! I had oncp a dream that I went to heaven, and when asked whom I wished to see, I said first Goeihe, then Shakes^ere ; and then Peter looked at me with a glance of pity and reproach, and I burst out, crjing, 'Let me see Jesus Christ.' I dreamt that in 1848, when I was a fanatic Poesy and Art worshipper, and I can't tell you how often 1 remember this dream. Is it not strange ? Yes, it is not easy to love Go I above all, and nothing like him. God Himself keep our hearts aright, and mould our characters ! " Yet Goethe and Shakespere are noble; yea, even prophets, perhaps, a la Balaam. " I wish we had Cliristian Carlyles, Thackerays, Dickenses, &c., but certainly the new age is coming and we may expect great things. With regard to Germany, I hope very much indeed. A noble Church, a Christianity where the whole man, intellect, feeling, imagination is shaped and transformed. " Foolish Solomon, you say. Yes, I am. Alas ! I know it too well. I have a very strange nature. I feel, when others would never think of feeling; yet notwithstanding these anomalies, that somewhat pernicious universality, I am glad I can feel intensely for men, churches, nations, entirely unconnected with me. I don't know what it is, but I believe there is a kind of magnetic influence which chains me to a good number of beings — an influence of which I have been conscious, and exercise now and then by force of will. By magnetic I mean power of spirit upon spirit." He writes on tlie New Year : — " So the Kew Year is in ! Have you noticed how beautiful man is at Old Year's end and New Year's beginning ; how the undercurrent of love and affection, cheerfulness and earnestness breaks through accretions of time and worldliness at that time; and how features long dead or dead-like are then transfigured and smile 1 It is such a noble thing, and JOY OF EASTER AND PENTECOST. Ill would we had more such times in the year ! — nay, the whole old Christian almanack would I fain bring back, if I could, without frightening my anti-popish brethren, and without encour-iging my anti-free lom brethren. ** I do not know whether you have ever felt the deep and holy meaning of Easter — after the earnest winter, and before the coming of spring, lying in the heart of the year, as the very central point of our Christian life ; or the joyous solemn meaning of Pentecost, when nature is in her glory, and the blessing of God has covered the whole earth with beauty; the symbol of the Spirit summer, which came on that first Pentecost day, and comes ever since. "Verily, I am thankful that that which appears to me as the very ideal of a spiritual heaven — transfigured life ; of seeing Divine truth in all earthly phenomena ; of penetrating through the symbol to the Prototype ; of living continually, in clem, was meiites Vaters ist ; that this idea has been realized — a{)proximately at least — in the Church. "I think it beautiful and useful for me at least, for minds constituted like mine \ but it would not do, and in England as well as in Germany it has found too ardent and one-sided admirers. But as long as we make not a means an end we are safe." In one of his letters he speaks of Ruskin : — "Delightful lectures by Ruskin, who has a very earnest view of history, and is keenly alive to the want of veneration and truth of modern ages, and appreciates the Middle Ages, as most men who have faith and imagination do." The following letter is full of practical philo- sophy : — " Have you not learned something, been influenced in some way, however trifling, seen something, which you will re- member either by itself or uuitedly with other things, in every human being you have had the smallest intercourse with? I think, if you examine closely, you will find it so. And as in every human being there lives some rays, some 112 PRACTICAL PHILOSOPHY. features, some chords of the All-light, the All-beauty, the All-music, God shows Himself to us, mirrored in men ; in one man perfectly — Geloht sei Jesus Christus. Look at Paul, Augustine, Luther, they are types of one class of Christians ; or Peter, James, Bernard of Clairvaux, Calvin — another class ; or John, and my heart wishes, next to him, Neander; look at every variety of Christian character, every kind and shade of natural gift, temperament, and nature transfigured and leavened by the gospel ; in every peculiarity and individual feature you will find a feature of God ; and all Christians together — every one with his individuality — will reflect the full, perfect image of God. In heaven, in the Kingdom of God, not one soul is superfluous, or a repetition of another, but every one, the very smallest, is needed to make up the fullness, as all chords in a harmony. "Now have I made myself understood? What meaning does this give to our personality and individuality 1 You see Fichte's ' / Am ' has made a deep impression upon me, but my ideas of the I are based on my ideas of the Thou which is above us, and in Whom we are. But I cannot deny, that although I do not belong to any school of Germany, the modern Philosophy has done me the very greatest service, and I think people might as well teach the Ptolemaean system again, or recall yesterday, as ignore the influence of Philosophy on Theology. . . . Some one says quaintly, yet well : ' He has religious life and knowledge who can say I and Thou with the understanding of his heart.' That is, who is conscious of his individuality, the existence and destiny of his personality, and can say I, and at the same time knows that his I is based upon and lives in a Thou : the Father of our Lord Jesus Christ." Self-culture in the true sense consists in the development of the indi\iJualifcy as it stands in relation to or connection with God. " Now, men and philosophers, who recognize the I but not the Thou, always refer man to himself, to be true to himself, and let this self develop freely. This is only half the truth, for the I without the Thou, and unless in the Thou, cannot live and prosper. (Good-night, Mr. Emerson, here we part.) The Bible says. Cultivate the (/ift that is within you ; let CLAUDIUS AND MANLY CHRISTIANITY. 113 Christ be formed within you ; abide — not in yourself — in J/e, and / in you. Hence (do you see the step?) Christian self-culture consists in looking upon Christ, and conforming to His image, in remaining in connection and intercourse with God, in removing all outward and inward obstacles which prevent Christ from being formed within us, in eradicating all remnants of sin in disposition, will, feeling, which mars the image of God in us. " The Christian sense of self-culture is altogether different from the worldly and Christless sense. iSJ^ay, in this point to my mind all questions concentrate ; all unbelief, infidelity, Carlyleism, Emersonianism. The question is, Man without God, or Man and God in God. "I said, eradicating all remnants of sin which belong to self-culture ; for it is clear, since we are destined to be perfect as our Father, since God has chosen us before the foundation of the world, that we should be holy and without blame before Him in love (Eph. i. -i), — it is clear from this, that then we will have our full, pure individuality ^ lohen loe are without sin ; that is, a Christian's sin belongs not to his individuality, and that in becoming like Christ we truly become ourselves. "Is not heaven the perfect union with God, the perfect life of the individual in God? Is not this a glorious hope and prospect, and it will strengthen us to fight against that deep mystery, Sin and the Devil ? " Speaking of Claudius, lie tlius refers to the per- vasive manliness of real Christianity : — "Claudius is a reality, and a noble specimen of the true Christians, who have not ceased being men when they became pious (if it were possible), but embrace Christ with their whole being, in all its faculties, powers, feelings, gifts ; who do not read to God a tacit lecture as some whiners do, saying the world is bad, and all is vanity, and poetry is godless, wine is a delusion, and love heathenish idolatry; but who know what it means to live in this world, and not loith it, and yet as a heaven-citizen. Ah, this Christianity has such 114 LETTER FROM HOME. a chemical power of separating from it all the dirt and froth and earthy clay that has been amalgamated, and baked, and kneaded into it, th:)t there is no fear but we shall yet see it overcoming and penetrating all that is good in our nineteenth century develo[)ment, and appearing in a nobler, fuller, grander shape than hitherto. It was a deep sorrow to Saphir, in his student days, that he could never visit his own home at Pesth, as he would at once have been obliged to enter the army. He refers to this in a letter to Miss Stevenson : — *'I received such an affectionate letter from home ! Almost depressing, such a shower of love, and brought back the time vAhen I was such a spoiled, petted child. My sister Johanna sends me a list of her favourite pianoforte pieces. I send them to you, as I have nobody here to play them to me. My gooil mother is so anxious to see me, and I cannot get home on account of the abominable Austrian Government." He writes from Edinburgh to Macleod in refer- ence to the memoir of his brother Philipp : — "I am very glad that you are going to notice my brother's biography. Don't allude to anything connected with politics, it would be very itupriident, because of the despotic Govern- ment of Austria. I don't know what has struck you in his life ; I am sure his child-like faith and energy have impressed you ; also his objectivity, trusting to Christ, not his feelings. One thought I would like all wlio read it to notice : that a Jew is a human being, and becomes a Christian even through conviction of sin and longing a^'ter God and attraction of Christ, just as the others. But you will see yourself. " As for myself, don't you see how I have kept myself altogether in the background with my opinions or views ? I tried to show my brother, and not my meditations on and about him. If I have succeeded in this, I shall be very proud. THE QUESTION OF BAPTISM. 115 " Stevenson will be here in a week. " I have not yet got enough teaching ; it is a great bore, and especially where one has to do with Philistines." He discusses the question of Baptism in the following letter : — " The question about Baptism is rather difficult. But to avoid extremes is not difficult. Let us hold fast these two points : 1. That the one thing needful consists in the change of heart effected by God's inclining it to surrender itself to Christ, and that upon this and this alone dej ends salvation. 2. That no one of Christ's institutions is mere ceremony or si^rn, but reality, spirit, channel of God's communication of Divine influence, which two points avoid the extremes of Baptismal Begeneration and Quakerism. *' There is some difference between the Church of Scotland and that of England in the definition of B.iptism. . . . The Chm-ch of England definition leaves out of view the state of the recipient ; in the Church of Scotland the benefits of the New Covenant are represented as sealed and applied to believers." In letters from London dated October 1853, he consults his friend Macleod as to taking a degree in Glasgow of B.A. He refers also to a stay of a fevv months in Hamburg. This was the year before he went there as a missionary of the Irish Presbyterian Church. In the second letter, he says : — "My dear Donald, " I am very much obliged for your kind letter. The only fact on which I am in doubt is, whether my not having been in Glasgow as a first year student won't prevent my taking the degree. ^ *' I am doubtful whether my return to the continent will be ^ He afterwards got the degree of B.A. 116 MISSION^ WORK BEGUN. possible. My case is very simple; but my poor father, the quietest man in the world, is, on account of his connection with the mission, odious to the Government, and I have perhaps from this reason greater difficulties than I might have other- wise. "I worked this summer for three months in Hamburg among the Jews and the Christians (poor wretches both), and I am very glad I did it, because it drove the cobwebs out of my head, and made me think more of Christianity as a power in life. Besides, it gave me opportunities to practise preaching, and, on the whole, it has had a decided influence on my character. " I likewise saw Harms in Hanover, the holiest man I ever saw. Perhaps you have read about him and his missionary Institute, as your brother ^ knows about him. I stayed a week with him. Here in London I have been looking and trying my powers in Houndsditch and the immediate vicinity; and so you see, that this summer, though full of change and variety, was yet a very practical and working time with me. It is very kind of you to wish me to come to Glasgow, and I assure you, if things turn out so, I enjoy the prospect very much. You are just the fellow to do me good, since I want to be as practical and English in my tone of mind as I can. I have taken a great hatred to hair-splitting and mystification. Since it has pleased God to let us live only the tenth part of the lives of the antediluvian people, we can't alford time for it." From this letter we see that Saphir was uow actively preparing for work among the Jews, to which he desired to devote himself. For this pur- pose he had paid a visit to Hamburg, and after his return, he had " tried his powers " in London, in Houndsditch and the immediate vicinity. The Jewish work was that on which his heart was set. The hope of engaging in it had stimulated him in 1 Dr. Norman Macleod. LOVE OF JEWISH MISSION WORK. 117 all the difficulties of his student life, for he had had to su23port himself during almost the whole of his College career. Now that this was finished, he longed to begin active labour among his kins- men. And though he had soon to retire from the direct Jewish mission work, his heart was in it to the end, and he was in fact, if not in name, all his life afterwards, a great Jewish missionary. 118 CHAPTER XL OKDINATION TO THE JEWISH WOEK. Licence as a Preacher, and Ordination in Belfast — Dr. Cooke presides — His Marriage — Mrs. Saphir's Character and Influence— Hamburg — His Idea of Jewish Missions — His Remarkable Tracts — Israel Pick's Influence — Threatened with Military Service by Austria — His Views as to Methods of Work not sustained by the Mission Committee — He resigns. AFTER Adolph Sapliir had completed his studies in 1854, he was strongly reeoninri ended by Dr. Keith to the Irish Presbyterian Church as a missionary to the Jews. To Jewish mission work he desired to devote his life, and therefore gladly accepted the opening. He was licensed by the Presbytery of Belfast, the celebrated Dr. Cooke acting as Moderator of Presbytery, and speaking of him with much cordiality. He was ordained by the same Presbytery as missionary to the Jews. A few days later he was married to Miss Sara Owen, who belonged to a family much respected in the neis^hbourhood of Dublin. This marriage was a most happy one. His wife was of a cheerful disposition, with much humour, and considerable HIS MARRIAGE. 119 ability. She adored her husband, and watched over him with the most tender care. Never were people more devoted to each other. Mrs. Lawson, the widow of Judge Lawson of Dublin, and a very intimate friend of the Saphirs, having known Mrs. Saphir long before her marriage, writes : — "Dr. Saphir's health from early youth was so frasfile that he could never have lived so long had it not been for the extreme care his wife took of his health." This was the impression of many who knew them best, and was, we believe, correct. Her watchful anxiety put Mrs. Saphir often in an awkward position ; as she seemed to many to be unnecessarily jealous of her husband receiving visitors, attending meetings, and undertaking en- gagements. She was, whether right or wrong, only actuated by devotion to him. They lived together — scarcely ever separated — for thirty-seven years. She was everything to him, and they were bound to each other with extraordinary affection. Shortly after their marriage they left for their new home. Hamburg, one of the great commercial centres, famous for the grandeur of its buildings and the beauty of its situation, has a large number of Jewish residents of all classes, many of them men of wealth and position. It is one of the most godless of cities, the church attendance in propor- tion to the population being infinitesimally small. The Irish Jewish mission effected good not only among the Jews, but among the Christians. Adolph Saphir, in his youthful vigour and 120 TRACTS FOR THE JEWS. inteDse love of his nation, and belief in its future, — a belief which was a passion with him all his life long, — had ideas of his own, which went far beyond the gathering of a few converts, or even of a small Christian congregation. He hoped to influence Judaism in a larger way through the press, by proving in tracts addressed to the Jews, that Christianity was the natural and necessary outcome of Judaism, as revealed in their own Scriptures ; that Jesus was the true promised Messiah. He had naturally great literary talent, not only as a didactic teacher, but as an imaginative writer, and would have been famous both as a poet and novelist, had he devoted himself to literature. His tracts were written in an attractive style, the arguments being carried on through imaginary conversations. He thus refers to them at a later period : — ■'' During my short stay in Hamburg, I wrote several pamphlets for the Jews. These did not remain unnoticed in Jewish circles. They were cordially recommended by men like Dr. Wichern and Da Costa. They have since been republished at different times and widely circulated. They have been translated into English and Dutch." Had he been able to carry out this method of working in the manner he intended, there must soon have been inquiry among the Jewish community ; but, as is often the case, the new methods were not approved. David Livingstone was utterly condemned by the WHO TS THE APOSTATE?' 12] London Missionary Society's Committee, when he set out on his great African explorations instead of confining his energies to the small station allotted to him. Saphir's new methods were not approved, and he could not get the means to carry them out. So he resigned his position and salary, which was, from the worldly point of view, a very hazardous step, seeing that he was then quite unknown in this country as a preacher. He and his wife cast themselves adrift from a fixed appointment, waiting on God's guidance to direct them to some other field of labour. It is important that this should be borne in memory. Whether he was right or wrong, as regards the committee and his colleagues, he made a great sacrifice to the conscientious conviction of duty. As the tracts, above referred to, were almost his first publications, and have been much used and blessed in Jewish mission work for many years past, it may be interesting to note them briefly: — One of them is entitled, ' Wer ist der A20ostat ? ' (' Who is the Apostate ? ') It is divided into two sections — First Evening and Second Evening. The reading of the Haggada, Liturgy of the Passover, is ended, and the people sit sorrowfully around the table. A young married pair are holding the feast for the first time in their own house, and have invited some friends to spend the evening with them. One of these friends is an old man with deep-sunk, half-closed eyes, an old and trusted family friend. Another is a young man of slight 122 'WHO IS THE APOSTATE?' build, with light, well- arranged hair, who looks through his spectacles with a sagacious and self- possessed look ; he is a student, the brother of the young wife ; the third is a friend of the husband in his youth, who has been many years abroad, and returned to Germany just a few years before. He has taken the little sister of the philosopher on his knee, and asks her if she knows why this feast is observed on this day of the year. She answers quickly that it is the Passover. As he is going to explain further, the old family friend breaks in with the remark that it brings back so vividly the long past, and makes them feel united with their fathers in all parts of the world, and sends back the thought to the wonderful deliverance from the house of bondage in Egypt. The young philosopher interrupts, " That's all very beautiful and poetic ; but it is opposed to sound understanding, or rather pure reason, to believe in these as real events ; we must separate the kernel from the shell. The idea which lies at the basis is true ; and the ceremony, though rather wearisome and unintelligible to us young people, may promote morality." The old man is indignant, and asserts that the observance of the day is like a monument of brass, reminding of an actual event of history, as the observance of October 18 reminds one of the battle of Leipsic. Then the third friend who had been lono- abroad expresses his cordial agreement with the old man ; WHO IS THE APOSTATE r 123 but charges his kinsmen with the mere memory of a historical fact, while forgetful of the God of their fathers, and shows by quotations from the prophets that they had changed altogether the idea of God ; they worshipped an unknown, concealed, general Deity, but not the God who led them out of Egypt, and gave to them His thoughts and commandments. The young man listened contemptuously ; but the old man repeated the sad words of Jeremiah — God mourninor over the departure of His peo^Dle — their forgetfulness of Him. The stranger says the thought of God is terrible to one who does not know and love God as his Father, but only as the Creator of the planets, the Architect of the universe, the Ruler of the bound- less expanse. Does a child know his father as the physician, or the lawyer, or the man of learning ? Does he not rather know him as the man whom he loves, and in whom he trusts, who protects him, nourishes him, loves him, teaches him, and does all for him ? The conversation is continued, the stranger showing clearly that the Jews had lost the true idea of God, and leading them through their own Scriptures to Christ as the true representative of God. The argument is maintained with power and clearness and freshness, and is well fitted to impress Christians as w^ell as Jews. The real apostate, he shows finally, is he who rejects God as revealed and prophesied of, viz. Jesus the Messiah. 124 ' WHO IS A JEW? This tract has had a large circiTlation , having been employed in connection with many of the missions to the Jews, and has been the means of great blessing. Another tract was entitled, ' Wer ist ein Jade ? ' (' Who is a Jew V) " Conversation betw^een a Jew m name and a true Jew." The parties who con- verse are called Neophilus and Theophilus. Neo- philus begins by quoting the famous passage of Lessing about the t^vo rings. You know^ the wise saying which the distinguished Lessing puts in the mouth of Nathan the Wise. No one can tell which is the true ring, for the skilled artist has made two other rings so like the first, that even the maker of the pattern ring could not decide. That describes my position as regards religions ; one is as good as another ; each considers his own the true one, and is in this belief pious and blessed. Besides, my religion is simple. The Lord our God is one Lord. Theophilus, who is a Christian Jew, shows how^ these loose views in regard to false religions are opposed to the law and the prophets, and how the Jews have lost the true idea of God, as a Being to be loved and adored. The argument is chiefly against the Neologian Jews, of whom there are now a very large body in Germany ; but it tells also against the old-fashioned orthodox Jews, who have, in a dry monotheism, lost the idea of the God of loving-kindness and tender mercies revealed to their fathers, and of the need of sacrifice as an atonement for sin. ISRAEL PICK\S INFLUENCE. 125 The method adopted by Saphir, as a Jewish missionary, must undoubtedly have told on the Jews, as he adapted himself precisely to their state of mind, and wrote vividly and attract- ively. This was a kind of work for which he was specially fitted. He possessed even more power as a writer in German than in English — popular as his writings have been in this country. Had he remained in Jewish mission work, he might have supplied a literature that would have been of great influence in all the Jewish missions. In a preface signed by Delitzsch and Faber in 1889 to a new edition of the Tract ' Wer ist der Apostatf they say, "When it was first written, thirty years ago, the writer was a young un- known theologian in Hamburg, who, with his friend Israel Pick, laboured there for the conversion of the people of Israel." This Pick was a man of considerable power, a convert under Mr. Edwards, Free Church Jewish missionary at Breslau, who influenced Saphir very much in his views of the great future of the Jews. They then proceed to speak in the preface of the great assistance given to them in their work for Israel by Saphir, during the previous ten years. " Without Adolph Saphir's active help, neither the preparation nor the com- pletion of Lichtenstein s Hebrew Coinmenfary on the Neiv Testament would have been possible." Saphir's heart was to the end above all else in Jewish mission work, not chiefly because the Jews were his kinsmen, Ijut because of the certain 126 SAPHIR LEAVES HAMBURG. promises of God to them, of the glorious future which he saw before them, and of the blessing to be expected through them to the world. The circumstances referred to led him to leave Hamburg, and give up the direct Jewish work. There was an additional difficulty as to his residing in Germany, owing to the Austrian Government having a claim upon him for military service. This Government was then under the strong in- fluence of reaction, after the war of 1849, and would, if they could have obtained his surrender by the North German authorities, as they were trying to do, have insisted on his entering the army, however unfitted physically for such service. After about a year's connection with the mission, he left Hamburg and went to Glasgow in 1855. He was thus beginning life anew, casting himself adrift, and trusting absolutely to the guidance and care of God. 12 CHAPTEE XII. MINISTRY TO GERMANS IN GLASGOW. Norman Macleod's Interest and Friendship — Letter of Principal Brown on his AYork in Glasgow — Letters to a Friend — His Work among the Germans — His Anxieties — Jowett's Book on Paul — Birth of his Daughter — Call to South Shields. WHEN Saphir returned to Scotland, he had no definite plan as to future work. He sought out old friends in Glasgow, especially Dr. Norman Macleod and Dr. David Brown, and consulted with them. Dr., now Principal Brown, thus describes to us the interest they felt, and the sug- gestion made by Dr. Macleod, which was carried out : — "Dr. Norman Macleod called on me, and said the Germans had been so kind to him when in Germany that he wished to repay it in a sub- stantial way, and proposed that he and I should engage one of the churches for Saphir to preach in every Sunday evening (it was winter), to the Buy a Broom German girls, who were stray waifs, aud in great danger of losiug their morals. I went in 128 'BUY A BROOM' GERMAN GIRL'S. with all my heart to this, and we first called a meeting of the Germans residing in Glasgow, asking them to join us. They said, 'We don't want German preaching. Some of us have English wives, and go to the English-speaking churches.' ' Yes ; but it is not for you, but these poor girls for whom no one cares, and they arc your country- women.' This touched them, and they agreed to come the first evening and encourage the girls to come. And we two agreed to be there, and after the service to go to the pulpit together, state what object we had in view, and exhort both the girls there and the audience to help this work. The sermon was simple and beautiful, on ' Our Father which art in heaven.' The first words of it were these: — 'This could be said by our first parents. But when they fell out with God, they fell out with one another, and woman was trampled on by man. It is Christ that brings both together, and woman owes to Him all she now is, and we can 7ioiv say, " Our Father." ' We then, each of us, praised the sermon and commended the work." Of this period he says in a short abstract of his life. " In Glasgow I preached in German during six months. The church, which had been put at my disposal for this purpose, was fairly Avell attended, the congregation consisting of several German families, governesses, young men of business, and working-people. During my stay at Glasgow, I translated Daniel and the Kevelation into Eno^lish." Durincr this residence in Glasgow he wrote at MINISTRY TO GERMANS IN GLASGOW. 