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table, for none stir it, or at all notice it, except perhaps, Malachi chap. i. 7, might be supposed to mention it; and a drink offering 70 Mimsach, is still a drink offering, for none spill it except King David, in Michtam le David, Ps. He calls it a drink offering of blood or Medam, as blood, representing blood. “Their drink offering, representing blood, I will not offer, nor take their names on my lips.”-The prophet then, in our text, addresses such who once were professing the true religion of the Lord, which they have forsaken; who formerly had love of country for God's Holy mountain, which they have forgotten; and who must have become officiating priests of another religion, in which quality and office, they perform their worship, by preparing a table to the troop, the several gods combined together in one godhead, and at which table they furnish a drink offering to a certain defined and mystical number. The features are so strong that it is impossible to mistake who are intended by the prophet. He here addresses the apostate Jews, who have become ......ian priests. They have forsaken the Lord; they forget his holy mountain ; they prepare the communion table to the troop,—the plurality in unity; they furnish the drink offering of blood; representing the blood of the New Testament to my number, the certain defined and mystical number three, of which, the troop, or godhead, is by them said to consist.

“ Text.--Therefore will I number you to the sword, and ye shall all bowdown to the slaughter; because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not.

The denunciation pronounced in this and the following verses are intended only for the apostatized Jews who become...... ian priests; they, together with the rest of the Jews, are called. (Not so the Gentiles, they are, as yet

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not commanded to the Covenant.) God spake from Sinai: I am the Lord your God. Ye shall have no other God before me. This they will not hear: they forsake the Law of God, which they account Matlaha, a weariness; they rather choose the free living of the Gentiles; they not only depart out of the way themselves, but also cause many to stumble at the law; they destroy the covenant of Levi, pretending they are of the covenant of priesthood; in short, they choose that form of worship, wherein God does not delight.

Therefore, thus saith the Lord God : Behold, my servants, the Jews, shall eat; but ye, apostates, shall hunger : behold, my servants, the Jews, shall drink; but ye, apostates, shall thirst: behold, my servants, the Jews, shail rejoice; but ye, apostates, shall be ashamed : behold, my servants, the Jews, shall sing for joy of heart; but ye, apostates, shall cry for sorrow of heart, and shall howl for vexation of spirit. And ye shall leave your name for a curse to my chosen ; for the Lord God will slay you, and call his servants, the Jews, by another name.

Since none can be said to leave his name until his death; and since repentance availeth even one day before death, as we are to wait, and expect, the repentance of the wicked even till their latest moment; we ought not, neither can we pronounce the curse on any, even after their death, for we know not but he might have been accepted; we know not but he had mentally and secretly repented ; therefore this curse can only take place after the resurrection,when such apostates will arise to shame and everlasting contempt. Then their names will be left as a curse to my chosen.

Text.—That he who blesseth himself in the earth, shall bless himself in the God of Truth; and he that sweareth in the earth, shall swear by the God of Truth.

This is the sole purpose of all judgments; that men may learn righteousness; that the true God only shall be

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worshipped according to his own prescribed way,—the way that he delights in.

היעשה לו אדם אלהיס והמה לא אלהיס

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The question must occur to every man of reading: Wherefore is this verse, more particularly than any other, put in a strange language? Why in the Chaldaic? Why not, as all the rest, in Hebrew? The Jews were about being led into captivity by the Chaldeans, when it was foreseen the enemy would argue, reason, and persuade them to join in the service and worship of their false gods ; against which worship the Prophet, (by the word of the Lord) was teaching and warning them ; and lest the Jews should from motives of prudence, fear or convenience, leave their arguments unanswered, the Prophet puts the answer in the very language they would necessarily have to speak in, that is, in Chaldaic. This is the opinion of all commentators. And from the words Kidna tomrun, and which is translated, Thus ye shall say, (or answer) to them, but which ought rather to be, in this manner, or according to this judgment shall ye answer them; that is, without fear, as this answer is. We cannot suppose that this set of words are to answer every argument, but the spirit of this answer is meant, plainly, these gods have not made Heaven and Earth—they shall be lost, &c. We are not to consider whether our answer will offend or not ; we are not to fear the consequence of doing our imperious duty. “Thus saith the Lord;" that is sufficient : it is God's command they shall be answered ; and himself points out the method and manner wherein we shall answer : thus, in this manner, and in the very language used by those who would persuade us to serve strange or false gods. Why then shall we confine ourselves only to write in Hebrew, when the very example is set us in a strange language, by the Prophet, by God's express command ; so that we have not merely precept, but example—the example of the Prophet himself, not only to warrant us, but commanding us as to the manner, method and language we are to use in our answers. The manner, is boldly ; the method, is by attack, if attacked; and the language, is that used by the Gentiles who attack you. It is the duty of every man of our persuasion, when attacked, to defend, as much as in his power, the religious tenets and peculiar doctrines of the unity of the Godhead. Isaiah, xliii. verse 10.-"Ye are my witnesses, saith the Lord ; and my servants, whom I

