British shores. Now this is airy nonsense. The price of labour is so low in Great Britain, that a slave, which you would be compelled to maintain in summer and winter, in sickness and health, in youth and old age, and supply with all the necessaries of life, would be an expensive incumbrance. No, no: the English are much given to encourage domestic manufactures, and the slaves manufactured in the united kingdom are fully sufficient to answer every demand for domestic consumption, and furnish a few, as usual, for exportation. From what has been said, it appears perfectly plain, that this species of slavery, which for distinction's sake we have denominated domestic slavery, cannot be introduced into a civilized community, because the market is already overstocked with this same commodity; and when the market is glutted with any article of trade, the merchant will be a loser who transmits a fresh supply. (The Savage.) 45. In contradistinction to this antichristian state of things, it has repeatedly been said, that all opposition among men is from their constitution necessarily opposed to their well-being, and, therefore, the divine will. How intimate the union should be among all the faithful followers of our Lord will further appear from what follows. They are compared to a flock of sheep, he being the shepherd, thus I am the good shepherd and know my sheep, and am known of mine; as the Father knoweth me, even so know I the Father, and I lay down my life for the sheep.' And Isaiah, speaking of God's care for his faithful servants, says, 'He shall feed his flock like a shepherd, he shall gather the lambs with his arm and carry them in his bosom, and shall gently lead those that are with young.' The Lord,' says David, is my shepherd: I shall not want; he maketh me to lie down in green pastures, he leadeth me beside the still waters.' The wh le lower world does not furnish a more beautiful representation of the Christian character. No animal can be more gentle than a sheep. The union between the shepherd and the sheep, and that of the latter among themselves, is as close as can be imagined. The former says, I lay down my life' for them elsewhere he adds, A new commandment I give unto you,―That ye love one another as I have loved you ;'—that is, be ready, when suitable occasions demand, to lay down your lives for one another. Another comparison our Lord makes is, that of the vine with himself and the Christian church. 'I am,' says he, the vine, ye are the branches;' without me ye can do nothing.' What closer connection than is here mentioned can be imagined? Those that are truly united to Christ must be so with each other. A branch cannot be connected with its root unless an equally close union subsists between it and the other branches. Without this union with both, it is only a withered branch; and every branch that beareth not fruit the Father : taketh away. Herein,' says our Lord to his faithful servants, is my Father glorified, that ye bear much fruit, so shall ye be my disciples.' Paul compares the church with the corporeal body. As it is the will of God that all should be holy, and in the highest degree, so all should be members of the Church of Christ on earth; all as closely united as are the different parts of the human body! A more powerful sympathy, a closer unity, a more perfect oneness, cannot be imagined. There should be no schism in the body,' but the members should have the same care one for another.' That Paul intended to teach such of the Corinthians as were real Christians, that they should be as closely united as the members of their own bodies, is unquestionable, and perfectly agrees with our Lord's doctrine. 46. The church on earth is also compared to the body of our Lord; thus Paul says to the Corinthians,-'Ye are the body of Christ, and members in particular.' The church of God, says Cruden, firmly united to Christ, and among themselves, by the spirit, faith, love, sacraments, word, and ministry; which, like the veins and arteries in the body, serve to join them with Christ and among themselves; and also to convey influence and nourishment from the head to every particular member of the mystical body. Again, love to one's neighbour, flowing from love to God, is the chief means to a perfect union among all the members of the church, and to make their gifts and graces subservient to the good of one another. (Concordance, Art. Body and Bond.) Thus, Christ is all and in all,'-'we being many, are one body in Christ; and every one members one of another,' and of his body, of his flesh, and of his bones.'-Each is enabled to say, 'I live, yet not I, but Christ liveth in me;' for both he that sanctifieth, and they who are sanctified, are all of one.' He,' says Paul, that is joined unto the Lord, is one Spirit he who is strongly attached to the Lord, is one Spirit with him; he hath the same virtuous dispositions and manners. The spirit being the seat of the understanding, the affections, and the will:-to be one spirit with another, is to have the same inclinations and the same volitions; consequently, to pursue the same course of life. As all, therefore, should be of the same mind, which was in Christ Jesus, so all should have the same inclinations and volitions, and thus be in the closest possible union; for if any man have not the spirit of Christ, he is none of his. No greater absurdity can be imagined than for the slightest disunion to exist among those that have been made to drink into one spirit; for how can two walk together except they be agreed? It is not any answer to what is here advanced to affirm that men generally do not, and will not, be of the same mind which was in Christ Jesus. That all should make the nearest possible approximation thereto is evident, unless there is to be an end of all Christian obligation. 47. The following extracts from the prayer of our Lord for his faithful followers, shortly before he suffered, are very remarkable:- I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine.'-'Holy Father, keep, through thine own name, those whom thou hast given me ; that they may be one, as we are.'