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honour of His name, make His praise glorious. All the earth shall glorify Thee, and shall sing unto Thee; they shall sing to Thy Name. Selah.” (Ps. Ixvi. 1, 2, 4.) Then shall it be no empty profane formality to say, “Let us sing to the praise and glory of God;” but as well the singers as the players on the instruments shall say, “ All my fresh springs shall be in Thee.” (Ps. lxxxvii. 7,

, Prayer-Book version.)

And as to sacred literature, who shall say that the canon of Scripture is completed in the books of the Old and New Testaments ? May it not be that, with the introduction of a era, some newer Testament may supply a third strand to the cord of Divine revelation which never can be broken? May it not be that from Jerusalem may yet again go forth a further transcript of the Divine Mind, containing some further light for the teaching of millennial times, the complement and completion of the whole ? It may be objected, that when the Living Word has come, the written word will be done away. This will be true concerning the bride, the Lamb's wife, already with Him in the glory, but not likely to be true of Israel restored, and especially the nations afar off, who have yet to hear his fame and see His glory. And when we consider the obscurity of the visions and prophecies of the Old Testament, and the "things hard to be understood " in the New, especially the closing scenes depicted in the Apocalypse, there might seem a need for a third Testament to illumine the pages of the foregoing two. And to whom but the seed of Abraham, the honoured conservators of the sacred oracles (see Rom. iii. 2), would such a work be committed ? The entire Book, as now we have it, is the fruit of their genius under Divine inspiration. And when their minds are no longer blinded, but as a nation, “it shall turn to the Lord, and the veil is taken away, in the reading of the old Scriptures,” and the New (as our privilege long has been), the hearts of devout men, as subjects of a new inspiration, shall be ready to burst with desire to make amends for the past infidelity of their race in testimony to that Messiah long despised, but now their delight to honour as the King of kings, and Lord of Lords. For there, in the book they have so long set at nought and despised, they shall find it to have been long written, “They also, if they continue not in unbelief, shall be grafted in, for God is able to graft them in again. For if thou wast cut off from an olive wild by nature, and in violation of nature wast grafted into a good olive, how much more shall these the natural branches be grafted into their own olive. For, brethren, that you may not be conceited with yourselves, I wish you not to be ignorant of this secret, that hardness in some measure has happened to Israel till the fulness of the Gentiles may come in. And then all Israel will be saved, as it has been written, 'the deliverer shall come out of Zion and shall turn away ungodliness from Jacob. And this is the covenant with

them from me when I shall take away their sins.'' (Rom. xi. 23-27. Emphatic Diaglott.)

Well may the apostle-inspired thus with prophetic visions of a bright future for his kinsmen after the flesh-exclaim, “0, the depth of the riches, and wisdom, and knowledge of God! How unsearchable His judgments, and untraceable His ways.

Because out of Him, and through Him, and for Him are all things. To whom be the glory for the ages.' Amen. Devonshire Road, Hackney,

N. STARKEY. London, E.

(To be continued.)

ISRAEL IN BRITAIN.

THE “BERWICK LECTURES," BY C. M.

III. - The Great Pyramid, a Witness to the Lord of Hosts. INE upon line. Precept upon precept.

u Lest the argument escape us, let us briefly recall the conclusions we deduced from the Scripture, in the previous discourses.

1. The Scripture means what it says; and every scripture is to be interpreted by every other scripture.

2. What the Scripture says concerning the indications by which Lost Israel (distinct from the “ Jews") is to be recognized in the last days, is obscured in important particulars by the imperfections of the Authorized Version ; because “ with stammering lips ” the God of Israel would speak to His people, that so, while His purposes were being accomplished, the words should be closed up and sealed until the time of the End.”

3. The chief result of correction of the Authorized Version by critical examination of the original text, is to accentuate and give intensified emphasis to the declarations that, in the last days, Israel is to be found in Islands in the North-West. This is established by the consensus of the whole Scripture.

4. The Scripture sets forth the strongest contrast between the fortunes of the House of Israel (that is, the Ten Tribes) and of the House of Judah (that is, the Two Tribes), “ until the times of the Gentiles be fulfilled.”

5. The“ time of the End" is now ; -manifest to all who are in The Faith by the signs which the Lord the Messias “ told us beforehand."

