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1847.J'71
NOTE'1'0 'I'D ADlCU OR IlACBU.V1ILLIIK 'IIIJI urr VOL171IJI.

We beg leave here to correct a mistake which occurs on page
138, VoL In In a passage quoted from Machiavelli, he is made10 &8.y, II Upon a thorough examination of Borgia's conduct I see
nothiog worthy of political reprehension." The word .. political,"is oot found in the original; and, though we thought, and stilllhiok, it manifestly implied by the context, yet it is but justice toourselves to say that, in our original draught, we had placed theword in braclcet&. The brackets were accidentally omitted either
in our copy for the press, or by a typographical oversighL We
make this explanation because there is nothing in authorship ofwhich we have a greater horror than of falsified or garbled quo·tatioOL
BnocIoix OolJe&e, March, 1841.

ARTICLE Ill.
THE SPIlUT OF PROPHECY IN RELATION TO THB FUTUUCONDITION OF THE JEWS.

EZB~lBL

Ezekiel was partly contemporaneo1l8 with Jeremiah, though aliuIe later. He 6owiahed, accordiDg to the usual reckoning, fromB. C. 696-674, a period of twenty-one years. He perhaps lived
beyond the latter date.
Ezekiel exercised his oftice in Chaldea, .. among the captives
by the river of Chebar," (1: 1). He l8ema to have been carriedaway with the ucontl company of captives, connected with Jere·miah, (Jer. 34: 1. compo Ezell. 1: 2). Most of the people, there·
fore, remained at Jerusalem, and in Judea, several years lODger,of whom he makes frequent mention.
Ezekiel began his ministry also by declaring the wickedness ofthe people, IUld denouncing still further judgments against them.
.. A rebellious nation," he called them i .. impudent children i"

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.. most rebellious;" .. impodent aDd hard·hearted," (2: 3, 4, 7. 3:
7). II Therefore thus saith the Lord God, Behold I, even I, am
against thee, and will exeoute judgme.... in tile midst of thee.
I will make thee waste, and a reproach amoDg the Dations," (6: 8,
14). .. DestmctioD cometh; aDd they shall seek peace, and there
shall be DODe," (7: 26). .. I will-deliver yoo into the bands ofstrangers, and will e.l.8Cute judgments amoDg you," (22: 7).
What does Ezekiel say of the restoration? .. Thus saith the
Lord God, Although I have cast them far off among the heathen,aDd although 1 have scattered them among the couDtries, yet will
I be to them as a little lIIlDctUary in the countries where theyshall come. Therefore thus saith the Lord God, I will even gather you from the people, and 888emble you out of the conntries
where you have been scattered, and I will give you the land oflarael," (11: 16, 17). The literal restoration from Babylon is
manifestly the thing here inteDded. Why should the iDterpreter
look aDY further? The prophet is amoog the captives, 1l888rtiog
God's just prerogatives in chasteDing them, threatening further
corrections, aDd theD promising the return of prosperity.
In a later chapter, the prosperity is still further predicted:.. Thus saith the Lord God, When I shall have gathered the houseof larael from the people amoDg whom they are scattered, andshall be sanctified in them in the sigllt of the heathen, then shallthey dwell in their land that I have given to my servant Jacob,"(28: 26). Restoration from Babylon is evidently here aleo intended. The exigencies of tbe place require nothing more.
So again: Thus saith the Lord God, Behold I, even I, willboth search my sbeep, and seek them oot: And I will bring themout from th~ people, and gather them from the collntries, and willbring them to tIleir own land, and feed them upon the mountainsof Israel, by tile rivers, aud in all the inhabited placee of thecountry," (34: 11, 13). Nothing seems ptaiaer, thall that here
again is simply the restoration from Babylon. The language isaleo fulfilled by that evenl Thouglt in a passage ibllowmg, reference is made to the higher subject, which that prefigured. .. I
will set up ODe Shepherd over them, IUld he sball feed them, avell
my servaat David; he shall feed them, aDd be shall be their
shepherd. And I the Lord will be their God, aDd my aervant
David a priDce amoDg them; I the Lord hath spoken it," (VI. 23,
24). By Dcwid here, is evidelltly meant the Son of David, theMessiah, tbe tru., Prince of larael, aDd of the ran80lBed nationsof the world.
II

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Chap. xuvi. of Ezekiel may be coDlideM a stroDger puap
in favor of IOmethiag yet foture. It is a graphic deacripaioD, ad·
drI!IIed to the laud of Israel, ill monDtaiDs and hilla, ill riven and
nUeya, ill cities aud villages, laid wute by the heatheD, of Ietumiog prosperity, aDd the reeideace of ill OWD people apia
within ill borden; the people themaelve. also beiDg addreued
in relatiOD to this sobject: .. For I will take you from amoog theheatheD, aDd gather you oot of an coDntries, aDd will briag yoa
into yoor own laud." Then follow promiaes of still further good.
• I will sprioJde clean water opon you, and ye shall be olean:_ .n your filthiDess, aDd from all yoor idols, will I oleaoae you.
AneW' heart also will I give you, aDd a Dew .pirit will I pot with·in JOo: aDd I will take away the atony heart out of your Aeab,ad I will give yon aD heart of ftesb. And I will put my Spirit
within you, aod cause YOD to walk in my statutes, aDd ya shaD
keep my jUdgmeDlI, and do them. And ye .hall dwell io the laudthatl gave to yoor Cathen; and ye shall be my people. and I
will be YOOl God," (VI. 24-28). Two kiDda of b18lliop are
pmmiaed here. ODe is, that of dwelliag apia io the laDd. The
other if. that of a right heart, aDd the special diviDe favor correapoDding with iL The exterDal part of thi. promise may be cooIidered u accomplished when the Jews were reatored from Baby.
lon. SomelhiDg of the internal parl also wu then accomplished.
For the Jewa were then cured oC idolatry, Dever Calliog iDto
it aftenran:Ia, aDd exhibiting in other respecll, Cor some lime,
DO inconsiderable reformatioo.!
IC a part of the spiritual bl8lliDg
1" DoDblle.. maDY of the JewI, wbo returned from BabyIOD. were thlll reaewed and ..Dcti6edi yet Dumberl of them continued atranaera to lucb lpeeiU bletaior. thou,b prewrTecl from outward idolatry. "-Scott in loc. .. Tbe
IIUt thin, I would take notice or;' "YI Edwardl in bit II Hiltory of RHempIiaa," ..... the pouriD, out of the Spirit of God that acoompanied the min..
by .CEIIa the print af\u the Clpliyity. That there ... luob & pouri... OIltof the Spirit of God that accompanied Ezra'l miniatry. il manifeat by manythiDI' in the boob of Ezra and Nebemiah. Prewntiy after Eara came up from&byIOD, •.. be aet bimaelfto reCorm tbe yicea and corruption. be found amon,
IIIe Jew. i and hil great IUCce. in it we have an account of in the 10th chapter of Eara: 10 that there appeared a yery aeneral and great mourning of the'*IJepiion of 1_1 for their 1iD1, whicb ... accompanied with a IOIeIDD
COtenant that the people entered into with God i and thil ... followed witb &lIftland aeneral reformation, II we haR there an account. And the people
Uollt the IILIDI! time. with great aeal and earnestnea and reyerencc, gathered
lhfmaeltea toaether to hear the word of God read by Eua, etc. They wept
wilen they heard the worda of the law, and act theDllel,ea to obaene the law.
IIId kept the teat of tabemacJe., II the Scripture obaerye., after IUch & _n-VOL. IV. No. IG.

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still remains to be enjoyed, it can be enjoyed by a spiritual conversioll to Christ, without any change of outward condition.
The DX'rii. chapter of Ezekiel is also strongly relied on in theargument before us. It contains, first, the vision of the valley ofdry bones. The prophet was set down in a valley fnll of bone~,aad they were very dry: and he prophesied upon them, accordiag to the commandment of God, and they lived, and stood up.
_ aeeeding gNtlt anny, (VI. 1-10). What was the meaning of
Itria vision? The Author of the vision shall himself explain.
.. Scm of mUl, theae bones are the whole honse of lsIael. Behold, they say, oor bones are dried, ud onr hope is lost: we are
eot off for our parts." These were the complaints they made in
their bondage and depression. If Therefore prophesy and Illy
aato them, Thus saith the Lord God, Behold, 0 my people, I will
open your graves, and cause you to come up out of your graves,and bring you into the land of Israel. And ye shall know that I
am the Lord, when I have opened yonr graves, 0 my people, andbrooght yon up out of your graves, and shall put my Spirit into')'Ou, and ye shall live, and I shall place you in your own land:
then shell ye know that I the Lord have spoken it, and penom·
ed it, saith the Lord," (vs. 11-14). Why now go beyond tbe
Ie8toration then shortly to t4k.e place, for the fulfilment of tbis
prediction? Does not God himself declare that that was theevent iIltended ? It is, indeed, true, that the passage may be applied to other events, and other eases, by way of aoeommodatioD.
But we are inquiring after the true idea which the ·prophet had in
his mind. And this mOlt evidently was, the restoration from
Babylon.
In the latter part of the chapter, is recorded an emblematic
tranaaction, showing the union of the two branches of tbe nation
at\er their retam, aad looking forward to the better days of the
Meaaiah, when all the ancient things foreshadowed would be
fnlly enjoyed. The prophet, by divine direction, took two sticka,
and WIOte npon them for the two branches of the nation, andner as it had not been kept since the dal' of JOIhua the IOn of Nun•... And
after this, haYin,lIepuated themeelve, from all st.rangen, thpl IOlemnly obo
IIer't'ed a fat, bl heario, the word of God, confeuin, their BinB, and renewing
their ooyenant with God; and manife.t.ed their linceritl in the traDAC\ion, by
actualll reformin, manl abues in reli,ion and morall.'· Mal Dot thi' pourin, out of God'. Spirit, after the captiYitl, and the reformation it produced, bea fulfilment of the promille: "1 will put ml Spirit within IOU, IUld ClUIIe 1011
to walk in ml ltatutell, and Ie shall keep ml judgmen\l and do them?" It
looks 'fery like i~t leut the beginning of the promiled good.

