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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 1 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. Iv. 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 Shilah 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. lxix.. 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, jx 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 Mechizcdek, 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 O. 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: WhenceaJid you get the phraseology, "Messiah, the MOST HOLY PRINCE?" In vain do 1 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 G2 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 J" nor can I discover any thing in the vision of Isaiah, the Sop

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of Amos, that sounds like, "THE TIME WILL COME 'that M who burned incense or offered an oblation, was as if he blessed an idol." If your Bible has all this in it, it is very different from mine, and 1 really thought hitherto, mine was a very good one.

Your next paragraph, commencing, "The prince Messiah," &c. is to me, as curious as the first. Have you seen the explanation of the second verse of the v. ch. of Micah, in The Jew, Vol. 1. page 200? Will you please to peruse it, and give us your thoughts upon the subject in a future number of the Advocate? You tell us that, " He," (meaning, I suppose, the ruler in Micah, ch. v. 2.) "is king over that kingdom of which Daniel spake, which should stand forever; and whose dominion hath no end. Have you, my dear sir, seen The Jew, No. 3. Vol. II. wherein is the answer to CAMDEN, treating of this 6ubjcct? if you would peruse it, you would find it very interesting. Your third paragraph treats of so many subjects, that ( must take the liberty to give each a separate consideration: in regard to the first, the dream of Nebuchadnezzar, Dan. ii. ' must take the liberty to recommend to jyour perusal No. 1. Vol. I. of The Jew, which has treated on the subject, you will, without doubt, find it vastly entertaining, as you will find the Editor, from the same premises, comes fairly to a conclusion diametrically opposite to yours, to wit: that the Messiah is not yet come! You next tell us, "the kingdom of God is symbolized by a little stone cut out of a mountain without hands, smiting the image on the feet." Now excuse me kind sir, if I point out to you a trilling disagreement in your own hypothesis; in the second paragraph you tell us, "He [the King,] is that little stone," and in this, " The kingdom is symbolized by the little stone." You next tell us, "that agreeable to Isaiah viii. He and his kingdom, has been your, [our] stone of stumbling, and rock of offence." Possibly, kind sir, you are correct; will you please to go along with me and consult Isaiah viii. and hear what he says concerning this stone, rock, gin and snare?

Isaiah, viii. 9. "Associate yourselves, < I ye people, and ye shall be broken in pieces ; and give ear, all ye of far countries : gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces." Isaiah defies the nations and people of far countries, to associate, (to form societies,) among each other; he defies these societies to strengthen themselves, viz : with auxiliaries, he tells them they shall be broken to pieces, he repeats the assurance, gird yourselves ever so strong, ye SHALL be broken to pieces.

10. "Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God it with us." Here he ilefia them to take counsel together; (the parent societies of different and distant countries, are defied to take counsel together, one with the other.) And it shall come to nonght, speak the word, and it shall Rot stand: the word of the associated societies, strengthened with auxilliaries, and backed with the combinations of the societies of different and distant countries, shall not stand ; FOR GOD IS WITH US,

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11. "For the Lord spake thus to me, with a strong hand, and warned me, that I should not walk in the way of this people, saying." We Jews are not to be deceived, because we are warned by the

Lord, with a strong hand, not to walk in the ways of the ians,

"this people," who so associate, and strengthen themselves to speak the proud word: then follows the warning.

12. "Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid." We are warned not to acknowledge a CONFEDERACY, nor fear their fear; not to be of their Religion; not to acknowledge a confederacy of Gods; not to worship God in fellowship, as they do.

13. "Sanctify the Lord of hosts himself; and let him be your fear, and let himie your dread." Worship the Lord of hosts by himself, in perfect unity, let that be your religion, to fear God alone without association.

14. "And it shall be for a preparation; and for a stone of offence, and a rock of stumbling to both houses of Israel; for a gin and for a snare to the inhabitants of Jerusalem." This heavy trial of our faith, (God grant us strength,) will be for a preparation. It is intended to answer the purpose of preparing a people, fitted to enjoy the promised felicity, those who will withstand the terrible temptation, will be prepared and sanctified; (for the word, JJ'TpO? signifies both prepared and sanctified,) for redemption from this ancient captivity, and become a happy people. On the other hand, to those of us Jews, who fall from the faith, it will become a stone of stumbling and a rock of offence; yes, even a gin and snare to the inhabitants of Jerusalem, itself, even they are also severely threatened with this fiery trial, even they, the most pious among us are threatened with this sieve of vanity.

15. "And many by their means shall stumble, and fall, and be broken, and be snared, and be taken." 03 Bam. By their means, by the means of this rock of offence, this stone of stumbling, and not as translated in the Bible, among them, which would have been DiTO Myhem. By the mcan« of these societies, through their instigation, many will stumble and fall, be snared and broken.

lb'. "Bind up the testimony, seal the law among my taught ones." Ye Jews of these United States, my dear and near brethren bind the testimony for a sign on your hands, and seal the commands of the law on your hearts. The command, indeed, is for all Jews, who are the taught ones, the disciples of the prophet, but perhaps it is my duty, particularly, to call on you.

I now close the subject, with the closing words of this prophecy, 17. "And I will wait upon ETERNAL SELF EXISTENCE, who hideth his face from the house of Jacob, and I will look for HIM." The stone which the builders refused, and refuse, is Israel, my dear sir; thou, perhaps, art one of the builders, do not refuse him, rather kiss the son, (Israel,) lest HE, (Israel's God,) be angry.

You say, David saw and called him, (Jesus of Nazareth,) LORD. I beg you will peruse number seven again, with prayer to the one only God, perhaps He may enlighten your benighted, and confused un derstanding. Again, I solicit you will read that number, and try to answer it; I know it will settle your mind. "He ascended on high," &c. is rather misquoted, or mistranslated; my dear sir, look at the context, you will find it speaks of Moses receiving the law, on the holy Mount Sinai, the word, (the LORD,) is in the original, my Lord was among them; my Lord (Moses) by their means, was on Mount Sinai, the holy; he then sings of Moses who ascended on the mount, he led the captivity of Israel, out of Egypt, captive to God, he there received the law of God as a gift for men, even for rebellious Israel, that the Lord God might dwell among them, (the Shechena on the mercy seat.)

In regard to Isaiah, ix. supposing your reading should be correct, consider my dear sir, what a dilema you place yourself in, for you make the son, the Everlasting Father! one person*, which would prove too much for your purpose. But in fact, according to the original, the Mighty God, the Everlasting Father, calls the childs name the prince of peace.

You next inform us, "This is the seed of the woman that bruises the serpents head:" then sir, the serpent must bruise his heel! how is that done? "The seed of Abraham agreeable to Genesis xxih 18." how is this my good sir ? in that case the land of Canaan was given to him alone, and he must be so numerous that he cannot be counted, or numbered, even as the stars of heaven, or the sand on the sea shore! see verse 17.

You next tell us that Isaiah, who was in the holy Spirit, declared he should be born of a virgin; Isa. vii. 14. Again my worthy friendy I must beg of you to read No. 2. Vol. I. and No. 4. Vol. I. of The Jew, and whatever you may think, you will not again speak this language to

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