short, some, that they will be restored in a time of unexampled trouble, and that they will suffer very severely as their forefathers did during their exodus from Egypt; others, that they will be restored in much joy and tranquillity, and will be brought back with great honour by the nations among which they are dispersed. These different matters appear at first sight contradictory: and yet, since they are all foretold by the same spirit of God, they all rest upon the same divine authority. We must therefore believe that they will all come to pass. Hence a commentator cannot be uselessly employed, who endeavours to remove their apparent contradictoriness, and to exhibit them as perfectly harmonizing with each other. If we adopt the scheme, which I have attempted to establish in the preceding pages, this contradictoriness undoubtedly will be removed; and, whether I be right in every particular or not, it will at least have been shewn, that each prediction is capable of receiving its full accomplishment without jarring with other seemingly opposite predictions. Thus, in interpreting these various prophecies, there is no inconsistency in supposing that Judah will be restored contemporaneously with the Antichristian expedition, and that Joseph and his brethren of the ten tribes will be restored subsequently to it; that Judah will be restored partly in a converted and partly in an unconverted state, partly by some great maritime power and partly by Antichrist; that, being thus restored in the midst of wars and tumults, he will suffer very severely; and that the ten tribes, being restored after the downfall of Antichrist and consequently after the ceasing of those wars and tumults, will return in peace and tranquillity to the land of their fathers. I presume not indeed to say, that my interpretation must in all points be necessarily the true one, for positive knowledge can only spring out of the event: but this I certainly will say, that the dif ferent prophecies themselves are in no wise inconsistent, because even before their accomplishment they are capable of being reduced to perfect harmony. The subject is a very awful one, particularly in times like the present, when the judgments of God are so manifestly abroad in the earth. My wish has been to turn the attention of all, both Christians and Jews, to those predictions which I have collected together, and upon which I have commented: for all are most deeply concerned in their accomplishment. I may add, that we of this great protestant maritime nation are peculiarly interested; for it certainly is not impossible, that we may be the messenger-people described by Isaiah as destined to take a very conspicuous part in the conversion and restoration of Judah. Hitherto we have been preserved, a column in the midst of surrounding ruins. While mighty empires totter to their base, and while Antichrist advances with rapid strides to his predicted sovereignty over the enslaved kings of the Roman earth; we, through the blessing of divine Providence, have attained to a pitch of naval preeminence unknown and unexampled in former ages. Such being our present circumstances, it is no less our interest as politicians, than our duty as Christians, to endeavour, each according to our opportunity and measure, to promote the conversion of the house of Judah. Whatever may be our success, and whether we be the predicted messengerpeople or not, of this at least we may assure ourselves, that no labour of love, undertaken for the sake of extending Christ's spiritual kingdom, will be unrequited by our divine master. Should this work be made instrumental through the blessing of God in opening the eyes of a single individual of the lost sheep of the house of Israel, the author will not have laboured in vain. I cannot conclude with greater propriety than in the words of Bp. Newton. 66 "The Jews were once the peculiar people of God: and as St. Paul "saith, Hath God cast away his people? God forbid. We see, "that after so many ages they are still preserved by a miracle of "Providence a distinct people: and why is such a continual miracle "exerted, but for the greater illustration of the divine truth, and the "better accomplishment of the divine promises, as well those which are yet to be, as those which are already fulfilled? We see that the great empires, which in their turns subdued and oppressed the people "of God, are all come to ruin; because, though they executed the purposes of God, yet that was more than they understood: all that "they intended was to satiate their own pride and ambition, their own cruelty and revenge. And, if such hath been the fatal end of the enemies and oppressors of the Jews, let it serve as a warning to all "those, who at any time or upon any occasion are for raising a clamour "and persecution against them. They are blameable no doubt for 66 persisting in their infidelity after so many means of conviction; but "that is no warrant, or authority, for us to proscribe, to abuse, injure, "and oppress them, as Christians of more zeal than either knowledge "or charity have in all ages been too apt to do. Charity is greater "than faith and it is worse in us to be cruel and uncharitable, than "it is in them to be obstinate and unbelieving. Persecution is the spirit of Popery; and in the worst of popish countries the Jews are "the most cruelly used and persecuted: the spirit of Protestantism is "toleration