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devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

This subject may be applied to the suppression of vanity, and the removal of despondency.

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Gifts and knowledge puff men up now, as well as formerly. A poor or feeble-minded Christian, is in danger of being overlooked, and men are valued by the splendour of their appearance or talMinisters also of less splendid abilities are often despised by those who have itching ears, and curious minds. But these things ought not so to be. We have seen that God does not proceed on any such principle. If ye say, I am for this great man, and I for that, are ye not carnal? And if any one set himself above his brethren, let him know that he could not do without them. The eye, beautiful and piercing as it is, cannot say to the hand, I have no need of thee. The greatest of Christian ministers, such as Paul, felt his need of his brethren. Hence he frequently entreats their prayers for him. The influence which the early attendance, lively attention, and affectionate reception of the word in common Christians has upon a minister's heart, is indescribable. O what a difference do we feel in preaching to an humble, spiritual, and affectionate congregation, to what we do, when addressing a haughty, worldly, and unfeeling people! The uniform demeanour of serious Christians in life, recommends the doctrines delivered from the pulpit; yea it has been known to carry conviction where the gospel itself has been preached without effect. Listen, ye wives! Be in subjection to your own husbands, that if any obey not the word, they also may without the word, be won by the conversation of the wives.

And as some are puffed up in these times, as well as formerly, so others are consequently cast down. Many a poor Christian, because he is poor, thinks himself a dry tree, of little or no use, like the strangers, or eunuchs, Isa. lvi. and many a feeble-minded, low-spirited Christian, whose words are few, feels the same. Yea, many aworthy minister of less splendid talents, being overlooked by others, his heart sinks within him, and he is as if he were not of the body. But if the foot say, because I am not the hand, I am

not of the body, is it therefore not of the body? &c. Assuredly it is a necessary part of it. Nay much more, those members of the body which seem to be more feeble, are necessary. And as God has put more abundant honour upon the part which lacked, let them not be discouraged.

For we are members In his salvation: For Christ is the head of the

That one question, Is it not of the body? is full of meaning. It denotes that you are connected with Christ your head, and partakers of his fullness, even all that is common to the body. Particularly you have an interest in Christ's love. of his body, of his flesh, and of his bones. the husband is the head of the wife, even as church: and he is the Saviour of the body. In all that is communicated from him you have a part: But, speaking the truth in love, may grow up into him in all things which is the head, even Christ; from whom the whole body, fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love. Yea, you are necessary to his relative fullness, the fullness of him that filleth all in all: Which is the body, the fullness of him that filleth all in all. If the least member were gone, it would not be a full or perfect body.

THE CONVERSION OF THE JEWS.

MR. EDITOR,

I WAS lately reading a book, published about eighty years ago, in which the author reproves another for having prayed for the conversion of the Jews, contending that they had sinned the sin

unto death; that therefore prayer for them was not the prayer of faith; and that there was nothing in the scriptures from whence we could conclude that they ever would be converted. I shall not trouble your readers with the author's arguments, which appear to me to have no weight; but having been employed of late years in a morning exposition, I have met with several parts of the prophecies which have appeared to me inexplicable on any other supposition; and as it may furnish Christians with matter and motives for prayer, I will offer a few remarks on two or three passages which I conceive to relate to this subject. My present paper will be grounded on the vision of the dry bones, in the 37th chapter of Ezekiel.

This vision, I allow, had its first and immediate accomplishment in the restoration of the Jews from the Babylonish captivity, who in that country were like dead men, or rather like bones of a dead man disunited and scattered, and in a manner without hope of recovery. Their restoration by Cyrus was a kind of resurrection from the dead; and as the Assyrian power, which carried away the ten tribes, had been swallowed up by that of Babylon, and Babylon was now in its turn swallowed up by that of Media and Persia, opportunity would probably be afforded for many of the other tribes to attach themselves to Judah, and return with them. The inquiry at that time does not appear to have been, whether they were of Judah, or Benjamin, or Levi; but whether they were of Israel? This may in some degree answer to the two sticks of Ephraim and Judah becoming one. Being governed also by princes of the house of David, he might be said to reign over them, and to be their shepherd. Ver. 16-24.

