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is very strange, but I suppose it was a miracle. And lest some one may say he meant Isaiah when he says Esaias, we will consider the scope, intention, and real meaning of the 3d verse, or the prophecy whereof the 3d verse of the 40th chapter is a pari—it begins 'D# wnj isru "Comfort ye, comfort ye my people, saith your God." The people of God, Israel, are commanded to comfort themselves. "Speak ye comfortably to (the heart ot) Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; for she has received of the Lord's hand double for all her sii-.s." The people of Israel are commanded to speak comfortably to Jerusalem, and cry to Jerusalem that her warfare is accomplished, her warfare is done, is over, is past; there will be no more warfare for her, her iniquity is pardoned, her sin, her iniquity is forgiven; because she, Jerusalem, has been doubly punished for all her sins; so that she will thence forward have no more warfare; she has received her punishment, she will have no more punishment, all forgiven, and therefore the people are commanded to comfort themselves, and to comfort Jerusalem. The spirit appears to have in view the restoration and the time of the restoration of Israel, when judgment will return to the righteous, when Ephraim, as well as Judah, will be restored to their own country; when the kingdom of the saints of the Most High, will be set up, for after that time Jerusalem will have no more warfare.— No stranger then will pass through her any more. "A voice of crying in the wilderness, prepare ye the way of the Lord: make straight in Arabia Deserta, a high-way for our God." This is n )t said of any particular man who will utter this voice : it is to be a voice, a loud, a crying voice, "Prepare ye." This is spoken of Ephraim, the voice is the coming of Ephraim, of the whole nation, the long lost to us, and at present not to a certainty known, ten tribes of Israel, our brothers, who were driven into captivity by Shalmanezzer; their coming into the wilderness, on their return to the land of their fathers, will occasion this'voice, " Prepare ye the way of the Lord : make straight in the desert, a high-way for our God." When speaking in chap. xi. of the restoration of Israel and Judah, from all the world, he makes use of the same language, (an high-way.) "And there shall be an high-way for the remnant of his people, which shall be left from Assyria, like as it was to Israel, in the day that he came out of the land of Egypt:" so that the high-way for our God, meansan liigh-way for the people; and these coming, as they came out of Egypt, in a national body, will occasion this voice in the wilderness; this will indeed be a comfort to the people of God, this will be a comfort 10 Jerusalem, for her warfare then will be accomplished, her iniquity will then be pardoned; she will be then certain, that she has received her punishment, in full tale, double for all her sins, as threatened in Jeremiah, xvi 18. "And first, will I recompense their iniquity, and their sin, double, because they have defiled my land ; they have filled my inheritance with the carcases of their detestable, and their abominable things." This is the real, the literal meaning of the prophecy, or that part now necessary to be considered; this is the precise meaning of just so many words put together, in the order these words do stand in context. Now ians spiritualize these words to mean the promulgation of their go.-.pel, and the voice to mean the preaching of John the Baptist ; then, when John the Baptist preached, and the gospel was preached by Jesus of Nazareth, the warfare of Jerusalem was accomplished ; the iniquity of Jerusalem was pardoned! Jerusalem had received of the Lord's hand the double for all her sins! How was the warfare of Jerusalem accomplished? Have not the people of the prince, the Romans, destroyed Jerusalem? Razed her foundations, and burnt up the sanctuary? Is not the mountain of the Lord's H >use in heaps? Is Judah restored? Had she received of the Lord's hand double for all her sin-, when the gospel was preached 1S00 years ago? What then can be the meaning of this long and doleful captivity? Is this the way of the Lord? the trouble had not yet begun! how then can it be said her iniquity' was pard:incd ?— No, far was it from the intention of the Spirit of Holiness, to say an thing here of die promulgation of the gospel! or the preaching of John! and John in the wilderness of Judea, was not this voice in the wilderness. The time for this voice was not, and is not yet come, because the warfare of Jerusalem was not, and is not yet accomplished ; Jerusalem had not then,neither has she as yet, fully received of the L ol's hands double for all her sins, (although the time hasteneth) and therefore her iniquity (the iniquity of Jerusalem, of the Jewish Church, if you please to have it so,) is not yet pardoned her warfare is not yet accomplished, as we see it daily before our eyes; and therefore this John your Saint Matthew speaks about, was not the voice spoken of by the prophet Isaiah! Whatever the prophet Esaias might have said about him, and none can pretend here to call the Gentile church, Jerusalem, because, when John came, when Jesus promulgated the gospel, there was no Gentile Church! to be called Jerusalem! consequently this- does not testify of John or of Jesus; and Isaiah did not speak of John when he said tnip Sip " A voice crying in the wilderness;" but say for a moment, Isaiah did speak of the Gentile church, then her warfare was accomplished.—Read the Ten persecutions of the .. t. . . ian church, read Fox's Book of Martyrs, read the violent persecutions

of ians of one another; when Arians persecuted the

Athanasians, the Trinitarians the Arians, the Church of Rome the Protestants, aye, and the Protestants the Catholics; and every one of the Protestant sects (except the Quakers) each other; every one in their turns are persecutors, aye persecutors unto death! Was their warfare accomplished? Their warfare had not yet began, when the gospel was promulgated! The beginning of the gospel promulgation, was the beginning of the warfare! and not the end or accomplishment of it. Read what the learned reformer Calvin says of it in his letter to the Protector of England: "And in"deed, it is evident from history, that from the time in which the