129 times to a warm friend, the Eev. James Williamson, a remarkable man, to whom he was much attached, who had given himself to continental work, but died early of consumption, of whom the Rev. W. T. Johnston, of Worcester, his nephew, thus writes : — " My uncle was for some time minister of the Protestant Church of Louvain, Belgium. He died in 1856. My uncle and he (Adolph, as he always called him) were like brothers. Saphir frequently visited my grandfather's house, at Greenock, during the time of his studentship at Glasgow University, and it was some time between '47 and '50 that I first came to know him, and I have still a vivid recollection of his appear- ance, then thin and pale, gentle-looking and retiring, with a foreign accent, that sounded to me very pleasant — in most other respects, much as he was to the end.'' In one of these letters to Mr. Williamson, referring to his services, he says : — '' I had the first German service last Sunday. The attend- ance was encouraging. It may interest you to hear something about the service. I began with the Segensgruss and a hymn. Then prayed, and read the Gospel and Epistle. After this I said the Creed and the Lord's Prayer. We sang again, and then the sermon followed. Prayer, singing, and the bene- diction concluded the service. I don't know whether you like the Creed. My chief reason for saying it is to confess before the people the leading facts of salvation. As I call myself neither Lutheran nor Calvinistic, they ought to know at once that I am not hekenntnisslos. I think I heard you once remark, that you thought the Apostolic Cieed defective, as it mentioned not regeneration, &c. The people were very attentive ; but, I assure you, it is difiicult to preach to people, of whom you know well that they do not understand Christ's language. I am very careful about style, delivery, etc., because I know these things are to theiu of first importance, and 1 130 LETTERIS TO A FRIEND. am anxious to do all in my power to induce them to listen. There are many Jews among them. I am going to call on some families next week, and hope to see soon whether there is a field for me this winter. " Since I saw you, I have received good news from Pesth. The Government have given at last permission to the Evan- gelical Party of the Protestant Church to erect a Theological Faculty. The Professors have been appointed, and are lehendige Manner. This will be better for Hungary than Kossuth's work. " I am busy now, and very thankful that I am, for I find it difficult to be patient, and am often troubled with unbelief and anxiety. And yet what a miserable thing it would be to have only a layer of occupations separating me from doubt and distrust ! " 111 another letter he says : — ''You will be glad to hear that I had a good attendance last evening, better than on the former one. I preached on Thomas' unbelief. I see many Jewish faces in the church, and feel myself constrained to preach more in a missionary way than I would to an ordinary congregation. Next Sunday being Reformationsfest, I intend to speak on the Reformation from Christ's words, ' Come unto Me, all ye that labour,' &c. "I am reading just now Jowett's new book on Paul. I like the style, but not the matter. He has no idea of the Divinity of the Old Testament and its dispensation, and sees therefore many Jeivish views in Paul. Dr. Brown tells me the book is making much noise in England, and I think he intends reviewing it. " I did not think the translation of Auberlen would give me so much to do ; the proof sheets are horrible, and enough to cure any one of the furor scribendi. "I suppose Meyer wrote you of his ordination, and the testimonial his German congregation gave him. I am reading very little now, and think I won't undertake a translation again ; translating Auberlen has been useful to me. I see Stanley has written on Palestine. Harms in Herrmansburg was accused before the Consistory of heresy, and his enemies BIRTH OF HIS DAUGHTER. 131 wished to degrade him from his pastoral dignity and imprison him ; but they did not succeed." In the next letter he tells of the birth of his daughter : — '"To day I have to give you great news. My wife brought me yesterday ein Meines Tochterlein. She is remarkably well, I am thankful to say. " I don't agree with you in your estimate of Harms ; he is very orthodox, that is from a Lutheran point of view. I think Shields promises well. Pray for me; I believe more firmly in the power of prayer than I used to do. What a haze of sophistication, Wissenschaftlichkeit and obscurations of simple truths is that, out of which I am but gradually emerging ! I mean with my heart and inward life ', theoretically it is easy enough to get rid of it, but the evil inflaences remain very long. ''I am in great distress about my friend Pick, the Jew, who is falling into strange exaggerations about working miracles, &c. I love him very much, and think he is yet to do some- thing for the poor Jews. It is very mysterious that he has taken such a course." The services were continued from Sabbath to Sabbath with much interest and success. A sum of £100 was raised to sustain them ; but the position was altogether uncertain for the future. Saphir continued in Glasgow for more than half a year, enjoying the friendshi]3 of many Christian people, and bringing to Christ and strengthening the souls of many of these poor Germans to whom he ministered. 132 CHAPTER XIII. BEGINNING OF LIFE-WORK IN ENGLAND. Settlement at South Shields — Mr. J. C. StevensoD, M.P., and Mrs. Stevenson — His First Experiments as to the Method of Delivery — The Method adopted — His Idea of Preaching — His Appearance and Manner — His Book on Conversion — Eev. James Hamilton, D.D. — Death of his only Child. AT this time, without any plan of his own, but by the special guidance of the Providence of God, he was about to enter on his great life-work as an English preacher. On the suggestion of an old College friend, he was invited to preach at Lay gate Presbyterian Church, South Shields. This friend was Mr. Stevenson, architect, of Bayswater, London, whose father was the proprietor of large chemical works at South Shields, and had erected this church for the benefit of his workmen and the neighbourhood. Here Saphir constantly enjoyed the society of Mr. James Cochrane Stevenson, who has since been for many years Member of Parlia- ment for South Shields, and who, as an elder, was most active in the congregation ; also of his wife, Mrs. Stevenson, daughter of the Eev. Dr. Ander- son of Morpeth, a minister wtII known in the SETTLEMENT AT SOUTH SHIELDS. i:>r, Church of Scotland, and then in the Free Church, and afterwards in the English Presbyterian Church. After his first visit to Shields, to his friend Mr. Williamson, he writes : — •• I have since been in Shields and preached there two Sundays. I like the place and the people. They are ^;?as^*V, and I think I can see suitabilities on both sides, if I may use such an expression. I have since heard from Mr. Stevenson, who takes the chief interest in the church, that the congrega- tion is going to give me a call — and I feel much inclined to look on this neutral ground as very desirable for me in my present position. The place is increasing rapidly, and I would have a good field among the working-men, who are great readers." The call \Yas given very cordially, and as cordially accepted. Here he really commenced his career as an English preacher. He had at first some difiiculty as to the best methods to be employed, and began, we believe, by writing out and by reading his sermons. He found however that there was too much restraint in this, and soon adopted the method he always used afterwards, of thinking out his subject with care, writing out portions, and then speaking freely, without even notes, in the pulpit. But that there was careful prepara- tion, and not mere extempore speaking, was evident from the closely connected and compact thought of each sermon. He had a wonderful power of compressing in short space, a large and compre- hensive view of his subject, and doing so with an intense fervency, and a thrilling tone of a deep, 134 SAPHIR'S FIRST BOOK—' CONVERSION spirit-stirring voice, which had a kind of magnetic power, never to be forgotten by those who came under its influence. He considered that the great object of preaching ought to be the interpreting of Scripture, the unfolding of it, in its relations to other parts, and its application to practical life. Few preachers of our own, or almost any other age, have had as great a knowledge of Scripture. The quietness of Shields, where there was not a large congregation — though he considerably in- creased it — gave him time to develop and regulate his powers as an English preacher, and also leisure to pursue his studies in general literature as well as theology, both in German and English. At Shields he had his admirers, but was com- paratively unknown beyond. He wrote however a book, when minister there — his first book — entitled Conversion, which attracted the attention, amonsf others, of the late Dr. James Hamilton of London, who thus noticed it in the pages of Evangelical Christendom: — -'With its deep in- sight, its glowing tone of love and gladness, and its abundance of thought, original, wise, and beautiful, this is a riire book. Mr. Saphir is 'a householder who bringeth forth out of his treasure things new and old ' ; and while he secures our confidence by his loyalty to the unchanging veri- ties, he deserves our gratitude for many new and happy illustrations. Nor do we know many books where so much scholarship is brought to bear with so little ostentation, nor many books adapted to REVIEWED AND DESCRIBED. 185 SO wide a range of readers." This book contains sketches of conversions, of both Old and New Testament periods. It shows great insight into character, and gives true portraits of the men as well as vivid descriptions of the circumstances. By many it is felt to be one of the most interest- ing of his books, — written with youthful fervour. It abounds in sentences in which great truths are given in few words, and in a manner not to be forgotten — as for instance : — Stop here a moment, and ponder on these great truths. Jesus is both Lamb and Lion, Saviour and Judge, the Forgiver of sins and the Judge of sinners. Now Satan tempts us to think that Jesus is severe and awful to approach noiv, whereas he makes us believe that in that great day Christ will be merciful and indulgent. . . . Whereas the truth is exactly the reverse. Noiv, Jesus is the Lamb. Be not afraid of going to Him, however guilty and sinful. He has not a harsh word for a sinner comins; to Him now. His whole messao^e is pardon and peace. What can be more gentle than a lamb ? Even the youngest child will approach fearlessly and confidently, and put its tiny arm round the neck of the gentle lamb. Thus, sinner, come boldly to Him who now is Jesus, Saviour. But a day is coming when there shall be revealed the wrath of the Lamb ; when the Saviour will no longer say to His persecutors and enemies, " I am Jesus " ; but shall manifest Himself as the righteous Judge and King, and say to all 13G PASSAGES FROM ' CONVERSION: who rejected and despised Him, "Depart from Me.'' '^ Kiss the Son, lest He be angry, and ye perish from the way when His wrath is kindled but a little." Blessed are all they that trust in Him ! The following passage on the Psalms expresses much in a few words : — Knowest thou the chief musician whom God has given to His people ? that man after His own heart, who knew life, with its bitterness and joys, its trials and sorrows, its sunshine and gloom, its mountain heights and dark valleys ? Lovest thou the Psalms? "The Bible, in minia- ture," Luther calls them ; where thou seest the very heart-life of God's saints. In the night of afflic- tion, in the storms of temptation, in the unquiet of repentance, in the twilight of doubt, have you found in them supplications, and sighs, and out- pourings of heart that you could make your own ? In the joy of fulfilled wishes, in the ecstasy of gratitude and praise, in the overwhelming moments when you were crowned with loving-kindness and mercies of which you were not worthy, have you found in them hallelujahs, songs of triumph and adoration ? My fellow - Christians, I know you have, for God has given this Book of Psalms to be the companion of His people — and His Church will use it and sing; it, till we learn that new sono- in heaven. And out of that song-book did the prisoners (Paul and Silas) doubtless sing. These passages, and numberless others, clearly indicate the power he possessed as a preacher, before^ DEATH OF HIS ONLY CHILD. 137 he was brought into prominent public notice. The whole thought of the book is scriptural and pro- found, yet clear, conveying the lesson intended in the various narratives referred to tersely and lucidly — with poetic power describing the scenes, and yet never sacrificing the evangelical teaching to pictorial efiect. His ministry in Shields continued for five years, and was undoubtedly of importance in God's providence in preparing him for his future work. Here also in Shields, he and his wife had a pre- paration of another kind, under the chastening hand of the Lord, in the very sad loss of the only child they ever had, a little girl of about a year and a half old, whom they had named Asra. This Avas a terrible blow, which he could not think of in after years without deepest pain, and which he often recalled and dwelt upon, in times of depression. 38 CHAPTER XIV. SETTLEMENT AT GREENWICH. The Rev. George Duncan — The Congregation — Speedy Popu- larity — The Church needs to be Enlarged — Letters to Mr. Stevenson, M.P. and others as to his Work — Letters de- scriptive of Saphir and his Ministry — Edward Irving — • Campbell of Row —Sermon to Children — Letters to Lady Kinloch — Joy in his Work — Spiritual Fruits. AT last lie was to enter on his great mission. His fame had reached London, not only through Dr. James Hamilton's admiration of his book, but also through Mr. Duncan, his predecessor at Greenwich. The Kev. George Duncan, a man beloved by all who knew him, son of the celebrated Dr. Duncan of Euthwell, when about to retire from his ministerial charge of St. Mark^s Presbyterian Church, Greenwich, w^as anxious to find a successor who, he hoped, might acquire great influence for good. He had himself been in North Shields before going to Greenwich, and having man}' friends there, had naturally heard much about Saphir and his spiritual teaching. He had also heard him himself. He strongly recommended him to his people, who were a comparatively small body, and Saphir was unanimously called to be their minister. SPEEDY POPULARITY AT GREENWICH. 139 He went to Greenwich in 1861. The effect of his ministry was instantaneous. The church, which had been sparsely attended, soon became densely filled, not only on the Sundays, but at the week- night services. The people Hocked, even from the popular evangelical ministry of Canon Miller, to hear him, and there gathered round him people of all churches, especially earnest-minded Christians. There was so much spiritual life in his preaching, and so much instruction based on thorough know- ledge of Scripture, that Christian people felt both quickened and edified, and many careless persons, attracted at first by the crowds, were impressed under his ministry. The following letter from one who was early attracted to his Greenwich ministry gives a vivid idea of his power : — ''It is very difiicult to write recollections of beloved Dr. Saphir which will be oi 'piiblic interest. Through his wonderful ministry he has become, so to speak, incorporated into one's being, and will exercise a life-long power over those who really knew and loved him. His words, his manner and tone of voice, with the merry quick twinkle in his eye, all return to the mental vision almost as though we had just been enjoying them. '• The first time I saw Dr. Saphir was in St. Mark's Church, Greenwich. How well 1 remember it, that ethereal-looking little man (minus gown and bands), speaking without any note, and with that peculiar sideway glance at his left hand which UO SECRET OF SAPHIRS POWER. made people think be had hieroglyphics written on his finger-nails ! I remember feeling it was a wonderful address, but somehow it seemed a long way off, heaven-high above me. " But we continued going, and soon his ministry began to exercise that wonderful interest and fascination which made ns think nothing of the long exposed walk twice a Sunday in any wind or weather, so only we might be present at the feast to follow. '' What was the secret of it ? a fine intellect ? a splendid command of language ? a wide and com- prehensive knowledge of Scripture ^ All these he had, and they were blessed gifts of God ; but the secret was, that Jesus was to him first and foremost. He saw Jesus from Genesis to Reve- lation, and this Jesus became transfigured (at least to one of his hearers), no longer the abstract mighty Being far away somewhere in heaven ; but the living, loving, exalted, coming Son of man, yet to be glorified and owned in this world, where He is still despised, when all things, natural as well as spiritual, shall own His sway, and praise His Name. Ah ! it was wonderful what a new lioht dawned through those burning words of his, and how God owned him to be His servant, by the way in which so frequently he answered the unspoken questions of the heart, clearly and concisely, as though they had been laid out in order before him, whereas he knew nothing, but his Master knew, and gave His servant the needed portion to distribute ; or some- HIS GREENWICH MINISTRY. 141 times it was some trouble ahead, and even before it reached us, the needed words of comfort and strength had already been spoken, in readiness by God's faithful messenger. " The short opening prayers, specially on Sunday mornings, have left a marked impression on my mind. They only lasted two or three minutes, and yet often I have felt, ' That is enough ; I can go home now if need be ' — it was so truly entering into the presence-chamber of the King. He loved to repeat that we had come to meet with Jesus, and claim the promise made to those gathered in His Name ; we had come not because it was eleven o'clock on Sunday morning or because it was the Presbvterian Church, but to see Jesus. '' The devil was a great reality to him. He used to say, the preacher saw the place full of angels and devils ; the praying Christians, the seeking souls helped him ; all the rest dragged him. " And then the Communion seasons — oh ! what times of blessing they were I — when our hearts burned within us, and the disciples as of old could say, they were glad, for they had seen the Lord. He would have liked the Communion every Sunday, the resurrection-day of our Lord and Saviour Jesus Christ ; our birthday, as he loved to call it ; but he only succeeded in bringing the people to a monthly instead of a quarterly Communion. " Tn private intercourse his simplicity and child- likeness were in marked contrast to the mighty power displayed in the pulpit. If reference was 142 SAPIinrS KXTinafE SENSITIVENESS. made to his sermons, he would speak of them as though some other person had preached them. ' Yes, 1 like that ; that is a beautiful thought ; is it not wonderful V and so on. " When there was a collection for the Jewish Society, that was a gala time with him ; he would announce the collection before beginning to speak, and then launch into his subject. AVe had good measure on these occasions ; he would generally speak for an hour or nearly so, ranging through the Scriptures, unfolding to us God's plans and purposes for His beloved chosen nation, proving that His promises are true and faithful, and must lie fulfilled. " He was so painfully sensitive that he became greatly depressed, and after his thrilling a large congregation, on going into the vestry you would find him down in the depths ; some little trifle ^^'ould make him feel that his work was of little use. He would shrink up like a snail into his shell in a shy sort of way. Did he see a little group of people in the aisle after the sermon, ' Oh, there are a good many people, I will go round the other way ; ' while the said people were lingering in the hope of a passing word and a shake of the hand. T often thought he deprived himself of some of the cheer he might have had. " He was not only sensitive, but sympathetic. Often there comes to my mind an expression used by him in prayer, ' It may be we are too weak to pray, then we put our hand into the h.and of Jesus, and say, " Pray with me." ' " llh^ POWERFUL PREACHING, 143 Another member of the Greenwich congregation writes of him : — '' Most truly his life was most valuable, and much more widely and richly blessed of God than any outward manifestation ever showed. . . . Sitting under his ministry just made one instinct- ively feel that secret communion with God w^as the atmosphere he breathed. His preaching was no mere delivery of a sermon outside as it were of himself, but a pouring forth of the God-given wisdom, with the whole man so engrossed thereby, that while in the pulpit seeming, as one said to me one day, ' strong as a lion ' — afterwards there was complete exhaustion. '*0f a highly-strung, keenly-sensitive nature — as a medical man wdio knew him only through attend- ino' him durino- a severe illness abroad, said to me afterwards, ' His mind is too bio for that little body,' — while the simplicity of a child mingled with his profound spiritual experience. The chief beauty of his ministry w\as, that while too deep to be fully appreciated by the shallow-minded Christian, it was so clear and simple that I have seen the poor in this w^orld, illiterate as regards earthly wisdom, but taught of God, drink in the message, and echo out a glad Amen ; while by MSS. and printed books many gained rich blessings wdio had never seen his face. . . . '* I owe much to him. May your ' work' be ' an inscription of praise unto the King of Israel, who, from among His chosen people, raised up one, and 144 LETTERS TO MR. STEVENSON, M.P. SO filled and gifted him by the Holy Ghost, to gather in and build up His people in their most holy faith ! ' . . . As of Apollos, one might truly say of him, ' mighty in the Scriptures/ for as a Jew he had a most marvellous grasp of the whole Word of God." In the following letters to Mr. J. Cochrane Stevenson, M.P., with whom he had been so intimately and pleasantly associated at South Shields, he gives a cheerful view of his work. Tn a letter dated Feb. 4, 1863, he says :— " I send by this post a circular about the enlargement of our church. I had many difficulties within and without, but all has ended well, and the present plan has been adopted quite cordially and unanimously. We have been much encouraged in our work, and my most sanguine expectations have been surpassed. I am anxious to have the spire com- pleted, and above all, to open the church free of debt. Next Sabbath we are to add seven office-bearers : three elders, viz. General Shortrede, Mr. L. Mackay, and Mr. Basden. Among the deacons are Mr. Fraser (Dr. Hamilton's brother-in-law), and Mr. Strahan the publisher. Our congregation is certainly a very mixed one : Episcopalians, Baptists, Independents, and a very few Plymouthists ; but they are beginning to coalesce, and we have every reason to be hopeful. I am just expecting Mr. J. E. Mathieson and Carstairs Douglas.^ Douglas is to hold a meeting to-night in our church. We are expecting McLeod and Stevenson on Monday. There is to be a breakfast at Strahan's in the morning, and a dinner at the ' Trafalgar ' in the evening for Good Words folk : Hughes ('Tom Brown'), Ludlow, Trollope, &c. I was to be among the small fry, but I have to be at a Jubilee meeting in Blackheath. McLeod and Stevenson are ffoino^ 1 The well-known missionary to China of the Presbyterian Church of England. ON CHURCH PliOGEESS AT CREENWICH. 145 to Germany to import deaconesses to Glasgow ! Did you notice in jSTovember Good Words an article, 'Words of Life from a Roman Catholic Pulpit ' 1 If not, I think you will be interested in it. I intend writing a second article on the same priest. As I am advertising myself, I may also add that I wrote ' The Land of Chain,' and that I translated the poem on the Noah's Ark in the article on ' Toys.' " In another letter to Mr. Stevenson he says : — '• I should have acknowledged your letter, and thanked you for your kind contribution before this, but I had no end of meetings and engagements the last week. ... I quite sympathize with you in your feeling about the traditions of men. But, I suppose, that while we retain our liberty in our own conscience and mind, we have to bear the infirmity of the weak brethren. I am convinced however that our Church, as a whole, is paralyzed by the prevailing legal spirit. Those who enjoy the gospel of Jesus Christ, and have a clear need of the truth, will as a rule be large- minded ; and my impression is, that if our ministers and elders were more evangelical, and more delivered from the spirit of bondage, our churches would in a very short time present a totally new appearance. " ^Ye are going on well, thank God, in our church. The building, to speak of the external first, turned out better than w^e expected : good air, easy speaking, plenty of light, and the aesthetics gratified. The expenses turned out heavier than expected, £3800; we are still £2000 in debt. The congregation is large, and I have much reason to praise the Lord. We have 300 communicants, and a considerable number of very earnest spiritual people. We are going to introduce the Synod's Hymn-book the first Sunday in March. I would have greatly preferred the collection of Mr. W. F. Stevenson, but yielded to the caution of two old elders, who of course opposed hymns in general. They are quite old- school on every point, and sore about all the innovations, and the complete change and enlargement that has taken place. They did not want any enlargement, being satisfied 14G URGES FREQUENT COMMUNION. with what I called a very limited ' Caledonian Club. JS'o English admitted.' But the Scotch people did not come till the English set them the example. This also is a contest between gospel and law-gospel : Sara and Hagar. But I do think they have got more light and liberty. . . . The English Christians, as a rule, have clearer views ; and the chief reason, I am firmly convinced, why we Presbyterians do not make more progress in England, is simply our want of the true gospel spirit. It sounds harsh, but T could prove it to demonstration. " AVe have the communion once in every two months. 7\fter the struggle I laid down from the pulpit the principle that like the Apostles we ought to have it everij Sunday. For those who like authority for truth, and to whom truth is not authority, I quote Calvin and John Owen. In Spurgeon's church they have the communion every Sunday. But once a month is quite common both in the Church of England and among Dissenters. What right have we to keep people, who enjoy the Lord's Supper as they do prayer, itc, waiting for two months, and in case of sickness, &c., four to six % Special prayer-meetings and other self -invented extra services are multiplied, but Christ's own institution never enters their minds as a means of revival. My peo^y^ are almost all in favour of the weekly Communion ; in fact, nothing but the gospel binds these heterogeneous elements of Baptists, Independents, Episcopalians, ifec, together, and I should be very sorry to make Old School Presbyterians of them. But enough of Church affairs. I must only add, that we have a beautiful spire, and tliat the neighbourhood feels much gratified by the edifice. " My father has been very ill, and is dying. He sufPers much. He very rarely speaks, but often quotes Inrgely from the Scriptures in Hebrew and English. Mr. Konig, the missionary, gives me a very satisfactory account of his state of mind. His hope rests on the truth set forth in Isaiah liii. It is a very great trial to me to be so far away," The following extracts are from letters written dnrino- liis Greenwich ministry to one of his LRTTKUH TO LADY KIXLOCH. 