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"after our conversion ?" and this simple question, put by ignorant hypocrisy, is sufficient to gull the philanthropicCount Van der Recke; nay, gentlemen, you also use the word conversion as synonymous with apostacy. Is it possible, gentlemen, that neither the Count nor yourselves know the meaning, the intrinsic, precious meaning, of the word con* version, when taken in a religious sense? Is it possible that neither he or yourselves are religiously converted? Is not this question virtually saying, How much will you give me for my soul? I am willing to be converted, that is, I am willing to apostatize, and be baptized, but " How am "I to support myself?" How much? how much will you give me? But, gentlemen, if such are the characters you want, you will find plenty to lighten you of your four or five thousand dollars, and then you will not satisfy them. The London Society expended 310,000 dollars, and could not satisfy the horse-leeches, who were all unprincipled, ignorant hypocrites, when they first received them, and who generally left them " ten times more the children of hell than before."

The next in rotation, page 14, 15, are the enlargings of Mr. Jadownicky. "Mr. Jadownicky, in his communication "to the board, Enlarges in support of," &c. This gentleman, being a traveller, may probably stand excused for enlarging. With him and his enlargings I would much rather have but little to do. But I must not let pass, unnoticed and undenied, that (excuse me, reverend gentlemen; you adopt whatever you are pleased to give a place in your report, and are, therefore, answerable for this;) which I consider an unfounded calumny. What I allude to is contained in the last paragraph of page 15, in these words: "TheJews themselves, on the other hand, are

"concerned to destroy every rising germ of ian

"knowledge; they abuse and vilify, not only in societies "and public prints, those who go out from among them, "but associate to buy up and commit to the flames, all "writings of every description prepared and circulated "among them for their illumination and conversion." Here are two charges brought generally against the Jews; the first is, that they are concerned to destroy every rising

germ of ian knowledge. But this charge is explained

and repeated as a third charge, to wit, " associate to buy "up and commit to the flames all writings of every de"scription prepared and circulated among them for their "illumination and conversion."

Wicked, wicked men! to destroy papers on which God's name is written: this is immediately contrary to the tradition of the elders; they are not Jews who do this! In other words, Jews dare not do this wicked thing, and it is calumny to charge them with doing it. \rr The case stands thus: ian societies employ missionary priests to distribute Testaments, Bibles, and Tracts in very large quantities, wishing them to be disposed of by sale or gift among the Jews, Some Jews, for the sake of peace and quietness, take them as gifts, politely thanking the giver; others of them, being above accepting presents, will pay for them, and being naturally generous hearted,

pay liberally. Thus many writings, containing ian

knowledge, get among the Jews, although perhaps not quite so many as the societies, who are at the expense of both printing and distributing, imagine; but in general quite enough to be generally read.

Now these writings containing this ian knowledge,

being thus sown as seed with a broad cast, are expected to yield a rich harvest of proselytes, because the societies, and

ians in general, belieye the reasonings and arguments

contained in them to be unanswerable; and the Jews do not answer them, they dare not, the municipal laws will not allow of it. However, the harvest fails entirely, 'tis altogether a mis-crop, the fault being in the seed. The Jews find the arguments weak, the reasons futile; in short, the seed rots, it does not even bud; as such, there comes no rising germ forward to require destroying. But the societies, expecting otherwise, search for reasons, but find none; hence this calumny against the Jews. The Jews

destroy ian knowledge; they get our writing; we

get no proselytes by these writings; the Jews who got those writings, got them on purpose to destroy them.