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joined them in his hand .. one stick, Signif'yiDg that the two
bl8Dchea of the natioo should again become uDited in ODe. .. I
will make them one Dation in the land upon the mountaios oC israel; and one king shall be king over them alL-David my servant shall be kiug over them; and they shall have oae Shepherd," (va. 16-2i). They were" one Dation" after their retara.
10 their land, and cootinued 10 till Christ came, and they rejected
him. and were themselves rejected in return. 10 tbe lut upreasiaos. reCereu.ce is particularly made to ChrisL But where prophecy thus nma into the preaent dispensation....... spiritual dispeD8atiOa,-iS it Dot to be. in general, interpreted spiritually. according to the nature oC the dispensation to which it refan! The
dress may be ancient; but the truth relatea to these latter tim•.
Again in this prophet it is said, II Now will I bring agaiD tbe
captivity of Jacob, and have mercy upon the whole house of israel. and will be jealous Cor my holy oame.-Then sh.tl theyknow that I
the Lord their God, wbich caUled them to be led
into captivity amoog the heathen; but I have gathered them UDto
their own land, aod have left none oCthem any more there. Neither will I hide my face any more fiom them: for I have roured
out my Spirit upon the house of Israel, saitb the Lord," (39: 2629). Here is maoifestly the early restoration, glanciog. possibly,
at the further blessings to which it was to lead.
From the xl. chapter oC this prophet to the xlviii., inclusive,
there is a visioo oC a city, and a temple and ita appurtenances,and the allotment of the land of Palestioe among the tribes oC thepeople. We cannot go into any detail on this subject The general picture is before every reader of tbe Bible; and each, whowishes it, can revive the impression by a fresh penlsa!.
Some will have this to be a prediction of what is yet literally tooccur. Bot what is the necessity for such a view of the C8.IIe ?
Was not the vision exactly suited to the condition of things thenexisting when the prophet wrote? It was .. in the five and twentieth year of their captivity," that the vision was granted, (40: 1).
The people were depressed and needed encouragement; andGod gave them, by the prophet, a glowing picture of their risiog
city, and restored temple, and the land divided among their tribes.
What cao 8urpua lhe appropriateneaa and beauty of tbis representation, in this view of it? It was just what was needed.
Why now shall we take it away. and apply it to a literal city, andliteral temple, and literal allotment of the land, yet to be ? Let
it ltand where the prophet put it, and it is glorioll& But put toam.

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the Christian dispensation, as a prediction to be yet literally fal·filled, it is ont of place. This dispensation, by its spirituality,
II excelleth in glory," so that such externals are not needed.
Does it not appear, then, that even Ezekiel, rightly and carefnlly viewed, leaves the doctrine of a literal restoration of theJews from their present dispersions, unsustained? He lived
amidst the scenes of the captivity. He spoke of a restoration i
bnt it was a restoration t1&m to take place. He glanced occasionally, aa others had done,to the Messiah's time i but his utterancesof the Messiah's time, are to be understood according to the na·
ture of the Messiah's dispensation, to which they relate. Whatever be the dress of his thought, it is a grand and glOriollS spiritnal reality into which the germ is to unfold. This we believe tobe the economy of ancient prophecy, in relation to these latter
timeL
DANIBL.

Daniel has little in relation to the subject before us i though heflourished at the very time of the captivity i waa himself one of
the early captives at Babylon; and lived, at least, till the restoration was in progress, (fl. B. C. 607-~34). He speaks of the literal restoration, the time of which, as it approached, he .. understood by books II (9: 2), i. e. by Jeremiah's prophecy, (25: 12. 29: 10).
He was employed in the public affairs of the empire; gave someof the grandest views extant, of the destiny of natioDs; and intermingled instruction respecting the kingdom which the God ofheaven should Bet up (2: 44), and respecting the Messiah, whoshould be cut off, but not for himself (9: 26), with the troubles
and commotions by which his dominion in the earth should be elStablished.
HOSEA.
Hosea flourished about twenty-four years earlier than Isaiah,(B. C. 784-723). He predicted especially the captivity of brael.
.. Yet a little while, and I will- cause to cease the kingdom of
the house of IsraeL - I will utterly take them away:' (1: 4, 6)•.. Ephraim shall be desolate in the day of rebuke," (6: 9). He
speab also of restoration. .. Then shall the children of Judahand the children of Israel be gathered together, and appoint themselves one head, and tlley shall come up out of the land: for great
shall be the day of Jezreel:' (1: 11). This comports with theDigitized by

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actual facts oC the restoration under Zembbabel, at the end oC thecaplinty.
Again; I I For the children of Jsraelshall abide many days without a king, and without a prince, IJId without a sacrifice, andwitbout an image. and without an ephod, and without teraphim :afterwards shall the ohildren of Israel retum, and seek the Lord
their God, and David their king: and shall fear the Lord and his
goodness in the latter days," (3: 4, 6). A gmeral view of theirsubsequent prosperity seems here to be given; first, their retum/'rom captivity, duriD« which all the ordinances of religion badbeen suspended j 1JId, then, the goodness of the latter days, or of
the Messiah's reign, if any pleue; but a goodness that can beenjoyed in any other place, as well as in Palestine. '!be blessing was, doubtless, subetlJltially potktessed, by restoration fromthe captivity, to the enjoyment of the ordinances of the true religion. and the Messiah's appearance among them at the appointedtime.
II I will heal their baekaliding," says God; .. I will love them
freely: for mine auger is tomed away from him. I will be as
the dew unto Israel: he shall grow 88 the lily. and cast forth hisroots as Lebanon. His branches shall spread, and his beauty
shall be as the olive-tree, and his smell as Lebanon. They thatdwell under his shadow shall retum; they shall revive as thecom. aDd grow as the vine: the scent thereof shall be as the wineof Lebanon," (14: 4-7). The former restoration, we believe,
was the fulfilment of this beautiful promise. The restored nation,
both puts united in one, was shortly raised to a good measure ofprosperity; and, with some intermptions, 10 continued to the
IlOmmg of Christ This, it seems to us. was the event which theprophet had in his mind. The passage. like all others, may be
applied to other events. and other cases. by way of accommodation. But used as proof of a literal restoration of the Jews. yet to
IlOme, it is, we cannot resist the impression, eminently out ofplace.
JOBL.

Joel 600riahed about sixty-four years after Hosea-abont forty
years after Isaiah, (B. C.720). He predicts judgments in theform. of drought, and fiunine, and locusts, and calls on the people
forrepentance, (1: 2: 1-17). He promises subsequent prosperity,and especially an outpouring of the Spirit from on high (2: 1832), which ClaD seucely be intelpreted of anything less than theU·

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gospel dispensation, (lee .Acts 2: 16-21). He notices also par.
ticularly the literal restoration, of which he gives a vivid de8Crip·tion, when he .. shall bring again the captivity of Judah and JeM'
salem," and judge the natiooa which bad afilicted them, (chap. iii).

AlIos.
Amos flourished a little before Joel, (6. B. C.796-784). He
also was chielly a prophet of Israel, on whom he pronounced
judgments, in connection with the sUrroDllding natiooa, alluding
occasionally to Judah. " I will cause you to go into captivity be·yond Damascua, aaith the Lord, whose name is, The God of
hosts," (6: 27). " I will lift the hoose of Israel among all nationa,like as com is sifted in a sieve," (9: 9). Yet, "in that day, Laf\er·wards], will I raise up the tabernacle of David that is fallen, andclose up the breaches thereof; and I will raise up his rniDB, andI will build it as in the days of old. - And I will bring again thecaptivity of my people of Israel, and they shall build the waste
cities, and inhabit them, and they shall plant vineyards, and drink
the wine thereof; they shall also make gardens, and eat the fruitof them. And I will plant them upon their land, and they shall
DO more be pulled up ont of their land whi~h I have given them,aaith the Lord thy God," (9: 11, 14, 16). Here is the early literal
restoration. Some think that more is meant j particnlarly fromthe expression, .. shall no more be pulled up out of their land
which 1 have given them." Bat this expression may be used ina sense somewhat below its highest possible import. It does
not surely mean that the Jews will inhabit Palestine to absolute
eternity. A limit must be fixed somewhere; at least, if the pre·sent economy of the world is ever to have an end. Why may it
not be a strong expression, to signify that the condition of me
people should be more permanent than before,-that they should
not be again removed out of their land, while the dispensationthat gave them being should endure? As interpreted by the con·tinuators of Poole: .. Which promise," say they, ..... was on God's
part with admirably constancy and patience to that sinful nation
performed through 600 years, perhapa the longest time of freedom
iiom captivity they ever knew," (AnnoL in loc.). Henry attributes
to the passage a spiritual import: .. That the kingdom of the .Mes.
aiah shall take such deep rooting in the world, as never to berooted out of it," (Expos. in Joc.). The former is the view we

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pNt'er. We see in the paaap DO IOIid poand on wIUoh to NIt
belief in a yet future literal nat.oJaaiOD.

0uDwr.
Obadiah was 200 yean after .Amoe (B. C. ~), and was contemporary with Jeremiah. He denounced judgments upon Edom,
who bad helped on the distress of Judah in their disperaiona, andBlysstill: "But upon Mount Zion Bhall be deliverance, IUld theresball be holiness; IUld the house of Jacob shall posse'" their posseasiona." (v. 17). The literal restoration then shortly to tabplace.
JORA..

JODah seems to have been the most IUlcient of all the prophets,
whose writings are DOW extaDt, having llonriahed about B. C. 840.
He baa nothing relating either to the captivity or reatoratiolL

lIIloAIL

Micah seems to baYe been a contemporary with Iaaiah, (11.
B. C. 743-700). He predicts approaching judgments, mingledwith reprooCa; and adds assurances of retnmiog mercies. "I will
mrely assemble, 0 Jacob, all of thee; I will surely gather the.. A.ccording to the days of thy coming out of the Jand of Egypt, will I show unto him marvellous
things." (7: 16).

reJIIDIUlt of Iarael," (2: 12).