1 ^7 most devoted friends — Lady Kinloch — a very dear friend to the close of his life. He writes on October 2, 1862 :— "The Exhibition brought us such a crowd of visitors, which is very pleasant, but breaks sadly on one's time. Nothing is doing about the church, and I have given up thinking about it, but mean to wait quietly till something more definite occurs." (This refers to the enlarging of the church, which had now become absolutely necessary.) "How easy it is to approve of humility, and how difficult to be thankful for trials and crossings of will ! " To trust in Jesus only, and seek His approbation only, is a very hard thing, although it ought to be the very easiest and sweetest thing of all. This strikes me most in the life of Christ, that the Father was all in all to Him, how that man's help or praise could not affect Him, and yet what true meekness and considerateness towards men ! " This leads me to your remarks on dear Irving. He was a great theologian, and felt that the Humanity of Christ was a topic sadly neglected. He had greater ideas, and in more abundant number, than he was able to master and arrange, and he fell naturally into many crudities and con- tradictions. But what a true, loving, Christ-like man and minister he must have been, when even the dry scholastics could not help loving him, and acknowledging in him the power of Christ ! Many of his expressions on the humanity of Christ I think most unwarranted and unnecessary even for his own purpose. There was no sinful tendency even in the flesh of Christ; He could be tried, and Satan wanted, but in vain, to make this trial a temptation. Yet Jesus suffered in all this ; it was a real and fearful conflict. "To my mind we hear not enough about God in Christ. There is something Unitarian in even our orthodox teaching. The sum and substance of truth and consolation to my mind is, that Jesus Christ is the true God, and Eternal Life (1 John 148 THE GOD-MAN. V. 20). How dim are all our ideas of God, until we realize a Man, with the print of the nails in His hands, on the heavenly throne ; and how distant is God from our daily life till we see Him living on earth as Jesus ! I met a very striking expression, the other day, in a German Prayer-book : ' Jesu, lass mir deinen ganzen Wandel auf Erden vor Augen stehen, dass ich mich immer darin erneuere,' which may be paraphrased : The toute ensemble, or, as the Germans say, Gesammteindruck of the Life of Jesus to be constantly in us, and before us. We would certainly have less discussions of words or forms of doctrine, were our thoughts more centred on Christ personally, on pleasing and enjoying Him. While I write this, I feel most painfully the very lack of what I approve. What a wonderful gift is prayer ! — but I must confess that I have not received it as I see it in Scripture and the lives of many Christians. It is a very great con- solation to me to think of friends who pray for me. A minister now-a-days is viewed too little as an individual, and too much as invested with an office. When you remember me in your prayer, will you pray that God may give me sincerity, and faith, and a hatred of sin, and love to Himself, and to the souls of men ? "I have been thinking much lately of children, and par- ticularly the children of Christians. Jesus taking up little children and blessing them, is a great and significant fact. It requires great wisdom to be both zealous and patient, to sow the good seed, and yet not to force growth. But I suppose love is a good guide. May you have the joy of seeing all your children' in Christ's fold, and all that are dear to you ! . . . " Campbell of Row is, I believe, a very earnest Christian. His theory, I think, is not scriptural. He maintains that all are pardoned, and their future destiny depends on their accepting or rejecting the pardon. Did you notice a paper in Blackioood — a sermon ? The writer groans for a liturgy. I am reading Macleod's Old Lieutenant. It is beautiful, and I think will be very useful to sailors. It is by no means Calvinistic, but this is more implied ; on the whole it is very good, and truly Christian," THE LOVE OE GOD. U9 In another letter to the same lady, he says : — " Loving-kindness and tender mercies form the crown which in this present life the Father gives us. Psalm ciii. seems to me the most perfect expression of a Christian's heart, praising and trusting God, the Eedeemer ; remembering sins and weaknesses, and yet rejoicing in a merciful and com- passionate Father." In a letter written at the beginning of a new year, 1865, he says : — " I hope that this year will bring you much blessing and sunshine. May you see daily more of the love of God, and of Christ the gift of His love ! Whenever I want to get into a region of light and peace, and out of the mists of gloom that so often arise, I think of the love the Father has to Christ, as our Eedeemer and High Priest, and try to realize that it is the same love He has to us. We could scarcely believe it were we not assured of it so expressly in the Word of God ; but once having seen and believed it, we cannot rest in anything short of this, 'accepted in the beloved ! ' You will enjoy, I think, John's description of Christian experience. How uniform it is in its main features, and how completely John the Baptist expresses it when he says, ' Christ must increase, but he himself decrease ! ' And yet this is growing and enjoying life abundantly. " I trust you are feeling independent of everything in the spiritual life, except the Lord and His Word. The Father and the Son have promised to come to us, and make their abode with us. We need not go any distance to any well, but have the water of life in our souls. I think of most of the personal witnesses, as Paul, John, David, Luther, and try to see the grace of God in them, and the glory of God in their infirmities as well as their strength. I try to think of Paul as a man, fighting with sin, unbelief, gloom, and the whole old man, and seeing no other righteousness and life but Christ. ''The common way of hero worship, and gazing at mere 150 SKETCH OF SAPHIR'S WORK. meu as stars, is utterly false and unpractical; it does not glorify God in them, and it does not help us. But when we see God's grace in them, they are so full of encouragement and comfort, for they point us plainly to Christ. May we have such peace and joy in believing, in learning Christ, and may our constant desire be to know Him I " I send you the Congregational Report for this year, from which you will see that God has been with us. I am looking forward hopefully to the future. I have been very anxious to have thiugs placed on a true and Scriptural basis, and God has helped me wonderfully. The Christians in the congregation are, T think, growing in knowledge and love, and the others are beginning to feel that there is a reality in the truth and life of Christ. I have been explaining on the Sunday mornings the Tabernacle, and in the evenings the Gospel of Johu. I love both subjects dearly, and I am thankful that the preaching of the gospel is new to me every Lord's Day. Many friends must be praying for me. Some of our people have fixed Saturday evening from eight to nine for special prayer. It is a great help to me, and endears them very much to my heart. We have a colporteur among the Jews in Pesth, who has much intercourse with Jews specially from the country." In a letter written ii] the following year, 1866, lie gives a bright sketch of his work : — " I have had so many meetings lately, that I feel my brain quite exhausted, if ever there was anything in it. But it is so difficult to keep quiet in this place. I am much encouraged however in my work. I have a class for children every Wednesday afternoon. I hold it in the church, as about 350 little folk attend, and some grown-up jjeople besides. The children seem to enjoy it ver}^ much, and look very bright. I tell them the contents of a chapter (I am going through Genesis), explaining and illustrating it, and asking them questions. They are very lively, and answer well. It is my pet just now ; I find the children have less difficulty in understanding the truth than the grown-up people. Ills BIBLE READINGS. 151 " We have now a missionary in our district. He was recotnmended by Horatius Bonar, and he is a very enlightened and wise man. Our boys' evening classes are attended by sixty roughs, and the ^Sunday evening service in the school- room by about eighty to a hundred people. Our Young Men's Association too is promising well. This week they have a Conversational Meeting on the Second Advent, which I conduct. This evening our London Association have their annual meeting. They ai-e doing much for the poor in our district, and we have made good progress, as far as work is concerned. Oh, for more of God's Light and Love ! — the time seems so short and the work so great. There is little spiritual interest among the people of this neighbourhood. Among the believers there is much life ; last year has been a very blessed one, also in bringing in souls through the preaching of the gospel. "I have been led lately to dwell much on the gospel as good news to man, coming to him wherever he is, and bringing salvation with it — just as the good Samaritan came alone to the sick man and lifted him up. I fear I have not suffi- ciently brought out in my preaching that it is 'good news,' a, joyous sound. The open arms of the Father ought to be continually pointed out, and the Door open, explained. For many people imagine that they have not got the religious temperament, &c., and that they are different from believers whom they admire and approve. We cannot speak to them too affectionately, and also in too great a variety of ways. "I am giving a course of lectures on the study of the Bible. I am anxious to show how necessary and practicable it is to read the ichoh Bible. I believe my people would like to do so, but feel despondent, as to managing it. The state of the church is very much to be attributed to not reading Scriptui-e, more copiously and connectedly. I intend next year, if it please God, to have on Wednesday evenings, instead of a lecture, simply Bible readings, taking eight or ten chapters, and adding a few remarks as to their scope, coriuection, and only explaining what is absolutely necessary. I hope thus to get through a very large portion of Scriptui-e in the year.*' 152 JOY IN HIS WORK. These letters give glimpses into his inner and outer life — showing his joy in his ministry — his genuine humility and sensitiveness, and his fertility of resources in the carrying on of his work. Of this time, the Eev. J. Basden, Congregational minister of Dedham, Essex, writes : — "My father, Mr. E. W. A. Basden, was an elder of St. Mark's, Greenwich, when Dr. Saphir was the minister there, and I, as a boy, regarded no school grief unendurable, considering I should hear Saphir on Sunday. ... To Dr. Saphir I owe the deepest and greatest spiritual influence of my life, and have no ambition other than to preach Christ and the Scriptures, as he expounded them to me. As to my father, the Bible and ' Saphir ' arc his two books." These early years at Greenwich were, we believe, among the happiest years of his life. Afterwards, his health, which had never been robust, began to fail, and he scarcely ever again enjoyed the same physical strength and vigour. 153 CHAPTER XV. LITERARY ACTIVITY. His Literary Tastes and Power — Wide Knowledge of Liter- ature, German and English — Contributes to Good Words — Notes of Various Contributions and Extracts — Tour in Germany with the Macleods aud Stevenson — His Tracts — The Golden A B G of the Jews^ &c. IN 1860, the magazine Good Woixls, under the editorship of the well-known Dr. Norman Macleod, had suddenly obtained a marvellous popularity. Dr. Macleod, who had long known Saphir, and, as we have noted, befriended him in Glasgow, asked him to write for his journal. The publishers of Good Words were also members of his congregation. He became a frequent contributor. His first article was written early in 1861, just about the time of his going to Greenwich. It was entitled ' The Light of the World.' Life, Love, and Light are inseparably connected. Speaking of the testi- mony of John the Apostle to Jesus, as the Light of the World, he says : — '' Who knew Him best when He was on earth ? 154 THE 'LIGHT OF THE WORLD: Who was His most beloved friend, His most favoured disciple, the nearest and dearest to His heart? The Apostle John. Is it not a significant fact, that the mnn who was most intimately acquainted with Christ's humanity, gives the clearest and most em[)hatic testimony concerning His divinity, — that John, who leaned on His bosom, who had the deepest insight into the life, thoughts, and feelings, who enjoyed the largest share of the confidence and affection of the Man Christ Jesus, never loses sight for a moment, in all his writings, of the Godhead of the Saviour. The more w^e examine His history, the more are we convinced that He has the words of eternal life, that He is that Anointed One, the Son of the living God." Speaking of Jesus Christ as the Light of the World, he proceeds : — "Former revelations of God were like flashes of lightning, like passing visitant rays, like the reflected light of the moon ; here is the sun in mid-day splendour, and yet its bright- ness is full of healing, so that men can endure it. We see God, and yet we do not die, but live. . . . Christ reveals God in His words and in His w^orks. In Him as the Light, everything is simple, un- divided, and perfectly harmonious. His words and works are but a manifestation of His person. When He taught, and performed His works. He never for a moment interrupted His fellowship with the Father: as the sun giving light to the lowliest flow^er in the valley, leaves not his ap- pointed path on high, and as a sunbeam passes A CONTRIBUTION TO 'GOOD WORDS.' 155 undefiled through the vilest pollution, Jesus, while teaching, healing, working, even when surrounded by the guiltiest and most God-estranged, was always in heaven." He shows that Jesus is the Light of the World as to His teaching. His teaching is intelligible to all — to Nicodemus as well as the woman of Samaria and the fishermen of Galilee ; to use the words of Celsus, '•' to woollen manufacturers, shoe- makers and curriers, the most uneducated and boorish of men, as well as to the great and learned." After showing that He also is the Light of the World in the perfection of His character, he con- siders the various qualities of light, as self-commu- nicative, free, seen by itself, calm yet strong, joyful, and he applies these characteristics of Light with telling power to Christ. Some of Saphir's smaller contributions to Good Woi'ds were especially for children. Li the letters we have given he speaks of his largely attended children's services, and the following ' Parables,' which appeared in 1861, enable us to understand the secret of his success in this interesting sphere of his ministry. I. — THE KEY AND THE PRISONERS. " There was once a kino- whose sons, owino' to their folly, lost their liberty, and lingered in prison in a foreign land. Their fother's heart could not know them to be in such need without determining 156 ' THE KEY AND THE PRISONERS: to deliver them. He rose up and went into the far land, and after he had bound the jailer hand and foot, he threw the key through the grating and said : ' Dear children, open the door and return home with me. I will pardon all, and forgive your folly and disobedience.' But it was a cold winter's morning, and the snow was falling. The sons sat down, looked at the key, and talked of its size, its form, and of the skill of the locksmith's craft. Some praised a state of freedom as the noblest, and certainly the most indispensable gift. They talked of the joy and pleasantness of the father's house. Then the father cried : ' The key is to open the dooi% you have no time to lose.' But they remained there looking at the key, and talking about it ; and some of them, putting on a very wise face, supposed it could not possibly fit ; it must be too small, and something must be filed off the wards on one side, and something must be added on the other. It was done ; but behold the key would no longer fit ! But they cried : ' Now indeed we have made a real genuine fine key ! How we have perfected it ! Truly we are even more skilful than the original locksmith ! What would his work have been without our improvement ! ' But the key would not fit, and the gate remained shut. Then the father spoke, and tears filled his eyes : * You don't wish to return ! You love me not, and would rather remain in prison than obey me I ' They answered : ^ Nothing is nobler, nothing more beautiful, nothing worthier of men, nothing is CONTRIBUTIONS TO 'GOOD WORDS.' 157 higher and holier than childlike love and reverence.' Then replied the father, earnestly and mournfully : ' If you had truly loved me, you would long since have opened the door.' " But some of them mocked and laughed, and said : * The key is indeed no key at all ; and why should we need one ? It is very pleasant here, and w^e are quite happy. Besides, true freedom is not to be found at home with our father. Are we not already free ? ' " " II. — THE ARTIST OR THE FATHER. " I came into a hall, and saw in it beautiful paintings and noble sculptures, arranged in a tasteful and suggestive manner. And I said to myself : ' The hand of our artist has been at work here. How beautiful are the w^orks of his brush and chisel ! — and how beautifully and thoughtfully has he grouped them together ! ' And I thought on the subjects he had chosen, and considered the details of execution, and I began to make a picture in my mind of the artist's character, disposition, and cast of thous^ht. " And I came into a small room, and saw a man with his wife and children sitting round a table. And I heard a little boy stammering, ' Father/ and clinging to the man's breast, and the wife called him by his name, and he was the joy and the sun of their heart. "And I thought : ' What will it help me to know God only as an artist, as Him who made mountains, 158 'THE CATHEDRAL AND THE MOUSE: and the sea, fields, aod meadows, if I do not know Him as my Father, as my Husband, as Him who protects, liberates, guides, comforts me, as the sun of my heart and my portion for ever ? ' " And I thought that for this reason Christ came, that we should no longer yearn after an unknown God, but pray to and live with our Father." " III. — THE CATHEDRAL AND THE MOUSE. " In the quiet twilight I stept into a great and glorious cathedral ; and I looked at the wonderful pillars, striving upwards to heaven, and my soul was lifted up to God. And I heard a rustling and nibbling noise, and saw a mouse running anxiously and greedily after some crumbs, that it might eat them. It sees not the beauty of the house in which it lives, it knows not to whose honour it is built, it has no eye for the bold structure of its roof. *' And thou, man, be not such a grey, hungry, greedy mouse in the grand cathedral of this world in which thou livest, and which proclaims the glory of God." One of his addresses to children was based on the words entitled, The Four Little Preachers. "* There be four things which are little upon the earth, but they are exceeding wise. The ants are a people not strong, yet they prepare their meat in the summer ; the conies are but a feeble folk, yet make they their houses in the rocks ; the locusts have no king, yet go they forth all of them by 'THE FOUR LITTLE PREACHERS: 159 bands ; the spicier taketh hold with her hands, and is in kings' palaces ' " — and the following out- line shows the lessons he drew from them : — " The ants taught to do in summer what cannot be done in winter, to be diligent in youth, and to prepare for the coming winter. How are we to labour for the meat which endureth for ever ? Jesus tells us. Just as the people sitting on the grass had nothing to do but to take the bread and eat it, so if our hearts hunger and thirst after God's forgiveness and love, we have nothing to do but to trust in Jesus. Jesus is the bread of life. But if Jesus is the bread of life, He will show us how to prepare our meat in summer, that is, while our earthly life lasts ; and then we shall enjoy in tlie life to come what we have laid up, not in winter, for that life will be much sunnier and brighter than any earthly summer. " AVhat does the coney teach us ? We also require a house, in which we can dwell safely here and hereafter. This house must be built on a rock, where the conies make their houses. They are safe, not because they are strong, but because the rock is strong." This he applied to building on Christ. Then as to the locusts. What did they accomplish by numbers and unity ? And as to the spider, what did his perseverance do ? He never rested till he got his web firmly placed, and nothing could daunt him, and from no place, even the palace of the king, could he be excluded. Here he impressed the duty of perseverance, in 160 THE STORY OF ' NANNERL' prayer, in forgiveness, in love, and then the great reward that awaits all who rest not till they enter the Kingdom. He also wrote the following short tale, which appeared in the same journal in 1862 : — HER MAJESTY, NANNERL, THE WASHERWOMAN. In a little village on the banks of the Neckar, in South Germany, lived Hans Kitter, master tailor, with his wife Else. He was not wealthy, but free from oppressive care ; he v/orked from early morning till late at night, lived frugally, sent his children to school, and had always a dollar at Christmas to buy some toys, and to erect a Christmas tree for the little ones. On Sundays he put on his confirmation coat, the identical coat in which he had been confirmed, and his beaver hat. Else wore the cap with the yellow trimming, the handkerchief with the blue border, and carried her gilt hymn-book. But who in all the village looked so devout and happy as Nannerl, their eldest daughter ? She was about fourteen years old, and very tall for her age. She wore always a white gown on Sundays ; and her blue neckerchief, a gift from old grandmamma, looked quite new, althoui^h it was nearlv as old as herself. But what could look old or grow shabby that was worn by her, and folded up by her, and locked up by her ? Look at her walking slowly and cheerfully to CONTRIBUTED TO ' CWOD WORDS: 161 church with the younger chiklrcD, who cling to her fondly, and if you do not bless her in your heart, I am afraid you forgot your prayers this morning. Nanneri was a good girl, fond of nice dress and of a village dance, it is true, and I do not wish to deny it. The youths in the village liked her much ; Conrad Hogel, old Heinrich the carpenter's son, more than any one. Conrad was a very handsome and kind-hearted youth ; he sang very well, and as to steadiness and diligence, none could excel him. Conrad fell in love with Nanneri, and Nanneri fell in love with Conrad, I don't know when and how ; for I know it only from Nanneri herself, and this is her account : '' Conrad often came to my father's in the evening after work was over, and we all walked out together into the wood, and on Sunday afternoons to the garden. He had such an honest face, and was so cheerful and merry, and had such fine songs, that nobody could help liking him. I was very happy when Conrad was with us, and from my childhood never imagined that I could live without him ; and after my confirmation, one evening I went into our little front garden to get some gooseberries for grandmamma, who was very old, and lived with us. I went out ; it was on a Thursday evening, and there Conrad was behind me. I said, 'Good-evening, Conrad.' He said nothing. So I did not mind him, but went to the gooseberries. But he came after me, and told me 162 THE STORY OF ' NANNERL' that he was to be made master carpenter next week, and go into a new house next term. I said, ' I am very glad.' He asked me, ' Are you really ? ' I answered, ' Yes indeed.' Upon this, he fell on my neck, and kissed me, and said, ' Nannerl, you must come and be my little wife in the new house.' So Conrad went to speak to my father, and he said : ' When I married Else I was a poor man, and had nothing but my trade. You are an honest Christian and workman, and if Nannerl loves you, I give you my blessing.' This was on Thursday night, a fortnight before grandmamma died." And so Nannerl married Conrad, and they lived together happily for some years. They had sufficient to support themselves, although some trouble and care occasionally to get money for wood and winter clothes; but they got through, and had health, good summer weather, fine walks in the fields, beautiful flowers, mountains and glens, ice-skating in winter, gratis; and this is frequently one of the differences between poor and rich people ; the poor are not too proud, and enjoy these gratis things — health, water, walks, &c. Quiet little village ! — quiet peaceful family ! — no change, no event ! Conrad's mother dies, and Nannerl goes next spring to look at the flowers on her grave. Nannerl has a son, and all the Ritters and Hogels are at the christening ; and Nannerl, in the white dress, is as beautiful as ever. There is great happiness in the little room, in the centre of which is a very large fine cake, so suggestive CONTRIBUTED TO 'GOOD WORDS.' 163 that every one lias some remark to make, and something to jDraise. Quietly they live on, no event, no change ! — till one day the cry is heard, " War ! war ! Napoleon ! " Poor Conrad becomes a soldier. Nannerl's tears flow fast. Little Carl, dear tiny baby, plays with papa's czako, and is delighted with it. " Was blasen die Trompeten ? Hussaren heraiis ! " There is old Hans, with a serious face, giving advice to his son-in-law ; there is Else trying to comfort her daughter, but weeping herself ; there is Conrad's sister in a corner, packing his little knap- sack silently ; there is Nannerl beseeching him to stay. But the drum, the drum, it calleth so loud ! Thou art right, Conrad, and a true-hearted German. Not pou7^ la gloire goest thou out to fight. No, much-to-be-respected master carpenter, it never entered thy head ; but as thou thyself sayest : '' This land is German land, and the king's ; this is God's right, and so we will show to all who want to take it from us." Conrad returned in two years, but not as he went. He had lost a leg, had received several wounds, and was so enfeebled that he could not resume his work. He found his Nannerl looking pale, and not in the white gown, but in black. Hans and Else are both dead. "Conrad," says Nannerl, "I have suffered so much since you have been away. I dreamt almost every night you were dead. Then my father became ill and died, and, a month after, mother 164 THE STORY OF ' NANNERL' Else followed liim. Conrad, they spoke of you, and prayed for you. Mother died so calmly ! I was putting her pillows right. She looked so pale, and her eyes so dim ! She put up her hands to her forehead — she had such pain there ! — and said, ' Not so tight ; they are putting on a golden crown, as Pastor said they would ; but not so tight ! ' She said also the * Our Father ' twice, and asked for you." Nannerl had been always dear and kind, yet Conrad thought her never so kind and dear as now. So calm, and cheerful, and busy, she did everything for everybody ; no one could help loving and honouring her. But Nannerl with the children was the loveliest sight — how she taught them hymns, and told them stories, when the girls were knitting and the boys working ! Nannerl, what change has come over you ? Never in low spirits as before, no murmuring and fretting ; but so loving, calm, and active. Nannerl had begun to think of the crown, of which mother Els^ had spoken. She had begun to think of love — her love to Conrad, and where she would meet him in case he died. On the God's acre grow lovely flowers ; from the thought of death spring life-giving long- ings. Then the old hymns and gospel verses of her childhood awoke in Nannerl's heart. The Lord Jesus, who had stood so close to her all her life, stood now before her. She saw Him, and fell down, and cried, '' Master ! " Conrad had got a small pension from Govern- CONTRIBUTED TO ' GOOD WORDS: IfjS ment, and, as lie could not continue his trade in the village, he went to the nearest town, where his boys were received into a Government school, till they were of age to learn some business. Nannerl became a laundress, and earned as much as, with Conrad's pension, sufficed for their support. Early in the morning Nannerl began her work. At first Conrad looked pained to see her undergoing such exertions. " When I saw you in the garden, Nannerl — " " On the Thursday evening, wasn't it ? " "You little thought— I little thouo-ht— " But his voice failed him. Nannerl smiled and said: '*The less we think the better ; the blessed God thinks it all for us." And so she comforted and cheered him. They were happy in their gratis joys, good conscience, and children's prattle. Conrad was not able to walk much, but now and then they walked to- gether. Nannerl was his support and stay. '' Nannerl," said he, one evening, '' you are an angel. How can you be so happy with such hard work ? " "Don't speak in this way. Look how healthy our children are, and what a fine bold hand Carl writes ! — he is already at the letter M ; and little Nannette is going to knit something for your birthday, but I should not tell you ; and you are with me, and God is so kind to us." " Nannerl, God be kind to you and my children. Teach them your faith." 166 THE STORY OF 'NANNERL' '' ' Our faith,' say, Conrad. Are not you also a Christian ? You should think oftener of Him who came to save us, and of the Heaven he brought us." But the drum, the drum, it sounds so loud. Neither Nannerl's cries nor the children's voices can be heard, for the drum, the drum, it sounds so loud ! Not unto the battle-field, but the grave. Conrad is dying. He never loved Nannerl so much as on his death- bed. He had never thought so often of Him who brought new life and peace to his wife's heart. "Nannerl," he said, "I have been thinkinsf of the crown of thorns. That crown brought Els^ a golden crown, and I also will be crowned. God bless you and our children. Teach them our ftiith." Conrad is dead. Nannerl weeps, but she can rejoice. *' God bless you and our children ! " She heard these w^ords continually ; when she awoke at nio^ht, when she arose in the mornincf, when the Sunday bells rang, when she watched at their bedsides. And God did bless her and her children. She was so punctual, diligent, and skilful in her work, that she never lacked employment. Her sweet disposition and kindliness gained her many friends, and not a few were drawn to her by a deeper sympathy, and recognized in her a fellow- pilgrim on the thorny path to the crovvn of glory. Her boys grew up in the fear and love of God ; filling the evening of her life with peace and serenity. CONTRIBUTED TO 'GOOD WORDS.' 