ble, but he shall be saved out of it; Jacob, that is the Jews, shall yet have rest, and be quiet, and none shall make him afraid; and how will it be brought to pass, why thus: "It shall come to pass in that day, saith the Lord of Hosts, that I will break his yoke from off thy neck, and will burst thy bonds; and strangers shall no more serve themselves of him: but they shall serve the Lord their God, and David their king, whom I will raise up unto them." The yoke of the false and idle worship shall be broke from his neck, and in the room thereof, they shall serve the Lord their God, and the bonds of the kingdom of the false Messiah, shall be burst, and in the stead thereof, the true Messiah, David their king, shall be raised up unto them, serve the Lord their God, and David their king; not David their God, God forbid! no, the Lord only as God, and David as king only; thus it appears from this prophecy, that David the king the Messiah, is to be raised up after Israel and Judah, are gathered together, after the reign of the false Messiah is destroyed, his bands burst, and yoke broken after, or rather during the reign of the false Messiah, the reign of trembling, fear, and not peace, Israel and Judah, are to be gathered together; then is the Messiah, the true voice of peace, David their king, to be raised up, and not before, unto them; not as erroneously held unto the Gentiles, but unto them, Judah, and Israel, "My goodness concerneth you not," or as the Bible has it translated, "extendeth not to thee," "but to the Saints, that are in the earth, and to the excellent in whom is all my delight," to Israel and Judah, only who are here ment, by the saints and excellent.

From the foregoing, it appears that Jesus of Nazareth," cannot be the Messiah, the voice of peace, because the time he is said to have come in, is a wrong time, it commenced the day of Jacob's trouble, the day of trembling, fear, and not peace, which will be broken, and in opposition thereto, the true Messiah will be raised up. This, also, appears very plain to be the true meaning of the prophecy, from the parallel prophecy of Ezekiel xxxvii. 21, &c. "Thus saith the Lord, behold I will take the children of Israel from among the heathen, whether they be gone, and will gather them on every side, and will bring them to their own land, and will make them one nation in the land, and upon the mountains of Israel; and one king shall be king to them all, and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all; neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will clease

them so shall they be my people, and I will be their God. And David my servant shall be king over them; they shall all have one shepherd they shall also walk in my judgments and observe my statutes, and do them; and they shall dwell in the land, that I have given unto Jacob my servant, wherein your fathers have dwelt, and they shall dwell therein, even they and their children, and their children's children, for ever; and my servant David shall be their prince for ever." So that it is plain, so plain again that he may run who reads; that Judah and Israel must be gathered together, into Palestine, all the twelve tribes, Ephraim, as well as Judah, must be gathered together, and must possess their own country the mountains of Israel, the land that was given to Jacob their father; they must there live, all of them, the whole house of Israel, and become one nation, whereas they were two nations, Ephraim one, and Judah another; but when the Messiah comes they will be one nation, in the land and upon the mountains of Israel: then David my servant the Messiah, will be king over them. Thus it is certain, in the time of Jesus of Nazareth, nothing of all this had happened, Judah and Israel had not become one nation on the mountains of Israel, therefore he is not David our king, he is not the Messiah. Again, Daniel, ii. 44. "In the days of these kings, shall the God of heaven set up a kingdom, which shall never be destroyed, and the kingdom shall not be left to other people, and it shall break in pieces, and consume all these king doms and it shall stand for ever."

This is the kingdom of the Messiah here spoken of, it is to break in pieces all these kingdoms, is to conquer all the world and therefore become universal, as Daniel has it in chap, vii. 27. "And the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." Thus again is the kingdom of the Messiah universal, "The greatness of the kingdom under the whole heaven shall be given," and "All dominions shall serve and obey him;" so that it is to be universal: "Whose kingdom is an everlasting kingdom," "And it shall stand for ever," "It shall not be for other people;" it shall not only stand forever, but the Gentiles have nothing to do with it as Gentiles, it shall not be for other people, only for the people of the saints of the Most High, only for Israel; this is the "Good thing that I have spoken to do for the house of Israel."

