the Mighty God, the Everlasting Father shall call his name, the Prince of Peace.

1. It is true that this prophecy was given to Israel in a time of tribulation; but it is a fact, that the prophet did always comfort his people in all their troubles, with the happy time of Messiah; and, according to the construction of the Hebrew language, that verse ought, after your translation, to be placed in this manner,

The oldest .גבור אבי עד יקרא לשמו שר שלום

translators translate it as we do. signifies nothing else than Son, for Ishmael was not reckoned among the Just, and we meet with the expression, in Genesis xvi. 11. (I gave this answer after I had looked out for it, for I have always the Dictionary and Concordance before me.)

Jehiel. What do you think that Jesus was.

I. He was the Son of the living God.

Jehiel. David is likewise called the Son of God. "Thou art my Son, to-day (from the time that I have anointed thee as king) have I begotten thee."

I. This is said of the Messiah, which proves Psalm ii. 12," Kiss the Son lest he be angry, &c." where it is said, that all are blessed who trust in him, and to trust in David would be idolatry.

Jehiel.pw must be translated, Arm yourself with purity (righteousness); for signifies in Chaldee, only Lord. I replied, that we often meet with Chaldee expressions in the Psalms, even in Jeremiah, and if it should be translated," Arm yourself," it ought to be in Hithpael. But I might have answered a great deal better; first, I might have proved that is Hebrew from 77, and we meet with the expression, Proverbs xxxi. 2, "What my son, and what the son of my womb?" where son is

בר called

Jehiel. Does Jesus judge among the nations, and rebuke many people; have they beaten their swords into plough-shares?

I. That time will come: but he was first to suffer, Isaiah liii. But he shall come, he will come, and will not tarry. They shall first look on him whom they have pierced, and mourn.

Vedova, the chancellor of the English Consul, listened awhile to our arguments, for my room is close to his. I have bought a Hebrew Spanish Dictionary, with Hebrew characters, which I send you; you may perhaps make a present of it to the Seminary at Stansted.

Sept. 16.-I entered the synagogue, and left the janisary outside. The whole congregation of my brethren arose, and the young merchant M., a relation of Dr. M., who is Vice-President of the synagogue, (for Tilchi, his uncle, is President, D5) gave me a seat. He told me that Tilchi himself was not quite well; otherwise, he would have come himself to the synagogue to receive me. I observed there more devotion and order, than in the synagogues in Germany and Europe. They offered me their prayer-books to look into; they use the Spanish rite. The boys kissed my hand. M. went with me a quarter of an hour afterwards, to the other synagogue, where I was received in the same manner as the first. Their synagogues were built 600 years ago,

I asked the young merchant M. whether I might be permitted to approach the Sepher Thora, and read something in it. He told me that we must wait till the greater part of the Jews had left the synagogue. After the worship was over, every one of the Jews shook hands with me. I asked them whether they would permit me to approach their sanctuary, and see their Sepher Thora. Every one of them consented to it. We opened the sanctuary, and they took out the Thora, and I read in it. I said, This word ought to be read day and night, for it is the word of God which he gave by Moses upon the mount Sinai, under thunders and lightnings; and we ought to be thankful to the Jews that they have preserved this law, and even counted the letters, in order that we may be sure

it is the same word which was given to Moses upon the holy mount.

My speech was half in Italian, and half in Hebrew, and sometimes in Arabic. They all applauded me for what I said. Mr. S., a Jewish broker, sent for me. Mr. Lee had described Mr. S. as a very stiff-necked Jew, and so I found him.

Mr. S. You act very justly and discreetly, that you argue only with men of understanding. He had in his hand the Psalms of David; I showed him the xxiid Psalm.

Mr. S. Why do you show me this Psalm?

1. It speaks of the Messiah.

Mr. S. I tell you it speaks of Solomon.

I. Solomon was never in such trouble that he had reason to exclaim, " My Lord, &c."

Mr. S. Our Messiah never dies.

I. (in Hebrew) " He shall be cut off out of the land of the living."

Mr. S. This is Messiah, the son of Ephraim.