NAHUM.

Nahum prophesied about the same time (B. C. 710); but .aye
nothing of the Chaldean captivity, or the subsequent delivemnce.
B.a.BAIU[UL

Habakkuk prophesied about a century later, (B. C. 609). He
threatens invasiona by the ChaldelUls (1: 6-11); declares that
the Chaldeans shall, in their tum be judged, IUld better days succeed (2: 4-14); but gives of them no particnlar descriptiolL
ZBPlLt.RUa.

Zephaniah tloarished about the time the captivity was commenciDg, (B. C. 612). His opening senteDoe was: .~ I will utterly

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COIlsome all things 110m off the land, _til the Lord," (1: 2). Be
promises restoration, and subeeqoent bleaiDg. •• Sing, 0 daughter of Zion; shout, 0 luael; be glad and rejoice with all thyheart, 0 daughter of Jernsalem. The Lord hath taken away thy
judgments, he hath cast out thine eoemy. - At that time will I
bring you again, even in the time that I gather you: for I will
make you a name and a praise amoog all people of the earth.
when I tum bacJt your captivity before your eyes, saith the Lord,"(3: 14, 1~, 20).
ILSSAL

Haggai prophesied after the captivity was ended, and the Jews
had returned, many of them, to their land, (B. C. 620). His main
office was, to encourage the Jews in rebuilding their temple, andreorganizing their state. He 888ured them that" the glory of thelatter houde," though the building was far inferior in size andbeauty, should yet be greater than that of the former (2: 9); an
impressive hint, by the way, which it would be well for all interpreters of the prophetic writiap &0 regard. Why was the latterbouse to be more glorious than the fon:oer! Beoauae the MeaIiab should appear in it; because it was to be instrumental, more
immediately than the former. of introducing a spiritual religion
into the world; showing that even then, the spiritual, in theprophet's esteem, was more glorious than the eztemal; and thatthe whole of Judaism auaiDl ita chief glory, as it drops ita cumbersome garb of externals, and unfolds and rises into a spiritual
system, with a spiritual God, requiring a spiritual worship. Let
Haggai teach this great truth; and let it be believed and embraced in its glory.
ZBCJU.JUAJI.

Zechariah plOphesied about the same time with Haggai, but
through a looger period, (B. C. 62O-MlO).
His office al80
was, jn part, to eocourage the peopl~ in rebuilding the temple.
Be promises better things. II Sing and rejoice, 0 daughter ofZion: for 10, I come, and I will dwell in the midst of thee, saith
the Lord. And many nations sball be joined to the Lord in thatday, and shall be my people: and I will dwell in the midst ofthee," (2: 10, 11). II Thus saith the Lord, I am returned unto
Zion, and will dwell in the midst of Jernsalem: and Jerusalem
shall be called a city of tmth; and the mountain of the Lord of
hosta. the holy mountain. - I will eave my people tiom the eat

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ClOUntry, ad tiom the weat coonb'y: aud I will bring them, andthey shall dwell in the midst of Jenualem: and they shall be mypeople. and I will be tbeir God, in truth and righteousneu.Yea, may people, and stroDg nations aball come to seek tbe Lordof boats in Jerusalem, and to pray before tbe Lord," (8: 3, 7, 8, 22).
.. Rejoice greatly, 0 daughter of Zion: sbout, 0 daughter of Je·
roaalem: Behold. thy KiDg cometh unto thee: be is just, ad
haviog salyation; lowly. and riding upon an lUll, and upon a colt
the foal of an lUll. - And he shall speak peace unto the heathen jand his dominion shall be from sea even to sea, and fiom the rivereven to the ends of the earth," (9: 9, 10). .. And his feet shallstand in that day npon the mount of Olives, which is before Je·
raaalem on the east, and the mOllnt of Olives shall cleave in the
midst thereof toward the east and toward the weat, and theresball be a very great valley: and balf of the mountain shall reo
move toward the north, and half of it toward the BOnth. - Andliving waters shall go out from Jerusalem. - And the Lord shallbe king over all the earth: in that day sball there be one LoM,
and his name one. - And .. tbe nations, which came against Je·
rusalem, shall even go up from year to year to worship the king,the Lord of boats, and to keep the feast of tabernacles," (14: 4, 8,9,16).
The question here is: Which is most reasonable, to understandall this in a literal senae-as yet to take place liUnJlly, at Jemsa·
lem, and through the earth! or to understand i' as a high wrought
picture, in Jewisb dress, of the Messiah's advent among men, andof the results of his dispensation through earth's rolling agee!
The latter is, to us, immeasurably the grander and more glorioOl
view; aud the view, we think, that accords with the laws of prophetic language, and with the genius of both tbe ancient andmodem dispensations. Indeed, if the striotly literal is to be
adopted, it not only restores Judaism to the Jews, but makes it
also the religion of other na&ions. even all tbe nations of the earth,(comp 6: 2, 19). .AU tb~ must go to Jerusalem yearly, to worship, and .. to keep the feast of tabemaoles." Who can believe
it in its literal acceptation! Burely this glowing prophet musthave intended to be DDderstood as predioting the univeJ8al prevalence of a spiritual religion, the Jewish dress in which he clothed
it notwithstanding.
LUORI.

Malachi is tile Jut of the prophets, and flourished about 100

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yean after Zechariah, (D. C.42O). He reprovee the people fbr
tbeir hypocrisy, and assures them that a spiritual religion will
IIOOn prevail among the Datiou. .. From the rising of the saneven onto the going down of the same, my name shall be greatamong the aatiODS i and in every place in08D8e shall be oil'erecl
uto my name, and a pure 01fering: for my name ahall be greatamong the heathen, aith the Lord of boats," (1: 11). InoeDle
the liteml inceDle--would be oil'ered only at Jeraaalem. This,
therefore, which it to be oil'ered in every place, must be a .piritual inceaae-a spiritual wol8hip. See, hence apia, how theprophets themaelV88 are la.ing the external in the spiritual andthe true!
This prophet merely points further to the Mellliah, .. The Lord
whom ye seek .hall suddenly come to his temple" (3: 1), and to
the preparatory mouures by which he shaD be introdaced; andthe ancient prophecy, and oaaon of Old Testament Scripture is
dosed.

Now what is the result? MDst there be, in these last ages of
the world, a literal restoration of the Jews to Palestine, and a Ieorganization of their state and worship there, and peculiar IDIlrbof divine favor towards them above all other nations, in order tomeet these predictions of the prophets? To us, we conCe.., it
does not appear so. The prophets, in the pauagea we have CODsideled, and in others of similar character which might have beenquoted, spoke mainly of two themes. Ooe was, the literalleStoration then shortly to take place. The captivity was existingaround them, or in immediate pNllpect; and this, the restoration
theD to ooour, was the more immediate and engroaaing object
which filled their minds. But the IOUI kindling at the sobject,
the transition was very Datural to the higher and more glorioDB
deliveamce which Christ was in doe time to eil'eet for the wholeworld. This aecoad theme, therefore, Dot unfrequeotly enpged&laeir attentioa. And in treating of this theme, they presented
the .ubject extensively iD Jewish phrase, as thit W8II the current
phrase ot their time. But it by DO meau tOllo... that this phrue
is to be understood always in its literal acceptation. 00 the COIlvary, the literal, in many caS88, u we haye seen, cannot possibly
be carried through. It cannot possibly be, humanly IpeakiDg.
that, every Dew moon, and every Sabbath, nllllelh shall literally
go to Jemaalem to worship (Is. 66: 23); or that all shall go even.
yearly to keep the feut of tabernacles, (Zech. 14: 16). These

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1epNIIIltatioM .... desipate merely tAe uniwrMll ~6 of" ".,........ 80 of the incenae to be oft"ered in every place,(1faL 1: 11). It C8IIDOt be the IiWTtIIl. The expression must mean
tile true lpiritnal worahip. Moreover, the promiaes made to thepeople, that DIlvicllhoold reign over them (Ezek. 34: 23, 24. 31:
14, 26), C8DIlOt nfer to the IiItJnIl David, who bad then been longdead. They m08t ha~e referenC8 to David's seed, David's rep....tatiYe,-fJ\.ialy the Messiah; whose kingdom is a spiritual
kiugdom. .And is Dot here the key to unlock tbe meaning or theother predictioas relating to this general subject-the principle onwhich they are to be interpreted? .And funher still: The literal,
even if it could be carried tluoogh, is DOt, in our apprehension, by
l8y IDe8JI8 10 grand IUId gIorioue-does DOt contain in it lUIything
lite the amoUDt of bleuiDg to the world-u the spiritual. The
apiritual makes the Gospel a system of hidden glories, which are
to unfold. tluoagh all time, IUId through etemity. .. While We look
lOt at the tbinp which are seen, but at the things which are not
Men: for the things which are seen are temporal; bat the things
which are not seen are etel'Dal,It (2 Cor. 4: l~).
NEW TBSTAK ••T.
But the argument from the New Testament, or the light which

the New Testament throws on this subject, is yet to be considered.
There are but few passages in the New Testament, which havebeen relied on as proof of a yet literal restoration, and reestab.
lishment of the Jewish polity and worship in Nestine. .. The
Ie880D is plain," it has been replied; .. the Jews were at that time[the time of writing the New Testament], still in their own land:
the only question agitated was, whether all Israel was cut oft; oronly a part."-(Frey, Judah and Israel, p. 303.) Still a few pasIIge8 have been adduced in support of a yet literal restoration.
In our Savionis prediction of the dutruction of the Jewish sta~,
he says: Ye" shall be led away captive into all nations; and Je- .
msalem shall be trodden down of the Gentiles, until the times of
the Gentiles be fnlftlled," (Luke 21: 24). • These words," says
one,l .. imply that the time, however distant, would come at last,when Jemsalem shall no longer be trodden down of the Gentiles." Several different views have been taken of this pasage. Grotias says that Chrysostom, in his discourse against theI

Dr. Keith, p. M.

