tions, larger, and mightier, and more polished in every human acquirement, gave up their peculiar rites? The same writer, in another place, ascribes this to what he calls the selfish policy of the nation. Now, admitting that the circumstances of their separation secured to them some national advantage, (the very reverse of which is the case,) still, to ascribe the continuance of that separation to a national policy, is to suppose a unity of purpose, and a persevering conformity to that purpose, among large bodies of men, who for ages have been free to think and act for themselves, and have had no communication one with another. If such a supposition had been made in favour of Christianity, our accomplished historian would have been one of the first to fasten upon it the fang of some wellturned sarcasm; seeing how difficult, nay how impossible it is, to get any set of men, (who may dif fer without fear of an inquisition,) to agree either in purpose or practice, for any length of time, even with the advantage of uninterrupted communication.

What shall we say then? Is the separation of the Jewish people up to this day, to be ascribed to accident, or to the special purpose and agency of Almighty God? To allege the former, when we contemplate the variety of their circumstances, rich and poor, learned and ignorant, their numbers, their ever-varying temptations to give up their offensive peculiarities, the extent and duration of their dispersion, and the diverse characters of the

nations among whom they are dispersed in the face of all these considerations, we repeat, to say that they are kept separate by accident, is to ascribe rather more to a happy combination of second causes, arriving by various means at the same end, than is altogether consistent with our boasted rational scepticism, which takes nothing for granted. Except, indeed, that as a love of self-indulgence, in despite of the remonstrances of conscience, lies at the root of infidelity, our sceptics have no objection to ascribe omniscience and omnipotence to accident; because, however skilful accident may have shown itself hitherto, they do not give it credit for the exercise of a final retributive justice; and have therefore, no fear of being cast into hell by it. I am aware, that a celebrated modern penitent, himself once a sceptic, says, that a love of sin does not always lie at the root of infidelity; but I am compelled to differ from him; because He who knew infallibly the windings of the human heart, and their influence on the will and judgment, has declared distinctly, that "this is the condemnation; that light is come into the world, and men loved darkness rather than light;" not because the evidence for the light is insufficient, not because the rays of the light are contradictory, but "because their deeds were evil. For every one that doeth evil, hateth the light, neither cometh to the light,

Evidence against Catholicism, pp. 6, 7.

lest his deeds should be reproved."

To allege, on

the contrary, that the separation of the Jewish people, is by the special purpose and agency of Almighty God, is to say no more than is legitimately proved by the undeniable facts, that prophecies, accurately describing such a state of things, were written in Hebrew, translated into Greek, circulated among the most enlightened nations of the world, and so multiplied in copies, as to render subsequent adaptation absolutely impossible; and all this previous to the dispersion of the people from their own land.

If then it be proved, that the separation of the Jews hitherto, is according to the divine purpose; the argument, which supports supports itself upon the supposition that their peculiarities as a people, recognized in the word of God, ceased at the time of Christ, falls to the ground. And if their peculiarities did not cease at the time of Christ, then when did they cease? And if not yet, then when will they cease? We conceive, that the onus probandi is thus fairly thrown upon those who deny the perpetual separation of the kingdom of Judah to be a theme of divine prophecy.

IV. But our case can be made stronger still; and we now proceed to state some of our direct reasons for believing, that as the Jewish nation have been kept separate from all people until now,

iSt. John iii. 19, 20.

I

so also they will be kept separate unto the end. shall confine myself to three reasons for this belief, and state them as briefly as possible.

First, it is predicted by Moses, and repeated by Jeremiah and Ezekiel, that the Jews should be a taunt, and a reproach, and a proverb, and a byword, among all the nations whither the Lord their God would scatter them. (See Deut. xxviii. 37; Jer. xxiv. 8, 9; Ezek. v. 13, 14, 15.) Now it is manifest, that if at any time they should amalgamate among the nations, lose their distinguishing peculiarities, become as the people among whom they are scattered, and cease to dwell alone, these prophecies would immediately cease to be applicable to them; merging in the tide of human society, they would no longer present, as they now do, a prominent object, miraculously sustained upon its surface, in despite of all the buffettings of its angry insulting waves. Proverbial reproach, then, is a revealed characteristic of their dispersion; but proverbial reproach necessarily implies continued separation; therefore, continued separation is a revealed characteristic of their dispersion. This proves a certain continuance of separation, without doubt; but how does it appear, that such continuance is to endure till the close of the present dispensation?—This leads to our second reason.

It is copiously predicted, that the cup of the Lord's anger shall continue in the hands of the Jews, until the time appointed of the Lord, not

merely to take it out of their hand, but also to transfer it into the hands of those who, till then, will have oppressed them. The language declaring this, is grounded on the existing circumstances of the nation, in the days of the prophets. Edom who broke the yoke of his brother from off his neck, according to the prophecy of Isaac; (Gen. xxvii. 40 ;) The Assyrian who carried away Israel; (2 Kings xvii. and xviii ;) and Babylon, who held Judah in captivity, were the great types of all the subsequent enemies of the chosen nation, whether Romans, Turks, or professing Christians. The day of Jerusalem's recovery, is the day of their ruin. In that day, it will be a righteous thing in the servants of the Lord, to execute unsparing destruction upon his and their enemies. In the prophetic anticipation of that day, Psalm cxxxvii. seems to have been written. It opens with a description of Judah in the Babylonish captivity, maintaining his undiminished affection for Zion; and it concludes with these truly awful expressions, "Remember, O Lord, the children of Edom, in the day of Jerusalem, who said, Rase it, rase it, even to the foundation thereof. O daughter of Babylon, who art to be destroyed, happy shall he be that rewardeth thee, as thou hast served us. Happy shall he be that taketh and dasheth thy little ones against the stones." At the time of Judah's restoration from Babylon, no event occurred, which can even be mistaken for the fulfilment of this fearful predic