strument of their troubles, after that first and partial return, which we think we have made out from prophecy. And this guides us to the interpretation of the following verse of the Psalm. We see, in these last invaders of the Holy Land, who the princes are that are put to shame by the judgment of God:

40. " 'He poureth contempt upon princes, and causeth them to wander in the wilderness where there is no way." But God, the God of Israel comes to rescue his oppressed and afflicted people: "yet setteth he up the poor on high from affliction, and maketh him families like a flock." From this epocha of depression it should seem begins to be developed the never changing felicity of the restored tribes of Jehovah. The Psalm itself bespeaks the deliverance final: “The righteous shall see it and rejoice : and all iniquity shall stop her mouth." The closing verse of the Psalm calls upon mankind to fix the deepest attention upon this prophecy, as though its accomplishment would disclose the finishing of the great mystery of God's grace and providence : "Whoso is wise and will observe these things, even they shall understand the loving-kindness of Jehovah."

SECTION THE SECOND.

THE CHARACTER AND

CONDITION, AS

DISCOVERABLE

IN

SCRIPTURE, OF THAT PART OF ISRAEL WHICH IS FIRST
RESTORED.

GROUNDING my belief on the passages already quoted, and especially on Ezekiel xxxviii. of a partial restoration and settlement of the Jews in Palestine, before the grand display of Divine vengeance on the last invader, which leads to the fulfilment of the ulterior promises, and the glorious appearance of him that cometh in his kingdom, I would proceed to examine whether the Scriptures throw any light on the character and condition of this people first restored, whom the last invader looks upon as his easy prey and this, I think, we may discover respecting their character and condition, that whatever moral change and political reformation they may have undergone, they are not as to the bulk of them a truly religious people, and much less a Christian people. I think we may discover that a heartless or abject formality, a pharisaical superstition or hypocrisy, marks their character in the

last visitation of God's afflictive judgment; and it is on this account he suffers their subsequent depression, and brings upon them the times of the last invader, in which their chastisements prove heavy indeed. At any rate, they appear not as yet to have entered into the new-covenant relations with their God. If they have "remembered Horeb," they have not thought on Calvary.

99.66

We discover this to be their character from the fiftieth Psalm. The great God is there described as coming to judge the world of living men-not at the last day of judgment, after the general resurrection of the dead; in that judgment, there are no "living" arraigned; but to "judge the nations upon earth." Three classes and descriptions of persons are contemplated, as standing before him: "his saints,' -"beloved ones" or "the objects of his grace"these are first commanded to be gathered. They stand in that everlasting covenant, which the sacrifice of the death of Jesus has consecrated; these consist of true believers of all nations, "redeemed out of mankind,” “a kind of first fruits of his creatures," "and the heavens declare his righteousness, for God is judge himself.” 't

But, besides these, there are two other classes of men, Israel, his acknowledged people; and "that wicked," "who hateth instruction," and casteth "God's words behind him," and yet presumes "to declare his statutes," and "take his covenant in his mouth." This last, I doubt not,

* Malachi iv. 4. + Ver. 5, 6.

C

§

Ver. 7, &c. § Ver. 16, &c.

is that great apostate and antichrist of the Christian Church-" that wicked," "whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming."* With respect to his people Israel, the reproof of the Righteous Judge plainly discovers their religious character to be such as we have supposed; very zealous in the external profession of their religion; but offering sacrifice at their restored altar, with thoughts not more elevated nor more discerning of the spiritual intent of the worship, than if they thought that God "would eat bull's flesh and drink the blood of goats!" †

They are called upon to offer thanksgivingthey are reminded that vows are upon them. This seems to bespeak deliverance from calamities which had recently brought them to convictions and reflections, more "meet for that repentance" to which "the goodness of God was now leading them." A time of trouble is again intimated, when they must call again upon their God; who promises, "I will deliver thee, and thou shalt glorify me.'

Again, in the last chapter of Isaiah you have a people dwelling at Jerusalem, when just going to receive her final blessedness, as appears from verse 6, &c. who are expostulated with in language directly parallel with that of the Psalm. "Thus saith the Lord, The heaven is my throne and the earth is my footstool: where is the house that ye

* 2 Thessalonians ii. 8.

+ Ver. 7-13. || Ver. 15.

Ver. 14.

build unto me? and where is the place of my rest?" God hath only respect, it follows, " to the man that is of an humble and contrite spirit, and trembleth at his word."* Their boast, as it had been in former ages, was evidently, "the temple of the Lord, the temple of the Lord are these!" But all their sacrifices which they, in their misguided zeal, were offering, were in the holy eyes of the Lord, as the greatest abominations, "He that killeth an ox is as if he slew a man; he that sacrifices a lamb as if he cut off a dog's neck," &c. † The bulk of this first restored Israel, our inference was, would be of this base and abject character, most offensive in the eyes of God, and exposed to his indignation, as the fourth verse states. But it appears from the fifth verse that there were amongst them a people that did "tremble at his word;" that they were "hated" and "cast out" for his sake, by their brethren; while these persecuting zealots, however, said, "Let the Lord be glorified." The issue would be: "But he shall appear to your joy, and they shall be

ashamed."

This is certainly at the eve of the final deliverance and manifestation of glory, as appears from the remainder of the chapter. And in what circumstances this deliverance is brought to the city Jerusalem, is plainly described by another prophet:

Zeph. iii. 11, &c. "In that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that