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Jewa, interpreta it qf • . . qfllte .......... ~ arttl Mnt:cdenie, that tIae Jew tDill ewr ,..". to tIaeir Itutd. He alao quotes
Origen, spinlt Celaua, al saying, tN . . , ~ protIOIIIICC,
that they tDill ,..". be rMDtwl.-Vid. Poli Syn. in 100. Boeen·
miiller saJl,-tlftto • erttl of ...... affair" __ ..... Mall flOC
QItg more be. But allowing that the wolds of the Saviour do lookforward to a time when Jerusalem shall be delivered liom ita

present depreuioD, still they do not inform DS what shall be af·
terward. They do Dot give ulany asS\U'lUlO8, or iDtimatioa even,of the restoration of the former Jewish polity and wonbip. Jemalam and Judea may partake in the improved state of things whichis geDerally to prevail. The whole world shall be delivered liom
the cWle in the Meaaiah's reign. And even granting that the
Jews will, in some numbers, retllrD to Jeraaalem, this does oot
render it Deceasary to make their retum the subject of prophetic
song for three thousand years; nor does it follow, that Judaism
must be established again, iD order that they may find, throughthat, an entrance into the true fold of ChriaL The Gentiles shallcome to a better mind; and all, Jews and Gentiles, shall COD8pire
together in the lervice of God.
We are pointed to another passage. .. Behold, your house isleft unto you desolate. For I say unto you, Ye shall not see mehenceforth, till ye shall say, Bleued is he that cometh in thename of the Lord," (MatL 23: 38,39). This indicates that the
Jews will come to a better mind; that they will, at leDgth, repent,and be ready to hail and embrace the Meuiah. But anything
further than this, it does not 8eem to teach.
Another passage is, the inquiry which the disciples made ofChrist, after his resurrection, whether he would" at that time restore again the kingdom to larael," with his reply, that .. it was
not for them to know the times or the leasons, which the Father
had put in his own power," (Acta 1: 6, 7). This answer of Christ,
it is said, implies, that he would restore the kingdom, according
to the views the disciples cherished; only he would not informthem as to the time when. But it aeems rather to imply, that thedisciplel knew not what they asked; that the Saviour saw theirminds to be confused and dark, and unprepared to receive any
explanation he might give of the lubject; that while a blessing wasin reserve for Israel, they would know better its cha.racter after
they had become further enlightened by the Spirit of grace.
Hence the promise which immediately follows: .. But ye shallreceive power, after that the Holy Gholt is come upon )'Ou,"

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(~. 8). Then',. aballlUldentand it. And it is retnarkable, tltd
thediaeiples never gaYe np'the'ideaofa secnlar kingdom, till thePentecost. Then they relinqaiahed it. They no more inqltired,when their Muter' wunId restore the kingdom-the temporalkiDgdom-to Iara.el, bot tumed their eye to the spiritual blessing.
The fact that the New Testament contains 10 little which canbe eoolltnled into anugnment in f&'for of a literal restondion,
and ita expected concomitants, is worthy of much consideration.
What the Bible does not say, is 80rnetimes aa important as what
it doea -y. If the literal restoration, and re6stabliahment of theaneient polity, had been 10 prominent a part 01 'Old Teatamem
prophecy, as lOrDe think, would not the New Testament writers,
IlDIIllDg 10 much nearer the ti.ae, have caught lOme glimpses of
the truth in like DIIUlner! Would not the subject have risen np·
on their view in superi« 8f8Ildeur, and might we not 'lnrve ex·pected representations hal tbem eYeD more glowing and graphic,
than the aacieDt Scriptures pr_em ,The 8COp8 of tbe New TMtament lies ill tbe other direction.
III the first place, tbe New Tel&ament teaches, most explicitly,that the Jew. will be converted to Christ, and, in common with
the Gentiles, be partaken in the blel8ings of ~ gospel And,in the seeond place, it teaches. with equal explicitness, tha~oder this dispensation, the Jews and the Gentiles are put upon
a common level; that, in point of privileges and distillctions,
there is no dift'erence between them. These two propositions,
we think it will be found, contain the substance of New Testa·
lDeat teaching in relation to this subject.
That the J...,. and the Gentiles are to be, in eemmon, partakersof the benefits of Christ's dispeBIation, has been taught; indeed;from the very beginning of Messianio prophecy. In Abraham
aud his seed, it was said, that all the nations of the earth shoDld
be bIeaed. (GeD. 18: '18. 22: 18). And by the prophet Isaiah:" It is a light thing that thou shouldst be my servant, to raiN up
the tribes of Jacob, and to restore tbe preserved of Israel: I willaIao giYe thee for a liglrt to the Genu'", that thon mayest be my
atn.tioD UDte the end of the earth," (49: 6). In f1Ict, thitfliiee of the lIeMiah, as haYing relation'to both Jews and Gentiles, forma one at the leading leatures of ancient prediction.
So of the New TeatameDt: Theannonciation of the angel tothe shepberds at the Redeemen birth, i. of the ohuacter. .. Behold, I bring you glad tidingw of great joy, wbieh shall be to aU
people," (Luke 2: 10). When it ill Nalemberedthat it 'Wall toVOL. IV. No. 16.
42

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the Jews that this aDDDneiation was made, it will appear morellignificant that the gospel is given for the whole world of mankind. No distinction between Jews and Gentiles is hinted.
The lOng of Simeon. at the presentation of Christ at the tem·pie, is of similar import: "A salvation prepared before the face ofall people: a Light to lighten the Gentiles, ad the glory of thy
people larael," (Luke 2: 30-32) j coupling them both together ascommon sharers in the bleesing.
Our Savionr's conversation with the Sunaritan woman, is'ano·
ther instance. II Our fathers," IBid she, II worshipped iD this
1DOWltain, [Gerizim] j and ye say, That Jerusalem is the place
where men ought to worship. Jesus saith unto her, WomaD, believe me, the hour cometh, when ye shall neither in this mountaiD, nor yet at Jemsalem, worship the Father. Ye worship Je
know not what: we know what we worship: for salvation is of
the Jews. But the hour cometh, and DOW i., when the tme wor·
shippers shall worship the Father in spirit and, in truth: for the
Father seeketh such to worship him. God is a Spirit; and theythat worship him must worahip him in spirit and' in tnlth," (John4: 20-24).
This is one o{ the very remarkable and instructive passages ofthe sacred oracles. It declares the entire spirituality of the religion which Christ was about to introduce among men j presenting to them a spiritual God, and requiring of them a spiritual worship. It abolishes the distinction of places, which bad existed.
Neither Jerusalem, norGerizim. would thenceforth have any peculiar sacrednells attached to them Neither Palestine, nor any othercountry, would have any peculiar, exclusive preference, in the reopM of Jehovah, as had heretofore been the ease. Under the dispensation of the Messiah. the whole world would be a temple, andthe whole surface of the earth an altar j and wherever there should
be found a human being with right dispositions within, there would
be an acceptable worshipper. This might be Jew, or Gentile.
To whatever community he may belong, right dispositions within
will recommend him to the favor of heaven. Wrong dispoaitioDa
willsbut him out from the circle of that favor. This is the geniusof the Christian dispensation. This may show us the impJObability that it would concem itself much with the literal restoration of the Jews ad of Judaism to Palestine.
In our Saviour's conversation with the Jew., is a .,.-ge ofstriking beauty ad foree in relation to this subject. .. I am thegood Shepherd :-1 lay down my liCe for tile sheep. And other

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sheep I have, wlaieh are DOt of this fold: them abo I most briag,
aud they shall hear my voice: and there shall be one fold, andODe sbepberd," (John 10: 14-16). It is an object of great moral
sublimity wbich is here presented UI. The whole world. II One
fold under one Shepherd !" And the implication is, that whate'er good there is for one part of the world. the lUDe is provided
for the others aleo. Whatever there is for the Jew. the lUIle
there is for the Gentile; and whatever there is for the Gentile.
the same there is for the Jew. In this wonderful system of mercy, whatever ligbt there is for the benigbted; whatever pardon
for the guilty; whatever porifying grace; whatever comfort andpeace, bope and joy; and whatever eternal salvation; the lame
ahall be to the Jew and to the Gentile alike. Can the Saviour's
words be onderatood otherwise than in this broad and glorious
IeD8e ?

