throne of his father David. (Luke i. 32.) The people have been preserved upon the earth, generation after generation. The King has been preserved in heaven, where he sitteth on the right hand of God. We are plainly informed, that he shall come again from heaven in like manner as he went up into heaven. (Acts i. 11.) Thus king and people shall meet; and the literal, lineal descendants of David's subjects shall be governed by the literal, lineal descendant of King David himself, and "He shall reign over the house of Jacob for ever, and of his kingdom there shall be no end."

In pursuance of my plan, as announced at the commencement of this discourse, I have refrained from that species of corrobation which might so largely be given to this view of the subject, by the quotation of parallel passages: satisfied that a fair investigation into the true meaning of this one prophecy, if consistently followed throughout, must shut up every candid inquirer to the conclusion I have here drawn. That the subject is capable of reiterated corrobation, from similar language used in other places, all will readily allow who are acquainted with the prophetic writings. It is, in fact, the leading theme with the Jewish prophets. The original grant to Father Abraham is never lost sight of. It is the climax to every song of triumph, the key-note, in reference to which every strain is set, and without which there is no harmony in the whole. Is the Lord, the Son of David, the King of the Jews, to return?

-It is to the Mount of Olives, in the land of Judah. Is he to reign over his people?—It is in Mount Zion and in Jerusalem. Are the nations of the earth to be blessed ?—It is in coming to the light which shall have arisen upon Jerusalem. (Zech. xiv. 4; Isa. xxiv. 23, and Ix. throughout.) Yea, many hymns of praise are written in anticipation of this great accomplishment of Israel's blessedness, and left ready to be sung by the re-assembled tribes in the land of Judah. (See Isaiah xxvi. and Jeremiah xxxiii. 10, 11.)-Pp. 138-143.

Is it then certain that The Jews shall be restored to Judea ? This Mr. M'Neile considers as demonstrated-this all the most eminent commentators affirm-and yet though in itself highly probable we are far from regarding it as unquestionable. On this point therefore

we wish to annex a few considerations not to oppose a generally received opinion-not to unsettle the faith of any, but to elicit if possible clearer proofs than have yet been produced.

We observe first, That the apparent improbability of a prediction cannot justify a rejection of that prediction, though such improbability may well lead to the inquiry, Have we obtained the right interpretation? The language of prophecy is usually figurative and symbolical, and the grand difficulty is to ascertain when it is figurative and when literal. The Jews were right in expecting a literal restoration to Judea; that expectation was fulfilled, and the prophecies of Isaiah, Jeremiah, and Ezekiel were thus in their primary signification literally accomplished. The Jews are no longer literally but only spiritually captive, and the prophecies may therefore in their secondary signification be as adequately if not more correctly accomplished by their restoration to the spiritual Jerusalem even the church of the living God, than by a restoration to the literal Jerusalem. The Scribes were right in saying, "That Elias must first come." They were wrong in supposing that the person who should precede the Messiah must be the literal Elias. Elias did come as predicted, but not as the Jews expected. John the Baptist came in the Spirit and power of Elias, and performed the work foretold by Malachi. Compare Mal. iv. 5. Matt. xi. 14. Mark ix. 11-13. Luke i. 17.

Secondly, Mr. M'Neile in the volume before us states

The return of Judah from her captivity in Babylon, was doubtless the fulfilment of the restoration promised in some prophecies, as Jeremiah xxv. 11, and xxix. 10-14; but does it therefore follow, that the same event was the fulfilment of this prophecy of Ezekiel? Surely not. That must be examined, by comparing the prophecy itself with the event.

The two kingdoms are thus described in the prophecy, (ver. 16, 17, 18, 19;) the one consisting of Judah, and some of the other tribes, his companions; the other consisting of the whole body of the ten tribes of Israel. These two are said to become one. The two kingdoms of the alleged event, according to the interpretation now before us, consist, the one of Judah, the other of Judah's companions from the other tribes. Thus in the prophecy, Judah's companions are combined with Judah, and made in the aggregate one of the kingdoms; but in the interpretation, Judah's companions are separated from Judah, and made another distinct kingdom; therefore, the interpretation does not agree with the prophecy. In the prophecy, the whole body of the ten tribes is specified as one of the two kingdoms; in the interpretation, no mention is made of that whole body; therefore, the interpretation does not agree with the prophecy.-Pp. 127, 128.

