tant nation.* All others will war against them under the autocrat Gog, who will overrun Judea, and even storm Jerusalem, following the Jewish army, or rather the half of the city and army through Jerusalem into the valley of Jehoshaphat, where the final battle will be fought; Gog and his army will be destroyed.† The supremacy of the Jews will then commence; all nations will acknowledge them, and accept their mediation and arbitrament; obeying their orders. It will then be demanded of every nation to bring the Jews, who may reside in their several countries, to Jerusalem, and which they will do with alacrity, together with all their effects. All this will take place under the Messiah.

Q. 5. How the Messiah "is outwardly to establish your (our) tribes, many of which appear to be lost, to wit, the ten and a half tribes of Israel ?"

A. The ten tribes of Israel will come in a body, so that a nation will be born in a day.

Q. 6. "What think ye of the new covenant? Jer. xxxi, 31." A. The covenant, on our part, will be to keep the old law, and on the part of God, to perpetuate unto us his promises. There will be no new law, only a new covenant to observe the law of God: the Law given from Sinai.

Q. 7. What think ye "of the new city Jerusalem, described by Ezekiel."

A. That it will be built on the ruins of the old city; "on its own heap," a very literal, OUTWARD city.‡

Q. 8. And what think ye" of the kingdom spoken of by Daniel, under the representation of a little stone, that shall be an universal empire, after it shall have smitten the toes of the image seen by Nebuchadnezzar ?"

A. The stone represents the kingdom of the Jews, after their first restoration, and before the war of Gog, which will not be a universal kingdom until after the destruction of Gog, (smiting the image on the toes) it becomes a mountain, and will fill all the earth, be universal, an outward, temporal, earthly empire. See the Jew, vol. 1. No. 1. page 17, &c.

*Isaiah xviii.

+ Zach. xiv. 2. Ezekiel xxxviii. xxxix. Joel iii. 2. Isaiah x. 12. Jer. xxx. 18.

Q. 9. "Am I correct in viewing the old covenant, Jerusalem, and kingdom of God among you, as being external, visible, and typical ?"

A. We think you are very incorrect in so doing. That the covenant, Jerusalem, and the kingdom of God among us, were external, is undoubted in this sense, the covenant was made with our fathers, external men, who had a real, a substantial existence; and therefore it was necessary the covenant should be as they were, and any new covenant that shall hereafter be made with us, and which we shall enter into as a party, must also, of necessity, be external, although on the part of God, it may contain conditions to be by him internally performed. In regard to Jerusalem, we have, God knows, Jerusalem in our hearts." If I forget thee, O Jerusalem! may my right hand forget its cunning. If the thoughts thereof float not uppermost, at the head of all my rejoicings." Still Jerusalem was, is, and will be, an external, substantial city; not a creature of the mind, an imaginary being, as you, perhaps, may suppose it. "God's kingdom," among us, as you, so we pray that the Lord shall take the kingdom; he is indeed, and ever has been, our only king, in reality; and now he reigns in the hearts and affections of his subjects, the Jews, and guards them by his providence; although through our weakness we transgress his law; but, I presume, you confound the law with the covenant; they are different things; it is an article of the covenant that we keep the law. Finally, we know of no types, all are realities; nothing real is by us supposed to stand as a type of any other future occurrence, unless it is so explained, as the siege of Jerusalem, by Ezekiel laying on his sides a certain season, eating bread by measure, &c. is explained in Ezekiel. Isaiah went naked he explains it to mean that the people should go into captivity; but the kingdom of God, the covenant, and every part of the law, as well as the city of Jerusalem, are realities, and no types.

You request us to explain our " ideas of the nature and difference between the old covenant and the new; between the old Jerusalem and the new one; and between the people and kingdom of God under the old covenant and the new."

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The new covenant promised us will contain one more condition

to be performed on the part of God, to wit, that he will not suffer us to be exposed to the weakness of our own natures, but will write the law which he gave us at Sinai, on our hearts; in consequence we shall have no inclination to transgress it any longer; the first covenant was conditional, the new will be absolute and unconditional. See Koul Jacob, published by J. Reid, 99 Water-street, page 48-52, inclusive. Again, 1 must beg you to keep in mind we are promised a new covenant, not a new law—but a new covenant to keep the old law. See also, Dea's letter, following in this number. As to "New Jerusalem," you will perceive, that it must be built upon its own heap, on the very site of the old one, an earthly Jerusalem, in N. latitude 31. 46. E. longitude 35. 20. &c. It does not mean heaven, it does not mean paradise-it will be found a substantial stone of stumbling to all its enemies; yes, a bowl of trembling to those who shall think it otherwise. Zach. xii. 2, 6.

