Messiah; so that nothing can be inferred from it respecting his coming. The crisis in the condition of Israel is never stated to be " the coming of the "Messiah ; but their uncircumcised hearts being humbled;" which implies their repentance and conversion, and their receiving in humble faith that Saviour, whom they have pierced. Could Christians produce no better proof that the Messiah is come, than Mr. C. does that he is not come, their cause would be hopeless. P. 24. 1. 7. Here you may learn,' &c. Whence may we learn these things? Not a word is said either about the first or the second temple, or even the tabernacle, or the coming of the Messiah, in any of the texts referred to. I suppose the word often referred to, (D) in our version rendered" sanctuaries," by Mr. C. translated temples, contains the argument; but it is used in the plural, when only one temple could be meant, if at all included;' of the sanctuaries of Tyre; 2 of the idol temples of the kingdom of Israel; 3 and in a variety of other senses.-Nothing therefore can be inferred from this single word. In fact, if the two temples exclusively had been meant, the dual number would most properly have been used. Israel may "pine away pine away in their iniquities," as well for the guilt of "crucifying afresh," from age to age, the promised Messiah, by impenitent unbelief and determined opposition, as for any other of their national sins: and, as the nation 'Ps. lxxiii. 17. Ezek. xxi. 2. ง Amos vii. 9. 2 ? Ezek. xxviii. 18. has not during many ages been guilty of gross idolatry, this seems an obvious reason of their long-continued abject situation. If this be the case, welcoming in penitent faith this longrejected Saviour must be the introduction to their restoration. And, if this be not the guilt for which God so permanently contends with them, (as I am most fully convinced it is,) let them assign a more adequate and satisfactory reason for the unprecedented dealings of the Lord with their favoured nation, during above seventeen hundred years. P. 24. 1. 11. The first covenant, will be remem'bered,' &c. How does this agree with the words of the prophets: The first covenant,' however, was not that made at mount Sinai, but that made with Abraham, "which the law that was four "hundred and thirty years after could not dis" annul." 2 Mr. C. has indeed quoted the fortyfifth verse of Leviticus xxvi., which seems to refer to the Sinai covenant; but he has omitted several preceding verses, which should not be unnoticed. "If they shall confess their iniquity, and the ini"quity of their fathers, with their trespass which "they have trespassed against me, and that also "they have walked contrary unto me; and that " I have walked contrary unto them, and have " brought them into the land of their enemies; if "then their uncircumcised hearts be humbled, " and they then accept of the punishment of their " iniquity: then will I remember my covenant " with Jacob, and also my covenant with Isaac, Jer. xxxi. 31-34. Ezek. xvi. 62. Gal. ii. 15-29. " and also my covenant with Abraham will I re" member, and I will remember the land." 1 P. 24. 1. 25. How came the prophet to take 'notice of Edom?' Answer: The Edomites hated Israel, and exulted over the desolations of Jerusalem and the miseries of the Jews, with mingled cruelty and scorn. 2 It was, therefore, natural for Jeremiah, when mourning over these desolations and miseries, to think of the Edomites: and it pleased God to employ him to foretel, that judgment from the wrath of God would ere long overtake these insulting foes, and that the Jews would soon return from captivity, and be reinstated in prosperity. Edom is indeed sometimes used as a general name for the enemies of God's people: but, whether it be in this place or not, it is certain that not one word occurs in it concerning the Messiah, or the time of his coming. It is also obvious to remark, that if Edom be the general name of the enemies of the people of God, of whatever nation; Israel also is the general name of God's people, though of other nations. Mr. C., I suppose, considers Edom as the proper title of the Roman empire, in every form. If I misunderstand him, he must set me right. But, however this may be, or whether his reasoning concerning Israel remaining a prisoner, 'so long 'as Edom is master,' be logical and well-grounded or not; it is manifest that a portion of scripture, in which the Messiah is not hinted at, can prove nothing either way concerning the time of his 1 Lev. xxvi. 40-42. Ps. cxxxvii. 7. Jer. xlix. 7-22. Ezek. xxv. 8-14. xxxv. Amos i. 11, 12. Obad. 1-16. coming; except to those who have unscripturally associated the ideas of his coming with 'the re'storation of Israel:' and, as fact proves that Israel is not restored, no further proof can be requisite to such persons: but ' an honest man,' (p. 25. 1. 22.) having well considered this argument, may think with me, that it has no relation at all to the present subject. P. 25. 1. 32. Five hundred years before Christ.' The Lamentations were written after the destruction of the first temple; the second was not destroyed till above seventy years after the birth of Jesus: yet Mr. C. in other places, computes that no more than 490 years occurred between the one and the other! (P. 88.) P. 25. 1. 34. He could do no good to Israel.' Jesus did good to many ten thousands of Jews, personally and by his apostles: but what physician can do good to an obstinate patient, who not only rejects his advice and his medicines, but also fit pugil, et medicum urget?-becomes a boxer, and fights his physician? P. 26. 1. 12. ' Proof from the gospel,' &c. This is a vain attempt to make the gospel destructive of itself. It would be indeed most wonderful, if Jesus, who before Caiaphas and Pontius Pilate avowed himself the Messiah, and who was crucified for that avowal, should be found just before to testify that he was not the Messiah! (1. 26.) But this is not the only instance in which our Lord is introduced as renouncing the claims which he was crucified for advancing. Mr. C. has it fully settled in his own mind, that the coming of the Messiah and the restoration of Israel must occur at the same time: and thus he is every where led to assume, as self-evident, the very point which he ought to prove. Our Lord's claim to be a Prophet will come under consideration in another place. At present the expression, " until the times of the gentiles be " fulfilled," may require a brief consideration. 66 WHAT WE ARE TO UNDERSTAND BY THE Considerable weight is laid on these words; and Mr. C. takes for granted that they mean, ' until the measure of the iniquities of the gentiles 'shall be full:' (1. 30–34.) but they appear to me to admit of a very different interpretation. Αχρι πληρωθῶσι καιροὶ ἐθνῶν ; "Until the times of the "nations shall be accomplished," or, " shall have been fulfilled." No expression, at all resembling this, occurs in the Old Testament; or even in the New, except that of the apostle in the Epistle to the Romans: 1 «Αχρις ὁ τὸ πλήρωμα τῶν ἐθνῶν ἐισέλθῃ; "Until the time when the fulness of the nations " shall come in." When the times shall arrive for the fulness of the gentiles to be brought into the church, "the blindness," which "in part has "happened to Israel," shall be removed, " and so "all Israel shall be saved." 2 This, or somewhat to this effect, is the evident meaning of the apostle: and from his argument it may be concluded, at least with great probability, that, according to his views, the conversion and resto 'Rom. xi. 25. VOL. IX. Rom. xi. 25-31.2 Cor. iii. 13-16. P |