Thirdly, Mr. Pym deprecates the spirit of hostility to which allusion is made in the last paragraph of the comment now under review. He cannot do so more fervently than ourselves. But he must allow that such is the tendency of the conduct of which the Dissenting Minister complains. Had the Roman Catholic Church met the dissentients from it in a spirit of liberality, and displayed a willingness to concede some of their claims, who does not perceive that its pale for a long season would have remained unbroken? But it persecuted, and therefore called down upon itself all that inveterate hatred which the history of the reformation unfolds. Again we say, the Church of England has the power of making friends of those who dissent from it. If instead of doing this, it exasperates, and takes the high ground of infallibility,-if it will make those who differ, suffer injury for their conscientious objections, it must appear to all lovers of truth, the victim of infatuation and madness, whose very existence cannot with safety be endured. The Christian liberality of individuals cannot neutralize the effects of an intolerant system.

The Editor will communicate with Mr. Pym respecting the question at the commencement of the letter.

Meeting of the Society for the Conversion of the Jews at Dunstable.-The annual Meeting of the Dunstable auxiliary Jews Society was held in the Church on Monday August, 22nd. There appeared a peculiar appropriateness in the place selected for the occasion;—we listened to affertionate appeals on behalf of the sons of Abraham within walls which, there is reason to fear, once resounded with anathemas against them. It cannot be doubted that the popish clergy often stimulated their flocks to commit those outrages against the Jews, by which our history is disgraced

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The Rev. S. Piggott took his seat in the desk, as chairman, and introduced the business of the meeting. pointed out the claims of the Jews upon christian sympathy; their numbers, he said, amounted to 6,000,000, and their conversion would have the most surprising effect upon the heathen world.

The Rev. Mr. Edwards, of Barton, professed to entertain

the views of the coming of Christ, which have lately been promulgated in this neighbourhood. While all the old nations of the earth were annihilated, the Jews remained, a hving testimony to the truth of God Where was Babylon with all its strength and riches? Egypt with its wisdom? Greece and Rome with their acquirements? Echo answered, Where? They are fallen, but the sons and daughters of Abraham composed a distinct people, waiting for the fulfilment of the divine record. He said Christ was speedily

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coming in the clouds of heaven, to reign upon the earth, and exhorted all present to be prepared to meet him. Rev. gentleman indulged in some severe remarks on the want of faith of this age; there was much profession, but a deficiency of principle.

The Rev. H. Burgess of Luton, expressed the pleasure he felt in advocating the claims of the Society. The Christian world should strive for the conversion of the Jews on the ground of justice. As a nation we had grievously wronged them, and we ought to make all the compensation in our power. If we would co-operate with God we should seek their conversion. Whatever the prophecies meant in their minor details, they plainly declared that the destinies of the world were united with those of the Jews. If we would imitate Christ, we must engage in this cause. He was the sufferer by Jewish cruelty, yet he commanded his apostles to preach the gospel first at Jerusalem. Besides, a thousand associations gave a deep interest to the despised race of Israel. If it was a subject of joy that efforts were being made for the christian prosperity of GREECE, why should not the same, yea, higher delight be felt at the prospect of blessing CANAAN?

The Rev. J. Wheeldon of Market-Street, thought that the duty of christians to seek the conversion of the Jews was easily proved. The Redeemer had said, "Go ye into all the world, and preach the Gospel to every creature," and by what rule could Jews be excluded? They had the same claims upon our compassion with others, the same forgiveness to obtain with all other classes of earth's inhabitants.

The Rev. Professor Alexander made some interesting ob

servations on the moral condition of the Jewish people. They were not that degraded race which many thought them to be in their intellect and their habits they displayed the marks of a superior condition. But their religious necessities are not exaggerated. In particular, he stated that the Jews were in awful bondage to the fear of death. In the Talmud, the disciple of a rabbi who expected to die. says to him, "Oh thou Hammer, why dost thou weep?" The rabbi answers, "If I were going into the presence of an earthly prince to give an account of my conduct, should I not feel anxious? But I am going into the presence of Him who knows all things. Besides, when I remember that there are two ways,-one to Paradise, and the other to hell, and I know not which is for me, should I not weep ?" Professor Alexander chaunted part of the book of Lamentations, as it is done in some of the mournful meetings of the Jews.

Joseph Payne, Esqr. was grateful that he was permitted to plead the cause of this institution. In allusion to Professor Alexander's description of the melancholy songs uttered at their mourning assemblies, he described in eloquent language the Jews' restoration. They were not always to sit upon the ground. Zion would shake herself from the dust, and put on her beautiful garments. The weeds of widowhood would be exchanged for bridal attire, and the long-neglected harp of Judah should join in praising Him that was slain!

The Rev. D. Gould thought that a sentiment was too prevalent that the Jews deserved all they suffered, in a sense which would allow us to leave them to the consequences of their sins. He maintained that Jewish unbelief in many cases, was not so great as the unbelief of those who bore the name of christans, when their education was considered; Taught as they were from their infancy to associate with the name of Christ all that is abhorred, because from the hands of christians they received their bitterest wrongs could it be wondered at that they entertained the strongest prejudices? This train of thought was followed out at some length, in a very effective manner.

Higgins, Printer, Dunstable.

Addressed to the Rev. Mr. Pym and his followers.

(Continued from Page 79.)

We have examined the theory of prophecy, and think it must be evident to our readers, that there is presumptive evidence that Mr. Pym's assertion is any thing but conclusive. When he states " that the second advent of the Lord Jesus Christ must have taken place before the year 1847', we feel an assurance that the doctrine is hypothetical. "The times and the seasons" have hitherto been "put in the power of the Father";-the fulfilment of prophecy has hitherto been concealed till the event predicted has actually taken place; we feel therefore, that any one who affixes dates with the confidence of Mr. Pym should advance proof and not supposition, so that what is so plain to himself may

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be equally clear to others. Before we proceed to examine into the grounds of Mr. Pym's positive assertion, we shall adduce two testimonies corroborative of the view we have advanced respecting the obscurity of unfulfilled predictions. Prophecy, so long as it remains unfulfilled, is compared to a lamp which gives a glimmering light in a dark place, a light extending but a very little way. It is not till the day has dawned, that distant objects can be seen. It is not till the providence of the Almighty Sovereign has explained his decrees, till the event predicted has illuminated the prediction, that we can fix upon the precise nature, manner, and order of those occurrences which accomplish any prophecy. A degree of obscurity, though not equally great in every instance, is thus declared to be a necessary accompaniment of every prophecy, till it is actually fulfilled. decisive declaration of the word of God itself should ever teach us deep reverence and cautiousness, in our studies of this difficult branch of theology, and much modesty in our conclusions. Indeed, if prophetic descriptions were so plain and literal that the specific events could be definitely foredescribed by the expositor of prophecy, it is evident that the impartiality and dignity of the divine declarations would be impaired; and opportunity would be afforded to men, either to form schemes and put forth efforts with the intention of aiding the prophecy, or, on the other hand, impiously to labour for its frustration. But, when human agents have brought to pass an event which now stands forth plainly as answering to a scriptural prophecy, while yet it must be said of them, as it was of the Assyrian king, 'howbeit they