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25. When this promise receives its accomplishment, Israel and Judah shall be made "one nation in the land upon the mountains of Israel," and shall dwell in the land wherein their fathers have dwelt. This sufficiently indicates its application to the literal Israel; and that it refers to no past time is evident from its being followed by peace never again to be interrupted, either by external foes or by jealousies and divisions. amongst themselves, and from both acknowledging the sovereignty of "one King," even "The Beloved," who "shall be their Prince for ever." Neither Israel nor Judah, as nations, have yet submitted to Him in any sense; but this prediction foretells their conversion and restoration and submission to the Messiah, as to follow their being gathered from among the heathen, and united into one nation. They shall no more thenceforth be cursed with dispersion, but being brought "into their own land .... they shall dwell therein, even they and their children, and their children's children, for ever;" for the Lord "will make a covenant of peace with them; it shall be an everlasting covenant." Does all this mean merely their conversion? That is promised in addition: "They shall also walk in my judg ments, and observe my statutes and do them." ver. 24.

A prediction precisely similar to that already quoted from Zephaniah, is given by the prophet Micah: "In that day, saith the Lord, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; and I will make her that halted a remnant, and her that was cast off a strong nation; and the Lord shall reign over them in Mount Zion, from henceforth even for ever." Micah iv. 5.7. Although neither is expressly mentioned, the conditions of Israel and Judah arc here also clearly referred to, the former as halting, the latter as driven out. They are not united but perpectly distinct, each possessing its peculiar characteristic, for while the one is only a remnant," the other is "a strong nation." These are to be " gathered," implying their previous dispersion; those require merely to be assembled; and both are to submit to the Saviour's sceptre; "the Lord shall reign over them." This proves

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its futurity, which is farther evident from the perpetuity of their subjection to Messiah's sway. It shall never cease, from the time referred to-" from henceforth, even for ever." This reign commences with the Millennium, when "nation shall not lift up a sword against nation, neither shall they learn war any more." ver. 3. It will be in the land of Palestine, "in Mount Zion;" and will be preceded by their conversion: "and we will walk in the name of the Lord our God, for ever and ever." ver. 5.

Such predictions amply prove the future restoration of both the Ten Tribes and the Two Tribes; and, if we mistake not, they also point out their present separate existence. It is the opinion of many who advocate the literal restoration of the "the whole house of Israel,” that the remnant of the Ten Tribes have become incorporated with dispersed Judah. The language of these predictions leads us to a different conclusion. They seem to intimate that their union has not yet taken place. Their situations previous to their restoration are represented differently-Judah, when particularized, being generally spoken of as "dispersed" and "scattered;" Israel, never. Judah is frequently said to be "gathered;" while Israel, in contrast, is said to be "saved," and "assembled," and "brought again." Israel are "outcasts," and only a "remnant;" Judah, though "cast far off," is still "a strong nation." Their restoration appears to take place while these are the peculiarities of their situations, and their union to be effected only at that time. In the very act of returning to their owr land, they appear to meet, and although they come "together" from the north country, their being together seems something new. It is to be viewed as an occurrence which just then takes place, rather than as evidence of their being already blended with each other. Their union into one nation, as represented by the junction of the two sticks, is explained to mean their being gathered and brought to their own land—a symbol which at least loses much of its significancy by supposing them to have become already one and their union as effected long before their being brought to their

own land. In Hosea, (i. 10) concerning Israel we are told, that "it shall come to pass, that in the place where it was said unto them, Ye are not my people; there it shall be said unto them, Ye are the sons of the living God." This refers to the period of their future conversion; and observe what follows, THEN shall the children of Judah and the children of Israel BE gathered together, and appoint themselves one head, and they shall come up out of the land, for great shall be the day of Jezreel." ver. 11. The time of their being gathered together, thus appears to be when they shall appoint over them one head,-"THEN," and not before. In Zechariah both are expressly mentioned, and in such terms as appear to imply their being in a distinct state, even after their return from captivity: "When I have bent Judah for me, [as a bow,] filled the bow with Ephraim," &c. Zech. ix, 13. We stop not to inquire particularly into the meaning of the prophecy, but simply observe, that the one being represented as a bow, while the other is the arrow with which it is filled, implies a correspondence in the different purposes for which they shall respectively be employed by the Lord immediately before the Millennium, thus intimating their separate existence at that period. And again, when they are made "one nation," it is to be "on the land, upon the mountains of Israel," as if the case continued otherwise with them while in the lands of their enemies. It is only when the are to cease being "divided;" and it is then, "they shall be no more two nations." Even when thus united, there is no reason to believe they shall be blended, as those who take an opposite view suppose they already are. If "Judah shall not vex Ephraim," it will not be on account of their distinctions having passed away; but because "Ephraim shall not envy Judah," an expression which is deprived of its meaning by supposing them to have no separate existence. We say nothing here of the future distinction of both kingdoms into their respective tribes. Since such information can only be supplied miraculously, the prophecy of the New Division of the Holy Land, after

