was not fulfilled in the days of Zerubbabel, nor has it been fince. The Meffiah did not come until feveral hundred years after the Jewish city and temple were rebuilt. When he appeared, the body of the Jewish nation rejected him and procured his death. They ftill confider him as an impoftor. I fee not how this prophecy can be interpreted, unless another return of the Jews to their own land be admitted. ple, and that they with the tribes | him as their king. This prophecy of Judah and Benjamin, will return to the land of Paleftine. Others fuppofe that many individwals of the ten tribes united themfelves with the tribes of Judah and Benjamin, after the latter were carried to Babylon; and that the remainder of the ten tribes are fwallowed up and loft among the Gentile nations. Each of thefe opinions has been maintained by writers of diftinguifhed abilities. Whether the defcendents of the ten tribes can now be found, or As a furher confirmation of the not, it appears from the prophecy sense which has been put upon the before us, that there will be a paffage under confideration, it is much more extenfive ingathering to be remarked that the language of the Jews from captivity than of the promife is very definite and ever has been feen. They are to full in pointing to the particular be gathered on every fide, and to land given by covenant to Jacobbe brought into their own land. the land in which the ancesters of The refloration from the land of the Jews dwelt; and in infuring the Chaldeans included but a small their continuance in it, from genepart of the Jews. A great num-ration to generation, to the end of ber of them remained in the king-time. They fhall dwell in the land dom of Perfia, in the reign of A- that I have given unto Jacob my hafuerus, after the clofe of the fervant, wherein your fathers dwelt, Babylonian captivity. The time and they fhall dwell therein, even is yet to come when all the Jews they, and their children, and their on the earth, are to be brought children's children forever. back to the land which Jehovah gave unto their fathers. This will be a more remarkable redemption than they have experienced. Ezekiel xxxix. 28. "Then fhall (To be continued.) FOR THE CONNECTICUT EVAN- they know that I am the Lord Aholy fcriptures are fuppofed S many predictions in the their God, who caufed them to be led into captivity among the Heathen; but I have gathered them unto their own land, AND HAVE LEFT NONE OF THEM ANY MORE THERE." It is alfo declared that on the return of the Jews, David fhall be king over them, and that he fhall be their prince forever. At the restoration here promised, they are to embrace the Meffiah, typified by David the Son of Jeffe, and are to continue united with to be expreffed in metaphorical language, two manifeft difficulties attend us in fixing the fenfe of prophecy, which may be expreffed in the following questions. I. How can it be determined when fcripture prophecy is to be understood literally, and when metaphorically? II. If prophecy is to be under. ftood metaphorically, how fhall the true metaphorical fenfe be determined? An anfwer to both thefe queftions will be attempted in the following obfervations. The literal fenfe of words is primary and original.-Words are cific names in plants and animals, and other things. Inlike manner, names are applied to fenfible objects in the fecondary fenfe. Thus the name Zion pri the names of ideas. The firft in-marily denotes a certain eminence ventor of language, fuppofe Ad- where the temple was built; then am, in giving names to the beafts the city where it stood; next the and fowls, must have used them fociety of faints on earth; laftly without any metaphorical applica. the heavenly ftate. tion. Afterwards thofe names, might be applied to exprefs other ideas, related to the firft by fimilitude. 2. The metaphorical fenfe of words is fecondary and derived, and is founded principally in the relation of fimilitude, the idea expreffed by the fame name, is fuppofed to be in fome refpe&ts, like that to which the name is primarily applied. This is equally true, whether we fuppofe language to be originally arbitrary, or that names were first given from a fuppofed likeness between the found of the word and the qualities of the object named. 3. Words in their primary and literal meaning exprefs fenfible ideas. This holds true in moft cafes; if exceptions are to be admitted, the occafion is obvious. The human mind, in the firft ftages of thought, is principally emloyed on fenfible ideas. Thus it muft have been with the first man. Hence he would first give names to those ideas, and afterwards in contemplating ideas of fpiritual ob jects and relations, and difcovering fome kind of likeness, would apply the fame names, not only to avoid the labor of inventing new founds but alfo for affiftance to memory in retaining names. It may be added that from like caufes, the primary fenfe is often extended from one to many, where the likeness is great. This feems to be the origin of general and fpe 4. Words are always to be underflood in their primary and literal fenfe, uniefs a particular and obvious reafon offer for the rejection of this, and adoption of the fecondary and figurative, which reason will not apply to language in general. This rule is founded on the nature and ufe of language, and on the ground and reafon of the introduction of the metaphorical use of words. 