years afterwards, the holy city was taken and pillaged by the Conizmians, or Khowarazmians.†

In 1263 Bendocdan,+ one of the Mameluke sultans of Egypt, ravaged the Holy Land and committed violent devastations; and the Christian dominion was entirely put an end to by his successors, in 1291;§ and Selim I. having reduced Syria and Egypt under his authority in 1517,|| both Jews and Christians have ever since been alike subject to the Mahometan yoke, and which both nations have found a yoke of iron indeed.

But shall it always be so? Certainly not: the prophecies which point to the restoration of the Jews¶ must and will be accomplished, more or less literally, and Jerusalem shall yet be made a praise in the earth.*

**

A dawn of this interesting event, connected as it is with the highest hopes and best feelings of the devout Christian, was seen in the Callenberg institution established at Halle, in Germany, by the late Professor Frank.††

of an elephant, and the most curious animals his country produced; and Frederick sent him other ambassadors. Guth. vii. 234.

It would seem, that upon the footing of this treaty, the possession of Jerusalem by the Mahometans, and the toleration of the Christians still rests. See Maundrell's Journey from Aleppo to Jerusalem. Bp. of Clogher's Journal from Cairo to Mount Sinai, and Jolliffe's Letters from Palestine.

Gibb. xi. 158.

+ Guth. vii. 237. 183. Vertot, i. 819. Jolliffe's Letters, 73. Chateaubriand calls him Bibans-bondochdari.-Itineraire, ii. 69. Vertot's Knights of Malta, i. 342.

Jolliffe's Letters, 73. Chat. Itin. ii. 69.

Jolliffe's Letters, 74. Chat. Itin. ii. 74. Vertot, iii. 154. Guth. vii. 123-134. Thornton's Turkey, lxxxiii-xciii.

¶ See them collected by Dr. Thomas Burnett, De Futura Judæorum Restauratione, Faber on the Restoration of the Jews, London, 1809, and Keith's Evidence from Prophecy, App. No. ii. and see note at the end of p. 547.

** Is. lxii. 7.

+ See Jewish Repository, for June 1813, p. 250.

A still more brilliant light* was exhibited in the year 1808, when British Christians, of all denominations, laying aside their distinctive peculiarities, joined hand and heart to establish a society for the conversion, instruction, employment, and encouragement of the Jews, and for translating the New Testament into Hebrew.

This light was shining brighter and steadier, when it was for a season blasted in the bud, by the withering hand of caprice and bigotry; and the wonderful discovery was made, that episcopalians could not conscientiously co-operate with dissenters, even in an attempt to convert the Jews, although they all believed alike in the Messiahship of Jesus,-or rather it was weakly imagined, that it was expedient the society should be placed exclusively under the fostering care of dignified prelates. To ensure, therefore, that object, pious dissenters of all denominations were to be thrust out from the society, somehow or other got rid of; and thus, in the year 1815, were sacrificed Christian principle, and the most solem sanctions and obligations, at the shrine of that very GODDESS OF EXPEDIENCY, other votaries of whom have more recently violated the British constitution, and broken down the bul warks of the reformation itself. The miserable, shortsighted policy, however, of the one party, as well as of the other, ha been but too evidently manifested in the result, by their mutual-discomfiture: the London Society for Promoting Christianity amongst the Jews, has dwindled into comparativ insignificance, and Ireland is little less than in open rebellion.

Much more than this could the editor say; but retaining the same regard for that great object, WHICH HE ORIGINATED AND FOUNDED HIMSELF, as he ever had, and in the fullest

The principal tract published by the Callenberg institution was called "The Light in the Evening."

confidence that it will eventually be accomplished by Jehovah himself, in spite of the narrow prejudices, shortsightedness, and inefficient plans of miserable man; he leaves the

* Amongst all the extraordinary events which have taken place during the present century, the following notifications may be considered as possessing no little interest.-On the 11th of February, 1831, the sultan issued a decree, that "Greeks, Armenians, Armenian Catholics, and Jews, shall henceforth, in common with the Turks or Mussulmen, be equal before the law. No Mussulman shall in future have any preference, or enjoy any superior rights, in consequence of his being a Mussulman; for according to the opinion of the sultan, all form but one family, but one body, whatever may be the private creed of each of his subjects, which is a matter that only concerns the conscience of man; who cannot be called to account for his religion to ANY BUT TO GOD. As to the government of the sultan, it will not, under any circumstances, consider what is the religion of the person who presents himself before it."-Keith's Signs of the Times, vol. i. 42., by which document, that acute writer observes," the vicegerent of the prophet has virtually abjured his faith." The Augsburg Gazette of the 20th Oct. contains the following firman, published by Ibrahim Pacha on taking possession of Jerusalem Jerusalem possesses ancient monuments, which are visited by Christians and Jews from all countries. But these pilgrims have cause to complain of the heavy impositions laid upon them by the road. As I am desirous of putting an end to this abuse, I command all Mussulmans of the pachaliks of Saide, as well as of the districts of Jerusalem, Tripoli, and all the provinces bordering on the Mediterranean, to suppress all impositions on every road and every place without exception. I also command that the Christian priests, attached to the churches in which the Gospel is taught, shall in future be exempt from the arbitrary charges to which they have been subject." Times,

October 27, 1832.

Is not this a strong indication that HE, who has all hearts in his hands, is at one and the same time, inclining both the rival represen. tatives of the false prophet, to favour Christianity and the return of his ancient people?

event in the hands of HIM who knows how to bring good out of evil, and to overrule all events so as to promote his own glory.*

NOTA. The following are some of the numerous texts of Scripture, pointing to the restoration of Judah and Israel.

As to the restoration of the Jews to their own land.

As to the union of Judah and Israel, and one king to reign over them.

The reader is requested to turn to the speeches delivered at the London Tavern, on the day of laying the foundation stone, by his late R. H. the Duke of Kent, of the Episcopal Jews-Chapel st Bethnal Green. Jewish Repository for May, 1813.

THE KINGDOM OF ISRAEL.

It is most usual to date the establishment of this kingdom, as separate from that of Judah, from the revolt of Jeroboam, the son of Nebat, and the ten tribes, in the first year of the greign of Rehoboam. That separation, however, actually commenced upon the death of Saul, when Abner, the son of Ner, and who had been captain of Saul's host, took Ish-bosheth, that monarch's son, then forty years of age, and brought him over to Mahanaim, on the east side of the river Jordan, and made him king over Gilead, the Ashurites, Jezreel, Ephraim, Benjamin, and all Israel.* Ish-bosheth appears to have remained in the quiet possession of his authority for the space of two years, undisturbed by David, who had sworn to Saul that he would not cut off his seed after him, nor destroy his name out of his father's house.†

Upon the death of Saul, the house of Judah had submitted to David, and anointed him king over them in Hebron,+ which was on the west side of Jordan; and fully adhering to the oath which he had taken, David does not appear to have contemplated any attack upon Ish-bosheth, but to have waited patiently for such directions as God might condescend to give him. Abner, however, imagining that Ish-bosheth was now

* 2 Sam. ii. 8, 9.

+ 1 Sam. xxiv. 21, 22.