eruelty, and torture, they requested the privilege of departing to a more friendly climate, but even this request was utterly rejected. In several European countries they were accused of poisoning the rivers, and streams; and in consequence of this accusation one million and five hundred thousand were murderously destroyed.

During this long and perpetual captivity, recollect that they have been deceived by more than twenty impostors; that they have spent whole months in sackcloth, and weeping for the appearing of the Messiah. And while they have been, like the bush of Horeb, burning, yet not consumed, they have raised to heaven the affecting inquiry, O Lord, how long. "O head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people."

that

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II. THEIR FINAL RESTORATION.

Upon this subject, the promise is explicit, and deci sive, Afterwards they shall return.

But does this imply both a literal and spiritual restoration? The simple word of God is our safest guide. Let us compare the language in which the two events, their return from Babylon, and their final restoration, are recorded.

In the 29th chapter of Jeremiah, we have the following account of the return from the Babylonish captivity. For thus saith the Lord, after seventy years are accomplished at Babylon, I will visit you, and will perform my good word towards you in causing you to return to THIS PLACE, and I will gather you from all nations and from all places, whither I have driven you, saith the

Lord, and I will bring you again into the place, whence I caused you to be carried away captive.*

Compare with this the description given in Ezekiel of the final return of the Jews. I say final, because it is so considered by the Apostle Paul in his Epistle to the Hebrews. I will take the Children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own LAND. AND THEY SHALL DWELL IN THE LAND THAT I HAVE GIVEN UNTO JACOB, MY SERVANT, WHEREIN_YOUR FATHERS HAVE DWELT, AND THEY SHALL DWELL THEREIN, even they and their children, and their children's children, forever and ever. And my Servant David shall be their Prince forever.

Let these two predictions fall into the hands of a Jew, contemporary with the prophet Jeremiah. He reads the former, and says, 'My brethren are to be eaptives at Babylon, seventy years; after that they are to return to their own land, and be a beloved people.' He reads the latter, 'My Brethren are to go again into captivity, so long a captivity that it will be said of Jerusalem, it has been always waste; they shall be cast out from God, excluded from all their religious, and civil privileges even till the latter days; then they shall return to the land which was given to our Father Abraham. God himself will dwell with them, and establish with them an everlasting covenant which shall never be forgotten.'

Place the same predictions in the hands of a Christian, who has the advantage of looking back upon the accomplishment of one of them. Does he object to a literal interpretation of the latter, because there is

Jer. xxxii, 20,

figurative language attached to it. He finds figurative language in the other; yet the Jews did literally return. Would not an impartial examination of these two predictions, recorded precisely in the same terms, constrain him to adopt the sentiment, that as one was literally fulfilled, the other must be. The outcasts of Israel will yet be gathered to their own land.

Besides, what was the opinion of the prophet? Did he design to inform the Jewish nation, that one prediction was literal, and the other not, and yet employ the same language in the latter, that was used in the former? How could the reader discover the truth, when no intimation is given of this change? Is it credible that the prophet should conceal a point of so much magnitude, as he considered this to be, in a phraseology altogether unintelligible. Would he keep the world in darkness upon a doctrine, which he designed to present in the light of day.

It will be acknowledged by all, that the prophecy relating to the present captivity of the Jews has thus far received a literal accomplishment. The children of Israel have literally remained without a King and without a Prince; they are carried away captive; and are strangers in a strange land. Can we adopt the opinion that it is literal language till the close of the captivity; and the rest of it figurative,

But the objection is made, if there be a literal restoration, the whole Jewish economy will be re-established. Is this a necessary consequence? The description given us of heaven is highly figurative; yet no one doubts of the existence of such a place, in distinction from the world of despair. No one will if there be a heaven, and an assembly of saints,

say,

there must be there mountains, rivers, trees, and temple a thousand miles square.

The description given us of the millennium is figurative; yet it will be admitted by all, that such expressions as these are literal, The greatness of the Kingdom under the whole heaven shall be given to the people of the saints. Knowledge shall be increased. Nation shall not lift up sword against nation, neither shall they learn war any more.

Why may we not apply the same principle to the subject under consideration? Admit that the Jews are to be restored to their own land, and that the description given of their civil, and religious state afterwards, is designed to raise our conceptions of the glory and blessedness which are in reserve for them under the Gospel dispensation.

Beside, there still exists in the breast of

every Jew an unconquerable desire to inhabit the land which was given to their Fathers; a desire, which even a conversion to Christianity does not eradicate. Destroy, then, the Ottoman Empire, and nothing but a miracle would prevent their immediate return from the four winds of heaven.

It is objected, again, that the land will not support the inhabitants. But it will be recollected, that the Jews are not now so numerous as they were when they dwelt in the land of Canaan. And is there not a promise that, when God blesses his people, he will bless the land for their sakes, and cause it to bring forth abundantly.

But I need not pursue the inquiry. There is a better wish, a brighter prospect. The Children of

Israel shall seek the Lord their God. The veil will

then be taken from their hearts. They will look upon him, whom they have pierced, and mourn; they will return, and come to Zion with songs, and everlasting joy upon their heads. Fixing their eyes upon the Cross, they will exclaim, we have found him of whom Moses in the law, and the Prophets did write, Jesus of Nazareth, the son of Joseph.

This event forms an important feature in the writings of the Prophets and Apostles. They speak of it in such language as this:-"Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. Whereas thou hast been forsaken, and hated, so that no man went through thee; I will make thee an eternal excellency, a joy of many generations. Thy people shall be all righteous. A little one shall become a thousand, and a small one a strong nation, I the Lord will hasten it in his time. Break forth into joy; sing together ye waste places of Jerusalem; for the Lord hath comforted his people; he hath redeemed Jerusalem. Thy watchmen shall lift up their voice, with the voice shall they sing; for they shall see eye to eye when the Lord shall bring again Zion. If the casting away of them be for the reconciling of the world, what shall the receiving of them be but life from the dead. Their return will be welcomed with universal rejoicing. The Angels in heaven will rejoice, to witness this new exhibition of the divine goodness, and forbearance. The holy assembly of Prophets Apostles, and Martyrs will rejoice, when they see their degenerate children returning to the Shepherd and Bishop of souls. The saints on earth will rejoice, when they sit down with the outcasts of Israel at the table of our Lord. Then they will exclaim, "This our brother was dead and is alive again, and was lost