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As they have congregations and agents in Great Britain, Holland, Germany, Switzerland, Denmark, Sweden and the Ruffian dominions, and Miffionaries in the various Heathen countries which have been mentioned, a fraternal correfpondence is conftantly kept up between the three principal focieties, and all the congregations of the breth ren, in the various parts of the world. The defign of it is for information with respect to the ftate of their churches, for the ftrengthening of the bonds of brotherly love and union, and for mutual encouragement and affiftance in the work of the Lord.

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Speaking of the fuccefs of their miffions, they fay, "What the most juft and excellent moral precepts cannot effect, what all the power of philofophy cannot produce, what all the arguments and eloquence of men cannot accomplish, that is done by the word of reconciliation through the blood of • Chrift. Yet who is fufficient for thefe things? Not man indeed, no, not the wifeft, beft and most ⚫ zealous of men. Our fufficiency is of God, to whom be all the glory for ever and ever."

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iow ought the preceding hiftory of the exertions and fuccefs of a poor people, few in number, who have been driven from their own, and are ftrangers in foreign kingdoms and countries, in propaga

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ting the gofpel among the poor Heathen, to reprove all other denominations of Chriftians? How ought it to fhame and humble them, that while they have lived in affluence and pleasure, are numerous and powerful, and in all refpects under far better circumftances, they have done, comparatively, nothing in this truly apoftolic bufinefs! How ought it to awaken all their zeal and exertions, for the future, to fpread the kingdom of Jefus among the unhappy nations, who are perifhing for lack of vifion? How vaftly different would the fate of the world now have been, had all other denomi nations of Chriftians employed the fame felf denial, exertions, and patience, which they have done in this glorious work? How many thoufands who have perifhed with-out the knowledge of God and the Saviour, might have been faved? How many nations who now fit in the region of the fhadow of death might have enjoyed the light of the gospel, and been now worfhipping the exalted Redeemer, and triumphing in his great falvation.

Should not the example of the fe brethren in offering themselves cheerfully to be Miflionaries, and traveling to the most diftant countries and amongst the most ftupid people, and fpending their lives in labours to convert them, awaken in our pious and hardy youth and middle aged people a like zeal, and engagednefs in carrying the gospel to their perifhing fellow men?

Does not the fuccefs of this people, among the most stupid and barbarous nations, demonftrate, that the civilization of a people is not abfolutely neceffary, to their chriftianization? And that it is not in vain to make the overtures of falvation even to fuch as are most

Jewish Nation.

HE friends of Christianity

wild and favage? Shall Chriftians | Thoughts on the future glory of the any longer adopt the language of the fluggard, A lion is without, we fball be flain in the fireets, and fold up their hands, while millions are perifhing for the want of their af fiftance? Shall we not rather hear the command of our mighty Redeener, Go ye into all the world, and preach the gospel to every crea

ture? Shall we not imitate his ex

ample, who loved and died for mankind, and love our perithing fellow-men! Shall we not deny and exert ourselves that they may

be faved? Do we tafte the fweets of pardoning mercy and rejoice in the falvation of the gofpel, and fhall we not invite others to the heavenly repaft?

Shall we not difcern the signs of the times, and derive encouragement from the providence and promifes of God? Has he not at this period, awakened, in many parts of Proteftant christendom, an uncom. mon attention to the state of the Heathen, and to greater exertions for the propagation of the gofpel,

than hath ever before been, fince the age of the apoftles? Can it be imagined that he is doing this without fome wife and glorious end, which he is about to anfwer! Does it not carry an intimation, that the time is about to commence, in which he will give to his fon, The Heathen for his inheritance and the uttermoft parts of the earth for his pollion? Hath he fpoken and will he not do it? Shall we not all therefore arife to the help of the

Lord, and be co-workers with him? Shall we not moft liberally and cheerfully give our money, employ our time and powers for this bleffed purpofe; and pray without ceafing, Thy kingdom come, thy will be done on earth as it is in haven. AMEN.

attention to the prophecies, are awho have paid the closest greed that the time is not far diftant, when the earth fhall be filled with the knowledge of the glory of the Lord, as the waters cover the fea; and that the converfion of the Jews to the faith of the gospel, will conftitute a very important of the church. part of the approaching profperity by the writer of this Effay that he It is not prefumed can offer any thing new on this fubject. The attention of the reaview of truths which are generally der may be excited by a plain reknown, to fearch the fcriptures with more fervor for the enlargewith greater diligence, and to pray ment and profperity of the Redeemer's kingdom.

