the
dispersion of Israel on the face of the earth. But no doubts can exist
as to the others, which are all, and for ever, in full force, having
been ordained for all times and all places.

But the Jew has also a creed to profess. According to the Scriptures, he
is bound to believe in the unity, eternity, omnipotence, omniscience,
unerring justice, and infinite mercy of God; in His general providence
over all the universe, which He created and which He governs, and His
more special providence over man; he is bound to believe in the divine
origin of the Mosaic revelation, in its truth and immutability, and in
its efficacy to promote his own sanctification; he is bound to believe
in the spirituality and immortality of the human soul, in its
destination and aptitude to perform all that is good, and in the future
reward of the virtuous and punishment of the wicked; and, lastly, he is
bound to believe, that, in order to make known, preserve, and propagate
these dogmas, a covenant was established between God and Israel, in
consequence of which the latter is called _servant of God, son of God,
holy people_, and has the particular mission to conform to the will of
God, which is called _walking in the ways of the Eternal_. These various
points are, however, so intimately connected with each other, and form
so complete a system, that one being admitted, the others follow as
legitimate consequences.

It now remains for us only to add a few words concerning the hopes of
Israel. The future--as great in its consequences as extraordinary in its
conditions--which the Jew has a right to expect, has its foundation in
the Divine promises, and, consequently, its accomplishment, though long
in the womb of time, is infallible. By virtue of such promises, Israel
expects a complete material restoration and spiritual perfection, not of
his own people only, but of all the human family; so that every
individual of the human species may then correspond, in all respects, to
the lofty requirements of his nature, and attain the ends
pre-established for man by the infinite wisdom of the Creator; and this
not only during his earthly life, but also beyond it, in his immortal
condition. As to the modes by which these heavenly universal promises
will come into actuality, we must rest satisfied with very feeble and
vague notions, and not require an exact comprehension of specialities,
which, in our present limited power of mind, we might be unable even to