his God be with him, and let him go up to Jerusalem." Josephus gives us a copy of an epistle which, he says, was sent to the governors of Persia; it commences thus: "I have given leave to as many of the Jews that dwell in my country as please to return to their own country, and to rebuild their city, and to build the temple of God at Jerusalem on the same place where it was before." Now to suppose that there would not be vast multitudes of the ten tribes, as well as the two, who would avail themselves of such a proclamation, would argue astonishing credulity, or rather incredulity. There then returned at least forty-nine thousand eight hundred and ninety-seven, including servants, maids, and singers. Besides, the twelve tribes had had familiar intercourse for at least seventy years, and there had doubtless been uninterrupted amalgamation during that space. There was no law, human or divine, to prevent it, excepting, probably, the priests and Levites, as also the lineal descendants of David by the line of Solomon and Rehoboam. By intermarriages the genealogies of many families would be lost; and it is intimated in Ezra ii, 62, that there were those returned from Babylon who could not trace their registry. So Josephus, after making mention of the four hundred thousand who returned with Zerubbabel, says, "There were also others besides these who said they were Israelites, but who were not able to show their genealogies, six hundred and sixty-two." In concluding that portion of his history, Josephus says, "that the priests and Levites, and a certain part of the entire people, came and dwelt in Jerusalem; but the rest of the multitude returned every one to their own countries." He means, of course, that they retired to those parts of Judea formerly occupied by their ancestors, each dwelling, as far as could be ascertained, within the bounds of his own tribe. This, of course, does not affect their promised unity, any more than their separation into tribes affected their unity before their revolution under Rehoboam. After this, other opportunities are afforded the house of Israel of returning to their own land. Darius dies, and Xerxes succeeds him in the Persian monarchy. His benevolent designs are recorded in the book of Ezra, which was doubtless written by the person whose name it bears. This same pious Jew was made the instrument of Xerxes' kindness, and fully proved himself worthy of the trust and confidence reposed in him. Josephus establishes the truth of Ezra's narrative, and we shall briefly sketch that portion of Jewish history from him.

He sometimes calls Ezra Esdras, and says, "he had great reputation with the multitude, and was the principal priest of the people." This distinguished philanthropist was well acquainted with Xerxes, who was well disposed toward the Jewish nation. Esdras having determined to go to Jerusalem, desired to take with him some of the Jews residing at Babylon. The project was favorably entertained by Xerxes, who very kindly gave him "an epistle to the governors of Syria, by which they might know who he was." The king thus speaks, "I think it agreeable to that love which I bear to mankind to permit those of the Jewish nation that are so disposed, as well as those of the priests and Levites that are in our kingdom, to go together to Jerusalem. Accordingly I have given command for that purpose, and let every one that hath a mind go, according as it hath seemed good to me and my seven counselors." Xerxes also states in his letter

that he had written to the treasurers of Syria and Phenicia, requesting them to furnish Ezra and his company with all necessary assistance. These marks of favor excited the gratitude of Ezra : believing that God had put it into the heart of Xerxes to do thus, he "gave all the thanks" to HIM, and "was very joyful." The epistle was read to the Jews in Babylon, and preserving the original document for his own use, Ezra sent a copy of it to those of his own nation that were in Media. The Jews residing there "were greatly pleased, and many of them took their effects with them, and went down to Babylon, as very desirous of going down to Jerusalem." The account furnished by Ezra of this transaction is in substance the same as that of Josephus. In the letter which Xerxes gave Ezra he says, "I make a decree that all they of the people of Israel, and of his priests and Levites in my realm, which are minded of their own free will to go up to Jerusalem, go with thee." It appears, from the account of Ezra, that there were about fifteen hundred males, probably heads of families, who at this time availed themselves of the opportunity of returning to their own land. After they had congregated by the river Ahava, Ezra discovered that none of the sons of Levi were there. He sent a commission desiring some of these to assemble and join with him, and, including the Nethinims, there were two hundred and fifty-eight who came to the place of meeting. These could scarcely form a third part of the whole company, so that, including women and children, there could not be less than five thousand who accompanied Ezra to Jerusalem. Now it is impossible to ascertain how many of the ten tribes went down to Jerusalem, and settled in Judea; but it is equally impossible to imagine that there were none of them among this multitude. We are told, in the book of Kings, that Shalmanezer carried a portion of the Israelites to the cities of the Medes. Ezra sent a copy of the proclamation of Xerxes into Media, and the Jews, or descendants of the ten tribes, were glad, and many came to Babylon as very desirous to go to Jerusalem." This is the statement of history: now supposing the edict of Xerxes, or the copy of it sent by Ezra, intended only for the tribes of Judah and Benjamin, we must then conclude that some of them were resident in the cities of the Medes, where some of the ten tribes