Whether the Jews will return to fathers and be no more removed the land which God gave unto their but fhall confine myself to the subfrom it, I fhall not now inquire, ject of their converfion to chriftianity. That this happy event will take place is evident from many paffages of fcripture.

I fhall felect only a few of the principal ones.

The firft paffage I fhallintroduce is recorded in Jeremiah xxxi. 31 the Lord, that I will make a new -34. Behold, the days come faith covenant with the house of Ifrael, and with the house of Judah: Not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Ebrake, although I was an husband gypt, (which my covenant they unto them faith the Lord;) but this Shall be the covenant that I will make with the house of Ifrael; af

ter thofe days, faith the Lord, I the Romans. It is declared that

will put my law in their inward parts, and write it in their hearts and will be their God, and they Shall be my people. And they shall teach no more every man his neighbour, and every man his brother, faying, Know the Lord: For they fhall all know me, from the leaf of them unto the greatest of them, faith the Lord: For I will forgive their iniquity, and I will remember their fin no more. This prediction received but a fmall accomplishment, either on the return of the Ifraelites from Babylon, or in the age of the Apoftles; the only paft periods in which any can fuppofe it was fulfilled. The Ifraelites have not, in any one generation fince their departure from Egypt, been fo univerfally pious as this prophecy affirms. When have there been any appearances among them which anfwer to the defcription, of all knowing the Lord, from the leaf of them even unto the greatest of them 2 The time is yet future when the Lord will be their God, and they fhall be his people, in the extenfive fenfe of this prediction and prom. ife.

after these many days, the children
of Ifrael will return, and seek the
Lord the'r God and David their
king. By David in this prophecy
is meant the Meffiah; who did not
come into the world until a long
time after their return from their
Babylonian captivity, and but a
fhort time before their prefent dif-
perfion. Moreover, the piety of
the children of Ifrael defcribed by
Hofea, is reprefented as taking
place in the latter days.
phrafe latter days, or laft days, is
moft generally ufed in fcripture ei-
ther for the whole or fome part of
the period which began with the
coming of Christ in the flesh. It
is manifeft that the prophecy before
us looks forward to the national
converfion of the Jews, when they
will acknowledge the Meffiah, of
whom David the king of Ifracl
was fo illuftrious a type.

I will mention but one paffage more in the Old Teftament, and that is contained in Zechariah xii. 10. And I will pour upon the house of David, and upon the inhabitants of Jerufalem, the Spirit of grace and of fupplications; and they fhall look upon me whom they have pierced, and they fhall mourn for him as one mourneth for his only fon, and

that is in bitterness for his firflborn. The perfon in this text who is pierced by the inhabitants of Jerufalem is Jefus of Nazareth. To him it is exprefsly applied in John xix. 37. And again another fcripture faith, They fall look on

Let us next attend to Hofea iii. 4. 5. For the children of Ifrael fball abide many days without a king, and without a prince, and without a fa-fkall be in bitterness for him, as one erifice, and without an image, and without an ephod, and without teraphim. Afterward fhall the children of Ifrael return, and feek the Lord their God, and David their king; and fall fear the Lord and his goodness in the latter days. The time was fhort in which the chil-him whom they have pierced. The dren of Ifrael abode in Chaldea, forrow which the Jews are repreand remained without the means fented as feeling when they look of religious inftruction which they upon the Meffiah whom they had enjoyed in Jerufalem. The peri- pierced, is godly forrow, and conod expreffed by many days, applies fequently involves in its nature eonly to their difperfion fince their vangelical repentance. It is the city and temple were deftroyed by fruit of the out-pouring of the

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that the rejection of the Jews is
not total, and by declaring that it
will not be final. In the irft part
of his reply he mentions his own
cafe as an exception from the gen-
eral wretchednefs of his nation-
I alfo am an Ifraelite of the feed of
Abraham, of the tribe of Benja-
min. He goes on to mention the
feven thousand men who did not
bow the knee to Baal in the de-
generate age of the Prophet Elijah,
and applies that fact to his prefent
purpose in ver. 5. Even fo then, at

Spirit of grace and fupplications. The mourning in that day will be univerfal. It appears from the context that there will be a great mourning in Jerufalem; like the lamentations which were uttered in that city when king Jofiah fell¦ in battle, in the valley of Megid. do. It is faid in verfe 12, that the land fhall mourn; and thence to the end of the chapter, the mourning is defcribed as being carried into every family and into the clofet. Such a day of godly forrow for fin as is held up by Zech-this prefent time alfo there is a remariah, goes far beyond what took place among the Jews on the day of Pentecost, or what hath been in any other period fince there was a church on the earth. Several thoafand of the Jews were converted to the faith of the gospel in the Apoftolic age, and a few individuals have been converted fince, but the body of the nation have for many hundred years been given up to hardness of heart and blindness of mind. The prophecy of Zechariah must refer to a day yet to come, when the Jews then alive will univerfally, with believing, contrite hearts, embrace the Meffiah who was crucified without the gates of Jerufalem.

