competitors with Israel for the honour of this external distinction. (P. 29: p. 78. 1. 33.)

P. 121. 1. 33. Messiah, son of Joseph.'-Hosea says nothing of 'Messiah, son of Joseph,'-Judah and Israel shall have "one Head," and not two. But tradition, I suppose, contradicts the words of Hosea. Sennacherib carried the Israelites captive in the fourth year of Hezekiah; and ten years after, in the fourteenth year of Hezekiah, “he came up against all the fenced cities of Judah, "and took them." Does this prove, that a great part of Judah went into captivity with the 'Israelites ?'

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P. 122. 1. 11. We read in Joshua,' &c.-Is then the tenth of Joshua a prophecy, and not a history? or is it both a history and a prophecy?

P. 122. 1. 18. Battle of Gog.'-Concerning the battle of Gog we are agreed: but it has been stated, that the closing verses of the second chapter of Joel relate to other events, even to the awful destruction of Jerusalem by the Romans.

P. 122. 1. 26. And I will shew,' &c.-The prophecy in the third chapter of Joel coincides with the prediction of Gog and Magog by Ezekiel, but includes, also, as it appears to me, other events which will occur about the same time.

P. 122. 1. 30. Boasting of the gentiles.'-The apostle warned the gentile converts at Rome on this subject: "Boast not against the branches; "but, if thou boast, thou bearest not the root, but "the root thee." "Be not high-minded, but fear.” But, in the course of my reading, I have met with

1

2 Kings xviii. 9—13.

2

Romans xi. 18-20.

very little boasting of the gentiles over Israel ; not so much, in the whole, as there is boasting of the Jews in this one small tract.-The truth is this: the gentiles, including the bulk of nominal Christians, think very little about such matters; and, whatever else they boast of and glory in, it never comes in their way to boast or glory over the Jews, about the dominion under the reign of Messiah. And true Christians, by the same train of serious reflection, in which the comparative situations of the Jews and gentiles are brought to their thoughts, learn humility, gratitude, and compassion. They consider all "boasting" over others as extremely wicked; and, in proportion as they think themselves favoured above others, they acknowledge their own unworthiness, give the whole glory to God, who alone hath made the difference, and pray for those whom they look on as less favoured. And not only so: but they do what they can to impart their peculiar advantages to them also.

P. 123. 1. 2. 'Restoration of Judah and Benja'min,' &c. L. 8. The gentiles would pay no at"tention,' &c.-The reader must observe, without my noticing it, that Mr. C. wavers on this subject; and sometimes seems to speak of the gentiles as brought to worship God by the Jews, and sometimes as wholly neglecting the instructions given them. The text, however, here adduced, proves nothing in this respect; as it only means, that every people will have regard to that object of worship which they acknowledge as their god; but not that they will never "turn from idols "to serve the living and true God." And the verses which go before, prove directly the

contrary: "Many nations shall come and say, "Come, and let us go up to the mountain of "JEHOVAH, to the house of the God of Jacob,—and "he shall teach us of his ways, and we will walk " in his paths." The worshippers of God profess, that "they will walk in the name of the Lord their "God for ever and ever:" yet many of Israel apostatized, and became idolaters; and numbers of idolaters have forsaken, and still greater numbers will forsake, their idols, to worship the true God.

P. 123. 1. 19. ‹ The worship of Israel,' &c. If this mean the worship instituted by the ritual law of Moses, we cannot believe that it willen'dure for ever and ever.' We are confident that it is predicted in the Old Testament, that this ceremonial worship would be put away,' when the "Priest after the order of Melchisedek" should come: but, however that might be, it will hardly be maintained that the worship of heaven will be conducted according to the ritual law of Moses. As to the substance of the worship of Israel, as contained in the law and in the prophets, we firmly believe that it will endure to the end, and for ever: and that the gentiles become the people of God by joining in that spiritual worship of Israel, of which all their forms were shadows or prefigurations.— But, according to Mr. C.'s statement, what is to be done with the gentiles? The different forms ' of worship used by them are to be put away; (1. 13-16.) yet they shall not become true worshippers.' I suppose it is meant, that, in order to their being true worshippers, they must be pro

Mic. iv. 1-5.

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selyted, and circumcised, become Jews, and keep the law. If this be intended, it might have been more clearly stated. Malachi however says, or rather the Lord by Malachi, "From the rising of "the sun even to the going down of the same, my "name shall be great among the gentiles: and in every place incense shall be offered to my name, " and a pure offering; for my name shall be great among the heathen saith the Lord of hosts." 1 P. 123. 1. 24. Forced to acknowledge,' &c. Nothing is said, in the passage quoted from Jeremiah,2 of forced ' to acknowledge.' Every true convert acknowledges his guilt, without compulsion; and so will the Israelites, when converted and restored. 3 "Coming to the Lord from the ends of the "earth," implies a voluntary renunciation of idols, to join his worshippers; if words, when the gentiles are concerned, can express that idea: and surely there are other ways of knowing the 'hand and might of God,' besides that of falling victims to his omnipotent vengeance; Supposing that multitudes of the opposing nations should be crushed by the hand and power of God;' and others, thus perceiving how immensely superior he is to all the idols of their worship, should submit to him, seek mercy, renounce idols, and become his spiritual worshippers; will this not be a fulfilment of the prophecy? Beyond doubt, this, for substance, was meant by it.

'But let us see,' &c. :-1. 34.

P. 124. 1. 7. 'Further we observe,' &c.-Impenitent criminals do not generally come of

' Mal. i. 11.

2

Jer. xvi. 19-21:

3

* Zech. xii. 10.

'their own accord,' without being called,' in order to be punished.

P. 124. 1. 19. No need to shew miracles, except in Egypt.'-Whether there was or was not need, many and great miracles both of mercy and judgment were shewn in the wilderness, in the ' time of Moses: and without these, it does not appear how the people could have been sustained; Moses and Aaron protected; and either the return of the whole company to Egypt, or their entire destruction in the infatuated attempt prevented.

P. 124. 1. 21. 'Miracles will be shewn,' &c.There is no proof of this in scripture. God will work powerfully in restoring Israel; and he may, for aught which is said to the contrary, work miracles of vengeance, like those wrought in Egypt: but that this will be in the whole world' is no where intimated, nor is it in the least probable. Christian expositors have drawn many confident conclusions from the obscure prophecy in the eighteenth of Isaiah, not wholly dissimilar from that of Mr. C.: but, as I cannot adopt, so I do not presume to oppose, their reasonings: the event must determine. (1. 24.)

P. 124. 1. 29. Scattered throughout the whole 'land of Egypt.'-This directly contradicts the history by Moses. The Israelites dwelt together in Goshen," and had light in their dwellings" during the plague of darkness. In what manner were they all brought together in one time?' (p. 125.1.5.) And how shall the Israelites at their

'Ex. xv. 25. xvi. 11-35. xvii. 5-17. Num. xi. 18-23, 31-33. xiv. 22, 23, 37. xvi. 25-35, 44-49. xvii. 5–10.