and indulgence to weaker consciences. Compassion to "this unhappy people is not to defeat the prophecies: for only wicked "nations were to harrass and oppress them; the good were to shew 46 mercy to them; and we should choose rather to be the dispensers of "God's mercies, than the executioners of his judgments. Read the "11th chapter of the Epistle to the Romans; and see what the great "apostle of the Gentiles, who certainly understood the prophecies "better than any of us can pretend to do, saith of the infidelity of the "Jews. Some of the Gentiles of his time valued themselves upon "their superior advantages; and he reproves them for it, that they, "who were cut out of the olive-tree which is wild by nature, and were graffed contrary to nature into a good olive-tree, should presume to boast against the natural branches: but what would he "have said, how would he have flamed and lightened, if they had "made religion an instrument of faction, and had been for stirring up a persecution against them? We should consider, that to them we "owe the oracles of God, the scriptures of the New Testament as well as the Old; we should consider that the glorious company of the "apostles and the goodly fellowship of the prophets were Jews; we "should consider, that of them as concerning the fresh Christ came, "the Saviour of the world: and surely something of kindness and gratitude is due for such infinite obligations. Though they are now broken off, yet they are not utterly cast away. Because of unbelief, as St. Paul argues, they were broken off, and thou standest by faith; 66 "be not highminded, but fear. There will be a time, when they will "be graffed in again, and again become the people of God; for, as the apostle proceeds, I would not, brethren, that ye should be ignorant "of this mystery (lest ye should be wise in your own conceits) that "blindness in part has happened to Israel, until the fulness of the "Gentiles be come in; and so all Israel shall be saved. And which "(think ye) is the most likely method to contribute to their conver❝sion, which are the most natural means of reconciling them to us "and our religion, prayer, argument, long-suffering, gentleness, good"ness; or noise and invective, injury and outrage, the malice of some, and the folly and madness of more? They cannot be worse than "when they crucified the Son of God, and persecuted his apostles: "but what saith our Saviour? Father, forgive them, for they know "not what they do what saith his apostle St. Paul? Brethren, my "heart's desire and prayer to God for Israel is, that they might le "saved. In conformity to these blessed examples our church hath also taught us to pray for them; and how can prayer and persecu"tion consist and agree together? They are only pretended friends to "the church, but real enemies to religion, who encourage persecution "of any kind. All true sons of the church, all true Protestants, all "true Christians, will, as the apostle adviseth, put away all bitterneSS, "wrath, and anger, and clamour, and evil-speaking, with all malice; and will join heart and voice in that excellent collect-Have mercy 66 upon all Jews, Turks, infidels, and heretics, and take from them "all ignorance, hardness of heart, and contempt of thy word: and so fetch them home, blessed Lord, to thy flock, that they may be "saved among the remnant of the true Israelites, and be made one fold under one shepherd, Jesus Christ our Lord.* Free and Impartial Thoughts on the Dangers to be apprehended from the Increase of Sectaries in this Kingdom, and the Evils arising from the want of Places of Worship for the Lower Orders of the Community. By a Cordial Approver of the Doctrines, and well-wisher to the Prosperity of the Church of England. London. Taylor and Hessey. These thoughts appear to be the sentiments of a man, who is really what he pretends to be, viz. a well-wisher to the prosperity of the Church of England. The liberality of the Church of England is one of its highest boasts. In the social intercourse of society, in the respective dealings between man and man, and in the exercise of its benevolence, no distinction is made as to profession or opinion. The man of business is as upright and as honourable in his transactions with a Jew, a Baptist, a Me Bp. Newton's Dissert. viii, 5, thodist, or any other order of dissenters, as with persons of his own persuasion. The integrity he imbibes from the sacred doctrines of genuine Christianity allows no compromise with his Conscience: Is it thus with the Fanatic, or the Methodist? the writer of these thoughts shall answer the question. I KNOW of no policy to promote a man's temporal interests more likely to be attended with success, than an adoption of the fervid doctrines of methodism. Become a zealot in the cause of the sect, you have instantly an army of undaunted champions in your favour. Be your profession what it may, you instantly possess skill, excellence, honour, integrity, and every good quality that can recommend a person to notice and protection. By their numbers and arts, enthusiasts have filled the pulpits of some of the city churches with afternoon lecturers, notwithstanding the vigorous opposition of rectors and vicars. They are most earnest, indefatigable, and persevering canvassers for each other in all elections. Their vehement desire to make proselytes incites them to assail men, not only by holding out prospects of future happiness