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country? Behold, I will bring them from the north country." The very call," Behold," intimates that something is to he looked for of a very surprising nature—something that had not previously been attended to as it ought: and such certainly has been the case with regard to the promises, in this very prophet, made to the house of Israel or Ephraim, as having been taken into the north country, and as having the word of the Lord sent after them to that quarter, вo as to be made the Lord's people, according to the terms of the New Testament dispensation, when out of the land. But not only were the great body of the people taken into the north country, where, being given the gates of their enemies, they have gone out and encompassed the earth.—There were also those that escaped in different directions, and especially westward by the shipping of Tyre; and these the Lord promises to bring into unity with those that were led away captive into the north country. "will gather them from the coasts of the earth: " Those left from Egypt and Pathros towards the south; from Cush and Elam towards the east; from Shinar and Hamath towards the north; and from the islands of the sea towards the west, He will again set his hand to recover. When He shall set up an ensign to the nations, and assemble tho outcasts of Israel. He will also gather the dispersed of Judah from the four corners of tho earth. And his extreme carefulness with regard to Israel, his peculiar treasure, is still farther expressed by its being said, that he will bring "with them the blind and the lame; the woman with child, and her that travaileth with child together."

He

These words, beside their more literal import, may, perhaps, refer to Mich. iv. 6 -13; v. 1 4 - 3, where tho promise is given respecting the restoration of the lame, or her that halteth, which, as distinguished from her that was driven out, seems to refer to Judah, which was to be made a remnant, just as she that

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was driven out was to become a strong nation. The woman that travaileth is there shown to be Judah; and she that was yet to bring forth, after the restoration of the Jews from Babylon, it is as clearly intimated was the other house of Israel, the desolate woman that was driven out, but who was to have many more children than Judah: until which bringing forth of the multitude promised to Ephraim, the Jews, as having rejected their King when He came to them, were to be given up, and at length these, the remnant of his brethren according to the flesh, will return unto the children of Israel, who have previously acknowledged their King the Judge of Israel, born as the Son of David in Bethlehem, but "whose goings forth have been from of old, from everlasting." His eternal counsel shall stand, so that thus, not only a remnant shall return, but a great company shall return thither. See Mich. v. 1—3.

The manner of their return is like that of the prodigal son, or as Ephraim is afterwards described; they shall come with weeping, acknowledging their iniquity, their many and grievous backslidings, their inability to save themselves, and as casting themselves simply and entirely upon the free mercy of God in Christ, both for pardon, and for power to do the will of their Father. And their Father meets them, as, indeed, he is ready to meet us, with all compassion and willingness to bless—with supplications, rather with favours, will he lead them.' And certainly all this does not remain to be accomplished, for already has he multiplied his kindnesses towards us in all respects, as was promised unto Joseph our father. And saith the Lord, "I will cause them to walk," not in a dry and stony desert, as coming up out of Egypt, but

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by the rivers of waters, in a straight way, wherein they shall not stumble." Literally hath he given our people to sow beside all waters—literally hath he given us, by railway conveyance, a straight way wherein there is no stumbling; and in which the blind

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and the lame may travel without inconvenience: but all this appears to he but as the sign of still greater favours of a spiritual nature, which He is ready to bestow, if the house of Israel do but, as invited, ask them of their abundant Provider. Then will He cause to flow out, even of themselves, rivers of living water. Then will He lead

them in a plain path, and a way full of glorious light, notwithstanding all the dark devices of the enemy.

It is to be considered that Ephraim is especially concerned in the restoration of Israel. As being constituted the first-born, it is both his duty and his privilege to act for the welfare of "all the families of Israel; to take possession, for them, of the land of their fathers, and in which more especially their Heavenly Father would bless them; to clear obstructions out of the way, and cast up highways, whereby they may return in the circumstances described: as being found in the position of the first-born, with wondrous instrumentality for accomplishing the work appointed, not only right but responsibility is concerned in the case. As God would prove a Father to Israel, let Ephraim exercise himself in the duties belonging to the birthright. Let him feel and act as the first-born.

