however sermons for the Jews specially, but for the whole Church;-if this were realized, I believe, first, that the Church would profit much thereby; and secondly, a constant opportunity of instruction for the Jews would be found. I say that the Church would profit by it; for is not one of the sources of Neology that grievous separation which has been so often made of the Old and New Testaments; or even when, without entirely separating them, ministers preach almost always on texts of the New Testament? The bulk of the Church comes almost insensibly to attribute a greater authenticity to the New than to the Old Testament. One of the means to prevent this great mistake, and to demonstrate that the Gospel is to be found also in the Old Testament, would be, in my opinion, to preach regularly in the prophecies. The Church would also profit by it, in the second place, in that the numbers who should follow their discourses would gain in solidity of knowledge, and would become (at least the zealous hearers) much more capable of refuting the arguments of the Israelites, or at any rate of showing to them the truth of their Christian faith in the testimony of the Old Testament.

And of what value would not that be in the numerous commercial relations of Christians to Jews? How often would not such a Christian merchant who had followed the discourses above mentioned, find an opportunity of speaking of them to his neighbour, the Israelitish merchant; whilst in our days, in order that a Christian may be able to sustain a conversation with an Israelite upon religion, it is necessary that he should study the subject, since generally the sermons which he is accustomed to hear, however excellent they be, are rather for his own edification than fitted to enable him, should he meet an Israelite, to prove to him that his faith rests on the accomplishment of prophecy.

In this manner, in preaching the Gospel, there would be furnished a nursery of missionaries, without having that design, and the Church itself would

always have an open door for the indirect instruction of the Israelite.

I have said, in the second place, that this would be a constant opportunity of instruction for those Jews who wish to be instructed. For, I speak from my own experience: the Jew has a natural prepossession against a missionary-against a man who advertises his desire to make him change his religion; but he respects a pastor of the Church. Now, I ask you, dear and esteemed brother, is it not in the heart of the natural man, especially of the Israelite, that his pride should repel the idea of going to find or hear a missionary whom he always suspects of wishing to deceive him, whilst the very man, if he could without being noticed, mingle with the Christian in the church, would willingly hear a sermon in the prophecies, and would hear it without that prejudice, because the preaching would be rather for the members of the church, and would not have for its express design the conversion of Israel. Pardon me if

I have been somewhat long on this subject; but the deep conviction which I have that these same discourses which would be proper for strengthening the faith, might become, without having it as a determinate object, a powerful means of attaching Israel to the knowledge, or at least to the examination of Scripture, has made me the more desirous of being clear rather than concise. Oh, if the churches of Scotland, of England, of Holland, would unite in this, to engage mutually to announce once in the week that there would be sermon, not for the Jews, but for the church or its members, on the prophecies concerning the Messiah, from this or that part of the Old Testament, I am heartily convinced that we would see quietly coming into the assembly a number of Jews, who, if invited by any missionary, would have refused, or gone there filled with prejudice.

But it is time that I terminate this long letter. I think that I have as far as in me is, answered your questions, and I beg you will honour me with some

answer, and pardon me if I have not been able to satisfy what you may have expected from me.

Before finishing, I render thanks to my Divine Saviour in that he has deigned to bless so visibly those few pages in which my trembling hand traced the history of my conversion. Yes, dear honoured Scottish brothers, glory, eternal glory to the King of Israel who displays the sovereignty of his grace in seeking out the most unworthy, the most miserable sinners, deserving his everlasting indignation, that they may become the objects of his mercy.

From all parts the news come to me of the blessing which he has been pleased to give to this publication, and which I attribute to this, that there is in it so little of man, and that it is the fact of a Divine call, which, as being the work of God and not of man, has succeeded in finding a sympathy in many Christian souls. Already there have reached me six different impressions in different languages. If you have, according to your intention, caused a new edition to be made at Glasgow, and that you find an opportunity of transmitting to me a copy of it, I will preserve it as a mark and pledge of Christian brotherhood, and of the kindness of my well-beloved brethren in Scotland. Oh! what would I not give to be able to come and press your hand, and to bend together the knees of our hearts, (fléchir ensemble les genoux de nos cœurs.) But if distance prevents us from pressing one another's hands, it does not prevent us from uniting in prayers and supplications.

Do not forget me, estimable brother, in your requests, and let us pray together that it may please the Lord to shed forth his Spirit of Life "on the dry bones of the house of Israel."

Accept of the expression of the most profound respect from your obedient servant and brother,

A. CAPADOSE.

THE END.