6. In the British Folk are fulfilled, to the yod and tittle, each and all of the remarkable characteristics by which Lost Israel should in the end of the days be found :-“set on high above all the nations of the earth" (Deut. xxviii. 1); " chief of nations" (Jerem. xxxi. 7, and Amos vi. 1, both imperfectly rendered in our version); their possessions encircling every continent, dotting every sea (vide Johnston's Mercator Map of the World); holding a chain of strategic posts, “the gate of their a

“ enemies," over the whole world, by a naval predominance unparalleled in history; surpassing every nation and race in the rapidity of their in

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crease; still going forth to " inherit the desolate heritages” (Isaiah xlix. 8) " after they had lost the other," the heritage of Manasseh, the United States; merchants of Tarshish (as Israel of old) gathering wealth from all the nations ; lending to all nations, borrowing from none; setting free the slave, feeding the famine-stricken ; turned to the God of their fathers and His Christ; a “kingdom of priests,” serving out the Scripture and the Message of Peace by the faith of Jesus Christ to the gentile heathen; “blind in part," being yet ignorant that, throughout the whole story, they are with Judah the Witnesses to the Lord of Hosts; and, the Turks being the children of Esau who is Edom, and as Israel “ shall be a fire and the house of Esau for stubble," and “saviours shall come up on Mount Zion to judge the Mount of Esau," the control of Asiatic Turkey undertaken by Britain, the entire political situation, and the complication now pending in the East, are made clear as noonday, and explained as matter of course, for the “ wise" who “understand” that the British Folk are in very deed the living and moving Israel of God.

7. Historically it is not true that the British Folk are a race," but demonstrably come of one stock which, about the beginning of the Christian æra, were moving into Eastern Europe from the very territory in Western Asia where we know, by the epistles of Peter and the history of Josephus (to which might be added the testimony of the Book of Esdras (2. xiii. 40) and of Jerome in his commentary on Hosea), that the Tribes of the Dispersion were then located.

These historical Sküths (Scythians, in modern barbarous parlance) were held in singular distinction by the neighbouring nations, for the severity of their manners, their high morality, and their heroic courage. The Hebrew S'coth would, by metonymy, imply a nomad, tent-living folk. The appellation would adhere with persistency to the leading tribe, which is the tribe of Ephraim. Since the migration of the Stuarts to St. James's, the Scots have been at the forefront of every business and achievement of the British Folk; and though the “ drunkards of Ephraim," time and again “ trodden under feet," still “err in vision and stumble in judgment,” and “follow after the east wind,” yet, O Israel, “not for thy righteousness, or for the uprightness of thy heart, “bath the Lord avouched thee to be His peculiar people,” “ but that He may perform the word which He sware unto thy fathers.” Throughout the elect generations, the natural heir was set aside that the Divine election to the heritage of the promises should be manifest to all men. By many indubitable proofs it may be shown that the Scots are the younger sons of the younger Joseph, and that Ephraim's heirship of the royal Coat of Many Colours survives in the Tartan of the Scot, whose nomadic instinct no torrid heat nor polar cold can quell.

8. The last shred of difficulty in the argument for Israel in Britain is eliminated for us by the doctors of “science,” whose most advanced deliverance now is that “ language is not a test of race, but only of social contact,” and that “ language can tell us nothing of race.”

Nevertheless, for my part, I have shown* that as language must, in the nature of the case, conform to ethnic idiosyncrasy, so, as matter of

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* Israel in Britain. Guest, Warwick-lane, Paternoster-row.

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fact, the structural type of English is Shemitic (called by the professors “ Semitic," so as to get away from the Scripture as far as they can) and not “ Aryan;" and that in the living vocabulary there still subsists a large residuum of “ unresolved ” words which, if not Hebrew, cannot be resolved by any known etymology. But, also, it is easily demonstrable that these words are most abundant in the Scots dialect, which is the oldest living form of what is called “ English.”

9. Note that, though we must speak of the “ English ” language-to apply the term, in any sense, to the British Folk is a solecism as gross as the common error of calling all Israel Jews.” So applied, it is a pure provincialism, bred of the notorious self-complacency of that fraction of the Folk; unknown to the legal phraseology of the British constitution and British empire; and offensive to British subjects who hailing from Wales, Scotland, Ireland, are not English, and who see hourly on the coin of the realm the title of the sovereign, “ Queen of the Britains." Everybody knows that the phrase “ Greater Britain” has passed into currency as a happy inclusive designation of the worldwide empire.

The chronological order of settlement of the “company of nations may be taken thus-Scots of Erin ; Kümri; Scots of Albyn; Saxons and Angles, et hoc genus omne : Normans, bearing the Wolf, the cognizance of Benjamin ; Manasseh beyond sea, whose Stars and Stripes will by and by blazon the common flag of the Israel of God.