16: When I think of her, the grace and dignity of her manner, her sweetness and gentleness to her children, the words of wisdom and love that came from her lips, her industry and unclouded cheerful- ness, — "Nannerl, I think you wear the crown already. Naunerl, I think you are one of the greatest, noblest, human beings I ever saw. Nannerl, God dwells in your heart, God delights in you." I say. Her Majesty Nannerl the washerwoman ! Of such queens consists heaven. In an article on 'The Childhood of Jesus,' in the same journal, the scenes were realized, as they could scarcely be by one not of the Jewish race. The home and development of the child Jesus is very real, and the scene at the Temple in Jerusalem is vividly described. His picture of Mary is most life-like : — Mary was a true daughter of Abraham. For if Abraham is an eminent type of the character, power, and victory of faith, in that he believed and hoped against hope, clinging with childlike trust and humility to the Word of the Most High, it is in vain we seek for a more glorious manifestation of Abraham's faith than is present to us in the reply which Mary gave to the angelic messenger : *' Behold the handmaid of the Lord : be it unto me according to thy word." She is a true daughter of David. She possessed the royal spirit of adoration 168 'THE CHILDHOOD OF JESUS.' and joyous praise ; and when we hear her hymn, ''.My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour," is it not as if all the grand and beautiful chords of David's harp were blended together in still sublimer harmony ? — as if all the Psalms were concentrated in one majestic and glorious Psalm of psalms ? Mary, a true daughter of Abraham and David, is the type of the poor in spirit, the meek and lowly, who are rich and strong in God. In Joseph, Scripture teaches us to see the just man delighting himself in the law of God, a man perfect and upright, one that feared God and eschewed evil, an Israelite indeed, in whom there is no guile. May we not say that Joseph represented the Old Testament in its legal, Mary in its prophetic, aspect ? Of the influence of the natural surroundings of the home in Nazareth, he says : — Jesus, with the eye of love and heavenly purity, read in the book of Nature, and looked on men and thino^s around Him. He considered the lilies of the field, and the fowls of the air ; He watched the clouds of heaven, and the red sky of the evening ; He saw the sower going forth to sow, and the shepherd leading his flock; He beheld the bride- groom in his joy, and the widow in her sorrow ; He knew the playful mirth of children, and the deal- ings of men with their fellows ; He saw nature and life, and in all things emblems of spiritual realities and heavenly truths ; it became to Him a treasure of golden wisdom ; it was to Him nourishment ' THE GOLDEN A B CV 169 and help on His way to the great work which was before Him. Some of his smaller publications are of special interest, bringing out, in short space, a concen- trated fullness of instruction, truth, and comfort not often to be found in large volumes. We may note one or two of these. There was The Golden A B C of the Jews, Thoughts on Psalm CXIX, which opens with the following interesting paragraph : — In calling the CXIXth Psalm Tlie Golden A B C oj the Jews, Martin Luther reminds us of the alphabetical structure, and of the excellence and preciousness of this portion of Scripture. This psalm is divided into as many equal parts, each consisting of eight verses, as there are letters in the Hebrew alphabet ; and the first of all the verses in every one of these parts commences with the same letter. It is probable that the plan was devised to assist the memory, especially in com- positions consisting of detached maxims or sen- tences. It may also be conjectured that in the instruction of children, which is so frequently and earnestly urged in the law of Moses, the alphabet- ical arrangement was chosen to arrest the attention and to aid the memory of the young ; for this psalm is a manual and companion for life from youth to old age. He considered it under different headings in The Psalm Alphabetical and Golden. He notes its comprehensiveness. " The com- 170 'THOUGHTS ON PSALM CXIX: prehensiveness of this psalm is very striking. It presents to us human life in all its aspects. Every age can find here a mirror and a sympathizing teacher and interpreter of its deepest thoughts.'' Under one of the headings he says : " It is most instructive to notice the position assigned in this psalm to the Word of God. In the possession of Scripture the Psalmist feels independent of human teachers and traditions. The Word brings him into communion with the mind of God. It con- tains Divine wisdom to enlighten and guide, Divine promises and consolations to uphold and gladden, and Divine precepts and statutes, in keeping of which is great peace. It needs no human interpret- ation and elaborate comment ; for ' the entrance of thy Word giveth light ; it maketli wise the simple.' He who reads it diligently is wiser than the teachers who teach him in wisdom, and the ancients who dilute and corrupt the Word of God Avitli their traditions. It is God's Word (as the emphatic and constant ' Thy ' shows), and the soul knows this, and rests on the rock of Divine authority, strength, and love. In order to know, love, and serve God ; to rejoice in Him; to be sure of our blessedness; to walk in the narrow way, and to keep ourselves unspotted from the world — we need nothing but God's Word." " Here is the true preventative against the leaven of traditionalism and of naturalism. " Unless we truly believe in the supremacy of God's Word, unless we cleave to it with all our THE TRACTATE, ' WEEP NOT: 171 heart and mind, honouring it above all books by constant reading and meditation, we are in danger of becoming the servants of men, and of being led astray either by the tradition of antiquity or by the ever-changing speculations of human reason. The Bible, and no devotional books, however ex- cellent, ought to be the main reading of Christians ; the Bible, and not the evidence of Kevelation, must be regarded as the great preservative against un- belief, and as the Divine weapon strong to pull down the fortress of unbelief." A little tractate, Weep not, after speaking of the compassion of Jesus as shown in the raising of the son of the widow of Nain, proceeds: — " Look upon Jesus in the light of the Old Testament revelation of Jehovah, and then adore the compassionate Jesus as Lord. Dismiss the erroneous impression of the severity and gloom of the Old Testament Scripture, as if the inexorable justice, the unapproachable majesty, the awful sovereignty of God was its ex- clusive or even predominant topic. Do not confuse the aspect of law, or the dispensation of condem- nation and death, with the whole Old Testament economy, which is the revelation of Jehovah, pre- paring as well as promising the advent of Him, in whom we behold and possess the Father. The God of Israel is full of mercy and compassion. He who appeared unto Abraham, Isaac, and Jacob, mani- fested Himself, in most familiar, tender-hearted, loving condescension ; in His love He became God 172 EXTRACTS FROM ' WEEP NOT.' imto them, and called them His friends ; in His mercy and compassion He considered their weakness, their trials, and their sorrows. How human is the God of the patriarchs and the children of the covenant ! — as human as the mem Christ Jesus, the centre of the New Testament is divined " How deeply Israel was imjDressed with this conviction of the royal supremacy of mercy in God, we can learn from the confession of the prophet Jonah. God sent him to Nineveh, that great city, to cry against it, ' for their wickedness is come up before Me.' But Jonah was unwilling to go, and he himself explains the chief reason of his unwilling- ness. ' I pray Thee, Lord, was not this my saying, when 1 w^as yet in my country ? Therefore I fled before Thee into Tarshish : for I knew that Thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest Thee of the evil' ''Jehovah, merciful and compassionate, He who condescended to Abraham, Isaac, and Jacob, and in great loving-kindness chose them to be His friends ; He who had pity on Israel in their bondage, and redeemed them out of Egypt ; He who led them through the wilderness, and was afflicted in all their affliction ; He came at last in the person of the Divine Son, in Jesus, and now beholds the glory of God in the face of Jesus Christ. Here is a full and perfect revelation of the God of Israel, of that tender, motherly, intense, and inexhaustible compas- sion which breathes throughout the Old Testament. PROFITABLE BIBLE READING. 173 Here is another explanation of the Old Testament anthropomorphism : God became man ; and man, originally created in the image of God, is redeemed by the man Christ Jesus, who is God above all, blessed for ever." In one of his Tracts, the following passage on 'The profitable reading of the Bible' occurs: — We do not read the Bible sufficiently in a con- nected way. Every verse and expression, no doubt, is of importance, and may furnish food for thought and prayer. But we ought to read a discourse of Christ, or an Epistle of Paul, with the endeavour to seize the meaning, aim, and sense of the whole. In this sense we ought to treat the Bible like any other book, reading it with intelligent interest. Without the Spirit of God we cannot discern spiritual things. But reverential reading of the Bible must include the lower attitude of attention, exertion of mind, and earnestness. Take for instance the Epistle of Paul to the Philippians. When and where was it written ? What do we know^ of the Church of Philippi ? What state of mind does it reveal in the Apostles ? Eead the whole as a whole. What is its aim? Then you will learn, and feel, and, breathing a pure atmo- sphere, be refreshed and strengthened. This correct reading of Scripture ought to go hand-in-hand, daily, with a more minute examination of a few verses. A single Scripture expression may bring light, peace, and guidance. 174 TOUR UP THE RHINE. The reading of Scripture cannot be urged too much, but it may be urged vaguely. The Spirit is promised, but one result of the Spirit's influence is an honest application of the mind to the Bible. If we read in a kind of m.ental paralysis, with a very stern feeling of performing a duty which somehow or other will benefit us, we misunderstand the nature of the Bible. It is given by the Spirit to convince, instruct, comfort, guide, and this through the understanding, conscience, emotions ; therefore we have in the Bible, history, conquest, poetry, maxims, suggestions, appeals ; all that is within us is exercised by this Word ; and the more the Spirit aids us, the more will all our mental and moral faculties be brought into activity in reading of Scripture. Again I say: Frequent, copious, honest reading of the Bible, in dependence on the grace of God, who alone giveth the increase." Early in the winter of 1863, Dr. Norman Macleod ; his brother Donald, Saphir's student friend and correspondent ; Saphir, and Fleming Stevenson had a delightful tour up the Rhine, visiting Kaiserswerth, Elberfeld, and other centres of Christian work. An account of it appeared in the May number of Good Words of 1863, entitled ' Up the Rhine in Winter, by Four Travellers,' and signed with the initials N. McL., A. S., W. F. S., and D. McL. Saphir greatly enjoyed the tour, and wrote a part of the narrative. 175 CHAPTER XVI. FAME IN LONDON. Narrative by Mr. James E. Mathieson — Address in Stafford Rooms — Impression on Brownlovv North — Address repeated in Hanover Square Eooms — Lord Shaftesbury — This address the Basis of Christ and the Scriptures — Action as to Hymns — Value as a Teacher. WE devote this chapter to a sketch kindly forwarded to us by Mr. James E. Mathieson, so long at the head of the work at Mildmay, who was one of Saphir's most devoted and beloved friends. It shows how he was brought prominently before the great public of London. The revival of 1859-60 was nowhere welcomed with greater joy than in the Paddington Branch of the Young Men's Christian Association, Stafford Eooms, Tichborne Street, where the saintly Henry Hull was then superintendent. A blessed work of grace was there witnessed and fostered both by H. Hull and his successor, C. Eussell Hurditch. It was in the year 1864 or 1865 that the latter, always on the look-out for some one who would help in stimulating the Christian growth of young believers, invited Mr. Saphir, at that time a 176 LORD SHAFTESBURY. minister in Greenwich, to come and give an address at an evening meeting ; and a memorable address it proved to be. Amongst others who listened to it with rapt attention was the late Brownlow North, at that time in the height of his power as a lay preacher. He felt it was too good to be limited to the roomful of people who first heard it ; and Saphir agreed to re-deliver it, some weeks later, at a meeting in Hanover Square Rooms, where good Lord Shaftesbury took the chair. He, in like manner, was greatly struck by the ability and the con- vincing power of the speaker, who drew his arguments and illustrations entirely from the Bible, with which he displayed a masterly familiarity. This address formed the basis of what is perhaps Saphir's ablest and most useful contribution to Evangelical literature, CJirist and the Scriptures ; a little book which has been circulated in tens of thousands, and is to-day more needed for correction of unsound views than at any time since it was first published. It was the forerunner of many other weighty volumes ; but it is the book by which he will longest survive as an author. The Presbyterian Church in England, like her sister Churches in the North, for long years was restricted in her public service of praise to the use of the Psalms in metrical version. After an internal controversy of some years' duration, the use of hymns was permitted, and a hymn-book had to be ACTION AS TO HYMNS. 177 compiled under the roof and the genial presidency of the late Dr. James Hamilton, of Eegent Square Church. The suggestion and the selection of the hymns was altogether in the line of Saphir's acute, discriminating, and truth-loving mind ; he seemed instinctively to reject error or any mis-statement of revealed truth. One of the hymns which he suggested was that by Dr. H. Bonar : — " The Church has waited long Her absent Lord to see ; " in the first verse of which occurs the words : — '' And still in weeds of widowhood She weeps a mourner yet." The introduction of this hymn was opposed by a minister from Lancashire, more noted for the vehemence than the validity of his opinions. "You will wreck your hymn-book," said he, **if you insert hymns like that. The Church is not in her widowhood." Saphir quietly replied, '* I thought it was the apostate Church which said, ' I sit as a queen, and am no widow, and shall see no sorrow.' " The hymn was rejected, and I believe Saphir assisted no more in the endeavour to make or to mar the new hymn-book. But in this incident was noticeable his love of the thought of our Lord's personal appearing. This blessed hope of Christ's pre-millenial return gleamed like a golden thread throug;h, and coloured with a heavenly brilliance, all his teachings. The revival already referred to — like all modern revivals — had 178 SAPHIR'S VALUE AS A TEACHER brought this belief of the Apostolic Church into new prominence, and had given it a place in Christian thought such as it never before has occupied since the first Christian age. Saphir's proximity to London during his ex- tended ministry in the suburb of Greenwich, and his occasional preaching in the pulpits of some of his co-presbyters in the metropolis, revealed his value as a teacher to a gradually increasing number of men and women, who loved and appreciated the truth as presented in his own masterly fashion. He seemed to combine the gentleness and simplicity of a child with the firm grasp of a strong man, when he dealt with Holy Scripture. No halting or hesitating utterance could be detected in his voice or manner, as he dwelt upon the deep things of God, and lucidly spread out before a hushed audience the magnificent truths concerning Jesus Christ and God's way of salvation. There was none of the obscurity which sometimes passes for profundity in his preaching ; very young listeners understood his meaning ; experienced believers were enriched by his discourse ; anxious souls were com- forted ; doubting ones found deliverance. After enjoying the privilege of sitting at the feet of this master in Israel for a season, other ministrations seemed meagre, colourless, weak. He knew and handled Old Testament Scripture as perhaps only a son of Abraham could. Moses and the Psalmists and the Prophets were his familiar friends and intimates ; and he clearly perceived that ignorance HIS FAITHFULNESS. 179 and neglect of the prophetic Word can well account both for the hollowness and declension in doctrine which characterize these last days. Like his great countryman St. Paul, whom he resembled in the weakness of his body as well as in spiritual insight and might, he shunned not to declare to his hearers " the whole counsel of God," and his faithfulness found a reward even here ni a large circle of attached and appreciative Christian friends from every Evangelical branch of the Church. He is one of the examples in this age, of what will happeji in the next, when fully persuaded Jews will carry the gospel into all the world with a persuasiveness which no unbelief will be able to withstand. 180 CHAPTER XVII. 'CHRIST AND THE SCRIPTURES.' Its Importance and Originality — Short Survey of its Argu- ments — The Second Coming of Christ — Opposition to the "Broad Church" Theology— The Lord's Prayer— The Future Kingdom. THE remarkable address referred to in the previous chapter was shortly issued in an expanded form under the title of Clirist and the Scriptures. The volume produced at once a deep impression, and added much to his fame. It is a wonderful book in short compass ; it silently refutes more perhaps than any other book of recent times — usino; the word recent in a laroe sense — the scepticism and unbelief of the day. AVe there- fore note, at some length, its positions, as it brings most clearly out the leading points of his theology. It begins with a forcible sentence : — " In the volume of the Book it is written of Me." Martin Luther asks, " AVhat Book and what Person ? " " There is only one Book," is his reply, "Scripture; and only one Person — Jesus Christ." Its great principle is that " there subsists an CHRIST AND THE SCRIPTURES: 181 essential and vital connection " between the eternal Word of God and that written AVord " which testifies of Him, of His person and work, of His sufferings and glory." " It is impossible for us to understand the nature of Scripture unless we view it in relation to the Son of God, the Messiah of Israel, the Eedeemer of God's people ; for He is the centre and kernel of the inspired record." He notes as a striking peculiarity of our age that the attention of thoughtful minds is so pre- eminently fixed on Christ. In no age have there been so many attempts made to reconstruct, so to speak, the history of Jesus. We need not be astonished at the strange misconceptions and grievous errors into which men fall, who are trying to understand Jesus, as they understand other his- torical men. He is not even in His humanity intelligible, except on the territory of revelation. When the beauty of Christ's character, and the simplicity and depth of His teaching, attract men's minds, they flatter themselves that Jesus is the efflorescence of humanity, that history has produced Him, that nature is glorified in Him. But Jesus is above all, because He is from above. He came in the fullness of time, and belonged to Israel ; the God of Abraham, Isaac, and Jacob is the God and Father of our Lord Jesus Christ. There is an organic, vital, and necessary connection between the Christ and the nation. There is a nation different from all nations — the Jews — chosen by God that He may reveal Himself to and through 182 'CHRIST AND THE SCRIPTURES: them ; there is a Man different from all men — the Lord from heaven, Jesus the Son of David, the Son of God, Messiah of Israel and Head of the Church ; and there is a Booh different from all other books — the record of God's dealings with Israel, culminating in the manifestation of that Eedeemer, whose goings forth are from of old, even from everlasting. The same Spirit of God convinces us of the supremacy of Christ and of the supremacy of Scripture. As the hearts of men are attracted by Jesus Christ as the only Prophet, Priest, and King, their minds are filled with reverence and love for the Scriptures. The Eeformation is based upon the two principles : Christ only, Christ above all ; and the Scriptures only, the Bible above all human authority. Higher than the Bible is not reason, not the Church, not the Christian consciousness, but the Holy Ghost, who reveals Christ in the written Word, so that it becomes to us what it truly is, the Word of God, the voice of the Beloved. This is the basis or theology of the book. He considers the method in wdiich Christ re- garded and treated the Scriptures. He shows that Jesus in His general teaching constantly made use of the Scriptures, and not only so, but that there were concealed allusions to the Scriptures through the teaching, as in the Sermon on the Mount. "All Christ's thoughts and expres* ITS ARGUMENT SURVEYED. 183 sioDS have been moulded in that wonderful school of teaching which God had given to His chosen people. From the Inner Circle of His disciples He is constantly referriug to the Scriptures as fulfilled in Him, as in the i^assage, ' Then He took unto Him the twelve, and said unto them. Behold, we go up to Jerusalem, and all things that are ivritten hy the 2^^'02^hets concerning the Son of Man shall he accomplisliecV In the facts 23receding His crucifixion, frequent reference is made by Him to the fulfilling of Scripture, and after the Eesur- rection He said, but ' all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning Me.' He opened their understanding, that they might understand the Scriptures. And again, in His conflicts and prayers. In the Temptation He does not appeal to His own feelings ; He does not bring forward thoughts and feelings, but the written Word. Three times He refers to the Scriptures. Even in glory He constantly refers to the Scrip- tures. In the Epistles to the seven churches. He speaks of the tree of life in the paradise of God ; He refers to the history of Israel in the wilderness ; He speaks of the manna, of the key of David, of the true temple, and of the New Jerusalem. ' Behold, I stand at the door and knock ' is the voice of Jesus from heaven, even as, in the Song of Solomon, the bridegroom speaks in the same language. One of the last sayings of Christ is the most comprehensive as well as concise summary of 184 NEW TESTAMENT HINGES ON OLD. the whole writings of Moses and the Prophets. '/ am the I'oot and ojfsjn'ing of David.''' He shows that the New Testament cannot be intelligently understood, without using the Old Testament as a kind of dictionary : — " The thought of many is, I can read all about Jesus, much better described, more clearly and more fully, in the New Testament. I believe this to be erroneous, and in part bordering on superstition. Take the Gospels : how can we understand them without Moses and the Prophets ? The very first verse of Matthew is unintelligible : ' The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.' AVho is David ? — who Abraham ? What meaning is there in this genealogy ? " "If Ave want to understand the Gospels, the life and teaching of Jesus, we require the same preparation as Israel enjoyed." He shows how, not only through all the Apostolic appeals to the people, but through all the Epistles, there is the unfolding of the meaning of the Old Testament. " You cannot read the ' New Testa- ment ' without using the ' Old ' as a dictionary ; and it is a very superficial view that because we see the word ' Jesus,' and the word ' Lamb,' and the words ' blood ' and ' mercy seat,' we have therefore clear and full views, and solid and sub- stantial ground of confidence, comfort, and hope. Unless we know the meaning which God has attached to these words, a meanino* which is ex- THE FALL AND REDEMPTION. 18/ plained in the history, the types, the institution, and the prophecy given to Israel, we do not rest on a solid basis, we are not feeding on nourishing food, we are not growing by the sincere milk of the Word." He describes in detail the leading characteristics of the Bible first, as to the fall and redemption : — " The Sublime Doctrine as to God, the law of God, Eedemption. Take a beautiful vase, a masterpiece of art, and dash it to the ground, so that it is shattered into a hundred pieces. AYho can restore it ? Who can unite the fragments, so that the harmony of the original will again show forth the master's skill and thought ? Yet what is this compared to the Fall ? What a redemption ! Full pardon of sin, so that our souls are whiter than the snow ; condemnation is removed, and the kingdom of heaven is opened ; the heart is changed, the will set free, the mind enlightened. Man never could have conceived this. We can only exclaim, ' Oh, the depth of the riches, both of the wisdom and knowledge of God ! how unsearch- able are His judgments, and His ways past finding out ! ' " There is next the characteristic of prophecy, which he regards as interwoven with the whole texture of the Bible : — " The element of prediction in Scripture has been lately undervalued, and under the specious plea that the moral and 186 (1HARACTERISTI0S OF PROPHECY. spiritual, the ethical element in the prophets is the chief thing. This is a confusion of ideas. All prediction which is scriptural is ethical, or rather spiritual, because it refers to the kingdom of God, and to the centre — Christ. But the spiritual element is intimately connected with the fact, the continued manifestations and o^ifts of God to His people. That Scripture pre- diction is throughout ethical, that it differs from all soothsaying, from the foretelling of isolated events and incidents to satisfy curiosity ; that it is organically connected with the Divine education of Israel, full of principles, warning, guidance, and encouragement for the people to wdiom it is given, ought to be perfectly plain to every reader of the Bible. But equally clear it is, that Scripture predicts events which none could have foreseen." Numerous instances are given of this : as the promise to Abram that in his seed all families of the earth should be blessed ; the predictions of Christ ; His birth as man and yet His Divine nature — Immanuel, Wonderful, Counsellor, the mighty God, &c. ; His descent from David, so clear that no doubt was ever entertained on the subject ; the place of His birth ; the time, so that the whole nation was waiting for Him when He appeared ; the messenger to precede Him ; His character. His work. His preaching good tidings unto the meek ; His rejection ; His death as the Paschal Lamb ; the' minute circumstances connected with His death; His resurrection, His ascension, &c. ; the THE BIBLE AND THE APOCRYPHA. 