Jeremiah more particularly points out the place in which Israel was to be found, and whence they are to return to the land of their fathers: Thus (ch. iii. 11, 12), when the word of reconciliation is sent after backsliding Israel, as contrasted with treacherous Judah, it is directed towards the north country: in which direction the word of the Lord, in the preaching of the gospel, hath subsequently, for the most part, been sent. And here, in the north country, the principle of representation is most fully recognised: according to which principle, Israel shall present themselves at Jerusalem, when the kingdom shall be the Lord's. See v. 14—16. And here also, in the north country, is the better portion of Judah, who are to walk with Israel out of the laud of

the north into the land given unto their fathers.

Again, in chap. xvi. 14, 15, where the promised restoration is spoken of as eclipsing the deliverance from Egypt, it is said to be particularly from the land of the north. And hither, into the north country, where were the outcasts of Israel, have also been drawn the Jews by the Greek and Roman fishermen; and hither, also, have they been hunted by the Saracen and Turkish horsemen—v. 16.

Also, in chap, xxiii. 8, the north country is especially noticed as that out of which the seed of the house of Israel shall be led. 66 Therefore, behold, the days come, saith the Lord, that they shall no more say, the Lord liveth, which brought up the children of Israel out of the laud of Egypt; but the Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land."

In ch. xxxiii. 15, 16, it is again promised, "In those days, and at that time, will I cause the Branch of Righteousness to grow up unto David." "In those days shall Judah be saved, and Jerusalem shall dwell safely." Before, in ch. xxiii., it was said, "Israel shall dwell safely." But Israel shall have now been brought home, and be known by the name Jerusalem; and Israel hath now the name of her husband put upon her, the marriage of the Lamb having come. And so it is here said, "And this is her name wherewith she shall be called, the Lord our Righteousness." The people to be more especially found in Christ, are the people of the promise. And we have seen that the Scripture most distinctly recognises their dwelling as being in our own part of the world, previous to their discovery; and as truly will Jerusalem become their capital, when their faces are turned towards Zion, when the eyes of all the tribes of Israel shall be towards the Lord.

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before. And that they may see therein the truth and faithfulness of God, let the word of promise be now fairly and fully read; and, being understood, let it he boldly and generally declared: that so God may he known in this identification of his people. Let the first-born now at last and in very deed, set to his seal that God is true. Unbelief whispers, Surely these cannot he the literal descendants of the people who have been lost since the Assyrian captivity, lost more than 2500 years ago! So many revolutions of empires and migrations of tribes, and scattering of nations, and mixing up of races have occurred since that time, that, even supposing them to exist, it would indeed he difficult to identify them, and particularly so in Europe. It cannot be,—some other meaning must be put upon the words. Ephraim cannot mean Ephraim; nor can Israel mean Israel. But what saith the Lord to all this? Even this, "Hear the word of the Lord, O ye nations! and declare it in the isles afar off:" that is, let it be published loudly and plainly among these the nations, that were to come of Jacob, the multitude of which was especially promised to Ephraim, and who were to renew their strength in the islands. To the people whom it concerns, and who have been so slow to acknowledge their Owner, let it be declared, in answer to all such presumptuous reasonings against the possibility of God's fulfilling his prophetic word: "He that scattered Israel will gather him, and keep him as a shepherd doth his flock." Israel, or the kingdom of the ten tribes, was scattered at the time of the Assyrian captivity already referred to: then the main body of the nation was led away north-east, to the borders of the Caspian and Euxine Seas; whilst others fled south, and west: some to Egypt, where however it does not appear they long remained; others, by the ships of Tyre, or other conveyance, passed farther down the Mediterranean, to Italy and Spain; and a few seem even at that early period to have

gone beyond, and to have reached these isles afar off.

Thus was the Lord stationing the escaped of Israel, along the coasts of the very country, into which the main body of the nation, that had been led captive, was about to come. This was done when the nations now 'in the north-west of Europe, or in places colonized from thence, were driven forward from the south-east to occupy their present important position. Thus already hath God so far accomplished his word, in gathering Israel into one place; where He hath indeed wonderfully preserved them and provided for them. The Lord hath been, us (Ezck. xi. 16.) He said He would be, a Little Sanctuary, to the Outcast house of Israel, in the countries into which they have come. With them the blessing remains, and with them it spreads out unto all the ends of the earth.

