the special privileges of the gospel, and losing the whole benefit of 1800 years teaching. I do not wonder at the holy dread of this in spiritually-minded and devoted Christians. This be far from our thoughts. But if in the growing accomplishment of God's purposes of love, we are looking for nearer communion with God, eminent holiness and righteousness, deep humility, warm and comprehensive love, and all spiritual excellences, and seeing from God's own word that this is to be the character of the restored Jewish nation, and that these blessings are to be through them diffused over the earth, we shall then be in a prepared state of mind to discern the fulness of God's love in restored Israel. Assuredly that nation will rightly appreciate and diligently employ all earthly elevation as well as recovered spiritual blessedness to the glory of the Giver, and the good, the highest good of the human race.

It is also admitted, that some of the more direct statements of the New Testament, at first sight present difficulties to the mind as to a literal restoration. Let us consider them.

The apostle's statement (Col. iii. 11) has been supposed completely to set aside any peculiar privileges of the Jewish nation. There is neither Greek nor Jew, circumcision, nor uncircumcision, barbarian, Scythian, bond nor free, but Christ is all and in all. Similar is the statement there is no difference between the Jew and the Greek, for the same Lord over all is rich unto all that call upon him. Rom. x. 12. The apostle means that there is under the gospel a community of spiritual privilege to believers of all nations. But on the smallest reflection, there must be a limitation in these expressions. Christ is not equally preached to all nations, nor are there equal proportions of converts among all nations, nor is there an equal privilege incorporated in the political constitution of all nations. The Jews now as a nation are among

the last in spiritual privileges, and Britain is among the first; the Jews may hereafter then be more exalted in spiritual privileges than we now are. There will ever be a contrast in the privileges of those nations which receive and those which reject the gospel. The objection, therefore, in the sense in which the apostle uses the words does not apply, and in the sense to which the objection would apply it, the interpretation is not true.

The declaration of our Lord, (John iv. 21,) The hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father.- -The true worshippers shall worship the Father in spirit, and in truth, is supposed by others to set aside any peculiar Jewish privileges. Truly that hour has come, and the lengthened desolation both of Samaria and Jerusalem has fulfilled our Lord's solemn declaration. Our Lord here indeed distinctly shews that only spiritual worship will be accepted by him who is a Spirit in any place; but this by no means sets aside prophecies of special national privileges, to be hereafter given to the people of Israel.

Mistakes as to the apostle's meaning, in the expressions, the letter killeth, but the spirit giveth life. (2 Cor. iii. 6), have made others think that a figurative interpretation is the only true one. The apostle's argument is, that the law written only on tables of stone is the ministry of condemnation, which only shews and proves our guilt and our ruin; but the law written by the Spirit on the tables of the heart, on the other hand, gives us real life, is the very evidence of our interest in the new covenant, and the token of spiritual life and blessedness. Mr. Scott justly observes, "To understand the letter and the spirit" of a literal and an allegorical interpretation of scripture is both foreign to the apostle's argument, and also palpably absurd and extremely dangerous. Some parts of scripture are allegorical, and must be so in

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terpreted; but surely laws, doctrines, promises, exhortations, and historical facts [and, he might well have added, most of the prophecies themselves], must be literally understood by all who do not seek purposely to misunderstand them."

But seeing that it is promised that there shall hereafter be one fold and one Shepherd, and our Saviour prays for his disciples that they may be all one ; how, it is asked, can this be consistent with a state in which there shall be particular favour shewn to the Jewish people, and they shall be specially distinguished from all other nations. The oneness for which our Saviour prays, is oneness of mind and heart, entire communion and fellowship of spirit in one perfected blessedness under our gracious Redeemer; such, for instance, as the first Christians had. This is perfectly consistent with an order and subordination of degrees in national privileges and blessings. There is one spirit and one voice in the heavenly songs, and yet there are cherubim and seraphim, angels and archangels, and spirits of just men made perfect. So in the coming kingdom of Christ; while there will be one worship and service, then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent (Zeph. iii. 9.); there will be degrees and order of service and blessedness, according to the infinite wisdom of its glorious Head and King. This will be without one envious feeling; the envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah xi. 13. If it be consistent with the spirituality and glory of this dispensation that the Jews should be the last of the nations, and the Gentiles taken in their place, it may hereafter be quite consistent with the glory to come, that this relation should be changed, and the first be last, and the last first.

Let us here notice, however, more distinctly, that unity which the scriptures point out as hereafter to be expected. It is a delightful subject of contemplation. The unity of all those who have been given to Christ (John xvii. 11); of the first-fruits unto God and the Lamb (Rev. xiv. 4); of the general assembly and church of the first-born (Heb. xii. 23); the bride, the Lamb's wife (Rev. xxi. 9); gathered from the Jews and the Gentiles in each age till his coming, is perfect and complete, according to the prayer of the Saviour (John xvii. 22, 23); and as described in the glowing figure of the heavenly Jerusalem. Rev. xxi. The unity of the nations on earth is, in its measure, complete also. Jerusalem, the city of the great King (Matt. vi. 35), will then indeed be builded as a city that is compact together, or at unity in itself (Psalm cxxii. 3), and will become, under its glorious Monarch, the metropolis of the whole earth. Isaiah lx. The Lord shall be king over all the earth, and there shall be one Lord, and his name one. Zech. xiv. 9. Yea, all kings shall fall down before him, and all nations shall serve him. Psalm lxxii. 11. Here is a perfect unity on earth. And the unity on earth, as connected with the unity in heaven, is also distinctly brought before us: Hereafter ye shall see the angels of God ascending and descending upon the Son of Man (John i. 51); and the nations shall walk in the light of the heavenly Jerusalem. Rev. xxi. 24. This is according to the good pleasure which God hath purposed in himself, that in the dispensation of the fulness of time he might gather together in one all things in Christ, both which are in heaven, and which are on earth. Ephes. i. 9, 10. Phil. ii. 9, 10. Col. i. 20. When all the powers of the mind, and the firmness of the will, and the conviction of the judgement, and the assurance of the conscience, and the warmth of the affections, combine with all the members, faculties, and senses of one body, in full energy, health, and strength; and

when all, inspired by the Spirit of the living God, are concentrated, and in perfect harmony united, in doing the will of the great Lord of all, there is a completed unity in one Man. Conceive then of that state yet to come, when all God's creation in heaven and earth, perfected to their highest ends, each, however humble or however elevated its own proper part, adding to the completeness of the whole, and carrying it forward to perfection, the whole imparting innumerable blessings to each member, and diffusing thus, universal, individual and completed happiness: and say if this be not an unity of blessedness corresponding to the hope which is held out in the word. The restoration of the Jews is a material part of God's designs for accomplishing this glory.

Another objection to this doctrine has been founded on the passage, He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, &c. Hence it is argued that the term Jew properly applies only to the church of God. But the very next verses lead to a different idea, and shew us, that the use of the word Jew in a higher sense, does not extinguish its use in the literal and ordinary sense. What advantage then hath the Jew, or what profit is there of circumcision? much every way; chiefly that unto them were committed the oracles of God. The passage then was only designed to shew that being a Jew by birth, did not necessarily involve, in the natural birthright, the spiritual character which they arrogated. But it leaves all God's promises to the nation untouched, and in their full force.

The fact of THE CONDITIONAL character of so many of the covenant engagements of the Old Testament is rested upon, as shewing that the privileges have been forfeited; but we have seen that there are promises that expressly mention the sinfulness, and notwithstanding this, insure pardon and the covenanted