187 outpouring of the Spirit ; the going forth of the gospel to the Gentiles. Then what clear predictions as to the Jews, their realizing their misery, their preservation ! No wonder that the greatest philo- sopher of our age (Hegel) felt the Jewish history a dark and perplexing enigma. Then the pro- phecies as to Babylon and the various lieathen nations — all so literally fulfilled. He then shows how this Book differs absolutely from all other books, as brought out forcibly in attempted imitations : — What a contrast with the Apocrypha ! What a startling ditference between the four Evangelists and the apocryphal Gospels, or between the apostolic Epistles and the apostolic Fathers. As Neander says : — " There is no gentle gradation here, but all at once an abrupt transi- tion from one style of language to the other, a phenomenon which should lead us to acknowledge the fact of a special agency of the Divine Spirit in the souls of the Apostles, and of a new creative element in the first period. As to the apocryphal Gospels, with their childish fiiUacies, it is significant that in the Gospel of John (ii.) the miracle at Cana is described as the beginning of miracles which Jesus did, thus excluding all the miracles ascribed by tradition to Christ's childhood." He notices the wonderful — truly miraculous — nianner, in which both sections of the Scriptures 1.S8 THE JEWS' CARE OF SACRED WRITINGS. have been preserved : — " The Jews have carefully watched over the letter of their sacred writinofs. The most accurate and diligent research has availed to discover only trifling variations in the manuscripts. This is still more wonderful when we consider by whom these writings were preserved. The Jews, who reject the Messiah of whom Moses and the Prophets testify, preserve the very books which prove their unbelief, and convince the world of the Divine authority and mission of Jesus. And where is there a nation preserving carefully a record, which so rej)eatedly and emphati- cally declares that they are obstinate, ungrateful, and perverse, and which attributes all their excel- lences, not to their natural disposition and qualities, nor to their energy and merit, but exclusively to the mercy and power of God ? " Niebuhr says, " The Old Testament stands perfectly alone as an excep- tion from the untruth of patriotism. Its truthful- ness is the highest in all historical writings. ... I must also ascribe to it the most minute accuracy." And as to the Church of Rome preserving the writings of Evangelists and Apostles, what could be more marvellous ? These writings declare that Christ hath perfected by one sacrifice them that are sanctified ; that salvation is by grace througli faith, and that not of ourselves, it is the gift of God ; that all believers are kings and priests unto God ; that there is no mediator between God and man but the man Christ Jesus ; that Peter himself savoured of the things that are of men, and not of the things CHRIST AND THE SCRIPTURES. 189 that are of God, and had, even after Pentecost, to be severely rebuked and energetically resisted by Paul ; that Mary is told by the Saviour Himself not to interfere in the concerns of His Kinodom ; that freely we have received, and freely we must give ; that men forbidding to marry and command- ing to abstain from meat, are the expected false teachers ; that in the congregation we are not to pray in an unknown tongue ; and that Christians are commended for subjecting even the teaching of the Apostles to the authority and confirmation of the Scripture. " The Jews bear unwilling witness to Jesus, and Rome has carefully preserved and transcribed her own condemnation." The Bible stands alone in its adaptability to all nations and all classes of people, and to all circumstances. The resemblance between the person of Christ and the Scriptures, in the Divine and perfectly human aspects of both, is traced out in the following- passages ; also the contrast in method between the Scriptures and the creeds are both revelations of God ; Jmman and Divine, Jewish and Catholic. Jesus, the true, real, humble humanity, was not concealed ; on the contrary, in all simplicity, undis- guised, unadorned, without an attempt to invest Himself in appearance, manner, speech, with any- thing imposing or mysterious, Jesus lived, spake, and walked as man. So with the Bible. The style of the book is human, more especially Oriental. 190 JESUS A TRUE ISRAELITE. Men say, Is not this a human book ? Is it not Eastern in language, diction, thought, and imagery ? Do we not meet its brothers and sisters, books of cosfnate tribes ? The human element, or rather aspect, is very prominent. The Bible contains poetry, parables, riddles, maxims, letters, every variety of human composi- tion. But this human character in no way militates against its Diviue origin. It was God's gracious purpose that the Word should become flesh. Jesus was true man and very God. The Bible is in the form of a servant, human, yet Divine in its origin, truth, and power. Jesus was a true Israelite. For this very reason is Jesus the man for all men of all nations. The Jews wTre chosen to be a nation separate, but in order to bless all mankind. The purpose of their election is universal. The secret aim of their isolation is expansion ; the very joy and glory of their destiny is a world-w^ide influence. Jesus as the King of the Jews, Jesus as the true Israel, is appointed to draw all men, and to rule all men. So is the Scripture Jewish and universal — universal not in spite of, but in virtue of, its Jewish character. Its Jewish character is not a garment in which it is accidentally clothed ; it is the body wdiich the Spirit, according to God's plan, has prepared. Eliminate the Jewish character, and you lose the essence. The Paoan and Gentile element has to a great extent been the source of error. THE BIBLE A LIVING ORGAN ESM. 191 Our theology is far too abstract, unhistorical ; looking at doctrines logically instead of in connection with the Kingdom and the Church. It is Japhetic, not Shemitic ; it is Roman, logical, well- arranged, methodized, and scheduled ; not Eastern, according to the spirit and method of the Scriptures, which breathes in the atmosphere of a living God, who visits His people, and is coming again to manifest His glory. The Bible is as a living organism. " It is a body animated by one Spirit. Who would assert that a chapter of names in the book of Chronicles is as important and precious as the third chapter of St. John's Gospel ? — or that the account of Paul's shipwreck is as essential as the account of Christ's sufferings ? But what w^e say is, that all Scripture is one organism, and that the same wisdom and love have formed the wdiole ; and that even to every branch, and bough, and leaf, it lives and breathes, and is beautiful and very good. And the reason why many historical and statistical and prophetical portions of Scripture seem to us unim- portant and even unnecessary, is because we do not sufficiently live in the whole circle of Divine ideas and purposes." All Divine revelations have Christ not merely for their Mediator, but for their centre. We have not merely a succession of prophetic announcements of His coming. His work, and glory, but in all God's dealings with Israel He revealed Himself to them in Christ. Abraham beheld the day of Christ ; 192 THE QJJEiiTION OF INSPIEATIOX. the E,ock that followed Israel through the wilderness was Christ. In his love and sympathy, in his sufferings and faith, David was a type of the great Shepherd-King, even as Solomon prefigured His glory and widespread dominion. Through all the festivals and sacrifices shone the light of God in Christ. That God would descend from heaven to earth was impressed on Israel by the constant appearance of God as angel or messenger : as iVngel of the Covenant, Angel in whom is God's Name, as God manifest, whom man can see face to face . . . And as Christ's ]3erson was the substance of all Jewish history and Scripture, His sufferings were continually witnessed to in \vord, type, and experience. The question of inspiration he treats very full}', and the close connection between the inspiration of the Book and the indwelling of the Spirit in the hearts of God's people : — Some have objected in recent times to the doctrine of inspiration on the plea that Scripture itself does not assert such a fact. But this is erroneous ; not merely does Scripture fully and distinctly assert the doctrine, but the whole teaching of Scripture indirectly confirms this view\ In most cases, wiiere inspiration is doubted, it is based on ignorance of what is meant by " The Holy Ghost." It is because people do not believe that only the Spirit of God can reveal the things of God and Christ to our spirit, that they have no firm belief and enlightened CHRIST AND THE SCRIPTURES. 193 view as to the Spirit's special work — the Scripture. Had a scriptural view of the person and work of the Holy Ghost been more powerfully prevalent in the Church, not merely in her formularies, but in reality and life, there never would have been so much occasion given to represent the teaching of the Church on the inspiration of Scripture as mechanical, " converting men into automata," and the whole question would not have assumed such a scholastic and metaphysical form. For then the living testimony and the written testimony would appear both as supernatural and Spirit-breathed. The more the supremacy of the Holy Ghost, Divine, loving, and present, is acknowledged, the more the Bible is fixed in the heart and conscience. But if the " Book " is received as the relic and substitute of a now absent and inactive Spirit, Bibliolatry and Bible -rejection are the necessary results. *'' The Spirit of Jehovah, the prophets assert, came upon them. It is an influence from without, and from above." '' Isaiah's mouth is touched with a live coal from oft' the altar." To Jeremiah Jehovah saith, " Behold, I have put My word in thy mouth." " Ezekiel received and ate the roll God gave him." The Lord and the Apostles sometimes mention the name of the individual writer, in quoting from the Old Testament, but more frequently the words are used, "The Scripture saith," or, ^'The Holy Gliost saith " : — The manner in which the Scripture is quoted 194 'THE TRUE AUTHOR Oh THE RECORD: by our Saviour, the Evangelists, and the Apostles, clearly shows that they regarded the men by whom the Word was written as the instruments, but the Lord, and more especially the Spirit, as the true Author of the whole organism of the Jewish record. We must distinguish between the inspiration of the Prophets and Apostles as men, and their inspiration as writers. As ivriters they w^ere perfectly and adequately guided by the Holy Ghost ; "as men they were eminent, but still on the same level with other disciples of Christ." " Peter and Paul believed the testimony they received from God, and so do we, in believing through their writings, accept a Divine testimony." " The quotations of Paul show that he regarded the inspiration as extending to the very form of expression." Paul derives an argument not merely from a word, but from the silence of Scripture. The circumstance that Scripture does not mention Melchizedek's parentage is in Paul's estimation significant ; and thus even as in music, not only the notes, but also the pauses are according to the mind and plan of the composer, and instinct with the life and spirit which breathe through the whole, the very omissions of Scripture, be they of great mysteries, such as the fall of the angels, or of minute details, such as the descent of the King of Salem, are not the result of chance, but " according to the wisdom of that Eternal Spirit who is the true author of the record." He shows that there is no inconsistency between INSPIRATION OF SCRIPTURE. 195 the idea of the inspiration of Scripture and of the individuality and activity of mind of the writers ; that there is nothing mechanical, nor were the writers amanuenses. The most common objection urged against this view is, that it is inconsistent with the individuality of the writers. But *' both facts are sure and apparent." In the writings of the Apostles and Prophets we see " the influence of their history, character, disposition, and mode of thought. It is evident that the Spirit did not destroy mens individuality, and that their peculiar history, ex- perience, and conformation of mind, formed not an obstacle, but a medium." The confusion arises from a mistaken view of individuality. Error and sin are not essential elements of individuality. A man free from error and sin does not thereby lose his individuality ; on the contrary, he gains it in the fullest sense. God's children alone have individu- ality in the highest sense of the word. The saints in heaven will have the most marked individuality. The Scripture authors, inspired, yet individual and free, give us some idea of our future state. The inspiration of Scripture is a fact, not a theory. The fact is that the Scriptures, though written by men, are of God, and that the ideas they unfold are clothed in such words as He in His wisdom and love intended, so that they may be safely and fully received as expressions of His mind, and the thoughts which He purposed to convey to us for our instruction and Guidance. When such a view 196 THE STYLE OF SCRIPTURE, is described and condemned as mecJianical, there is, after all, nothing said and proved. All recognize to the fullest extent the individuality and circum- stance and intense feelings of the writers that they were not amanuenses. In speaking of the style of Scripture he says : — " As the ocean is to the river, so is the Bible style to that of even the most spiritual and profound men. For in the Bible everything is viewed from the highest point, and according to its true essence and position in the history of the Divine economy. In the Bible we breathe the atmosphere of eternity." " Scripture speaks to man and ' all that is in him ' (Psalm ciii. 1), and the inmost and hidden centre, from which proceed all thoughts, words, and works." "It is homely and confidential. Its tone is Mherly, friendly, winning our trust and breathing out love," '^ wonderfully comprehensive, and yet very minute and personal, uncompromising and stern, and yet most considerate and tender." Finally he points out the dangers of a lifeless orthodoxy : — The mere worship of the letter apart from the spirit, as by the Jews who rejected Jesus, is Bibliolatry. There has been to a great extent " text " preaching, instead of " Word of God " preaching. The Bible must be read carefully and prayerfully, and the Holy Spirit's power must be sought to interpret it to us ; but by the Word, and the AVord alone, cometli light. BOOK ON 'THE LORD'S PRAYER: 197 Clirist and the Scriptures is the most powerful of all the books written by Dr. Saphir, except his lectures on The Divine Unity of Scripture, pub- lished since his death, which express the same views more fully, and treat of a wider range of subjects. It was translated into German by Frau- lein von Lanzizolle, a lady connected with the Prussian Court, and has been much read in Ger- many, where it was considered by Delitzsch and others that it had been a chief means of producing in the German churches, among ministers especially, a great revival of religious faith and life. The book on the LorcVs Prayer, written also during his Greenwich ministry, contains much that is original, and gives distinctly his view of the future Kingdom of Christ. Of the invocation he says :— " The invocation contains mysteries. When we sav ' Father,' we think of the mystery of the Father and His Son Jesus Christ ; we remember the great mystery of godliness, God manifest in the flesh ; and we rejoice with thanksgiving in the mystery of our new birth by the word of truth. " When we say ' our,' we think of the mystery of the Church, the body of Christ. " When we say ' which art in heaven,' we think of the citizenship of the children, whom the world knoweth not, and of the inheritance reserved for them ; we think of the number which have entered within the veil ; and of the sanctuary, where the Eternal High Priest is enthroned. ... 198 'THY KINGDOM COME. *' The word ' Father ' appeals more directly to our faith ; ' our,' to our love ; ' in heaven,' to our hope ; — more directly, but not exclusively. And bearing this general division in mind, not observhig it rigorously, let us consider the filial, the brotherly, the heavenly spirit of the believer. . . . "Beholding in Jesus the image of the invisible God — believing that God is indeed our loving Father, let us cultivate a simpler trust, a more loving confidence, a more bright and sunny calmness in prayer and meditation. Let the word * Father ' be to us, not so much the exponent of a scriptural and theological dogma, as the utterance of a peace- ful and radiant truth." The petition — " Thy kingdom come," refers primarily and directly to the Messianic Kingdom on earth, of which all Scripture testifies. . . . The King of this kingdom is the Lord Jesus, the Son of David ; the subjects of it are Israel and the nations — the chosen people fulfilling the mission which, according to the election of God, is assigned unto them, of being the medium of blessing unto all the nations of the earth ; the centre of the kingdom is Jerusalem, and the means of its establishment is the coming and the visible appearing of our Saviour Jesus Christ. When we pray *'Thy Kingdom come," our true meaning is Come, Lord Jesus, come quickly ! . . . No doc- trine, not even the fundamental doctrine of justifi- cation by faith, has assigned to it in the inspired THE SECOND ADVENT. 190 Word so large a place as the doctrine of the second coming of Christ and His Kingdom. It is not confined to a few isolated passages, it is not the subject of one or two books of Scripture, but it pervades the whole Bible. When we are asked, Where is it spoken of ? we are tempted to reply, Ask rather, where is it not spoken of ? . . . " It is true that much obscurity attaches to prophecy as regards detail, and the chronological sequence of events. It is also conceded that it is very difficult, and sometimes almost impossible, to conceive the manner in which predicted events will be brought about, and that we can only rest by faith in the wisdom and power of God, who will surely fulfil His Word, and to whom all things are possible. But that the general outline of prophecy is vague and indistinct must be emphatically denied. The Scripture gives forth no uncertain sound as to the great question, Is Jesus to come before or after the kingdom of righteousness and peace ? No truth is more fully and more clearly taught in Scripture than this — that the promises given to Abraham, Isaac, and Jacob, renewed to David, and confirmed by the Prophets, and finally by the Lord Jesus Himself, will yet be fulfilled on earth ; that Israel is not merely a type of the Church, but has a future before it, in which it will have a central position on earth ; and that before the final judgment there will be a glorious kingdom ushered in by the coming, t\\Q]parousia, of Christ." 200 'BROAD CnURCir THEOLOGY. Sapliir never took his theology from creeds or formulas, but fresh from the fountain of the Scriptures. In all creeds, at least of any length, he held that there was much mere human philo- sophy, of the period in which they were prepared. At the same time, so far from any, the slightest, tendency to the vague teaching of many in the present day, Saphir's immense knowledge of Scrip- ture led him to cleave more closely, and with more real power, to the great principles of Christianity — the authority of Scripture as from God — the atone- ment — the Spirit's power — the Kingdom. The Broad Cliurch theology of the day, which is so greatly undermining the position of all the Churches, is not so much a battle against creeds, though it assails their positive statements of doctrine, as directly against the authority of Scripture, and against the supernatural ; in fact against the foundation principles of Christianity. 201 CHAPTER XVllI. CLOSE OF MINISTRY AT GREENWICH. Sketch of Mr. aud Mrs. Saphir by Canon McCormick — His Health failing — Always Fragile — Leave of Absence for a Year — Typhoid Fever in the Engadine — His Influence there — Return in 1871 — Resignation of his Charge in 1872. A DEVOTED friend, the Rev. Canon McCormick, now of Hull, who was vicar of a church at Greenwich at this time, sends us a vigorous, life- like sketch of Saphir and his work — Adolph Saphir was most loved by those who understood him best. He wanted knowing to be thoroughly appreciated ; not that there was any ditHculty in deciphering his character. He was thoroughly open and transparent, but he was many- sided. Though an honest Presbyterian, he was broad in his sympathies, and catholic in the truest and best sense of the term. This may be accounted for by the breadth of his reading. He was remark- ably familiar with the theology of tlie Church of England, and could quote Pusey as well as Maurice or Moule. I sometimes told him that he ought to o 202 SKETCH BY CANON McCORMICK. be in the Gliurcli of England l)ecause of its his- torical continuity, and because his influence for good would be greater and wider ; but he held strons: views, adverse to the connection of Church and State. I need not enlarge upon those views, for this would necessitate some attempt at their refutation, from my stand-point. It was thought that at one time he was half a Plymouth Brother ; nothing could have been farther from the truth. He recognized what he thought to be good amongst the Brethren, but he was opposed to many of their distinctive tenets. It might just as well be said that lie was half a Ritualist, because he considered that Dr. Pusey and his school had got hold of the right end of the stick, in speaking of the Church as a spiritual kino-dom. llie fact was that his catholic mind o led him to cull the sweetest and best flowers out of every religious garden. His real sympathies were with the old Evan- gelical school of thought. He was a decided, though a moderate, Calvinist, and held that every one who understood the election in relation to Israel must, as a consequence, be so. But apart from what may be termed orthodox lines, he was wise, tolerant, just, and often very original. You never quite knew where to find him, in some of his religious flights. Here he was with Pascal ; then with Newman. He was up in the skies with Edward Irving, or plodding in metaphysics with John Duncan. He had the greatest respect for SAPHIR ALWAYS FRAGILE. 203 Spurgeoii, and he once said to me, " Spurgeon is a genuine article. He is simple, straight, godly ; and has not been led astray by any of the modern fads." Like many a great man, he drew you out in conversation, and polished up your ideas with a brilliancy that made you wonder. While he picked your brains he taught you himself. There was a raciness about his conversations, and sometimes his sermons, that was charming and inimitable. He had as much fun in him as an Irishman, and at times with as lit4:le restraint. On a wet night, when his congregation was small, he suddenly exclaimed, " My brethren, the early Christians were fire-proof" ; and then, after a slight pause, with a little significant shrug of the shoulders, he added, " The Christians of to-day are not even water- proof." Some of his great admirers thought that he might have worked harder than he did, and blamed his wife for restraining him. My own opinion is that she helped to keep him alive. He was a ver}' fragile plant, that a rough wind might easily blow away. Moreover, his sensibilities were of the finest and most delicate order, and he felt the ordinary worries and oppositions of life, in an injurious manner. He could not shake them otf, as more robust natures do. After writing some of his sermons he was perfectly prostrate, and remained so for hours together. " My difficulty," he told me, " does not lie in preparing a sermon, but in getting into a right spirit to preach it." 204 HIS SWEET AND LOVING DISPOSITION. His real nature was very gentle, and his sym- pathy with sufferers very tender. How emotion swayed him, if there was the slightest allusion made to his only child, taken from him when so young ! What he thought of his lost one underlies the many references in his sermons to children. The love for his wife, so sweet and j^layful, up to the last, was delightful to witness. His friendships were alike genuine and lasting. He was a John in his love for his Master and the whole company of believers, because like John he was always laying his head upon the Saviour's breast, and listening to the beating of His great heart of love for him, and for those whom the Father had given to Him. Dr. Saphir told me that as a Jewish boy he was often troubled with a sense of sin. More than once he asked the Eabbi what he was to do, and invariably received answer that he w^as to repent and amend. " I did repent, and I tried to amend," said Saphir, " but I was no better. How could 1 know when I was forgiven ? How could 1 tell when my repentance reached the stage of satis- faction '? If we have to turn in upon ourselves to find peace of conscience, we never can be happy, for we never can find it." There had been every encouragement in the Greenwich ministry. The church had been twice enlarged, and the attendance was overflowing. Numbers of devoted friends had gathered around HIS GREAT SUCCESS AS A PREACHER. 205 him. He had not the mere success of a popular preacher, but lie aroused deep love of Scripture truth, and sent many to read their Bibles with care ; for he threw such an interest around the writers and writino^s of both the Old and New Testament, that they seemed to have a different aspect. His sermons and addresses were listened to with rapt interest, and greatly blessed, and thousands have retained and will retain the im- pression of them to their dying hour. The Jews have in recent times produced many able preachers, as the Herschells, Edersheim, Schwartz, but none who possessed such a masterly power of treating the Scriptures connectedly, and showing the person of Jesus revealed not only in the Gospels, but in the sublime prophecies of old. There was a sanctified genius, an intellectual clearness, a terseness of expression, a glow of spirit which commanded attention and kindled enthusiasm. People sat as under a spell, while with calmness, yet glowing expression, in his deep penetrating voice, with attitude almost unmoved, reading as it were on his finger-nails, he expressed with such brevity and force the sublime thoughts of the Word of God. jMen and women were not only interested, but they were edified and built up in the faith. Almost any other preaching, though eloquent, seemed dull and pointless to those accustomed to hang on the words of Saphir. People of all churches sathered in to hear him. He was for vears at Greenwich, stronger, physically, than ever after- 20G HIS STRENGTH OVEFxTAXED. wards, and lie was greatly encouraged, not only by the numbers attending his ministry, but by the conversion of many, and the acknowledged building up in the faith of vast numbers. His fame had spread, and whenever he appeared in London or elsewhere, he attracted large audi- ences. But he had not been engaged in this work above a few years when his strength began to fail. He had been delicate from a child, always of feeble frame, his thinking power too great for his slender body. And now he was taxed Sabbath after Sabbath, and week after week, with a variety of services — all of which required thorough preparation, for though he did not even use notes in the pulpit, he could not speak extempore nor vaguely. His speech was always the utterance of intense thought. There are popular preachers and speakers who can go on without strain, almost ad infinitum, whose power consists in j^leasing the ear and gratif3dng the fancy, wdiile there is little thought. Such speakers can stand almost any amount of work, for there is no great effort after all. They might speak or preach a dozen times a week, and be none the worse. But it is very different v/ith the man who cannot speak without close thinking. People often fail to recognize the difference, and press such men on to illness and death. The spirit in Saphir was willing. He was stirred up to energy by the blessing resting on his work, and thanked God greatly for it. But he could not stand the strain, and he never fully regained LEAVE OF ABSENCE FOH A YEAR. 207 the physical power which he had in those earlier days. During his latter years at Greenwich, after his father's death, his mother and his sister Jolianna resided near him. He hnd not seen his mother for seventeen years previously, and it was a great happiness to have them beside him. His sister afterw^ards married the Rev. C. A. Schonberger, Jewish missionary in Prague, and ]\Irs. Saphir lived with her daughter till her death, in 1879. We refer to these events in a later chapter. About the years 18GS-9 Saphir's health began seriously to suffer from the strain of continuous work. His constitution was at all times delicate, and he alw\ays required to take the utmost care. But now there was evident necessity for rest and change, and at length near the close of 1870 he was compelled to go away for a time. His conoTeo'ation at Greenwich acted with o-reat kind- ness, and waited for him for nearly a year, whilst he remained in Switzerland, chiefly in the Enga- dine. There he had an attack of gastric fever. Writing to a friend whose brother was recovering from a severe illness, at a later period, he refers to this:— ''We deeply sympathize with you, my wife especially, remembering her anxiety when I had gastric fever in the Engadine, of which my remembrance was not so much of anxiety, as of an indescribable feeling of an unearthly existence, like a disembodied yet captive spirit." After his recoverv from this illness he had much 208 DELIGHTFUL TIME IN THE ENGADINE. enjoyment of liis stay in Switzerland, making many friends, and frequently preaching. A lady friend who met with them at this time writes : — " We arrived at Pontresina to find the hotel full. As we were hesitating what to do, a carriage drove up, in which we were delighted to find Dr. and Mrs. Saphir, who had come from Camphu for a day's picnic. They suggested that we should join them at Camphu, and we drove there at once, and were accommodated with two small rooms in the same hotel. We spent three weeks delightfully together. The nightly gatherings of friends and acquaintances in Dr. Saphir's room are a pleasant memory of bright companion- ship, animated conversation, and merry laughter. The Rev. E. W. Moore, then of Brunswick Chapel, Berkeley Street, and the Rev. G. R. Thornton of St. Barnabas, Kensington, were among the visitors. Dr. Saphir had great influence in the hotel, and much was made of him. He preached before I came, and the church was crowded.'' He went to Switzerland in November 1870, and returned in October 1871. On resuming his ministry, he said, before beginning his sermon : — " Dear friends, it is with the greatest gratitude I trust that this morning I speak with you again in the name of the Lord. Since last T was with you I have experienced both the severity and the goodness of the Lord ; above all His goodness and loving-kindness. God only knows what joy I have in speaking to you again of Him who is the King, the Truth, and the Life ; of the only salvation which in this life brings peace to the conscience, and in the world to come the immediate beholding of the glory of God. During these months that I have been RESIGNS HIS CHARGE AT GREENWICH 200 away, I have seen much of the goodness and continual care of God, entering into the minutest details of life, and making every detail an out- come of His everlasting love with which He has loved us. I have been delivered from serious illness, and beyond my own expectation restored, so that I am able to take part at least of the work that is assigned to me here." His stay at Greenwich, after his return, was not very long. Though he was still as popular as ever, and as much attached to his people, there were various influences drawing him away. He himself 23erhaps felt the need of change, which is often new life to a minister, but the chief cause was that, since his fame had spread abroad, there had been a strong desire, on the part of numbers of readers of his works, that he should occupy a more central position in London. Great influence was brought to bear upon him in this direction, and to the very deep regret of his congregation, and . with great feeling of sadness, he determined to leave in the summer of 1872. Mr. Thomas Stone, who was one of the most active members of the Greenwich confijreo'ation, writes in regard to him : — " Dr. Saphir was a simple, childlike man, of great intellect, and a most lovable nature. One thing very noticeable in him was his deep humility. He was full of Scripture ; and our conversation when out on holiday rambling in the woods, would usually turn upon the meaning of texts. Dr. Saphir would say, I wonder what Paul meant when he wrote so and so, — himself always taking the place of the inquirer, seeking •210 niRD'S-EVK VIEW OF GREENWICH PERIOD. to be taught, and never teaching. This was due to his humility. He was a delightful companion." He himself gives a bird's-eye view of this Greenwich period : — " I was called to St. Mark's English Presbyterian Church, Greenwich, in 1861. I held this charge for over eleven years, and my labours were accompanied by visible success. The church had to be enlarged twice during my ministry, and the number of worshippers increased from about a hundred to a thousand. During two years this congregation collected £4000 for enlarging the building. A Sunday-school and classes for young men and w^omen were also opened. The congregation was very active, and, during the time I ministered there, I had the satisfaction of collecting .