The ten tribes are unquestionably spoken of as one kingdom, one nation, under the terms Israel, or Ephraim; but what are we to understand by the whole body of the ten tribes? Does it mean all the descendants of the ten tribes existing at a given period? Or does it mean their remnanttheir representatives? If the latter, the term is improper; if the former, there is no scripture precedent for such an expression. 'The whole body of Judah did not return from Babylon; the whole number who returned did not amount to 50,000 yet Mr. M'N. allows that the restoration of Judah from Babylon unquestionably took place. This return of the remnant of Judah fulfilled the prophecies of Jer. xxv. 11. and xxix. 10-14. Why should not the restoration of a remnant of Israel fulfil the prophecy of Ezek. xxxvii ?

But did a remnant of Israel We return? We conceive it did. find express mention in the New Testament of individuals of several tribes; and the presumption therefore is that some of all the tribes did eventually return to the land of Judea, at or after the return

of Zerubbabel, Ezra, &c. * That the other tribes are not more frequently mentioned, in the New Testament history, may arise partly from the smallness of the remnant which returned, partly from the overwhelming numbers of the tribe of Judah, but chiefly because Ephraim and Judah became, at the restoration from Babylon, stick," one nation, one kingdom, under rulers of the tribe of Judah, (from whom the sceptre never finally departed till Shiloh came) and often under the authority of the laical descendants of David.

"" one

Let it be remembered that the remnant of Israel, at the time of the restoration from Babylon, must, according to all reasonable calculation, have been exceedingly small in comparison of that Judah. Immediately after the separation of the ten tribes, the large proportion of the Levites appear to have returned to Judah. During the 254 years of the separate kingdoms, a succession of idolatrous monarchs, of cruel oppressors, of false priests

*We may observe that Ezra and Nehemiah continually speak of those who returned from Babylon under the general name of ISRAEL. See Ezra ii. 1. Neh. ix. 1, 2. xi. 3. xii. 47. xiii. 3. and in Neh. xi. 3. there seems a clear distinction between Judah and Israel: "These are the chief of the province that dwelt in Jerusalam but in the cities of Judah dwelt every one in his possession in their cities, to wit, ISRAEL, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants. And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin." As the land of Israel was taken possession of by the Samaritans, the descendants of Israel could no longer occupy the inheritance of their fathers, and were therefore most probably settled in some of the unclaimed cities of Judah; but the descendants of Judah and Benjamin alone appear to have been permitted to occupy Jerusalem itself. It is very probable that the persons spoken of in Ezra ii. 59. who could not show their father's house and their seed "whether they were of Israel," were Israelites, who from the greater length of their captivity, had lost their register, and thus could not prove their genealogy.

and prophets, contributed exceedingly to draw away the Israelites from the knowledge of the true God; and therefore when they were carried into captivity, immense multitudes of them must have been prepared to fall in with the corrupt and licentious systems of the nations among whom they were scattered; and most probably few, very few, would be disposed to attend to the predictions of Ezekiel, and prepare for a future restoration; and when we see how small a number of the Jews returned from Babylon, at the end of only seventy years, in which they had been favoured with the example and instruction of Daniel, and of many holy prophets and persons, who had seen the first temple, we may well conclude that a much smaller proportion of Israel would be found adhering to the faith of their fathers, and prepared to return from the place of their own nativity to the desolate land of Judea, from which their progenitors had, some 220 years before, been carried captive.

66

It will be said, This is human reasoning, and human reasoning can avail nothing against prophetic testimony. Be it so. We turn to prophetic testimony. Now then, we ask, Where are the predictions of a second restoration to the land of Judea ? The Lord shall set his hand again the second time, to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea." Isa. xi. 11. But the passage does not go on to say, that they shall assemble to, or dwell in the land of Judea. Mr. Scott indeed observes, on this passage, that the literal return, both of Israel and Judah, is clearly predicted. But, since the passage does not state that they shall be restored to Judea -a restoration to the church of God, an admission to the heavenly

Canaan, will, we conceive, exactly fulfil the prophecy.

