passages, justification is connected with the knowledge of the Lord. In the latter, it is predicted, that the knowledge of the Lord shall be co-extensive with the inhabitants of the earth. It is, therefore, a matter of divine prediction, that all the inhabitants of the earth at that time, shall be justified. But justification is a blessing characteristic of a Christian or converted state, a blessing described by apostles and prophets as bestowed upon the ungodly; and to predicate it of persons in an Adamic state, would be to employ the word in a sense wholly different from the common scriptural use of it. Since, therefore, the nations of the earth shall be all justified, for they shall all have the knowledge of the Lord, I conclude that they shall be in a converted state; having peace with God, not as Adam had, in inherent righteousness without the knowledge of evil, but as we have, through our Lord Jesus Christ.

I refer, thirdly, to Romans xi. 12, 15. "If the fall of them be the riches of the world, and the diminishing of them be the riches of the Gentiles; how much more their fulness?

For if

the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?" The fall of the Jewish nation has been a blessing to the world, in opening a door for the gospel to come among the Gentiles to the conversion of a few: much more, argues the apostle, the recovery of that nation shall be a blessing

to the world, even life from the dead. But how much more, if the blessing communicated after their recovery be so inferior to gospel blessedness? An Adamic state of innocent creatureship, is so infinitely inferior to a Christian state of union with God, that no increased proportion of the number of creatures so blessed, would justify the much more of the apostle. On the contrary, the Christian blessing of a few, would be the much more, yea, infinitely superior to the Adamic blessing of millions. If, however, the nature of the blessing be the same in both cases, then the circumstance of the vast increase of numbers may be fairly pleaded as the meaning of the much more. I conclude, therefore, that the nature of the blessedness communicated to the nations of the earth, by means of the restored Jews, will be Christian-i. e. union with God in Jesus Christ our Lord.

I refer, fourthly, to Revelations xxi. The New Jerusalem is seen coming down from God out of heaven and this glorious bride of the Lamb (even the aggregate of the mystical body of Christ, risen and translated into the image of their great Head) being described, it is added, at verse 24-" And the nations of them which are SAVED (twv owloμevwv) shall walk in the light of it."

In opposition to this, it is urged, that if they be so Christianized, they cannot fall away: but it is predicted (Rev. xx. 7, 8) that they shall be deceived by the devil, and fall, after the millennium :

and, consequently, it is necessary to limit the nature of their blessedness during the millennium to an Adamic state, from which it is alleged they may fall, as our first parents did.

I acknowledge the difficulty involved in this objection: but I do not feel it to be of such a nature as to interfere with the more obvious interpretation of the texts above considered. In the first place, it is grounded upon a passage of scripture, to the true meaning of which we have not one parallel text to guide us, or guard us against mistake. And secondly, the event predicted in that solitary passage, is to take place at the end of a yet future dispensation. On both these accounts it is reasonable to suppose that the passage is more obscure, than those other passages which, with all the advantages of parallel reference, predict events much nearer at hand. And it seems to me, therefore, to be altogether unreasonable and inconclusive, to allow the supposed meaning of that passage, by a reflex influence, to dispossess the plainer interpretation of these. I prefer adhering to the natural meaning of these, and acknowledging, that there is something in that beyond my power to explain. Upon this general principle, I decline submission to the difficulty grounded on this passage of the Apocalypse. I do not, however, deny that a solitary text, if plain in itself, and involving no apparent opposition to other passages, is an abundantly sufficient warrant for our most unhe

sitating confidence: but the instance now before us is not of this obvious kind. If I were to hazard a conjecture in explanation, I would say, grace we know is not hereditary, and there seem to be intimations in the prophecies of succeeding generations of men upon the earth during the millennium.

It is objected, again, that the mystical body of Christ shall be completed at his second advent, and, consequently, admit of no increase; and that, therefore, the nations of the earth subsequent to that event, cannot be brought into a Christian state. To this I reply; that the objection thus urged, would as effectually exclude from Christianity the restored Jewish nation, as it would the other nations of the earth. But we have already seen, that pardon of sin, true repentance, the imputed righteousness of Jesus Christ, and the indwelling of the Holy Spirit-essentially Christian blessings are amongst the predicted gifts of God to the Jews, in that day. It follows, therefore, that any view of the mystical body of Christ, which would exclude the restored Jewish nation from Christianity, must be founded upon a fallacy somewhere. And if Christianity may be extended to one nation, in addition to the risen and translated saints, there is nothing in the principle of this objection, to interfere with the similar extension of it, to all nations. Union to Christ is used in different senses in the Holy Scriptures. We read of "elect angels ;" and it is written, that "in the dispensation

of the fulness of times God shall gather together in one, all things in Christ, both which are in heaven and which are in earth, even in Him." By the things in heaven here mentioned I understand the elect angels and the risen saints; and by the things in earth, the restored Jews, and the then converted nations of the Gentiles. I cannot admit, therefore, that any conclusive argument against this view can be grounded upon a consideration of the mystical body of Christ. Is it not intimated in Rev. xx. 12— 15, that some, whose names are written in the book of life, shall be raised from the dead at the end of the millennium? At what period could these have died? Not previous to the second advent of the Lord, for all they that are Christ's, shall have been raised or translated at his coming. Must not these, therefore, have died during the millennium? And if so, the whole family of Christ, whose names are in the book of life, shall not be completed at his second advent.

Upon the more minute details, however, of the Lord's kingdom, subsequent to its actual introduction at the Lord's coming, I cannot satisfy myself that I have unequivocal scriptural ground to stand on; and, therefore, these latter observations are made, rather on the defensive against the objector, than as containing any positive assertion, or offering you any direct instruction.

Upon the duration of the blessing thus communicated to the nations it is to be remarked :—that