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brought out of a people, and as an offered people, graciously accepted, unto the Lord God of hosts at Zion, a present to be left there; and I maintain that, according to Holy Scripture, no people but the sons of Jacob can satisfy these conditions. From that day when Israel is thus offered or presented, he is irreclaimably dedicated to the Lord; and he, and all his at Zion, marked 'Holiness unto the Lord.' (Zech. xiv. 20, 21.)"

The Hope of Israel: or, The Testimony of Scripture to the National
Restoration and Conversion of the Jews. With Incidental Notice of
Contemporaneous Events; and an Introductory Essay, on the Prin-
ciples of Prophetic Interpretation. By JOHN CONYNGHAM M'CAUS-
LAND, M.A.
Dublin: Hodges, Smith, & Co.

1860.

WHILE we utterly condemn those who shut out Israel from the future of the prophets, we are not prepared to go the whole length with the present author. He finds Israel where, we confess, we have some difficulty in doing so. The volume, however, is interesting, on account of its running commentary on the passages relating to Israel both in the Old and the New Testaments. The following is a specimen of the writer:

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"It is a sad mistake to suppose that the gospel' is held (or preached, as the case may be) where the truths connected with the Lord's second advent are omitted. The good news,' or 'glad tidings,' of that coming 'kingdom' being the very gospel. It is not a half gospel, in which they are not included; for fully three-fourths (if not more) of the Bible are occupied with them exclusively. Take them out of the Bible, and the remainder may be comprised within the compass of a nut-shell, comparatively. Our Lord himself calls it 'the gospel of the kingdom'-viz., the kingdom of the second and seventh chapters of Daniel, which form what Joseph Mede called 'the great almanac, and sacred calendar of prophecy,' and to which must properly be referred all that is said of 'the kingdom of God,' or 'kingdom of heaven,' in any part of the Word of God. The few passages which seem, primâ facie, to speak of a something now present, as the kingdom of God, being easily reconcilable with the statement just made, that there is no kingdom of God on earth known to the Word of God, but the outward, visible, manifested, glorious kingdom of Daniel, to be established on the ruins of Satan's usurpation, at the now nearly-approaching close of the last form of the fourth monarchy of the same prophet-when the 'ten kings' shall among them occupy the platform of the old Roman empire.

"One case will suffice, as an illustration of this remark. The writer has frequently heard it objected to this statement, that our Lord says 'the kingdom of God is within you.' Now, the least attention to the place (Luke xvii. 20, 21) will shew how entirely misunderstood this passage is, when supposed to refer to what is called a spiritual kingdom, believed to exist in the heart of a child of God. In the first place, what elicited from our Lord the statement in question? An inquiry of the Pharisees, as to the time of the coming of His kingdom-in answer to which He says, 'the kingdom of God is within you.' Within the Pharisees, in a spiritual sense? The Pharisees! to whom He had said, 'Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?' The kingdom of God, in any conceivable sense, in their hearts! Oh no! We may safely assume, that were we even unable to suggest the true meaning of the words, our Lord could not possibly have meant to say this. But, in truth, this place furnishes no ground whatever

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for the notion (commonly-received, and highly-patronised, though it be) of a kingdom in the heart at all, under any circumstances, or in the case of even the most devout believer. The facts of the case are these: When he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation : (πaparηphσews, being watched for,) neither shall they say, Lo! here, or, lo! there, for, behold, the kingdom of God is within (évròs, among) you.' Our Lord here acted on a principle, of which His dealings with men, as recorded in Scripture, furnish several examples. He knew that the Pharisees' question, in this case, was not dictated by a desire for spiritual improvement, or by any better motive than mere idle curiosity, which He therefore did not think it right to gratify, but simply replied, The kingdom of God is among you.' Here are among you the elements of the kingdom-here am I, its future King-here are my believing people, its future subjects-here are, on every hand, the evidences of my Messiahship, in the miracles I have wrought, in healing the sick, raising the dead, giving sight to the blind, &c.—specimens of the power which I shall universally put forth at the period of my second coming, to establish the kingdom, respecting which, as to its period, you inquire. You reject the proofs of my Messiahship thus in your midst, and yet inquire as to the time and manner of my coming."

Notes on the Apocalypse, as explained by the Hebrew Scriptures: the place in prophecy of America and Australia being pointed out. London Rivingtons. 1859.

