of Amos, that sounds like, "THE TIME WILL COME that he who burned incense or offered an oblation, was as if he blessed an idol." If your Bible has all this in it, it is very different from mine, and I really thought hitherto, mine was a very good one.

Your next paragraph, commencing, "The prince Messiah," &c. is to me, as curious as the first. Have you seen the explanation of the second verse of the v. ch. of Micah, in The Jew, Vol. I. page 200? Will you please to peruse it, and give us your thoughts upon the subject in a future number of the Advocate? You tell us that, "He," (meaning, I suppose, the ruler in Micah, ch. v. 2.) "is king over that kingdom of which Daniel spake, which should stand for ever; and whose dominion hath no end. Have you, my dear sir, seen The Jew, No. 3. Vol. II. wherein is the answer to CAMDEN, treating of this subject? if you would peruse it, you would find it very interesting. Your third paragraph treats of so many subjects, that I must take the liberty to give each a separate consideration; in regard to the first, the dream of Nebuchadnezzar, Dan. ii. I must take the liberty to recommend to your perusal No. 1. Vol. I. of The Jew, which has treated on the subject, you will, without doubt, find it vastly entertaining, as you will find the Editor, from the same premises, comes fairly to a conclusion diametrically opposite to yours, to wit: that the Messiah is not yet come! You next tell us, "the kingdom of God is symbolized by a little stone cut out of a mountain without hands, smiting the image on the feet." Now excuse me kind sir, if I point out to you a trifling disagreement in your own hypothesis; in the second paragraph you tell us, "He [the King,] is that little stone," and in this, "The kingdom is symbolized by the little stone." You next tell us, "that agreeable to Isaiah viii. He and his kingdom, has been your, [our] stone of stumbling, and rock of offence." Possibly, kind sir, you are correct; will you please to go along with me and consult Isaiah viii. and hear what he says concerning this stone, rock, gin and snare?

Isaiah, viii. 9. “Associate yourselves, ( ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces.". Isaiah defies the nations and people of far countries, to associate, (to form societies,) among each other; he defies these societies to strengthen themselves, viz: with auxilliaries, he tells them they shall be broken to pieces, he repeats the assurance, gird yourselves ever so strong, ye SHALL be broken to pieces.

10. "Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us." Here he defies

them to take counsel together; (the parent societies of different and distant countries, are defied to take counsel together, one with the other.) And it shall come to nought, speak the word, and it shall NOT stand: the word of the associated societies, strengthened with auxilliaries, and backed with the combinations of the societies of different and distant countries, shall not stand; FOR GOD IS WITH US.

11. "For the LORD spake thus to me, with a strong hand, and warned me, that I should not walk in the way of this people, saying." We Jews are not to be deceived, because we are warned by the Lord, with a strong hand, not to walk in the ways of the ......ians, "this people," who so associate, and strengthen themselves to speak the proud word: then follows the warning.

12. "Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid." We are warned not to acknowledge a CONFEDERACY, nor fear their fear; not to be of their Religion; not to acknowledge a confederacy of Gods; not to worship God in fellowship, as they do.

13. "Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." Worship the Lord of hosts by himself, in perfect unity, let that be your religion, to fear God alone without association.

14. "And it shall be for a preparation; and for a stone of offence, and a rock of stumbling to both houses of Israel; for a gin and for a snare to the inhabitants of Jerusalem." This heavy trial of our faith, (God grant us strength,) will be for a preparation. It is intended to answer the purpose of preparing a people, fitted to enjoy the promised felicity, those who will withstand the terrible temptation, will be prepared and sanctified ; (for the word, signifies both prepared

and sanctified,) for redemption from this ancient captivity, and become a happy people. On the other hand, to those of us Jews, who fall from the faith, it will become a stone of stumbling and a rock of offence; yes, even a gin and snare to the inhabitants of Jerusalem, itself, even they are also severely threatened with this fiery trial, even they, the most pious among us are threatened with this sieve of vanity.

15. "And many by their means shall stumble, and fall, and be broken, and be snared, and be taken." Bam. By their means, by the means of this rock of offence, this stone of stumbling, and not as translated in the Bible, among them, which would have been D Myhem. By the means of these societies, through their instigation, many will stumble and fall, be snared and broken.

16. "Bind up the testimony, seal the law among my taught ones."

Ye Jews of these United States, my dear and near brethren bind the testimony for a sign on your hands, and seal the commands of the law on your hearts. The command, indeed, is for all Jews, who are the taught ones, the disciples of the prophet, but perhaps it is my duty, particularly, to call on you.

I now close the subject, with the closing words of this prophecy, 17. "And I will wait upon ETERNAL SELF EXISTENCE, who hideth his face from the house of Jacob, and I will look for HIM." The stone which the builders refused, and refuse, is Israel, my dear sir; thou, perhaps, art one of the builders, do not refuse him, rather kiss the son, (Israel,) lest HE, (Israel's God,) be angry.

You say, David saw and called him, (Jesus of Nazareth,) LORD. I beg you will peruse number seven again, with prayer to the one only God, perhaps He may enlighten your benighted, and confused un derstanding. Again, I solicit you will read that number, and try to answer it; I know it will settle your mind. "He ascended on high," &c. is rather misquoted, or mistranslated; my dear sir, look at the context, you will find it speaks of Moses receiving the law, on the holy Mount Sinai, the word, (the LORD,) is in the original, my Lord was among them; my Lord (Moses) by their means, was on Mount Sinai, the holy; he then sings of Moses who ascended on the mount, he led the captivity of Israel, out of Egypt, captive to God, he there received the law of God as a gift for men, even for rebellious Israel, that the Lord God might dwell among them, (the Shechena on the mercy seat.)

