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.

Ruben 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 ConsulGeneral Salt would give you the best informatian 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 ConsulGeneral Salt has promised me to write a long letter to you about me.

I am, your's, &c.

JOSEPH WOLF.

Cario, 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

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America, an officer in the army of the Pasha. When we arrived at Mahmudia, we took another boat for CaiWe 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 publicians, 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, most unhappily, however together with the writings of the German Neologists, for instance, Eichorn, Semler, and Lessing. Hence he saw that Voltaire was not sincere in his citations, and he became a Christian in sentiment; but after a farther inquiry into the truth of Christianity, he formed for himself the following system :-The system of original Christianity promulgated by Christ and his apostles, was simply this: That Jesus of Nazareth was the personage predicted by the Old Testament prophets, as the Messiah: and to prove this to the Jews, they appeal to the predictions of a Messiah, recorded in the Old Testament. They neither pretended to alter or abrogate the law or the prophets, but were always strictly Jews in their religion and opinions, excepting that they denounced and discouraged the extreme attachment which the Jews of their time bore to the traditions of the elders, which Jesus insisted were, in many instances, a corruption of the law; and it is clear from the book of Acts, that they added no new article to the Jewish creed, except that Jesus was the Messiah. In consistency with this we find, that the church of Jewish Christians, established by Peter

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and James, united with their Jewish brethren in the service of the synagogue and the worship of the temple, and that the church of the Gentiles founded by Paul, as it appears from his Epistles, were taught by him many additional doctrines, which the Jewish Christian Church did not acknowledge, but to which Paul endeavoured to convert them in his Epistles to the Hebrews, which were addressed to the Jewish Christians. It appears further from the New Testament, that the Jewish Christian church of Jerusalem opposed these additional articles of Paul's creed, and endeavoured to persuade his followers, that Paul was teaching an heretical doctrine, as is evident from the Epistle to the Galatians, those to the Corinthians, and from many other passages in his Epistles, wherein Paul endeavours to prevent his own converts from being persuaded by these Jewish Christians, to abandon the doctrine he had taught them. consequence of Paul's having preached a doctrine not conformable to that of the Jewish church, Paul, on his last visit to Jerusalem, was informed by James, the bishop of Jerusalem, that he was held in suspicion, and disliked by the Jewish Christians, and this dislike was never removed; for ecclesiastical historians testify, that the church of the Nazarenes, or the Jewish Christians, always rejected the Epistles of Paul, and denied his apostolical authority. In confirmation of this view of primitive Christians, I (Mahomed Effendi) refer to Toland's Nazarenus, and to Semler's Paraphrase of the Epistle to the Galatians, to the work called Clementinus, preserved in Cotelerius's Patres Apostolic, and to an epistle in that work, ascribed to Peter, in which Peter announces Paul as an innovator.' These are Mr. Mahomed Effendi's own words, which I wrote down in the boat, while he had the kindness to dictate to me.

I replied, That Paul was united with true believers of the Jewish Christians, is clearly seen by Gal. ii. 9, for James, Cephas, and John, who seemed to be pillars of that church, gave the right hand of fellowship to him and Barnabas; and that Peter taught the same

doctrine which Paul did, is clear by Acts xv. 9, 10, Peter rose up, and taught that the Lord "put no difference between us and them, purifying their hearts by faith, and would not that they should tempt God to put a yoke upon the neck of the disciples, which neither their forefathers nor they were able to bear." And thus Paul, indeed, was right to withstand him to the face, when he dissembled.

Mr. Mahomed Effendi desired to be in correspondence with me, which I hope he may be, for he shows great candour, and the sincerity of his turning to Mahomed is not to be doubted. He has written a defence of Mahomedanism, which is in the possession of Mr. Salt, and he has told me, that I may write to Mr. Salt at Alexandria, to give it to me, and that he is ready to renounce Mahomedanism, if I can refute that work. I told him that he should not wait for my refutation, but that he should pray to the Lord for light from on high. I desired him, after his having given me his view of Christianity to give me further accounts of his turning to the creed of Mahomed. He replied, that after he had read Bishop Marsh upon the Four Gospels, (an Appendix to Marsh's Michaelis,) he was persuaded that the Four Gospels were corrupted, and that they are a compilation of lost documents; and that the Gospels are not authentic. I interrupted him, and told him that Bishop Marsh himself seemed to have altered his sentiments upon that subject; for, when I was at Cambridge, he (Dr. Marsh) preached twelve sermons on the authenticity of the New Testament.

Mahomed Effendi continued ;-The gospel of Matthew no longer exists in the language in which it was originally written, as asserted by Papias. Matthew tells facts, which no Jew would have told. I interrupted him again, and said, I who am a Jew, am persuaded that none but a Jew could have written the Gospel of Matthew.

Mahomed Effendi continued; In Acts vii. 16, is a manifest error, for Abraham bought not the field from Hamor, but from Ephron, and Stephen confuses the

field which Jacob bought; (Gen. xxxiii. 19.) I said to him, “O Lord, this should persuade us of the truth of the Gospel, for this either shows Stephen's ignorance, and that he was not one of the learned ones; or that he, full of the Holy Ghost, did mind neither time nor place, and tried, only tried to persuade the Jews, that "This is he that was in the church in the wilderness, with the angel which spake to him in the mount Sinai." And farther, this may be a mistake of those who copied it. But those mistakes of chronology ought not to induce us to reject "the mystery of godliness; God manifest in the flesh."

Mahomed Effendi continued ;-I read the Koran, I was persuaded that it was the Pentateuch accommodated to the Gentile, and I embraced Islamism. I confessed to him candidly, that I was not able to bring forth arguments against the Koran, for I had not yet read the whole of it, but I would do so on my arrival at Cairo, together with his book about Islamism. I made to that unfortunate but sincere, and convinced renegado of the most holy religion of Christ, a present of Scott's Answer to Crooll, which he (Mr. Mahomed Effendi,) aster he had read it through in one day, acknowledged to be the most acute book he ever read on the subject. I likewise presented him with Beveridge's Private Thoughts, and lent him the memoir of my dear Henry Martin. He desires to read Maracci's Refutation, which he has not yet been able to get. I desired him to read Beveridge's Views of Mahomedanism, in his Private Thoughts; he did it instantly, and dictated to me the following reply to Beveridge's Views of Mahomedanism :

Beveridge says, "The next religion that hath the most suffrages and votes on its side, is the Mahomedan religion, so called from one Mahomet, who, about a thousand years ago, by the assistance of one Sergius, a Nestorian monk, compiled a book in the Arabic tongue, which he called Alcoran."

Mahomed Effendi. Sergius was dead, which is proved by Sale; moreover, though the Coraish, who were