I. The Messiah, son of Ephraim, is not mentioned in the holy writ. Other Jews entered the room, and Mr. S. therefore broke off. He gave me some account of the Jews at Salonichi, and described those Jews as the most learned of the East. He told me that there are still some Jews at Salonichi, of the sect of Shabathai Zebi, especially two merchants, by name Molcho and Kordo, who outwardly profess Mahomedanism, but they never intermarry with Mahomedans; he told me, that my arguments may convince the understandings of some, but the heart can only be converted by God-a truth, in which I agreed with him..

Cesana, the banker, invited me to dinner; I went: he introduced me to his two wives, to his old uncle, Haim Cesana, and to Signor Marco, from Leghorn. Moses Cesana said, that the lxth chapter of Isaiah speaks about the Messiah: I agreed, and showed him the liiid, and said

to him that chapter likewise speaks of him, and Gen. xlix., by which it is clear that Messiah is come.

Moses. What is the object of those English gentlemen

the New) ברית חדשה in thus having published the

Testament)?

I. To make the Jews acquainted with the principles of Christianity. Many Jews have read it, and have either been convinced by it, or have stated their objections to it, as for instance, David Levi on the Prophecies.

Moses and Jew Marco. Have those Jews not been punished who have written their objections against it? I. On the contrary, Christians are pleased to observe such an enquiring spirit among the Jews.

Moses. I shall read the New Testament.

1. I will give you one.

I gave New Testaments gratis; 1. To Cesana; 2. To his uncle; 3. To Isaac Cesana; 4. To Marco, from Leghorn; and two other Jews.

The Jews at Alexandria are, according to Messrs. Glador's and Lee's testimonial, the most honest in the Levant. They are expecting the Messiah. I do not go to Cairo, but to Syria.

Reuben came to me and argued; he brought forth the usual objections: he introduced me to a Rabbi from Palestine, who is to recommend me to the Jews in Saphet. His name is Masel Toph.

I lodge, as you know, with the British Consul, close to the room of Signor Vedova, the chancellor of the Consul, a young gentleman who speaks Italian, French, English, Spanish, German, and Latin, one of the most amiable young gentlemen, and very zealous to promote every good cause. The Consul Lee leaves all to his charge, for he is considered as a most excellent lawyer. Bear it in mind, and tell Mr. B. of it. The Consul-General Salt would give you the best information about him: he is his friend. I salute, with the most affectionate love, all my friends in England, Mr. and Mrs. B. and children, and the Rev.

Lewis Way. The Consul-General Salt has promised me to write a long letter to you about me.

I am, your's, &c.
JOSEPH WOLF.

Cairo, Sept. 27, 1821, in the British Consulate.
My dear Patron,

You will have received my letters written to you when at Alexandria; O that I could begin my letter with the 'glad tidings, that Jesus is become the crown of glory to Israel! On the 21st of September, I left the house of Mr. Lee, the British Consul, provided with letters of introduction from Mr. Salt, Mr. Lee, Mr. Anastasio, and the Danish Consul, for Mr. Apelin, Mr. Santini, the chancellor of Mr. Salt, and the principal Jews, G. M. (relatives of the two M.'s at Alexandria), the Jewish rabbi, J. A., the Jew, M. C., the Jew A., the Jewish rabbi C., and the scrivano, I. H., at Cairo. I embarked upon the canal at Alexandria, in the company of my German servant, Francis, and Mahomed Effendi, formerly called Mr. English, from Boston, in America, an officer in the army of the Pasha. When we arrived at Mahmudia, we took another boat for Cairo. We had scarcely entered our second boat, when the officers of the custom house desired a bakhshish (present) from us; they ordered us to leave the boat, and go to another. I said to those publicans, sitting at the receipt of custom, that I was a friend of the English Consul, and that I was determined to write to him, if they insisted upon our entering another boat; this had effect; we proceeded on our journey without farther objection. Mahomed Effendi, (once Mr. English,) soon gave me his confidence, by telling me the history of his turning to Mahomedanism from principle; he is a gentleman, twenty-seven years of age, born at Boston, in America. As a young man, seventeen years of age, he entered a college in America, where he read the writings of Voltaire, and became a complete infidel, but thirsting after truth, he read the Old and New Testaments,