The second charge need only to be mentioned, and the question put, to overturn the calumny. "They abuse and "vilify, not only in societies and in public prints, those "who go out from among them." And where is this done? in Germany! Do Jews in Germany carry it with so high an hand as to dare to vilify and abuse men in the public prints, because they have become ians? The honourable Count Van der Recke, I am confident, will not tell you so; he will not so enlarge, as you are pleased to call it.

h The prescribed limits of a Number will oblige me to be more brief than the subject demands, and ought to receive. I must pass over noticing many things, because I have no room to correct them. The whole of the address of the Rev. M. M'Leod, though well written, (the gentleman will pardon me,) I must assure him does not show him to be best acquainted with Jews, their antipathies, prejudices, church government, nor even with the subject itself. In a few words he has very impoliticly shown us the real intention, design, and purpose of the institution; and that so plainly, that it is impossible to miss it. Speaking of Jews

who turn ians, he says, page 16, "They must leave

"their father's house and people of their kindred; they "are proscribed by the Jews, without the prospect of being "received to the kindness and confidence of those from '* whom they have been so long separated; and perhaps it "is the purpose of God that the distinction should be yet, "at least for a time, continued." I could very easily show, had I room, that all these premises are so many misconceptions; that fathers may or may not drive them away. If they go and leave their people and kindred, it is their own faults; that their people or kindred have no voice, neither do they look for any, on the subject. That Jews do never prescribe at all, that the Jew so born when circumcised is considered a Jew; if he apostatizes, and becomes a ian, is baptized, he is then considered a

ian; if, after he chooses to come back to Judaism,

makes his recantation public, and mourns his sin, he is at liberty so to do; his repentance is known to God only, with

whom only his account lays; and if he remains a ian

to his last moment, but then acknowledges the unity of the Godhead, he is considered as having repented, and of course receives the rites of burial as a Jew.

But what does Mr. M'Leod intend by "perhaps it is the "purpose of God that the distinction should be yet for a "time continued?" What distinction, reverend sir? do you mean the distinction between Jew and Gentile, between

Jew and ian? Nothing more certain than that this

is your meaning, and the sole purpose of your A. S., and of the London Society; and the fervent wish and settled

purpose of ianity in general is, that the Jews shall

amalgamate and be blended with ians; that they

shall no longer be Jews; that there shall be no distinction; that Judah shall.cease from being a nation. And you are perfectly correct; God's purpose is, that the distinction shall be yet for a time continued. But you will please to drop the article, and read " For time continued;" that is, it is the purpose of God that the Jews shall remain a distinct people as long as time continues; while day and night continues, so long will the distinction continue. That this was, is, and ever will be his purpose, (for he does not change,) appears from his word to that effect repeatedly given, some of which I transcribe for your consideration.

Jerem. xxxi. 35, 36—" Thus saith the Lord, who giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, who divideth the sea when the waves thereof roar; whose name is The Lord Of Hosts: when those ordinances depart from before me, saith The Lord, even then the seed of Israel also shall cease to be a nation before me continually."

Jer. xxxiii. 24, &c.—" Considereth thou what this people have spoken, saying, The two families which the Lord hath chosen, he hath even cast them off, (rejected.) Thus they have despised my people, that they should be no more a nation before them. Thus saith the Lord: If my covenant be not with day and night, and if I have not appointed the ordinances of the heaven and earth, then will I cast away the seed of Jacob, and David my servant, that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them." Thus, reverend sirs, you may perceive, it is the purpose of the God of Israel, whose name is The Lord Of Hosts, that his people, Israel and Judah, both families, are to continue a nation as long as the ordinances of the heavenly luminaries, whereby time is measured, continue. More places might be adduced, were there any necessity. You may also see by these examples, that God hath not rejected (the Jews,) Israel, but that he wishes them to remain a nation, and not amalgamate with Gentiles.

After an unmeaning compliment, elegantly expressed, to some of the Jewish race, which, no doubt, will be duly appreciated, the reverend gentleman says, "And yet even "in this city of perfect political equality, without regard "to race or religion, the Jew who leaves the synagogue "for the church, may calculate on frowns from his kindred "according to the flesh." ***** « Unless possess"ed of independence, such a one might calculate on loss "of employment and of goods, as well as the socialities of "domestic life."

Now this is perfectly tangible; this speaks of the place we reside in; this is not a place in Germany, called M. B.,

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