5. When words are to be underftood in a fecondary or metaphorical fenfe, they are to be ap plied in that metaphorical fense in which the relation of fimilitude is the most obvious, unlefs this appli cation interfere with other neceffary rules of conftruction. Otherwife, when the literal fenfe is rejećted it would be impoffible to fix on the true metaphorical fenfe, defigned by the writer, and each reader would be left to fix a fenfe agreeably to the caprice of his own imagination. Reafons for underftanding fcripture paffages in the fecondary or metaphorical fenfe are fuch as thefe which follow. I. When the literal fenfe would be unintelligible, abfurd, falfe, or contrary to the analogy of faith, the metaphorical must be adopted, for none of these epithets can be juftly applied to the holy fcriptures. 2. When a metaphorical fenfe offers in which the relation of fimilitude is obvious, and the ideas expreffed by it are intelligible, im portant, true, and agreeable to the | religion, was difcountenanced. It analogy of faith. 3. When the fame or like words and expreffions are evidently used in the metaphorical fenfe in the fame difcourfe, or in discourses elfewhere on the fame or like fubject. 4. When other parts of the fame difcourfe abound with the metaphorical ufe of words, as in the parable of Jotham, Judges ix. 7-20. in the parable of Nathan, 2 Sam. xii. i-4. and in the parables of our Saviour. 5. Where the primary literal fenfe, and one which is metaphorical, within the relation of fimilitude, are both conformable to the preceding rules, both are to be admitted, firft the literal, then the metaphorical; as in the cafe of the word feed in the divine promise to Abraham, recorded in the feventeenth chapter of Genefis, which is to be first applied to Ifaac and his natural pofterity by Jacob; then to Jefus Chrift and all true believers in him. The first of thefe is the type, the second is the antitype. 6. Poetic compofition, and predictions of future events abound with metaphor, because the mind of the speaker is deeply impreffed, and his imagination powerfully moved. was enough for the laity, and the lower claffes of the clergy to know what their fuperiors profeffed to believe. Nothing more was expected of them, than to follow their spiritual guides, by an implicit faith. That might be called, a period of religious uniformity, almoft without fentiments. Such a state of paffive religion was better than, or rather, not fo bad as, downright Infidelity.The first state prepared the way for the fecond. For, when the mind is relieved from abject de preffion, it throws off all restraint, and becomes unmanageable; and, for a feafon, is deaf to the voice of reafon and common fenfe.This is exemplified in the leaders of feveral nations great and small, which have lately burst the bands of civil and ecclefiaftical tyranny, with which they had been long fettered. We find a great proportion of thefe people now in a kind of phrenzy, reproachful to human nature; withdrawing their allegiance from heaven; renouncing all inftitutions of worship; and denying the word, the government, and, almoft, the existence of God. It has been often doubted, whether there can be an atheist in principle. There have been many, who have not known God; and more, who have, in works, denied him. But, tis hard to believe that any one can, on delibe Indeed one principal excellence of poetic compofition confifts in the due introduction and application of fimilitude. Hence we may expect the metaphorical ufe of words to abound in fuch com-rate inquiry, and against the full pofitions; and most of all when they unite, and predictions are uttered or written in poetic measure. PHILANDER. glare of evidence, perfuade himfelf, that there is no God. This, fo far from failing, in point of evidence, is a truth of all the most felf-evident. It would be too high a compliment to fuch a man's rea fon, to undertake, feriously, to reafon him out of his infidelity.The man, who shall profefs him felf an infidel in this point, may well be confidered as unfit for all focial connexions. With him, virtue and vice are founds without a meaning, and true philanthropy is merely ideal. If there is no God to infpect our conduct, we fhall be governed, wholly, by our feelings, and what, we apprehend, may conduce to our prefent intereft. But this cannot entitle us to the esteem and confidence of our fellow men. Next to this, we may reckon deistical infidelity. Many, who profess to believe that God is ; and that he governs the world, do not believe, that he has given to man any written revelation of his will. We have, they fay, no other way to learn our duty and highest intereft, but by looking within. Some juft notions of good and evil are engraven on the human heart. But, the best fyftem, ever formed by unaffifted reafon, appears to abound, with the groffeft defects and blunders. "A volume might be filled with an account of the mistakes, into which the greatest reafoners have fallen; and of the uncertainty in which they lived, with respect to the being and providence of God, and a future ftate of retribution." The world, with all its