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sister Religion, from the number of those who conformed to the Christian Religion, under the influence of the Inquisition in Spain and Portugal. Orobio, who was himself a Jew, states in his History, that there were upwards of twenty thousand Jews in Spain alone, who, from fear of the Inquisition, professed Christianity, some of whom were Priests and Bishops. The tribes of the Affghan race are very nume rous, and of different casts; and it is probable, that the proportion which is of Jewish descent is not great. The Affghan nations extend on both sides of the Indus, and inhabit the mountainous region, commencing in Western Persia. They differ in language, customs, religion, and countenance, and have little knowledge of each other. Some tribes have the countenance of the Persian, and some of the Hindco; 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 coun"tries 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 unnecessary 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 MILENNIUM, 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

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cover the sea;" and when "they should not “teach every man his neighbour, 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 neigh"bour, 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, righte ousness 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 Saviour sets forth, in different places, the character of his

* See Scott's Bible, Rev. xx. 4,

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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." Matth. xiii. 39. This we believe to be a picture of the visible Church to the end of time.

In regard to the progress, conflict, and final extent of the Gospel, our Saviour 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 rumours 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

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