The Rabbinic Jews comfort themselves with the idea, that they cannot have this world and the world to come too; but they confound two things which are perfectly distinct, God’s mode of dealing with individuals, and his mode of dealing with nations. Individuals have not only an existence in time, but for eternity. Worldly misfortune to an individual is, therefore, no proof of God’s displeasure, because the world is only a part, and that the smallest part, of his existence. But the case of nations is different. They exist only in time, and therefore the rewards and punishments must be temporal, and so God has uniformly promised to the Jewish people temporal prosperity, in case of national obedience, and temporal calamity in the former case. Whenever, therefore, we see Israel exiled from their land and scattered among the nations, we must infer, if Moses has spoken the truth, that it is because they have departed from the God of their fathers. Footnote 26: Such as a key, a ring, or a knife.—Rashi. No. XXVII. SABBATIC LAWS. How little the oral law has hitherto done to promote the peace and happiness of Israel, we considered in our last number. It may, however, be replied, that it has not had a fair trial, and that the failure is to be attributed rather to the people than to the law. This possible reply naturally leads us to think, what then would be the state of Israel and of the world at large, if the oral law were universally and exactly observed, and its disciples had supreme dominion in the world? Suppose that all the kingdoms of the world were melted into one vast and universal monarchy, and the sceptre swayed by a devout and learned rabbi, and all the magisterial offices filled by able and zealous Talmudists, would the world be happy? This is a fair question, and well deserves consideration, for there can be no doubt that true religion was intended by its Divine Author to promote the happiness of his creatures:— דוכיה דרכי נועם וכל נתיבוביה שלום ׃ “Her ways are ways of pleasantness, and all her paths are peace.” (Prov. iii. 17.) And that not of a few, but of all without exception. הלא אב אחד לכלנו , הלא אל אחד בראנו ׃