the throne of his father David on Mount Zion, and begin his glorious reign; and he will come to all the Jewish people who turn (now, have turned, then) from transgression, and receive the Saviour; and will raise and glorify them with himself.

Or, if we follow the rendering in Romans, then it means, the Deliverer came out of Zion, was the son, according to the flesh of David, the king of Zion. He shall, then, when the times of the Gentiles be fulfilled, "turn away ungodliness from Jacob;" and from all Jacob's true seed, by removing all the effects of the fall which the best of Christians endure. "For this is my covenant unto them, when I shall take away their sins." We are now justified by faith; but the fruits of original sin, and of our own acts of disobedience, are not removed; nor will they be, until God justifies us at the day of judgment; and removes all these direful effects. He will then take away all the sins of his people, and their effects will cease; and in the twinkling of an eye, at the blast of the last trump, announcing that justification, every saint will spring into immortal life. This is God's covenant to his people.

Verses 28, 29. "As concerning the gospel, they [the Jews] are enemies for your sakes." Because you, Gentiles, are permitted to come in and share in the blessings of the gospel, the unbelieving Jews are enemies to the gospel.

"But

as touching the election, they are beloved, for the fathers' sakes." Although the Jews for your sakes are enemies to God and his gospel, yet, the election or believers are beloved of God, whether they be Jews or Gentiles by nature.

"For the

fathers' sakes." For the sake of God's covenant with the fathers, that in them all the families of the earth should be blessed. "For the gifts and callings of God are without repentance. He does not change his promises to justify, love, and save all who are of the faith of our father Abraham.

Verses 30-32. "For as ye in times past have not believed God, yet have now obtained mercy through their unbelief;" through Jesus Christ, the stumbling-stone, the cause of their fall and unbelief, you are admitted into the church, and to union with Christ. "Even so have these also, now, not obtained mercy," are broken off from Christ and the church, that through your mercy, your earnest efforts to bring them to Christ, they also may obtain mercy," may be brought into Christ's body, the true church, and be saved forever.

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"For God hath concluded them all in unbelief, that he might have mercy upon all;" that he might save them by his mere mercy, through faith, and not by the deeds of the law. They must all come on one common ground, whether Jews or Gentiles, and be saved by the mercy of God, or they must perish.

Verses 33, 34. "O the depth of the riches of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor ?"

I have thus given what I conceive to be the true meaning of this most difficult and important portion of God's word. I have not written for strife or debate, but if possible to arrive at the

truth on the great question of the ingathering of the Jewish people as a people, to the fold of Christ. It must be admitted that the doctrine, if taught at all in the New Testament, is taught in the 11th of Romans. But I ask the attentive reader of these pages, if it can be found there? If not, then the doctrine nowhere exists in the New Testament, or in the Bible. Every Jew is as free to come to Christ as the Gentile; and God will just as surely have mercy on him if he will come, as he will on a Gentile. And when they shall turn to the Lord, the veil that is over them shall be taken away. Probably as many Jews, in proportion to the whole number, have been converted since Christ, as there have been of the Gentile world. They are but a speck compared with the multitude of Gentiles; and so the number of conversions among them is apparently small. But I know of no age when there were none who professed to be of the stock of Abraham, who believed not in Christ. They have had an equal opportunity with the Gentiles to obtain gospel blessings.

IV. OTHER REMARKS ON THE CONVERSION OF THE JEWS.

The idea that either Jew or Gentile will obtain mercy after Christ appears, is most preposterous. It would violate some of the most plain declarations of God's word. We have already learned, from the 6th of Isaiah, that the blindness of the Jews is to continue until the Lord have removed men far away, and the earth is desolated. This will not be until the day of judgment and perdi

tion of ungodly men. Then the saints will be removed, and the wicked destroyed; a new heavens and earth be made, and the holy seed return and possess it.

The Lord Jesus, in the 13th of Luke, taught the Jews, that when once the master of the house has risen up and shut too the door, that they, the Jews, the children of the kingdom, they who were the natural heirs to it through their relation to Abraham, should be cast out into outer darkness, where will be weeping and gnashing of teeth, and see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God. More; they shall come from the east and from the west, from the north and south, and sit down with patriarchs and prophets in the kingdom of God, while themselves are thrust out. They will then seek to enter in, but shall not be able. They will plead, but find no admission.

Again; Paul teaches the same thing in Romans, 2d chapter, where he declares that God will render to every man who doeth good, glory, honor and peace, to the Jew first, and then also to the Gentile; but to every soul of man that doeth evil, indignation and wrath, tribulation and anguish, to the Jew first, and also to the Gentile; "in the day when God shall judge the secrets of men by Christ Jesus, according to my gospel." Keep in remembrance, reader, that the doom of blindness is on them until the day of judgment. And then indignation and wrath is their portion.

CHAPTER III.

1. THE VISION OF THE FOUR BEASTS, DANIEL, SEVENTH CHAPTER. THE COMING OF THE SON OF MAN AND HIS KINGDOM TO SUCCEED THEM.

THE prophecies of Daniel, relating to the successive events of time, are, above all the other prophets, consecutive and full, taking up long chains of events from his own day, and carrying us down the stream of time to the coming of the everlasting kingdom of Jesus Christ. So full is he, in his delineations of the characters of governments, and their relation one to another, that it would hardly seem possible for us to mistake the governments intended. In none of his visions, however, is he more clear than in the vision of the four beasts, in the 7th chapter.

This vision of Daniel is peculiarly striking, from the manner in which it is given; the leading events being three times repeated. 1. A series of emblematic representations passed in vision before his eyes. 2. He repeated what he had. seen, in the form of an inquiry as to the meaning of the imagery. 3. A divine messenger explained, in order, each of the emblems seen in the vision. Each of these three repetitions of the events winds up by introducing an universal triumph of the saints, which shall never end.