Leaving the Old Teftament let us pafs to the New, and attend to the xi. chapter of the epiftle to the Romans. This chapter begins with an objection-Hath God caft away his people? q. d. How is this cafting away of the Ifraelitish nation confiftent with the declaration and promife which God hath made, That he hath chofen Facob unto himfelf, and Ifrael for his peculiar treafure; and that he will not caft off his people, neither will be forfake his inheritance.* He replies to the objection by obferving

Pfalm cxxxv. 4. xciv. 14.

nant according to the election of grace. It abundantly appears from the 11th verfe and onwards, that the rejection of the Jews is not final. Ifay then have they fumbled that they should fall? God forbid but rather through their fall falvation is come unto the Gentiles, for to provoke them to jealoufy. Now if the fall of them be the riches of the world, and the diminifbing of them the riches of the Gentiles, how much more their fulness? The fulness of the Jews is fet over against their fall, or their apoftacy and fubfequent rejection. By their fulness then must be meant their return to God by faith in the Meffiah. Their fall had been the occafion of enriching the Gentiles with gofpel bleffings. Their fulnefs, or general ingathering, will be inftrumental of procuring the fame bleffings in a much higher degree. Omitting other quotations which might be taken from this chapter, I pafs on to the 25th and 26th verses. For I would not, brethren, that ye fhould be ignorant of this mystery, | (left ye should be wife in your own conceits) that blindness in part is happened to Ifrael, until the fulness of the Gentiles be come in. And fo all Ifrael fhall be faved; as it is written, There fall come out of Zion the Deliverer, and shall turn a

way ungodliness from Jacob. These words are too plain to need any comment. It is manifeft from them that the Jews will, as a body, be turned from their unbelief, and will acknowledge Jefus Chrift as their Redeemer.

The removal of the blindness of the Jews and their return to the church will be a wonderful event. What shall the receiving of them be but life from the dead? Their recovery will resemble a refurrection 'from the grave. It will throw great light upon the fcriptures; and will fill the minds of believers of all nations with admiration and praife.

I fhall conclude this Effay with the infcription put upon the monument of Rabbi Judah Monis, who was born in Italy, and ended his life in Northborough, Maffachufetts.

INSCRIPTION.

"Here lie buried the remains of
RABBI JUDAH MONIS, M. A.
Late Hebrew inftructor
At Harvard College in Cambridge;
In which office he continued 40 years.
He was by birth and religion a Jew,
But embraced the Chriftian faith;
And was publickly baptized
At Cambridge, A. D. 1722,
And departed this life
April 25th, 1764,
Aged eighty-one years, two months
and twenty-one days.

A native branch of Jacob fee,
Which once from off its olive broke,
Regrafted in the living tree,
Of the reviving fap partook.
From teeming Zion's fertile womb,
As dewy drops in early morn,
Or rifing bodies from the tomb,
At once be frael's nation-born." B.
(To be continued.)

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fo entirely, with the concerns of eternity. God has taken hold of your confcience. I hope it is his defign, to make you a veffel of mercy. I find you are much dif turbed with the fovereignty of God, in the difpenfations of his grace. This is not uncommon, with people in your circumstances; but it is an evidence of the enmity of the carnal heart against God. God is fhewing you your heart. You have heretofore had little acquaintance with yourfelf, in refpect to your relation to God. You will find,

that your natural oppofition to him is as great, as the fcriptures have reprefented it.

I will take the liberty, to make to you fome obfervations, on the fovereignty of God; and on that oppofition to it, which so often appears among men.

The fovereignty of God confifts in his doing whatever he pleases. In the exercife of this fovereignty, he has created what worlds, and what inteligent creatures, he faw fit. He manages and difpofes of them, in all circumstances, as he thinks proper. He gives them fuch abilities and accommodations, at he choofes. In his own wifdom, he brings men into being, in this, or that age of the world. He orders the circumstances of their country, parentage, conftitution of body, education, profperity, or adverfity. He gives, or withholds the light of the gospel. Where the light of the gofpel is enjoyed, he fometimes attends it with the influences of his fpirit, fo that many are awakened, and bro't home to Chrift; and at other times, he withholds thofe influences, and the people are ftupid. He awakens and renews one, and another is left. He has mercy on whom he will have mercy and whom he will he hardeneth. They are har

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