the Spirit is of a moral, not a physical nature; nor is it his manner to interfere with the action of natural causes.

5. Admitting, however, that as much criminality attaches to the prejudice which keeps a conscientious Jew ignorant of the New Testament as the most zealous will contend for, it appears to be of the same order with that which operates in other instances, without our suspecting for a moment that it is incompatible with salvation. What shall we say of the prejudice which prompted such men as Pascal and Fenelon to reject the Protestant doctrine with which they were far better acquainted than a modern Jew can be supposed to be with the Christian Scriptures? The opportunities which they enjoyed for satisfying themselves of the truth of the reformed religion were at least equal to those which a Jew possesses for becoming an enlightened convert to the Christian faith; and the circumstances, whatever they were, that indisposed those illustrious men to the impartial examination of the Lutheran or Calvinistic tenets, were neither more numerous nor more powerful than those which produce a similar indisposition in Jews to investigate the evidence of our holy religion. Nor ought it to be forgotten that it is impossible to continue in the papal communion without committing idolatry, a sin against which the most fearful maledictions of Scripture are pointed. Notwithstanding this, however, all candid Protestants acknowledge the possibility of salvation within the Romish pale.

With all their prejudices and imperfections, it is contended that they maintained a body of saving truth, which, under the agency of the divine Spirit, was, it is charitably hoped, rendered effectual to their sanctification. But this is precisely the mode of reasoning we adopt in relation to a pious Jew. He also possesses a system of saving truth. He possesses, in the law and the prophets, what our Lord himself has affirmed to contain sufficient motives to repentance, together with that expectation of a future Messiah, and of the spiritual benefits he is appointed to confer, by which saints under the ancient economy were justified. Let it be carefully kept in mind that it is the bare possibility that a Jew, without becoming a convert to Christianity, may obtain salvation, for which we contend; or, in other words, that we are not warranted to conclude that the Holy Spirit, on no occasion whatever, deigns to employ the ancient oracles for saving purposes. Of the extreme danger to which the great majority both of Jews and papists are exposed, and of the strict propriety of speaking of them in the mass as in a state of alienation from God, we entertain no doubt; while we would indulge a hope, for similar reasons in both cases, that there will be found among both some with the "mark of God on their foreheads." The denunciations of divine vengeance on the patrons and supporters of the Roman hierarchy in the Apocalypse are as awful as words can express, and conceived in very general terms: "The smoke of their torment ascendeth," says John, "for ever and ever; and they have no rest day or night who worship the beast and his image, and whosoever receiveth the mark of his name;" yet, notwithstanding these fearful menaces, we venture a charitable opinion of many who have been entangled in the errors of the papacy. We

presume to hope that the merciful God will distinguish between the impious inventor of a system, and those who, without imbibing its spirit, have in different degrees been duped by its sophistry. And why should not a similar judgment be formed respecting a serious and conscientious Jew?

6. The question before us is, properly speaking, a question de jure rather than de facto: it does not so properly relate to the fact whether there are any Jews in a state of salvation who are not converts to Christianity, as to the possibility of the thing. We know so little of the real character of modern Jews, insulated as they are from general society, that it is difficult to speak with any degree of positivity on that subject. A general and superficial view of that people would tempt us to form the most melancholy conclusion. But I have been informed by a learned Jew, extensively acquainted with his own nation, that there are to be found among them men of a very different stamp from what is generally prevalent. He solemnly assured me that he knew one Jew in particular, a foreigner, who was accustomed to spend the night preceding their great fast in the synagogue, prostrate in tears and supplications; and, on my asking what he was praying for, he replied, with some quickness, "For the pardon of his sins and the sins of his people, and for the speedy arrival of the promised Messiah;" he declared, at the same time, that this was not a solitary instance. Admitting this representation to be correct (and there is nothing in it which exceeds the bounds of credibility), I should feel little hesitation in believing that "He who delighteth in mercy" would not despise the prayer of such a penitent, because he wanted that explicit knowledge of Christ which was for ages withheld from the Jewish church. Prevented from attending to the evidences of Christianity, by the influence of prejudices which it was extremely difficult for him to surmount, and at all events not more criminal than those which kept Fenelon within the trammels of popery, what should induce us to form such an opposite judgment, in two cases, as to place the latter in the list of eminent saints, while we consign the former to destruction? Dark as popery is, we must allow that the respective degrees of illumination enjoyed in the two cases were very unequal, but the fainter of the two we must either confess is in itself saving, or give up the patriarchs and prophets for lost.

Perhaps it is unnecessary to remind your readers, that while I plead for the possibility of a Jew's obtaining salvation without that clear and explicit knowledge of Christ which Christians possess, I am far from supposing two distinct methods of salvation: whoever are justified, whether under the Jewish or Christian economies, are alike justified by faith in the Messiah. But I am at a loss to perceive why that more vague and imperfect knowledge of his character supplied by Moses and the prophets, which formerly availed for that purpose, should necessarily be ineffectual now.

