have no warrant to look for a miracle under the finished dispensation of the Gospel. We possess "the MORE sure word of prophecy," (2 Pet. i. 19,) and look not for signs and wonders. We expect no miracle for the Jews, but-that of their conversion to Christianity; which will be a greater miracle, than if the first Temple were to rise in its gold and costly stones, and Solomon were again to reign over them in all his glory.

Much caution is also required in stating to them our opinions concerning a MILLENIUM, or period of universal truth and felicity. It was prophesied to Israel, about seven hundred years before the coming of the Messiah, that a time should be," when nation should no longer lift "the sword against nation, neither should men "learn war any more;" when "the knowledge "of the Lord, (which was then confined to "Judea,) should cover the earth, as the waters "cover the sea ;" and when "they should not "teach every man his neighbour, saying,

"Know the Lord, for ALL should know him "from the least to the greatest." These prophecies were fulfilled generally when the Messiah appeared. The Gospel of Peace was preached to men, and "the sound thereof went "to the ends of the earth." The last predic

tion, which is the clearest and strongest of all,

They shall not teach every man his neigh"bour, saying, Know the Lord, for ALL shall "know him, from the least to the greatest," is expressly quoted by the Apostle Paul, (Heb. viii. 11.) as having been already fulfilled by the manifestation of Christ, who abrogated the old covenant with Israel, which was confined to FEW, and made a new covenant with the world, which was extended to ALL.

We believe, however, that the predictions above recited will receive a more particular accomplishment hereafter, and that the glory even of the primitive Church shall be far surpassed. But it does not appear, that the conversion of men at any future period will be UNIVERSAL. It is evident, indeed, from the sure word of prophecy, that there will be a long time of general holiness and peace, which will succeed to the present reign of vice and misery, probably "a thousand years," during which, righte ousness will be as common as wickedness is now; and further, that this period is at hand even at the door.* But I see no ground for believing that such righteousness will be universal,

* See Scott's Bible, Rev. xx. 4.

or that this life will ever be other than a state of probation and trial to qualify for "meetness "for the heavenly kingdom." Our Saviour sets forth in different places, the character of his Church, to the end of time, and that character is always the same. The Gospel he compares to "seed sown by the sower, some on good and

some on bad ground." Those who hear this Gospel he compares to men building on the rock, or on the sand; travelling on the broad, or in the narrow way; and to wheat and tares growing in the same field. "The field is the

world," saith our Lord; "the good seed are "the children of the kingdom: the tares are "the children of the wicked one: the enemy "that sowed them is the devil: the harvest is "the end of the world; and the reapers are the angels." Matth. xiii. 39. This we believe to be a picture of the visible Church to the end of time.

In regard to the progress, conflict, and final extent of the Gospel, our Saviour notices all these circumstances generally in his last discourse to his disciples. In the twenty-fourth chapter of St. Matthew, he gives an epitome of his more detailed prophecy in the Book of Revelation. He foretels that there shall be "wars:

and rumours of wars, persecutions, famines,

"pestilences, earthquakes, false prophets, and "apostasies:" and then he adds, " And this Gos"pel of the kingdom shall be preached in all “the world for a WITNESS unto all nations · " and then shall the end come."

To suppose that there will be a period when the Church on earth shall be no longer militant, is to suppose that a time will come when the Christian may die without being able to say, "I have fought the good fight;" when there will be little inward corruption, and little outward opposition; little vestige of the old Adam, in the new race, and little use for the old Bible, in the new state of things. Let us interpret Scripture soberly. When the Millenium arrives, knowledge and holiness will be general; but not universal. Perfection is to be attained, not in this world, but in heaven.

On the Author's return to England, he found that a Society had been instituted for the Conversion of the Jews: and he was not a little surprised to hear that some Christians had opposed its institution. He was less surprised at

this, however, when he was informed that objections had been brought against the Society for the circulation of the BIBLE. It is possible to urge political arguments against Christianity itself. Such a spirit as this does not seem entitled to much courtesy; for it springs directly from this assumption, That the Bible is not from God, or, That there is something greater than

TRUTH.

This

The grand object, which now engages the attention of the Jewish Institution, is a Translation of the New Testament into the Hebrew Language. To assist them in this important work, a copy of the Manuscript found in Malabar, now commonly called the Travancore Testament, has been presented to them. manuscript has been fairly transcribed by Mr. Yeates, of Cambridge, in the Square Hebrew character, and forms three volumes, quarto. The question now under consideration by the Society is, whether it shall be received as the basis for the general translation. The first sheet of the intended version has already been printed off, for the purpose of being submitted as a specimen to the best Hebrew scholars in

* See Page 235.