Naturally, you now inquire what connection there may be between the argument for Israel in Britain and the Great Pyramid of Egypt, the ruinous sepulchre (they say) of a proto-Egyptian tyrant? That is the question now to be answered. We have now to see how the Pyramid is the supplement of the story of Israel, and in several eminent ways the demonstration of its irrefragable truth.

It is necessary to begin by trying to root up some of the weeds of delusion which have grown rank in the succulent soil of popular credulity; weeds whose seed has dropped from the prolific poppy-heads of the literati, “ wise in their own conceit."

This particular Pyramid was not the sepulchre of an Egyptian king, nor a sepulchre at all ; and in this it stands forth pre-eminent and dis

; tinguished from all the rest. Only because the rest are known to be sepulchres has it been assumed that this also was; and some colour has been lent to the assumption by the wild inventions of the Arabic writers who came in with Islam, ages after the ancient traditions had been sponged out under other foreign masters.

When Herodotus was in Egypt, although seventeen centuries had passed since the building of the Great Pyramid, the hierarchy still preserved the severity of their ritual, and the history and tradition which formed its substance. What little had been handed down to them concerning this Pyramid they told him, and the substance of it was that Cheops, under whose authority it was built, “ made sepulchral chambers for himself on the hill on which the pyramids stand, in a spot insulated by trenches introducing the water of the Nile.” The historical truth of Herodotus is proved by the discovery, at some distance from the Pyramid, and in the hill on which it stands, of a tomb which fulfils the

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precise conditions thus described of the tomb of the King Khufu ; who manifestly, therefore, could not have intended the Pyramid for his sepulchre. Again, Diodorus, though writing so late as the century before our æra, collected with much care, and by travel in the countries themselves, the materials for his history; and he records that neither of the two kings who built the first and second pyramids was buried there, but in "an obscure place.”

The internal structure of the Great Pyramid is unique. There is nothing, even distantly, like it in the others. In them there is an adit descending to a sepulchral chamber below the base of the structure. In this there is also an adit descending to a subterranean chamber ; but it can never have served to receive what is miscalled (in Egyptology) a sarcophagus, inasmuch as its floor was never finished, but is to this day rough, unlevelled, and sloping rock. The complicated system of galleries and chambers, peculiar to the Great Pyramid, at once palpably demonstrates that it belongs to an essentially different order of conception from the rest.

It was not even designed by the Egyptians; and we infer that its esoteric details were not built by them, or even known by them, as no repetition ofsuch details occurs in the other pyramids. Setting side by side the histories of Herodotus and of Manetho the Mendesian, who as a priest was initiated into the ancient traditions, it is clear that the Pyramid was built under the influence of a foreign intruder, who obtained such dominance over the king as to persuade him to abolish the whole ritual and worship of the gods. On this account, and also because the Egyptians had groaned under the compulsory task of labouring at the stupendous work whose purpose they could not understand, they held the memory of the king in detestation. After a time this foreign prince retired with bis people, a numerous tribe, to Palestine, and built the city afterwards called Jerusalem; that is Salem, which, when taken by the Jebusites was called Jebus, until the time of David, when it became JebusSalem, or, for euphony, Jerusalem.

From the dawn of history this city was Kodesh, the Holy Place, which the Lord had chosen to put His Name there. The builder, and king, of Salem was Shem, the younger son of the Preacher of Righteousness, and the Malchi-Zedek to whom, as the great chief and Prince of the elect generations, Abraham offered the tithe which was the right and due of his dignity ;-Shem, King of Righteousness by interpretation, as the human type of the Divine Messias ; and whose typical trial is set forth, for the “wise" who “ understand,” in the book written by Shem, and called the Book of Job. In that book continual references are made by Shem to the Pyramid which he built under the Divine guidance, to be the “Altar to the Lord in the midst of the land of Egypt, and Monument (not " pillar" as in our version)" at the border thereof to the Lord, for a Sign and for a Witness to the Lord of Hosts," spoken of by Isaiah the seer; and, again, by the seer Jeremiah, where--a thousand years after the signs wrought in Egypt at the Exodus-he saith, “ Thou hast set signs and wonders in the land of Egypt unto this day.”

No "commentator” that I know of has attempted to reconcile the apparently irreconcilable contradiction of the description by Isaiah. But in the topographical position of the Great Pyramid we have one of

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