It has always appeared to us deserving of especial notice, with reference to this question, that no clear prophecies of the restoration of Judah or Israel are inserted in the prophets who lived subsequently to the return from Babylon. The returned Jews are encouraged to build; those who still lingered behind in the northern parts of Babylon, and the regions to which Israel were carried captive, are called upon to come forth. "Ho! ho come forth, and flee from the land of the north, saith the Lord" (Zech. ii. 6.)*-but the prophetic language seems to imply that while many should scrve God in Judea, others should serve him in distant lands; " They shall remember me in far countries, and they shall live with their children, and turn again.

I will bring them again also out of the land of Egypt," &c. and how this was fulfilled, appears from New Testament history, where we find pious Jews coming up from the most distant lands, where they usually resided, to worship the Lord at the feast of Pentecost, and the other feasts of divine appointment, and where, in almost every

* Zechariah prophesied from about 520 to 500 Before Christ; the probability therefore is, that this proclamation was issued about the time when the Jews were

encouraged to resume their work of building the temple, by the exhortations of Haggai and Zechariah; and as this was nearly sixty years before the return of Ezra and Nehemiah, it is probable this prediction had been extensively circulated among the descendants both of Judah and Israel, and that many of the latter had returned from the land of Assyria, that is, from the north, prior to the times of Nehemiah. Josephus relates that Ezra obtained permission to lead the Jews of the captivity back to their country, and that many families came from Media to Babylon to accompany him.' Jahn ii. 292.

+ Several of the persons mentioned in Acts ii. 9-11. came from the very countries to which the ten tribes were carried captive; they were doubtless Israelites by descent, yet they are expressly called JEWS. Thus we read of Parthians, Medes, Ela

city, synagogues of Jews are mentioned, where Moses was read, and the apostles afterwards preached.

Why then are the Jews kept separate, except to be restored to their own land? A reference to our former pages may answer this.

One glorious distinction, as we apprehend, awaits the Jewish race.

-the dignified and honourable office of being, on a large scale, the missionaries to the Gentile world; the instruments, in the hands of Jehovah, of communicating the blessing of Abraham to the Gentiles, even the gospel of a crucified Redeemer. For this purpose, we conceive, they are kept in existence as a separate nation: when they themselves are turned to the Lord, the receiving of them shall be to the Gentile race as life from the dead. There shall thenceforth be one fold under one Shepherd, and the distinction between Jews and Gentiles shall for ever cease.' '*

This passage we observe may ananswer the question, but there is another view which may be entertained Will the Jews be so employed? Are they kept separate for this honourable purpose? Will they thus prove a blessing to all nations? Or are they now kept separate in judgment-under a curse -to display the faithfulness of God as vessels to dishonour and not to glory? The reply indeed to such inquiries, appears at first sight obvious, and every scripture reader will at once turn to the Epistle to the Romans, and on perusing the eleventh chapter, will be inclined to answer the latter inquiries, as we have usually done, in the negative. But it has lately been asked, Does the Apostle Paul in these chapters speak of the Jews at

mites, &c. and the mind therefore naturally reverts to the passage, "And the king of Assyria did carry away Israel unto Assyria and put them in Halah and in Habor by the river of Gozan, and in the cities of the Medes." 2 Kings xviii. 11.

* Christian Guardian, 1826, p. 350.

the time when he wrote ? or at some subsequent period? If at the time when he wrote, the inferences usually deduced from that chapter, rest on no solid foundation; '—and this is another of those topics to which we would direct our readers' attention.

