chapters of that prophecy. Before their final deliverance, however, we read of a severe purgation, which they are destined to undergo, during which two parts shall be cut off, and a third only left, and that the third part is to be brought through the fire, and to be refined as silver is refined, and to be tried as gold is tried. "They shall call on my name, and I will hear them; I will say, It is my people, and they shall say, The Lord is my God." To the same purpose the prophet Ezekiel, where predicting, as I conceive, the final restoration of the Jews to their own land, tells us that previously to that event, the Lord "will plead with them in the wilderness of the people, as he pleaded with their fathers in the wilderness of Egypt; that he will bring them into the bond of the covenant, purge out from them the rebels and those that transgress, so that they shall not enter into the land of Israel:" and he adds, "Ye shall know that I am the Lord."

The latter chapters of Ezekiel, describing the erection of a certain temple, are involved in so much obscurity, that it seems difficult to arrive at any determinate conclusion respecting the import of that mysterious prophecy. It is certain that the attempt to spiritualize it produces little besides perplexity and confusion; nor have we any example in scripture of an allegory so perfectly dark and enigmatic as it must be confessed to be on that supposition. The third chapter of Hosea seems to present us with a just and striking picture of the

present condition of the Jews; they have remained "many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without a teraphim." Separated alike from christians and from heathens, they still retain their conjugal relation to the Lord; they are under his frown, but not severed from his covenant, and occupy a peculiar and intermediate station between the members of the christian church and the worshippers of idols.

The preceding remarks, let it be remembered, are designed to apply not to the great mass of the Jewish people, who appear to be in a state of deep alienation from God, but solely to such among them (if such there be) as are conscientious disciples of Moses and the prophets, and who, though they are destitute of the superior illumination of the gospel, faithfully improve the light which they enjoy.

The chief practical use to be derived from the hypothesis which I have ventured to suggest, is to inspire us with an increased tenderness and respect for the seed of Abraham, as containing, notwithstanding its occupying a distinct fold, a portion of the true church of God. If we can be induced to hope that he has still a people among them, we shall be ready to look upon them with something like fraternal affection, and to embrace every opportunity of reprobating and removing the cruel privations and restrictions imposed by christian nations, who, absurdly imagining that they do an

acceptable service to God by their persecution and depression, are in reality treasuring up wrath by aggravating the affliction of those whom he has smitten. It is surprising that any man can read the ancient prophecies with attention, without perceiving that he surveys the treatment of his ancient people with a jealous eye; and that, while he signalizes his displeasure against them by the course of his providence, he will enter into a severe reckoning with those who shall be found "to help on the affliction." A large arrear of guilt has been contracted by the nations of christendom on this account; and in this age of liberality, when such mighty efforts are made to procure the removal of political disabilities on the score of religion, it is surely high time their attention was turned to the relief of the oppressed and persecuted children of Abraham. Their political emancipation, and restoration to the equal rights of citizenship, might be reasonably expected to soften their prejudices, and dispose them to a more favourable hearing of the christian cause; nor could any thing be more becoming the character and pretensions of the Jewish Society than to take the lead in that noble enterprise. As the basis of all social virtue is laid in justice, so by none should its obligations be deemed more sacred than by those who make loud professions of christian zeal and exalted charity.

Having thus freely stated my present opinions upon a subject which I think has not often been

discussed, simply with a view to excite inquiry, I have no intention to enter into controversy by defending them, but shall cheerfully leave them to the consideration of your readers.

DELIVERED AT THE ORDINATION OF THE REV. J. K. HALL, AT KETTERING, Nov. 8, 1815.

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[From the Notes of the Rev. S. Hillyard, of Bedford.]

I SHALL not select any particular passage of scripture, as it is not my intention to confine myself to any one subject, but to communicate such miscellaneous hints of advice as may be suitable to the present occasion.

If, however, I refer to one passage more than another, it will be the exhortation of Paul to Timothy :-" Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine."

The solemn transactions of this day will not be done with when the service is closed; they will undergo a review at the tribunal of the great Judge, in whose name we are now assembled. Nothing in this state is final: every thing in time is connected with eternity. The church of Christ here, who have chosen you for their pastor, and you, my brother, who have accepted this office, will have