£20,000 for Christ and missionary enterprises. But the work was too much for my feeble frame. I preached, on the average, four times a week, and the rest of my time was fully occupied by numerous pastoral visits, the instruction of intending communicants, and by addressing public meetings." Greenwich ever after occupied a chief place in his affections, and often, in times of depression during ]iis latter days, did it gladden him to visit again the scene of his former ministrv. 2n CHAPTER XIX. BEGINNING OF MINISTRY IN WEST LONDON. Purchase for him of a large Church at Notting Hill — Money obtained easily — Church at once filled — Members of all Churches join — His Thursday Lectures attended by numerous Clergy and other Persons of Influence — Liberal Supporters of the Work — Great activity of the Congrega- tion — Call to Scotland — Moody and Sankey's Visit to London. IT had been felt for years by a numlier of Saphir's admirers that he ought to be in West London. His books, especially Christ and the Scriptures^ had brought him into contact with many who recognized him as one of the ablest expositors and most powerful preachers of the day. A move- ment w^as therefore made to get him to the west of London. A large church, which had recently been built on speculation in Kensington Park Eoad, Notting Hill, had come into the market. Many persons in the neighbourhood were prepared, it was known from a previous movement, to join any congregation of which Saphir might become minister. Mr. James E. Mathieson took up the matter with his usual energ;y and zeal. He had to 212 BEGINS WEST LONDON MINISTRY. raise nearly £10,000. He personally visited many, and was astonished at the heartiness with which the appeal was responded to. Many others took an active part in collecting, and soon the money was raised. Saphirs ministry was welcomed from the be- oinning by people of all churches, especially by earnest Christians. He began his work in the autumn of 1872, with services in the Ladbroke Hal], as the building which had been purchased had to undergo extensive alterations. When the church was opened in March 1873, it was soon filled to overflowinoj — thous^h it held above 1000. Members of the Church of Endand, CouOTeo-ation- alists, Baptists, Plymouth Brethren, and others, as well as Presbyterians, crowded together to hear this son of Israel expound the Word of God. It is rumoured that about this time Saphir was sounded indirectly as to becoming one of the Court Chaplains of the venerable Emperor of Germany. One who was long associated with Dr. Saphir, l)oth at Greenwich and Notting Hill, writes thus in regard to the early Notting Hill period : — "When first Dr. Saphir came to Xotting Hill, his church was soon thronged with people drawn thither by his ministry from all sorts of churches and chapels. Sunday after Sunday every seat was filled, and the interest of his hearers never abated, however long the discourse. " When he began his Thursday morning lectures, the con- gregations were also large and appreciative, and they were steadily maintained, as long as his health permitted him to continue them. The lectures on the Gospel of John (not yet LETTER ON THE NOTTING HILL PERIOD. 213 published) were especially beautiful, and the remembrance of those many happy mornings will long remain. One of Dr. Saphir's chief characteristics was his intense simplicity. His language, always good and fluent, was generally pure Saxon, and this made his addresses to children so attractive and interesting. He was peculiarly fond of children, and shone most perhaps in his children's services — when some beautiful Bible story was filled with life and interest, and eternal realities were impressed on their young minds. "He was also very full of fun and humoui-, and greatly enjoyed an amusing story or a good joke, — and many droll things he would say wdth an archness that was quite his own. In almost all his letters to me when absent from home, there are most droll allusions to things and people, which those who knew him less would have scarcely guessed him capable of M'riting ! But for sacred and Divine things he had the most intense reverence, and anything that savoured of flippancy or undue familiarity was to him most repugnant. "Almost the last time I saw him we were talking of the readiness of Christians to be attracted and distracted by sensational methods of w^ork, and meetings, which he w^as greatly deploring, when he suddenly looked up and said, ' Well, what are we all coming to, we Christians ? ' I said, * I cannot tell ! ' ' Oh ! ' he replied w^ith his drollest expression, ' blue ribbon and a tambourine ! that is English Chi-istianity.' "But one's memory lingers most over his looiiderful ser- mons, that were such unfoldings of the things of God ; the inexhaustible mine of wealth he found in a single text. I remember six consecutive sermons on the verse, * Unto Him that loved us,' &c., and each one seemed fuller than the pre- ceding one, of the person and works of Christ, and the glory of the Redeemer. Dr. Saphir had, as a Christian Israelite, a grasp of Scripture, and of the purposes and mind of God revealed therein, quite different to an ordinary Gentile mind. To him the Lord's Incarnation and Crucifixion were such a revelation of God, as we can hardly understand, who have been told the wonderful facts from our infancy. He often wondered at people's questions about faith, and whether or not they had the right kind, or the right amount; whereas, the One in 2U LETTER TO LADY KINLOGH ON whom to believe, was to him the only necessity for the soul — all else was easy and simple. Nothing, I think, distressed or depressed him so much as his hearers failing to be instructed, or even interested in his sermons, or their seizing on some minute point, carping at it, and criticizing something utterly unimportant. Every sermon was to him a living organism, with its proper parts and proportions ; and to pull it to pieces was to destroy its symmetry and beauty, and to strip it of all its meaning. " With what joy he always welcomed the Lord's Day, and rejoiced especially in the remembrance of His death in the Lord's Supper ! Some of Dr. Saphir's most heart-stirring and touching addresses were those delivered on Communion Sun- days ; and the Hoj)e of the Lord's return was one of his most soul-refreshing themes. But I must not enlarge on the many topics such memories recall. "I cannot convey the impression his wonderful expositions of Scripture have left on my own heart and mind ; I, amongst others, will ever have to thank God for his ministry, while we deeply deplore his loss." Ill letters to Lady Kiiilocli, be thus describes the progress at Nottiiig Hill, after he had been a year or two settled there : — " We have been busy, and there has been the usual variety of bright and gloomy, which must be in every life, and perhaps more so in a minister's. But I think we have more room foi' thankfulness and hope than in any previous years. " We have both been much better this winter, and I have been without an assistant, and preaching three times a week. The church is progressing well, and I am beginning to feel settled. The Scotch call ^ was very unintelligible to English people, who think every little congregation a complete little kingdom. I should have liked Edinburgh for many reasons. But it was not to be. ^ From St. Luke's Eree Church, Edinburgh, to be colleague to Dr. Moody Stewart. HIS PROGRESS AT NOTTING HILL. 215 "Have you seen my Hebrews? I am now going to take a long rest from publishing : though I am often asked to publish my lectures on the Gospel of John. But it is too laborious, and I have too many books out. There is so little time for reading. How wonderfully the Pearsall Smith movement collapsed ! We need a time of repose in the churches, for quiet meditation and study of the dear, simple, and wholesome Scriptures. How safe and peaceful it is to listen to the voice of the Good Shepherd in His Word ! I have been very much living the last few weeks on that passage, John xiv. 22, 23 : ' We are not of the world, even as Christ is not of the world.' It is not a self-made separation, but of God, and by the cross of Christ and the Spirit of God in us. Oar fears and our knowledge and our whole life have a lieavenly origin and character, and the end wall be to be glorified together with Christ. If we get thoroughly and deeply into these most blessed truths, w^e shall have wisdom and strength for all the various circum- stances of life. I sometimes feel that I have a very easy path in many respects, that is Avitli regard to the world. I am very glad of human beings, but not of society, and I would have made a very good monk (that is with Sara). Also my work, as I view it, does not oblige me to go outside it. But I can understand to some extent the difficulties of others. Yet I think the path will be made clear to all, who are anxious to hold fast the most imjDortant, heavenly, end of the cord. I fear these remarks are not definite. Enough that it would be too long a subject to write upon. " We are going to have our annual meeting in a fortnight, and start clear of all debts. About £12,000 have been raised in three years. We have some very dear people. Our Thursdays are very largely attended, and there are always some encouraging cases. The only thing I don't like is the amount of business. The heterogeneous character of the congregation is perhaps an advantage. I am less ' chm'chy ' every day ; but could not be cramped by the Darby standard. But it must be very pleasant when circumstances justify your joining a small circle of devoted and simple Christians. "... We had a charming visit from dear Mr. Stevensoi- 21 G LETTERS OF SYMPATHY of Dublin. He is like his book — praying and working, and the best specimen going. I am blessed with many good friends." He writes again to the same lady : — "I trust that long before this you have been freed from all anxiety about your brother's recovery, and that Sir K. is regaining strength. We sympathized deeply with you. What a winter of trouble this has been ! We have seen so much that is sad, in our immediate circle here. Dear Mr. Wingate lost his eldest daughter under very painful circumstances, though the best of all consolations is his, for she died in the faith. ... I hope your health and strength continue good, and I often pray that you may have much inward peace, and that the Lord may remove all that causes you anxiety. And yet, as the Germans say, das Hebe Kreuz, the dear cross. No doubt our afflictions and trials are signs that God has not forgotten us, but is educating us in Fatherly love (Heb. xii.). I have felt of late years constantly drawn to those passages of Scripture which teach the mystery of our fellowship with Christ in suffering, or rather fellowship of His suft'erings, and sometimes hope that I am beginning really to rejoice in Christ, though I am often ashamed at being so depressed and feeling so disappointed. The return of the Lord Jesus, and our being glorified together with Him (if so be that we suffer with Him), this true and lively hope seems to me like a star, which is not seen in the garish light of prosperity and a smooth course, but only in the stillness of sorrow, or at least of a chastened, crucified condition. I think this is one reason why the Church lost this hope, after the first ages of martyrdom, and why now-a-days it so often degenerates into a mere sentimental speculation, — a pious Zeltvertreih. " We hear of scarcely anything else just now but IMoody and Sankey. There seems indeed a wonderful amount of interest and earnestness in their meetings. I have not yet been able to go. My dear friends, Mr. Stone and Mr. Mathieson, are the chief promoters of the movement. "I have preached lately only once on Sunday, and also on Thursday. The church has suffered from my not being TO LADY KINLOCH. I'lr there on Sunday evenings ; but still it has made good progress. 1 cannot reconcile myself with the idea ot" an assistant, but i fear it is necessary. It makes mo feel very old and useless." Ill II letter to the same, written alicr liur serious illness, he says : — " We felt very sad and anxious whun your kind nolo told us how ill you had been, and especially how much surrovv- you had come through. We trust you will bOon Ije better ; but do dismiss all sad thoughts, and wait (juietly, and after these clouds God will send again sunshine. These trials are very hard to bear for anxious and affectionate hearts. But we possess the sympathy of One who passed through every phase of sorrow, and who felt deeply wounded in His spirit by every kind of sad experience among men. From Him we can not only learn, but obtain grace, to commit all things into the hands of our faithful Father, and to keep the heart meek and in the attitude of forbearing and forgiving love. God will guide and God will justify those who trust in Him and walk uprightly. Sooner or later He brings it to light, and makes all acknowledge it. I trust and pray that He may quiet and comfort your heart and bear you up, renewing your strength according to that dear promise (Isaiah xl. 31). " I have been dwelling much upon the humanity and sympathy of Christ (in connection with Matt. iv. and the Epistle to the Hebrews). How comforting it is for us to remember that the Saviour had true and real difficulties, sorrows, and struggles ; that He also lived by faith ; that His tears and prayers were the expression of real grief, weakness, and dependence ! Thus is He now as the High Priest who is touched with the feeling of our infirmity." In a letter to another friend, he speaks of a visit to Dublin : — ''I spoke last Sunday evening to Mr. Stevenson's people, He is such a dear man, and more dear to me each time I r 218 .4 PlW^PEROUi^ TIME. «ee him. We are delighted with the youug people here ; and it is a great pleasure to renew friendships." He writes to the same friend on the hist day of the year : — *' We are making good progress, though nothing brilliant. Last Sunday we had another children's service. The church was crowded in every -^iivi, nearly all children. It was a very fine sight. The children behaved beautifully. We had another Jewish bajDtism. I am sorry to say the first Jew who was influenced by Moody has relapsed into unbelief. We are very much grieved, and must continue praying for his restoration and conversion. 1 fear there is much super- ticial work at meetings, and too great hurry to get people to say they have peace; also comforting people who have no sorrow or burden." Tlie congregation, as it does to this day, con- tained a large pro^^ortion of active workers, and its influence was soon felt among the poor and neglected in the neighbourhood. Dr. Saphir was greatly encouraged, but still it Avas evident from the beginning that he had not the physical strength of his earlier Greenwich ])eriod, and that he was not equal to the unremitting labour which many of his friends, in their admiration and zeal, expected from him. •Jl9 CHAPTER XX. LECTUKES OX THE HEBREWS AND THE DIVINITY OF CHRIST. Majestic Style of the Epistle — Its Central Idea — The Glory of the IS'evv Covenant — Christ and Moses — The High- Priesthood of Christ — Alleged Priesthood of the Clergy — Pauline Authorship — Lecture on the Divinity of Christ — Jewish Difficulties — Personal Testimony. WE have referred to the Thursday morniug Lectures on Hebrews, delivered in the winters of 1873-74 and 1874-75, which were attended by numbers of clergymen, professional men, and other persons of influence. This was the greatest triumph of his career. In these lectures he traced out with great power, and often origin- ality, the close connection of the Old and the New Testament dispensations. We think it right, there- fore, as illustrating his method of thinking and teaching, to give a rapid glance at the main positions. " We arc," he says in the introduction, "attracted and riveted by the majestic and Sabbatic style of this Epistle. Nowhere in the New Testament 220 LECTURES UN THE HEBREWS. writings do we meet language of such euphony and rhythm. A pecuHar solemnity and anticipation of eternity breathes in these pages. The glow and flow of language, the stateliness and fullness of diction, are but an external manifestation of the marvellous depth and glory of spiritual truth into which the apostolic author is eager to lead his brethren. The Epistle reminds us, in tliis respect, of the latter portion of the prophet Isaiah — a suggestion, says Dr. Saphir in a note, made by Delitzsch, — in which, out of the abundance of an enraptured heart, flows such a mighty and beau- tiful stream of consoling revelations. In both Scriptures we behold the glory which dwelleth in Immanuel's land ; we breathe the Sabbatic air of Messiah's perfect peace. Both possess the same massiveness ; both describe things which are real and substantial, the beauty and strength of which is eternal ; in both is the same intensity of love, and the same comprehensiveness of vision." " The central idea of the Epistle is the glory of the New Covenant, contrasted with and excelling the glory of the old dispensation ; and while this idea is developed in a systematic manner, the aim of the writer throughout is eminently and directly practical. Everywhere his object is exhortation. He never loses sight of the dangers and wants of his brethren. The application to conscience and life is never forgotten. It is rather a sermon than an exposition. Thus the writer himself describes THE FIRST FOUR VERSES. 221 the aim of his letter, and thus the Apostle Peter, writing to the same Hebrew Christians, refers to our book when he says, ' iVnd account that the long-suffering of our Lord is salvation ; even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; " At the close of the series he has a chapter strongly, and we think almost conclusively, deciding for the Pauline authorship of the Epistle. In his first Lecture he considers that the first four verses contain as it were an epitome of the whole Epistle. '' Beautiful is the night, in which the moon and the stars of prophecy and types are shining ; but when the sun rises, then we forget the hours of watchful expectancy, and in the calm and joyous light of day there is revealed to us the reality and substance of the eternal and heavenly sanctuary.*' " The Father is the Author of revela- tion in both (Old Testament and New). The Messiah is the substance and centre of the revela- tion in both. The glory of God's Name in a people brought nigh unto Him to love Him and to worship Him, is the end in the revelation in both. Luther compares them to the men carrying the branch with the cluster of grapes. They were both bearing the same precious fruit ; but one of them saw it not. The other saw both the fruit and the man who was helping him. Both Old and New Testaments are of God ; the New Testament, as the Church-father Augustine said, is enfolded in the Old, and the Old 222 CIIIUST THE LORD OF ALL. Testament is enfolded in the New. ' In vetere Testamento Novum latet, in Novo vetus patet.' " Thus contrasting the messenger of the Old Testa- ment with the Messenger of the New, he shows what is implied in the description of the latter. " It is of the Incarnate Son of God that the Apostle speaks ; and showing unto us His glory, he leads us, in the first place, to the end of all history ; He is appointed the Heir of all things : (2) to the beginning of all history ; in Him God made the ages : (3) before all history ; He is the brightness of His glory, and the express image of His person : (4) throughout all history ; He upholdeth all things by the word of Plis power." '' Christ is Lord of all. The whole universe centres in Him. A star appears at the time of Messiah's advent. The sun loses his splendour when Jesus Christ dies upon the cross. There shall be ag^ain wonders and si mis in the heavens when the Son of man shall come in power. In the material world we know that there have been many and great cycles of development. And both science and revelation lead us to look forward to a new earth. It is the Lord Jesus who shall make all things new, and all developments are borne up and moved by the word of His power. Oh ! I know that the general conception that the world has of Jesus is, that He is Lord of a spiritual realm, of thought and sentiment. Bishop and Head of ministers and pastors for edifying souls ! But the world does not know that He is moving all things by the word of His power ; that all politics, ABOVE THE ANGELS. all statesmanship, all history, all physics, all arts, all sciences, everything that is — all that has sub- stance, truth, beauty, all things apart from the cancer of sin which has attached itself to it, consist by Jesus the Son of God." " Sin has brought PTim down from heaven. Our defilement has drawn Him horn the height of His glory. Oh, what an expression ! — what a climax ! ' Who, being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself jp?t7;^6c/ oiiv He considers the might of the angels, and yet Jesus' infinite exaltation above them. " Angels are connected not merely with salvation and with the spiritual kingdom of God, but with all the kingdom of God, with all physical phenomena. There was an earthquake at His resurrection. Why ? Because angels had rolled away the stone. The Pool of Siloam had miraculous power, *for an angel came down at certain seasons and troubled the water,' and endowed it with healing power. The angels carry on every development in nature. God does not move and rule the world merely by laws and principles, by unconscious and inanimate powers, but by living beings full of light and love. His angels are like flames of fire ; they have charge over the winds, and the earth, and the trees, and the sea. Through the angels He carries on the oovernment of the world, And these angels whom 224 CHRIST AND MOSES. God has made so glorious, who excel in strength, hearken to the voice of His commandment, and obey Him, while they in worship continually behold the countenance of the Father. . . . Now, glorious as the angels are, they are in subjection to Jesus as man ; for in His human nature God has enthroned Him above all things. Their relation to Jesus fixes also their relation to us. In a great house there may be many servants who are honoured, trusted, and lieloved ; ])ut the position of the little child who is the heir is different, though as yet he is inferior in knowledge, strength, and attainments." In the second section of the Epistle, extending from the beginning of the third chapter to the fourteenth verse of the fourth chapter, Christ the Lord is contrasted with Moses the servant. In many respects Moses was a type of Jesus. Both were threatened as infants by cruel rulers, and both were marvellously sheltered by the living God. Moses was the mediator, and spoke with God face to face. He revealed the covenant of God with Israel. But Jesus was the builder of the house ; the preparer even of Moses for his mission and work. The third section of the Epistle, extending from the fifth chapter to the thirty-ninth verse of the tenth chapter, sets forth the Lord Jesus Christ, the High Priest of the everlasting covenant, greater than the Aaronic priesthood. We note one or two WHO ABE THOSE WHO "FALL AWAY?" 225 passages of special interest. Speaking of the verses which have often caused much difficulty and anxiety, — " It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of Grod, and the powers of the world to come, if they shall fall away, to renew them again to repentance," — he says in a note: — ''This warning does not refer to isolated sins, but to a protracted and habitual condition of mind, and to neglect and disbelief of truths once recognized and confessed ; and it places before us the result of a series of unfaithful and wilful rejections of spiritual influences and privileges. Many humble and timid Christians have misunderstood the whole scope and purport of this passage. He who judges himself is not judged. The man who fears always is safe, because he trusts in the living God and Saviour. But, as we know from Scripture, and, alas ! also from experience, there are some who appear to the Church to be zealous and true Christians, and who yet have not received the Word in a good heart, and by and by fall away. Such men are in a most deplorable condition. Their antipathy to truths once known and professed is very great, and different from the apathy of the worldly ; theirs is a bitter and subtle hostility. Yet even their case should not be received by us as hopeless ; but we should pray for them, that God may give unto them true repentance and living faith. The wilful and conscious rejection of ■22G ALLEGED miESTIIOOD OF THE CLEROY. the testimony of the Holy Ghost is another subject, and not spoken of in this passage." " The Apostle dealt only with appearances and impulses, and not the spiritual life, and does not teach the possibility of falling away from the faith." In commenting on the tenth chapter, he refers to the alleged priesthood of the clergy and priestly cere- monies. " While the temple stood, Jesus and the Apostles honoured the temple. The Lord said unto the leper, ' Show thyself unto the priest.' He and His Apostles went daily into the temple. Aftei" His resurrection, and while the gospel was being preached to Israel, the temple services and ordin- ances may have been blessed to souls, as images and prophecies of the heavenly realities. But any imitation of the Levitical dispensation in the present day must needs be contrary to God's mind, and obscure the clear revelation in Christ Jesus. The expression ' priest,' in the sense of Upsdg^ applied to a Christian minister, can in no wise be defended. The expression ' consecration,' as applied to build- ings, ought also to be given up, and with the expression every remnant of the old leaven, which attaches some kind of sanctity to any place. Sacred places there are none now. We never read of the Apostolic Christians going to Bethlehem, when^ Jesus was born ; or to Golgotha, where He died ; or to the garden, where He rose ; or the ]\Iount of Olives, where He ascended ; or to the temple chamber in which the Pentecostal oift was received. ' Where two or three are gathered together ' — there, because and wher/ they are gathered together in the Name of Jesus ; wherever we worship in spirit and truth, there and then we may say. How dread- ful is this place ! This view does not in the least affect the necessity and desirability of having spacious, suitable, and attractive buildings set apart for the meeting of God's people, and the preaching of the gospel. Here is a proper field for Christian liberality, and also for architectural skill. How much inclined are men to welcome everything which does not reveal to them their true condition, and bring them into the very presence of God ! Priesthood, vestments, consecrated buildings, sym- bols, and observances, all place Christ at a great distance, and cover the true sinful and guilty state of the heart, wdiich has not been brought nigh by the Blood of Christ." We have noticed the discussion of the Pauline authorship of the Hebrews. We may again refer to it. In summing up the arguments, he notes that the only ancient tradition points to the Apostle Paul as the writer. The presumption is strongly in favour of the Apostle when we remember his great love to Israel, his profound knowledge of the Scriptures, his power of adaptation to be a Jew to Jews. Then another likely author has been sug- gested — Appllos ; and Luke has been also suggested. But there is a fervour and force, a sustained energy both of thought and feeling in the Epistle, which 228 PAULINE AUTHORSHIP OF EPISTLE. we do not find anywhere but in the writings of Paul. Then there are the earnest and affectionate exhortations, with whicli he interrupts his argument, as if he could not restrain his yearning and anxious love. There are many expressions peculiar to Paul, and the view of Christ — the very opening verses on the glory of the Son, for instance — bears a most striking resemblance to many passages in the Pauline Epistles. If we look at the concluding chapter, the personal messages and requests can only be attributed to Paul. Stier asked justly: Who but Paul could write thus to Jewish Christians, without giving his name, and yet pre-supposing both their acquaintance and brotherly relation, so as to ask their intercession, and also some suspicion and hesitation, against which he thinks it necessary to appeal to his conscience ? Only Paul could write thus about " brother Timothy " as his companion and assistant. Though the question is still much disputed, the internal arguments seem to be over- whelming in favour of the authorship of Paul, which is in accordance with the chief historic testimony. There is one lecture, delivered at this period, in 1874, which we think must be noticed, as it contains much that is original and powerful, on the all- important subject of our Lord's Divinity. It was the first of a series of four, given by different lecturers, to the students of the English Presbyterian College. Asa Jew, Dr. Saphir throws himself into THE DIVINITY OF CHRIST. 