Caiaphas spoke a truth, which God gave him in bonor of his

omce, wicked man thougb he was. when be laid, that it was expedient that Christ should die, .. not for that nation only, but that
alao he sbould gather together in one, the children of God thatwere scattered abroad," (John 11: 62). The lame oneneu issignified of all those composing the Mellliah's kingdom, as that
before presented. Tbe Jewisb nation and those scattered abroad,are ONB; seeming to lay, that they are entitled to equality ofprivileges.
In reference to this subject, the Jewish mind, in tbe time ofChrist, was onder profound mistake. and the stlOngest prejudice.
.. Ye know," laid Peter, .. how that it is an unlawful thing, for a
man that is a Jew, to keep company, or come unlo one.ofanotber
natioa." The Jew considered himself the peculiar favorite ofHeaven. and all other nations as outcast and unclean. .. But,"
adds the apolltle, II God bath showed me, that I should not callany man common or unclean," (.Acta 10: 2S). The anointing
which be had received at the Pentecost, with what he bad witneued of the operations of grace, convinced him that his former
prejudice was wrong. As expreued in a subsequent verae: II Of
a truth. I perceive that God is no respecter of persons: but inevery nation, he that feareth him, IlDd worketh righteousness, isaccepted with him," (VI. 34, 56). Peter awoke DS from a dreamof all his previous life, and now first discovered, that before God
Jews and Gentiles are on a level, and are to be judged according
to their character. Even under the former dispenaation, the distinction between them was Dot 80 great in God'a regard, as the

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Jew, in his blind zeal and vanity imaped it to be. And especially did the apoatle now diacover, that this equality before God,
this communit.y of ble.inga and privileges wu to be the cbanactel' of the new dispenlation.
The ame apostle afterwardl repeats the Ientiment-giv811
this view of the cue-with atilt. greater explieitneM. Referringto the Geutilea, he says: II And God, which knoweth the hearts,
bare them witDe.., si.mg them tbe Holy Ghost, even as he did. .10 118; and put no clUFereoce between UI and them, pmifyiDg
their hearts by faith," (16: 8, 9). This is the doctrine of the newdiapeneation-"PVTTIKG .0 DD'I'BBBRCB ••TWEBK JBW8 .A.KD
G••TILES."
The apoatle to the Bomana speaks somewhat largely on thissubject. Be teachea, in harmony witb what haa just been repeated from Peter, that the outward distinction was never reallyof so much accoant aa lOme made it. .. He it not a Jew," hesays, .. which is one outwardly; neither is that circamciaion which
is outward in the tleah." These emrnale are not the great thing
required; never were the peat thiDg reqoirecL .. llnt he is a Jew
which is.one inwardly: aDd ciroumeieion is that of the heart, inthe spirit, and not in the letter; whose praise i. DOC of men, bat
of God," (2: 28, 29). Here il a lpiritoal religion emphatically inoulcated; and the declaration unequivocally made, that he who
has this has what God requires. The true Israelite is a man renovated within. And the man renovated within, is the true Isl8elite,-the tnle carryiog out of the great idea which this term
deaignateL It was always mainly 10; and is emphatically sounder the ~ew dispeoaation.
Apin this apostle, speaking of Jews and Gentiles, says: .. 'l1lerighteouSDell of God., which is by faith of Jesus Christ, [is J onto
all, and upon all them that believe; for there is no diJference,"(8: 22). This plBCes the Jews and the Gentile. on the same level
before the in1inite One, and in the regarda ofhil grace. As be says
again: .. Is he the God of tbe Jews only? Is he not also of the
Gentilea? Yes. of the Gentiles also. Seeing it is ODe God.
which shall justify the circumcision by faith, and the uncircum·
ension through faith," (VL 29, SO).
Again this apostle says: .. They are not all Israel, which are oflamel," (9: 6). Not all the natural descendants of Israel, are thetrue Israel of God. As before said, something more than this isneedful,--even a new heart through grace. And where this newheart through gI8ce aista, there is an Israelite indeed~' there ill

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1817.Ja development and ClUl'Jing oot of the primary and tme idea.
This, if we miatake not, is the spirit of the pa.uage i and it would
seem to lignify, that when Israel, now become the we Israel of
God in Christ; when the veil is removed from them i when theheart of stone is taken away ont of their de.h,a heart of deshis given them in ita stead; when they are washed, and sanctified,andjoati6ed, in the name of the Lord Jesos and by the Spirit of
our God; when they are new creatures, and are bleued in their
Messiah, with present peace, and the hope of heaven i whea all
this occurs, it would seem to signify, that they will not be obliged
to go up to Palestine. in order to realize any substantial bleuing
promised to them in the covenant. Tbey bave the blesling, inconnection with those from the Gentiles, who bave become thetrue Israel of God. Both cluaes stand upon the same level In
both classes,--Jews and Gentilea,-" they which are the childrenof the desb, these are not the children of God," (v. 8). But inboth claaaea, they who are the children of the Spirit, are the chil·dren of God. And they are one; between them there is DO dif·ference. .As it' is said again expressly: ".lfbr tMre v tID di,jeTeJIDtI~ the JeuJ and the Gre"': for the IQIIIe Lord tnJer all u ric.\
tI1fIo all tJua coll VfKI""""" (10: 12).
In the xi. chapter of this epistle, there is a somewbat extended
statement of this subject. II I say theo," says the apostle, .. HathGod cut away his people? God forbid! For I also am an Is·
raelite, of the seed of Abraham, of the tribe of Benjamin. God
bath not cast away his people which he foreknew," (vv. 1,2).
"Blindness in part is happened to Israel, until the fulnesa of the
Gentiles be come in. And so all Israel shall be saved," (va. 26;
26). Gentile. and Jews together .hall be partakers of the gospel
Sobeequently, in the same chapter, tbe church is likened to an
olive-tree. The Jews were once ita branches. They have been'broken oft; and the Gentiles grafted in their place. But theyshall again be graRed into their own olive, IUld both together
ahall partake of the rootand fatnesa of the olive·tree, (va. 17--2&).
This is the same doctrine as before. But no distinction is appar·
ent in regard to privilege or place. All seem to be on a level
There is another es:preasion in this chapter, which deserves no·tice. .. Israel," the apostle says-where be melUls the great bodyof the natioo-" Israel hath not obtained that which he seekethfor; but the election hath obtained it, and the rest were blinded,"(v. 7). What did Israel seek for? They sought, in their way,
for the favor of God i for the blessing of the Abrabamio covenant.

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This. accordiDg to their view of it, W88 what ever filled &lae Jew·
ish mind. They failed. however. to obtain it. becauae they BOught
it 'WrOngly. and their whole .view of the matter was wroag. .. But
the election hath obtained it." By" the election." we are tounderstand that portion of the nation who had embraced the Mes·
liah-wbo bad. become true Christians. THEY HAD OBT~NBD TBI
BLESSING. This eeeDlS plaiD. .And if they bad obtained theblessing. when they were converted to Christ, and had become
interested in his salvation. then other Jewa also. and all Jew8,
when they become true ChristilUl8. and secore a part in the Mea·
siah's present and etemal favor. will have obtained it. This willbe the fulfilment of the Abrahamic covenant to them. Thateovenant provides for Ilothiag more. We eaonot see any way toescape thia coucluBioo from the apostle's language. Jews andGentiles ue alike before God, and are alike in favor in the Me..
,iah's kingdom. Converted Jewa. whether in Palestine. or in
China, or on this Western continent. or wherever they may be.
have obtained the blelBiog.-the aame blealling. neither more IlGC
leu than that which converted Geatiles enjoy.
Similar are the instruction. which this apostle communicates inother epistles. In 1 Cor. 12: 13 he aays: II For by one Spirit are
we all baptised into one body. whether we'be Jews or Gentiles,
whether we be bond or free i and have been all made to driok
into ODe spirit." Are" ODe body, whether we be Jews or GeDti1ea," putting them on a level.
To the Galatians he says: "For as many of you as have been
baptized into Christ, have put on Christ." .And adds, as if topreclude controversy: "There is neither Jew Dor Greek. there isneither bond Dor free, there is Deither male nor :female: for ye
are all ODe in Christ Jesu.... (3: 27, 28). Could lI.IlythiDg be more
explicit? Is it not here taught, that the diatioction between Jews
and Gentiles is abolished ?
In this same chapter are some other expressions, of the samegeneral import. In v. 14:. it is said: "That the bleasi. . of .Abra~bam might come on the Gentiles." By" the bleaaing of Abrabam," is intended the bl_ing promised in the coveaant with
Abraham. .As said again: ".And if ye be Cluist's, theD are ye
Abraham's seed. and heirs a.ccording to the promise," (v. 29).
The doctrine of these passages is, that beiDI a good man. makes
ODe of the seed of .4.braham-apiritual aeed-ud heir to the bleuinga promised ill the Abraha,mic. covenallt. The Jews .Umd
upon the COV8D8Il\, witll Abraham. that is, wb8D the,. 1l'8. 00Il-

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verted, IUld become spiritual men, they slBDd upon it in the highThe same is the ease with the Gentiles.
When they are eoaverted, and become spiJitaal men, they IltaDd
upon the eoveDlUlt with AbJUam. It is to them alike the foandation of hope IUld of life. Whether the,. are eoaverted in Pal..tine, or in the moat distlUlt quarter of the world, the .. bleuing of
Abraham" is upon them; and, 110 . r as appears ftom theae pM1Ige8, is upon ODe as mach as upon the other. The Gentile obtaina
II much as the Jew.
So that if the former _ad DOt 80 to Palestine, neither need th.latter. As another .... upreaad it: .. The
Gentiles were included in the Abrabamio coveDlUlt, .. well .. theJews; and therefore [the JeWII] have DO eltClnaive riPt to thetbiJIga of God's kingdom," (A. Clarke, on Rom. 9: 6).
To the Ephesians, the apoetle. speaking of the Jews and Gen·
tileI, and the benefits of Christ to them both, says: .. For he is
oar peace, who hath made both ODe, and hath broken down the
middle wall of partition between us," (2: 14). AIlasion is here
made, probably, to the arnuagementa at the temple, where the
ClO1Il1 of ImaellUld the court or the Gentil.. were separated by awaIL .. TheN was. partition," says Joeephna, .. made of stoDe,
alllOund; whose height was three cubits," or about foar and ahalf feet. A mlUl could conveniently look over it, but no Gentile
might paaa it. II Upon it stood pillars," continues the historian,"at equal distances tiom one another, [on which were inscriptionsJdeclaring the law of purity, 80me in Greek and lOme in Roman
Jetters; that 110 foreigner shonld 80 within that sanctuary," (Bell.
Jod. B. V. c.1S. t 2). The penalty for violating this law, seems tohave been death, (vide Acta 21: 30, 31).
Now this partition-wan, which separated between the court of
the Jewa and the conrt of the Gentiles, the apostle tella 01, Christ
has .. bIObn down." Uader the Messiah's reign, there is DO distiDction. Jews and Gentiles now worship together in the ame
court; and. are alike accepted, if their hearts be alike penitentlad sincere. They are one; .. it follows: II to make in himaelfoftwaiD one new man, so making peace," (v. lIS).
Apia, to the Ephesians, it is said: .. That the Gentiles should
be feJlow-heirs, and of the same body. and partakers of his promise in Christ by the goepel," (3: 7). Could anything more decidedly pat Jews and· Gentile. upon the same footing? To be a.. fellow-heir," is to be, a joint-heir to the same inheritance. They
are of the same body. They are partakers of the l&JDe promise.
If the Jew has ... euthly inberitance preacribed to him in the
est and fullest sense.

