name of the whole country. This It seems, then, that the names of the capitol and of the country of the Jews, are frequently used to designate spiritual objects, and that the names Israel, Jacob, sons of Jacob, children of Israel, often denote the devout worshippers of God, the truly pious. is owing to the fact, that the public worship of God was established only at Jerusalem. But as the Jews were then the worshippers of the true God, the name of the country which they inhabited became the name of the rites and privileges, which they enjoyed; or of the piety which they cultivated. Zec. ii. 16. And many nations shall be added unto the Lord in that day, and shall be my people, and the Lord shall possess JUDAH his portion in the holy land, and he shall choose Jerusalem again. To possess Judah," and to "choose Jerusalem," are only other ways of expressing the fact that " many nations shall be added unto the Lord." The term "Judah" (Judea) must be here used for the devout worshippers of God. I might go on to show that the phrases land of Cana"*"Rest," and other names of Palestine, denote spiritual objects. But as they are synonymous with some of those already explained, they need no illustration. an, 66 Now if any one should undertake to prove, that the children of Israel will return to the land of their fathers," it would become him to shew, that in the passages, which he might select from the prophets in proof of his position, the terms Zion, Jerusalem, Judea, &c. are not used metaphorically. Until he has accomplished this, we shall be left in doubt whether the Jews will be restored to the country of their ancestors; or to the rites, privileges and prospects of the truly pious. It is also quite possible, that the terms Israelites, sons of Abraham, &c. mean something else, than descendants of Jacob and of Abraham. They may mean the devout worshippers of God. And this latter view of these terms is in exact accordance with The terms "Jacob," "Israel," the highly poetic spirit, which per "sons of Abraham," "sons of vades all the prophetical parts of Jacob, " "inhabitants of Jerusa- the bible. Now if these passages, lem and of Judea," are often independently of other parts of used metaphorically. These terms revelation, do not satisfactorily in their primary signification mean shew the nature of the return, nothing more than descendants then we must resort to these parts; of Abraham and Jacob-inhabi- and from the whole draw one gentants of Jerusalem, or Judea.eral inference, and form one genBut as the descendants of Abra eral conclusion. ham, the inhabitants of Judea and It is worthy of notice, that there Jerusalem were almost the only are two classes of prophecies reworshippers of God; these terms specting the Jews. The first class at length acquired a secondary relates to their return from Babymeaning, and were used as names lonish captivity, the rebuilding of of the worshippers of Jehovah. their temple, and the re-establishInstances of this usage are so nu-ment of their ordinances. These merous and so prominent, as to predictions have been literally fulforce themselves upon the notice filled. The second class of prophecies is clothed in much the same of every attentive reader. language. The return of the Jews, the re-establishment of their gov ernment and of their religious rites. This grand event awakened * Compare Numbers xxxii. ii. Psalms xcv. ii. with the explanation given by the apostle, Heb. iv. 1-9. within the bosoms of the prophets || after their restoration? Is it not probable, that as Moses and the prophets every where represent the christian dispensation by language and imagery borrowed from the affairs of the Jewish state and religion; they here mark out either the pious condition of the Jews in gospel times, or the future condition of the church by imagery borrowed from the state of the Jewish republic, or from their religious rites? As the only true people of God at that period were descendants of Israel; as the only place where God was worshipped, was Judea ; as the only mode of worship then known was by altars and sacrifices; is it not probable, that all these passages are to be metaphorically understood? And have we not as good grounds for believing that altars will again be reared and sacrifices perpetually offered; as that the Jews will again inhabit the land of their fathers? the most sublime anticipations. Whenever they looked forward into futurity, their hearts seem to have been moved by the workings of some strong and delightful emotion. When gazing in distant prospect on the convulsions of nations and the overthrow of kingdoms great and powerful, these holy men seem to have had all their anxiety awakened for the safety of one people. At length they appear to have seen this people elude the vigilance of their enemies, escape from the bondage of oppressors, and return to a country once inhabited by their ancestors. Here they re-establish all the political and religious institutions of their fathers. Such were the anticipations of the prophets, and for their accomplishment the word of the Lord is pledged. His interposition is promised. Jeremiah 31: "Behold I will bring them from the north country, and gather them from the coasts of the earth. He that scattereth Israel will gather him, and keep him as a shepherd doth his flock. For the Lord hath redeemed Jacob and ransomed him from the hand of one, that was stronger than he. Therefore