have chosen : that ye may know, and believe me, and understand that I am he. Before me, there was no God; neither shall there be an after me : I, even I, am the Lord ; and besides me, there is no saviour. I have declared, and have saved ; and I have showed when there was no strange God among you : therefore, ye are my witnesses, saith the Lord that I am God.” Here we are informed that we are the witnesses of the unity of the Godhead ; we are to witness that God so declared that he was an unit, alone, none with him, none beside him, at a time when there was no strange God amongst us ; consequently, as we were then taught, so must we witness of him, that God is an unit, without any fellowship or association. Therefore, we are commanded to say, to reason, and argue with the Gentiles in this manner; showing them that their gods are strange gods, without power; that their worship is idolatry ; and that the memory of their existence will cease from off the earth and from under these heavens. 15th.-" They are vanity ; the work of errors ; in the time of their visitation they shall be destroyed :” and it is particularly worthy of remark, that whereas the whole of the book of Jeremiah is written in Hebrew, the 11th verse, “ Thus ye shall say to them, &c.” is put in Chaldaic, thereby pointing out to us that we should make use of the vernacular language, in religious controversy with Gentiles. And I am not alone of this opinion, Rasha, (Jarchi,) in his comment on Jeremiah in this place has it, that Jeremiah sent this epistle to Jeconia to distribute among the captives, that they should return answer to the Chaldeans in Chaldaic, if the Chaldeans would require of them to worship idols (strange gods :) and the duty is as much incumbent on us to return answer in English, as it was on them to answer in Chaldaic, for the Gentiles are continually requiring of us to join them in their doctrine of vanities and to accept and acknowledge the New Testament their work of errors ; and to worship their strange god, Jesus, of Nazareth, (a man long since dead,) joined in fellowship with Mehuzzem, the most potent God, formed into a plural by associating the Holy Spirit with him blessed for ever : and thus they are continually calling on us to serve an idol service ; and therefore you are correct in answering them in your paper.

(To be Continued.)

[Israel's Advocate continues its taciturnity. No. V, as No. IV, is barren of any thing like argument, and does not quote a single text of scripture. It contains, indeed, some lame attempts at misrepresentations of the Jewish Religion-not worthy a serious confutation.-Ed. Jeu.)

To Correspondents.-N. is requested to continue his assistance. We are proud, and highly flattered with his praise : we hope ever to continue to merit it,

Moses. The Editor of the Jew would be glad of a personal interview.
Darid, in its present dress, is inadmissible.

Published monthly, by L. EMANUEL, 265 Broadway, at one dollar fifty cente per annuu, payable semi-anually-in advance.

BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSA-
RIES, AND PARTICULARLY AGAINST THE

INSIDIOUS ATTACKS OF
ISRAEL'S ADVOCATE.

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Vol. I. Seventh day of the fourth month TAMUS, June, 5583. No. 4.

ISRAEL'S ADVOCATE wisely stands hors de combat. They by silence tacitly allow they have no arguments to produce, but such as themselves consider futile; no strong reasons to offer. They put their hands on their mouths, and say it is truth. What then, gentlemen, becomes of your evangelizing the Jews? Is it not reduced to a mere speculation for drivellers, printers, publishers, and apostates?

Surely this is not of me; my weak abilities never could have achieved so glorious a conquest, at once to confound our opposers. This is the Lord's doings, (to whom be all the glory,) not mine. Permit me, gentlemen, to put a serious question to you: “ If ye have run with the footmen, and they have wearied you, how then canst thou contend with horses ? and if in the land of peace, wherein thou trustest, how wilt thou do in the swellings of Jordan?" Jer. xii. 5. The philosophical, the learned, the wise, the potent Doctor Priestly, has been silenced, together with all the clergy of England, by David Levy; the reverend S. J. C. F. Frey has been awe-struck by M. Nicklesburger; and even myself, the least of the little ones, and, as to abilities, the humblest of my fellows and brothers, have literally silenced Israel's Advocate ; thus have the footmen

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