wards noticed, (Sect. VI.) supplies us with no information relative to their present state.*

SECTION V.

ENLARGEMENT OF THE HOLY LAND.

CANAAN is in Scripture expressively termed, The Land of Promise. By this appellation our views are carried back direct to the intimations of Heaven's purpose concerning it; and Israel's title of possession is read in the promise of God. His Promise to the Father of the faithful, repeatedly made with various specifications, and even confirmed by an oath. God again and again renewed to the descendants of Abraham, after his decease, with more precise definition of its boundaries.

When, obedient to the call of God, the patriarch with his near relatives left their kindred and departed from Ur of the Chaldees, after sojourning for a time in Haran, "they went forth to go into the land of Canaan, and into the land of Canaan they came. And Abram passed through the land upon the place of Sichem unto the plain of Moreh; (and the Canaanite was then in the land.) And the Lord appeared unto Abram and said, Unto thy seed will I give this Land." Gen. xi. 31.

*Those who take an interest in the present condition and future prospects of the Jews will find, in small compass, much important and interesting information, in an excellent Discourse, on "The Salvation of Israel," by the Rev. William Symington, Stranraer. We have to lament, however, that the eloquent author derides our "blessed hope," and has publicly reviled the God-glorifying, soul-sanctifying, and, as it is our object to prove, the Scriptural doctrine of the Redeemer's Speedy Personal Return, as a delusion of the Evil One.-May God grant him forgiveness, and give unto him illumination and repentance "before that day." In the above-named discourse, indeed, he has not even expressed a decided opinion on the literal Restoration of Israel, but in his citations from the prophets in proof of their "need to be saved from their. wide dispersion," (p. 14.) and of "their being gathered together." (p. 23.) he has produced evidence on which the reader can scarcely fail to decide for himself. Happily a spirit of inquiry has at length been awakened to these subjects; and those who search the Scriptures for themselves, will not receive the unproved and unprovable allegations of men as authority paramount to the word of God.

xii. 1,7." And he went on his journies from the south even unto Bethel, unto the place where his tent had been at the beginning, [xii. 8, 9.] between Bethel and Hai." (xiii. 3.) While dwelling here, "The Lord saith unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art, northward, and southward, and eastward, and westward, for all the land which thou seest, to thee will 1 give it, and to thy seed for ever." (xiii. 14, 15.)

These promises are very distinct, but they were followed by others in which the boundaries of the land are expressly stated. Having intimated to him while he dwelt in the plains of Mamre, the servitude to which his descendants should be subjected in Egypt for 400 years, "In that same day, the Lord made a covenant with Abram, saying, Unto thy seed have I given this Land, from the River of Egypt, UNTO the Great River, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites." Gen. xv. 13-21.

Here is an extensive territory indeed. The Euphrates does not approach farther west than 40 deg. 20. min. east longitude, in any latitude corresponding with that of the Holy Land, either as promised or as hitherto enjoyed; while the most eastern point of the land, as already possessed, does not extend beyond 37 deg. of east longitude. The Nile or "River of Egypt" being here given as another boundary mark of the Promised Land, it necessarily includes Idumea and the land of Goshen, north of the eastern branch of that river. This allotment then embraces a considerable part of Syria, being the whole territory from the Euphrates on the north-east; and the whole of Idumea, being to the Nile on the south-west. And of this we are presented with a more particular specification of the nations included within the general outline given. The Kenites inhabited a district lying to the westward of the Dead Sea, and extending their southern boundary far into Arabia Petræa. (Compare Exod. iii. 1, with Judges i. 16. Num. xxiv. 21. 1 Sam. xv. 16.) The Kenniz

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