validity of the objection founded on prophetic phraseology.

I have examined, I believe, the chief passages that might be supposed to favour the doctrine, and the result is a persuasion that they do not admit of a literal interpretation without the greatest perversion; that they all refer either metaphorically to the spiritual change alone that shall pass upon Israel, or to the future prosperity of the Christian Church in general, or else to events in the history of the Jews that have already transpired. Admitting, first, that the doctrine of Israel's literal restoration to Palestine is a doctrine according to truth, these passages are, no doubt, very correctly adduced in confirmation of it; but, upon this principle of application, any doctrine that folly or ignorance should invent, might be supported by Scripture. Let these passages be examined and interpreted without prepossession, and with a due regard to the Jewish history and gospel consistency, and then, if no circumstances in the history of the Jews or of the Church hitherto will explain them, let the mind go and search for something that

will; only let the reader of prophecy bethink himself of what is befitting and consistent under the Christian dispensation, and he will not, I apprehend, be ready to receive a doctrine, which, as I think, militates against its spirit, and confines within the narrow bounds of Palestine the splendour which is to fill the world.

Yours, &c.

LETTER VIII.

An objection to the doctrine, that the phraseology of Malachi, the only prophet after Nehemiah's reformation, does not favour it.The double reference of Prophecy strengthens this objection.— An objection to the doctrine, that it is unnecessarily encumbered with difficulties. The difficulty of accomplishment merely, admitted to be no objection. Why it is an objection in the present case.-Simplicity of interpretation to be preferred. Remark of Lord Bacon.-The line of argument pursued defended against a probable objection.

MY VALUED FRIEND,

April 7th, 1828.

I HAVE now to remark on the second objection advanced, viz.

"After the last reformation recorded by Nehemiah, there was only one prophet (Malachi) until the Christian æra, and he does not predict any future deliverance of the Jewish nation; thus leaving us to conclude that the predictions of former

prophets were fulfilled, as to their literal import, on the return from Babylon and the subsequent prosperity, and had no reference to the present dispersion."

Yet the Seer still predicts the universal spread of truth and the world's oblation of a pure offering. (chap. i. 11.) He beholds "the Sun of Righteousness approaching," but its rising beams make no fresh discovery of Judea's future temporal prosperity. He foretells the coming of "Elias" and the triumphs of Messiah, who will "purify the sons of Levi," or, as John afterwards announced, "whose fan is in his hand, and he will throughly purge his floor."" Then," says the prophet, "shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years; and I will come near to you in judgment, &c. &c. &c." And how fully was this realized. when the pure spirit of Christianity breathed forth, and testified against the works of darkness! How truly did the Lord come nigh to judgment when the imprecated blood of Jesus involved Jerusalem in unutterable woe!

Every one who admits that prophecy has often a double reference an immediate and a more remote one-will perceive the force of the objection now advanced; for admitting the principle of a double reference, or a primary and secondary meaning, which the second and sixteenth Psalms, Zech. vi. 9, &c., and many other passages abundantly establish, the silence of prophecy after the reformation of Nehemiah is very strong presumptive evidence that the return from Babylon, and the subsequent reformation and prosperity, were the temporal events chiefly referred to in preceding prophecies.

The Prophets, up to Malachi, had predicted the deliverance of Israel from national captivity and oppression, and their re-enjoyment of temporal prosperity in Palestine. The two last prophets before Malachi, (Haggai and Zechariah,) and also Nehemiah, refer those predictions of renewed prosperity to the period and circumstances of the return from Babylon; and now it seemed as if the soul of prophecy were, for a season, satisfied. The grand typical deliverance of