But as it is not unusual for the same thing (the passover for instance) to refer immediately to one event, and remotely to another, so it is common for a prophecy to have a partial fulfilment in something at or near the time, and a more perfect one at some distant period. God's works being a whole, and the end seen from the beginning, there is often a dignified analogy between them; system as it were within system; one train of events making way for another, and furnishing an earnest of its fulfilment. Thus the kingdom of the Messiah is manifestly predicted in the 72d Psalm, VOL. VIII.

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though it is mostly under the form of the prosperous reign of SolIn like manner, the vision in question contains a prediction of the restoration and conversion of the Jews in the latter days, though it is mostly under the form of the return of their forefathers from Babylon. In proof of this, let the following particulars be considered. First: The number of the ten tribes who might return with Judab was too small to contain a full accomplishment of the prophecy, which is expressly applied to the whole house of Israel. Secondly: Those who were to return are described as an exceeding great army, but that of Judah, and the other tribes which returned from Babylon, was very far from answering to this description. they were but a small company compared with the number which usually composed an eastern army. Ezra ii. 64. Thirdly: It is said of David, God's servant, who was to be king over them, that be should be their prince for eper. This is language which very much resembles that of the covenant with David, that his seed should be established for ever, and his throne built up to all generations, even as the sun and moon in the heavens, which is clearly to be understood of the kingdom of Christ. There is also a similar phraseology in a prophecy of Hosea: For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim. Afterward shall the children of Israel return and seek Jehovah their God, and David their king, in the latter days. Fourthly: Though the company who returned with Zerubbabel were many of them godly people, yet the history of the nation from thence to the coming of Christ, is far from answering to what is said of them in this prophecy, that they should walk in God's judgments, observe his statutes, and do them. Such promises also of his tabernacle being with them, and his sanctuary in the midst of them for evermore, seem to be much too strong for the above period. Finally: It accords with the general design of this prophet, towards the latter end of his prophecies, which was, under the form of Jewish phraseology, to foretell the glory of the latter days. Hence his description of a new temple (chap. xl. xli. xlii.); of the glory of the God of Israel as dwelling in it (xliii.); of the division of the land by lot (xlv.); of the holy waters

(xlvii.); and of the city whose name should be called JehovahShammah, The Lord is there. (xlviii.)

Admitting the prophecy to refer to the condition of the Jews it their last dispersion, and future return to Christ, there is something very impressive in the whole account. Their present scattered and unconverted state is fitly represented by a number of dry bones. The allusion may be to a field of battle, where many years before thousands upon thousands fell by the sword, and their bodies remaining unburied, their bones lay scattered over all the plain. Once, they lived, but can they live again? Israel was once a living body, and what was more, lived to God; yea, they were the only people who did so. But what are they now? scattered over the face of the earth; no longer a body, but separated bone from his bone; no more possessed of that life and spirit which distinguished their holy predecessors, but dry as bones which have been long dead; not only devoid of every thing like true religion, like other sinners, but singularly averse to it. All unconverted sinners are dry, but they are very dry. They indeed retain something of the resemblance of religion; but it is that which a skull retains of the human countenance-ugly, disgusting, and horrid.

Their hopeless condition is also fitly expressed by the question to the prophet, Can these bones live? judging by sense, the answer must have been, They cannot. There is no people so apparently hardened against conviction; none who have lived among Christians so much in vain; none who manifest such diabolical enmity and wrath when reasoned with, though it be in the meekest manner. The frequent disappointments which we have met with in attempting their conversion, is almost enough to overcome us with despair. Even they themselves seem to have no hopes, except what are of a worldly nature. Yet, hoping in him with whom all things are possible, we may answer with the prophet, O Lord God, thou knowest.

Their restoration and conversion are no less fitly represented by a resurrection Such is the idea given us by the apostle, of this very event. If the casting away of them be the reconciling of the world, what shall the receiving of them be but LIFE FROM THE DEAD?

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