The Epistle to the Romans was written about nine years before the destruction of Jerusalem. Nothing could be conceived more hopeless and abandoned than the nation then appeared. The Roman Christians might well then inquire, "Hath God cast off his people ?" and the Apostle might well declare that notwithstanding their manifest corruption, there was still amongst them a 66 remnant according to the election of grace.' "" That remnant was saved, temporally as well as spiritually; that remnant was rescued when Jerusalem was destroyed; that remnant became doubtless a blessing to multitudes, wherever they went; the remainder of the nation were destroyed, were dispersed, were smitten with a curse, and under that curse they still remain, and will remain, until they receive the faith of Christ. Whether this view is or is not correct, we dare not affirm; but whether correct or no, we do not conceive that the Jews will ever have any national pre-eminence. Whether correct or no, our duty is the same, even to labour for their conversion to the faith of Christ. Continuing Jews they are without Christ, they deny the Lord who bought them, they are under a curse: whatever may be the case, at some future period sooner or later, the present race of Jews are in danger of everlasting death, and while therefore we call Christians to review their principles, to reconsider the language of prophecy, to study diligently the word of God, we earnestly urge it upon them as a clear and unquestionable duty to strive for the conversion of Israel, and to come forward to assist the

London Society for the Conversion of the Jews with those funds, of which that valuable institution is, we regret to hear, so much in need.

We cannot close this article more appropriately, than with the following passage with which Mr. M'Neile closes his lectures.

And now, my dear brethren, I have done. The nature of our subject and the necessity of a continuous argument in the treatment of it, have prevented me from dwelling much upon the doctrines of the cross of Christ, or the details of experimental piety and personal righteousness. This I regret. Men and brethren, hearken! By the law is the knowledge of sin. By the deeds of the law shall no man living be justified, for all have sinned; we are conceived in sin, and born in iniquity. Except a man be born again, he cannot enter into the kingdom of God. Repentance is a gift from God. Faith is a gift from God. Pardon of all sin is a gift from God. Jesus Christ died, the JUST ONE, for us the unjust; bearing our sins in his own body on the tree: and he is risen again, and exalted to the right hand of God, a Prince and a Saviour, to give repentance, and faith, and pardon. The blood of Jesus Christ cleanseth from all sin, and without shedding of blood there is no remission.

Men and brethren, hearken! If any man be in Christ he is a new creature ; old things have passed away, and all things are become new. God dwells in the man. The man walks with God. His religion is not a science, but a nature; not a theory, but a life. His worship does not consist of the bended knee, the outstretched hands, and the uplifted voice: neither is it confined to the church, the family, and the closet. These all are but occasional actings of it. Its habit is pervading; extending to every faculty of body and mind; originating the motives, and thereby sanctifying the performances of daily duty. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.

If you know and experience these

things, and live no longer unto yourselves, but to him who died for you and rose again, then happy are ye; and your studies of prophecy will be safe and honourable. But if not, all your inquiries, however interesting in the pursuit, may prove but as the delusive hopes of the enemies of Mount Zion. As it is written:-"It shall even be as when a hungry man dreameth, and behold he eateth; but he awaketh, and his soul is empty; or, as when a thirsty man dreameth, and behold he drinketh; but he awaketh and behold he is faint, and his soul hath appetite: so shall the multitude of all the nations be that fight against Mount Zion."

Christians, be ready! Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.

Jews, be ready! Addressing you as individuals, I say unto you, there is no salvation for any human being but in Jesus Christ. Neither circumcision availeth any thing, nor uncircumcision, but a new creature in Christ Jesus. In him, the son of Abraham, the son of God, there is neither Jew nor Greek, bond nor free, male nor female, but one faithful body. Believe, then, in him whom your fathers crucified, and ye shall be saved.

Addressing you as a nation, separate from every nation, I say unto you, mourn, mourn,ye children of Judah, for your long, your deep offences against the Holy One of your fathers. You will not, indeed, acknowledge Jesus of Nazareth as your Messiah, till you see him but you shall see him in such an hour as ye think not. Behold, we mourn for you, and pray for you, and we believe assuredly, that honour and glory await you in the land which the Lord your God hath promised to you: that you shall there see, and acknowledge, and admire him whom we love, and shall say, Hosannah to the Son of David! Blessed is he that cometh in the name of the Lord! hosannah in the highest!

Lord, hasten it in its time! Even so, Amen.