WE may say that this volume contains some curious criticisms and interesting interpretations, but we cannot pronounce it quite successful; yet it is a very readable book, though many of its etymologies and comments on names will, we fear, not stand the tests of either the Hebrew or Greek critic. Here is a passage relating to the seven Churches:

"These prophetic interpretations of the seven particular Churches as typifying seven successive states of the general Church, are not weakened, but strengthened by the literal fulfilment, as to the local Churches so named in Asia Minor. The first accomplishment is, as it were, the earnest of the second and far greater.

"The first encouragement given to him that hath the hearing ear, is, that he who overcometh the temptations and trials of his day shall eat of the tree of life in the paradise of God, his lot shall be at the latter day in the Holy City, the New Jerusalem, at the first resurrection.

"The second promise to him that overcometh and is faithful unto death in the days of martyrdom, is, that the second death shall have no power over him.

"The third promise to the hearing ear, in the days of darkness and heresy, of the famine of the Word of God, is, that he shall be fed with hidden manna, and however unknown on earth, his name shall be registered in heaven.

"After the end of the Thyatira state, we find promises applying to the Sardis state of the Church, in which the second coming of our Lord shall be at an uncertain time, therefore at any time to be prepared for; while the blessed portion of those whose lamps shall be found lighted, who shall share in the first resurrection, will then be beyond and above the earth. Those who remain to see the third woe, at the latter end of the Sardis state of the Church, are yet encouraged to turn to the Lord, to strive to overcome and endure unto the end of that woe, when the kingdom shall be of the Lord, and

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of His Christ; when the then living saints shall have dominion over the multitudes, who having looked on Him whom their sins pierced, and mourned for them, shall submit to His peaceful sceptre and to the delegated rule of His chosen ones, before whose Christian legislation every other form of government shall have been broken to pieces. Then kings and queens shall be the nourishers of the Church of Christ.

"To such shall be given the morning star, figuring that Church which shall accompany the rising of the Sun of Righteousness, returning to illuminate the long darkened earth, bright, indeed, but liable to change, like the aspects of the star of twilight, as at the end of the thousand years' by the predicted apostasy. The moon being the type of the visible Church, this beautiful orb with its moonlike phases may be a fit type of that state which shall attend the coming of the promised 'morning without clouds.'

"After the Sardis state, in which it is said to those who shall not watch 'Behold, I will come on thee as a thief,' we find the promise to him that overcometh, that he shall be clothed in white raiment, primarily typifying the righteousness of Christ, but perhaps also the glorified bodies with which the saints of the first resurrection shall be clothed, whose state of blessedness is now decided, but whose names it should seem will be confessed at the great general judgment.

"After the Philadelphian state, during which He yet trieth all that are then on earth, the promise is made to them that are faithful, that they too shall share the blessedness of the New Jerusalem.

"After the end of the Laodicean state, the last apostasy, the promise to those that overcome is now no more of earthly throne or domination, but to share the eternal glory of their King and Saviour; no more to go out, now unchangeable and complete, when the whole Church is glorified, and God, the Triune God, is all in all.

"No reason seems to have been assigned for the order in which the seven Churches are addressed; but taken as typifying successive states of the Church, a reason is afforded. So the actual destiny of the local Churches represented that of the consecutive ages of the Christian dispensation.

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Ephesus is no longer a city; no Christian dwells in the miserable huts that mark its ancient site; its candlestick is indeed removed as well as the light that was in it. And where is now the locality of the light of the Primitive Church? Not at Rome.

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Pergamos is still a town, with nominal Christian Churches, but having 'things sacrificed to idols' and worshipping images. Yet even some Churches, founded after the early Church had lost its purity, still remain, preserving some traces of its original beauty.

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Thyatira also still exists, having Christian Churches, but tainted with the idolatry of 'that woman Jezebel,' the corrupt Church, which early authorised the worship of images, on which the final vengeance has not yet fallen. But it will fall! Churches belonging to the Popish communion still remain in Thyatira.

Sardis is a scene of ruins; no Christian shelters in its mud hovels. If, as it should seem, and as many commentators say, we are now living in the Sardie state, awful is the prospect! As yet a remnant may remain,' but they will be taken from the woe to come.

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"In Philadelphia, where it is reviving to contemplate the final triumph of Christianity, the Church of the Millennial glory, Gibbon says of the city, 'Philadelphia is still erect, a column in a scene of ruins.' The missionary Hartley speaks of Christianity as flourishing here, Divine service being performed every Sunday in five churches;' and mentions as a singular concurrence, to say the least of it, that it is now called Allah-shehr, the city of God.'

