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Israel was led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he opened not his mouth." And why is their disbelief of Jesus and his religion thus avowed and public? because they are convinced from Scripture (in your acception of the word) that he was not the Messiah; and farther they are satisfied, that what you call his religion is contrary to the law and testimony. If they are mistaken, show them their error; defend your Gospel; do not hunt souls, neither insult them by offering them a mess of pottage for their birthright. Remember, Kol Jacob was written by a Jew, confessedly, in answer to tracts given him by your own FREY for that purpose. What signifies sending him abroad to preach to Gentiles, in order to convert Jews, while he leaves that work unanswered? At home, at New-York, his and your work lays on your hands unfinished, nay, not begun. Am I then not correct, when I say, you are not serious in the work of conversion?

I dare not let pass unnoticed your curious manner of quoting Scripture. You say, page 19, "They shall look on him whom they have pierced." Such quotations will never make converts of the Jews; they will despise it, and say, if scripture is to be brought forward, or rather, if any hypothesis is brought to the test of the testimony, that testimony must stand as it is, and not be altered. For if you alter one word, or one letter, you alter the whole text, and then it is no longer the testimony, but coloured and altered; it is then something else, whereby you may prove any thing you please, only alter the text to suit your purpose: and that is what you have done here. Your Bible hath it, "They shall look upon me." Why change the person from the first to the third? Jews, you know, will never allow this; but perhaps you know better than the prophet Zechariah, although he said to mc. But you must go on changing from to me to upon me, and again from upon me to upon him. Now, sirs, if you are in earnest, and wish to convert the Jews to your way of

faith and want to bring scriptural proof, you must quote, correctly, or, depend upon it, you will rather injure than benefit your cause.

You accuse the Jews of being without God. "Oh! shame, where is thy blush?" Nay, but you say, without hope. Wo! wo is me! Hope! the veriest, the greatest criminal, is allowed hope! "But our hope is gone; we are cut off for our parts." What! can it be possible, that we, "to whom," 'tis allowed, belongeth, ['appertained'] "the adoption, and the glory, and the covenants, and the giving the law, and the service of God, and the promises," are without hope? If the service of God, appertaineth to us, (for that is the language of the Apostle,) how can we be without God? And if we ever had the promises, then, as sure as God (who promised) is truth, (and you will not deny him this attribute,) we must have hope! And so, Rev. sirs, you seriously tell the world "there is no God in Israel." As sure as He is the only true God, you will repent, sorely repent this saying. I hope you will not put off this repentance, till you will really be without hope of its being of any

avail to you.

You say, "Judging from the signs of the times, the period is not far distant, when there shall come out of Zion a deliverer, and shall turn away ungodliness from Jacob." I am really pleased to see that, according to your present application of this text, you acknowledge the deliverer is not yet come.

In your Gentile's prayer for Israel, you charge us with "blaspheming him we crucified;" you say, "unsaved, unpitied, unforgiven." Is it not possible to raise the burning blush of shame in your faces! It is now, as you tell us, nearly 1800 years since the man Jesus was crucified. Are we, the present generation, the very men who did it? and, supposing it to have been done, and wrong done, are you not at least ashamed of your hypocrisy in styling yourselves Israel's Advocate? They troop against the righteous


soul, and account the innocent blood guilty." "Unpitied!" as much as saying, "persecute and take him, for the Lord is not with him." They are "without God!" A pretty advocate! Am not I correct when I say, you are an enemy, and no advocate? you only wish to destroy us, not to defend us. Call yourself Israel's accuser--Israel's adversary.

To return to our subject. Say we were the men who crucified Jesus; how then can you say "unforgiven," when your Gospel tells you Jesus prayed on the cross, "Father forgive them?" If he prayed for those who crucified him, that they should be forgiven, and he is the Messiah, the Son, nay, God himself, they must be forgiven; for, as M. Nicklesburger has it in Kol Jacob, "with God the will and the act is one ;" if he wills, it is done. How then can you say "unforgiven?"

Page 84, you say, "When Daniel declared and interpreted Nebuchadnezzar's dream, he described a great image representing the four monarchies, known to be the Assyrian, the Persian, the Grecian, and the Roman empires. He also affirmed, that in the days of those kings, the God of Heaven would set up a kingdom which would fill the whole earth, and abide for ever. According to this prophecy, the kingdom of God here spoken of must make its appearance before the destruction of the fourth monarchy and it is evident that the kingdom of ...... made its appearance while the Roman empire was partly strong and partly broken. Yet this circumstance though it perfectly accorded with the prediction, could not be urged against the Jews, as an absolute proof of... ... ianity while the Roman empire continued; because they might object, that the prophet might possibly allude to another kingdom, which God would set up at a future period. But since the dissolution of that empire, there is no place for any objection of this kind; seeing the nations of the earth have shaken off the Roman yoke, and even stripped the Pope of his power."

This looks something like argument; and if Daniel spake of but four empires before the Stone, and that the kingdom of God, the Stone, should be raised up in the time of the fourth, and the fourth is clean gone, then has Messiah come.

Give me leave, however, before we decide, to appeal to Daniel, for his testimony of what he said. I will not accept of your report of his words; I choose to have the best testimony the case will admit. Daniel ii. 31 to 45, inclusive: "Thou, O King, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee, and the form thereof was terrible. 32. The image's head was of fine gold, his breast and arms of silver, his belly and thighs of brass, 33. His legs of iron, his feet part of iron and part of clay. 34. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet, that were of iron and clay, and brake them to pieces. 35. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer's threshing floor, and the wind carried them away; that no place was left for them: and the stone that smote the image became a great mountain, and filled the whole earth. 36. This is the dream, and we will tell the interpretation thereof before the king. 37. Thou, O king, art a king of kings: for the God of Heaven hath given thee a kingdom, power, and strength, and glory. 38. And wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven, hath he given into thy hand, and hath made thee ruler over them all. Thou art this

head of gold. 39. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40. And the fourth kingdom shall be strong as iron; forasmuch as iron breaketh in pieces and subdueth all things, and as iron that breaketh all these, shall it break in pieces and

bruise. 41. And whereas thou sawest the feet and toes. part of potter's clay, and part of iron; the kingdom shall be divided; but there shall be in it of the strength of the iron; for as much as thou sawest the iron mixed with miry clay. 42. And as the toes of the feet were part of iron and part of clay, so the kingdom shall be partly strong and partly broken. 43. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44. And 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, but it shall break in pieces, and consume all these kingdoms; and it shall stand for ever. 45. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver and the gold, the great God hath made known to the king, what shall come to pass hereafter and the dream is certain, and the interpretation thereof sure."

Thus, then, Daniel tells us plainly, that both dream and interpretation are to be depended on;—the one is certain, the other sure. Let us, then, examine them separately. In the dream, the human body, which the form or image represented, was divided into distinct portions. They were in number five, viz. the head, one; the breast and arms, two; belly and thighs, three; the legs, four; the feet, five. Each of the five portions consisted of a peculiar substance: the head gold, the breast and arms silver, the belly and thighs brass, the legs iron, the feet iron and clay. So that we have five different portions, each portion consisting of a different substance, the last a mixed, but not a compound one, being of contrary natures, repellant one to the other; not uniting, still together: adhering, though not amalgamating. Thus far the dream, and the interpretation next.

"He that revealeth secrets maketh known to thee

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