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to have got the Chief Priests, and Elders of the Council, together at so late an hour; for they must also, have been eating their supper, and drinking their cups of wine, and consequently, might have felt a little heavy bellied, or heavy headed; for Jerusalem wine is very good, and roasted lamb in the spring, on the 14th day of the first month is a rarity. We are particularly commanded to eat the whole, and not leave any until morning. Ex. ch. xii. 10. And besides the four cups, we usually indulge a little more than common! Is it not wonderful, that the Priests and Council, could be so easily got together? dispersed as they must have been, in their several houses, with their families, eating their lamb and drinking their wine! besides it was an holy day! and did they all break the tradition of the Elders? and also, the commands of the law? It is very strange! It would have been more natural, if they had slept a while on their suppers! and not have proceeded to business in such a hurry! However, at this late day, we must take it as it stands, with all its imperfections on its head; there it is, believe, or be dam ned. It appears there was no more sleep for any of them that night, for they were in council, &c. antil after cock crowing;* and what is more wonderful, the Chief Priests, appear to have neglected the Temple that day, for he says, "All the Chief Priests and Elders of the people took counsel in the morning." (How many Chief Priests were there?) he says all the Chief Priests! ch. xxvii. 1. There never was more than one Chief Priest, yet he writes all: this all, was soon counted, say one and no more. It appears to me, if I am a Jew, Matthew is none, he writes so much like a Gentile.-To be continued. *Peter must have had good ears, to hear a crock cowing in Jerusalem, on the passover! Jews keep no poultry in walled cities on the passover.

The Editor falicitates his Subscribers, on the attainment of the principal object of this work. Religious publications, are now conducted more liberal than heretofore. It is true, we are not answered, but the reason is weighty,-no answer can be given. We propose to close the work, for the present, at the end of this volume. No. 8. will contain an answer to G. F.'s address to the Scattered Jews. And the explanation of Zach. xi. 12.-13.

THE JEW is published monthly, and delivered to subscribers in New-York, at their dwellings, and to distant subscribers, at the Post-Office in New-York, or to any other conveyance ordered, for one dollar and fifty cents, per annum, payable semi-annually in advance.

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BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSARIES, AND PARTICULARLY AGAINST THE INSIDIOUS

ATTACKS OF

ISRAEL'S ADVOCATE.

VOL. II.

9th month, KISLOV, NOVEMBER, 5585.

NO. 8.

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"I have heard many such things: miserable comforters are ye all. Shall vain words ever have an end? or what emboldeneth THEE that THOU arguest?" Job xvi. ii. 2-3.

From Israel's Advocate, of Oct. 1824. page 148.

AN ADDRESS TO ALL THE SCATTERED JEWS. According to Daniel, ix. Messiah, the most holy prince, came and was anointed above 1800 years ago. For there were to be seven weeks (or 49 years) from the mission of the commandment, to restore and build Jerusalem. In the 49 years, or 7 weeks, the temple was to be built thence to the baptism of. were 62 weeks, (or 434 years.) In the midst of another week, Messiah was to be slain, and to cause the daily sacrifice to sease: that is, in 3 1-2 years from his baptism by John, the Elias. For the sacrifice of his body ended the old covenant and its laws, and punished transgressions, and caused sacrifices and oblations to cease. Therefore, Isaiah, the son of Amos, spake by the spirit 778 years before the end of the old covenant, and commencement of the new, that the time would come, that "he who burned incense or offered an oblation, was as if he blessed an idol," (ch. lxvi.) 66 or offered swines blood." For obedience is better than sacrifice. The Most High dwelleth not in temples made with hands; but the high and lofty One who inhabiteth eternity, dwells with him also, who is of a contrite and humble spirit. God now requires mercy and not sacrifice, and the knowledge of himself more than burnt offerings. The sacrifices of God are a contrite heart: a broken and contrite spirit, O God! thou wilt not despise.

This prince Messiah was to come out of Bethlehem Ephrata, as says Micha, v. 2. "Out of thee shall he come forth unto me, that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." He is king over that kingdom of which Daniel spake, which should stand for ever; and whose dominion hath no end. For he is that little stone cut out of the mountain without hands, that shall become a mountain or kingdom that shall cover the whole earth; breaking into pieces all other kingdoms, turning swords into plough-shares, spears into pruning-hooks, and suppressing the occasion of all wars.