boasted wisdom, has formed no juft conceptions of the character, will and government, of the one only living and true God. Though they profeffed to be wife, yet here they became fools; and changed the truth of God into a lie. This is admitted by thofe who renounce revelation: And, yet, by this book, they have difcovered the egregious folly and tupidity of the Heathen. Deifts have not attempted to argue against revelation, from its being impoffible or improper that God fhould, thus, make known his will to man. They fay, it is unneceffary; we may obtain all needful information in another and fhorter way. But, if it had pleafed God to reveal himself and his will, he would have done it, in a better manner, than is contained in the Bible. They, therefore attack this book, as containing a fyftem of nonfenfe and felf contradiction. But, when they un dertake to draw a fyftem, which would become a God to make, it is that of the Bible, fo far as relates to rules of morality. Deifm advances no truth, but what is in Chriftianity; but there are many in Chriftianity, which are not in Deifm. It relieves us from many doubts respecting futurity, with which the deift is, perpetually, harraffed. It was 2 doubt with fome of the wisest Heathens, whether they fhould exift after this life. And if deifts are, now, relieved from this uncertainty, it is by help of the Bi-. ble: And from the fame source, they have derived their best fentiments concerning a state of future retribution. It is not uncommon, however, to hear the warmcft advocates for this fpecies of infidelity, confeffing themselves in the dark as to a future ftate. And, no wonder if human reafon fhould find itself embarraffed with difficulties on this fubject. It is obfervable, that this clafs of infidels are, often, annexing to their moral fyftem, maxims and rules, fuited to the tafle and bias of the corrupt heart. Thus, they plead for the gratification of their Jufts and paffions, as a matter of right: And that their having these pathons, is a fufficient reafon, why they may gratify them. They fay they may difpofe of themfelves, and all they call theirs, as they choofe, and may not be called to account for it, by God or man. Since they have broken over the restraints, which are contained in the Bible, we need not wonder that they adopt rules, which are as contrary to true morality, as any thing contained in the writings of the Heathen. great, of those, who are fo loft to all piety and ferioufnefs, that they can, not only bear, but are even pleased with that impious blafphemy, with which he treats the character of our Divine Redeemer; and all the important truths contained in that facred volume, on which must be placed all our hopes of immortality. The growth of infidelity beto This infidel system, holds out no advantage to mankind. It does not pretend to embrace a bet-kens no good to fociety. It has ter code of religious and moral rules, than is contained in the bible. On whichever hand then, the truth fhall be found, the infidel has not advanced his intereft for this world or the next. But if it fhall appear, that he has renounced that way to heaven, which God himself has pointed out, where, alas, will he be found! opened a wide door to the free entrance of vice and impiety. And perhaps a vicious turn of mind, has, in many unhappy inftances, led the way to deifm. The man, who refolves to throw the reins on the neck of his lufts, will contend with thofe rules, which adminifter reproof, and remind him, that destruction and mifery are in his paths. We might expect this would be the cafe; and we find it confirmed by obfervation. It is a dictate of prudence to weigh this very important and interefting fub and not readily admit that for truth, which promises no real advantage even if true; and, if not, will probably produce the most mischievous effects. It may be remarked, that writers and talkers for infidelity, have in many inftances, appeared to be adepts in buffoonery. When they attack fubjects, which are fuppofed to be very important and facred,ject, with cautious deliberation; and, if true, are really fo, they often do it with fneer and banter. This is exemplified in the writings of one, who has, lately, affumed the rank of a champion, in the cause of infidelity; whofe name I need not mention. If fcurrility deserves applause, this author may demand a double fhare. We fhould think, that the prophanity and blafphemy which proceed from his pen, would ferve as an antidote to the poifon which he aims to diffufe; and put the mind, which is not lost to all seriousness and decency, on its guard. But, we are told, that the fcurrility, with which he has handled this most important fubject has ferved to recommend him to the influential infidels of Europe. And fome, alas amongst ourselves; and in various parts of this land, the number is An Account of a work of Divine grace in a Revival of Religion, in a number of Congregations in New England, in the years 1798 and 1799, in a series of Letters to the Editors. [Continued from page 105.] From PRE the Rev. ALEXANDER GILLET of Torrington. LETTER VI. GENTLEMEN, REVIOUS to this interesting and wonderful vifit of the fpirit of God, there had been, for a long time, an unhappy divifion among the people of the fociety; |