they shall come and sing in the question. Often is his office desheight of Zion." Now if all this scribed by calling him a prince is to be understood literally, then and a king; by representing him we shall be compelled to interpret as sitting upon the throne of David, literally all the passages, which re- and ruling over the house of Israel. late to the condition of Jews after That the great body of the Jews their return. This will require us to really expected a temporal prince, admit, that the whole system of Jew- a deliverer from the oppressions of ish, or rather of ceremonial rites, their enemies, and a restorer of shall be re-established. The Le- their ancient dignity, is a position vites shall again perform the service which every discovery of their anof the altar. Victims shall again cient opinions tends to confirm. be brought, and slain, and burned Even the Apostles during the before the Lord. Jer. xxxiii. 18. whole period of our Lord's resiNow is all this to be literally dence on earth seem to have exunderstood? Will it be consonant pected that he would be a political to the principles of the gospel? deliverer. Lord wilt thou at Will it coincide with the opinions, this time restore the kingdom to which even the advocates of a liter-Israel," is a question, which they al return, strenuously maintain, of put to him even after his resurrecthe religious character of the Jews tion. The Jews of our own times But there is another class of predictions which have an important bearing on the question under consideration. They relate to the return of the Jews in connection with their ruler. That the scriptures often speak of Christ as the ruler of the Jewish nation no one will call in Now if the children of Israel are to return to the land of their fathers, then they are to be brought back by him, who shall rule over retain similar expectations respecting the Messiah. They constantly look for some one, who shall gather them out of all, the nations, whether they are scatter-them, and his government is to be ed, and bring them to the land of their fathers, and rule over them, and make their nation the most honorable under heaven and if candor be permitted to decide the point, it tells us, that from the old Testament they have as good reasons for expecting a secular Messiah, as a literal return. The passages, which appear to assert the former, are as numerous and explicit, as those which appear to assert the latter, and the principle of interpretation by which the Jews, as well as some christians endeavor to establish a literal return, will also require us to believe, that the Messiah is only a temporal deliverer. of the same nature as their return. The Saviour has not yet come, christianity is unfounded. He But the Saviour has come. No regal honors crowned his brow. No nation could claim him as solely their king. No battles fought and victories won mark his career. came to rule the heart, to redeem mankind from their sins, and to open a way, by which both Jew and Gentile may return to the favour of God. This view of the Saviour's ob The coming of Christ is often so interwoven with prophecies concerning the return of the Jews, as clearly to indicate, that in whatever respect they return, in that same respect he is their deliverer. If their return be national, then he will be a political prince. If it be a return to the service of God and to the bosom of the church, then he will be a spiritual deliverer.ject removes the darkness which Jer. xxiii. 5. Behold the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is the name whereby he shall be called, the Lord our righteousness. Therefore behold the days come, saith the Lord, that they shall no more say the Lord liveth, which brought up the children of Israel out of Egypt; but the Lord liveth, which brought up the seed of the house of Israel out of the north country, and from all the countries, whither I had driven them, and they shall dwell in their own land." has long hung over the Jewish world. Even some of the descendants of Jacob are beginning to see, that they are not to expect a political deliverer :-and it is desirable that all should have such views of this king and deliverer, as had an ancient priest when locking backwards upon the prophecies, and forwards upon the grand event in which he saw their accomplishment, and being full of the Holy Ghost said, .. Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David. As he spake by the mouth of his holy prophets which have been since the world began, that we should be saved from our enemies, and from the || AN ACCOUNT OF THE UNION MEET ING RECENTLY HELD IN VER- Ar a meeting of the North-western Congregational Association, holden at Georgia, in June, 1823, the Rev. Messrs. Asa Lyon, Luther P. Blodgett, and Asaph Morgan, were appointed a Committee to attend the Fairfield Baptist Association for the purpose of conferring with them upon the expe the Congregational and Baptist denominations in the vicinity of the two associations. This Committee attended the Fairfield Association holden at Jericho, Sept. 17, 1823, and proposed a conference upon the subject of union. The Fairfield Association accord hand of all that hate us. To perform the mercy promised to our fathers by remembering his holy covenant -the oath which he sware to our father Abraham, that he would grant unto us that being delivered out of the hand of our enemies, we might serve him in