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"Of Laodicea, once the Mother-Church of sixteen bishoprics, the same

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missionary says, 'Its tragedy may be briefly told, it has been blotted from the world.' 'Utterly desolated,' says another eye-witness, and only inhabited by wolves, chacals, and foxes.' Such fate well prefigures the apostasy at the close of the Millennium."

The Book of Canticles; or, Song of Solomon, According to the English Version, Revised and Explained from the Original Hebrew. Second Edition. London: Rivingtons. 1859.

THIS is a short work upon an infinite theme; but it contains fresh matter, and throws out some useful criticisms. The author would do well to expand it a little. We extract the translation of and notes on the first two chapters:

CHAP. I. 1. The Song of Songs, of The chiefest of all songs, to and of Solomon.

THE BRIDE SPEAKS.

2. He shall kiss me with the kiss of his mouth; for thy loving-kindnesses are better than wine.

3. For the scent of thy good unguents as unguent poured forth thy name. Therefore the virgins love thee.

Solomon, the Prince of Peace.

The kiss of betrothal. Hos. ii. 19.
In Oriental metaphor "kiss" is still
used to denote religious rapture, as
"wine" devotion. Ps. ii. 12; Isa.
xxv. 6, xxvii. 2.
Perfume is used in the East to typify
religious hope; here both scent and
unguent seem to refer, as in other
scriptures, to the graces of the
Holy Spirit. Exod. xxx. 32-37;
Ps. xlv. 7, 8; Rev. viii. 4.

4. Draw me. We will hasten after John vi. 44. thee.

The King is bringing me into his Ps. xlv. 14; Eph. ii. 6; Rev. xxi. 2. 9. abodes. His garden, his vineyard, his paradise.

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Ye daughters of Jerusalem, as the Dark and unornamented.

tents of Kedar.

Kedar

meaning dark, sorrowful.

THE VIRGINS.

As the curtains of Solomon.

As those curtains, rich with embroi

dery.

THE BRIDE TO THE VIRGINS.

6. Look not upon me, because I am very dark, for the sun hath shone upon me.

My mother's sons were angry with me; I was made a keeper of the vineyards; my vineyard, even mine, have I not kept.

THE BRIDE TO THE KING.

7. Tell me, thou whom my soul loveth, where thou feedest, where thou makest to lie down at noon: for why should I be as one that wandereth by the flocks of thy companions?

THE KING.

8. If thou know not, thou fairest among women, take thy way by the footsteps of the flock, and feed thy kids beside the shepherds' tents.

9. To a princely company of steeds with chariots have I likened thee, my friend.

VIRGINS TO THE BRIDE.

10. Comely thy cheeks with rows, thy neck with chains.

11. Rows of gold we will make for thee with clasps of silver.

BRIDE.

12. While the king is at his table, my spikenard giveth forth its scent.

13. A nosegay of myrrh, my beloved unto me, within my bosom to remain.

14. A cluster of camphire, my beloved unto me, in the vineyards of the well of kids.

THE KING.

15. Behold, thou art fair, my friend, behold, thou art fair, thine eyes, doves.

THE BRIDE.

The light of Christ has shewn her dark state by nature.

Mother, the Jewish Church; sons, the unconverted Jews, who reject and persecute the Christian Church. A Church being typified by a vineyard, a place enclosed, encircled.

The Church desires the presence of Christ. The Jewish desiring the first coming, as the Christian the second.

She is told to seek religious communion and the teaching of the ministry. Mal. iii. 16.

The pronouns are pointed feminine.

Friend," one who feeds, who breaks bread with me, whom I feed, with her "company" of attendant virgins, as in the passover, and in the Lord's Supper.

Rows of pendant jewels, as in the sculptures of Egypt and Assyria. The Church is adorned by the unity of believers, bound together as jewels in chains. Mal. iii. 17.

The Jewish Church might here see figured the feast of the Passover, as the Christian will recognise that of the Lord's Supper.

Myrrh is one of the spices of the holy oil. Exod. xxx. The construction is double, to the nosegay and to the beloved.

The graces of the ordinance of baptism are here prefigured. John iii. 5; Acts ii. 38.

By baptism of water and of the Spirit, John iii., the Church becomes "fair" in the sight of her Lord, and speaks with more confidence of her acceptance with Him. 1 Pet. iii.

21.

Her eyes are innocent as doves. Ch. iv. 1, v. 12.

16. Behold, thou art fair, my beloved, She is now in the gardens, but looks

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