22^ the very period and circumstances of his fathers at the advent of Christ, and shows how difficult it would have been to declare such a doctrine, how impossible to suggest it, except revealed from heaven — and yet it was the centre of all apostolic teaching. x4t no time, he says, could it have been more difficult to declare the doctrine of the Divinity of our Lord Jesus Christ, than at the time wdien it was proclaimed with greatest earnestness and intensity in the days of the Apostles. Think of the Jews to whom they preached that Jesus is God. Eemember that of all the commandments which God Himself gave unto His people upon Mount Sinai, and which He afterwards con finned by the mouth of His prophets, there was none that was so distinct and clear and emphatic as that second commandment. " But to whom will ye liken Me 1 My glory will I not give to another," were the frequent exclamations of God by the mouth of the prophets. How strange then must it have appeared, first unto the Jews, to hear Peter and Paul, and all the Apostles who were their brethren according to the flesh, saying that Jesus of Nazareth w^as Jehovah, Lord ; that unto Him was given all power in heaven and on earth ; that every knee must bow before Him, and that every tongue must confess that He is above all, Lord ; that He is God blessed for ever. The Apostles always spoke of Jesus as Ku^^o^, w hicli was quite equivalent to Jehovah in the Old 230 JEWISH DIFFICULTIES AS TO DOCTRINE, Testament. Only think of such applications of Old Testament words to Jesus as we find in Hebrews i. 1 : "Thy throne, God, is for ever and ever; a sceptre of righteousness is the sceptre of Thy kingdom." And : '' Thou, Lord, in the beginning, hast laid the foundations of the earth, and the heavens are the work of Thy hands." Then with regard to the idolaters who worshipped many gods, and spoke of many '' sons of God," how easily might the apostolic declaration of the Father, Son, and Holy Ghost, have been misunderstood by them as Tritheism. Notice how with this twofold difficulty besetting them, the Apostles speak of the Divinity of the Lord Jesus so constantly, so freely, so spontaneously ; notice the perfect ease, consistency, and joyousness with which this fundamental fact is constantly alluded to, pre-supjjosed, announced. And as they believed that Jesus was God, and that not although, but because they were Jews, so they declared the Divinity of Jesus as the only real remedy by wdiich idolatry could be eradicated. For Jesus is the image of the invisible God. He is the true life, and eternal life. When we adore Him, we keep ourselves from idols. Hence all are idolaters who do not w^orship God in the face of Jesus Christ ; no man cometh unto the Father but by Him. The Evangelists and Apostles teach clearly the real, true, and perfect humanity of the Lord Jesus. . . . But when Scripture reminds of His humanit}', THE DIVINITY AND HUMANITY. 231 it brings always before us His Divinity also. " He look upon Him the form of a servant. But in taking- upon Him the form of a servant He iiumblecl Him- self." He learned obedience by the things that He suffered ; but it is added, " though He were a Son." The Apostle dwells upon His poverty ; but, " though He was rich, yet, for your sakes He Ijecame poor." He was the Sou of man; but in this very expression is implied that He was much more than man ; and this is also manifest from the question, " Whom do men say that I, the Son of man, am ? ' In the weakness and lowliness of His humanity, we behold always His Divine majesty and glory. True, He was born of the Virgin Mary, and like any other babe depended on the love of His mother, and upon the guardianship of Joseph, her husband ; but a multitude of angels came down from heaven, and declare, not that a babe, but that Christ the Lord (Jehovah) is born ; and as all nature is obedient unto the Word, the star directs the wise men from the East to Bethlehem, and they fall down and worship the child, and are not guilty of idolatry, for the child is none other than " the mighty God, the Prince of Peace." ^' The AVord was made flesh." True, He grew in stature and in wisdom, like any other child ; and when He was twelve years old. His parents took Him unto the feast in Jerusalem. But the boy is God ; not that He gradually develops into God ; but He who was 232 THE DIVINE IN HIS HUMAN ACTIONS. God, and always must be God, became man, par- taker of flesh and blood, in all things like unto us. He says, " How is it that ye have sought Me ? Must I not be in the things of My Father ? " making a wonderful distinction between Himself and the most devoted of God-fearing Israelites. . . . As men we see Him in the ship, laying His head upon the pillow, for He was tired and overcome with sleep ; but He is God ; He arises and rebukes the storm ; He is that Divine One of whom the prophet had written in the Book of Proverbs, that all the wind and waves are in His omnipotent hand. It is true He is man, and lives by faith, and prayer unto God, and performs His very miracles simply because He depends upon the Father ; but He is God, for no creative being ever prayed unto the Father as He prayed, "Father, I will;" and no created angel ever was able to say, " My Father worketh, and I also work ; " and no prophet or angel was ever sent to show forth their oivn glory, that men might believe in Him. ... On the Cross He opens the kingdom of heaven to the penitent thief in the words of Divine power and love : '^ Verily, verily, I say unto thee, to-day slialt thou be with Me in Paradise." Behold His Divinity in His lowliness and humiliation ; from the manger of Bethlehem to Golgotha, He is God. The Lord Jesus, he notes, speaks throughout of Himself as Jehovah, God manifest. Look at the THE LORD OF MOSES AND THE PROPHETS. 233 position He takes respecting the Scriptures. '' Think not," He says, "that I am come to destroy the law and the prophets ; I am not come to destroy, but to fulfil." Only fancy any human being uttering such expressions, and that in the midst of the Jewish people ! What man or angel could either destroy or fulfil the law or the prophets ? " / am come.'' That expression alone would convey to the Jews that He was the Great Redeemer and Deliverer. " Blessed is Ho that cometh in the name of the Lord." But He puts Himself as the Lord and Master of Moses and the Prophets. The whole Scripture was to be fulfilled in Him. Moses wrote of Him. Is not the Scripture the Revelation of God ? Did not Moses write of Jehovah ? Were not the proj)hets sent to declare Jehovah ? What man or angel can say, the Scriptures testify of him, centre in him, and are fulfilled in him ? Who is this Lord of Scripture unless it be Jehovah ? He speaks of Himself as the Son of Abraham ; but He says also, '' Before Abraham was, I am.'' He speaks not as if it were His glory to be descended from Abraham, but His words show that it was Abraham's glory that Jesus was descended from him, even as it was his joy to behold Christ's day. He calls Himself the Son of David, but He asks, " How is it then that David in the Spirit calls Him Lord ? " He shows how Jesus takes to Himself the pre- Q 234 JESUIT ASSUMES DIVINE PREROGATIVES rogatives of Jehovah, of forgiving sins ; of supply- ing the living water ; of pouring out the Spirit or baptizing with the Holy Ghost ; of being the Bride- groom of the Church. There is also His command, that He Himself is to be loved above all others, father or mother, wife or child, as Jehovah claimed in the Old Testament. If we give what He asks, we give all that is demanded of God, and God will not give His glory to another. He prepared to offer Himself as a sacrifice for the sins of men, most clearly foretelling it, and suffering as an atoning Sacrifice. He is the Lamb of God, God of God, the Son of the Father, clinging with perfect faith unto God, and acknowledging the righteous- ness and justice of His holy written law ; clinging with perfect love to us, for whose salvation He had come to die on the accursed tree. Dr. Saphir concluded his lecture with this very touching personal testimony : — Perhaps none of you know from experience what it is to live without the knowledge of the Incarnation ; what it is to endeavour to realize the incomprehensible, infinite God, without the light and comfort of the Mediator, and how joyous and self-evidencing is the peaceful brightness when Jesus is 'revealed as the Son of God, declaring the Father. I was brought up in my childhood in the synagogue, and was taught that there was one God, infinite, incomprehensible, holy Spirit ; high above us and omnipresent. Much stress was laid on the unity and unicity of God, .[ TOUCHING PERSONAL TESTIMONY. 235 But this bare, vague, and abstract Monotheism leaves the mind in darkness, while the heart is chilly and desolate. There was another and a better current which then influenced me. It was the national history, as recorded in the books of Moses, the Psalms, and the Prophets, and com- memorated in the festivals. There I was met by no abstract idea of unicity, but by a loving God, who appeared unto Abraham and spoke to him ; who led Israel through the wilderness and dwelt among them ; and after, when I thought of the friendly, kind, concrete, and human way in which the Lord God then appeared unto His people and dwelt with them, I wondered why He was not now with us, known, loved, and followed. One day I was looking at some books, and the title of one arrested my eye. It was Die Mensch- tverdung Gottes — God becoming man. The thought went through my mind like a flash of lightniug ; it thrilled my soul with a most joyous solemnity. " Oh," I said, '' this would be the most beautiful thinfr, if God were to become man and visit us ! " Not many years after I heard about Jesus, and read the Gospels. I felt here the same presence, the same loving, condescending, redeeming, and sanctifying God, that appeared unto the Fathers. I felt that here was Jehovah ; that all darkness had disappeared, and that the grand but incon- ceivable glory here shone upon us in the perfect, peaceful, and holy countenance of the man Christ Jesus. Peniel ! I have seen God face to face, and 23G PERSONAL TESTIMONY. iny life is preserved. . . . To believe in Jesus, the Sou of God, is not an abstract dogma, or a theo- sopliic speculation, but a soul-experience, a new heart-life. It is the mystery of godliness. May the result of all we learn and experience on earth ]>e summed up in this : By God's spirit I believe that Jesus is the Son of God, who loved me, and ofave Himself for me. 237 CHAPTER XXI. LETTERS OF HIS LATER LIFE. Comfort ill Bereavement — The Church, what it is, and Baptism — Princess Alice's Death — Church Order — Apostolic Suc- cession — Faith without a Knowledge of the Spirit's Work — The Fall and Redemption necessarily connected — The Future Punishment Controversy — The Present State of the Churches — Broad Churchism — "The Catholic Apostolic Church" — Crucified with Christ — A Vicarious Atonement — Schleiermacher — Separation from the World — The Lord's Day — Perfectionism — A Free Gospel and Election — The Connection of the Present and Future Lives — " The Higher Life" — Dr. Keith's Last Days — German Translations of the Bible — Influence of Trial. WE now give a number of letters, many of them on leading questions of religious interest. They were chiefly written to a lady who, by her position in society, came into contact with great varieties of opinion, and who often wrote to Dr. Saphir, to consult him, in perplexity. She does not wish to give her name, but to note that they were written to one "to whom his teaching was greatly blessed." In placing them at our disposal, she writes : — " How gently and patiently he taught me for years, these letters clearly show forth ! I went through so many mists, and he seemed sent to pilot me through. T can never thank God enough for this." 238 COMFORT IN BEREAVEMENT. It has been impossible, in many cases, to ascertain the precise dates, but almost all given in this chapter were written during the later Notting Hill period, a few of them perhaps afterwards. The dates, however, when they deal with general ques- tions are not so important. Dr. Saphir had a habit of only putting the day of the month on his letters, and not the year, and when the envelopes have not been preserved, it is frequently impossible to ascertain the year. The first few letters given relate to the very sudden death of a beloved mother. One is dated May 26, 1878 :— " It was only after the Morning Service that I heard of your sad bereavement. Mr. Topping had heard of it, but was afraid to tell me, as he feared it would upset me, as he knew I was hardly able to preach this morning. "I do not like to intrude on you in your great sorrow, but I cannot refrain from expressing my deep sympathy with you in your sudden grief, and my earnest hope that you and all yours will be mercifully sustained and consoled in this deep aflaiction. May the love of our Heavenly Father and the sympathy of our great High Priest and Saviour be very near and precious to you ! . . . You will have all needful grace and strength, and the Lord will keep you and bless you." Another letter, dated June 7, 1878, refers to the same loss : — '' You have been in our thoughts all this week, and we trust that you have been upheld and comforted all these solemn and sorrowful days. They also are included in the all days in which Jesus has promised to be with us (Matt, xxviii.). I was so glad Dean Stanley chose John xiv,, our Saviour's words, these are so simple ; and when Ave need strong con- THE SWEET OLD STOltr. L>3t> solation we long for the greatest simplicity. 'My Father's House ' — ' I go to prepare a place for you ' — ' I will come again.' If we can hear this, and in the loving Voice of our Lord, our hearts will cease being troubled. " You must not wonder, if after the excitement and activity of the last days you will feel now, more than you have yet done, the loss, and realize the blank. The Christian does not attempt to force himself into strength, but leans with his weakness and in his sorrow on the compassionate Lord, who can perfectly sympathize with us. To His grace I commend you. His Spirit will sanctify and bless this sad experience to you, and through it lead you to greater strength and insight. " Your kind and encoui'aging words were very precious to us. I often feel discouraged at not seeing more results of my w^ork ; but I believe I am not sufficiently aware how little I deserve to be of any use, and instead of being discontented, I ought to be thankful. I was so glad my friend Herschell took up the subject of the Second Advent. He is a very godly man, and takes his theology straight from the Bible and experience. This is no doubt the best way. Do you not feel in some men's teaching an absence of the Cistern's taste and of the directness of a Fountain 1 I often wish I could forget more all the present day controversies. The very way the questions are put is already a departure from the simplicity of the gospel. But we must adhere to the sweet old story. "... We came out to Richmond for a few days. I feel a little better, but the sense of utter inability to work has not quite left me. It is very refreshing to ,see the trees, and to feel there is something outside, and may I say above, London ! " I have not been able to read the Assembly's discussions. They seem to have been on the whole very calm and kindly. I am afraid my friend Dr. MacLeod takes too mundane a view of the 'parish.' How difficult it would be to explain to the Apostle Paul what is meant by the ' parish,' in the sense in which the modern Scotch ministers use it. But I must not broach my radical views. . . I am very sorry that you will be away so long. I never like a member of my church very much, but they either go a\\ay or become Darbyite.*' 2W Till!: CHURCH—AND BAPTISM. ill another leiler he says : — "I must write a line to tell you how deeply aud keenly 1 felt yesterday in sympathy with all bereaved ones. Just before the service, I got a letter announcing the sudden death of my wife's life-long friend, Judge Lawson's sister-in-law. 1 did not tell her, as she wished to go to church, and I knew it w^ould upset her. "This has been a very sad year. But we must remember, that the same Love, which suns the bright year, suns also the year of evil." In another letter he says : — " I su2:)pose you have seen a little volume of gems from the late Dr. Ker's note-book. It seemed to me very good and beautiful." THE CM UKUH, WHAT \T IS, AND BAPTISM. in a letter written on December 23, 1878, he refers to the teaching of Scripture as to the Church and Baptism, regarding whicli his corresjjondent had written to him : — "First, Scripture. I wish you would put aside the (juestiou of the * Church ' and of * Baptism.' If you read (without com- ment) the Acts, the Pastoral Epistles, aud the First Epistle to the Corinthians, you will see how God quietly guided the Apostles to make appointments as necessity arose, and accord- ing to the synagogue form, and how the ministry {cmkovlo), for the benefit of the Church in teaching, ruling, feeding, must always virtually be the same. The outward order is good ; the call is from God, and the power by the Spirit. The laying on of hands and prayer, doubtless a real blessing, but not by virtue of any official succession, or in order to give the ' order ' ' authority.' Not even the Apostles sought to enforce authority, but commended themselves and the truth to the conscience. The Lord says to Peter, 'Feed My sheep.' But He does not say to the sheep, ' Obey Peter.' When we come in the Name PRINCESS ALICE'S DEATH. L>41 of Christ as His ambassadors, the Lord inclines the hearts to receive us. "^ Second, as to ' Church.' The Church is an abstraction. All saints that ever lived, and still live, are the Church. The Church is yet in the future, at Christ's coming. Now there are only churches. As for the assumption that Komanists, Anglicans, and Greeks are the only thiee Churches, it has no ►Scriptural foundation whatever. Where there is an organized brotherhood of Believers we recognize a Church. This includes Individualists, like the Independents, and corporate churches, like the Methodists, Presbyterians, Anglicans. Of course some are more scriptural and fully developed than others. State churches contain churches, but are not churches. But this last sentence would require explanation. It was held by Luther, and I think him a host in himself. " Third, Baptism. Do not trouble yourself what Baptism is to those who do not believe. Rather look to what it is to the Believer. Only you must not apply what is said in the New Testament of Baptism directly to infants. For in the New Testament the believers were baptized, and in Baptism were fully brought into the Church, and possession of the Church- Spirit. But all covenant blessings are sealed in Baptism to believers, whether they were baptized as infants or otherwise. " But now I must write no more theology. Let us dwell in the great and clear truths, and may we be daily experiencing the grace of Christ, which is sufficient for us I " PKINCE8S Alice's death, &c. '• We were all full of sorrow when the tidings of Princess Alice's death came. It was very sad, and the coincidence of the death in one sense deepened the sorrow. But it is delightful to know that ' to die was gain.' " I am very sad about dear Germany. So few believers ; and the youDg poisoned systematically. No doubt the apostasy of Christendom is advancing rapidly. Tliey deny both the Father and the Son. We have much in this country to mourn over, tliough, thank God, there is a stronger band of believers. '• We had a splendid case of a young Ilabbi from Strasburg. 242 CHURCH ORDER. He went to refute the missionary, but he admitted he had never read the New Testament. He went home, read, and was convinced at oyice. He has made considerable sacrifices. I am greatly pleased with him. He is now studying theology in Edinburgh. " I have just received the Magyar translation of one of my books. The Free Church missionaries are doing much for the circulation of Scripture and books in Hungary, and among the Slavonians." CHURCH ORDER. Writing on Monday, July 14, 1879, be says, speaking of Church Order : — " I cannot go a step higher than I did yesterday morning. It is my maximum ! — and pitched to the highest to counter- balance the Plymouthists. The apostolic succession theory, as held by Komanists and Anglicans, I discard, except that I believe (in Providence) there has been an uninterrupted series of ordained Presbyters. Of course the ordained ones can ordain, and even Episcopal ordination is by the Bishop and Presbyters. The Church of Rome theory is quite mechanical, and contrary to the New Testament, and the Anglican theory is very little better. No ! Presbyters ordain : if they chose to have bishops as superintendents I have no objection. But as you say, it is a long subject. Both Irvingism and Anglicanism I do hope you will utterly and radically give up. The former, I fear, is a delusion of the subtle adversary, and the latter does not keep strictly to Scripture. " Read in the Confession of Faith Directory about ministers. It is very good. The Elders of the present day are somewhat ill-defined creatures. If new exigencies demand new ofiicers, I hold we have the highest right to ordain men for them, by laying on of hands." FAITH WITHOUT A KNOWLEDGE OF THE SPIRIt's WORK. Writing on the passage in Acts xix. where those THE FALL AND REDEMPTION. 243 who had been baptized by John are stated to have been baptized into Christ, after they had expressed faith in Him, he says : — "The passage in Acts xix. does not present the difficulty you find in it. The disciples mentioned there had not been fully instructed, and had only received the preparatory baptism of John. But we may have true faith, given by God's Spirit, without a knowledge of the Spirit's work. This we see in children ; and by most Christians the doctrine of the Spirit is understood at a much later stage. They first simply trust in Christ, without being conscious that this is the work of the Holy Ghost in them. It is very fortunate that, as Goethe says, we can enjoy a good house without being architects or understanding the principles of architecture. It seems that in the apostolic age certain spiritual gifts, manifestations, and powers followed hajjtism, which, in the case of adult believers, I can Cjuite understand. But, as I think I once told you, the application to infant baptism of what is stated in the Epistles of believers' baptism is most unwarranted." THE FALL AND REDEMPTION NECESSARILY CONNECTED. In another letter, speaking of the Fall, he says : — " I must answer your questions about Adam. It is strange that the Bible is not taken up as a whole, one great organized structure, God-given, and each part connected with the rest. For this reason people think they can cut off a doctrine, a narrative, a miracle, as you cut oif a piece of cloth, without hurting the rest. Now the whole Bible and Christianity fall to pieces without Genesis i. to iii. If there is no Adam, root and representative of the whole race, there is no Christ : Bomans v. and 1 Corinthians xv. fall at once. The unity of the human race in the One Blood (Acts xvii. 26) is not merely a fact, but a necessary fact, as the redemption through Christ is its great counterpart. But our Lord Himself believed Genesis i. to iii. literally, as His frequent references shoNV. 244 THE FUTURE PUNISHMENT CONTROVERSY. *•' Besides, what is it an allegory of ? If there was no first man, created by God in His Image, what is symbolized by this story? If there was, it is a narrative of a fact, and of the most important and su])lime nature. How rational is this narrative in all its detail — the counsel of the three, ' Let us,' &c., showing the special glory of man ; the breath from above, and the earth, showing man both spiritual and connected with Nature, and all the other parts of this truly magnificent record. The creation of Eve out of Adam is as true as it is beautiful. (Eph. v.) " I have just been interrupted by a sailor, wishing to become a communicant. His account of his spiritual history was most original. One expression specially struck me. He said — * Since I gave my heart to God, He has become quite my idol.' " There is not much going on here at present ; there is how- ever some slight encouragement in the effects of the preaching, which now and then appear. It is a work of faith, and how thankful we ought to be that it is entrusted to us ! I have been cheered by the way my Hungarian book, published by the Tract Society, has been received in» Hungary. The Hun- garian Protestant Church, I am grieved to say, is to a large extent Rationalistic." THE FUTURE PUNISHMENT CONTROVERSY. In another letter he speaks of the future punish- ment controversy, and then of the present state of the Churches : — " I quite agree with you about Dr. Campbell's ^ views on men being reconciled. The clearest proof is 2 Cor. v. 19, 20. Mr. White's book is the best on that side, and he is a thoroughly good and Scripture-loving theologian. Still he does not con- vince me, and his hypothesis has many difficulties. I do not think the Bible statements, taken as a whole, can be made to mean anything else but what the whole Church has taught — an awful alternative of life or death, — and death not in the sense of non-existence. I suppose you know Mr. White was a, brother of the late L. N. E. Camj^bell, formerly of How. BROAD CHURCHISM. 