As one prophecy explains another parallel prophecy, so is this explained by Micah, v. 3-4. &c. "Therefore will I give them up,

until the time that she which travaileth, hath brought fourth; then the remnant of his brethren shall return unto the children of Israel. And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they shall abide for now shall he be great unto the ends of the earth. And this man shall be our peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him, seven shepherds, and eight principal men; and they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders. Here it is plain that the house of Bethleham Ephratah, is to be given up until Judah and Israel are gathered together, "until she which travaileth has brought forth," and then, and not until then, "the remnant of his brethren shall return unto the children of Israel." Then will the Messiah come, and not before. "This shall be our peace, our Messiah. What a preaching Messiah? No, a king Messiah; he will send seven shepherds, and eight principal men, who will waste the land of Assyria, with the sword, he will not preach them to death, but if they will not stay at home and be at peace, he will send an army, "seven shepherds, and eight principal men," and will fight them into peace; "thus will he deliver us,.' Did Jesus of Nazareth do this? did he do any thing like it? No, it is not even pretended : he then is not the Messiah, he is not the prince, he is not the king, he does not answer to any of the characters of the Messiah, he has none of the requisites, although, allowing he rid an ass! The army of Gog was not yet come, therefore, hath not been destroyed, and therefore the Messiah hath not yet come, who was not, and is not to come until Gog is destroyed, until Judah and Israel are gathered together, in their own land on the mountains, and in the land of Israel, and when this hath come to pass, when Judah and Israel are gathered together, when Gog does come against them, then will God fight against those nations, then will Jerusalem be holy, and no stranger will pass through them any more; then will the king Messiah, Shiloh the Sceptre, David the Prince, the rod from the stem of Jesse, the descendant from the house of Bethleham the Ephrathite, come, but not before. But Jesus of Nazareth is a false Messiah, the voice is a voice of trembling and fear, and not peace; and, therefore, the text under consideration "Rejoice greatly," &c. was not fulfilled, when he is said to have come, they had no cause to rejoice, it was not fulfilled in him, nor in that day, although, allowing he did ride

an ass.

We now revert to the fifteenth chapter of Saint Matthew, verses 10-11. &c.

"And he called the multitude, and said unto them, hear and understand: Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth this defileth the man. Then came his disciples and said unto him, knowest thou that the Pharasees were offended after they heard this saying: but he answered and said, every plant, which my heavenly father hath not planted, shall be rooted up. Let them alone, they be blind leaders of the blind; and if the blind lead the blind, both shall fall into the ditch. Then answered Peter, and said unto him, declare unto us this parable. And Jesus said, are ye also yet without understanding? Do not ye understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, false witness, blasphemies; These are the things which defile a man: but to eat with unwashed hands defileth not a man."

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Matthew introduces Jesus teaching the multitude, against the tra dition of the elders, against which he appears to be very inveterate; but so little knowledge has he what is tradition, and what is law, or in other words, what is oral law, and what is written law, that he confounds them. We may perceive that Matthew was no Jew, or he would have known that eating forbidden meats was not tradition of the elders, but forbidden by the law of God, given by God, through Moses, to the Jews, which law he here teaches, may be broken, and will not defile a man, that is to say, will not make sinful and the reason is; because it is cast out by the draught: and so fell mother Eve into what they call original sin, she was led to believe there was no harm in eating the forbidden fruit, because it went into the mouth, and was cast out into the draught; but see the consequence! she, by eating, transgressed God's command, and so did Adam, were they not defiled, that is, made sinfnl? and was not death, (or as you will readily grant, eternal death,) the consequence of their eating? although it went in at the mouth, and came out by the draught? God gave Adam and Eve a command, they ought to have kept it, and not have eaten of the tree of knowledge, although he permitted them to be tempted; God also gave the Jews a command not to eat of certain meats, and they I trust will keep it, although they may be tempted: for the Lord their God proveth them, to see whether they love the Lord their God with all their hearts, and whether they will walk in his way or not, and therefore he permits them to be tempted, so that all this fine reasoning is nothing at all, and at last eating against God's express command, will defile the Jews, as much as it did Adam and Eve.

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NOTICES.

The editor having undertaken to publish the form of Daily Prayers in Hebrew and English, was obliged to get a supply of Hebrew type for the purpose; not finding any printer, who would, or indeed could, any fair price undertake the work, was necessitated to undertake it himself. And having been sometime dissatisfied with the execution of " THE JEW," resolved to print both works under his own inspection, but could not affect it in as short a time as was expected, in consequence No 6. has been delayed two months. It will be seen the appearance and execution of the work is altered-we trust, improved. It is hoped, in future the work will be issued early in every monthsay on the first day of each Hebrew month.

No. 7. will examine the 43d verse of the xxii. chapter of Matthew, and show that Jesus of Nazareth was neither God, King, Messiah, nor Priest; and will give the true and literal explanation of the 110th Psalm.

"ISRAEL'S ADVOCATE," has changed publishers, and is again about changing Editors. The present Editor, it is reported, is to be sent on a mission to Europe, with a salary of 2000 dollars per annum, out fits, &c. Is not this meliorating the condition of the Jews!!! We hope the future editor will be willing to exchange, so that we may see the " IAN KNOWLEDGE" it may contain.

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THE JEW will be conducted with candour, temper, and moderation; the language to be always such as should not offend. Derision on subjects held sacred will never be admitted.

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