The head of the image shown to Nebuchadnezzar in a dream, Dan. ii. and which was as gold, was the Babylonian monarchy, over which he was king. The persian monarchy was the breast and arms of silver; the Grecian monarchy was the belly and thighs of brass; and the Roman was symbolized by iron, which metal is strong, breaking the three previous empires to pieces. Now Daniel says, in the days of these kingdoms shall the God of Heaven set up a kingdom, which shall never be destroyed, and which shall break in pieces, and shall consume all these kingdoms. This kingdom of God is symbolized by a little stone cut out of a mountain without hands, smiting the image on the feet. Now if this dream and the interpretation of it is sure, Messiah's kingdom has come; and the stone, which ye have refused, is become the head of the corner, agreeably to Ps. cxviii. You may see his mountain, or kingdom described in Micha, iv. as established over all other mountains and governments. But agreeably to Isaiah viii. he and his kingdom has been your stone of stumbling, and a rock of offence. For you were out of the life and spirit of Moses and the prophets, and expecting an outward king and kingdom, ye mocked the Messiah when he appeared in the flesh. David saw and called him Lord, in Ps. cx. 1. He ascended on high led captivity captive, and received gifts for men, yea for the rebellious, that the Lord might dwell among them; Ps. lxviii. For, says Isaiah ix. "Unto us a son is born; unto us a child is given: and the government shall be upon his shoulders, and his name shall be called the Mighty God, the Everlasting Father, the Prince of Peace; and of the increase of his government and peace there shall be no end."-He was of the seed of Abraham, Jesse, and David, according to the flesh, but according to the spirit, is here declared to be the Mighty God, that shall reign on the throne of David for ever. This is the seed of the woman that bruises the serpent's head; the seed of Abraham, agreeable to Gen. xxii. 18. in which all who are in it are blessed. And Isaiah, who was in the Holy Spirit, declared he should be born of a virgin, ; Isa. vii. "Behold a virgin shall conceive, and bear a son, and shall call his name God-with-us.' In Ps. ii. he is called the Son of God. In Isa. xi. he is called not only the rod of Jesse's stem, but the root of Jesse. He was to stand as an ensign to the people; to it the Gentiles were to seek, and his rest was to be glorious. And we Gentiles, who have come under his standard, have found his rest glorious, resting from our own works as Jesus did from his, to serve his Father. Ye who take counsel, but not of God, who cover with a cover, but not of his spirit, are rebellious children, as is said in Isa. xxx. 1. Ye hear and see, but do not understand nor perceive; and so are not converted nor healed, as is said, Isa. vi. 9. How long this will be so, may be seen in verse 11.

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Daniel says, in ch. viii. 14. the sanctuary will be cleansed after 2300 days or years. But from the time your daily sacrifice shall be taken away, and the abomination that maketh desolate set up, shall be 1290 days or years, and blessed is he who cometh to 1335; Dan. xii. those days, saith the Lord by Jeremiah, ch. 3-they shall no more say, the ark of the covenant of the Lord: neither shall it come to mind; neither shall they visit it:-Heaven is God's throne: and earth is his footstool; and at that time, they shall call Jerusalem the throne of the

Lord, and all the nations shall be gathered to it, to the name of the Lord, to Jerusalem; that is to heaven. The destruction of outward Jerusalem, the temple, sacrifices, and the old covenant, was prophecied: and ye were to be dispersed. We, who were not a people, are now the people of God; and you are provoked to jealousy by us. Is not Isaiah v. fulfilled on you: your vineyard laid waste, your sun and moon darkened, and your stars fallen? Ye are not now the people of God according to Ezekiel, ch. xxxiv. 20, &c. nor can you be until ye get from God a new heart and new spirit within you; and the Lord will be inquired of to do this for you. Then, as is stated in ch. xxxvii. ye shall be God's people, and ye shall have but one prince, and one shepherd, for ever. Then all your children shall be taught of the Lord, the one shepherd, king, and prince; but not till your hearts are so changed, Isa. liv. 13. Thy maker, O Israel, shall be thy husband. Then thou wilt have the new covenant spoken of in Jer. xxxi, 31. and Isa. xlii. and vi. This new covenant will not be according to the old, which you brake ;-but this shall be the covenant, saith the Lord; I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people, &c. The Messiah, the Lord's elect, on whom he puts his spirit, is given for a covenant of the people; for a light to the Gentiles. He is a light to many Gentiles, and a leader of the people. He is the glory of his people Israel in the spirit. He is king of the spiritual Jews. The Lord hath said he would gather his people from the mouth of his shepherds, and teach them himself, and set one king and shepherd over them.-And David called him Lord; yet he was his son-saying, the Lord said unto my Lord: sit thou on my right hand, until I make thy enemies thy footstool. Thou art a high priest for ever, after the order of Melchizedek-not after the order of Aaron's priesthood, which had beginning of days and end of time. He is given, says Isa. lv. 4. for a witness, leader, and commander to the people. And the sceptre was not to do depart from Judah, nor a lawgiver from between his feet, until Shiloh come;-to whom the gathering of the people shall be ; Gen. xlix. 10. This scepter is departed 1800 years therefore Shiloh, the gathering sent, has come.