245 PRESENT STATE OF THE CHURCHES. " What you say about * the Church ' I feel constantly and very painfully. The Church in a sense is also a failure, as Israel was. The apostolic condition altered even during the Apostles' lifetime, and the attempt of catholicity and infalli- bility ended in the Eoman apostasy. The various Protestant Churches are one-sided, and do not possess the fullness of teaching, worship, and life, which would satisfy us ; many of them being besides mixed up with the world, not holding the truth in purity. There is, I think, nothing else for us but to be patient, to help our own community, and to ' testify.' If it shall please the Lord to set up the Church in a truly apostolic spirit and life, previous to His return, I think there will be such evident tokens and such a heartfelt attraction, that the children of God will feel no doubt and hesitation." BROAD CHURCHISM — PERSONAL EXPERIENCES. In the following letter he refers to Broad Ohurehism and to his own experience of it : — " I must write a word about heterodoxy. I am not much afraid of its effect on you, because of the promise, ' They shall be all taught of God. ' I know that you have an experimental knowledge and conviction that Scripture is God's Word, and that the Lord Jesus is the Righteousness, Peace, and Life of all who trust in Him. Whatever difficulties, and doubts, and temporary aberrations you may have to pass through, I feel sure that the Holy Ghost will enlighten and confirm you, if you look steadfastly to God through the revelation of Scrip- ture, as it centres in Christ (1 John ii. 27). I passed for several years through many doubts and phases, and was exposed to very ' Broad ' and even Pantheistic influences, and I remember that I was often irritated by severe and impatient orthodox treatment. The reading of Scripture, and of Pascal's Pensees, and the friendship of a few really good Christians dispelled the mists. I have a great horror of the sweetish, modified, and rationalized Christianity a la Dean Stanley, &c., although I know that excellent men have felt drawn into it. 246 ENCO URA GEMENT. But I think they had still the quintessence of the old views sustaining them. What we need is more spiritual power and godliness.'' ENCOURAGEMENT. Of a visit to Greenwich, he says : — "I was greatly cheered within the last few weeks by finding three of my old Greenwich Bible-class decided Christians, and working in the Church. They are all under twenty. One wrote me from Paris. She is under Miss Leigh, who is doing such excellent work among the English residents. The other called on me yesterday. She is only seventeen, and takes charge of a creche, a Sunday-school of eighty, and evening classes, in East Greenwich." " THE CATHOLIC APOSTOLIC CHURCH." In the next letter he speaks first of a depression, to which he w^as often a victim : — " I have been without an assistant, and overwhelmed, not so much with work, though I have had more than the usual amount, but with a very obdurate fit of depression, of which I am quite ashamed, but which is very painful." He then goes on to speak of the '' Catholic Apostolic Church " : — " I don't believe in their claims at all ! In the beginning of the movement there was much that was good, thovigh even then mixed with error, impatience, and fanaticism. [Perhaps, as Mr. Baxter thinks, there was also some demoniac influence.] As for the revival of the Apostolate, I think it was never intended, and is in itself, to my mind, an impossibility. The Apostles were eye-witnesses who had seen Christ, and had received their commission from Him personally. Only one of the twelve needed a successor, and that was Judas ! The other eleven were supplemented by Matthias and Paul, and in the nature of the case need not and cannot have successors. There is only one neck in the body connecting the Head with ^TFIE (WTHorJC APOSTOLIC CHURCH: 247 the rest of the organism. Hence we find that while full particulars are given as to the appointment and qualifications of bishops and deacons, nothing is said as to future apostles. " But, if we grant, for argument's sake, that there could be Apostles, that is, men to whom the risen Christ appears, and whom He sends forth, what have the so-called apostles to show as evidence of their mission % What doctrine, work, revival of the Church, conversion of Jews or heathen 1 I can see nothing but a confused, semi-Romish, sacramentarian doctrine, self-instituted Symbolism, and avast amount of machinery, quito out of proportion to its work. •' You say they have prayed for restoration of gifts, and wh}^ not believe that they were answered % But although believing this sincerely, I may doubt both the character of their petitions and of their gifts. Most men who start new theories and churches, like Swedenborg, &c., could say the same thing. Our revelations, &c., are in answer to our prayers. Now as to miracles and gifts. There is no one who denies that they may appear at any time. There may have been miracles of heal- ing and of other kinds, in various periods of the Church. But I think that miracles are not in accordance with our present dispensation. For this reason. In the Theocracy miracles come generally at some great crisis, for instance, before and at the Exodns ; in the days of Elijah. There were periods of several centuries during which there was no miracle at all. From Elijah and Elisha to Christ I think there was none,i and that is a very long period. When Christ comes again, there will be signs. The present Church period is one of testimony, suffering, and faith. And a long intermission of miracles is therefore not strange. "Then again as to the prophets and tongues. What have they ever uttered among the Irvingites but the most common- place exhortations, like ' Beautiful ! Christ is coming ' 1 The fundamental truths have been so overlaid that they are seen only with a very dim and flickering light. They hold the truth of the Second Advent, and this is very valuable ; but ^ This was evidently written in haste, as there are the miracles in the times of Isaiah, Daniel, &c. 248 VISIT TO EDINBURGIL they have in the first place connected it with a theory whicli may be true or not, the secret rapture, and with the prepos- terous assumption that it is necessary to belong to them, in order to be among the wise virgins who are received at the Lord's Return. I have met some very good and devout men belonging to them, and had some of their writings, which I like to a great extent ; but I have not the slighest misgiving as to the rejection of their claims. "■ But I must not write any more on this point, or enter on the other point you mention. You will find many difficulties disappear as you get more fully satisfied on the great central points. If we have Christ by faith we have eternal life, and what more can we want 1 To be spiritually-minded is life and peace. Whatever Church says least about itself and most about Christ is, I think, the best. In this respect we have all to learn much." A LONDON ECLECTIC CONGREGATION. "Have you been reading Beck? He is perhaps a little deficient in the consoling and encouraging element, but there is something very wholesome about his teaching. "We spent a few days in Bhxckheath, and I preached to many of my old people. It was very pleasing to see so much affection as they showed. I sometimes feel very much burdened about my ministry here (Notting Hill). There is something unreal about a London Eclectic congregation. But I suppose I ought to fall in with the circumstances." VISIT TO EDINBUEGH. In the following letter he describes a visit to Edinburgh endeared by old associations : — " We came to dear Edinburgh on Saturday, after spending a few delightful days with old friends in new earth. It is very refreshing to be with old friends, and to see the children grown up who loved you long ago. Yesterday I Avent to hear Dr. MacGregor according to your suggestion. I liked his simple and warm-hearted exposition of the Lord's Suppei- very CRUCIFIED WITH CHRIST. 249 much. He excused and mildly defended the Scotch infrequency of Communion. But I am sure nobody can defend it, and he himself would like to see it altered. I went to his after- service. He is a very attractive man, and was very kind. . . . I am more at home in Edinburgh than anywhere ; I suppose it is owing to the College days' associations. But it seems that I am to remain in Babylon ! I dare say it is best so." CRUCIFIED WITH CHRIST — WHAT IT MEANS. " I hope you enjoyed the services of Good Friday, &c. If these special days are helpful to you, you are quite right to use them. There certainly ought to be most perfect liberty on such points. I was so thankful for what you said about your feelings on the doctrine of the Atonement. It is the central doctrine, and there can be no true view of our blessed Lord Himself without it. His whole character, and especially His love, appears in the proper light only when we see the great purpose for which He came. It seems strange that any one could ever mistake the Gospels and Epistles on this point. All the varied and forcible expressions are so abundant and so clear. I do not think there is any good and adequate theory of the expiation : it is the mystery, and therefore the stumbling- block. But the heart and conscience find perfect and abiding peace only here. You say, that only when we are crucilied with Christ, we can enter into the Eesurrection light and joy. This is very true, but allow me to point out to you what I conceive is the Scripture teaching on this subject. Many good people are kept in doubt and anxiety because they look upon this 'crucified with Christ' as a gradual progressive thing. They never know when they have attained to it, and when they have a right to the grace and light of resurrection. Now, we have been crucified together with Christ, once and for ever, eighteen hundred years ago, just as truly as we fell in Adam. In our actual experience we notice it only when we come to know and believe it. Now the conscience being set free, and that which formerly hindered being taken out of the way, we are also raised again with Christ, and seated with Christ in heavenly places. If you view this as o^faot and a cj'ift^ and nob 250 A VICARIOUS ATONEMENT. as an ethical requirement, you will see that it is perfect, ac- complished, and eternal. Now comes the exhortation, * Being risen with Christ, set your affection on things above.' The usual mode of preaching is ethical. Like Christ, be crucified, rise from the dead, &c. But you see this is mistaking the superstructure for the foundation, and never can give peace. According to this, Col. iii. would be : 'If you have your affections set on things above, have your affections,' &c., which is tautology. But we believers have been crucified together with Christ, and are risen with Him ; therefore we belong to the above, &c. Now you must bear with me for being so prosy, for I have you ' on my heart.' It is the greatest blessing from God, when we have any thirst for this light and love ; and there is the absolute certainty that the secret of the Lord is with them that fear Him. How happy we ought to be when we know ourselves the objects of such love, and the heirs of such promises ! May you have a long and happy life, and in the only true sunshine ! " A VICARIOUS ATONEMENT — SCHLEIERMACHEE. The followino; letter is on the Atonement, and refers again to his own earlier struggles with unbelief : — " If you strictly and sincerely analyze it, unless Christ died as a substitute, in the old-fashioned Catholic sense, w^e are all our own Saviour's ; each one in his manner trying to copy the example and enter into the Spirit of Christ, '' Only read Hebrews ix. and x., and it will take away the finely woven veil of darkness. " The union of Father and Son is redemption ; the voluntary character of Christ's Death, the wonderful Mediator position which Christ holds in Creation — all these points throw light on the character of the Atonement ; and we can only wonder that men can charge the doctrine of the Atonement with representing God as cruel, bloodthirsty, arbitrary, &c. In John iii. you have the two facts connected. The Son of man -iitunt be lifted up — and 'for God so loved the world,' &c. SEPARATION FROM THE WORLD. 251 The one an absolute necessity (if men are to be saved), the source, the spontaneous love of God. I suffered for years from the teaching of Schleiermacher's disciples (when I was about seventeen). These men were just like the Broad Church people. They are strong in negatives — no vicarious atonement, no real Inspiration of Scripture, no Conversion by the Holy Ghost, no assurance of salvation ; everything is simply modi- fying, analyzing, diluting, and undermining the doctrine and experience of the Christian Church ; and the real drift and practical outcome of their teaching is, that we must try to be good, to die unto sin, and to live unto righteousness, and to take Christ as our model. They always talk about ' ethical,' not 'spiritual' — that is born again of the Spirit. If by God's grace the Image of Christ crucified, as it is given in Isaiah liii., had not been after all the deepest conviction of my heart, I would have become a downright Pantheist through their means. It is this experience which makes me so intolerant of them. Yet I know, that some of these very men in their inmost heart believe in the Lord ; and dear Schleiermacher himself had the Moravian element in him, and his last words on his death-bed, when he had taken the Lord's Supper with his family, show that his real trust was, Christ ybr us. " We find it all so diflicult to take in the idea, that this present dispensation is that of Christianity despised and in a minority ; not many wise, etc. (1 Cor.); it is a little flock; our Lord is as yet incognito, and the attempts to present Christianity as i:)roved by history, as establislied, as acknow- ledged by philosophy and the world wisdom, are, although often well meant, only a virtual altering the quality of Christianity to gain a large quantity of adherents." SEPARATION FEOM THE WOELD. The following extract from a letter bears on the subject of Separation from the World : — ''Your question is very diflicult of application. Mr. Webb Peploe I think right in lu'ging a decision before Confirmation^ We must expect from every professing communicant that he 252 THE LORD'S DAY. will give up 'the world.' What is meant by the World is a question on which light must be sought, and is more likely to be found among God's people than the others. But it must come from within, the stronger affection driving out the other. Our German Christians are much stricter and more separate from the world than the English. It is a very sad subject, and one can only commit those about whom we are anxious to the Holy Spirit's guidance and influence, and occasionally say a poiyited word to them. Now-a-days people don't believe in the flesh, the world, and the devil being our real enemies ; and the world especially is considered to have existed only in the days of Pagan Rome." THE lord's day. The next letter is on tlie Observance of tlie Lord's Day : — '' Your questions are not easily answered in short space. I think you know my views on Sabbath and Lord's Day. There is unity and parallel as well as contrast. The Sabbath was, though a command, a privilege, a kind of gospel; it wns also understood not merely as a day of rest, but of Spiritual communion (Isaiah Iviii. 13). It is embedded in the whole law of Moses, especially the festivals, but this Jewish character does not affect its universal authority. It is God's will that fallen men, whose labour is partly punishment and toil, should rest on the seventh day. In the New Testament, Believers belonging to the Second Creation, Pvasurrection-Life, have the lirst day of the week symbolized by the sheaf of Easter. They start with rest, and then work in its strength, while in this they have also all the provision they need, as men still in their Adam nature, on which the Law dwells primarily. While they keep the (new) Lord's Day, the righteousness of the Law in this fourth commandment also is fulfilled in them. Unbelievers and nominal Christians, in not observing the Lord's Day, both despise the gospel offer and privilege, embodied in the day, and break the unchanging law of God, concerning man's weekly rest. So while you must enter fully into the New Testament character of the Lord's Day (like the RUTHERFORD'S LETTERS—PERFECTIONISM. 253 Brethren), hold fast the Scotch idea of the connection between Law and New Testament, and then everybody will hate you ! — the free people for being strict, and the strict people for being free. The mere Dominican view of the Lord's Day as a Church institution is, I am convinced, most inadequate. The Scotch view is too one-sidedly legal, yet nearer the ichole truth. I would give anything to see a stricter view of the Lord's Day. It would do us more good than all self-invented methods of revival." Rutherford's letters. In another letter, he says : — " I have been reading last week Kutherford's Leifers. They are indeed fragrant, and very good parallel reading with Philippians, having personal experience for their substance. Also a good comment on the Song of Songs. I think it is the most Herzliche Buch which has come out of Caledonia, stern and wild." PERFECTIONISM. In the following letter he thus speaks of the Perfection Theory : — "The verse in the Epistle of John, which you quote, is quite intelligible as referring to the new man in the Spirit — born of the Spirit ; but if referred to the whole actual in- dividual, proves too much, viz. that no Christian ever can sin, and that any one who sins, is not a Christian. And this is quite in opposition to chapter i. and chapter ii. 1, 2. The believer is certainly no longer under the dominion, and within the sphere, of sin ; and his whole spirit and heart go against sin ; and yet he is always sinning, and always has need of confessing his sins. The English mind, as you know, is very slow in understanding and combining antinomies, and apt to take up one aspect exclusively. As in this case, either to dwell on the believer's deliverance from the dominion of sin, or to dwell on the fact, that as long as we live in the body we always sin ; there is, on the one side, a danger of self- 254 THE EXTENT OF THE ATONEMENT. delusion, a low standard of sin, and imaginary, self-complacent holiness ; on the other of unholiness, self-indulgence, and luke- warmness." THE EXTENT OP THE ATONEMENT. " As to the * extent ' of the Atonement, I can understand your indignation. It is the same sort of feeling I get when I read ' Broad Church ' books, and not at all good on a holiday. Dr. Candlish preached and urged the gospel as freely and earnestly as any one. I don't think the question is one which stands between the soul and Christ, but more theoretical. Any one who feels the need of Christ, and has a glimpse of who and what Christ is, will sooner or later be at peace. Theories are of no avail ; either narrow or broad ones ; the question or rather answer in the Shorter Catechism on effectual calling is most life-like. To say all are reconciled, if they only knew it, is not Scripture ; the gospel message is, ' Be ye reconciled.' The witness of the heart is also against this theory. Yet it may be meant in a true sense. For in reality all true Christians mean the same thing. You will find in the New Testament many more passages than one is inclined to suppose, in which the special and peculiar relations of the death of Christ to believers is dwelt upon ; such as, ' Thou hast redeemed us out of every kindred,' &c. (Rev. v. 9) ; or our Lord's words (John x. 11) : 'I give My life for the sheep,' in connection with vers. 26, 27, sheep always used for true believers, the elect (Eph. v. 25). The intercession of Christ is a parallel subject (John xvii. throughout). If we view the Atonement from the believer's point of view, that is after our having experienced its power, we must see the special and definite connection between it and the true chosen and ultimately sound believers." CONTROVERSY — HOW TO BE CONDUCTED. "You seem always anxious that everything should appear fair, rational, and thoroughly understandable to the outsider. And up to a certain point this is quite right, and it is altogether advisable ; but we may make the door wide in such a way that A FREE GOSPEL AND ELECTION. 255 it leads to nothing. Also we may be mistaken as to where the real diflSculty and opposition lie, for us. We cannot believe implicitly people's statements on this point. On the other side, the Scripture representations of God's love and of His salvation are world-wide and comprehensive. There must alioays remain, I feel increasingly, a point where we must be content to confess our utter inability to reconcile two lines of statements, and must adopt the Apostle's ' the depth,' &c. (Rom. xi. 33 — 36). Certainly the Arminian ' chance ' and ' co-operative ' system has no occasion for any exclamation of the kind. " I enjoyed preaching in Buxton very much. It was a very interesting audience, and many ministers. Donald Fraser preached the Sunday before. I was glad to hear him, also to have long talks with him. We liked both him and Mrs. Fraser very much." After referring to other subjects lie concludes : — "How *unco satisfying' it is to get away from the theo- logical extracts and (hindrances), to the living waters of the Word, in which every element is blended perfectly ! " A FREE GOSPEL AND ELECTION. " I can understand your feelings about the universal aspect of the gospel. No doubt there is this aspect of God's love and Christ's mission in the proclamation of the gospel. But it must be combined with the special inside and experimental view. The door is wide open, but I don't like living in the open street. It must lead to an inner, safe, and homely retreat. In Scripture, election and God's general goodness are stated constantly, — and constantly together. Look at Psalm Ixv. : ' O Thou that hearest prayer, all flesh shall come to Thee. Blessed is the man whom Thou choosest, and causest to approach unto Thee.' In John xvii,, the Lord says: 'As Thou hast given Him power over all flesh, that He may give eternal life to as many as Thou hast given Ilim.^ "My objection to the Arminian or semi- Arminian is not that they make the entrance very wide ; but they don't seem 256 THE PURPOSE OF AFFLICTION. to give you anything definite, safe, and real when you have entered. There can be no real difference among those who are trusting in Christ, and living by faith in Him." THE PURPOSE OF AFFLICTION. He writes at the close of a year on the effect of affliction and chastisement : — "The year that will soon be gone has been a very sad year to me, and the saddest thing of all is, that I feel little sub- mission and still less thankfulness for the bitter medicine from a loving Hand. How much greater have been the blessings ! You are quite right in thinking that some of our trials and sufferings are judgments, — not punishments exactly, but chastisements for sins, negligences, self-chosen paths, etc. (Psalm xcix. 8 ; 1 Cor. xi. 32). They are always seasons of humiliation and confession ; but it is love which sends them to enlighten and to heal us, and to raise us through sorrow and self-judgment to a higher level, that is to greater humility, self-distrust, and rejoicing in Christ. The usual ' sweet ' consolation given to Christians in affliction is defective, and I believe the heart feels it to be so ; it does not sufficiently bring out the corrective, humbling element ; every branch in Christ is pruned by the Father, and in this there is an expression of judgment on what is evil, and a hindrance to growth and fruit. But remember it is the Father who prunes, and that we are in Christ, who is our real life. All our experience in the two Adams, the one iiainful, and the other joyous." CONNECTION OF THE PRESENT WITH THE FUTURE LIFE. In the next letter he refers to the connection of the present and the future life. He is explaining references in a lecture which had been recently given : — "What I said about life and death was of course only with reference to a special point. The life of Moses, David, or CHURCHES AND POLITICS. 257 other great public men, as far as their work and history are concerned, is ended by death. Christ by death and resurrec- tion enters into a new stage of His life in reference to humanity. *' As for our future work, I have no doubt that there will be activity, but our life-work, for which we are to be judged and rewarded, is certainly finished and stereotyped at death. ' The work done in the body.' There is no more serving, trading with our talents, &c. after death." PASTOR AND CONGREGATION. In a letter, dated Oct. 15, 1886, he refers to tlie cono^reg-ational relations : — "I wish I knew a good correlate to 'Pastor' which is of all addresses the dearest to my heart. I have not much delight in the congregation as a corporate body ; but the individuals to whom I have been of any help and comfort, are very near and real to me." CHURCHES AND POLITICS. He speaks in regard to Cliurclies and Politics and Voluntaryism : — '' The horizon seems troubled again ; and perhaps the old minister was right, who never read the papers, because he knew from Scripture what would be the end of all things. I do not like the combination of Land League and religion. It is partly a confusion of the Church dispensation with the millenium, when Psalm Ixxii. will be fulfilled. As citizens, we are justified in seeking by right means to obtain just and equitable things; as Christians and Churches we ought to suffer quietly ! And this is also my answer to your remark about Voluntaryism. I also do not admire it, as it exists. If Voluntaries and Dissenters are content to be nothing in this world but spiritual witnesses and loving epistles of Christ, then they are indeed fragrant; but if they want power and echit and the other things, they likely only add a 258 CALVINISM. bitter and envious spirit, and tlie spirit of bondage to the multitudes, to the faults and failings of the others." CALVINISM — REAL AND SUPPOSED DIFFICULTIES. Eeferring to the case of a young man who had difficulties about Calvinism, he says : — " I was much interested in your remarks about the diffi- culties of the young man who had been brought up in Calvinistic teaching. I should be sorry to underrate any mental or spiritual difficulty, or to resort to the simple and easy method of laying all difficulties to the charge of moral opposition or perverseness. But it does sometimes appear strange to me that difficulties are brought forward which do not touch anything vital or important. In every science you cannot understand everything at once, and many perplexing things appear intelligible or at least less obscure afterwards. If the character and Divinity of Christ, the Atonement, the influence of God's Spirit in our hearts, the experience of prayer, and such points are first honestly examined, the other ques- tions would * range ' themselves. As for ' Pharaoh,' it is not merely an Old Testament difficulty ; but still more fully and explicitly in Romans ix. we have the same fact stated, whatever its explanation. " Again, as to Calvinistic teaching, I quite admit there is a hard and logical method of teaching the doctrines of grace, which is not like Scripture, experimental and spiritual. The difficulty still remains, however, that as the Church Service is in the first instance for God's worship and the instruction and advancement of believers, many things must be explained and dwelt on, which unbelievers or outsiders cannot fully under- stand, and which they likely will misunderstand, and at which they will be offended. In the Gospel of John you can see this even in the 'public teaching of our Lord. How much more in His disciple-teaching, such as John xiv. 17, and the Epistles ! But the Church is the congregation of believers, and to them God's truth must be fully unfolded (see all the Epistles). Other effoi"ts to bring in others should not be neglected. We 'THE HIGHER LIFE: 259 have too much adapted our whole service and Church-life to undecided worldly people." THE ROMISH SERVICE. " We were a few Sundays ago in Cologne Cathedral. Nothing can be more wonderful ; it is both majestic and sweet. But the service is something appalling, and how any one can find it solemn or attractive is a mystery to me." "THE HIGHER LIFE." He writes in resfard to the " Hidier Life" : — o o "Your question about the Higher Life will require a long answer. I see however no difficulty in the point you special- ize. It is only by the Spirit that we are roused, enlightened, and enabled to take hold of Christ. After we have done this, the Spirit is an indwelling Spirit. It is the same Spirit who first acts on us till we believe in Christ, and then is within us (Eph. i. 13). After I believe, I possess the Spirit of Son- ship ; I pray in the Holy Ghost, S:c. The Spirit is in me, and not merely with me and acting on me, but in me. But this change or foundation is once for all, and in the nature of things cannot and need not be repeated; though there are many phases, renewals, revivals,