righteousness and holiness all the days of our life." This passage must be regarded as an explanation of those prophecies which relate to the deliverance of Israel. Zecharias filled with the Holy Ghost saw in the Saviour who was about to enter the world, and in the spiritual kingdom which he was about to establish, the com-diency of forming a union between pletion of what prophets had announced and kings waited for. He saw in this spiritual kingdom the horn of salvation, which should break in pieces the powers, that oppose the Church. He saw the deliverer, which would save them from their enemies, and from the hand of all that hate them. "Sav-ingly appointed Roswell Mears, ing from enemies" is an expression borrowed from the local and moral situation of the Jews in respect to all other nations. The latter were sometimes political enemies, and always idolaters. The expression in this connection implies a deliverance from their influence in corrupting the the principles and drawing away the members of the true church. This, says Zecharias, is what God promised to our fathers. This is what he swore to Abraham, that he would give to his seed forevermore, that they far from the influence of idolatrous rites should serve him in righteousness and holiness. This whole class of predictions relates then to the church of God. Her sons shall come from far, and her daughters from the ends of the earth. No weapon that is formed against her shall prosper, and every tongue that moveth against her shall be put to silence. This is the heritage of the servants of the Lord. KAPH. Phineas Culver, J. D. Farns- Agreeably to this appointment the two denominations met at Georgia, and the Rev. Mr. Blodget preached from Rom. xiv. I. Mr. Mears was chosen Moderator, and A. Sabin, and W. Smith, Scribes. After a short recess, business was resumed, and a Committee of overtures appointed, who recommended that each denomination exhibit the points upon which they agree with the other, and those upon which they disa- | as pillars in our system of religgree. The report was adopted; ious truth. and they exhibited as follows: Statement made by the Baptists. 2. We are agreed in respect to our religious experiences, and as far as we can gain evidence of each other that we are the followers of Christ, we believe that we have experienced the same great to discern the things of the Spirit. 3. We are agreed that the grand object of pursuit, is the glory of God in the advancement of Christ's kingdom on earth, and the salvation of the souls of men. 4. We are agreed also as to the means by which this great object is to be promoted. The Sacred Scriptures, the preaching of the gospel, the ordinances, Baptism and the Lord's Supper, the singing of praise, prayer in publick and in private, meetings for religious conferences, and contributions for religious charitable objects, are amongst the most important means which we are authorized to use for the enlargement of the Redeemer's kingdom. Every real christian must rejoice at the least indication of an increasing union amongst the follow-change of heart which enables us ers of the Lamb. It is by mutual intercourse and inquiry that the happy era will be accelerated when the watchmen shall see eye to eye. It has ever been a matter of regret that when we meet, we meet not as perfectly united in the same mind and in the same judgment, but as members of churches of different denominations. But as we all profess to be followers of Christ, and to walk by the same rule, and as we experience the same trials, and have the same doubts and fears, and expect finally to enjoy the same home, it does appear to be of great importance that we be a band of brethren while on our pilgrimage below. Numerous are the considerations that bind the children of God to- But whilst we rejoice that our gether, and that ought to influence views so far harmonize, we have them under all circumstances to to regret that on several imporendeavour to keep the unity of tant points we are so unhappy as the spirit in the bond of peace.' to disagree in respect to the disWe rejoice that so much union tinction between the covenant of does exist between us upon the grace, and the covenant of circum. principal points of religion, and cision made with Abraham; the that our present meeting is not ministry and baptism of John; for contention, but to follow after the subjects and design of bapthe things which make for peace.' tism, and what baptism is, the We are agreed in very commencement of the gospel many of the fundamental truths church, the constitution upon which of christianity. The total moral it is founded, and who are propdepravity of the human heart, the erly qualified for membership; necessity of regeneration by the and as a union is forming between influence of the Holy Spirit, the the Presbyterian and Congregadeity and atonement of Jesus tional denominations, probably we Christ, justification by faith, the shall not agree in the mode of certainty of the saints' perseve-church-government and discipline. rance in holiness, a general judgment, the everlasting happiness of the righteous, and the endless punishment of the wicked in a future world, are principles which we unitedly inculcate, and maintain 1. A desire to effect a union between the two denominations ought to break down every wall of partition which has been raised by prejudice, party spirit, sectarian notions, tradition, or a want of |