and glory, as inducements to bring them over to their cause; but also by a vigorous promotion of their secular good. As a proof of their unremitting energy in advancing the interests of a favourite candidate per fas et nefas, let the contested election of a rector in the parish of St. James, Clerkenwell, be adduced. Every mercenary art was employed, every untruth devised, every malevolent passion called forth, that could disgrace a violent competition for a seat in parliament for the extensive county of York, or the populous city and liberties of Westminster. Confusion and elamour, evil-speaking and slander, were the order of the day. All candour and impartiality were entirely banished. They who pretend, in a peculiar manner, to be the followers of the meek, the benevolent, and crucified Jesus, became riotous, turbulent, venal, and unjust, manifesting too clearly, the spirit they are of, and the danger that would accrue from committing power into their hands, The following does honour to the writer. The more I consider our church-service, the more I feel its beauty, rectitude, and tendency to produce good effects. We, with the metho dists, or gospel preachers, as they are called, equally acknowledge the necessity of divine assistance to new-mould our stubborn wills and affections, and to work in us what is pleasing to our Maker: but we insist, that the grace of God must not expend itself in rapturous feelings, inward calls, &c. but lead to reformation and amendment; and that a Christian is to be distinguished as such; not by ecstacies, &c. known only to himself, but by the bright shining of his light in a virtuous and religious demeanour. Away with the follies of imagination! let us have useful results. If we are Christians, let us be so, not in fancy or word only, but also in deed. Why do Calvinistic methodists form a schism, and dissent from our Church-because we do not assert the necessity of faith and grace? We assert them in a most forcible manner. We, however, prefer substance to shadow; reality -- to empty appearance. "Prove," say we, "your faith by your works.” We prove, say they, our faith by our sensible and joyous perceptions of the Holy Ghost in our hearts. Our test is established by Christ himself: " Every good tree bringeth forth good fruit." Their test has no authority, either in reason or Scripture. Persons, who are the dupes of their own extravagant fancies, undervalue our liturgy, as cold and jejune, and ascribe the reveries of their visionary teachers to inspiration.-Absurd notions! Instead of treating our liturgy in this unworthy manner, much advantage would arise from their reading Biss's "Beauty of Holiness," "the works of Comber, &c." They would find sense, which they never discovered, and be ashamed of their folly and arrogance, in despising what they never comprehended. Into methodist-meetings (where the church-service is read), the deluded enthusiasts enter at all parts of the prayers, and are very little attentive to them; but bestow all their regard upon the sermon.* Let us ask them, what does public worship consist in, but declarations of the almighty power, infinite goodness, and wisdom of our Creator; in petitions for blessings for ourselves, and intercessions for others; in adoration, thanksgiving, and praise? How admirably are all these points attended to in our liturgy! It opens with sentences declarative of the mercy of our heavenly Father, of his constant disposition to pity and forgive his offending creatures, upon their being really penitent. The exhortation follows; and that most affectionately prays and beseeches us to be sensible of the compassion of Almighty God, of our own unworthiness, and need of repentance and amendment. In the confession, we acknowledge ourselves to be what we all are supplicants for mercy, not claimants of justice; and, in the absolution, from the mouth of the minister, a promise of forgiveness for what is past, and a reconciliation with God, for his merits, who died for our salvation, are pronounced to us, if we embrace the terms on which we may be restored to the divine favour. What an admirable strain of devotion runs through those divine hymns, and Psalms !-how fitted are they to the circumstances, and how feelingly do they speak to the hearts, of the afflicted and the penitent!-nay, how admirably adapted are they to convey the praises of the grateful to the inexhaustible fountain of good! The lessons are select ohapters of that word which has God for its author, and "are useful for doctrine, for exhortation," &c. The Te Deum, the Jubilate, &c. are warm and exalted strains of adoration and praise, which raise the affections above all mean and low, all selfish and sordid sentiments, and fill the soul with the glory and greatness of its Creator. What a system of devotion is contained in our collects and litany! There you will find deprecations of the divine wrath, entreaties for ourselves, and supplications for others. In short, it would be entering into far too extensive a field, were I to express all the just commendations of our liturgy, which occur to my thoughts. I admire, I venerate it. What a depravity of the human intellect, what a viciousness of taste, does it argue, to be insensible of all the beauties and excellencies of this admirable composition, and to admire * To use their low and buffoon-like phrases, they call the prayers the broth, and the sermon the meat. |