7. These views are, in my humble opinion, considerably confirmed by the tenor of the prophetic writings, which seem on various occasions to recognise a relation as all along subsisting between the Su

preme Being and the Jews previously to the period of their accession to the Christian church. It appears to me evident from ancient prophecy, that the scene of the future conversion of the Jews is their own land, where it is probable, from Zechariah, that a supernatural interposition of the Messiah will take place in their favour, that he will suddenly reveal himself to them as a nation, and thus effect the accomplishment of the remarkable prediction recorded in the twelfth and thirteenth chapters of that prophecy. Before their final deliverance, however, we read of a severe purgation which they are destined to undergo, during which two parts shall be cut off, and a third only left, and that the third part is to be brought through the fire, and to be refined as silver is refined, and to be tried as gold is tried. "They shall call on my name, and I will hear them; I will say, It is my people, and they shall say, The Lord is my God." To the same purpose the prophet Ezekiel, where predicting, as I conceive, the final restoration of the Jews to their own land, tells us that previously to that event the Lord "will plead with them in the wilderness of the people, as he pleaded with their fathers in the wilderness of Egypt; that he will bring them into the bond of the covenant, purge out from them the rebels and those that transgress, so that they shall not enter into the land of Israel :" and he adds, "Ye shall know that I am the Lord."

The latter chapters of Ezekiel, describing the erection of a certain temple, are involved in so much obscurity, that it seems difficult to arrive at any determinate conclusion respecting the import of that mysterious prophecy. It is certain that the attempt to spiritualize it produces little besides perplexity and confusion; nor have we any example in Scripture of an allegory so perfectly dark and enigmatic as it must be confessed to be on that supposition. The third chapter of Hosea seems to present us with a just and striking picture of the present condition of the Jews; they have remained "many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without a teraphim." Separated alike from Christians and from heathens, they still retain their conjugal relation to the Lord; they are under his frown, but not severed from his covenant, and occupy a peculiar and intermediate station between the members of the Christian church and the worshippers of idols.

The preceding remarks, let it be remembered, are designed to apply, not to the great mass of the Jewish people, who appear to be in a state of deep alienation from God, but solely to such among them (if such there be) as are conscientious disciples of Moses and the prophets, and who, though they are destitute of the superior illumination of the gospel, faithfully improve the light which they enjoy.

The chief practical use to be derived from the hypothesis which I have ventured to suggest is, to inspire us with an increased tenderness and respect for the seed of Abraham, as containing, notwithstanding its occupying a distinct fold, a portion of the true church of God. If we can be induced to hope that he has still a people among them, we shall be ready to look upon them with something like fraternal affection,

and to embrace every opportunity of reprobating and removing the cruel privations and restrictions imposed by Christian nations, who, absurdly imagining that they do an acceptable service to God by their persecution and depression, are in reality treasuring up wrath by aggravating the affliction of those whom he has smitten. It is surprising that any man can read the ancient prophecies with attention without perceiving that he surveys the treatment of his ancient people with a jealous eye; and that while he signalizes his displeasure against them by the course of his providence, he will enter into a severe reckoning with those who shall be found "to help on the affliction." A large arrear of guilt has been contracted by the nations of Christendom on this account; and in this age of liberality, when such mighty efforts are made to procure the removal of political disabilities on the score of religion, it is surely high time their attention was turned to the relief of the oppressed and persecuted children of Abraham. Their political emancipation and restoration to the equal rights of citizenship might be reasonably expected to soften their prejudices, and dispose them to a more favourable hearing of the Christian cause; nor could any thing be more becoming the character and pretensions of the Jewish Society than to take the lead in that noble enterprise. As the basis of all social virtue is laid in justice, so by none should its obligations be deemed more sacred than by those who make loud professions of Christian zeal and exalted charity.

Having thus freely stated my present opinions upon a subject which I think has not often been discussed, simply with a view to excite inquiry, I have no intention to enter into controversy by defending them, but shall cheerfully leave them to the consideration of your readers.

THE

SUBSTANCE OF A CHARGE,

DELIVERED AT THE ORDINATION OF THE REV. J. K. HALL, AT KETTERING, NOVEMBER 8, 1815.

[From the Notes of the Rev. S. Hillyard, of Bedford.]

I SHALL not select any particular passage of Scripture, as it is not my intention to confine myself to any one subject, but to communicate such miscellaneous hints of advice as may be suitable to the present

occasion.

If, however, I refer to one passage more than another, it will be the exhortation of Paul to Timothy :-"Preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine."

The solemn transactions of this day will not be done with when the service is closed; they will undergo a review at the tribunal of the great Judge, in whose name we are now assembled. Nothing in this state is final: every thing in time is connected with eternity. The church of Christ here, who have chosen you for their pastor, and you, my brother, who have accepted this office, will have your determinations, your motives, and your ends adjudged by "Him who seeth not as man seeth," and will meet with a reward according to their sincerity and purity.

You now stand as a watchman situated on an eminence; if you see danger you must "blow the trumpet," and warn the people, that "he that taketh warning may deliver his soul;" and "if any man take not warning, his blood shall be upon his own head;" if the people be not warned, they may be taken away in their iniquity; but "their blood," saith the Lord, "will I require at the watchman's hands."

You are a steward of the manifold mysteries of God, to bring out of the treasury "things new and old, that every one may have a portion." "Moreover, it is required of a steward that he be found faithful."

The principal duty of this office consists in your engagement to preach the gospel :-"Preach the word."

You will recollect that your work is not to dispense the principles inculcated by any human authority or supported by any human society.