some of the Hindoo; and some tribes are evidently of Jewish extraction.

Calculating then the number of Jews, who now inhabit the provinces of ancient Chaldea, or the contiguous countries, and who still profess Judaism; and the number of those who embraced Mahomedanism, or some form of it, in the same regions; we may be satisfied, "That the greater part of the Ten Tribes, which now exist, are to be found in the countries of their first captivity."

RESTORATION OF THE JEWS.

THAT many of the Jews, when liberated from their state of oppression, will return to Judea, appears probable from the general tenor of prophecy, and from their own natural and unconquerable attachment to that country: but we know not for what purpose they should all return thither; and it is perfectly unneces sary to contend for the fact, or to impose it as a tenet of faith. We perceive no reason why they should leave the nations in which they live, when these nations are no longer heathen. Nor is it possible, in numerous cases, to ascertain who are Jews and who are not. It is also true, that before Judea could nourish the whole body of Jews, even in their present reduced state, the ancient FERTILITY, which was taken away, according to prophecy (Deut. xxviii, 23, and 38,) must be restored by miracle. But we have no warrant to look for a miracle under the finished dispensation of the Gospel. We possess "the MORE Sure word of prophecy," (2 Pet. i, 19,) and look not for signs and wonders. We expect no miracle for the Jews, but that of their conversion to Christianity; which will be a greater miracle, than if the first Temple were

to rise in its gold and costly stones, and Solomon were again to reign over them in all his glory.

Much caution is also required in stating to them our opinions concerning a MILLENNIUM, or period of universal truth and felicity. It was prophesied to Israel, about seven hundred years before the coming of the Messiah, that a time should be, "when nation should no longer lift the sword against nation, neither should men learn war any more:" when "the knowledge of the Lord, which was then confined to Judea, should cover the earth as the waters cover the sea;" and when "they should not teach every man his neighbor, saying, Know the Lord, for ALL should know him from the least to the greatest." These prophecies were fulfilled generally when the Messiah appeared. The Gospel of Peace was preached to men, and "the sound thereof went to the ends of the earth." The last prediction, which is the clearest and strongest of all, "They shall not teach every man his neighbor, saying, Know the Lord, for ALL shall know him, from the least to the greatest," is expressly quoted by the apostle Paul (Heb. viii, 11,) as having been already fulfilled by the manifestation of Christ, who abrogated the old covenant with Israel, which was confined to FEW, and made a new covenant with the world, which was extended to ALL.

It is believed, however, that the predictions above recited will receive a more particular accomplishment hereafter, and that the glory even of the primitive Church shall be far surpassed. But it does not appear, that the conversion of men at any future period will be UNIVERSAL. It is evident indeed, from the sure word of prophecy, that there will be a long time of general holiness and peace, which will succeed to the present reign of vice and misery, probably "a thousand years;"

during which, righteousness will be as common as wickedness is now; and further, that this period is at hand, even at the door.* But I see no ground for believing that such righteousness will be universal, or that this life will ever be other than a state of probation and trial to qualify for "meetness for the heavenly kingdom." Our Savior sets forth, in different places, the character of his Church, to the end of time, and that character is always the same. The Gospel

he compares to "seed sown by the sower, some on good and some on bad ground." Those who hear this Gospel he compares to men building on the rock, or on the sand; travelling in the broad, or in the narrow way; and to wheat and tares growing in the same field. "The field is the world," saith our Lord; "the good seed are the children of the kingdom: the tares are the children of the wicked one: the enemy that sowed them is the devil: the harvest is the end of the world; and the reapers are the angels," Matt. xiii, 39. This we believe to be a picture of the visible Church to the end of time.

In regard to the progresi, conflict, and final extent of the Gospel, our Savior notices all these circumstances generally in his last discourse to his disciples. In the twenty-fourth chapter of St. Matthew, he gives an epitome of his more detailed prophecy in the Book of Revelation. He foretels that there shall be "wars and rumors of wars, persecutions, famines, pestilences, earthquakes, false prophets and apostasies:" and then he adds, "And this Gospel of the kingdom shall be preached in all the world for a WITNESS unto all nations: and then shall the end come."

* See Scott's Bible, Rev. xx,

To suppose that there will be a period when the Church on earth shall be no longer militant, is to suppose that a time will come when the Christian may die without being able to say, "I have fought a good fight;" when there will be little inward corruption, and little outward opposition; little vestige of the old Adam, in the new race, and little use for the old Bible, in the new state of things. Let us interpret Scripture soberly. When the Millennium arrives, knowledge and holiness will be general; but not universal. Perfection is to be attained not in this world, but in heaven.

On the Author's return to England, he found that a Society had been instituted for the Conversion of the Jews; and he was not a little surprised to hear that some Christians had opposed its institution. He was less surprised at this, however, when he was informed that objections had been brought against the Society for the circulation of the BIBLE. It is possible to urge political arguments against Christianity itself. Such a spirit as this does not seem entitled to much courtesy; for it springs directly from this assumption, That the Bible is not from God, or, That there is something greater than TRUTH.

The grand object, which now engages the attention of the Jewish Institution, is a Translation of the New Testament into the Hebrew Language. To assist them in this important work, a copy of the Manuscript found in Malabar, now commonly called the Travancore Testament, has been presented to them.* The volume has been fairly transcribed by Mr. Yeates, of Cambridge, in the square Hebrew character, and

See "Malabar Bible," in this work.

forms three volumes, quarto. The question now under consideration by the Society is, whether it shall be received as the basis for the general translation. The first sheet of the intended version has already been printed off, for the purpose of being submitted as a specimen to the best Hebrew scholars in the kingdom, both Jews and Christians; in order that it may go forth in as perfect a form as may be. So that it is possible, that before the end of the present year, the Four Gospels will be published, and copies sent to the Jews in the East, as the FIRST-FRUITS of the Jewish Institution. It is very remarkable, that this should be the very year which was calculated long ago, by a learned man, as that in which "the times of happiness to Israel" should begin. In the year 1677, Mr. Samuel Lee, a scholar of enlarged views, who had studied the prophetical writings with great attention, published a small volume, entitled, "Israel Redux, or The Restauration of Israel." He calculates the event from the prophecies of Daniel and of St. John, and commences the great period of 1260 years, not from A. D. 608, which we think correct, but from A. D. 476, which brings it to 1736. He then adds, "After the great conflicts with the Papal powers in the West, will begin the stirs and commotions about the Jews and Israel in the East. If then to 1736 we add 30 more, they reach to 1766; but the times of perplexity are determined (by Daniel) to last 45 years longer. If then we conjoin those 45 years more to 1766, it produces one thousand eight hundred and ELEVEN, for those times of happiness to Israel."*

*See "Israel Redux,” page 122, printed in Cornhill, London, 1677,