There is also to be a gathering together of the outcast Israel after they have increased as the sand of the sea; and, in the place where they were not recognised as the Lord's peculiar people, are they to be called the sons of the living God—having been made possessors of the privileges believers of the gospel enjoy in Christ. Then it is that the children of Judah and the children of Israel shall be gathered together, and appoint themselves one head, and come up out of the land, for great shall be the day of Jezreel. See Hos. i. 10, 11.

The gathering together is progressive; first locally, of Israel in the north country, where also the descendants of the Christian Jews of the primitive church have commingled with their Christianized brethren of the house of Joseph. Here locally also have the unbelieving Jews been gathered together with their brethren, and a spiritual union may he expected to take place as to many of them. In the land of their fathers there is also to be looked for a still farther gathering together, both local and spiritual. When the Lord, very shortly after, will gather together the children of the Resurrection, and

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bring this earth into visible unity with higher modes of spiritual existencewhen He will gather together all things in Himself, both the things which are in heaven, and which are on earth, then shall there he a glorious consummation of this Increase of God.

God has thus, Jer. xxxi. 10, presented himself as an instructing father to Israel and specially to Ephraim. Ho is also there presented as the Shepherd King, who will gather and keep; and all this he doth as the Redeemer. Of the Lord is the redemption of his people. Christ is the Redeemer specially of Israel; not to the exclusion of others, who may be joined to them; and with them partake of the root and fatness of the olive tree; but they are the natural branches. The Redeemer is emphatically the God of Israel. For them did the Lord of glory not only condescend to come down into our nature, and pay the redemption price, but He is even exalted for the special purpose of giving repentance to Israel and remission of sins. It is not true, that He who remembereth his covenant for ever, hath forgotten what He came to do, and what He hath gone to accomplish. He hath been hastening to perform his word. Soon may Israel accept of the punishment of his iniquity, and be made willing to go free; so shall his bonds be broken. "Therefore they shall come and sing in the height of Zion; and shall flow together, to the goodness of the Lord." The reconciling power of the priesthood of Christ, shall thus be made manifest in bringing them into closer union with each other in the Lord, even upon his holy mountain: where his table shall be spread for all people:

:--as for wheat, and for wine, and for oil, and the young of the flock and of the herd, there shall be thenceforth no lack. Their soul shall be as a watered garden, which is carefully and abundantly, and continually refreshed. As to these things they shall not sorrow any more at all; there shall be no farther painful experience

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n that respect. They shall have obeyed the command; and have found the promise true, "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." There is here an identification of human nature, as presently constituted. The virgin, the young men, and the old together, are recognized; and as well the priests and the people:- -so that it is not the heavenly Inheritance nor the glorified saints that are here spoken of. The people here described are Israel after the flesh, made in truth the people of God; as having their mourning turned into joy; as comforted, and made to rejoice from their sorrow. It is true that they have now a sufficiency of temporal blessing. The vegetable productions of the earth, wheat, and wine, and oil, are mentioned, as also the most delicate and nutritious of animal foods. Notwithstanding the immense flowing together into one place, the supply shall fully answer the demand, as to all that belongs to the body. And all shall be partaken of with gladness and gratitude: but it is spiritual blessing with which the whole is crowned, and which shall sanctify all other blessing. And thus it is said, "And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord." What a rich unfolding of the word will there be, when the priests shall no longer be lean as before, and when the people shall not have the same cold morsel served up to them again, and again, and again: but when the meek shall increase their joy in the Lord, and the poor among men shall rejoice, as described, in the Holy One of Israel!

The question naturally arises as to the constitution of things under which this abundance of blessing temporal and spiritual is to be enjoyed. Is it to be before, or after the Lord's second coming? There can be no doubt but that the happiness to be enjoyed under the dominion of the glorified saints will be equal to this; but it would