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beginning at Jerusalem" (St. Luke xxiv. 47), to which the marginal references here refer us for the fulfilment instead of the tide of Evangelization then setting in toward Jerusalem, as here indicated, by a conflux of the nations to it, it was from the first away from it: and, instead of the Temple there becoming "a house of prayer for all nations," it was soon after laid in ruins; the First Advent being the day of Jerusalem's visitation and judgment. And, though the Gospel was to be preached among all nations," it was not (as before observed, and as the event has proved) for the conversion of all nations, but-as expressly stated on the first call of the Gentiles-" to take out of them a people for the Name of God"-an election to supply the place of Israel during the period of their rejection; or the establishing of a Church," which term, specially distinctive of the Christian calling, (it cannot be too often impressed), is in itself demonstrative of this point, and conclusive against such an 'universality' of comprehension as is, in the other view, assigned to it.

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Both this character of the present Dispensation, and the subordination, in the revealed purposes of God, of the national conversion of the world to the restoration of Israel, have been treated of in the former Series of these Lectures; and illustrated by reference to other parallel prophecies; to which might have been added (as there observed) all the prophecies of this latter event, in which, without

one exception, the same subordination, is observable. And it is therefore only necessary here to add under this head that, in this new order of things, this new Dispensation to succeed the present, we have the answer to an objection commonly urged against the literal interpretation of these prophecies that such a prospect is inconsistent with the New Testament statements that in the Christian Church there is no national distinction-"no dif ference between the Jew and the Gentile :" as also that under the Christian Dispensation there is no such localizing or centralization of worship as is here implied; but, in direct contradistinction to this, a spiritual worship adapted to all places alike. According to Our Lord's memorable declaration to the woman of Samaria, decisive of the controversy between Mount Gerizim and Jerusalem as the place of worship: "Our fathers (said she) worshipped in this Mountain; and ye say that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem, worship the Father, (&c. to end of ver. 24)." And this is indeed true of this Dispensation, which is emphatically a Dispensation of the Spirit and of Faith, in the absence of any local presence or visible manifestation of God. But should such be vouchsafed, there can be no doubt that worship would be directed to the place of that manifestation.

1 See Lect. IV., "The Promise to Abraham," Section I; and Lect. V., "The Shiloh," Section II. 3.

So it was when He was present of old in the Tabernacle and Temple by the "Shechinah" or "Glory" dwelling between the Cherubims. Thither all Israel flocked to present themselves "before the Lord." And so, in that day, when, His kingdom being come, "all kings shall fall down before Him, all nations shall worship Him;" this worship and homage (we are prepared to expect) shall be rendered to Him there where His glory shall be revealed-where shall be "the place of His throne." As accordingly (to quote again a parallel prophecy to our Text) we find written in Jeremiah, ch. iii. 17-"At that time they shall call Jerusalem THE THRONE OF THE LORD and all the nations shall be gathered unto it, to the Name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart": the time of Israel's future restoration as appears from the next preceding verses, (14-16),—“Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith THE Lord, they shall say no more, The ark of the covenant of THE LORD; neither shall it come to mind, neither shall they remember it, neither shall they visit it, neither shall that be done any more." But instead, "At that time they shall call Jerusalem the

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throne of THE LORD": He himself being the Glory in place of the symbol which it enshrined; as He saith again by another of the Prophets-"For I, saith THE LORD, will be unto her [Jerusalem] a wall of fire round about her AND WILL BE THE GLORY IN THE MIDST OF HER :" (Zech. ii. 5. See also, in sequel, ver. 10-12). That is, in HIM in whom alone He is visible to mortal eyes,-" God manifest in the flesh": as determined by the New Testament prophecy at the Saviour's birth that He should be "a Light to lighten the Gentiles and the Glory of God's people Israel." A marked distinction, which (though not having place in the Christian Church, the calling of which is altogether distinct and heavenly) will be realized in that day when-following out the type of the Ark and its Glory-the Theocracy will be revived under the form of the restored "kingdom of Israel"; and that people will have the preeminence, among the nations subject to Christ, assigned them in the Prophecy of Isaiah before us. As again in the parallel place in Zechariah, ch. viii. 20-22: "Thus saith the LORD of hosts, It shall yet come to pass, that there shall come people, and the inhabitants of many cities: And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts: I will go also. Yea, many people and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD." And this in connection with the promise, ver. 13,—“ And it shall come to

pass, that as ye were a curse among the heathen, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing." And ver. 3,"Thus saith the LORD, I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called, A city of truth; and the mountain of the LORD of hosts, The holy mountain." Which shall also fulfil the purpose of their original high destiny as declared to them immediately on their exodus from Egypt, Exod. xix. 4-6: "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then shall ye be a peculiar treasure unto me above all people: for all the earth is mine and ye shall be unto me a kingdom of priests and an holy nation." A purpose and destiny hitherto frustrated by their unfaithfulness, but not therefore annulled or made void. Deferred it has been, humanly speaking, together with the kingdom itself which is suspended on it; but not changed: for, as "the gifts and calling of God are without repentance" or "change of mind" on His part, so neither can "the unbelief" or unfaithfulness of man "make the faith" (or "truth) of God of none effect": and, the conditions of that covenant being at length realized by Israel's repentance, so will its promises.' And this brings us

1 A recent French traveller, M. Felix Bovet, in his very interesting volume entitled 'Voyage en Terre Sainte' had this prophecy of Isaiah suggested to him as he witnessed the crowd of