that is, God having connected a blessing with Abraham and his seed in perpetuity, he could never recal it again; there should never cease to be some in whom that blessing was realised. But, besides, there must here also be a fulness: the first fruits of blessing gave assurance of a coming harvest. The fulness of the Gentiles itself is a pledge of it; for if there was to be a fulness of these coming in to inherit the blessing, because of the purpose of God to bless the families of the earth in Abraham and his seed, how much more must there be such a fulness in the seed itself? The overflowings of the stream could not possibly reach farther than the direct channel. But then, this fulness, in the case of the natural Israel, was not to be (as they themselves imagined, and as many along with them still imagine) separate and apart; as if by providing some dispensation of grace or external position for them individually. Of this, the apostle gives no intimation whatever. Nay, on purpose, we believe, to exclude that very idea, he gives the more special turn to the prophecy, so as to make it out of Zion that the Redeemer was to come, and with the view of turning away ungodliness from those in Jacob. For, the old literal Zion, in the apostle's view, was now gone. Its whole framework was presently to be laid in ruins; and the only Zion, in connection with which the Redeemer could henceforth come, was that Zion in which he now dwells, which is the same with the heavenly Jerusalem, the church of the New Testament. He must come out of it, at the same time that He comes to or for it, in behalf of the natural seed of Jacob. And this is all one with saying, that these could now only attain to blessing in connection with the Christian church; or, as the apostle himself puts it, could only obtain mercy through their mercynamely, by the reflux of that mercy which, issuing from Israel, has gone forth upon the Gentiles, and has been bearing in their fulness. It is one salvation, one blessing for both parties alike, which Israel had the honour to bring in, and was the first to receive; but which they shall be among the last to receive fully.

Thus explained, both the prophecy itself, and the apostle's use of it, are in perfect accordance with his principles of interpretation elsewhere, and with those we have endeavoured to establish. And it holds out the amplest encouragement in respect to the good yet in store for the natural Israel. It holds out none, indeed, in respect to the fond hope of a literal reestablishment of their ancient polity. It rather tends to discourage any such expectation; for the Zion, in connection with which it tells us the Messiah is to come, is the one in which He at present dwells-the Zion of the New Testament church; to which he can no longer come, except at the same time by coming out of it. Let those, therefore, who already dwell with him in this Zion, go forth in his name, and deal in faith and love with these members of the stock of Israel. Let them feel that in such evangelistic work, the presence and power of the Lord are pledged to be with them; and let them do it in the sure conviction and hope that the conversion of Jew and Gentile shall happily react on each other, till the promised fulness on both sides is attained. For this important work, and the animating prospects connected with it, they have sure ground to go upon; but for local changes and external relationships, they have none; and it is no part of the design of prophecy to lead the Christian church either to wait for such, or to work for them.

CHAPTER III.

THE PROPHETICAL FUTURE OF THE CHURCH AND KINGDOM OF CHRIST.

UNDER this general head may be comprised all that requires to be said, in an elementary treatise like the present, on what the prophecies unfold respecting other topics connected with the Christian dispensation. These topics all stand related in some manner to the condition and destinies of Christ's church and kingdom. They are presented, however, under different aspects and relations; and it is impossible to arrive at any satisfactory knowledge of the general purport of what is written, without either going through the prophecies in order and giving a regular exposition of their contents, or endeavouring to exhibit, in connection with a few leading points, the light they collectively throw on the tendencies and results of gospel times. Either way it were scarcely possible to avoid a certain degree of complexity and repetition, as both the prophecies themselves, and the subjects of which they treat, frequently run into each other. But by being viewed in a definite order and connection, there will be found less of repetition than might otherwise be possible, and there will also be secured a more distinct continuity and progression of thought. We, therefore, adopt this latter method, and, in following it, shall take the latitude that is indispensable to a proper investigation of the subject-not confining our survey to what may still with some confidence be reckoned the prophetical future of the gospel dispensation, but embracing also what might be regarded as future from the era of its commencement.

SECTION I.

THE CHURCH AND KINGDOM OF CHRIST IN THEIR RELATION TO THE KINGDOMS OF THIS WORLD.

THE prophecies which relate to this subject are, in one sense, of great variety and compass, but, in another, of comparatively limited extent. They are the one or the other, according as we have respect to prophecies of a general, or to prophecies of a specific and determinate nature. Those of the former class begin with the times of David, when the great promise of blessing, originally given to Abraham, first assumed a distinctly personal shape, and became linked with the expectation of one in David's line, on whom the hopes and destinies of the world were to depend. In the series of predictions originating in this covenant with David, and unfolding its prolific import, whatever other topics are introduced, the kingly character of the expected Messiah always holds a prominent place; and not only that, but also the sure and final ascendency of His kingdom over all the rival powers and kingdoms of the world. His right to rule in the affairs of men was to be alike absolute and universal; and however resisted for a time, and left apparently to struggle for existence, the destination of this king was to be that of one " conquering and to conquer," till everything was subdued, and all became subject to His hand. There is not one of the more properly Messianic Psalms in which this progress and result are not exhibited, though some dwell more particularly on one phase or aspect of the history, some on another. And such also is the character of those predictions scattered through the prophetical books, which, on the ground of the promise made to David, point to the future establishment

of Christ's church and kingdom. In general, they begin by exhibiting an inherent contrariety in spirit between the things pertaining to this Divine kingdom and those of the worldthe one being of God, therefore holy, just, merciful, and blessed; the others of the earth, and partaking, in consequence, of its selfishness, carnality, and corruption. Then, as the natural result of this inherent contrariety, the mutual antipathy and death-like struggle for the mastery is depicted, and that with infinite fulness and diversity-the kings of the earth, with their carnal weapons and material resources, appear combining together, taking counsel, and, with consummate malice and energy, striving to crush the person and arrest the progress of the heaven-appointed King. But all in vain. It is not He but they who suffer in the conflict; He goes on like a resistless hero, lifting up the head, while they fall under the arrows which He sends forth in the cause of truth and righteousness; so that but one of two alternatives is before them, either to yield themselves to His sway, or to perish under the stroke of His indignation. And, finally, in the last lines and issues of the prospective delineation, the cause and kingdom of Messiah become everywhere triumphant. The kings of the earth, in so far as they have not fallen under His wrath, are seen walking in His light, and doing homage to Him; their kingdoms have become, in a manner, His kingdoms; all the ends of the world turn to the Lord, and the families of the nations worship before Him-throughout the earth "one Lord, and His name One."

Now, in respect to the substance of these prophecies, only a comparatively small portion of them can be said to belong to what is still the future of the Christian church-that, namely, which relates to the absolute completeness and universality of the kingdom of Christ. The other and larger, as well as more circumstantial parts of them, which describe the mutual antipathy and struggle, the rise of the personal Messiah and His cause from small beginnings, and in the face of the most violent and long-continued opposition, till the greater

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