"ian religion began to be spread through the world, there

"was scarcely a corner, which was not afflicted with extreme evils. "The constant commotions of wars arose like some conflagrations, "by which all things were consumed. Floods prevailing on the "one hand, and on the other pestilence, and famine; here the end "of all government, and there the inversion of all order, as if the "world absolutely conspiring against itself, was broken to pieces^ "and dissolved. The same has happened in this age, since the "gospel began to come forth from the darkness with which it was "covered: the face of things exhibited a miserable appearance! "Complaints are every where circulated, that we were born in a "most unhappy period! And there were few who did not faint un"der so great a pressure of difficulties."—Life of Calvin, p. 330. Thus then is the warfare accomplished. What will ye do in the

swellings of Jordan? Tremble ins, "if this is done in

the green tree, what will be done in the dry?" These are of their words, I take no pride in them; their iniquity they say is pardoned, their warfare is accomplished; and yet this all happens to them. What will become of them, when inquisition shall be made for sin? When he shall, (as he certainly shortly will) avenge the blood ot his servants ; when he will render vengeance to his adversaries • Oh God, be merciful to your creatures. On this enough has been said—I must hasten to something else.

(Tobe continued.)


When I finished the 11th number of the first volume of The Jew I craved permission to close the 1st volume of Israel's Advocate;* but this I am not allowed. Again I must wade the " Back Waters;" for those whom I delight to obey will not permit me to leave such gross calumnies, and wicked misrepresentations, as are contained in " the account of Mr. Sargon's visit to the interior of Cochin,f unrcpelled and uncorrected. It is therefore with the utmost disinclination as to the subject, that I drag myself to the performance of the necessary duty. Mr. Sargon, who I take to be an apostate Jew, since he informs usj that he is brought out of" blind

Judaism to the marvellous light of ianity," says, " I took my

way straight to the Synagogue, with an intention to dwell there a couple of days;" that he was not molested in the sacrilege by the Jews; that in consequence he did prepare his table, did eat there, and did lodge there. Reader, what would you expect would be the consequence, should any man enter Trinity church, SisnS and there, unasked and unsolicited, spread himself on the seats, prepare his meals, and take up his lodgings? Would it be a miracle that he would be shown a more fitting place for such purposes, higher up Broadway, even in the house vulgarly called Bridewell? and will you then swallow this Munchausen, and believe that Sargon did do this in the Jews' synagogue at Chinotta; and that the Jews permitted it? True indeed, in Poland, under the government of the enlightened and pious Alexander, Jews have been obliged to permit ENGLISH MISSIONARIES into their synagogues to dispute on religion; and let it be remembered they were accompanied by a file of bayonets, and that it was well understood the

* No. 11, p. 231. tlfroeVs Advocate, p. 190. J Ibid. 196. vot. it. 2

soldiers bad ball cartridges; and all this by the express desire of the Missionaries: unanswerable arguments these, when presented to the hearts and heads of unarmed, inoffensive Jews! But this does not appear to have been the case at Chinotta.

He next informs, that he "engaged in conversation with a young man who could read Hebrew, and understand it tolerably, the rest of the people were standing by and hearing us with the utmost attention."* This is indeed wonderful, a Jew boy at Chinotta could read Hebrew, and understand it tolerably! It appears, some how or other, the black Jews understood the purpose of his visit was disputation, and set a young man, a youth, a boy, a child, against the learned Mr. Sargon, with his " Hebrew and English Bible."f Fearful odds these, against the " poor insulated, and ignorant" Chinottas; and what was the result? is the youth confounded ? So indeed the learned Mr. Sargon would wish us to think; but does it so appear, even from his letter? on the contrary, the renowned Mi. Sargon acknowledges himself nonplussed. "I never heard such an explanation," exclaimed he.J Yes, Mr. Sargon, with his Hebrew and English Bible, did say he never heard the like. It was then a new thing to Mr. Sargon, and not to be found by the " marvellous light of the gospel," that the wonderful counsellor, the mighty God, the eternal Father, should call the child's name the Prince of Peace. Did then Mr. Sargon explain to those insulated, ignorant Chinottas, how the child itself was the father, and that consequently he was both father and son ? how he begat himself? or did he leave it unessayed? Hear his own acknowledgment. "I find it a difficult matter to encounter those

who oppose ianity."§ What, after traversing the Atlantic

and Pacific, for the purpose of finding a few "insulated, ignorant, black Jews," in order to dispute with and convert them, is he obliged to acknowledge they confounded him? They produced such an explanation of Isaiah, ix. 5. as he had never before heard, and that he found it a difficult matter to encounter them; no doubt they answered all his objections, and raised such others as he could not "contend with." As to the rest of his long extract, it is his own story, on which he puts the best face ; what confidence to repose in its correctness, may be gathered from the foregoing.

* Israel's Advocate, p. 190. + Ibid. p. 190. 1 Ibid. 192. 5 Ibid. 196.

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