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had resided for about two hundred years. Is it reasonable to suppose that these common descendants of Abraham would live together seventy years without intermarriage? Ezra mourns that some of his countrymen had married strange wives: the majority, however, were not guilty of this transgression. Yet if some married strangers, we can readily suppose that the descendants of Judah and Benjamin would unite with their own kindred, the ten tribes. It is evident, therefore, that vast numbers of the ten tribes returned to Judea, being encouraged to this by the several edicts issued by the Persian kings. Josephus says "the entire body of the people of Israel remained in that country, (Media or Chaldea,) wherefore there are but two tribes in Asia and Europe subject to the Romans, while the ten tribes are beyond the Euphrates till now, and are an immense multitude, not to be estimated by numbers." By the " entire body," Josephus surely means only a great number, perhaps an overwhelming majority. Nevertheless, even supposing they all had remained there, they were not in political bondage, and had been mercifully delivered from their idolatrous pro

pensities, and these blessings were what God had promised. He had said also, that a "remnant" should return. "I will take you one of a city, and two of a family, and bring you to Zion." These predictions were literally fulfilled. The statement of Josephus is only an opinion formed several hundred years after the transaction, and not exactly in accordance with his own testimony, which immediately follows. "So he (Ezra) gathered those that were in the captivity together beyond Euphrates, and stayed there (in Babylon) three days." Who were in captivity beyond the Euphrates? The whole house of Israel, the twelve tribes. The conjecture, therefore, of Josephus, respecting the ten tribes in their distinct nationality being beyond the Euphrates in his time, is extremely improbable. There were doubtless some of all the tribes, for it is quite as certain that there were many of Judah and Benjamin there, as that there were some of all the other tribes. Many devout Jews, who were in Jerusalem on the day of Pentecost, came from beyond the Euphrates. Some were "Medes," inhabitants of that very country where their ancestors had lived in captivity. Whether they were really descendants of Israel or Judah alters not the case; both had been in bondage there, but now were politically free, and periodically returned to their own land. Mesopotamia, from whence another portion of these devout Jews came, is also "beyond the Euphrates," so that the remark of Josephus respecting the ten tribes being "beyond the Euphrates" is perfectly gratuitous. They had no distinct nationality after the Babylonish captivity; and it is quite certain that many of all the tribes returned to Judea, perhaps an equal proportion of all the tribes, according to their numerical strength. This of course can never be definitely ascertained, because the distinctness of the tribes was nearly annihilated for many years, only Judah retaining his tribeship, that the purposes of God might be accomplished. The author of certain notes to Whiston's translation of Josephus, speaking of the thousands who returned to Judea under Zerubbabel and Ezra, says, "It is plain that Josephus thought that they were of the tribes of Judah and Benjamin only." Whatever that justly celebrated historian might think, alters not the fact: his opinion is contradicted by unerring testimony, for in the reign of Josiah, when that pious prince reformed the kingdom, repaired the temple, and re-commenced religious worship, some of Manasseh and Ephraim, and all the remnant of Israel, as well as Judah and Benjamin, contributed a portion of the necessary expenses: so that then, ninety-two years after the Assyrian captivity, and forty-one before the complete overthrow of the kingdom of Judah, the work of union had commenced, and some of the predictions of Jeremiah and Ezekiel respecting the union of all the tribes were in course of fulfilment. If this were the case then, in the midst of so many hinderances and difficulties as must have existed, what would be likely to occur when these obstructions to union and amalgamation were entirely removed by their residence in the same land, and subjection to the same laws, and attention to their own forms and ordinances of religious worship? The answer is obvious: they would be, and were considered as one people. The descendants therefore of Abraham, or the twelve tribes, after that period, were indiscriminately called Jews. Josephus, speaking of the rebuilding of the temple, says, "So the Jews prepared for the work; that is the name they are called VOL. XI.—Oct., 1840.

