no other people have been similarly situated; "as concerning the Gospel, enemies for your sakes; but, as touching the election, beloved for the Fathers' sakes; for the gifts and callings of God are without repentance." The grounds of this distinct relation are, First, their ancient adoption; and, Secondly, their subsequent rejection of Christ who came to His own, while they received Him not. Upon the first ground, "beloved for the Fathers' sakes;" upon the second, the Lord's witnesses against themselves in all lands whither they are scattered, and illustrating, by their national degradation and dispersion, more remarkably than any other people, the judgments of God upon the children of disobedience. Whether this distinct relation may involve any distinction in their future history, or whether it may present any special claims, or suggest any special duties on their behalf to Christian philanthropy, are further questions. I shall only observe now, that if it be questionable, as I certainly conceive it to be, whether these "natural branches" will be "graffed again into their own olive-tree" with any distinguishing

proofs of the Divine welcome, much more so is the averment of some that they will be gathered to their own land, and enjoy a national glory and distinction under the personal reign of Christ, that shall cause them to be recognised by the rest of the world as the most elevated, dignified, and highly-favoured of all the nations of the earth.

To suppose this superior dignity will be enjoyed while they continue in unbelief, is an idea too preposterous to be entertained for a moment; for, whatever the restoration may be, it is promised only on repentance. To suppose this dignity shall follow on their embracing the Gospel, seems a direct contradiction to its spirit and declaration, that Christ hath broken down the middle-wall of partition between Jew and Gentile, that both might be one.

But the further consideration of the subject, I leave for the present.

Yours, &c.

LETTER II.

The subject more fully entered upon.-Three hypotheses proposed for investigation.-1. The restoration of the Jews to Palestine; their pre-eminent dignity; personal and visible reign of Christ amongst them, and the conversion of the Gentiles by their instrumentality.-2. Their restoration to the Divine favour, with some peculiar tokens of national distinction, without assuming what.-3. Their conversion merely, without any distinguishing proofs of Divine regard.-The first hypothesis objectionable, because unsupported by the New Testament.-If the doctrine be true, this absence of New Testament support very remarkable. Not a satisfactory answer to say the New Testament Writers had more interesting and important topics to engage them; nor to say that when the New Testament was written the Jews were not yet dispersed. The words of our Lord, "until the times of the Gentiles," nothing in favour of the doctrine. Paraphrase of His prediction.

MY DEAR FRIEND,

February 25, 1828.

I RESUME the subject of my former letter, and proceed to the consideration of the following distinct hypotheses, all of which were referred to, at least by implication, in the preliminary matter of my last.

First, It is maintained by some persons, that the Scriptures teach us that the Jews shall not only be converted, but that they

shall be collected and restored as a nation to their own land; and that, as a nation, they will be in some way more dignified and honourable than any other people; that the Messiah will personally and visibly reign amongst them; and that, by their instrumentality, "the fulness of the Gentiles" will be brought in.

Secondly, Others of more moderate views consider that the Scriptures teach us, simply, that the Jews shall be converted and be restored to the Divine favour with some peculiar tokens of national distinction, without defining what those peculiar tokens will be.

Thirdly, A third class, rejecting the two former hypotheses, believe that the Scriptures teach us that the Jews shall be converted, but afford no warrant for the opinion that they will be distinguished in any way whatever after their conversion from other people of the Christian community.

The first hypothesis involves several particulars-1. "The Jews shall be converted." This may be dismissed with the necessary concession of its truth required

by the prediction, that "the knowledge of the Lord shall cover the earth," and that "all shall know the Lord, from the least unto the greatest."

2. "They shall be collected and restored as a nation to their own land," &c. &c. &c. These notions may be considered together, many of the passages adduced as predicting the one, including some or all of the others, and synchronizing on a literal interpretation, in the fulfilment; but they are unsupported by the New Testament, and go on the presumption that certain prophecies contained in the Old, predicting the future prosperity of Israel, have a literal application to the Jews as a nation.

The New Testament is indeed in perfect harmony with the predictions of the Old, that, ultimately, " all shall know the Lord," but does not hint in the remotest way at a literal restoration of the Jews to the national possession and inheritance of their own land. Now, as nothing is more striking than the general harmony subsisting between the Old and New Testaments, it must, at least, be admitted as very singular, if, as it is alleged, every