-' Neither pray I for these alone, but for them also which shall believe on me through their word. That they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us. That the world may believe that thou hast sent me; and the glory which thou gavest me I have given them; that they may be one even as we are one;-I in them and thou in me, that they may be made perfect in one' and thus thou hast loved them as thou hast loved me.' Our love for each other should, therefore, approximate as nearly as possible to that which the Father has for his beloved Son, and he for the church ;-in other words, the union between all the faithful servants of Heaven should be as intimate as that of the angels. Thus the church would be made perfect in one.' And there would be one body, and one spirit,' one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all,' and in all. 1. We have next to consider of the state of society at the predicted restoration of the Israelites, to be again a distinct people in their ancient country, the Holy Land. Should the application of the following passages from holy writ be erroneous, it will be unimportant, as we have not to learn our duty from a future state of things, but the divine law already revealed. Some passages of scripture seem to refer both to the ancient and future state of the Israelites. And as considerable difference of opinion exists as to the application of many of them; we shall but briefly advert to the subject. 2. Had it been the object of this Essay to have treated at large of the dispensations of Heaven, in recalling the guilty children of men to the pursuit of their temporal and eternal well-being, it would have been proper to have dwelt at length on the wisdom, power, and goodness of God, in overruling the wickedness of mankind, and making it subservient to their re demption from guilt and misery. Jehovah, conformably with his promise to Abram, designs to make the Israelites a peculiar people unto himself; an holy nation, a kingdom of priests: their wickedness prevents the accomplishment of this glorious object; they fill up the measure of their guilt by crucifying the anointed Saviour. Their rejection by Heaven is made the great instrument of the conversion of the Gentiles; and the re-admission of the Israelites to the divine favour at the Restoration, is to be both the reception of themselves unto the church of Christ, and the diffusing through them of the glorious Gospel to the whole Gentile world. How truly, then, may it be said that with God all things are possible, and from the immutability of the divine nature, as all the dispensations of Heaven can be but parts of one grand scheme, and so wholly analogous, how certainly may we be assured that all things work together for good to them that love God! 3. As to the government at the Restoration, we are told, (if we are not mistaken as to the application of the following passages,) The Lord shall be king over all the earth; in that day shall there be one Lord, and his name one.' 'I will, says he, 'set up one shepherd over them, and he shall feed them; even my servant David,' (Christ,) ‘and I, the Lord, will be their God.' 'Then shall the children of Judah, and the children of Israel, be gathered together, and appoint themselves one head.' And their chief men shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me,' saith the Lord. The constitution we may, therefore, suppose will be a democratic one; as, had it not been so intended, the words would probably have been,-a part of, or certain of, or, the elders of the children, &c. No reason can be imagined for any other mode among those who are to be all righteous, and, hence, all on an equality. Any other, instead of being superior, would be inferior to the Mosaic dispensation. 4. As to their laws,-we have seen those of the Mosaic, or old covenant, were in the sight of Jehovah not good. The future Israelites are, therefore, promised-'I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt.' But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord. I will put my law in their inward parts, and write it in their hearts.'A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh; and I will give you an heart of flesh; and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them.' The moral law will, perhaps, have no penal enactments, as where all are to be righteous, if they continue so, these cannot be wanted. With respect to the ceremonial law, we may understand the sacrifices alluded to, figuratively to denote the offices of a spiritual worship. With regard to their having foreign servants, we may be assured there will be nothing irksome in acting in this capacity, in a society where all the masters are righteous. 5. As to the land,-every Hebrew will have a right to it, as under the Mosaic dispensation. They shall sit every man under his vine, and under his fig-tree, and none shall make them afraid; for the mouth of the Lord of hosts hath spoken it.' And the reader need not be reminded that for all the members of a community to have a right to land, by no means infers it is to be parcelled out in separate lots. 6. Their occupation is thus alluded to,- in all the cities' 'shall be an habitation of shepherds, causing their flocks to lie down; in the cities of the mountains, in the cities of the vale, and in the cities of the south, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah; shall the flocks pass again, under the hands of him that telleth them; saith the Lord." Blayney, comparing their ancient with their future state, makes the following remarks:-" Every citizen was literally a husbandman, without any exception, and also a shepherd or feeder of flocks. Nor could any institution be better calculated to render a people virtuous and happy, by training them up to habits of sobriety, frugality, and industry; and restraining them from the pursuits of luxury and pernicious elegance. The prodigious increase of their numbers, under such circumstances, afforded a sufficient proof, that through the divine blessing, cooperating with the natural fertility of their soil, they were all plentifully supplied with every article requisite for their commodious and comfortable subsistence. Accordingly, it appears to be the avowed design of Divine Providence, upon bringing the Jewish people back to inhabit once more their ancient land, to revive amongst them an institution so favourable to their happiness.' 7. As every man, in every country and every age, has an equal right with every other man, to sit under his vine and under his fig-tree, none making him afraid; for the mouth of the Lord of hosts hath spoken it, in the divine law;-it may be asked, if Heaven appointed that a people who might have been, and are hereafter to be, a name of joy, a praise, and an honour before all the nations of the earth; was, and shall be, emi nently pastoral and agricultural; why should not other countries and ages, as far as is practicable, adopt so salutary a |