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by, from the day that they came up from Babylon, which is taken from the tribe of Judah." How striking a fulfilment of prophecy have we in these facts! The dying Jacob, by inspiration, had said, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." This remarkable annunciation seems to be the embryo of all other predictions respecting the literal and spiritual restoration of Israel. It is fulfilled in both the interpretations of which it is suscepti ble. "The tribeship shall not depart from Judah," implies that it should depart from the other tribes. What then will become of the tribes? Shall they be annihilated and lost among the various Gen'tile nations? No! "to him," or it, "shall the gathering of the people be." In the tribe of Judah the other tribes shall be merged, and their interests, hopes, and prospects blended. So it came to pass. But "Shiloh" came, and "it is evident that our Lord sprang out of Judah." The interests of the whole world were involved in his coming, and his claims to the Messiahship depended upon his ancestry and lineal descent. But the Branch "grew up out of his place," that is, from the tribe and family foretold; and when Judah lost his pre-eminence, the Saviour assumed his regal authority, and in him was really vested all the adumbrative superiority of the distinguished tribe. "To him," therefore, "shall the gathering of the people be." All the kingdoms of the earth shall bow down before him. "There shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession, Seir also shall be a possession for his enemies, and Israel shall do valiantly. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city," Numbers xxiv, 17-19. These and similar predictions were accomplished in the union of the twelve tribes, and their attachment to Judah in their actual return to their own land, of which evidence has been adduced or in their political freedom and superiority in those lands where they dwelt. They shall be consummated in their loftier and evangelical sense, when Jew and Gentile, bond and free, of all nations, shall be united together in one glorious and undivided king. dom, the subjects of which shall enjoy a glorious rest of peace and happiness. Who can doubt the truth of this interpretation, that shall seriously, and in a Christian spirit, read the following declarations of Jehovah by the mouth of the prophet Isaiah: "Also the sons of the stranger that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant, even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings, and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. The Lord God, which gathereth the outcasts of Israel, saith, Yet will I gather others TO HIM, beside those that are gathered UNTO HIM." Chapter Ivi, 6, 7, 8, compare with Genesis xlix, 10, Numbers xxiv, 17, 18, 19.

In the facts and observations here presented we have a sufficient reason why the ten tribes, as a distinct people, have not been, and cannot be found. They do not exist, anywhere, as a distinct people.

They are not therefore annihilated-they are not utterly extinct. Where, then, are they to be found? We answer, Wherever you find Jews. All the tribes have, for ages, been blended in one; and to expect the discovery and restoration of the ten tribes, in contradistinction to the two tribes, is to expect the frustration of the divine decree. Heaven and earth shall sooner pass away.

It may be objected again, that what has hitherto been advanced refers exclusively to the history of the Jews before the advent of Christ, and does not affect the argument which claims for the Jews a literal restoration from their present dispersion.

That such a restoration is promised remains to be proved. Here is the principal difficulty in the discussion. There is no evidence adduced to prove that point, nor can there be: the objection therefore falls to the ground. But it is argued in support of the objection, that our Lord limits the captivity of the Jews, and intimates that "Jerusalem shall be trodden down of the Gentiles," only "until the times of the Gentiles are fulfilled." Let us then examine the threatening of our Lord more minutely; and it will at once be admitted, that the facts have so clearly illustrated the prediction, that all doubt must be set aside. The history of the Jews, since that period, has afforded a ter. ribly awful comment upon the words of the Redeemer. That history wholly excludes the supposition implied in the objection, which is, that banishment from Judea was, or is, the principal part of their punish. ment. That part of their sentence is only as a drop in the ocean. Their miseries, reproaches, privations, and cruelties, constitute the ingredients in the cup of the divine wrath. That cup has been filled to overflowing. For an account of the sufferings of the Jews during the siege of Jerusalem, and during the destruction of their city, Josephus may be consulted; and for an abstract of their dreadful afflictions since that period, Watson's Dictionary may be referred to, article, "Calamities of the Jews.' These facts determine the meaning of our blessed Lord, and exclude all doubtful speculations. The phrase, "Jerusalem shall be trodden down of the Gentiles," does not here mean, that the holy city shall be possessed and "trodden down of the Gentiles" literally until within a certain period; but that the Jews, who are identified with Jerusalem, shall endure the most extreme sufferings from those Gentile nations among whom they are led captive. This must be the meaning of "trodden down," if it have any meaning at all, for Jerusalem has not literally been "trodden down" of the Gentiles since that period, but has been inhabited by Jews as well as Gentiles, more or less. That this sense of the words "trodden down," is not far-fetched, or unscriptural, we beg the reader's attention to the follow. ing passages of Scripture: Job xl, 12; Psalm vii, 5; Isaiah x, 6; Daniel vii, 23; Malachi iv, 3; Jeremiah xii, 10; Hebrews x, 29. Now the continuance of their national calamities is mercifully limited. By "the times of the Gentiles," we understand that period when God shall be pleased to withdraw his avenging hand, and take out of the hand of the Gentiles that rod of punishment which has been applied with unrelenting cruelty. That period is approaching: "the day of liberty draws near." Its dawn is observable in the political horizon. The principles of civil and religious liberty are forcing their way through the despotic nations of Europe and Asia. The Sun of right.