In regard to Isaiah, ix. supposing your reading should be correct, consider my dear sir, what a dilema you place yourself in, for you make the son, the Everlasting Father! one person! which would prove too much for your purpose. But in fact, according to the original, the Mighty God, the Everlasting Father, calls the childs name the prince of peace.

You next inform us, "This is the seed of the woman that bruises the serpents head:" then sir, the serpent must bruise his heel! how is that done?"The seed of Abraham agreeable to Genesis xxii. 18." how is this my good sir? in that case the land of Canaan was given to him alone, and he must be so numerous that he cannot be counted, or numbered, even as the stars of heaven, or the sand on the sea shore! see verse 17.

You next tell us that Isaiah, who was in the holy spirit, declared he should be born of a virgin; Isa. vii. 14. Again my worthy friend, I must beg of you to read No. 2. Vol. I. and No. 4. Vol. I. of The Jew, and whatever you may think, you will not again speak this language to

any of the scattered Jews. As to his being called the son of God, Ps. ii. I have spoken of above, and as to Isaiah calling him the root and stem of Jesse, and his rest being glorious, you may see it somewhat at large treated of, in the two last numbers of this work.

In regard to the compliment you pay us, of our taking counsel, but not of God; and covering with a cover, not of his spirit; our being rebellious, &c. &c.—we only can return you thanks; we may not return reviling with reviling. The explanation of Isa. vi. 9. if you will take the trouble, you may see in the Jew, Vol. I. page 220.

Your next paragraph objects to us, Daniel viii. 14. and Daniel xii. 11-12. surely you cannot think those times are yet come ; true, it hasteneth, you make no application, I therefore cannot divine your meaning therein; you take no thought concerning "The abomination of desolations," which was to be introduced at the stoping of the daily sacrifice, and according to you, the ...... ian religion was then com menced. I must acknowledge i know nothing of the sealed period, it is known to God only" sealed up among his treasures." Your objection to Jer. chap. iii. 16. and which you only quote in part, for you leave out "neither shall it be done any more at all." Excuse me, you do not appear to understand- When all things are holy alike, there will not be any peculiar sanctity on one particular thing, and therefore, even the ark of the covenant, will not be in any shape particularly brought to mind; all things in Jerusalem will be holiness to the Lord, even the pots and the horse bells, as well as the ark of the covenant. Why shall they think of the ark of the covenant, which was always placed in the Holy of Holies? for what purpose? the whole city will be holy, "The Lord will be there." They will call Jerusalem, "The throne of the Lord." Concerning the outward Jerusalem, please to consult my answer to Camden, on those affairs for the present.

You apply to yourself, and say, “We who were not a people, are now the people of God, and you, (the Jews,) are provoked to jealousy by us. ." Be it known to you sir, it is a mistake, our feelings towards you are those of pity, for your blindness; we marvel to find men of sense, possessed of, and infatuated by the spirit of deep sleep, who look into the book of vision, and it is sealed to them. It is the very front of your infatuation, to think yourselves what you are far from being, and possessing what you have not. Please see it explained in the Jew, No. 9. Vol. I.

You ask, "Is not Isaiah v. fulfilled in you?" Certainly, my dear sir, but what consequence do you draw from it? God chasteneth those he loves; and we are under his Fatherly chastising hand in this

Life; it is the priviledge of children, we adore the hand that gives the blow; "we are silent because THOU didst it." As to what you state concerning ch. xxvii. is a proof the Messiah is not yet come; as to the old and new covenant, you will find explained in my answer to Camden. Whether the Messiah, or Israel, or both, is, or are given as a light to the Gentiles, is not at present in dispute, if it is the Messiah, it must be him who is the leader of the people, (the Jews,) which Jesus never was, and is not; as to what was said of the Lord, gathering his people from the mouth of his shepherds, (God hasten it,) is not yet done; we are now in the mouth of the foolish shepherds, who eat up the sheep, and grind their bones, I mean the......ian priest-hood, and they are intended by the prophet, as the foolish shepherds; as to David calling him Lord, you will find treated of in the last number, and all the errors of the ......ian explanation of the 110th Psalm shown. As to what regards Shiloh, you say, "And the sceptre was not to depart from Judah, nor a law giver from between his feet, until Shiloh come." According to this Jesus cannot be Shiloh; because the sceptre was departed from Judah many hundred years before his coming, even at the destruction of the first Temple, by Nebuchadnezzar, as has been heretofore shown in No 6. Vol. I. page 101.

In your next paragraph you assure us, "He," Jesus, "and not Joshua, (agreeable to Deut. xviii. 18. xxxiv. 10.) is the prophet and law giver, which God promised to Moses, to raise up from among you, like unto Moses. And Moses commanded you to hear this prophet, on pain of being cut off. This prophet having come, ye did not hear, and ye are cut off." This text will in a future number, be treated of in one of Dea's letters, for the present, take this Jesus could not have been this prophet, nor one of these prophets; because he was not, for so it is pretended, subject to sin; and of this prophet, it is written, Deut. xviii. 20-21-22. "But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. And if thou say in thine heart, how shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prorhet hath spoken it presumptuously: thou shalt not be afraid of him."

In the next paragraph you tell us, "And you hid your faces from him;" meaning, the Jews of that day hid their faces from Jesus. Is this the truth? not according to the account given in the New Testa ment, where we find Jesus hid himself, rather, for fear of the Jews.