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ccwenant, the Gentile must be a partaker with him in that . . "u well u in the heavenly.
To the Philippians, the apostle. speaking of Cbriatiaaa, sa,..:II We are the circumcision, which worahip God in spirit, and rejoice in Christ Jesaa, and have no confideDce in the 8eah," (3: 3).
This ill the we CIU1'Jiag out of the origiDal idea of circamciaioD.
Be that • worships God in spirit, and rejoices in Christ, ud baa
DO confidence in the fleab,' is of the circameiaicm-is what the ancient ciroDmciaion 1iBni&ecl; meets the clailll8 of God, and theWeuing of the COV8ll8Dt deecenda upon him. In harmony with.
which it ;. aid in another place. of the external rite: "CircunoiIioD is nothing, and uncircumciaion is nothing, but the keepiDgof the commandments of God," (1 Cor. 7: 19). True cordial obedieace ill the thing at which the Chriltian dispensation looks.
Be that bath this, Jew or Gentile, will be accepted. He thathath it not, must be rejected. They are both to be treated exactly ou the 88IIle principle.
So, to the Colosaiana also, it is said, in terma emphatic. likelOme already repeated: II And have put on the new man, which
ill renewed in knowledge after the image of Bim·tbat created him.:
where there is neither Greek nor Jew, circamciaioD nor uncircmnciaion, Barbarian, Scythian, bond DOr free: bnt Christ is all.
and in all," (3: 11). Glorious triumph this, over the pettydiatiDctiona, tuld jealousieB, and variancea of earth! A. grand and UDivenal oueness marking the dispeaaation of Christo-Christ himae1C ill the abeorbiog thoagbt, and his disciples on a level, renderjog homage to his name !
Such are specimenB of the teacbinga of the New Testameal
reapectiog the Meaaiah'B kingdom and reign among mea. What
DOW is the rewt to which they bring us? MoA there be • literal restoration of the Jews to Palestine, tuld a reirganization of
their Btate and worship there, in order to meet these representationB of the New Testament? Do these repreeentations &:901'
Rch a thing! Do they not, on the contrary, go entiJely apiaatit!
It may be said, that, very truly, the great amount of blessing
inclllded in the Abrabamic covenant is a spiritnal bleaaing; yetthere may be, to the Jew. Btill further, a aecuJar good. only 80
amall, in comparison, that the writers of the New Testament intreating the BUbject, did not think it worth while to mention iL
We abonld like to know, then, if a Bubject, which oocopied 10
higb a place in all ancient prophecy U lOme think the literal rea-

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kIIatioo of the Jewe does, wbea it caae eevenl eeatariea nauer
ill reiliation, and under a clearer dispenation. 8D dwindled
down, .. to be tbouglat by the apostl. . . .d enngeIiMs not wor1by to be mentioned! A. ItIaDge lUIOIDaly thiII. it woaJd . .m tobe, in a great system of wiadom, truth, and poe! b it not IIlON
likely that the ancieDt prophecy baa bad put upoD it. Wl8Dg inIeIpretatiou !
CertaiD it is that, between the Old Testament ud the New,
there is an apparent dilcrepaDCJ in relatiou to the abject bebeU, if the former )au, in this matter, by alarp oIau of write.., beenlichtly interpreted. Which, then, is the m..t nuonable, that theancient obecore colllDlUDicatioo, ahoundiDg in figares and poebT.
Ibonld be interpreted by the more recent, the eIeuu and plainer,or the reveme! Uadoubt.edly, the Old Testament and the ~,cut a mutual light upoD each other. Yet the New is the clearer
communication; most divested of figure; and abo,.., in ID8DJ
points, more expticitly aad definitely what the mind of the Spirit
iL The New, then, it would seem, iu cues of doabt and difli.
ealty••hould interpret the Old. Let it 80 interpret; aad we havea spiritaal religion, witbout any predicted Judaism to retarD; theworld has now its Jaat diapensatiou eommeuced, and the way is
open for the spread of the true religion, every man, where theppel finds him, being invited to embrace it, and become a childof God, and an heir of glory.
IV. But another branch of the abject d.".,.MS notioe: Theeinlamstaucea and facta in the pmYidenee of God, which are urged
II arguments in favor of a yet literal reatoratioo. These werealluded to in the early part of this clisouIioo.
As to these cjrcamstaDoes and. faots, too much, JIIObably, baa
been made of aem. Some of them have, in themselves. beea
JDagDified beyond due meuure.
'!'be peat distinctioaa of the Jewiah natiou, it is thought, mat
be followed by correapouding distinctioua in future. Bat this is
by DO meIUIII certain. .A. nation may be peatly distinguished at
IIOIIle period of its hiatory, and may afterward loae that distinction, Dever to be repia.ed. 'lbe BabylouiaD or Chaldeau monarchy, was once the glory of kingdOIDL We may not UDClerstaad,in .U respects, why God, in his providence, brought that great
kiogdom into exiateGce. It was a combiaatioo of aplendor ad
power, aach as he aw fit to allow; and doobtl. . he had some
1I8e for it in the grand ecollOmy of the world's a6ira. And, that
1I8e accomptisbed, the. peat kingdom 1IU laid uide to be DO

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more. Babylon WJ01IIbt oat her problem, whatever it WBII. and
IUlk into the duaL So of the Medillll and Persian dominions;aDd. 80 of the Egyptian &Dd GreciUl &Dd Roman States. (,..od
IIad &D object to accomplish by each of these. And when they
bad wrousht out each the problem he had given it, they decayed
and dwindled, and seem not likely again ever to see theiraneientpndenr. So it may be with the Jews. It may be that they
wroaght oat their problem. in preeenriDg the true religion throughtwo thoIuand years of corruption, and giving, at length, the Mes8iah to the world; a problem with the like of which no other nation has ever been honored. Suppose this shonld constitute the
IIUIl of their national deltiny. They would have no reason tocomplain. Looking at God'. treatment of nations sinee theworld began, it d08l not follow that, because the Jews Iaaw l;em
-diatingnished in time put, therefore, they must inevitably be
eqnaUy distinguished in time to come.
The prelervation of the Jews aa a distinct people, haa probably
beeu overrated in its importance. They have had their religion.
with great streagth. of attachment to it, and almost universally,.ince their present dispersion, the hatred of Christians, to keepthem distinct. They imprecated the blood of Christ upon themHlvee, and upon their children, (Matt. 21: 26); and Christians, ina blind zeal, have been too ready to aid iu fulfilling the imprecation. Between the Jew and the Gentile there has been, forthese reuoJl8, a deep and a broad chasm. Still, it haa not been
10 peculiar, that no approximation towards it has been witnessedin other eases. It may be questioned, indeed, whether the Mohammedans are not nearly aa distinct from the Dations in the
midst of whom they live, aa are the Jews; an.;l. whether the Armenians are not abont 88 distinct from the TuYks, under whose
dominion they dwell, 88 are the Jews from aDY people, in the
midlt of wbom their lot iI cut. An orieDtal correspondent of theAmerican religions Prell, has recently spoken of the AnneniaDs.... the Jews of Christianity," (vide N. Y. Observer, May 1,1~1); intending, manifestly, this very kind of separate existence in the midst of another people. Even the Jews themlelves.
indeed, have not alway. kept perfectly distinct. Dr. Wolff, in
biB Narrative of his late MillSion to Bokhara, says. cc It is a remukable fact, that there are some Jews at Mowr, who have profeaaed the Mohammedan religion and become Turkomans, andthat there are Jews at Khiva, of whom I was told at Mowr, who.
though remaining Jews, have intermarried with the Uabeb,"

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(p.169). Sob8eqUeDtly. he lpeab.-m of thillatter fact, andin more compreheuive term& .. The Jews at Khiva intel"lD8l'l'J
with the Mobammedaua at Xhiva, while the reapective parti_
preeerve each their aeparate religion," (p. 287). Perbapl &etaof this sort would be frequently diacloeed. were the reaideD08l of
the Jewa in the Oriental world better mown.
Dr. Hyde, in his Belision of the Ancient Peniana, relates afact beariDg OIl the question before 11& II The IDOIt ancient PeraiaDa," he laya, .. wboee pure and pnuine posterity remaining at
this day among the Mohammedans and others (or in a lDIlDIlerby themselves), live in Persia and in India, cherishing their ancient religion and ancient caatoma, and retaining their moat ancient rites to this day, neither eatiDg DOl' clriukiDg willingly wida
any except their own; and even among themselves COIltractias
marriages with nOlle but t.hoee of their own tribes; and with foreigners, as far u pouible. baviDg commUDication in DOthiDg Beept in trade," (p. 2). Here is aeparate emteDce in the midst ofanother people. analogous to that witDea.ed in the case of theJews. The instance is on a IIIDaller scale, indeed; yet it is ptobably of longer dwatiou.
The facta now mentioned may sugest the inquiry, in respect
10 the separate emteDce of the Jews, whether. in truth, there ia
need of" any such 6pecial providence of God as is sometimes supposed. tQ account for the phenomenon. A. providence there is iadeed-a providence in all thiDp: and a providence here unqn88tioaably. And the separate uiatence of the Jews to this hour,baa had. its use in the economy of God'a proceedinss in behalf
his kingdom. They are a teatimOlly-not voluntarily, but in the
deep coUJ18ela of God-to the truth of the Christian religioa.
Here they are, the very people with whom Christianity had ita
origin. Their rejection of the Measiah, and leaving that religion
to rise alone in the world, and against all their opposition andrage. shows it to be divine. A.ugustine calla the Jews the librarians of the Christian chorch, (vide Lardner, IV. 630, 631). Their
present sufferings also show the verity of the New TestamentpredictioDl. (vide Lardner, VL 690). But neither these things, nor
the separate existence of the Jews. are any certain evidence, as
far as we can see, of their goiDg bact to Palestine, and of the reOIpIlization of their slate there: which would be. to • build again
the thiDp that bave been destroyed' (Gal. 2: 18). and 110 far as
it had in1lDence on the world, to roll ill affiWa back two thousand
JeanL