Concerning the people and kingdom of God. The new covenant will be made only with Israel, but the people of God take your will. All mankind, Gentiles as well as Jews, those who are now......ians, Mahomedans, or Pagans, as well as Jews, will then be acknowledged his people; all the sons and daughters of Adam are, in truth, now, and ever have been, his. They will then acknowledge him, and he them. "The Lord shall be king over all the earth. In that day the Lord shall be ONE, and his name acknowledged ONE."

We now come to the examination of the items of information you are pleased to give us. The first is, that all the stock of David were murdered in the time of Domitian and Trajan.

But in Shalsheleth Hakabala fol. xxix. 1. we find that the family of Yechaya are descended from the stock of Jesse, i. e. David. This was written in the year 1500, of the vulgar era. Also, it is written of the Rabbi Don Ytschok Abarbanal, as a well known fact, that the exalted and illustrious family of Abarbanal was descended from David, and who were carried to Spain after the destruction of the first temple, as he observes in his comment on Zech. xii. 7. L. S.

Thus we have two families claiming, no doubt justly, their descent from the stock of David; in general they do not make them

selves known, for their state is low in Israel, as was foretold by Ezekiel and Micah, vide The Jew, vol. 1. No. 10. page 205.

Item 2. Speaking of genealogies, you say, "I am told you have none."

We need none; authentic public registers will answer every purpose, much better than private tables; and every male Jew is registered, as soon as circumcised, by the operator.

Item 3. "The ten and a half tribes of Israel appear to be lost." The ten tribes we cannot speak with certainty of as to where they exist. We believe they do exist, and expect they will be found in the country they settled in on their expulsion from the land of Israel, principally in Media, ......ian missionaries do not go there, more than other travellers.

You next inform us that 1st. we 66 expect when Messiah comes he will rebuke the nations; 2d. lead you (us) back unto the land of Judea and Palestine; 3d. establish a new covenant, and 4th. explain the signification of your (our) ceremonies.

Of the two first items you are already better informed; as regards the third, God will establish (as you term it) the covenant with us; the Messiah is only a man as ourselves, and not a God. And as to the 4th. we shall need none of his teachings; as yourself allow all will be taught of the Lord. "All shall know me, from the least of them to the greatest."

As regards the items contained in the following paragraph: "While these (the old covenant, Jerusalem, and the kingdom of God among us) existed, the laws of them were written externally on stone, parchment, and paper. They were very local, also. But I have observed that the new covenant is very different from your old one. For Jeremiah says, God, the Jehovah, will write it internally on the hearts of the house of Israel and Judah, and be their God and law-giver. The old law, therefore, was external: this new law is internal even in the heart and disposition. The old regulated external morals: the new is to regulate internal affections and desires. Under the old covenant you are to get knowledge from the lips of the priests and mercenary teachers; but under the new, the Lord will be the one shepherd, and teach his flock himself, without money or price and all shall know him ;

and the Messiah is not only to be your glory, but the light of all

nations; so that no man need to teach his neighbour any more; for all shall be taught of the Lord, who will pour out his holy spirit on all flesh, as Joel prophesied. Come, then, and walk and worship in this light of God's holy spirit within you."

I have, in part, I trust, set your ideas right. As to paper, I believe they knew of none. Again, Jeremiah does not say God the Lord will write the covenant, but the law in our hearts—yes, friend, the law which I have given among them; the old law which he formerly had given; for the verb is in the past tense, and not as erroneously translated by ......ians, in the future, I will put, and I presu me the editor of Israel's Advocate, if you ask him, will tell you I am correct.

And, my loved friend, you play on the word internally, for I suppose the word inward, used in the Bible, does not suit you; the Bible says, "I will put my law in their inward parts;" you would rather have it-I will put my law in their internal parts. But, friend, the word translated, in their inward parts, is aapa bykerbam, and which will not bear to be so translated; the English of it is, among them, so that, friend, be assured you are too INTERNAL. In regard to their locality you are assuredly correct, they are intended for Jews alone; and, although the whole world will be of the Jewish persuasion, yet will they observe only two commands of the ceremonial law, to wit, circumcision and the feast of the tabernacles, as I have shown in the Jew, vol. 1. No. 8. page 157; and in my answer to the sermon of the Rev. G. S. Faber, last page. As to the wlim of doing without priests, and thereby saving our money, (you'll please to excuse the language) it is pleasant enough to speak of, but, excuse me, not agreeable to Scripture; the priests will be the ministers of God as long as day and night endureth-but we shall no more have occasion to do what we are now doing; no more argument with one another; no more teaching one the other; in that regard we shall all know the Lord from the least to the greatest; and in that light, in consequence, be a nation of priests unto the Lord, a holy people. And as to not wearing any longer a rough garment, (a garment of hair cloth) to deceive, surely we have no fault to find with the gospel ministers; they do it not; fine linens, broad cloth, and silk, answers their purpose well enough. As to visi