He, and not Joshua, (agreeably to Deut. xviii. 18. and xxxiv. 10.) is the prophet and law-giver, which God promised to Moses, to raise up from among you, like unto Moses. And Moses commanded you to hear this prophet, on pain of being cut off. This prophet having come, ye did not hear, and ye are cut off.

When he came to you, his own people, ye received him not, but persecuted him as ye did the prophets. And you hid your faces from him, because he was a man of sorrows and acquainted with grief; and fulfilled the 53d ch. of Isaiah. You afflicted him, yet he opened not his mouth; ye brought him forth as a lamb to the slaughter; (who shall declare his generation?) he was cut off; he made his grave with the wicked and with the rich; he did no violence; neither was deceit found in his mouth. Ye mocked him, agreeably to Ps. xxii. ye pierced his hands and feet, as prophecied by Zach. xii. 10. preferring a murderer to him. Ye gave him gall and vinegar to drink, Ps. Ixix. 21. And now David's words, "let their children be vagabonds," are applicable to you. Ye proved him, in the way stated in the wisdom of

Solomon, ch. ii. and put him to death, and did he not die, agreeable to the time mentioned in 2 Esdras, vii.? David said-God would not suffer his holy one to see corruption, nor was a bone of this paschal lamb broken; therefore, after you crucified him, God raised him from the dead on the third day. He is the son of David, he is the king of glory, and now sits on the throne of David for evermore; and his kingdom is in the hearts of his renewed ones, whom God hath begotten by his spirit. Consider all these things; and judge ye whether the Messiah has come and introduced a new covenant by his mediation, as Moses introduced the old covenant by his mediation. And whether his advent has not put an end to the sins and transgressions of the old covenant, by establishing the better one, of God's holy spirit; agreeable to Daniel, ix 24. Hebrews, ix. 15. Joel, ii. 28, &c.

G. F.

Not without complaining do we proceed to consider the above production; which, as is said of the days Mechizedek, hath neither begining nor end; we must notice, that condensing so many disputed points in one body, will never lead to any satisfactory result: it leaves matters in too desultory a situation to convince the mind. And this, as we take it, is in truth the intention of the addressor; we will however follow him by paragraph, and since we cannot say much on any particular objection, we will strive to say something on each, and in that way give a general answer.

TO G. F. IN ANSWER TO THE ABOVE.

In the first paragraph. you give us so much information, that I must acknowledge, I could not retain the whole, and in consequence, was obliged to peruse it again, and that repeatedly: and even now am utterly at a loss to form a thorough conception of the subject, and therefore, am obliged to trouble you with a few questions: Whence did you get the phraseology, "Messiah, the MOST HOLY PRINCE?" In vain do I look for it in the ix. ch. of Daniel, to which you refer us. It speaks, indeed, of a Messiah, the prince or leader, and of a Messiah to be cut off, but I cannot find, most holy Messiah, mentioned in any part of the chapter. I find that seventy weeks were determined upon Daniel's people, and upon the HOLY CITY, to do certain things, and among the rest, to anoint the Most Holy, but it does not say HOLY MESSIAH; neither, my kind sir, can I find in that chapter, that the Temple was to be built in the "49 years or 7 weeks," it does indeed tell us, that in 62 weeks the streets shall be built again, and the walls, but nothing concerning the Temple's being built within 49 years; neither can I find a single word in the whole chapter that appears, by the most distant allusion, to treat of the baptism of any one; neither do I know what to make of either "the END of the old covenant," or "the COMMENCEMENT of the NEW;" nor can I discover any thing in the vision of Isaiah, the sor

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