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Nor " the partiealu apeetaiion and desire of' the Jews to reo
Wm to Pal_tiDe, anya,rtain evideDOe that they will ever theNrealiIIe that for which lOme are.lookiag. 'l1Iey had Ul expectatioll
aad.daaire of aa earthly kiDgdom, wbq-Cbri8t wu with them:bo& the thiDg delired . . . ISOt ·gnmted them. We have Creely
admitted that, in the IJI08I8IS of time, Bumbers of the Jews may,
1Ud..in all pmbability will. retum to Pal8lltiDe. Still, wben theyale CCIIlverted to Chliat, theJ "ill thiDk leu aboat such retaIL
i'he greMlbody of Judah never came up from Babylon; a leu
pmpartica .till-from the Tu tribes in .Media and AIIyria. And to
GIll miDd, u..e.ia no decisive proof, that tIley Mer will come up.
W.h• . tlaey are -coavened to christ, and obtain an mterast ill hillaivalion, tbeJ will obtain the bleuing the ooveaut promises them.
AM 110 of the more modern dispersion. While 80me will go up
to PaleMine. as the way is prepaNd, others, comfortable and proIpeIOIU,will prefer to eootinue wbere they aN. The Bothacbildt
will perbape not remove their bukiDg lIoos8 to Jeraaalem, nor
Neander f.-b his paofeeeor's ebair at BerJia, nor .M. M. Noellbia judiea' bench at New Yolk. .And -80 of many others. Let
the Jews be converted, and embrace t.be . .pel. and the bleasinsof the coveoant wit.h Abraham will be DpOIl them, and they may
F anywhere, or 8tay anywhere, and it will be well with them,well on earth.and well in heaven.
~ to the present state of the Jews, in that they poeaess ingueral oaly movable property. and are thus in circumstances toleave their preaent residences for the Jaod of-their Cathers at ahort
1Otice, this may bave arisen, in 80IDe ouea, from their desire torelam. bu.t more geuerally, probably, flOm the cruel oppreSBionsaDd uacUons to which they have .been ItUbjected by the nations
UlOlll whom they have lived. The l.wI may have forbidden
them to bold the more hed kinds of property. Or they haveabeanaelvea avoided thoae kinds of property, as more exposed todepredation. Tbey have wiabed to keep their property hidden
as far as practicable, from the public view.leat it Ihould be takenfrom them; and in a coDdition easy to be remond, that theymight dee with it from. ODe city to another, or flOm one country toanother. as occasion might require, to saye it from the hands of
rapacious governmentl. or iDdividual pluadereta. But really thisf.ct, of poueuing in general only movable property, is'YerJ. .all account as an argument for a literal retum to Palatine. Ifthey upected an angel'. voice at midnight, biddi.g tbem arise
md depart, there might be IOmethiDg in it. But BDppoae tile

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Jews were actnally to repair to Palestine within a year, what
would binder their converting real into pel'llonal and movable eslate, in one qnarter part of the time to elapse before their departore? In any ordinary way of the occurrence of such an event,estates might be changed from one fonn to another, with perfectease and facility, as the case might require. Whether their posaeaionB, therefore, he in real or pel'lOnal estate, is a very smallllODIideration, in reference to the matter before UB.
Aod the condition of the land, as now thinly inhabited and desolate, and thns aft"ording room for the returning Jews, is only inkeeping with the condition of several surrounding countries, as
Egypt and Syria, and, indeed, almost the whole of that part of the
Oriental world. In those genial regions, once, hnman nature andhnman iUlitutions 1Ionrished. There were the highest developments on that spot, which those ages of the world prodnced. The
Dations then existing there, wronght ont their great problems, and,in tlOnnection with their movements, abnsed great light; and a reIdion has taken place there-a period of obscuration, as the forDler was of brigbtneIB. Undoubtedly all those realms are yet tobe revived under the Messiah's reign. Within them every interest or man is yet to flourish, and 1Iourish more abundantly than in
any former period, and in connection with the same 1l0urishingcondition of those interests in other parts of the world. But that
the JeWs must return and establish Judaism there. as the channel
through which this result is to be reached; and that this is a maiobmden of ancient prophecy; is not only unsupported by the New
Testament, bnt saVOl'II, in our judgment, more of the fanciful thanof the solid, and is contrary to the leading views the New Testameat gives us of the spiritnality of Christ's kingdom.
Aa to present movements among the nations in that quarter,
little need be said. What they will work ont, no ODe knows. Nor
are they the main hope for the advancement of religion in the earth.
" The kingdom of God cometh not with observation." In lOme
way, pJOvidencetl will be adapted to further the great work of God
in the earth. But how, before their occurrence, it may not be practicable for us to say.
The inllnence of the conversion of the Jews, on the conversionof the rest of the world, has often been made the subject of disquiGtion. The apostle says that their rejection of the gospel wu
the oceuion of giving the gospel to the rest of the world. and that
their CODVenDOn will confer upon the world a still higher benefit.
.. lfthe fall of them be the riches of the world, and the diminishing
VOL. IV. No. 16.
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of them the riches of the Gentiles, how much more their fulnees !
-If the casting away of them be the reconciling of the world,what shall the receiving of them be, but life from the dead 1"(Rom. II: 12, I~)
The order which some have supposed will be obsenreci in thismatter is the following: Pint, the restoration of the people to theliteral Canaan; ftctllldly, that they will tben rebuild the city Jeru·
salem, and reestablish Judaism for a IeUOn, perhapsforty years;~, that tbey will afterward be bMieged by many nations, ac·cording to the prediction of Zechariah, which nationa shall be deItroyed miracuioualy by God himself; .frMrtJtlJ, in that day, and inview of this deliverance, Judah and Israel aball be converted un·
to God; and,foeaIly, tbe Messiah, having descended from heaven,shall reign on the earth, in connection with this community, for a
thouSIlnd yeara.-(Bev. J. S. C. F. Frey, Judah IUId brael, pp. 288,
302,30..)To this adveut of the Messiah is applied, as we have·before DOticed, iD a literal seDse, the prediction of Zechariah: .. His feetehall stand upon the Mount of Olives, and the mount IIha11 cleave
ia tbe midst, eastward and westwanl, and there ...ha11 be a very
peat valley; and hal f the mountain shall remove toward the north,aDd half of it toward the south," (14: 4).
A. distinguished clergyman,} at the Annual Meeting of the Society for Meliorating the Condition of the Jews, held ill New York,May, 1846, aaid, the belief be devoutly held was, II that tbe literaliaterpretation of propbecy is the only consistent one; that the
Jewish people wouhl yet return to the land of promise; and that
the Lord Jesus Christ would himself personally reign among tbem,
literally making the literal Jerusalem the throne of the Lord, aod
Uling Jacob for his battle-axe to subdue the nations to himself.".. Fill the world with converted Jews, fiowiog forth from Jerusalem, as Jehovah's throne, and you send forth a power to gather inthe banrest of the earth. Where, I uk, is tbe Mount of Olives,on which his bleued feet are once more to stand 1 For tbi. I
look. No millennium do I expect from the present gradual diffusion of the witness of the gospel, or until Israel baa seen tile delCMding Saviour, and returned under their holy David to the landthat God gave them by covenant for an everlasting possneioo..
Bverything elae is but a prelude. Tben, and Dot till then, will thetriumph come. Whon a couverted Iaraelite,"i he adds, .. four yean
I

Stephen H. Tyng, D. D. of New York.

I Michael SolomoD.

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Google180, was about to plOceed on his miuion to Jemsalem, I thought,
and iudeed remarkt'd to a friend,' Who knows but be may live
to see the feet of the Saviour alight on Olivet?' II (Vide Jenh
Chronicle for June 1846.) Statements resembling thele, more or
leu modified, are 1Iot unfrequently heard flOm other quarters.
Now tbis view of the case seems to us fundameutally enoDeoOL Nust the affiLirs of God'. kingdom of grace stand still, or
nearly BO, till the Jews are gathered back to Palestine? till tbe
Redeemer delCendl in his bodily presence Dpon MOUDt Olivet?
till he establishes there an earthly thlOne, and thence dispenses
his commands by Jewish missionaries? Is the literal the true,that .11 nations must go thrice a year, nay, every new moon, andevery sabbath, to pay their homage at Jerusalem? that aU mDIt
come beDding to the Jew, and "lick the dust of his feel 1" Where,
thea, is the spirituality of our religion? where the glorious teachings of Christ and his apestles, Bssuring \lS, that, under thil dispensation, between the Jew and the Gentile there is no dift'erence?
The literal, to the full extent, cannot be the true interpretation.
Nor Deed the world stand still in regard to the kingdom of God.
The way i. already pre....ed for action. II Preach the gospel toevery creatnre," (Mark 16: 16). The Jew need Dot wait for theGeatile, nor the Gentile for the Jew. Thrult in thy sickle now,
fer the time of harvest is already come. Very true, the conversionof the Jews will give an impulse to the course of righteolllnelSin the earth. The conversion of any people givel luch impulse.
The handfuls gathered at the Sandwich Islands the past few yean,
have leot a tbrill thlOugb the whole Christian world. MllCh more,wben the many millions of the seed of Abraham are gathered ina people of great interest from their past history, and of higher
present character-will a thrill be felt. It shall be as life fromthe dead. Whether they are gathered into Palestine, or gathered
to Christ in the places they already occupy, will not be materW as to this result. Indeed, if there be a dift'erence, if the Jews
are to be Cbriat'l peculiar agents in carrying forward his kingdom
in the earth, it would seem to be better that they Ihould be dispened IIOmewhat as they noW' are. This gathering everything into Jerusalem, is uot the way to make it most eft'ectual on the world.
Accordingly, at the beginning, when the apostles and evangelists
were hanging around Jerusalem, God sent a perseclltion among
them to scatter tbem, (Acts 8: ., 4). And when they were scattered, tben it was that the kingdom spread, and rose. So DOW, if
the Jeft are to be God's great agents, above all others, in his

