" and lifted up my hand unto the seed of the "house of Jacob, and made myself known to them " in the land of Egypt,...I said unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of "Egypt: I am the Lord your God. But they "rebelled against me, and would not hearken unto

me; they did not cast away every man the abom"ination of their eyes, neither did they forsake "the idols of Egypt. Then I said, I will pour out

my fury, to accomplish mine anger in the midst " of the land of Egypt. But I wrought for my " name's sake." -" Ye shall remember your ways, " and all your doings, wherein ye have been "defiled; and ye shall lothe yourselves in your

own sight, for all your evils that ye have com"mitted. And ye shall know that I am the Lord, "when I have wrought with you for my name's "sake; not according to your wicked ways, nor "according to your corrupt doings, O ye house of "Israel, saith the Lord God." 2-The man, who claims of God what is justly due to him, shall have it, "without mercy." But God confers his favours on those, who allow that they do not deserve them.

P. 52. 1. 4. 'They are called and invited by 'the word of the Lord,' &c. - Does this mean, that without circumcision, or being proselyted to the observance of the ritual law, men may share the benefits of Israel? If it does, it is a concession which I did not expect to meet with: but the words, No law, no promise, (p. 53. 1. 18.) seem to confine it to those who are fully proselyted.

1

Ez. xx. 5-9.

2 Ez. xx. 43, 44.

P. 52. 1. 25. For he who will be a sharer,' &c. This hint should be carefully observed; as it seems to be in great measure overlooked in the following parts of the publication. Perhaps, however, it is exclusively meant of proselytes from the gentiles, and not of Israelites by birth.

P. 53. 1. 14. 'Here is the calling,' &c.-Are then no more gentiles to share these blessings, than can dwell among the Jews in the land of promise? This, I fear, will in great measure disannul the former concession; for the land of Canaan can hold a very small part of the gentiles, that is, of the inhabitants of the globe, along with Israel.

IS THE KINGDOM OF THE MESSIAH SPIRITUAL, OR 'ABSOLUTELY EARTHLY?'

Mr. C. asserts, p. 53. 1. 19. THE MESSIAH'S

'KINGDOM IS NOT SPIRITUAL, BUT ABSOLUTELY ' EARTHLY.' I convert his assertion into a question, which I purpose to discuss.

P. 53. 1. 20. ' In the last chapter of Ezekiel,' &c. It would be easy to shew, that the strictly literal interpretation of Ezekiel's vision, including the last nine chapters, is attended by very great, if not absolutely insurmountable, difficulties. It is generally allowed to be one of the most obscure portions in the whole scripture; I apprehend, the most obscure of all. Various opinions have been formed respecting the times and events to which it relates: but the order in which it follows the predictions of the restoration of Israel,' and the slaughter of those powerful opposers, predicted under the names of Gog and Magog; its coincidence, in this respect, with the New Testament predictions of the establishment of the millennium, after the terrible destruction of all opposers ;1 and, in addition to all, its very obscurity leads me to conclude, that it relates to events yet future, and subsequent to the conversion and 'restoration of 'Israel.' But I am fully persuaded that nothing, previous to its fulfilment, will enable any man to know how far it should be understood literally, and how far figuratively. The city, (which is never called Jerusalem,) according to the admeasurement assigned to it, would be forty miles square: and the land (which is never called Canaan,) of far larger dimensions, than that divided by Joshua. Exactly the same proportion is assigned to each tribe, without any difference as to numbers; and each portion is stated as extended directly across the country. I only hint these things, as obvious difficulties in the way of the strictly literal interpretation; and to shew how little certainty there can be in our reasonings from this obscure unfulfilled prophecy.

I have already observed, and desire again to point out to the reader, that the restoration of 'Israel' is, neither in Ezekiel, nor in any of the prophets, directly connected with the coming of the Messiah: but, if his coming is spoken of, something is constantly introduced, between the mention of it and the prophecy of Israel's restoration. Thus in Isaiah, the calling of the gentiles is introduced between the coming of the Messiah,

See the author's Commentary on Ez. xxxix. xl. xlviii.-. Rev. xix. xx.

and the restoration of Israel. Thus in Amos, the same order is observed. But in very many prophecies, the coming of the Messiah is not at all mentioned: He is supposed to have come, and to have set up his kingdom; and at length Israel receives him, or submits to him, and is restored.3-The prophecy of Jeremiah seems more like an exception to this statement, than any other: 4 yet the days of the restoration of Israel are marked distinctly, as subsequent to his coming. It may also be observed, that the coming of the Messiah is, in several prophecies, closely connected with judgments on the Jews, as the immediate consequence; which is wholly inconsistent with the restoration of the nation being the immediate consequence.5

I would however most especially observe, as connected with the present question, that 'the ' restoration of Israel' is uniformly connected with the promise of spiritual blessings: if the forgiveness of sins, and the renewal of the heart to holiness, be spiritual blessings. It will, I believe, be difficult to find any clear exception to this arrangement. Thus Moses connects that event with their confessing their sins, "their uncir"cumcised hearts being humbled; and their "accepting the punishment of their sin."-And let it be here noted, that the Lord says, "Then " I will remember my covenant with Jacob, and "also my covenant with Isaac, and also my

"covenant with Abraham." The Abrahamic, not the Sinai covenant is pointed out.

Again, predicting the present dispersion of Israel: "But, if from thence thou shalt seek the "Lord thy God, thou shalt find him, if thou seek "him with all thy heart and with all thy soul. "When thou art in tribulation, and all these things "are come upon thee in the latter days; if thou "turn to the Lord thy God, and shalt be obedient " to his voice, (for the Lord thy God is a merciful "God,) he will not forsake thee, nor destroy "thee; nor forget the covenant of thy fathers, " which he sware unto them." 2-Observe again, "the covenant of thy fathers, which he sware " unto them." 3 The Sinai covenant was not confirmed with an oath.

But whence does this conduct of the dispersed Israelites arise ?-Moses, speaking concerning the same events, says, "The Lord thy God will "circumcise thine heart to love the Lord thy "God, with all thy heart." 4

It would be far too prolix to adduce the other passages, which connect the restoration of Israel with spiritual blessings; and I must only refer the reader to them. And let those, who contend for an absolutely earthly kingdom, produce the prophecies in which this connexion cannot be traced; if indeed any such can be found. If then