been wasted by disease, and the objects of mortal pursuit shall be fading from his view, and the thin partition that separates him from the eternal world is about to fall, then again, even while his soul is taking its flight for the communion of seraphs, let his faith fasten upon the prospect of a resurrection, and let it dwell there, till he is absorbed in the full vision of God.

B.

SIR,

Conversion of the Jews.-Letter Second.

To the Editor.

I have observed, in the Evangelical and Literary Magazine of last March, "some remarks" on my letter respecting the conversion of the Jews, which was published in your February number. The writer of these remarks has very cunningly signed himself P.W. because, I presume, my own signature was W. P. intimating, in this manner, his decided opposition to the very last. He talks indeed, throughout, in a remarkably pleasant, self-satisfied tone, as if, together with himself, he had convinced every body else, that I was entirely in the wrong, and there was nothing more to be said on my side of the question. But as I do not happen to fall in with this opinion, I beg to be heard in reply.

He occupies his first page in defending Mr. Frey, the agent of the American Society for meliorating the condition of the Jews. This was a work to which he was not called, and which he might as well have left alone. My allusion to that person was very slight. I said nothing against him, and had nothing to say in his

favour. I had heard many things to his discredit, and yet I was aware that all these things might possibly be excused or refuted; and I therefore merely intimated my uncertainty with regard to his character, and my intention of being silent about it. But as P.W. speaks in a very indignant strain of any attempt to investigate his moral qualifications; and seems to regard him as a man who is only to be mentioned with the greatest respect, and whose life is above suspicion, I feel myself bound to state my reasons for alluding to him as I did.

In the first place, I knew that he was dismissed, and not honourably dismissed, from the London Society for converting the Jews. My authority is the Ninth Report of the Committee of that Society, published in 1817; from which I make the following extract. "Your committee must now advert to a circumstance of a very painful nature. Shortly after the last anniversary meeting, reports were circulated of very improper conduct in a person, who had till then acted a prominent part in this institution. On an investigation of the foundation of these rumors, facts were disclosed, and afterwards confessed by the individual referred to, which rendered it the duty of this Committee to inform him, that his connexion with the Society must cease. He has since left this country, and proceeded to America."

In the next place, I had never heard that he was ever received back again into the London Society, or restored to their confidence.

In the third place, I had never seen any sufficient vindication of his conduct. Some letters, which spoke in his favour, from distinguished individuals in England, were indeed printed in our journals a few months

ago; but the dates of all these letters were previous to the Report above referred to, when, every body knows, he was in high credit with the London Society. A threat of legal prosecution was also published against all who should dare to question his innocence. But I could not discover what vindication or argument there was in that.

It is said that the American Society "have declared that he is worthy of public confidence," by appointing him their agent. That is true; and the members of the Society are respectable men, but they are also fallible men, and may have been imposed on, and deceived. The London Society have declared that he is not worthy of confidence, by dismissing him from their service. I do not say that the American Society have been imposed on, and deceived, but I say they may have been; and I do not see why their simple declaration should be esteemed so decisive, as to silence all inquiry. If they are in possession of irrefragable proofs of this man's good reputation, let them be given to the public. I shall not only be willing, but I shall rejoice to receive them; for though I should still regard the project of conversion as chimerical, I should be glad to be convinced, that those honest persons who think differently, were bestowing their money and their confidence on a worthy man. This would be the proper way to remove doubt, and silence suspicion. But neither the bare declaration of the American Society, nor Mr. Frey's vain threat of prosecution, will effect this desirable object; for no independent mind will be convinced by the one, or frightened by the other.

I think I have said enough to justify myself, for at least remaining doubtful of the agent's character, or as

P. W. more learnedly expresses it in Latin, holding my judgment in equilibrio; that is to say, in equilibrium. And now I will come once more to the subject itself, and examine this writer's arguments.

He seems to be much puzzled to know what I mean by "a standing miracle." I thought it was a common phrase, and a plain one, or I should not have used it. But to explain myself at once, I meant an existing miracle, in opposition to one which is performed at a certain moment, and then ceases, like the healing of the sick, or the raising of the dead. A standing miracle does not necessarily mean one which is to stand forever; and I had no idea of applying any such meaning to the condition of the Jews, for I myself believe that they are finally to be converted. And P. W. had some suspicion that this might be my meaning, for he says, that perhaps I intended by a standing miracle, "one which expires after a certain duration." Here he is right; but in the next sentence altogether wrong. "Where shall we fix its limits? Let it come when it will, it would seem, according to this writer, that Christianity will then lose one of its convincing proofs." I made no such intimation. I spoke of the conversion of the Jews, and their restoration, as events which were to be contemporary; for thus the prophecies speak of them; and I then asked how the latter was to be accomplished, when the Jews were no longer a distinct people. If he sees in this statement the expression of an opinion, that Christianity is to lose one of its convincing proofs by the future conversion of the Jews, it is more than I intended that he, or any one else, should see, and more than I can see myself. He then observes that "History could not lose the fact of

fulfilled prophecy in the separate existence of the Jews, if they were, at this moment, to be deprived of their distinctive peculiarities, and mingled with the nations, among whom they are scattered. Even in this event, it might, through all future ages, and for all practical purposes, remain a 'standing miracle.'" How much "fulfilled prophecy" history would lose by this amalgamation of the Jews with other nations, I am not prepared to say; but I am inclined to think, that prophecy itself would lose the fulfilment of their promised restoration; and I will leave it to P. W. to balance the losses, and find out the "practical purposes."

He then goes on to argue, that the conversion of the Jews will not affect their restoration. He says, that they must either be restored as Jews, or as persons of Jewish extraction who have been converted, or in both of these conditions; and that, in neither case, will the necessity of their conversion be obviated. Even if they are to be restored as Jews, the conversion of a part of their nation will not prevent the rest from being restored, or from being considered as representatives of the whole nation.

All this may be very true, and I have heard it before; but it points out no method of procedure in the work of conversion. I need not observe how extremely fallacious are all human calculations on the subject of unfulfilled prophecy. I know not, and P. W. does not know, under what circumstances the Jews are to be restored. It is not hazarding much, however, to say, that no indications of such an event have yet been plainly manifested; and that the labour which employs itself in the dark, without direction, and without