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works of grace. it would seem to be most wise that tbey should
remain scattered, as they are, that their light may everywbere.bine, and their influence be everywhere felt.
It seems strange, if the Jews are to have the distinction in foture for which lOme are CODtending, thalour Saviour did not allow it to them, and that the apostles did not confer it on tbem. The
grand matter of controversy, between the Jews and Christ, andbetween the Jews and the apostles, was this very subject now
before us. The Jews claimed preeminence and peculiar privilege
above the Gentile.. They would have an earthly kingdom, anda glorious temple, and a mitred priesthood, and holoeallSts offered
upon their altar, and be the head of the nations. Christ would notgrant it to them. Their kingdom mUlt cease. Their temple must be
destroyed. Judaism mUlt be laid in the dUIt. A spiritual religion only
must prevail. And hence they crucified him. The apostles would
not allow it to them. The middle wall of partition must be broken
down. All mllst be one. And hence the oppositions and persecutions which they met with from city to city.
Now why did Christ and tho apostles contest this point so with
the Jews, if the Jews are yet to have the very thing contested
granted them! Why, al least, did not the Saviour promise a
restoration of their State at lOme future time? And the apostles
a reboilding of the wall at lOme future time! Under the former
diapeuaation, when desolations were threatened, promises often
followed. .. 1emsalem shall be built again," (lsa. 44: 28. Dan. 9:26). .. I will restore her judges as at the first," (lsa. 1: 26). But
here, no such thing. All is silent. Spiritual good is, indeed.
promised in abundance. BUl in regard to this secular distinction,
all is silent. Why not believe, then, that the secular external
distinction has utterly ceased, and that now the spiritual goodrich and splendid beyond description, of which the former was a
shadow-is the grand Bnd only thing 10 which the promise of thecovenant is now to be applied?
The other view of the CIlIe is, we cannot resist tbe conviction, doing an injury to the Jew. It is fostering his pride. It ismaking him vain. It is promising him distinctions which the
Saviollr did not promise him, and which the apostles did not
pIOmiae him, and thus turning hil eye away from the simple
and true glory of the gospel, and giving hill heart a disrelish for
ita pure, spiritoal, and humbling truth. It thus hinders his salvation, or tends to hinder it, if he is not a Christiao; and if he is a
Christian, injores the humility and excellence of his character.

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Let him be taogbt, as the arostle teaches, that there is no diJl'erenee; that aU are OIIe in Christ Jesus; and he will avoid these
injnries, and thele dangen, and fall into sentiments of a common
brotherhood witb the rest of the race.
Let it DOt be said, then, that we wrong the Jew, by the news
here inculcated. Inatead or this, it may be said, that this is the
only view that does him justice. We direct his eye away fromthe world of shadows, in which his fathen lived, to the gloriona
snbstance, to which thOle shadows have given place. What is aking at Jemsalem, to a kiDg on his throne of glory eternal in theheaveos! And what is a religion, going fotth from Jerusalem,with its temple, and altar, and Jewish rites, to a religion thatcomes down from the city of the great King, the celestial city, allli«ht and glorions, making t~e wbole world a temple, and thewhole earth an altar, and every spiritual mao an acceptable worIhipper--a friend of God below, and an heir of bliss immonal !
'l'Ue Abraham himself. Place him in Palestine, according to
10IDe earthly interpretations of the promise, and surround him
with aU the splendon there that the most sanguine of this classof iBterpreten have imagined. What is that to the splendorsthat 'BOW suft'Ollnd this father of the f.itbf"l and friend of God,ia the realms or glory immortal? 0 we do not wrong the Jew,
when we point him away from the shadow to tbe glorious sobstance; when we endeavor to penmade him from .J'w.lainia, that
he may become imbued withCB&ISTU.N1TT.
Were we to address the Jew, we would apeak to him as oarelder brother; and our .ddrellll should be in the language of the
propbet: .. 0 houee of Jacob, come ye, and let us walk in thelight of the Lord," (faa. 2: 6). Greatly honored in past ages, anci
still beloved for the fathers' sakes, we would _y to him, Tumaway your eye from tbe shadows and mists which prevepted
JOUr athen from seeing the Messiah's glory, and which ·bavehitherto shut out from younelves the visions of hia face, and lookupon the glori01lll and immortal lubslance to which those shadows
pointed. and have now given place. Think less of the earthly,and 1IlOre of the heagell}y; le811 of the estemal, and more of theapiritaal. Think Ie. or Jour temple, and your altar, and the
1lUDSef' Nebaioth; and more of a world-wide worship, and theblood which Meuiab baa .bed upoilCalvary. If thou wilt change
thine eanhly reaidence, go 'Where it 'liketh thee, Providence af..
hdiag ct.. opportuDity. If thou wilt go to Palestiue, and dwell..... i.. viae-elad hiDe, 1UlCl oliYe "'.and lWeet-tlCellted·ftl-

43-

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1.,., and parling .treams, and the way is open, go, and God'.
bJening go with thee; only do not make it heaven; do not commit the great error of thy fathers, in letting the Canaan below,
blind thee to the Canaan above. If thou wilt dwell in any othercountry, dwell there, uaured that he who baa his lin. forgiven, his nature cleansed, and hi. name inscribed in the Lamb'.
book of life, obtainl all the substantial bless. of the Me.iah'.
dispensation_ Wherever thou art; whatever suns shine upon
thee, whatever breezee fan thee, of whatever waters thou dOlt
drink; remember, Heaven's last dispensation has come. The
Meuiah has been here. His glory is in the gospel. Behold it,
do holDllge and live. II 0 boUle or Jacob, come ye, and let 111
walk in the light of the Lord !"'Were we to address the Gentile, we would speak to him of hia
elder brother, and of his indebtedness to the Jew. We would
remind him that the Jew preserved for him the Oracles of God,and the true religion, through long periods of darknen, danger,
and corruption; that the glorious gospel which he now enjoys, isbut Judaism, dropping its exuberance of dress and externals. andunfolding into its true and appropriate spirituality and greatDeBl,in connection with the wonders of redeeming love in the Son ofGod. To the Gentile let it be slill further said, II Behold thelove." For thee also is thi. salvation. Thine is the privilege,
equally with the Jew, to drink at this fountain; to eat of this immortal fruiL Thine, wherever thou mayest dwell-around thepolar circle, or under the buming equator; in the crowded city,or the solitary desert, or the island of the sea; wherever thou art-thine, too, is this wonderful favor. Here thy sins may be forgiven; here thy nature cleansed; here thy Dame inscribed in thebook of life, and thy soul be made to live eternally in glory !
The Gentile should be grateful to the Jew; should pray for the
Jew; should labor especially for the spiritual good of the Jewlaboring wisely, that he may do him good, and not evil': teaching
him, not to turn his face back II to the weak and beggarly elements," (Gal. 4: 9), of an exploded dispenaation; not to seek to
be II entangled again with the yoke of bondage," (6: 1), .. a yoke,"say. an apostle, II which neither our Cathers nor we were able tobear," (.Acts 16: 10); but to look for a glorious spiritual kiDgdom,which II is not meat and drink, but righteousness, and peaoe, andjoy in the Holy Gbost," (Rom. 14: 17).
And Jew and Gentile together should accept thia great salvation. II Behold, I create new heaveos and a new earth," I&ya

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God, (IlL 6': 17). And the plOCflll8 of this new creation' hu
oommenced. Here baa already been wrought deliverance for thecaptive BOld under sin; deliv8llUlce for the blind, the naked, the
JIOOl. Here is already polU'ed abroad provision for all spiritualmaladies and wanta. The provision is complete. The lut dispeuation is doing its work. The great ransom is wged npon alL
Dmw near ye ends of the earth, and all that dwell in ita uUel'most comen; Jews, Gentiles, Barbarians, Scythiana, bond, free;allcomplexiou. of all climes; all degrees of intellect; kings, pea1IIDta, philoeophen; wherever hlllD8.Dity dwells, and ains and snffen; all, chaw near; here is salvation for you: forgivene..,cleansing, peace, life eternal. This is the time. "The day ofveuge&nC8 is in my heart," says God; "and the year of my redeemed is come," (IlL 63: 4). Come, then, thou earth, and do
homage at thy Bedeemer'1 feet, and live!

ARTICLE IV.
GElUrIAN LITERATURE IN AMElUCA.

Stlect 7'reatVes qf .Marlin Luther, in the original German, UJitIa
P4ilologicoJ Notes, and an Euay Oft GemU1l& and EnglU4 Etymo1cgy, by B. &an. Andover: .AlleD, Morrill, & Wardwell.
1846.
By Prot_r PbUlp 8cbat, D. P., Men:enbar•• Pa.

Tau. centuriel ago the power of the German mind shook thechmch and the States of Christendom to their lowest foundation.

The need of a reformation, which had long before been preparedin di1I'erent ways, in the moat profound and noble minda, awokewith concentrated folO8 in the bosom uf an humble and conscientious, yet gigantic monk of Wittenberg, and worked itself out to aclear conviction. He was chosen by Providence to be the oracleof the timel, to be the leader of all who longed for deliverance
from the fetters of the lecond Egyptian bondage. Jut IUch a
man was needed-one who did not lightly take upon himself the
responsible work of reform; who WIll not filled with empty
c1reams of h'berty i wbo, in destroying the luperstition which had
gathered around the faith, would not destroy the faith itself; but

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